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COLLECTION  OF  PURITAN  AND 
ENGLISH  THEOLOGICAL  LITERATURE 


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LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 
PRINCETON,  NEW  JERSEY 


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-----  -    - 

THE 

Saints  Everlafhng  Reft: 

O  R,  Av 

TREATISE 

Of  th^t^trecTStateof  the  Saints 

in  tfieir  enjoyment  of  God  in  Glory. 

Wherein  is    fliewed  its  Excellency  and  Certainty  j 

the  Mifery  of  chofe  chat  lofc  it  $  the  way  to  Attain  it, 

and  Aiturance  of  it :  and  how  to  live  in  the  continual 

delightfull  Foretafts  of  It,  by  the  help  of  Meditation. 


.  Written  for  theAuthors  own  ufe^n  the 

time  of  his  languifhing,.  when  God  took  him  ofT 

from  all  Publtke  Imployment ;  and  afterwards 

Preached  in  his  weekly  Ledure. 


By  Richard  Baxter,  Teacher  of  the  Church  of 
Kedcminfter  in  Worceflcrjhire. 


The  fourth  Edition. 


My  flefh  and  my  heart  failetb  >  but  God  is  the  (ireagtb  of  mj  heart %    and  my  portion  for  ei*r9 

Vizi.  71-  &• 
if  in  this  life  onely  we  bxve  hope  in  Cbrifl,  we  are  ofaU  men  mo(l  mifcrable.    i  Cor.  i  j,  1 9. 
Set  your  affc&ions  on  things  above,  and  not  on  things  on  the  Earth.    For  ye  are  dead,  and 
your  life  is  hid  with  Chnfl  m  God.  ,Pben  Chrifl,  whtis  ouyhfc,  Jball  appear,  th:n  jti.ill  yc 


alfo  appear  with  him  in  glory.  Col.  2 .  z,  $  ,4. 
Bccaufe  1  live:  yejball  live  alfo.  John  14.19 


London  >  Printed  for  Thomxi  Vncierhill,  and  Francis  Tyton,  and  are  to 
be  fold  at  the  Blue- Anchor  and  Bible  in  Tauls  Church-yard  near  th      c.le 
North- door,  and  at  the  three  Daggers  in  Flectftreet3  near  th 
Inner- Temple  gate,  1  6  f  3. 


■m 


••<S  »   i       * 


To  my  dearly  beloved  Friends,   the 
Inhabitants  of  the  Burrough  and  Forrcign 

O  F 

I^ET>E%Ml^CSTE% 

Both  Magiftrates  and  People. 

My  dear  Friends, 

F  either  I  or  my  labors  have  any  thing  of  pub- 
like ftfe  or  Worthy  it  is  Wholly  ( though  not 
onely  )  yours.  And  I  am  convinced  by  Pro- 
vidence,  That  it  is  the  WiU  of  Go Mt  Jhould 
be  fo.  This  I  clearly  difcerned  in  my  fir  ft 
coming  toyou,  in  my  former  abode  with  you, 
and  in  the  time  of  my  forced  abj i nee  from  you. 
When  1  Was  feparated  by  the  miferies  of  the 
late  unhappy  war ,  l£urftnot  fix in  any  other  Congregation,  but 
lived  in  a  military  unpleafing'ftate,  left  I  Jhould  foreftal  my  return 
to  you ,  for  whom  I  took^  my  felf  referved.  The  offers  of  greater 
worldly  accommodations ,  with  five  times  the  means  which  I  receive 
With  you,  ve  at  no  temptation  to  me,  once  to  que  ft  ion  whether  I  Jhould 
leave  you  :  Tour  free  invitation  of  my  return,  your  obedience  to  my 
Djtrine,  the  ftrong  affelUon  Which  I  have  yet  towards  you  above  all 
people,  and  the  general  hearty  return  of  Love,  which  I  find  from 
you,  do  all  perfwade  mes  that  I  was  fent  into  this  world  efpeciaUy  for 
thefervice  of  your  fouls ;    And  that  even  when  I  am  '  .d,  I  might 

A  2  S  let 


Tnc  Dedication  of  the  whole. 


yet  be  a  help  to  your  falvation ;  the  Lord  hath  forced  me  quite  be  fide 
my  oWn  resolution,  to  Write  this  Treatife,  and  leave  it  in  your  hands. 
I  It  Wat  far  from  my  thoughts  ever  to  have  become  thus  pnblike,  and 
burdened  the  world  With  any  writings  of  mine  :  Therefore  have  1 
oftrefifted  the  requefts  of  my  reverend  Brethren  .andfome  Superiors 
who  might  elfe  have  commanded  much  more  at  my  hands.  But  fee 
hoWCjod  overrruleth  and  croffeth  our  refolutions. 

Being  in  my  quarters  far  from  home,  caft  into  ex  tr  earn  Unguifh 
ing  (  by  thefudden  loft  of  about  a  Gallon  of  blood,  after  many  years 
foregoing  tyeaknefs)  and  having  no  acquaintance  about  me,  nor  any 
Books  y  but  my  Bible  r  and  living  in  continual  expectation  of  death,  J 
bent  my  thoughts  on  my  Sverlafiing  Reft  :  And^becaufe  my  memory 
through  extream  weaknefs  was  imperfetl,  2  toohjnypen^  and  began 
to  draw  up  my  own  funeral  Sermon^  or  fome  helps  for  my  own  Me- 
Citations  of  Heaven,  tofWeeten  both  the  reft  of my  life  ,  and  my 
death.  In  this  condition,  God  was  pleafed  to  continue  me  about  five 
moneths  from  home  ,Wh ere  being  able- for  nothing  elfe,  I  went  on  with 
this  worl^,  which  fa  lengthened  to  this,  which  here  you  fee.  It  is  no 
wonder  therefore,  if  J  be  too  abrupt  in  the  beginning,  feeing  I  then 
intended  but  the  length  of  a  Sermon  or  two  :  LMuch  lefsmay  you 
Wonder^  if  the  whole  be  very  imperfetl,  feeing  it  was  written  as  it 
Were,  with  one  foot  in  the  grave,  by  a  man  that  Was  betwixt  living 
and  dead,  that  wanted  fir ength  of  nature  to  quicken  Invention  or 
AjfeHion,  and  had  no  Booh^but  his  Bible,  while  the  chief  part  Was 
fmfhed  ;  nor  had  any  minde  of  humane  ornaments,  if  he  had  been 
furnifhed.  But^  O  howfWeet  is  this  Providence  now  to  my  review  \ 
which  fo  happily  forced  me  to  that  work^  of  Meditation,  Which  J  had 
formerly  found  fo  profitable  to  my  foul  \  and  Jhe  wed  me  more  mercy  in 
depriving  me  of  other  helps  ,  then  I  Was  aWare  of!  and  hath  caufed 
my  thoughts  to  feed  on  this  Heavenly  Subject,  which  hath  more 
benefited  me,  then  all  the  ftudies  of  my  life. 

And  noW,dearFriends,[uch  otitis^] here  of er  it  you;  and  upon 
the!  bended  knees  of  my foul \  I offer up  my  thanks  to  the  merciful  God 
Who  bath  fetched  up,  both  me  and  it,  as  from  the  grave,  for  your  fer- 
vice :  Who*  reverfed  the  fentence  ofprefent  death,  which  by  the  ableft 
1>hyfitians  waspaft  upon  'melwho  interrupted  my  fublikj  laborer  a 
time,t\>at  he  might  force  me  to  do  you  a  more  laflingjervice,whsch  elft 
1  had  never  been  li\eto  have  attempted!  That  God  do  1  heartily  blefs 
andmagnifiejtobe  hathrefcuedmefrom  the  many  dangers  offouryeers 

war,. 


The  Dedication  6f  the  whole. 


War,  and  after fo  muny  tedious  nights  and  dales,  and  fa  many  doleful 
fights  and  tidings,  hath  returned  me,  and  many  of  your  f elves,  andre- 
prived  Hi  till  now  toferve  him  in  peace !  And  though  men  be  ungrate- 
full,  and  my  bodie  ruined  beyond  ho^e  of  recoveries  et  he  hath  made  up    »  ^ 
all  in  the  comforts  I  h.tve  in  you .  To  the  God  ofmercie,  do  I  here  offgr    woujj  know 
my  mofl  hearty  th*nkj  ,and  pay  the  vows  of  acknowledgement  which  I   »y  cafe,  may 
oft  made  in  my  diftrefs>who  hath  not  rejetled  my  praters,  which  in  my   j""  onee  almoft 
dolor  I  put  up,  *  but  hath  bj  a  wonder  delivered  me  in  the  midfl  of  my     ^c  " in  &' 
duties  ;    and  hath  Jupported  me  this  fourteen  years  in  a  languijhing  \  de  GYatia& 
ft  ate,  Wherein  1  have  fear  ee  had  awaking  hour  free  from  pain ;  Who   Liber.  Arblt. 
hath  above  tWenty  feveral times  delivered  me,  when  J  was  near  to  i-\.ao.  but 
death.  And  though  he  hath  made  mefpendmy  days  in  groans  and  tears, '  !*Ith  thls/l*l 
and  in  a  conftant  expectation  of  my  change, yet  hath  he  not  Wholly  dif-   waTdcWercd 
abledmeto  his  fet  vice;  and  hereby  hath  more  effectually  fubdued  my  !  once,  and  I 
pride,   and  made  this  world  contemptible  to  me,  and  forced  my  dull  many  and 
heart  to  more  importunate  recjuefts,  and  occajioned  more  rare  dif-  j  m*n]'  ^mes. 
cover its  of  his  mercy  f  hen  ever  I  could  have  expelled  in  a  profperom  \  G°Jj  }  **  . 
(late .  For  ever  bleffed  be  the  Lordjhat  hath  not  onely  honoured  me  to  !  pleafed  with 
be  a  LMinifter  of  hi*  Gofpeljbut  hath  alfofet  me  over  a  people  fo  WiH-    fc  ndeavors  for 
wg  to  obey,  and  given  me  thatfuccefs  of  my  labours,  which  he  hath   Pacification 
denied  to  manymore  able  and  fait  hfuli\\;  Who  hath  kept  you  in  the  zea-  ?"d,UDIty;  ,. 

if        7       Jt-     r       i        r  r  i  r  >r     i       Vldec.7.%.6. 

lorn  p rathe e  oj  gedlinefs,whenjo  many  grow  negligent,  or  defptfe  the  -in  ^atth. 

Ordinances  of  Cjod ;  Who  hath  kept  you  ftable  in  his  Truth, and  faved  \  Nam  cum 

youfromthefpiritof  Cjiddinefs,  Levity,  and  Apofiacy  of  this  age:  gaudere  in  hoc 

who  hath  preserved  you  fromthofefcandals  whereby  others  have  fo  omes  fra^ 

hainoufly  Wounded  their  profeffion-,  and  hath  given  y  ou  tofe  e  the  mif-  ^  f^l^udio 

chief  of  Separation  and  Diwfions^   and  made  you  eminent  for  Vnity  camm'uni  major 

and  Teace, when  almoft  all  the  Land  is  in  a  fame  of  contention, and  fo  eft  Epifcopi 

manytthat  We  thought  godly,  are  buftly  demolift/ing  the  Church,  and  P^tio.  Ecclc\ 

ftriving  in  a  zealous  ignorance  againft  the  Lord,  'Be  loved  ^though  few  p^Jln^y^ 

eft  Quantum 
dolcmus  ex  iUli  quo?tempe(las  inimica  proflravit :  tantum  Utamur  ex  Vi-birfuos  Diaboluifuperare 
non  potuit.  Hortamur  tamen  per  cemmunem  fidem,  per  pctloris  noflri  vcram  circa  vos  &  jimpliccm 
cbaritatem,nt  adverf avium  prima  bac  congreffione  viriftis  ,  gloriam  yeflram  forti  &  per ftvci anti 
virtute  teneatU .  Adhuc  in  feculo  fumus  ,  adbuc  ih^acie conflituti,  de  vitansflra  quotidiedimi- 
camus  i  Danda  opera  e(i,  ht  poft  hxc  initia,  adincrementa  quof,  veniatur,&  confummetur  invobis 
quod  jam  rudimmtu  falisibus  efjc  ccepijiis.  Tarumadipifciatiquidpotuijfe  J  Plus  c^  quod  adept  us 
es  pafje  fervare  i  Sicut&  fides  ipfa  &nativitasfa(utarif,  non  accepta,  fed  cuffodita  vivificat. 
Nccflatim  Confecutio,  fed  confummaiio  bommern  Deofcrvat.  ut  Joh.  5.-14.  Cyprian.  Epift.7,  ad 
Ro&at.&cpa£e(;»ifcOi^.  . 

A  I  -of 


*  Mate  dutem 
Vivitur,  fi  de 
Deo  uon  bene 
Credit  ur.Au' 
guft.de  Civit. 
lib.  J  cap.ie. 


The  Dedication  of  the  whole. 


of  you  are  rich,  or  great  in  the  world,  jet  for  this  riches  of  mercy  to- 
wards youjmufi  fay  X*  a™  my  Ql°ryjn]  Crowned  my  JoyxAndfor ' 
all  the fe  rare  favors  to  my  felf  andyou,as  1  have,  oft  promifed  to  pub- 
lifh  the  praifes  of  our  Lord,  fo  do  I  here  fet  up  this  (lone  of  remem- 
brance andwrite upon  iry  Glory  to  God  in  the  higheft :  Hitherto 
hath  the  Lord  helped  us ;  My  flcdi  and  my  heart  failed,  but  God 
is  t-he  ftrength  of  my  heart,  and  my  portion  for  ever. 

But  have  allthefe  "Deliverances  brought  its  to  our  Reft  ?  No  • 
We  are  as  far  yet  from  it  as  we  are  from  Heaven.  Tort  are  yet  under 
oppreffion  and  troubles  ,  and  I  am  yet  under  confuming  ficlenefs  : 
iAnd  feeling  that  I  am  Uk*  to  be  among  you  but  a  little  while,  and 
that  my  pained  bodie  is  hafining  to  the  duft :  I /hall  here  leave  you  my 
befl  advice  for  your  immortal fouls 9  and  bequeath  you  this  counfeias 
the  legacie  of  a  dying  man,  that  you  may  here  read  it,  andpratlife  it,  j 
"when  I  am  taken  from  you  :  And  I  befeech  you  receive  it  a*  from  \ 
one  that  you  k*oVp  doth  mfeignedlie  loveyou%  and  that  regardeth  no 
honors  or  hafpinefs  in  this  world,  in  comparifon  of  the  welfare  and 
falvation  of  your  fouls  :  yea,  receive  it  from  me,  as  if  I  offered  it 
you  upon  my  knees,  be  fetching  you  for  your  fouls  fake, that  you  "would 
notrejeSlit,  and  befeechingthe  Lord  to  blefs it  to  you ;  yea.  as  one 
that  hath  received  author itie  from  Chriftto  command  you,  I  charge 
you  in  his  name,  as  ever  you  will  anfwer  it,  "when  we  (hallineet  at 
judgement,  and  as  you  would  not  have  me  there  be  a  witnefs  againfl 
you,  nor  all  my  labors  be  charged  againfl  you  to  your  condemnation 
and  the  Lord  fefusyour  fudge  tofentenceyou  as  rebellious,  that  you 
faithfullte  and  confiantlie  praclife  thefe  ten  Direllions. 

I.    Labor  to  be  men  ef  Knowledge  and  found  underfiandings.  A 
found  judgement  is  a  mo  ft  precious  mercie,  and  much  conduceth  to  the 
foundnefs  of  heart  and  life.  *  A  "weakjudgement  is  e  aft  lie  corrupted ; 
and  if  it  be  once  corrupt, the  will  and  conv  erf ation  will quickfte  follow. 
Tour  underfiandings  are  the  inlet  or  entrance  to  the  whole  foul ;  and 
if  you  be  weak,  there, your  fouls  are  like  a  Garifon  that  hath  open  or  \ 
it-guarded  Gates ;    and  if  the  enemie  be  once  let  in  there,    the  whole  ' 
City  wiE  quicklie  be  his  oVfn.    Ignorance  is  virtuallie  everie  error  . :' 
therefore  let  the  'Bible  be  much  in  your  hands  and  heart  si  Remember 
what  I  taught  you  on  Deut.6  6,7.    Read  much  the  writings  of  our 
old folid divines ;  fuch  as  Perkins,  Bolton,  Dod,  Sibbs,  efpeciallle 
\D080r  Prefton  ;    Tou  may  read  an  able  Divine,  when  you  cannot 

hear 


The  Dedication  of  the  whole. 


hear  one ;  efpecially  >be  fur  e  you  learn  Well  the  Principles  of  Religion 
Begin  With  the  Affemblies  lejfer  Catechifm^nd  then  learn  the  great- 
er  ;  and  next  Alafter  Bills,  with  the  expojition ;  and  then  T)oRor 
Ames  his  AJarrow  of  Divinity  (noWEnglifbed)  or  Uftiers.  If  you 
fee  men  fall  en  Controverted  before  thej  under  ft  and  thefe  ,  never 
wonder  if  thej  are  drowned  in  errors.  1  knot?  jour  poverty  and 
labors  will  not  give  you  leave  to  readfo  much  as  others  may  do ;  but 
jtt  a  billing  mind  will  find  fome  time,  if  it  be  When  they  jhould 
fleep,  and ejpecially  it  willfpend  the  Lords  day  wholly  in  thefe  things. 
0  be  not  ignorant  of  God  in  the  midft  offuch  light !  as  if  the  matters 
ofyourfahation  were  left  Worth  your  fludy,  then  your  trading  in  the 
world. 

2.    Bo  the  utmoft  you  can  to  get  a  faithful  Minifter,  when  lam 
takjnfrom  you ;     and  be  fur  e  you  acknowledge  him  your  Teacher, 
Overfeer  and  Ruler,    I  Thef.5.l2,i$.  A&s  20.28.  Heb.  13.7,17. 
and  learn  of  him,  obey  him,  andfubmit  to  his  doHrine    (  except  he 
teach  you  any  fingular  points  ,   and  then  take  the  advice  of  other 
Minifiers  in  trying  it.  )    ExpeEl  not  that  he  Jhould  humor  you,  and 
pleafc your  fancies ,  and  fayy  and  do  as  you  would  have  him  ;  that  is 
meer  Independency,  for  the  people  to  rule  themf elves  and  their  Rul  rs. 
If  he  be  unable  to  Teach  and  Guide  you,    do  not  chufe  him  at  fir  ft  \ 
if  he  be  able, be  ruled  by  him, even  in  things  that  to  you  are  doubtful, 
except  it  be  clear  that  he  would  turn  you  from  the  truth  :    if  you 
know  more  then1  he,  become  poeachers  your  f elves :    if  you  do  not, 
then  quarrel  not  whenyoufhould  learn ;  efpecially  fubmit  to  his  pri- 
vate over  fight ,  as  well  as  publike  Teaching,    It  is  but  the  leafl  part 
of  a  Minifiers  work^which  is  done  in  the  Pulpit :  Paul  taught  them 
alfo  from  houfe  to  houfe  ,    day  and  night  with  tears .    Ae5U  20.  20 
31.  Togo  daily  from  one  houfe  to  another,  and  fee  hoW  you  liv\,  and 
examine  how  you  proEuand  direEi  you  in  the  duties  of  your  families, 
and  in  your  preparattoWfor  death,  ts  the  great  Work.  Had  not  Weal^- 
nefs  confined  me,  and  publike  labors  forbidden  me%  I  Jhould  judge  my 
fe If  hainoujly  guilty  innegletling  this.    '•  In  the  primitive  times, 
u  everie  Church  offo  many  fouls  as  this  ParifbMA  many  Minifiers , 
"  whereof  the  ableflfpeakers  did  preach  moft  in  publike,   and  the  reft 
"  did  the  more  of  the  lefs  publike  Work!  which  fome  mi/take  for  meer 
lt  Ruling  Elders*)  But  noW  S a  cr Hedge  and  Qovetoufnefs  will  fear  ce 

bettereth  it,  belongeth  to  the  Presbyters  ',  and  that  which  fervetb,to  the  Deacons.  (Here  is  no 
mention  of  a»y  other  office.,)  Stfomat.lib.j.ln.tlo. 

leave 


*  Clemens 
Alex  and.  (\khi 
In  ail  Bodies 
there  are  two 
ranks;    thofe 
that  better 
them  by  fupe- 
riority  (  and 
governing  ) 
and  thofe  that 
ferve-.  As  la 
rents  and 
Chrfdren^Ma. 
giftrates  and 
Subjeds,  &c. 
And  fo  in  the 
Church,  that 
part  which 


The  Dedication  of  the  whole, 


t 


leave  maintenance  for  one  in  a  Chut ch'ywhich  U  it  that  hath  brought 

vt4  to  a  loft  in  the  nature  of  Government 


g.  Let  all  your  Knowledge  turn  into  AffeElion  and  PraElict^ketP 
open  the  parage  between  your  heads,  and  jour  hearts^  that  every 
|  Truth  may  go  to  the  quick.  Spare  not  for  ante  pams  in  wording  out 
\yourfalvation  :  Take  heed  of  loitering,  when  your  fouls  lie  at  the 
ftake ,  Favor  not  your  f elves  in  anie  float hfuU  difiemper  i  Lazinefs 
is  the  damnation  ofmofi  that  perifh  among  us.  God  forbid  you  fbould 
be  of  the  mad  opinion  of  the  World  ,that  like  notferving  Godfo  much% 
nor  making  fo  much  ado  to  befaved :  All  thefe  men  willjhortly  be  of 
another  minde.  Live  now  as  you  would  wtfh  you  had  done  at  death 
and  judgement. Let  no  fcorm  di[keartcnyou>  nor  differences  of  opinion 
be  an  offence  to  you :  God,  and  Scripture,  and  Heaven,  and  the  Way 
thither  •>  are  fill  the  fame.  It  Will  do  you  no  good  to  be  of  the  right 
Religion,  if  you  be  not  zealous  in  the  exercife  of  the  Duties  of  that 
Religion.  Read  oft  the  fifth  andfixt  Chapters  of  the  third  part  of  this 
Boo\. 

4.  Be  fur  e  you  make  confeience  of  the  great  Duties  that  you  are 
to  perform  in  your  families.  Teach  your  Children  And  Servants  the 
knowledge  and  fear  of  Cjod :  do  it  early  and  latt,  infeafon  and  out  of 
feafon.    Tray  with  them  daily  and  fervently ;  remember  Daniels 

example,  Dan.6.  and  the  command  iThef.J.  17.  Read  the  Scrip- 
ture, and  good  Books  to  them  ;  refirain  them  from  Jin .  kffp  riot  a 
fervant  that  will  not  learn \and  be  ruled.  Neighbours A charge  you  as 
you  Willjhortly  anfwer  the  contrary  before  the  Lord  your  Judge, That 
there  be  never  afamilie  amongyou  that  fhall  negletl  thefe  greatDu- 
ties.  If  you  cannot  do  What  you  fhould  yet  do  What  you  can  :  efpeci- 
ally  ,  fee  that  the  Lords  day  be  wholly  [pent  in  thefe  exercifes.  To 
fpendit  in  idlenefs,  orfports,  is  to  confecrate  it  toyourflefb,  and  not 
to  Gody  and  far  Worfe  then  to  fpend  it  in  jour  Trades, 

5.  Beware  of  extreams  in  the  contr  over  appoints  of  Religion. 
When  you  avoid  one  Error,  take  heed  you  run  not  into  another  speci- 
ally if  you  be  in  heat  of  difputation  orpaffion.  As  I  have  JheWedjou, 
1  thinkjthe  true  mean  in  theDotlrine  offufiification  and  Redemption, 

ft  I  had  intended  to  have  writ  a  peculiar  Treatife  with  three  Columns, 
JheWing  both  extreams ^and  the  truth  in  the  middle \  through  the  body 
of  Divinity ;  but  God  takes  me  off.  BfpeciaHy  beware  of  the  Error 
of  theft  times :  Antinomianifm  comes  from  grofs  ignorance^  and 
leads  t<> grofs  wickednes\Socinians  arefcarceChrifiians^Armmianifm 

"I 


The  Dedication  of  the  whole. 


is  quite  above  your  reach^and  therefore  not  fit  for  jour  ftudy  inmoft 
points.  The  middle  Way  which  Camero,  Ludov.  Crocius,  Martinus, 
Amiraldus,Davenanc,  Kith  all  the  Divines  of  Briecain  and  Brem 
in  the  Synod  of  Dot:  ygojthinkjs  veer  eft  the  Truth  of  any  that  I  kftoV? 
tW>0  have  wrote  on  thofe  points  of  Redemption  and  univerfal  Grace. 
And  for  the  points  of  Predeflination%and  the  nature  of  the  Divine  In- 
flux on  the  Will  in  the  worthing  of  Grace,  which  are  mo  ft  hotly  agita-. 
ted^and  where  the  heart  of  the  controverftefeems  to  liey  I  thinl^I  had 
never  yet  the  happinefj  to  read,  or  fpea\  with,  the  man  that  himfelf 
under  ft  ood  them ;  And  thofe  leaflet  hat  are  ufuaHy  moft  confident.  As 
for  fep  oration  y  the  mifchief  of  it  lies  not  in  the  bare  Error  of  judg- 
ment 5  but  intheunchriftian  ,  andChurch-diffolving  Divifion  and 
Alienation  Vchich  thence  followeth  ;  contrary  to  that  Humility  and 
Love  Which  U  the  viftble  (fhar  after  of  Chriftians^andto  that  Onenefs 
Which  isftill  in  Scripture  after ibed  to  the  Viftble  Church.  Alas  ,  that 
'Pride  andlgnorance  fhould  havefuch  potyer  among  TSelievers,  that 
men  cannot  be  of  fever u I  Judgements  in  leffer  points,  but  they  muft 
needs  be  aifo  off  ever  al  Churche*  I  god  WiH  make  us  value  'Peace  and 
Vnion  a  little  more,  before  we  fhall  tafte  of  the  T> erf 'eft  Ever  la  fling 
Peace  and  Vnion  I  Tea  before  We  [hall  fee  the  BUfftng  of  Vnion  in 
the  Church*  Wounding  is  a  Dividing  ;  Healing  is  a  Re-uniting. 
A  Building  is  of  many  ft  ones  or  pieces  orderly  conjoyned;  C4 
Church  is  an  aggregation  of  Individuals  •  An  Affociation  of  Belie- 
vers* What  then  is  it  todemolifh,  but  tofeparate  and  disjojn  ?  And\  fident  ordain 
what  U  it  to  diffolve  Churches,  but  to  break  their  Affociation  ?  to  re-    ed  by  o:h:rs  of 

duce  them  to  Individuals  1 1§  cut  them  into  fhreds  ?  *  As  for  the  Dif-   r„he  fame  °f'r 

;  J       r         '      fice  &chofen 

ferences  or  accepted  by 
the  people.  So 
that  then  there  was  no  BiiTiop  oyer  many  Churches,  but  only  the  prefident  to  many  Minilkrs  in 
one  Churchinor  did  :hey  once  claim  a  power  over  the  officers  of  another  Church.  Nor  was  there 
foch  a  thing  as  a  Presbyter  that  was  no  Church-Governor ,  but  meerly  a  Teacher.  Nor  fu:h  a 
thing  ({ think)  as  a  Presbyter  that  had  no  Authority  to  Teach.  Nor  fuch  a  thing  as  a  Church 
Ruled  by  the  Vote  of  the  PeoplejS-^  inter  College  puis  &  concordia  vinculo  (there's  the  chief 
ufe  of  Synods)  qHtdim  propria  qua  apndfe  (emcl(itnt  ujurpata  (qui  dam)  rctincnt.  £hta  inre, 
r.ec  not  vim  cuiquam  facimuA^aut  legem  damm^cum  bibeat  in  Ealefi*  admitufiratione  voluntatis  fu* 
arbitrium  liber  urn  iinufquipfe  ?rapofi.UAi  rationem  atlas  fui  Domino  fedditurus*  This  was  written 
to  the  1'Hfoopof  Kome  (  an  undoubted  Tcftimony  againft  hisufurped  Power  )  by  bleflVd  Cy- 
p-riatiEpiftjz.pagc  (Edit.Goulartii)  217.  by  the  confent  of  a  5yn«d.  Yeainthe  ordination 
of  their  Church  Guide?,  (though  the  People  cannot  call  them  alone,  without, the  Ele&ionanu 
Ordination  of  other  Church  Guides,  who  are  fitted  to  judge  of  their  abilities)  yet  a  e  the  Peo- 
ple alfo  to  judge  of  their  iives.and  no  officer  ordinarily  to  be  put  on  them  without  their  Confent, 
if  the  fame  Cyprian  with  a  whole  Synod  were  not  miftaken.  Epifi.6%.  Vlcbs  ipfamaxime  babctpo- 

B  •  tcflatcm 


♦Doubtlefsln 
Cyprians  time 
every  particu- 
larcompleated 
Church  was 
Guided  and 
Ruled  by  a 
Soceity  of 
Preibyters, 
having  ail  Au- 
thority to 
Teach,  the 
chief  of  whom 
was  chofen 
conftant  Mo- 
derator and 
Prefident,  and 
called  the  Bi- 
Ihopj  ("and 
under  thefe 
were  the  Dea- 
cons j  )  and 
both  Presby- 
ters and  Pre- 


The  Dedication  o^c  whole. 


|  Ofvhkhl 
may  fay  as  fa- 
mous C 

Etfinon  fpw- 
debam  fore  ut 

OmniblM  ClYil- 

derel^attamm 

nunquamveri- 

tusfum  'acquis 

piorttm  eo  of- 

feitimtur, 

guafi  is  call" 

fan  udverfarl 

or  urn  juvjtret, 

r^jm  nulliu 

inde  qtticqum 

potuit  exculpe- 

rc  quod  caufte 

quam  agebam 

obeffet,  &  it  fie 

inflitutin  f/?, 

fit  ubij.j  fc?t~ 

tent'um  pdver- 

[mi  non  modo 

pet  (it  fed  fcriat 

etiam  &  jitgu- 

lct.£>jied}iqiiii 

2UW  Varum  ap*> 
\tum  &co/!cin 

j  mm  judicet,  ego  quidcm  ce-rte  id  ncf:  indignor3neJL.  doleo,  ui  qui  fciam  probe  quam  fit  ttquum  &  ra- 
tion consent  a?ic  urn  ut  fmt  in  hoc  genere libera bominum  judicia.Ta?rtuyn  idpeto  {quod  a.  bonis  viris 

impetyaturum  me  facile  confido^ne  hie  obtuxt  pmejud:ciis}ncu  mequti  nifi  admomtum  &  vi  veritatis 

via;y;nvj:}ccdentem  tamcu>exijtiwet  damnandum.Vlinam  me  fa  vobis  p  ur gar  im.  Quod fi cuivefirum 

nuns  adbuc  bd'ct  fcrupuluit  mibi  rcmfecerit&  pergratam  &  apprime  utilcm,  (ir/jecum  votet  apcrte 

agere^mhi^j  vcl agnofcevdi error  em  ei  vel taenia  atcfciUufirond*  veritatis  co?ia>n  facere, prolate  ya- 

tioni'u.".  a  te(hmo?iiis  S. Scripture quibus  vcl cederCi  ft  contyamefaciunt,  vel  fi  minus  t  rcfpmdere 

que  am  Cimero  In  Epil}.Refponf.adTheoi,LeiJenf.0p£r«>»  fo.p  7  lo.vel  uthwzp&m.Sicut  Leelo-> 

rem  meum  nolo  mibi  c(fe  deditumjta  corrector  cm  nolo  fibi.lUe  me  non  amet  amplm  quam  Catholxam 

fidem'yifle  fe  non  a  ret  ampliiu  quam  Catbolieam  vcritatcm.S'Citt  illi  dico  Noli  me  is  Uteris  quafifcrip- 
canonici*  infervhe  }  Scd  in  ilhs  &  quod  non  credebus,  cum  invencru  incuncla-iter  crcdeyn  iflis 

cutemi  quod  cer  turn  non  babebdf,  ni[i  cerium  intcl/ewis,  noli  fL  miter  yctinere ;   it  a  iUi  dice  ;  Noli 

I  mcx  liter  a*  ex  tua  opinione  vclcontcnuonejcdcx  Divina  letltone  vclinconcuffa  rationecorrigere.  Si 

J  fluid  in  cis  vm  comprekenderis,  exiftendo  non  cfl  meumy  at  intcUigcndo  &  amando  &tuumjit  & 

.    Si  quid  autem  falficonviccris,  errando  fucrit  ?neum  \    Scd  jam  '  cavendo  ncc  tuum  ft 

J  nccmenm.    Auguft.P^avTf.lib.  $.de  Trinlr.  This  is  all  I  defire  of  the  Readers  of  my  writings  : 

Hie  crga  me  omnes ob/c<  v  ire  vcllem  quod  ergo,  te ipfc  jervavi :  ut  quicqnid improbandum putant  in 
tis  mcts,  ncc  claudant  fubdolo  peClore  j     ncc  ih»  reprebendant  apudarms    ut  taceant  apud  me. 
j  Aguft  TiEpift  ad  blicvony m.iKtcr  opera  Hkton.Tb.J.  (Edit.  Amerbach  )  164. 

carion 


hope  will  fc ape  through  thefe  :  Tet  leaft  yottr  temptation  fbould  grow 
ftrangerjet  we  warn  jouff  hat  though  of  your  o^n  [elves  men  fhoulA 
arife  fp  taking  perverfe  things +0  draft  difciples  after  them,  A^h  20. 
50.  yea  j hough  an  Angel  from  Heaven  fbould  drtCto  you  iodivifiens, 
fee  that  you  follow  him  not.  If  there  be  erroneous  pratlifes  in  the 
Church,  keep  your  j elves  innocent  With  moderation  and  peace  \  Do 
your  beft  to  reform  them  :  an  h  rather  remove  jour  dwellings,  if  you 
cannot  live  innocently y  then  rend  the  Church  It  muft  be  nofmall 
Error  thAt  mufl  force  a  Separation.  Juftin  a  holy  learned  Martyr 
(  In  Dialog.cum  Tryphone  )  (who  was  convert edftith'm  thirty  one 
yeers  of  Johns  death,  and  wrote  hisfirfi  Apology  Within  fifty  one  , 
and  therefore  it  is  like  f aw  Johns  days,  )  profeffeth  ,  That  if  a  ?eVe 
fhould  keep  the  Ceremonial  Law  [fo  he  did  not  perftoade  the  Cj 'entiles 
to  it  asneceffary  )  yet  if  he  acknowledge  Chrifiy  hejudgeththathe 
may  befaved,  and  he  would  embrace  him,  anh  have  communion  with 
him  as  a  brother  °.  AndViuXVoouldhave  him  received  that  uWeak 
in  the  faith  j  (  and  not  unchurch  whole  "Tar'fhes  ofthofe  that  we  know 
not,  nor  were  ever  brought  to  a  jufi  trial  )  Tou  know  I  never  con- 
formed  to  the  ufe  of  My flical  Symbolical  Rites  my  felf^  (  but  enely 
to  the  determination  of  Circumflantials  neceffary  in  genere,  )  and 
yet  I  ever  loveb  a  godly  peaceable  Conformift,  better  then  a  turbulent 
?{on-Conformift.  I  yet  differ  from  many  in  fever al  Doctrines  of 
greater  moment  then  Baptifm^  &c.  (  ||  As  my  Aphorifras  of  Juftifi- 


The  Dedication  of  the  whole. 


caciony7;f^,  Which  I  wrote  to  cut  the  unobferved  Smews  oftsfnti- 
nomianifm,  and  open  the  true  Scripture  Mean  in  that  point,  and 
Which  I  am  more  confirmed  in  the  truth  of  now,  then  ever,  by  tht 
Weaknefs  of  all  that  I  can  jet  hear  againft  it ;  )  and  jet  if  I  fhould 
^ealoufly  prefs  my  judgement  on  others,  and  fcek.  to  make  a  party  for 
it ,  ani  difturb  the  Teace  oj  the  Church  ,  and  feparate  from  mj 
Brethren,  I  Jhouldfear  left  I  pjould  prove  a  firebrand  in  Hell,  for  be- 
ing a  firebrand  in  the  Church ;  And  for  all  the  inter  eft  I  have  in  your 
Judgements  and  A  ffetlions, I  here  charge  you, That  if  God  fhould  give 
me  up  to  any  facltottt  (fhurch-r  ending  courfe  (againft  which  I  daily 
pray )  that  you  forfake  me,  andfoHow  me  not  aftep. 

And  for  Teace  with  one  another,  follow  it  With  all  your  might  : 
If  it  bepoffible,  as  mpch  as  in  you  lieth,  live  peaceably  With  all  men, 
Rom.  I  2, 1 8.  (  mark,  this.  )  When  you  feel  any  fpark*  ofdifcontent  in 
yourbreaft,  tafy  them  as  kjndlcd  by  the  Devil  from  Hell,  and  take 
heed  you  cheriftj  them  not.  If  the  flames  begin  to  breaks  forth  in 
Cenforioufnefs,  Reproaches,  andhardfpeeches  of  others,  beasfpeedy 
and  bufee  in  quenching  it ,  as  if  it  wtre  fire  in  the  Thatch  of  your 
houfes  :  For  why  fhouldyour  houfes  be  dearer  to  yon  then  the  Church, 
which  is  the  houfe  ofCjod  ?  or  then  jour  fouls, which  are  the  Temples 
of  the  Holy  Cjhofl  ?  If  any  heart-burnings  arife,  do  not  keep  ftrange , 
knt  go  together,  and  lovingly  debate  it,  or  pray  together,  that  God 
Would  reconcile  you  ;  or  refer  the  matter  to  jour  'JMiniflerjr  others ; 
and  let  not  the  Sun  go  down  on  your  wrath.  Hath  God  fpokj  more 
agamft  any  fin  then  unpeaceablenefs  }  If  ye  forgive  not  men  their 
trefpaffes ,  neither  will  your  heavenly  Father  forgive  you  (which 
made  LudovicusCrocius  fay,  That  this  is  the  meafure  andeffential 
property  of  the  leaft  degree  of  true  Faith,  Symag.  lb.  4  C3p.  16  ) 
If  you  love  not  each  other,  you  are  no  Difclples  of  Chrift  ;  nay ,  .if 
you  love  not  your  enemies, and  blefs  not  them  1h.1t  curfe  you,<znd  pray 
not  for  them  that  hurt  and  perfecute  you,  you  are  no  Children  of  Gad. 
The  wifdom from  above,  isfirftpure,  then  peaceable,  gently 
eafie  to  be  increaced^c.  Jim.  3. 17  O  remember  that  piercing  ex- 
ample of  fhrift, who  WafhcdhisDifciples  feet, to  teach  iu,that  wemuft 
/loop  as  low  to  one  another.  Sure  God  doth  not  jeft  with  you  in  allihefe 
plain  Scriptures.  I  charge  you  in  the  Name  of  Chrift,  if  you  cannot 
have pe ice  otherwife,Thjityou  fuffcr  wrongs  and  reproaches, tb.it  yon 
go  andbtgpeaceofthofeth.it  fhould  beg  it  of  you,  yea,that  you  beg  it 
on  your  knees  of  t  he-poor  eft  beggar  gather  then  lofe  it.  And  remem- 
ber Rom.  16. 17,1 8.  B  3  7   Abovi 


The  Dedication  of  the  whole, 


A  hove  all,  be  fure  yen  get  down  the  pride  of  your  hearts.  For- 
get not  all  the  Sermons  /preached  to  you  againfi  thujin.  No  Jin  more 
natural '9  more  common^  or  more  deadly.  A  proud  man  is  his  own 
/do/;  only  from  pride  Cometh  contention.  There  is  no  living  in  peace 
with  a.prottd  per  [on  ;  Every  difrefpetl  will  cafi  them  into  a  Feaver  of 
difcontent.  /f  once  you  grow  wife  in  your  oVvn  eyes,  and  love  to  be 
valued  and  preferred^  and  love  thofe  befi  that  think,  highlieft  of  you 
and  havefecret  heart*rifings  againfi  any  that  difregard  y.ou  ,  or  have 
a  lo\\>  efteem  of  you  ^  and  cannot  endure  to  be  flighted,  orfpoke  evil  of, 
never  take  your  f elves  for  Chriftians,  if  this  be  your  cafe.  To  be  a 
true  Chriftian  without  Humility,  is  a*  hardai  to  be  a  man  without  a 
Soul.  O  poor  England  /  How  loVo  art  thou  brought  by  the  Pride  of 
/gnor ant  Zealots  I  Dear  Friends  !  /canforetelyou,  without  the 
gft  of  prophecy ,  That  if  any  among  you  do  faU  from  the  Truth, 
markjwhich  are  the  proudefl,  that  cannot  endure  to  be  contraditfed, 
and  that  vilifie  others ,  and  thofe  will  likely  be  they  :  And  if  ever 
you  be  broke  in  pieces ,  andruined%  Pride  will  be  the  Caufe. 

8.  Befure  you  keep  the  maftery  over  your  fiefh  andfenjes.  Fe^o 
ever  fall  from  God,  but  fiefh-pleafing  is  the  caufe  :  Many  think  that 
by  [fiefl>\  the  Scripture  means  only  our  in-dwelling  fin,  When  alas,  it 
is  this  fenfitive  appetite  that  it  chargeth  us  to  fubdue*  Nothing  in 
the  world  Aamnethfo  many  as  fiejh-pleafing,while  men  general  lye  hufe 
it  as  their  HappinefsinfteadofGoa.  O  remember  who  hathfaidt  /f 
ye  live  after  the  fie jh  ye  fhall  die;  and9Make  no  provifionfor  the  fie fb 
to  fatis fie  its  de fires •>  Rom:8;5,<5,7.and  13,14.  Think  of  this  Ve  hen 
you  are  tempted  to  drunkennefs  and  gluttony  and  luftfulnefs,  and 
Vrcrldlinefs;  and  when  you  fain  would  have  jour  dwellings,  and  ft  at  es 
more  delightfull.  Ton  little  think  What  a  fin  it  is,  even  to  pleafe 
your  fiejh  further  then  it  tends  to  help  you  in  thefervice  of  god  *. 

9.  Makeconfcienceof  the  great  duty  of  reproving,  and  exhorting 
thife  aboutyou  :  Make  not  your  fouls  guilty  of  the  oaths  ignorance, 
and  tsngodltnefs  of ethers,  by  your  filencf,  tAdmonifh  them lovingly 
and  mode  ft  ly,  but  be  fure  you  do  it^and  that  ferioufl) .  This  i*  the  fir  ft 

Multisemm 

feriiet,  qui  corporifcrvitflui  pro  itto  nimium  timet,  qui  ad  Mud  omnia  refert  s  jicgerere  nos  debe* 
mus%  non  tanqutm propter  corpus  vivere  debeamusfed  tanauammn pojfimus  fine  Qwpore.  Hujus  nos 
nimiHi  amor  timoribus  inyuictiL)  foUicitudinibus  ouerat,  contumeliis  objicit.  H<mcftum  ei  vile  e(l, 
cui  Co/pus  riimls  char  urn  c[i.  jtgttuy  ejus  dilige?itijfima  cura :  ita  tamen  ut  cum  exlgit  ratio,  cum 
d'igmtas,  cum  fides, m^mdum  m  ignemfo.  Seneca,  Epift  i4-p  -?4J.  Happy  were  many  a  Chri- 
#i3n  if  they  had  learned  this  lsflbn  which  an  Infidel  teacheth  them. 

ftep 


*  Fatcor  in* 
f/tam  effe  no- 
bis corporis  no- 
(hi  charits.tem\ 
Faceor  nos  ha* 
JHs  gcrere  tutc* 
Um\  Ncc  ne. 
go  indulge** 
dumiUi*  fer- 
vlcsdum  nego. 


The  Dedication  of  the  whole. 


•m 


ftepin  DifcipHne.  ExpeU.  not  that  jour  Minifler  Jhould  put  any  fro 
the  Sacrament,  Whomjou  have  not  thus  admonished  once  and  again. 
Tunijfj  not  before  due  froccjs. 

10.  Laftly,  Be  fure  to  maintain  a  con  (I  ant  delight  in  Cjod,  and 
aftrioufnefs  and  fpirituality  in  all  his  IVorilip.  Thinkjt  not  enough 
to  delight  in  Duties  ,  if  you  delight  not  in  God :  Judge  not  of  your 
duties  by  the  bulk  and  number  but  by  this  facetnefs.  Ton  are  never 
ftable  Chrtftians  till  you  reach  this.  Never  forget  allthofe  Sermons 
I  preached  toy  on  on  Plal  37.4.  (jive  not  way  to  a  cuftomary  dulnefs 
in  duty  :  Do  every  auty  with  all  thy  might :  efpecially^  be  not  flight 
in  fecret  Prayer  and  UMedttation  ;  Lay  not  out  the  chief  of  your 
zsal  upox  externals  ^  and  opinions^  and  the  fmaHer  things  of  Religion. 
Let  moft  of  your  daily  wo>k.  be  upon  your  hearts  :  T$e  ftill fufpitiou* 
of  them  :  underft and  their  mortal  wickednefs ^and deceitfulnefs ^  and 
tr.ptft  them  not  too  far.  P  rati  if e  that  great  duty  of  daily  watching  ; 
pray  earnefilj$  That  you  be  not  ted  into  temptation.  Fear  the  begin- 
in  as  and  appearances  of  fn.  TeVcare  left  (fonfaence  once  lofe  its 
tender -nefs.  Make  up  every  breach  between  God  and  your  confeiences 
betime  Learn  ho^p  to  live  the  life  of  Faith  ,  and  keep  frefh  the 
fenfe  of  the  love  of  Chrift  ,  and  of  your  continual  need  of  his  Blood, 
Spirit ,  and  Interceffion  \  And  how  much  youare  beholden  and  en- 
caved  to  him.  Live  in  a  conftant  readinefs  and  expeclation  of  death ; 
and  be  fure  to  q^et  acquainted  With  this  Heavenly  Convevfattonywhich 
this  Book^is  written  to  dircB  ycu  in :  which  I  commend  to  your  ufey 
hoping  you  will  be  at  thepa;ns  to  read  ity  as  for  your  fakes  J  have 
been  toVcriteit  ;  And  1  fb.ill  beg  for  you  of  the  Lord^  wh;le  I  live 
on  th'.s  Earth,  That  he  Wilt perfftade  your fouls  to  this  blejfed  Work. 
and  that  when  death  comes  it  may  find  youfo  imployed ,  that  1  may 
fee  your  faces  with  joy  at  the  Bar  of  Chrift  ^and  Vve  may  enter  together 
into  the  Everlafting  Reft.  Amen. 

Tour  moft  affiHionatSy 
Kedermuifter,  though  unworthy  Teacher^  . 

Jin.    15. 


Rich.  Baxter* 


a  4 


To  the  Right  Worfhipftill     ■ 

Sir  Thomas  Ityis  Baronet ,    with  the 
Lady  fane  T^us  his  Wife. 

Right  Worihipfull, 

His  Fir  ft  Part  of  this  Treat; fe  was  writ- 
ten  under  jour  Roof  \  and  therefore  1 
prefent  it  not  to  you  as  a  gift  5  but  as 
your  own :  Not  for  your  Protections  but 
for  your  lnftruttion  and  Direction  : 
(  for  i  never  perseived  you  poffe/fed 
with  that  evil  (pirit  which  maketh  men 
hear  their  Teachers  at  their  Servants,  tocenfure  their  Do- 
fir  ine^  or  be  humored  by  them,  rAther  then  to  learn.)  Nor 
do  I  intend  this  Bp  file  for  the  publishing  of  your  Vermes  : 
Tou  knew  to  whofe  judgement  you  (land  or  fall:  It  is  a 
(mall  thing  to  be  judged  by  mans  judgement :  //  you  be 
fentenced  as  Righteous  at  tbcBarofChrifty  and  called  by 
him  the  blefjed  of  his  Father  :  it  matters  not  much  , 
by  what  name  or  tide  you  are  hen  called.  All  Saints  art 
low  in  their  own  efteem ,  and  therefore  thirfl  not  to  be 
highly  cfleemed  by  others  :  He  that  knows  what  Pride 
hath  dene  in  th  eWorld  y   and  is  now  doings    and  how 

clofe 


The  Dedication  of  the  Firft  Part. 


clofe  that  hainou4  fin  dcth  cleave  to  all  our  Natures  \ 
will  fcarce  take  him  for  a  friend  who  will  bring  fervel  to 
the  fire,  nor  that  breath  for  ami  Gable , '  which  will  blow  the 
coal.     Yet  he  that  took  fo  kindly  a-  womans  box  of  OynU 
1  went ,    as  to  affix  the  Hiflory  to  his  Go/pel,  that  vehcreever 
it  was  read,  that  good  Work  might  be  remembred ,  hath 
warranted  me  by  his  example,  to  annex  the  mention  of  your 
Favours  to  this  Treatife,  which  have  many  times  far  ex- 
seeded  in  ~cofl   that  which  Judas  thought   too  good  for 
his  Lord.    And  common  ingenuity  commandeth  me  thank- 
fully  to  acknowledge ,  Thai  when  you  heard  I  was  fudden- 
ly  caft  into  extream    weaknefs  ,    you  fent  into  fever al 
Counties  to  feek  me  in  my  quarters,  and  mi/sing  of  me,  fent 
again  to  fetch  me  to  your  houfe  ,  where  for  many  moneths 
1  found  an  Hofpital,  a  Phyfitian,a  Nurfe,  and  real  Friends, 
and  {which  is  more  then  ail)    daily  and  importunate 
Prayers  for  my  recovery :    and  fince  1  went  from  ytu,  your 
kindneffes  fit  11  following  me  in  abundance  :  Jnd  all  this  for 
aman  that  was  a  fir  anger  to  you,  whom  you  had  never  feen 
before,  but  among  Souldiers,  to  burden  you:  And  for  one  that 
had  no  witty  infwuations  for  the  ex  trading  of  your  favors, 
nor  impudency  enough  to  return  them  in  flatteries  ;  yea, 
who  had  fuchobftrucliom  betwixt  his  heart  and  his  tongue 
that  he  could  fcarce  handfomly  exprefs  the  leaji>par4  of 
his  thank fulnefs ;    much  lefs  able  to  make  you  a  requital 
Thebefl  return  I  can  make  ef  your  love,  is  in  commending 
this  Heavenly  Duty  to  your  Pr alike  $     wherein  1  mufi 
intreat  you  to  be  the  more  diligent  and  unwearyed ,   be- 
caufe  as  you  may  take  more  time  for  it  then  the  poor  can 
do  ,  fo  have  you  far  flronger  temptations  to  divert  you  $ 
j  it  being  extreamly difficult  for  thoft  that  have  fulnefs  of 
[all  things  here,  to  place  their  happinefs  really  in  another 
life,  and  to  fet  their  hearts  there,  as  the  place  of  thev 
Kefl  5  which  yet  mufi  be  done  by  all:  that  will  be  faved. 

Study 


The  Dedication  of  the  Firft  Part. 


Stud)  Luk. 12.16.  to  22.  and  16. 19.  25.  CMatth.  6.  21. 
How  little  comfort  do  all  things  in  this  world  afford  to  a 
departing  foul  f  My  conftant  prayer  for  you  to  God jh all  be, 
That  all  things  below  may  be  below  in  jottr  heart ,  and 
that  you  may  throughly  majler  and  mortifie  the  defires  of  the 
flefai'and  may  daily  live  above  in  the  Spirit,  with  the  Fa- 
ther of  Spirits  Jill  you  arrive  among  the  perfected  Spirits  of 
the  f*jl. 

Your  much  obliged  Servant 

Rich,  Baxter, 


APre- 


A  P 


remonition. 


Oncerning  the  Alterations  and  Addi- 
tions in  this  fecond  Edition,  I  thought 
meet  to  give  you  this  brief  account. 
Though  I  could  have  found  in  my 
heart  to  have  fupplyed  divers  oth^r 
defers  through  the  Book,  cfpccially 
in  the  beginning  of  the  firft  and  fecond  Part(where  the 
cffe&s  of  my  weaknefs  were  moft  Evident,)yet  becaufe 
theStationer  perfwaded  me  that  it  would  be  an  offence 
to  thofe  that  had  bought  the  firft  Edition,  I  forbear. 
Yet  becaufe  I  knew  no  reafon  why  any  fliould  deny  me 
leave  to  corrector  amend  my  own  work,cfpccially  for 
once,I  have  made  thefeneceffary  alterations  and  addi- 
tions following,  i .  I  have  corre&ed  fevcral  paffages 
( efpecially  in  the  beginning  of  the  firft  and  fecond 
Part)  which  I  found  to  be  moft  liable  to  exception  or 
mifinterpretation :  And  more  I  had  done,  would  my 
friends  have  bin  intreated  to  have  informed  me  of  what 
they  difliked.   Alfo  fome  paffages  I  have  moreclcared 

that 


A  Premonition* 


that  were  offenfivc  bytouching  on  chelate  publike  quar- 
els, which  I  could  have  gladly  blotted  out  to  avoid  di- 
ftaft,  if  Confcience  would  have  given  leave.Buthethat 
will  caft  by  all  books  which  contain  anything  difagree- 
ing  from  his  ;udgement,flial  read  or  profit  by  few  in  the 
world.    2.  I  have  Addecfone  Chapter  (the  ninth)  in 
the  fecond  part,  which  being  promifed  in  the  begining, 
in  the  Method  propounded,was  forgotten.  Alfo  I  have 
added  the  eleventh  Chap. in  the  third  part,containing  a 
more  exaft  enquiry  into  the  nature  of  fincerity,  and  the 
ufe  of  Marks :  which  I  judged  of  ncceflity3as  being  of 
fo  great  Concernment  both  to  mens  comforts  and 
their  fafety  :    And  I  hope  none  will  think  it  needleis 
curiofity.     Alfo  a  Preface  I  have  added  to  the  fecond 
Part,  but  for  Defence,  and  fuller  explication  of  the 
dodrine  there  contained  :   wherein  alfo  I  expe&tobe 
free  from  thecenfure  of  neediefs  curiofity, with  althofe 
that  know  how  much  of  the  Peace  and  welfare  of  our 
fouls  depends  on  the  right  apprchenfion  of  the  Veruy 
of  the  Scriptures. Laftly,   I  have  added  many  Marginal 
quotations, efpecially  of  the  Ancients:  which  though 
fomc  may  conceive  to  be  ufelefs,and  others  to  be  meer- 
ly  for  vain  oftentation^Yet  I  conceived  ufeful5both  for 
the  fvveetnefs  of  the  matter  ("concerning  which  I  referr 
you  to  the  perufal :  to  me  it  feeined  fo  in  the  Read- 
ing  )  as  alfo  to  free  my  f  elf  from  the  charge  of  Angu- 
larity. 

If  any  fay  ,  that  I  fnould  have  prevenred  this  by  ' 
greater  carefulnefs  at  the  firft.  I  anfvv.  i.  That  which" 
is  pad  cannot  be  recalled:  its  well  if  it  can  be  repented, ' 
andamended.  2.  I  wrote  much  of  it  info  exceeding 
debility  of  body,that  it  was  more  wonder  that  my  un- , 
derftanding  was  not  utterly  difabled;  3,  And  I  was 
diftaru  from  home5wherc  I  had  no  Book  but  my  Bible: 

and 


A  Premonition. 


and  therefore  could  not  add  the  confent  of  Auchors. 
If  you  fay,  There  was  no  fuch  haftc,  but  I  might  have 
ftayed  till  I  had  been  better  able  and  furnifhed-,I  anfw. 
I.  Lifle  Reafon  had  I  to  expeft  to  have  furvivedtill 
!  now,  yea  or  two  months  longer.  2.  Who  knows  not 
,how  little  we  are  mafters  of  our  own,  that  knows  the 
Intereft  of  our  Friends,  who  are  oft  importunate  for 
that  which  others  diftaft  ?  which,  though  it  be  a  poor 
excufe  for  doing  evil,  yet  may  fometimc  partly  excufe 
the  unfeafonable  doing  of  good.j.Trepent  not  my  haft, 
though  I  do  my  imperfe&ions :    For  God  hath  been 
pleaied  to  give.the  Book  fuch  unexpe&ed  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  imperfections  have  done.    4    And  I  am  fo 
confeiousof  my  own  imperfc&ious,  that  I  know  they 
will  appear  in  all  that  I  do  5  and  therefore  I  doubt  not. 
but  there  is  ftill  that  which  defcrves  Correction,  and 
would  be  if  I  Ihould  amend  it  an  hundred  times.    1\ 
great  Auflin  fo  frequently  and  paflinnately  confefs  fo 
much  by  himfelf^  who  am  I  that  I  Ihould  hope  of  bet- 
ter ?  So  much  of  this  fecond  Edition. 

Concerning  the  Book  it  felf ,  let  me  advertife  you  \ 
that  the  firft  and  Iaft  Part  were  all  that  I  intended  when 
I  begun  it  ^  which  I  fitted  meerly  to  my  own. life  5  and 
therefore  if  you  find  fome  (trains  of  felf- application 
you  may  excufe  them.  And  for  the  fecond  Part,  it  fell 
from  my  Pen  befides  my  firft  intention  -,  but  was  oc- 
cafioned  ,  partly  by  aftaults  that  I  had  oft  fuffered  in 
that  point,  and  partly  by  my  apprehenfions  of  the  ex 
ceeding  ncceffuy  of  ic,  and  that  to  the  mail)  end  which 
I  intended  in  this  Book.  Who  will  fet  his  heart  on  the 
Goocwqrfft  a  thing^that  is  not  certain  of  the  Truth  '.  or 
part  with  all  his  prefent  Delights,  till  he  is  fure  he  may 

have 


A  Premonttton. 


hare  better  i  And  becaufe  I  have  onely  in  brief  given 
you  thefe  Rcafons  which  mod  prevailed  with  my  fclf ,' 
(  havingthen  no  Authors  by  mc)  I  vvifli  youwould' 
read  Grottus  and  the  Lord  Dh  Pleftis  of  the  Verity  of 
Chriftian Religion  (fpccially  Chap.  25.  16.  and  lad,)' 
both  which  are  translated  into  Englifh.  The  third  Pare ! 
I  laft  added-,The  four  fiiilChapters  for  the  ufc  of  fecurc 
and  fenfual  finners ,  it  any  of  them  (hould  happen  to  j 
read  this  book  :  The  three  laft,  for  the  Godly,  todi-  j 
red  and  comfort  them  in  affli&ion,  and  fpccially  to] 
pcifwace  them  to  the  great  duty  of  helping  tofave 
their  brethrens  fouls  :  The  feven  middle  Chapters  for 
the  ufe  both  of  the  Godly  and  the  ungodly,  as  be- 
ing of  unfpcakable  concernment  to  all.     So  that  all 
parts  of  this  Book  are  not  fitted  to  the  fame  per- 
ffcns. 

Some  I  hear  blame  me  for  being  fo  tedious,and  fay, 
All  this  might  have  been  in  a  lefTer  room. Such  I  would 
inform,  that  in  thus  doing  I  have  more  croiTed  my  felf 
then  them,  having  naturally  fuchaftileas  becaufe  of  i 
brevity,  is  accufed  of  obfeuricy  r  and  had  much  ado  to ! 
bring  my  fclf  to  this  which  they  blame  -7  and  did  obey  \ 
my  Reafon  in  it  againft  my  difpofition.    For,  as   I 
thought  my  veiwsof  this  Glory  fhould  not  be  fhorc  3 1 
nor   my  fpeeches  too  contra&ed  ,    fo   I  confidered  ! 
that  I  (peak  to  plain  unearned  men,  that  cannot  find! 
our  meaning  in  too  narrow  aroom,andthatufeto  over-  i 
look  the  fnlncfsof  fignificanc  Words  ■:  As  they  muft! 
be  long  in  Thinking,fo  we  muft  be  long  in  fpcaking,or  | 
eifc  our  words  fall  fliort  of  the  mark,  and  dye  before! 
-they  can  produce  the  defired  Effe<3  ■,    So  great  is  the 
diftancc  betwixt  thefe  mens  Ears  and  their  Brainy,  fee- 
|  fides,.  I  knew  I  am  to  fpeak  to  mens  Aife&ions  which 
I  yet  liedeep,andfar  more  remote >  How  guilty  I  air 

fclf, 





A  Trcmomtion. 


felf  let  others  judge ;  but  furc  I  approve  not  tautolo- 
gies ,  or  a  tedious  ftile,  ot  the  heaping  up  of  ufelefs 
matter  or  words  :  nor  can  I  choofe  but  judge  thofe  %q- 
ftatut'es  impudently  proud,  who  think  the  world  fhould 
read  no  bodies  works  but  theirs.  Yet  if  the  length  of 
my  difcourfe  do  but  occafion  the  Readers  longer 
thoughts  on  this  fo  fweet  and  needful  a  Subjeft,!  (hall 
fcarce  repent  of  my  reprehended  tedioufnefs.  And  I 
confefs  I  never  loved  affe&ation,  or  too  much  induftry 
about  words ,  nor  like  the  temper  of  them  that  do  : 
May  I  fpeak  pertinently,  plainly,  piercingly  and  fome- 
what  properly,  I  have  enough.  I  judge  as  Judicious 
Dt.StMghton^  that  £  he  is  the  beft  Preacher,  that 
Feels  what  he  fpeaks ,  and  then  Speaks  what  he  Feels.] 
I  confefs  alfo  that  I  had  made  the  firft  and  fourth  Parts 
of  this  Book  much  longer  ,  but  that  upon  my  retiftn, 
home  (to  my  Books)  I  found  in  Mv.Burrettgbs  (  Mofes 
Choice)  arid  others,  the  fame  things  already  abroad 
which  1  intended.  And  had  I  been  at  home  when  I  be- 
gun this  ,  or  read  fo  much  on  the  like  Subj.&s  ,  as  I 
have  fince  done ,  I  think  I  fhould  have  left  out  all  or 
moft  that  I  have  written.  Yet  do  I  not  repent  it :  for 
God  that  compelled  me  to  it ,  knows  how  to  make 
ufe  of  it.  If  this  Apologie  fatisfie  not,  I  offer  the 
Plaintiffe  thefe    three  motions  to  take   his  choice. 

1.  Either  let  it  alone,and  then  it  will  do  you  no  harm. 

2.  Orifyouwillneed^readit,  blame  the  Author  arid 
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  better,  that  Gods  Church 
may  yet  have  more  help  in  fo  needfull  a  buiinefs.  But 
no  m<irc  of  this.  Were  not  the  fuccefs  of  my  Labor 
more  defirablc  to  me,  then  the  maintenance  of  my  j 
cftccm,I  fhould  think  thrc  c  long  lines  enough  for  Apo- 1 
logy. -  But' 


A  Premonition* 


But  the  chief  thing  which  I  intend  in  this  Premoniti- 
on^ is,to  acquaint  each  Reader  with  the  main  defign  of 
this  Book,and  to  befeech  him  for  his  fouls  fake,that  he 
will  ufe  it  accordingly.    Though^  the  right  Comfort- 
ing of  the  foul  is  a  matter  of  great  moment,  in  life,  and 
atdeath,and  worth  much  more  labor  then  I  have  here 
beftowed  $  Yet  the  Ends  which  I  intended  are  of  far 
greater  weight.  Though  I  have  heard  many  pious  men 
fay,  [Let  us  toftndy  how  to  come  to  Heaven^and  let  others 
Jludj  how  great  the  joy es  are,~]  yet  have  I  found  (by  Rea- 
fon  and  Experience,  as  well  as  Scripture;  that  it  is  not 
our  Comfort  only,  but  our  (lability,  our  Livelinefs  in 
all  Duties,our  enduring  Tribulation,  our  Honouring  of 
God,  the  Vigorof our  Love,  Thankfulnefs,and  all  our 
Graces,  yea  the  very  Being  of  our  Religion  and  Chri- 
ftianity  it  felf ,    dependeth  on  the  Believing  ferious 
thoughts  of  our  Reft.    The  end  dire&cth  to  and  in  the 
means.    Ic is  the  firftthing  Intended,  to  which  all  the 
Actions  of  our  lives  muft*aym.  Miftakeinthis,  and 
vouarc  loft  forever  ;  (.except  you  redtifie  your  miftakc 
in  time.  )  'to  know  what  is  indeed  jour  End  and  Ha^inefsy 
and  heartily  to  take  it  f$  to  be,  is  the  very  firft  ftoncinthe 
Foundation  of  Religion.  Moft  fouls  that  perifhin  the 
Chriftian  world,  do  perilh  for  want  of  bein^  fincere  in 
this  point.  Men  have  learned  in  Books,  that  God  is  the 
chief  Good, and  only  the  Enjoyment  of  him  in  Heiven 
will  make  us  happy  :  but  their  hearts  do  not  unfeigned- 
ly  Take  him  to  be  fo.   Moll  men  take  the  prefent  con- 
tentments of  the  Flcfli  (confiding  in  Pleafures,  Profits 
and  Honours;  to  be  their  happinefs  indetd.  This  hath 
their  very  Hearts  ,    while  God  hath  the  tongue  and 
knee.  This  is  ferioufly  fought  after,   while  God  is  hy 
politically  complemented  with.  Heaven  is  heartltily 
commended  ,  while  the  World  is  eagerly  purfucd 

C  Chrift 


*  Glbkuf 
faith  chic  no* 
chi«ng  is  deft- 
red  properly 
at  all  but  the 
uitimaie  en<J. 


A  Premonition. 


Rem. 
ijoh 


iChrift  is  called  matter,  while  this  Flefh  bears  all  the 
fway.  Only  becaufe  they  cannot  chufe  but  know,.that 
the  World  willfhonly  leave  them  in  the  Grave,  and 
'this  Flefh  which  is  focherilhedmuft  lie  rotting  in  the 
jduft:    therefore  they  will  allow  God  the  leavings  of 
'  the  World,  and  Chrift  (hall  have  all  that  the  Flefli  can 
fpare  •,    fo  far  ihey  will  be  Religiousand  Godly,  leaft 
they  fliould  be  thruft  into  Hell:    And  they  look  for 
Heaven  as  a  referve,  when  they  can  keep  their  worldly 
Happinefs  no  longer.  This  is  the  felf-deluding  Religion 
ofthoufands.    Reader,  I  pray  God  bring  this  clofe  to 
thy  Heart,  that  it  may  awake  thee  to  a  godly  jealoufie, 
to  fee  that  thy  Heart  deceive  thee  not  in  this  one  Point. 
O  how  many  Profefibrs  of  zeal  in  Religion,  of  much 
knowledge,  and  excellent  tongues,  and  bfamelefs  con- 
ventions in  other  things,  do  yet  fo  eagerly  minde  the 
World  and  the  Flefh,  and  fubtilly  evade  every  danger, 
and  diftinguifh  themfelves  out  of  every  duty  that  is 
very  dear,  or  inconfiftent  with  their  worldly  Happi- 
nefs, that  it  is  moft  Evident  they  never  Cordially  took 
God  for  their  Portion  and  Happinefs !  When  men  lay  not 
this  Foundation  infincerity,  they  may  build  all  their 
1  lives  to  little  purpofe ,  and  the  fall  will  be  great  when 
this  fand  deceives  them.  When  they  take  this  firft 
Principle  but  as  a  Notion  into  the  brain,and  never  laid 
it  deep  and  clofe  to  the  Heart,  all  their  lives  after  are 
fpent  in  Hypocrific,  and  all  their  duties  encreafc  their 
delufion :  except  God  call  them  back  again,  to  review 
their  fowls,  and  lay  that  Foundation  which  before  they 
1  had  negle&ed.  Therefore  is  it  faid,  That  to  be  Carnally 
\  minded  is  death ;  And,  //  ye  mind  or  live  after  the  flefh) 
>>  >7*  ye  frail  die:  And  that  the  carnal  mind  is  enmity- to  God  : 
*.  i%.   I  And,  If  any  man  lave  the  World^  the  Love  of  the  Father  is 
I  not  in  him  :   And  it  is  fo  hard  for  Rich  men  to  enter 

Heaven  .♦ 


A  Vrcmenhton. 


Heaven :  and  you  can  fcarce  find  any  Saint  in  Scripture 
charged  wich  covctoufnefs,  becaufe  it  is  as  poflible  the 
Divcls  fliould  be  faved,  as  the  man  that  finally  takes  up 
his  chief  Reft  and  happinefs  in  any  thing  below  God. 
And  what  is  the  caufe  of  all  this  mifchief,  but  that  men 
do  not  fcrioufly  and  frequently  think ,  firft  of  the  cer- 
tain Truth ,  and  then  of  the  fweet  unconceivable  ex- 
cellencies that  wait  for  them,  if  they  will  renounce  the 
Vanities  of  the  world  ,  and  cleave  heartily  to  God  in 
Jefus  Chrift  i  Befides,  if  men  do  not  apprehend  the  ex- 
cellency of  this  Rt(t^  they  cannot  value  Chrift,  or  his 
blood  that  purchafed  it,  and  therefore  cannot  indeed 
be  Chriftians,  Nor  is  it  once  knowing  what  Heaven  is 
that  will  fervcthe  turn  :  If  we  have  not  a  continual  or 
frequent  Tafte  of  it  in  our  fouls,we  fhal  live  in  continual 
danger  of  being  overcome.  When  Temptations  take 
you  up  into  the  Mountain,  and  ftie  w  you  the  Kingdoms 
and  Glory  of  the  world ,  and  fay ,  All  this  will  I  give 
thee  .•  if  then  you  have  not  a  Greater  and  furer  Glory  in 
your  view,what  danger  are  you  in?0  that  the  nefarious 
mifcarriages  of  profeflbrs  of  Piety  in  this  age,  did  not 
witnefs  it  to  our  forro w,  and  the  fhamc  of  our  prof efli- 
on/Not  a  day  but  the  Devil  will  be  carting  thee  a  baite: 
either  (ports  or  mirth,  or  filthy  Lufts,  or  the  pleafing 
of  thy  Appetite  in  meats  and  drinks,  or  Reputation, 
orRifinginthe  world,  or  Fears  of  men,  or  fome  fuch 
thing :  And  if  thou  have  been  newly  in  the  considera- 
tions of  thy  Reft  with  God,  it  will  make  thee  trample 
upon  them  all :  But  if  that  be  forgotten  or  undervalu- 
ed, all  is  gone.  Befides,  what  Life  and  Vigor  will  it 
maintain  in  all  our  Duties  i  How  earneftly  will  that 
man  pray  ,  that  Believingly  and  fcrioufly  apprehends 
what  he  prayeth  for?  How  alfo  will  it  fill  the  loul 
with  Love  ,    whrn  men  do  every  day  view  the  face  of 

C  2  Love 


l^iiuxceUen:. 
Epifl.  £V«/fl- 
bam  Hiberni     i 
deprtjcnt.'s 
vita  vanitatCy 
miffriay  &c. 
In  Mail  Ar- 
mich.  Vcrc. 
rum  EpM. 
Hibern.  Syl 
log.  pig.7:8, 


A  Premonition. 


Love  ic  fclf,  and  warm  their  Hearts  in  thefc  heavenly 
contemplations  i  And  if  it  were  but  to  make  our  Re- 
ligion delightfull  to  us,  it  would  have  greater  ufe  tlien 
the  meer  pkafure  of  that  Delight  fas  I  have  fliewed  in 
theConclufion  of  the  boo'v)how  cheerfully  would  men 
g.o  on  through  Labor  and  fuffering,  if  once  they  had 
than  Delight  in  God  ,  which  a  Heavenly  life  would 
afford?  When  Life  and  Joy,  Serioufnefs  and  Sweet- 
fiefs  go  together,  it  will  make  men  Profitable,  Vi&o- 
rious  and  perfevering  Chriflians.  In  a  word,  you  can 
neither  Live  Safely,Profitably,  Pioufly,Confcionably 
or  Comfortably,  nor  dye  fo,  without  Believing  ferious 
Gonfiderationsof  your  Refl. 

And  now,Reader,  what  ever  thou  art,young  or  old, 
rich  or  poor, I  intreatthee,and  charge  thee  in  theN^mc 
of  thy  Lord,  (  who  will  fhortly  call  chee  to  a  recko- 
ning, and  Judge  thee  to  thy  everlafting  unchangeable 
State,  )  that  thou  give  not  thefe  things  the  reading 
only,  and  fodifmifs  them  with  a  bare  approval :  but 
that  thou  fet  upon  this  work,  and  Take  God  in  Chrifl 
for  thy  only  Reft,  and  fet  thy  heart  upon  him  above 
all.  Jeft  not  with  God:  do  not  only  Talke  of  Heaven  .. 

1  but  mind  it,and  feek  it  with  all  thy  might,what  grater 
bufinefshaft  thou  to  do  z  Dally  no  longer  when  thy 
falvation  lies  at  the  Stake.  O  turn  off  the  world  be- 
fore it  turn  thee  off.   Forfake  thy  flefhly  pleafuresbe- 

j fore  they  forfake  thee  ,  and  thou  find  that  God  alfb 
hath  forfiken  thee.  Wink  at  thefe  withering  Beauties  : 
and  fliutthy  mouth  againft  thefe  pleafant  Poifons.  Re- 
member what  they  will  all  be  to  thee  when  thy 
friends  arc  weeping  over  thee,  and  looking  for  thy 
winding  fheet ;  Nay  ,  when  God  (hall  lay.  Give  ac- 
count of  thy  Stewardfhip,thou  (halt  be  no  longer  Stew- 
ard .•  Thou  fool,  this  night  (lull  they  require  thy  foul  5 

whofe 


A  Premonition. 


£/>//?.  before 


ligion. 


whofe  then  fhall  thefc  things  be  t  Lord  /  how  do  men 
think  fo  carelcfly  of  that  day  which  they  cannot  choofe  Verity  of 
but  know  is  ncer ,  and  will  make  fo  great  a  change  ' 
with  them/  Sure  (  faith  Noble  Du  Plefsis  )  if  all  the 
world  were  made  for  man,  then  man  was  made  for 
more  then  the  world.    Hearken  all  you  worldlings 
and  flcfhpleafers"/  The  God  of  Heaven  chargethyou 
upon  your  Allegiance  to  change  your  Pleafures.    He 
offereth  you  delights  befeerning  men ,  yea  the  Joys 
of  Angels ,    and  commandeth  you  to  renounce  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.  He  commandeth  you,  as 
ever  you  will  fee  his  face  in  Glory  toyour  Comfort, 
chat  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  fhall  fhortly  pare  with  them  for  nothing,  yea 
for  Hell  fire  :   And  you  fhall  leave  them  with  Groans 
and  horror  ere  long,  if  you  will  not  leave  them  for  God 
and  Glory  now. Spit  out  thefe  venomous  Flefhly  Plea- 
fures,man ;  come  necr,  and  Tafte  of  the  Heavenly  Y)c 
lights/  What  fay  you:  Will  you  refolve  ?  Will  you 
Covenant  with  God  this  day  ?  and  Do  it  ?  D  )  I  fpeak 
to  a  port  that  cannot  feci?  or  to  a  beaft  that  is  unca- 
pableof  Heaven?     Willyoupafsover  my  words,  as 
if  they  concerned  you  not?  The  great  God  chat  put 
this  do&rine  into  your  B'bles,  and  put  this  mcili;e 
into  my  mouth, and  bid  me  fpeakittothec  mhisNamc, 
will  one  day  fpeak  to  thee  fo  rowfingly  himfelf  as  wilL 
make  thine  ears  to  tingle, and  that  rocky  heart  ofthine 
to  tremble,    in  defpight  of  all  thy  fecuricy  and  ftupidi 
ty.    If  thou  have  now  finned  away  thy  Fear  and  Feel- 
C  3  ing, 


A  Premonition. 


ing ,  that  thou  takeft  a  Sermon  but  for  words  of  courfe, 
believe  ic  ,  God  will*  fliortly  bring  thy  Fear  and  tby 
Feeling  again.  It  had  need  to  be  very  Precious  Liquor 
which  the  Drunkard  (hall  then  pay  fo  dear  for  :  and 
excellent  content  which  the  Luftfull  muft  fo  fmart  for  i 
and  great  honors  and  riches,  for  which  thou  muft  lofe 
thy  Hopes  of  Heaven.  If  thou  hadft  never  heard  or 
read  of  thefe  things,  there  were  the  more  excufe  r  But 
if  when  thouknoweft  of  it ,  thou  wilt  needs  run  into 
the  Fire  ,  into  the  Fire  (halt  thou  go  .-.  But  when  thou 
feekft  the  pain  ,  thou  (hah  bethink  thee  of  thy  folly  : 
and  when  Heaven  is  loft  ,  remember,  thou  mighteft 
have  had  ic :  and  that  upon  very  reafonable  eaficterms, 
if  thou  wouldeft.  .  Nothing  but  thy  own  wilfulnefs 
could  have  (hut  thee  out.  I  have  warned  thee :  Let  God 
do  his  will. 

And  for  you  that  Fear  God,and  have  made  him  your 
Portion,  your  end  and  Reft,  and  are  the  Heirs  ot  this 
Kingdom :  letmeintreat  you  more  frequently  to  look 
homeward  and  mind  your  Inheritance.  Should  we  not 
think  oft  of  the  Statethat  wc  muft  be  in  for  ever  i  Do 
you  not  perceive  that  God  tumbles  you  up  and  down 
the  world,  and  crofleth  your  defires,  to  weary  you  out 
of  it  i  That  he  fetteth  loofc  the  winds  to  raife  thofe 
ftorms  that  may  make  you  long  for  the  harbor,  and 
may  tofs  you  to  his  breft  i  That  he  makes  your  deareft 
friends  afflift  you,  and  thofe  that  you  took  fweet  coun- 
fel  with,  and  went  up  with  to  the  houfe  of  God  as 
companionSjtobe  Scorpions  to  you,that  foyou  might 
not  have  hcre^  Refting  place  for  the  folc  of  your  foot? 
D  Learn  Gods  gracious  meaning  and  look  upwards. 
When  others  are  roving  after  opinions,  and  running 
from  Seci  to  Se&,  and  with  contentions  and  vain  jang- 
lings  are  fiering  the  Church  of  Chrift,  do  you  then  re- 
tire 


A  Tremonttion. 


tire  your  felvcs  from  thcfeVanities  to  your  God:Humb- 
lyconverfe  with  him:and  think  belicvinglyofyour  ever- 
lafting  convcrfe  with  him:and  thus  fire  your  fouls  with 
his  raicsof  Love.    For  my  own  part,  even  when  I  am 
conftrained  (as  Teachers  oft  arc  more  then  the  people)] 
toftudy  Controverfies,  though  they  be  neceiTary,  and  j 
in  themfclvcs, about  preciousTruths,and  though  I  prof-  j 
per  in  my  ftudics,  yet  do  I  find  moft  fenfibly  that  they  j 
difcompofe  my  Spirit,and  wafte  my  zeal, myLove, and  ■ 
Delight  in  God$  even  by  the  interruption  and  diverfion  J 
of  my  contemplations  :    So  that  Ilon^  to  have  done 
with  them,that  I  may  be  more  neer  to  God.  Difputings 
often  lead  to  envying*  and  heart  burnings  ,   and  thofe 
to  hating  our  Brethren,  and  that  to  open  violence  and 
bloodfhed  even  of  the  Saints,  to  persecutions  of  Mini- 
fters,  and  fetting  our  fel ves  againft  Chrifts  apparent  In- 
tereftfor  our  own.    But  Heavenly  Meditations  calm 
the  fpirit,and  by  winning  our  fouls  to  the  Love  of  God, 
do  not  onlycaufeusto  Love  our  Brethren,  but  to  Love 
tbcm  in  God,  which  is  the  only  right  Love.    And  thus 
All  men  (hall  know  that  you  arc  Chrifts  true  Difciples, 
by  your  Loving  one  another. For  he  thatLoveth,d  wel- 
eth  in  God,and  God  in  him:  When  they  that  hate  their 
Brethrenarc  Murderers.-and  we  know  that  no  Murderer 
hath  Eternal  Life  abiding  in  him. The  living  G  >d,who 
is  the  Portion  and  Reft  of  his  Sain:s,makc  thefe  our  car- 
nal minds  fo  fpiritual,and  our  Earthly  hearts  Co  Heaven  • 
ly,  that  Loving  him,  and  Delighting  in  him  may  be  the 
work  of  our  lives:  And  that  neither  Itlut  write, nor  you 
chaj  read  this  Book,  may  ever  be  turned  from  this  path 
of  Life:left  a  promife  being  left  us  of  entering  into  Reft,  j 
we  fliould  come  fliort  of  it  through  our  own  unbelief  or  j 
Negligence. 
May   17.        1  65  1. 

C  4  The 


Joh.i3.;4.3^. 

&  15.  12. 

1.9,10,11. 


Heb.  4.  1. 


The  Table. 


The  Contents  of  the  Firft  Part. 


CHAP.     I. 

HE  Text  explained.  pagei|*,3 

Qu.  Doth  this  Reft  remain  to  a  determinate 
number  ofperfons  Elecl  }0r  only  to  believers 
in  general  ?  p.4 

Qhls  it  theirs  onely  in poJfibility%or  in  certain- 
ty ?  P  5 

Chap.  z.The  definition  of  Reft :  And  ofthisReft. 

Q^  Whether  to  make  the  obtaining  of  Reft,  and  avoiding  mifery% 
the  endofour  duties  ,be  not  Legator  Mercenary  ?Anftoered,$.S, 9 
Chap. 3  .Twelve  things  which  are  prefuppofed  to  this  Reft,  p.  1 3.&C 
Chap.4.  What  this  Refi  containeth,  1 .  Cejfationfrom  all  that  moti- 
on which  is  the  means  to  attain  the  end.    •  P-23,24 
_  2  •  TerfeSi  freedom  from  all  evil,  p  2  $ 

3 .  The  higheft  degree  ofperfonal  Perfection.  ibid . 

4.  Our  near  eft  fruition  ofGody  the  chief  Good.  p,26 

5.  <y4ptoeet  andconfiant  aclion  of  all  the  powers  in  this  fruition. 

p.31 
As  1  .Of  the  Senfes  and  Tongue^  And  whole  Body.  p,  3  2 

2. Of 'the  Soul. And  \.Vndtrftanding\As  l.KnoVpledge.  p.33i34* 
2.  (Memory.  p  37 

-  2.  AffeBions.  As  by  Love.  p.39 

2.  By  foy.  p.43 

This  Love  and  Joy  Will  be  mutual.  p.  4.  % 

Chip.t.The  four  great  antecedents  >and  preparatives  to  tbisReft.p.qS 

1 .  The  coming  of  Qhrift.  p.49 

2.  Our  RefurrefHon.  p.5  5 

3.  Our  juftifieation  in  the  great  Judgement.  y.6z 

4.  Our  folemn  pronation  and  inthroning.  p.70 
Chap.  6.  This  Reft  tryed  by  nine  Rules  in  Philofophy  or  Reafon,  and 

found  by  all  to  be  the  moft  excellent  ft  ate  in  general.  p.74 

Chap.7.  The  particular  excellencies  of  this  Re  ft.  p.  83 

I  .It  is  the  fruit  ofChrifts  blood \and  enjoyed  with  the pur 'chafer '.p.  84 

2.  It 


The  Table. 


1.  It  is  freely  given  m.  p.  88 
3>  It  is  the  Saints  peculiar*.  p#95 

4.  In  ajfociating  With  Angels,  andptrfeU  Saints,  p.p7 

5 .  Tet  its  Joy's  immediate  from  God.  p.  1  o  2 
<5.  It  mil  be  afeafonable  Reft*                                           p.  I  o  6 

.  7*  And  a  f ut Me  Reft,  uTo  our  Natures.  2.  Dt fires.  3.  Necef- 

fities.  p.  1 1 2 

&  A  ferfett  Reft  ;  I.  In  thefincerity  of  it:  2.  ^nduniv  erf  alky. 

p.  \\6 

1 .  Of  good  enjoyed.  2.  And  of  the  evil  tie  are  freed  from,    ibid. 
We  {hall  Reft  j.iFromfw,*ndthat  uOfthe  Vnderftanding.y.W] 

2 .  T7™  w  fin  of  Witt ^  AffeElion  and  Converfation.  p.  1 2  o 

2 .  Fromfuffenng.  Particularly  I ,  Fr^w*  <*//  doubts  of  Gods  love* 

p  121 
2.  Fromallfenfeofhisdifpleafure.  p  122 

%.  From  all  Satans  Temptations.  P»I23 

4 .  Fro 0*  temptations  of  the  World  and  fie Jh.  p.  1 2  ? 

5 .  FV<7W  Perfections  and  abufts  of  the  world.  p.  1 2  8 

6 .  FV 0 m  our  own  divifions  and  dijfentions .  p.  1 3 1 

7.  Frew  participating  in  our  brethrens  fufferings .  p  1 3  8 

8 .  From  all  our  own  per  fonal  fufferings,  p  i  4  2 
*   p.  Frow  d//  *&f  /^<?«r  and  trouble  of  duty.                       p.  1 45 

I O.  Frow*  f  &<?  trouble  of  Gods  abfence.  p.  146 

p.  y4/  If  »»i// be  thus  perfett,  fo  Everlafting.  ibid. 

Chap.  8.  7  he  People  of  God  defer ibed;  The  fever  al  parts  of  the  de- 
fer iption  openediand  therein  many  Weighty  contr  over  fie  s  briefly 
touched :  Andlaftly>  the  defcription  apply  ed,  by  way  of  exami- 
nation. p.150.  toi84 


The  Contents  of  the  Second  Part. 

A  Preface,  diredted  1.  To  them  that  doubc  of  the  Truth  of  Scrip- 
ture. 2.  To  the  Papifts.  3.  To  the  Orthodox;  about  the  right 
way  of  averting  the  Divine  Authority  of  Scripture. 

CHAP.     I. 

TH  E  Certain  truth  of  this  Reft  proved  by  Scripture.        p.  1 85 
Chap.  2.  Terfwajions  toftudy  and  preach  the  divine  authority 
of  Scripture.  P«*P- 

Chap. 


The  Table, 


Chip,  3-  Certain  diftinclions  concerning  Scripture,  F-2c3 

Sixty  Pofitions  concerning  Scriptures.  ibid. 

Chap- 4.  The  \.\Argument to  prove  Scripture  the  Word  of  God* 

p.214 

Th it  arguing  from  M 'trades,  teftified  by  many  is  no  Topijhre* 

folving  our  faith  into  humane  teftimony.  p.  2  34 

The  excellency  of  this  argument  from  Aiiracles*  p.  23  6 

What  the  fin  againfi  the  Holy  Cjhoft  is.  ibid. 

The  neceffny  of  ufwg  humane  Teftimony .  p.  2  3  8 

The  ttfe  of  Church  gov  ernours  andTeachers,  and  how  far  they  are 

to  be  obeyed.  p. 2 40 

The  excellent  ufe  of  Antiquities  for  matter  of f aft.  p,  24 1 

Chap.  5 .  The  2  ^Argument  to  prove  Scripture-Gods  Word      p. 243 

Chap. 6.  The  3.  ^Argument  to  prove  Secure  Gods  Word.       p. 2  50 

Chap.  7.  The  4  Argument  to  prove  Scripture  Gods  Word.      p.  257 

Of  extraordinary  Temptations.  p.  2  69 

Of  apparitions.  p .  27O 

Of  Satans  foffejfing  and  tormenting  mens  bodies,  p.  2 7 1 

Of  Witches,  and  the  devils  compacts  tyith  them.  P-a77 

7"/>*  necejfity  of  a  written  Word.  p.  279 

Chap  8.  This  Reft  remaineth  te  none  but  the  People  of  God.      p.  186 

Chap.  9    Reafons  why  our  Reft  muft  Remain  till  the  Life  to  come  , 

and  not  be  enjoyed  in  this  Life.  p.  2  89 

Chap.  1  o. Whether  fepar at ed  Souls  enjoy  Reft  before  the  ReJurretHon^ 

^Proved  that  they  do  in  a  great  meafurerby  20.  Arguments. 

p.  298 

The  Contents  of  the  Third  Part. 


CHAP.    I. 

TH  E  frfl  Vfe.  Shewing  th  unconceivable  mi f try  of  the  wicked 
in  their  fafs  of  this  Reft.  p.  3 

The  greatnefs  of  their  lofs.    1  .They  lofe  all  the  perfonal  per feU  10,1 
of  Soul  and  Bodyt  fthich  the  Saints  have.  p.7 

2.  They  hfe  God  himfelf  p.  8 

3 .  They  lofe  all  thofsfpiritnal,  delight  full  affellions  by  Vrhich  the 
bfejfed  do  feed  on  God.  p.  1 0 

A-Tbei 


The  Table. 


4.  They  lofe  thefociety  of  Angels  and  Saints.  p. 2 1 

Chap.2 .  The  aggravat  ions  of  the  wickeds  lofs  of  Heaven.         p.  1 4 

I*  Their  under  (landings  will  be  cleared  to  know  its  worth,      p.'i  5 

2,  *And  alfo  enlarged^  0  have  deeper  apprehenftons  of  it.        p.  1 7 

3 .  Confcietfte  willfully  apply  it  to  themfelves.  ibid. 

4.  Their  A  ft  U ions  will  be  more  lively ,  and  enlarged.  p. 20 

5,  Their  memories  ftrong  to  feed  their  torment,  p.  2 1 
Ten  things  concerning  their  lofs  of  this  Reft,  Which  it  will  for  ever 

torment  them  to  remember.  p.23,to  38. 

Chap.  3.  Aggravations  from  the  lojfes  which  accompany  the  lofs  of 

Reft.  ^  p.  3  9 

I. They  /hall lofe  their  prefent  prefumptuous  conceit  of  (jods favour 

to  them,  and  of  their  part  in  (fhrift.  p.  40 

2,  T hey  JhaU  lofe  all  their  Hopes.  p.  4 3 

3 ,  They  lofe  their  prefent  eafe  and  peace.  p.  5 1 

4.  They  jhall  lofe  all  their  carnal  mirth.  p.  5  5 

5.  *y4nd all  their  fenfual  contentments  and  delights.  p.  5  6 
Chap .  4.  The  great  nefs  of  the  damneds  torments  opened.  p.  $Q 

By  eight  aggrava  ti ons  of  them.  to  p.  6  8 

The  certain  truth  ofthefe  torments.  ibid. 

The  intolerablenefs  ofthit  lofs  and  torment  difcovered  by  ten  que. 

(lions*  p.74 

Chap.5.  ThefecondVfe.  Reproving  the  general  negle  3  of  t  hi*  Reft , 

and  exciting  to  the  utmoft  diligence  in  fee  king  it.  p.  8  2 

1 .  To  the  Worldly-minded,  that  cannot  (pare  time.  p.  8  3 

2.  To  the  prophanejingodly  .prefumptuons  multitude.  p.  85 

3 .  To  la^y  formal \fe If  deceiving  Profejfors .  p .  9  z 
<±And  ofthefe^  I  .To  the  opinionative  hypocrite.  ibid . 
2 .  And  the  worldly  hypocrite.                                           p ,  04 

4T0  the  godly  themfelves  for  their  great  negligence:  Mdgiftrathy 
CMwifters,  and  People v  p.95 

Chap  6.  An  exhortation  to  the  great  eft  ferioufnefs  in  feeking  Reft. 

p.ioi 
Twenty  Uvelyrational  con  ft  derations  to  quick$n  u*  up  to  the  great- 
top,  102 
p.  1 18 
p  122 
p.127 

Chap. 


eft  diligence  that  is  poffibla 
Ten  more  very  qukkping  conftderations. 
Ten  more  very  quickening,  by  way  of  queftion. 
Ten  more  peculiar  to  the  godly  >  to  quicken  them. 


m 


The  Table. 


; 


Chap.  7.  The  third  V/e  Terfwading  all  men  to  trj  their  title  to  this 
Reft  and dir etling  them  in  this  try al.  p.132 

Self-  examination  defined,  and  explained.  p.  1 3  7 

The  nature  of  Ijfurance,  or  certainty  of  Salvation  opened :  Ho\\? 
much,  and  What  the  Spirit  doth  to  the  producing  it :  Andfthat 
Scripture  ^what  Knowledge. what  Faith,  what  Holinefs and E- 
vidences,  what  Con  faience  or  internal fenfe}and  ft  hat  Reafon  or 
Difcourfe  do  in  this  Worl^  p.  1 40 

What  thefealofthe  Spirit  ts  f  what  thetejiimony  of  the  Spirit  ? 
and  what  the  teftimony  of  finfcience  ?  p.  1 4^ 

t^fgainfl  the  common  diftinblion  of  certainty  of  Evidence \j*nd  of 
adherence.  p.  145 

That  we  are  juftified  and  beloved  of  CJodt  is  not  property  to  be  be- 
lieved j  muchlefs  immediately ,  and  by  all  meit.  ibid. 
That  afiurance  may  be  here  attained,  though  not  perfect  AJfu- 
{        ranee,                                                                               PfI47 
s    Hinder ances  that keep  from  examination;  \%  Satan.      x    p.148 

2.  Wicked  men.  p  1 50 

3 .  Hinder  ances  in  our  own  hearts,  p.  1 5 1 
Hinder  ance  of  Afturance  in  thofe  that  do  examine.              p.153 

Chap.  8,  Further  caufes  of  Want  of  A^urance  among  the  mofi  of  the 

godly  them felves.  p.155 

j .  Weaknefs  and  [mall  meafure  of  grace.  p.  1 <  6 

2 .  Looking  more  what  they  are /hen  ft  hat  they  fhould  do  to  be  bet- 
ter, p. I  57 

3.  Miftaking  or  confounding  Affurance^  and  the  joy  of  Affurance. 

P-159 

4.  Ignorance  of  Cjods  way  of  conveying  Affurance,  ibid 

5 .  Expelling  a  greater  meafure  then  God  ufually giveth  here. 

p.161 

6.  Taking  up  comfort  in  the  beginning  on  tin  found  or  uncertain 
grounds,  when  yet  perhaps  they  have  better  grounds,  and  do  not 
fee  them  ;  and  then  when  the  fteaknefs  of  their  grounds  appears, 

they  cafi  away  thiir  comforts  too,  as  if  all  Were  nought.       ibid . 

7.  Imperfection  of  Reafon  %  and  natural  parts.  p  \6 ; 
8    The  fecret  m.vntaining  (gme  kn°wn  fin.  ibid. 

9.  Growing  Uz,y  in  the  fpirltftnl  part  of  duty  t-  and noi  keeping 
graces  in  conftant  action.  p.  1 6 5 

10,  Prevalency  of  Melancholy  in  the  body  ;  p.  1 68 
_ Chap. 


I 


The  Table. 


Chap.  9.  An  Exhortation  to  examine  our  title  to  Reft,         p.  1 70 

Several  Motives*  topv82 

Chap.  1  c.  A  direction  how  to  manage  the  Work  of  Self-examination 

throughly,  that  it  may  fuccecd.  p.i  83 

TWo  marks  Whereby  you  may  infallibly  Iudge.  p.  1 89 

Chap.  11.  A  more  ex  all  enquiry  into  the  nature  of  Jincerity  $  and 

t)wtclio%  concerning  the  ufe  of  Market  in  f elf  examination  , 

And  difcoveryjlowfar  a  man  may  gotand  not  bejaved.      p.  1 94 

Chap.  12.  The  fourth  Vfe.  The  Reafons  of  the  Saints  afflitlions  in 

this  life*  P-2$o 

Some  Conftier attorn  to  help  us  to  bear  them  joy  fully ,  draft*  from 

their  reference  to  this  Refi.  ibid . 

Some  cbjecligns  of  the  affiled  anfWered.  p.26  3 

Chap,  ig.    An  exhortation  to  thofe  that  have  got  Affurance  of  th^ 

Reft,  or  title  to  iti  to  do  all  that  fofftbly  they  can  to  help  others* 

the  like.  p.  26 

Here  is  /hewed  1 .  Wherein  the  duty  doth  confifl.  p.  a  7 

'Directions  are  added  for  right  performance.  p.  274 

Bejides  the  great  duty  of  private  exhortation,  we  muft  help  them 

to  enjoy 3  ufe  and  improve  the  pabltke  Ordinances .  pt2  8  6 

2.  The  common  hinder  ances  of  faithful  endeavours  tofave  mens 

fouls.  p.  293 

Some  objeclions  againft  this  duty,  anfwered.  p.  300 

Motives  to  perfWade  all  Chriftians  to  this  duty.  P*3°3 

Chap.  14.    An  advice  to  fome  more  efpeciady  to  help  others  to  this 

Reft  j  Treft  Urgely  on  Minifters  and  parents.  p.3 1 3 

And  1. To  men  of  'ability, 2. Or  intereft.l.Phyfitians.  4.  Rich  men, 

and  men  of  Command.  P  3 l  ^ 

5 .  To  Minifters-:  Five  means  Which  they  muft  ufe.  P-  3 T  9 

6.  To  Parents  and  mafters  of  Families.  Several  Conpderatious 
to  urge  them  to  the  performance.  P-  3  4  3 

Some  of  their  objeclions  anfwered.  p.  3  5  8 

Direclions  to  Parents  for  teaching  their  Children .  p  3  63 

Thefumme^or  Fundamentals  of  Divinity,  Which  Children  and  0. 
thers  muft  firft  be  taught.  F'3^5 

Some  further  Direclions,  only  named.  p.  3^7 


The 


The  Table. 


_i i 


The  Contents  of  the  Fourth  Part. 
CHAP.   I. 

REproving  our  expectation  of  Reft  on  earth*  ^ith  divers  Keaf ens 
again  ft  it.  p.  7 

Chip.  2.  Reproving  cur  lothnefs  to  die,  and  go  to  our  reft,  p.  22. 

The  hainous  aggravations  of  this  fin.  \       p-  2  3 

Confederations  againft  it,  and  to  mak$  us  grilling  \  and  objections 
anftoered.  p.  3  2 

Chap.  g.  A  Directory  for  a  heavenly  life.  I.  Reproof  of  pur  unhea^ 
venlinefs ;  and  Exhortation  tofet  our  hearts  above.  p.49 

Twelve  moving  confederations  to  heavenlj-mindednefs.  p.  5  5 
Chap.  4.  Seven  great  Hindrances  ofheavenlinefs  to  be  avoided,  p.p  8 
Chap.  5 .  Ten  general  Helps  to  a  heavenly  life.  p.  1 2  5 

Chap.  6.  The  great  duty  of  heavenly  meditation  defer  i  bed,  and  the 
Defer  iption  explained.  p»  1 4  5 

Chap.  7.    Direllions,  1 .  Concerning  thefitteft  Time  for  this  Mchu 
tat  ion*  p.  1 55 

t .  Concerning  the  fit t eft  Place.  P  *7  * 

3 .  Concerning  the  preparation  of  the  heart  to  it,  p.  1 73 

Chap.  8.  OfConfederation>  and  what  power  it  hath  to  move  the  foul. 

p.177 

Chap.  p.  What  faculties  and  affeclions  muft  be  ailed  in  this  Con 

temp  I  at  ion.  P-1&4 

By  Vvhat  objects,  and  confederations,  and  in  what  order.  ibid. 

More  particularly ,i.The  exercife  of  Iudgcmenti  p. 1 87 

2 .  The  acting  of  Faith.  p.  1 8  8 

3.  The  acting  of  Love,  p.  191 

4 .  The  acting  of  Defire.  p.  1  £  6 

5.  The  acting  of  Hope.  P-*99 

6.  The  acling  of  Ccuragejtr  holy  Boldnefs  and  Refolution.    p.  202 
J  .The  acting  of  Ioy.  p.  204 

Chap.  10.  TSy  what  Actings  of  the  foul  to  proceed  to  this  work^of  hea- 
venly Contemplation,  befede  Cogitation.  p.  ic^ 

As  I .  Soliloquy  - Jts  parts  and  method.  p. 2  ic 

2 .  Speaking  to  God,  p .  2 1 4 
Chap 


The  Table, 


Chip.  1 1 .    Some  advantages  for  raiftng  and  affecting  the  fiul  in  its 

Meditations  of  heaven In  general \  by  making  ufeof  fenfe 

or  fenfitive  things.  p.  2t  6 

¥  articular  ly>  i  ^Bj  raiftng  fir  ongfnppofitions  from  fenfe.    p.  2 1 9 

2.  'By  comparing  the  objects  ofSenfe%  with  the  objects  of  Faith: 

p.22i 

Twelve  helps  by  comparifonto  be  affected  with  the  lop  of  Heaven. 

p.223 

Chap.  1 2.  Direction  how  to  manage  and  Watch  over  the  heart  While 

we  fire  in  this  worh^  of  Contemplation.  p.  2  4  3 

Chap.  1 3 .  An  abfirattyor  brief fismme  of  a/If  or  the  help  of  the  Weak- 

P.*5* 

Chap.  14.  Ah  example  of  the  ailing  ofludgement^Faith^LoveJoj, 

and  Defirc  by  this  dftty  of  Heavenly  Meditation.  p.  25  4 

The  Conclufiort,  commending  this  duty,  from  its  neceffity  and 

excellency ,  P3S 


THE 


SAINTS 

Everlafting 

REST. 


CHAP.     I 


Hebrews  4.  9. 
There  remaineth  therefore  a  <%ejl  to  the  people  of  God* 


§.  1. 

Rccedentcs 
cnim  ab  unius 
&  veri  Det 
confideratione 


SECT.    I. 

T  was  not  only  our  intereft  in  God,  and  aclual  frui- 
tion of  him,  which  was  loft  in  Adams  Covenant- 
breaking  fal^buc  all  fpiritualknowledgof  him,  and 
true  difpofitton  towards  fuch  a  felicity.  Man  hath 
now  a  heart  too  fuitable  to  his-eftate  :  A  low  ftate, 
and  a  low  fpirit.' And  fas  fome  expound  that  of  Luk.  18.8.)  when   MmVn™  h 

varias  jam  & 
partkulares  corporis  concupifcentias  prolapp  funt,  Veivde  ut  folet  fierijum  in  mutoi  incidijfent  de-  1 
fideria,  in  eorumjam  bibitum  fenfim  tr  an  fere ,  adeo  ut  defer  ere  ipfa  mcluerent.  time  jam  &  met  us  j 
&  voluptaus  in  ammam  irrcpfere  :  tnortaliaquc  fapcre  inccfit.  Nolens  cnim  concupifcentias  relink  ! 
quere,  mortem  metuit3ac  feparationem  corporis  honuit.  Rurfus  cadem  cupiens  ut  voti  compos  fiat,  I 
cades  cxcrccre,  atquc  jura,  violare  didicit. 

D  the 


7  he Saints everUfiwg  Reft. 


Part. 


i. 


Abuteni  igitttr 
infdix  arimi 
cerp *  or kib m 
jartictiUtim 

porifcfcobleftA. 
ta  tp.cie^c  vo- 
lupiutcm  Ba- 
il uai  fuuai  efte 
rrbrtranSjfalfa 
u  Cedufti  b(h 
ne§i  nomine 
ibufa  eft :  ip~ 
fumjk  Verum 
BjauaiVo- 
lupratem  effe 
putavit.  Voiu- 
ptatti  igitur 
amore  detenu, 
vxriU  h*c  mo. 
dii  operari  cm- 
pit.  Atbanafim 
J  i.conuGcnt, 
tranfht.    i* 
*  Lege  de  hoc 
Epifiolam  Hie- 
<onymi  ad  Dm- 
danum.  To.  4. 
fol  (cdu.  Am 
wtbxcb)  18, 
19.30.  «& 
Wim  de  A n- 
tbo/mte  bufta 
Eptf.ad  Hebr. 
&rnode  Ctno- 
nem  difcernen* 
iu 


thefonofGod  comes  with  Recovering  grace  ,  and  difcoveries 
and  tenders  of  a  fpiritual  and  eternal  happind.  and  Glory,  he 
finds  not  faith  in  mm  to  believe  it.  But  auhepoor  man  that 
would  not  believe  that  any  one  man  had  fuch  a  fum  as  an  hundred 
pound,  it  was  fo  far  abovj  what  he  poffeffed .-  So  man  will  hardly 
now  believe,  that  there  is  fuch  a  Happinefs  as  once  he  had,  much 
lefs  as  Chrift  hath  now  procured.  When  God  would  give  the  Ifra- 
eiiteshis  Sabbaths  of  p  nS  in  a  Land  of  Reft,  he  had  more  ado  to 
make  them  believe  i  0  overcome  rheir  enemies,and  procure 

it  for  them :  And  when  they  had  it.only  as  a  (mall  intimation  and 
earned  of  a  more  incomparably  gloriousReft  through  Chrift,they 
ftick  there,  and  will  ya  believe  no  more  then  they  do  pjffefs, 
but  fie  down  and  fay,  as  the  Glutton  at  the  feaft,  fure  there  s  no  0- 
ther  Heaven  btit  thii.   Or  if  they  do  expeel  more  by  the  Mefliah, 
it  is  onely  the  increafe  of  their  earthly  felicity.    The  Apoftle  be- 
llows moft  of  this  Epiftle  againft  this  diftemper ,  and  clearly 
and  largely  proves  unto  them,  That  it's  the  end  of  all  ceremonies 
and  Shadows,  to  direft  them  to  Jefus  Chrift  the  Subftance  ^  and 
that  the  Reft  of  Sabbaths*  Mi  Canaan,  (hould  reach  them  to 
look  for  a  further  Reft,  which  indeed  is  their  happinefs.  My  lex- 
is his  Conclufion  after  divers  arguments  to  that  end  •  a  Concluii- 
on  fo  ufefull  to  a  believer.as  containing  the  ground  of  all  his  com- 
forts, the  end  of  all  his  duty  and  fufferings,  the  life  and  fum  of  all 
Gofpel  promifes,  and  Chriftian  priviledges,  that  you  may  eafily 
be  fatisfied  why  I  have  madeitthefub/e&ofmy  prefent  Dif. 
courfe.    What  more  welcome  to  men,  under  perfonal  afflictions, 
tiring  duty,  fuccefli^nsof  fufferings.then  Reft  ?  What  more  wel- 
come news  co  men  under  publick  calamities,  unpleafing  employ- 
ments, plundering  loffes,  fad  tyding$;  &c.  (  which  is  the  common 
cafej  then  this  of  Reft?  Hearer.,  1  pray  God  your  attentions,  in 
tention  of  fpirit,  entertainment,  and  improvement  of  it,bebue 
half  anfwerable  to  the  verity,  neceffi  y>  and  excellency  of  this 
*  fubjeel,  and  then  you  will  have  caule  to  blefs  qodx  while  you  live, 
that  ever  you  heard  ir,*s  I  have  that  ever  I  ftudied  it. 


SECT. 


Part,  i 


The  Saints  evcrlafling  Reft. 


SECT.     II. 

T He  Text  is,as  you  may  fee  the  Apoftles  Aftertion  in  an  entire 
propoficion,with  the  concluding  lilative;The  Subjecl  is  Reft; 
The  Predicate,  It  yet  remains  to  the  people  of  CfoL  Its  require 
we  fay  fome  what  brie  fly  j  i .  For  Explication  of  the  terms.  2.  Of 
the  Subjecl  of  them. 

Therefore^  /.  e.  h  clearly  follows  from  the  former  Argument.* 
\T htrer em aiYis~\  1.  In  order  of  fpeaking  ;  As  the  coofequence 
follows  the  Antecedents  the  Conclufion  the  Premifes  ;So  there 
Remains  a  Reft,  or  it  remains  that  there  is  another  Reft.  2.  But 
rather  in  order  of  being  :  As  the  bargain  remains  after  the  ea;  neft, 
the  performance  after  the  promife,  the  Anti-type  after  the  X\  pe. 
and  the  ultimate  end  after  all  the  means :  fo  there  remains  a  Reft 
[To  the  People  of  God~\  God  hath  a  two-  fold  people  wuaiiuk 
Church  :   One  his  only  by  a  common  vocation  *,  by  an  external 
acceptation  of  Chrift,  and  covenanting,  fandihed  by  iht  blood 
of  the  Covenant  fo  far  as  to  be  feparated  from  the  open  enemies 
of  Chr  ft,and  all  without  the  Church,therefore  not  to  be  account- 
ed common  and  unclean  in  the  fenfe  as  Jews  and  Pagans  are,  but 
holy,and  Saints  in  a  larger  fenfe.as  the  Nation  of  the  Jews,and  all 
Profelytcd  Gentiles  were  holy  before  Chrifts  coming .-  Thefe  are 
called  Branches  in  Chrift  not  bearing  fruit,ard  fhall  be  cut  orT.&c. 
for  they  are  in  the  Church,  and  in  him,  by  the  forefaid  profeffion, 
arid  external  Covenant,  but  no  further.  There  are  in  his  Kingdom 
things  that  offend,  and  men  that  work  iniquity,  which  the  Angefs 
at  the  laft  day  fhall  gather  out,andcaft  into  the  Lake  of  fire:There 
are  fifties  good  and  bad  in  his  net, and  tares  with  wheat  in  his  Held: 
The  fon  of  perdition  is  one  of  thofe  given  toChrift  by  the  Father, 
though  not  as  the  Reft;  thefe  be  not  the  people  of  God  my  Text 
fpeaksof.   2.  But  God  hath  a  Peculiar  People,  that  are  his  by 
fpecial  vocation,cordial  acceptation  of  Chriftjinternal,  fincere  co- 
venanting, fanclified  by  the  blood  of  the  Covenant,  and  Spirit  of 
Grace,  fo  far  as  not  onely  to  be  feparated  from  open  Infidel  s,buc 
from  all  unregenerace  Chriftians,being  Branches  in  Chrift  bearing 
fruit ;  and  for  thefe  remains  the  Reft  in  my  Text. 

i.  To  be  Gods  people  by  a  forced  Subjection,*.*,  under  his  do 
minion,  is  common  to  all  perfom,even  open  enemics,yea  Devi  Is  $ 
this  yields  not  comfort. 

D  2  1;  To 


§.*. 


Dc  Scbhiiofp' 
ritualj  pe/ 
Sabbat  i<f     , 
quumfiiM  r- 
tum,  vide  S. 
Mucx,  \um  in 
Hmil.  1%. 
P*g.  (jniki) 
434- 


Mat.iJ.<ir, 


Iohn 


17.  12. 


Lege  Zuingfii  j 
fidei  Kut'muai 
Carol.  $.  pag. 
f  40.  Tomi  fe. 
cnniiDe  £ceL 


*  tUb.  1  c.$o. 

MIcah  2.  8. 

2    P«.  2.20. 

JolH12.22. 

Hcb.  6. 4, j ,6\ 

Heb.  10,29,  jo 

John  1  f.  2,6. 

mm. 


The  Saints  everlaflivg'Reft, 


Part. 


§.  3 

Quid  eft  pra- 
fcientia%  nifi 
fcientia  futw 
romm?  Quid 
autem  Futu- 
rum  eftDeo,qui 
omnia  fuper- 
geeditur  tem- 
poral fienim 
resipfat  infci- 
entia  habetfion 
fimt  ci  futures 
fed  prtefentes: 
Ac  per  bocnon 
jam.P'/afcietia, 
fed tantum  fci- 
entia  did  po- 
^•Auguftin. 
lib.z.  adSim- 
plidan.q.z. 
Cavmdum  eft 
ne  falfa  qua* 
dam  imagma- 
none,  attum 
voluntatis  Di» 
vimt  quafi  . 
prateritum  co- 
gitcmui.Scoms 
In  i.dift.40. 


2.  To  be  his  by  a  verbal  Covenant  and  pr  ofellion,  and  externa! 
Call, is  common  to  all  in,and  of  the  vifible  Church,even  Tray  tors, 
and  fecret  enemies;  yet  hath  this  many  priviledges,as  the  exterrial 
fea!s;meansof  grace,  common  mercies,  but  no  intereft  in  this 
Reft. 

3  *  But  to  be  bis  by  ele&ion,union  with  Chtift,and  fpecial  inte- 
reft fas  before  mentioned)is  the  peculiar  property  of  thofe  that 
(lull  have  this  Reft. 


3*?ft- 


SECT.    III. 

BUc  is  it  to  a  determinate  number  of  perfons  by  name, 
or  only  to  a  people  thus  and  thus  qualified,  viz.  Per- 
fevering  Believers,  without  determining  by  Name  who  they  are .? 
tAnfto.  I  purpofe  in  this  Difcourfe  to  omit  controverfiesjonly 
in  a  word,  thus :  1.  It  is  promifed  only  to  perfcvering  Believers, 
and  not  to  any  particular  perfons  by  name.  2.  It  is  purpofed 
with  all  the  conditions  of  it,  and  means  to  it,  to  a  determinate 
Number,  called  the  Elecl,  and  known  by  name ;  which  evident- 
ly  followeth  thefe  plain  Propositions. 

1.  There's  few  will  deny,  that  God  foreknows  from  eternity 
who  thefe  are,  and  (hall  be,  numerically,  personally,  by  name. 

2.  To  purpofe  it  only  to  fuch,  and  to  know  that  only  tfrcfe  will 
be  fuch,  is  in  effect  to  purpofe  it  only  to  thefe. 

3.  Efpecially,  if  we  know,  how  little  Knowledge  and  Purpofe 
in  God  do  differ. 

4.  However,  we  muft  not  make  his  knowledge  aclive,  and  his 
purpofe  idle  ;  much  lefs  to  contradid  each  other,  as  it  muft  be,  if 
from  eternity  he  purpofed  falvation  alike  to  all,  and  yet  from 
eternity  knew  that  only  fuch  and  fuch  iliould  receive  ir. 

$.  To  purpofe  all  perfevering  Believers  to  falvation,  and  not 
to  purpofe  faith  and  perfeverance  abfolutelyr  to  any  particular 
perfons,  is  to  purpofe  falvation  absolutely  to  none  at  all.  Yet  I 
know  much  more  is  necelTary  to  be  faid  to  make  this  plain,  which 
I  purpofe  not  (at  lead  here)  to  meddle  with. 


SECT. 


Pare.  i. 


The  Saints  ever  la/ling  Keflt 


SECT.   IV. 

gueft.HTO']  Is  it  to  the  people  of  God  upon  certainty ,oron- 

Jl    Iy  uponpoflibility  ? 
Anfw.  If  only  poflible-  it  cannot  thus  be  called  theirs. 

i.  While  they  are  only  elecTl,  not  called,  it  is  certain  to  them 
(wefpeakof  a  certainty  of  the  dbjedj  by  Divine  purpofe ;  for 
they  are  ordained  to  eternal  life  firft,  and  therefore  believe;  and 
not  fuft  believe,  and  therefore  ele&ed. 

2.  When  they  are  called  according  to  his  purpofe,  then  ic  is 
certain  to  them  by  a  certainty  of  promife  alfo,  as  fure  as  if  they 
were  named  in  that  promife  ,-  for  the  promife  is  to  Believers, 
which  they  may  (though  but  imperfecHlyJknow  themfelves  to  be; 
and  though  it  be  yet  upon  condition  of  overcoming, and.abiding 
in  Chrift,  and  enduring  to  the  end,  yet  that  condition  being  ab- 
solutely promifed,  it  ftill  temaineth  abfolutely  certain  upon  pro- 
mife :  And  indeed,  if  Glory  be  ours  only  upon  a  condition, 
which  condition  depends  chiefly  on  our  own  wills,  it  were 
cold  comfort  to  thole  that  know  what  mans  will  is,  and  how 
certainly  we  fhould  play  the  Prodigals  with  this,  as  we  did  with 
our  firft  ftock.  But  I  have  hitherto  underftood,  that,  in  the  be- 
half of  the  Elecl,  Chrift  is  refolved,  and  hath  undertaken ,  for 
the  working  and  finishing  of  their  faith,  and  the  full  effecting  his 
peoples  falvation  .-  and  notonly  gives  us  a  (feigned ) . fufficient 
grace,  not  effectual,  leaving  it  to  our  wills  to  make  iteffeclual, 
as  fome  think.  So  that  though  ftill  the  Promife  of  our  Justifica- 
tion and  falvation  be  Conditional,  yet  God  having  manifefted 
his  purpofe  of  enabling  us  to  fulfill  thofe  conditions,  he  doth 
thereby  (hew  us  a  Certainty  of  our  falvation  both  in  his  Promife 
and  his  Purpofe.  Though  Gods  Eternal  Purpofe  give  usno'Right 
to  the  benefit :  (whatfoever  fome  lately  fay  to  the  contrary  : 
it  being  the  proper  work  of  Gods  Law,  or  Covenants  to  con- 
fer  Right  or  Due ;  <)  yet  the  Event  or  Futurition  of  it  is  made 
Certain  by  Gods  unchangable  Decree ;  His  eternal  Willing  it 
being  the  firft  and  infallible  caufe  that  in  time  it  is  accomplilhed, 
or  produced. 


I 


D  3 


CHAP. 


§.  4- 

i.  Theirs  by 
Purpofc  be- 
fore convcr-# 
fion. 

2.  Theirs  in 
Law  title  or 
by  promife 
after  conver- 
fion. 

Quum  equili- 
brium iUudboc 
mum  praflat, 
jitxta  Arm'tni* 
urn,  ut  reddat 
falutem  komi- 
num  rem  con- 
tingentem^  & 
libratam  in  an- 
cipiti3  ifne  rem 
tantam  impenfe 
afeddjje  di- 
cendui  eft  qui 
vult  effe  collo- 
cat  am  in  loco 
tarn  lubrico,  ac 
veluti  tenui 
filo  pendentem^ 
adco  utvelle- 
viffimo  women* 
to  impeUitur  ad 
perniciem  ?  A- 
myral.Defenf. 
doa.Calvtai, 
pag.nj. 


The  S  dints  everlafting  Reft, 


Pare,  i 


CHAP.    II. 

This  "Reft  "Defined. 


SECT.    I. 

Owlet  us  fee  i.  What  this  Reft  is.  2.  What  thefe 
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  peo- 
ple of  God.  6.  What  ufe  to  make  of  it. 
1.  And  though  thefenfe  of  the  Text  includes  in  the  word 
Reft>  all  that  eafe  and  fafety  which  a  Soul,  wearied  with  the  bur- 
then of  fin  and  fuffering,  and  purfued  by  Law,  Wrath,  and  Confci- 
ence,  hath  with  Chrift  in  this  life ;  the  Reft  of  Grace ;  yet'becaufe 
it  chiefly  intends  the  Reft  of  eternal  Glory,  as  the  end  amd  main 
part,  I  (hall  therefore  confine  my  Difcourfe  to  this  laft. 

Peace,  and" 

Happinefs  purchafed  by  Chrift  :  but  becaufe  that  fulnefs  and  perfe&lon  in  Glory  Is  the  chlefeft 
parc,'in  comparifon  whereof  the  beginning  in  this  life  is  very  fmall,  I  may  very  well  extend  the 
Text  to  that  which  it  ftlf  intends  as  the  principal  jpart  5  but  I  exclude  not  the  beginnings  here, 
shough  I  purpofe  not  the  handling  of  them. 


§.1, 


[[I  doubt  not 
.but  the  holy 
-Ghoft  by  this 
$abbarifm,or 
Reftjntends 
the  whole  e~ 
ft  ate  of  Re- 
conciliation. 


Dsfinit* 


DEFINITION. 

REft  is  |[  The  end  and  perfection  ofmotion.^The  Saints  Reft' 
here  in  Queftion  is  £  The  moft  happy  eftate  of  a  Chriftian 
having  obtained  the  end  of  his  courfe]  Or,  £  It  is  the  perfed  end- 
lefs  fruition  of  God  by  the  perfected  Saints  according  to  the 
meafure  of  their  Capacity,  to  which  their  fouls  arrive  at  Death  : 
and  both  foul  and  body  moft  fully  after  the  Refurreclion  and  fi- 
nal Judgement. 

SECT. 


pan.  i. 


The  Stints  cverUfting  Reft. 


SECT.   II. 

*  i.  T  Call  it  the  [_  eftate  J  of  a  Chriftian,  ( though  Perfeclion 
Jconfiils  in  A&ion,  as  the  Philofopher  thinks,)  to  note 
both  the  Aclive  and  Paflive  fruition,  wherein  a  Chriftians  blelTed- 
ncls  lies,  and  the  eftablifticd  continuance  of  both.  OurTitlc  will 
be  perfecl,and  perfectly  cleared  ;  our  felves,  and  fo  our  capacity, 
perfected  ;  our  poffeflion  and  fecurity  for  its  perpetuity,perftcl  • 
our  Reception  from  God,  perfeel ;  our  motion  or  Adion  in  and 
»pon  him,  perfeel ;  And  therefore  our  fruition  of  him,  and  con 
fequemly  our  Happinefs  will  then  be  perfeel.  And  t.hi%  is  tni 
Eftate  which  we  now  briefly  mention,  and  (hall  afterwards  more 
fully  defcribe  and  open  to  you  •  and  which  we  Hope  by  Jefus 
Chrift:  very  (hortly  to  enter  upon,  and  for  ever  to  poiTefs. 


SECT.  III. 

2.  T  Call  it  the  £  moll  happy  ]  ellatc,  to  difference  it,  not  only 
JL  from  all  feeming  happineis  which  is  to  be  found  in  the  enjoy- 

ment  of  creatures;  but  alfo  from  all  thofe  beginnings,  foretafts, 
earnefts,  firft  fruits,  and  imperfecl  degrees,  which  we  have  here 
in  this  life,  while  we  are  but  in  the  way  t  It  is  the  Chief  Good 
which  the  world  hath  fo  much  difputed,yct  millaken  or  neglecled; 
without  which,  the  greateft  confluence  of  all  other  good  leaves  a 
man  miferable ;  and  with  the  enjoyment^f  which,  all  mifery  is 
inconfiftent.  The  beginnings  in  our  prefent  flare  of  Grace,  as 
they  are  a  real  part  of  this,may  alfo  be  called  a  ftate  of  Happinefs: 
But  if  confidered  dif-junelJy  by  themfelves,  they  deferve  not  that 
Title,  except  in  a  comparative  fenfe,  as  a  Chriftian  is  compared  to 
men  out  of  Chrift. 

S  E  C  T.  I V. 

3.  "I  Call  it  the  eftate  of  Qa  Chriftian]  where  I  mean  only  the  fin 
Xcero,  Regenerate,  Sanclified  Chriftian,  whofe  Soul  having 

difcovercd  that  excellency  in  God  through  Chrift,  which  is  qot  in 
the  world  to  be  found  ,  thereupon  clofethwith  him  ,  and  is  cor 
diaily  fet  upon  him.    I  do  not  mean  every  one  that  being  born 
where  Chriftianity  is  the  Religion  of  the  Country,  takes  it  up  as 
D  4  other 


5.  2. 

*  Bc.it u  n on 

fed  flat  ;> 

Qfjxit 

Guii.Gibituf. 
quod  tamen 
cautcir, 
icndwcfi. 


8 


The  Saints  ever  lofting  Reft, 


Pare,  i 


Col. i.  ii. 
Ads  i6.  18. 
Afts  10.32. 
Joh.  15.19. 
Mac.10.38. 
Luk.14.27. 
Hcb.  10.36. 


§.  5 


§.  0". 

«£.  Whether 
to  make  Sal- 
vation our 
end,  be  not 
mercenary, 
or  Legal  ? 
As  if  the  very 
feeklng  of  life 
i\  all,  were  the 


other  fa(hions,and  is  become  a  Chriftian  he  fcarce  knows  how,or 
why .-  Nor  mean  I  thofe  that  profefs  Chrift  in  words,but  in  works 
deny  him.  (Khali  defcribe  this  Chriftian  to  you  more  plainly  .af- 
terward.) Itisaneftate  to  which  many  pretend,  and  that  with 
much  confidence,  and  becaufe  they  know  it  is  only  the  Chriftians, 
therefore  f hey  all  call  chemfelves  Chriftians: But  multitudes  will  at 
laft  know,to  their  eternal  forrow,  that  this  is  only  the  Inheritance 
of  the  Saints,  and  onely  thofe  Chriftians  (hall  polTefs  it,  who  are 
not  of  the  world,  and  therefore  the  world  hates  them  who  have 
forfaken  all  for  Chrift,  and  having  taken  up  the  Cr ok,  do  follow 
him,  wjth  patient  waiting,  till  they  inherit  the  promifed  Glory.. 


S  E  C  T.    V. 

4:  T  Add,  that  this  Happinefs  confifts  in  obtaining  [\he  End]] 
JL  where  I  mean  the  ultimate  and  principal  end ,  nut  any  end 
feemdum  quid  fo  called,  fubordinate,  or  lefs  principal.  Not  the 
end  of  conclufion,  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  inallitsaclions.  That  the  chief  Happinefs  is  in 
the  enjoyment  of  this  End,  I  (hall  fully  (hew  through  the  whole 
Difcourfe,  and  therefore  here  omir.  Everlafting  wo  to  that  man 
jwho  makes  that  his  end  here  (to  the  death,)  which  if  he  could 
I  attain,  would  not  make  him  happy.    O  how  much  doth  our  ever- 
lafting (lace  depend  oryaur  Right  judgement  and  eftimatibn  of 
our  end  ! 

SECT.    VI. 

BUt  it  is  a  great  doubt  with  many,  whether  the  obtainment  of 
this  glory  may  be  our  end  >  nay,  concluded  ,  that  its  mercc*. 
nary ;  yea,  that  to  make  Salvation  the  end  of  Duty,  is  to  be  a  Le- 
galift,  and  acl  under  a  Covenant  of  Works,  whofe  Tenor  is,  Do 
this  and  Live.  And  many  that  think  it  may  be  our  end,  yet  think  it 
may  not  be  our  ultimate  end;  for  that  (hould  be  onely  the  glory 
of  God.  I  (hall  anfwer  thefe  particularly  and  briefly. 


fureft  way  to  mifs  of  it.  Clean  contrary  to  the  whole  tenor  of  Scripture. 


I.  It's 


Pare,  i 


The  Saints  evtrUfting  Reft, 


*  /^.By  Way 
of  merit  fidd- 
ly lo  called. 


I,  TT's  properly  called  mercenary  when  we  expeft  it  as  wages 
X  for  work  done  *  i  and  fowe  may  not  make  ic  our  End. 
Otherwife  it  is  only  fucb  a  mercenarinefs  as  Chrift  commandeth. 
For  confider  what  this  End  is ;  ii's  the  fruition  of  God  in  Chrift  ; 
and  if  feeking  Chrift  be  mercenary,  I  defire  to  be  fo  mercenary. 

2.  It's  not  a  note  of  a  Legalift  neither :  It  hach  been  the  ground 
of  a  multitude  of  Late  raiftakes  in  Divinity,  to  think  \\i\\\T) o  thu 
and  live"]  is  only  the  language  of  the  Covenant  of  Works.  It's, 
true,  in  iome  fenfe  it  is  j  but  in  other  not.  The  Law  of  Works  on- 
ly faith  [T)o  this  (rhat  is,  perfectly  fulfill  the  whole  Law^  and 
Live']  (that  it;  for  fo  doing  ;  But  the  Law  of  Grace  faith  [Do 
this  and  live]  too ;  that  is,  Believe  in  Chrift,  leek  Kim,  obey 
him  fincerely  as  thy  Lord  and  King  ;  forfake  all,  (uflfer  all  things, 
and  overcome  {  and  by  fo  doing,  or  in  fo  doing,  as  the  Conditi- 
ons which  the  Gofpel  propounds  for  Salvation,  you  (hall  live.||  if 
you  fet  up  the  abrogated  duties  of  the  Law  again,you  are  a  Lega- 
lift: if  you  fet  up  the  duties  of  the  Gofpel  in  Chrifts  ftead^w  whole 
or  in  part,  you  erre  (till.  Chrift  hath  his  place  and  work  ;  Duty 
hath  its  place  and  work  too;  fet  it  but  in  its  own  place, and  expeel 
from  it  but  its  own  part,and  you  go  right.  Yea  more  ("how  unfavo- 
ry  foever  the  phrafe  may  feemj  you  may,  fo  far  as  this  comes  to, 
truft  to  your  Duty  and  works,  that  is,  for  their  own  part  ;  and 
many  mifcarry  in  expecling  no  more  from  them  (as  to  pray  and 
to  cxpefl  nothing  the  morejthat  is,from  Chrifr,in  a  way  of  duty. 
For  if  Duty  have  no  (hare,why  may  we  not  truft  Chrift  as  well  in 
a  way  of  difobedienceasduty  ?  In  a  word,  you  muft  both  ufe 

g/ati<e3  alium 

contra  fecuritatem  &  abufum  gratia'.  Cum  dlfputatur  contra  Judaifmum  five  luflitiam  cperum,  ut 
Paulus  in  7^m.&  alibi  fecit  3t  urn  doccmur  fold  fide  hominem  luflificaii.  h.e.Nikil  in  nob  a  placerc  Deo 
nip  per  abnegationcm  Meriti  &  acceptationcm  doni  Evangelici.  At  cum  difputatur  contra  feuirita. 
tern  &  docctur  quid  retjefiu  amicit'ue  Divin*  nobis  agendum  (jt3ut  Jacobus  fecit  j&  hodie  vel  max!, 
me  neccife  eft,  D.  Tojfaniu  in  Vifput.  contra  PfeudevangelicoSf  &  alii  pic  &  prudent  cr  jam  p/iuem 
manner  unt  \  tunc  ncgatur  folam  fidem  fufficerc,  &  pr  accipiuntur  omnia  qum  quoquo  modo  profunt: 
(we  dtfponant  ad  fidem3  five  in  iis  confummetur  fides  3  ficut  qu*%  us.  fine  &  Effhclibus  fuu  con- 
fummatur3&c.  'five  prafens  jam  antic  itia  per  ilia  fir  met  ur  nedifjiliat3  veletiam  augeatur  quod  ad 
cfll  tins  aliquosy&  hoc  modo  quafi  impleatur.  C  onrad.  Bergius  Prax  Catholic.  DifTcrt.7 .  P99 1 . 
Soundly  Pa-raus .Viktur  Nolandum  quodDeus  praflationem promiffionum  fuarumvidetur  anO' 
fir  a  obcdicnlia  fufpendcre  3  -non  fufpcndit>  fed  illam  cum  ifla  conmclit  tanquam  coh.trentia&c.  lnfi- 
deiibuA  prom'ijjiims  faft*  funt  imta3non  Dei  culpa,  fed  ipforum  perfidia  5  quoniam  promiffiones 
fa  do  it  funt  mutuaob'igationls ,  necideo  funt  inceru  3  quoniam  Dcm  in  Eleftu  qbedientiam  ope. 
ratur  per  gratiam  fuatn  immuttbiliter.  Parse,  in  Gen.  18  19.  pag.  {rtitbi)  1 163. 

and 


It  was  Simon 
Magtu  Do* 
Srlne,  that 
men  arc  not 
faved  accord- 
ing to  Righ- 
teous Works, 
but  according 
to  his  Gracej 
as  Ir emeus  re- 
peated ir,  lib. 
i.advcrf.  he 
refes  cap.  10. 
|[  Notandam 
efi  ahum  effe 
loquendi  mo- 
dum  contra  In* 
daifmum  & 
contemptum 


10 


The  Saints  everlafting  Reft. 


Part,  i 


*  Chrift  be. 
lieved  for  us 
legally,  or  To 
far  as  the  Law 
required  faith; 
but  not  as  it  is 
the  Condition 
or'Command 
of  the  New 
Covenant. 


§7- 


and  croft  duty  in  fubordinarion  to  Chrift,but  neither  ufe  them, nor 
truft  them  in  co-ordination  with  him.  So  that  this  derogates  no* 
thing  from  Chrift;  for  he  hath  done  and  will  do  all  his  work  per- 
fectly, and  enabkth  his  people  to  theirs  :  Yet  he  is  not  properly 
faid  to  do  it  himielf ;  he  *  believes  not,rcpentsnotj&cbut  work- 
eth  thefe  in  them  :  that  is,enableth  and  exciteth  them  to  do  it.No 
man  muft  look  for  more  from  Duty  then  God  hath  laid  upon  it : 
and  fo  much  we  may  and  muft. 


SECT.  VII. 

*. TF I  fliould  quote  all  the  Scriptures  that  plainly  prove  this,  I 
1  fliould  transcribe  a  great  part  of  the  Bible-T  will  bring  none 
out  of  the  Old  Teftament,  for  I  know  not  whether  their  Autho. 
rity  wil  here  be  acknowkdged-.but  I  deftre  the  contrary-minded, 
whofe  confeiences  are  tender  of  abufing  Scripture ,  and  wrcfting 
it  from  the  plain  fenfe,  toftudy  what  tolerable  interpretation  can 
be  given  of  thefe  following  places,  which  will  not  prove  that  Life 
and  Salvation  may  be,  yea  muft  be  the  end  of  Duty.  ^•5-3°,4®« 
Te  will  not  come  to  me ,  that  ye  might  have  life.  Mat.  1 1.  12.  The 
Kingdom  of  Heaven  fujfer eth  violence ,  and  the  violent  take  it  by 
force.  Mat. 7. 1  3.  Luke  1 3 .24.  Strive  to  enter  in  at  the ftrait gate. 
Phil.  2,  12.  Work^  out  your  falvation  With  fear  and  trembling. 
Rom.  2.7,  10.  To  them  who  by  patient  continuance  in  well  doings 
fe ek^  for  glory  ,  and  honour ,  and  immortality  ^eternal  life.  Glory , 
honour  and  peace  to  every  man  that  worketh  goody  &&%  I  Cor.  9. 
24.  So  run  that  ye  may  obtain:  2  Tim.  2.  5 .  A  man  unot  crewn- 
ed,  except  he ftrive lawfully.  1  Tim.  2.  12.  Jf  we  fujfer  Voith  him; 
we  Jhall  reign  with  him.  1  Tim.  6.  12.  Tight  the  good  fight  of 
Faith ,  lay  hold  on  eternal  life.  I  Tim.  6.  18,19.  That  they  do 
good  works ,  laying  up  a  good  foundation  again  ft  the  time  to  come^ 
that  they  may  lay  hold  on  eternal  life.  Phil.  3.  1 4.  If  by  any  means 
I  might  atteinto  the  Refurrettion  of  the  Dead.    I prefs  toward  the 


I  fpeak  the 
more  of  this, 
becaufe  I  find 
that  many 
moderate  men 
who  think 
they  have 
found  the 
mean  between 
the  Antino- 
mian  and  the 
,  Legal  ill;  yet 
.  ofoulyerr 
m  this  point. 
As  Mr-  F.in 
the  .Marrow  of 
Modem  Divl. 
nityj  a  Book 
applauded  by 
fo  many  emi 
nent  Divine?, 
in  their  com- 
mendatory E- 
piftles  before 

ft  5  And  becaufe  the  do&rine  [  That  we  muft  a<S  from  Life,  but  not  for  Life  ;  or  in  thank- 
fulnefs  to  him  that  hath  fa ved  us,  but  not  for  the  obtaining  of  Salvation  ]  isoffuch  dangerous 
conk  quence,  that  I  would  advife  all  men  to  take  heed  of  it,  that  regard  their  Salvation. 
mar^ 


Part.  i. 


The  Saints  everlafting  Reft. 


mark.)  for  the  price  of  the  high  catling,  &c.  Rev.  12.14.  Blejfed 
are  they  that  do  his  commandments,  that  they  may  have  right  to  the 
tree  of life ,  and  enter  in  by  the  gates  into  the  City,  Mat.  25.  Come 
ye  blejfed  of  my  Father,  inherit ,  &c»  for  I  \qoa  hungry,  and  ye,  &c. 
Mat,  5.  Blejfed  are  the  pure  in  heart,  tf'C.  they  that  hunger  and 
thirft,  &c.  Be  glad  andrejoyce,  for  great  is  your  reward  in  Heaven . 
Luke  II.  2 8.  Blejfed  a*' e  they  that  hear  the  fVord  of  God,  and  k$ep 
it.  Yea  the  efctptng  of  Hell  is  a  right  end  of  Duty  to  a  Believer. 
Heb.q.l.  Let  us  fear ,  left  a  promife  being  left  us,  of  entring  into  his 
reft ,  any  of  you  [hould  feem  to  come  fhortofit.  Luke  12.  5.  Fear 
him  that  u  able to  deftroy  both  foul  and  body  in  hell, yea,  (wharfoe- 
ver  others  fay,)  /  fay  unto  you,  Tear  him.  I  Cot.^iy*I  keep  under 
my  body,  and  bring  it  intofubjeclion  j  left,  when  I  have  preached  to 
others,!  my  felf  fhouldbe  acaft-atyay.  Multitudes  of  Scriptures, 
and  Scripture- Arguments  might  be  brought;  but  thefe  may  fuffice 
to  any  that  believe  Scripture. 


SECT.   VIII. 

3.  TJOt  thofe  that  think  this  Reft  may  be  our  end ,  but  not  out 
Jl  ultimate  end,  thatmuft  be  Gods  glory  only  :  I  will  not 
gainfaythem:  Only  let  them  confider,  What  God  hath  joyned, 
man  muft  not  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  one  is  the  end  of  the  other  .*  fo  I  think  they  fibould 
be  with  us  together  intended  :  We  (hould  aym  at  the  glory  of 
God  (not  alone  confidered,  without  our  falvatiorr,  but )  in  our 
falvation.  Therefore  I  know  no  warrant  for  putting  fuch  a  Que- 
ftton  to  our  felves,  as  fome  do,  Whether  we  could  be  content  to 
be  damned,  fo  God  were  glorified  ?  Chrift  hath  put  no  fuch 
queft ions  to  us ,  nor  bid  us  put  fuch  to  our  felves.    Chrift  had  ra- 
ther that  men  would  enquire  after  their  true  willingnefs  to  be  fa- 
ved,  then  their  willingnefs  to  be  damned.  Sure  I  am,  Chrift 
himfelf  is  offered  to  Faith  in  terms  for  the  moft  part  refpefting 
the  welfare  of  the  firmer,  more  then  his  own  abftracled  glory  .- 
he  would  be  received  as  a  Saviouc ,  Mediatour,  Redeemer  > 

Reconciler, 


II 


x  Cor.  1 5.  ult. 
i  Cor. 4. 17. 
&  J.  1 0,1  x. 

IPCM.lOfU. 

I  here  under, 
rake  to  prove, 
that  this  fore- 
mentioned 
do&rine  redtu 
ced  topra&ifc 
will  certainly 
be  the  damna- 
tion of  the 
pra&ifcr :  But 
I  hope  many 
Aniinomiam 
do  not  pra- 
ftife  their  own 
doctrine. 


§.8. 

SeeDr./^. 
fm  of  faving 
Faith3§.i. 
ch.7.p.66367. 
Et  Sitare^met. 
defineCujMt& 
Cui  &  e  eont. 
Gib.de  liber  t. 
l.i.paflun. 


12 


I 


The  S  dints  cverlafiing  Reftt 


Part. 


9. 


Reconciler,  Interceffor ,  &c.  And  ail  the  precepts  of  Scriptnte 
being  backed  with  fo  many  promifes  and  threatnings,  every  one 
intended  of  God  as  a  motive  to  us,  do  imply  as  much.  If  ar>y 
think  they  ftiould  be  diftinguiftied  as  two  feveral  ends ,  and 
Gods  glory  preferred,  fo  they  feparate  them  not  afunder,  I 
contend  not.  But  I  had  rather  make  that  high  pitch  which 
Gibnuf  and  many  others  infift  on ,  to  be  the  Mark  at  which  we 
Chould  all  aym ,  then  the  mark  by  which  every  weak  Chnftian 
(hould  try  himfeif. 


The  Scrip- 
tures before 
cited  do  prove 
both. 

Joh.  x.**. 


See  more  of 
this  hereafter. 


SECT.    IX. 


4- 


IN  the  Definition ,  I  call  a  Chriftians  Happinefs ,  the  end 
ofQhis  Cotirfe]  thereby  meaning,  as  Paul,  2  Tim.q.j. 
the  whole  fcope  of  his  life.    For  as  Salvation  may  and  muft 
be  our  end,  fo  not  onely  the  end  of  our  Faith  (though  that 
principally)  but  of  all  our  aftions ;  for  as  whatfoever  we  do, 
muft  be  done  to  the  glory  of  God  ,  whether  eating,  drink- 
ing,  dec.   fo  muft  they  all  be  done  to  our  Salvation.     Thar 
we  may  believe  for  Salvation ,  fome  will  grant ,  who  yet 
deny  that  we  may  do ,  or  obey  for  it  *.  I  would  it  were  well 
underftood,  for  the  clearing  of  many  Controverfies  ,  what 
the  Scripture  ufually  means  by  Faith.   Doubt lefs  the  Gofpel 
takesitnotfoftri&lyasPhilofophersdo;  but,  in  a  larger  fenfe> 
for  our  accepting  Chrift  for  our  King  and  Saviour.    To  be- 
lieve in  his  Name ,  and  to  receive  him ,  are  all  one  .*  but  we 
muft  receive  him  as  King  as  well  as  Saviour :  therefore  be- 
lieving doth  not  produce  heart- fubjedion  as  a  fruit,  but  con- 
tain it  as  an  efTential  part  ;  except  we  fay  that  Faith  receives 
Chrift  as  a  Saviour  firft  ,  and  fo  juftifies  before  it  take  him 
for  King  (as  fome  think  J  which  is  a  maimed,  unfound  ,  and  no 
Scripture  Faith.  I  doubt  not,  but  the  Soul  more  fenfibfy  looks 
at  Salvation  from  Chrift,  then  Government  by  him,  in  the  firft 
work  >  yet  (whatever  precedaneous  afl  there  may  be,)  it  never 
conceives  of  Chrift  and  receives  him  to  Juftification,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.  There- 
fore there  is  not  fuch  a  wide  difference  between  Faith  andGofpel 

obedience. 


Part.  I .  The  S tints  everlafling  Reft, 


*3 


obedience,  or  Works,  as  (ome  judge.  *  Obedience  to  the  Gofpel 
is  put  f«>r  Vi\tb-y  and  Difobedcnce  put  for  Unbclicfoftimes  in  the 
Ftfew  Ttframenr.  But  of  this  I  have  fpoken  more  fully  elfwhere. 
5.  Laftly,  I  make  Happinefs  to  confift  in  this  end  [^obtained  :  J 
for  ic  is  not  the  meerpromife  of  it  that  immediatly  makes  per- 
fectly happy,  nor  Chrifts  mcer  purchafe,  nor  our  meer  feeking,but 
the  Apprehending  and  Obtaining,  which  fets  the  Crown  on  the 
Saints  head :  when  we  can  fay  of  our  Work,  as  Chrift  of  the  price 
paid,  It  isfinified ;  and  as  Paul,  I  have  fought  a  good  fight  ^  I  have 
finifiedmy  courfe  ^henceforth  is  laid  up  for  me  a  crorvn  of falvation. 
iTim.  4.7,8.  O  that  we  did  all  heartily  and  ftrongly  believe 
that  We  fliail  never  be  truly  happy  till  then.  Then  fliould  we  not 
fo  dote  upon  a  feeming  Happinefs  here. 

he  meant  Or- 
thodoxly.  See  Dwdatcs  Notes  on  James  1,  and  the  Annotations  by  fome  Divines  of  the  Af- 
femblyon/rfwcj  2. 


CHAP.     III. 


*  In  this  point 
of  works  con- 
curring inju. 
ftiflcation,! 
am  wholly  of 

D  JVC  (Writs 

judgement^ 
Jullitia  Aflii- 
fj/i.I  will  not 
fpeak  fo  hardi- 
ly for  Works, 
nor  in  Defcri- 
blng  Faith  as 
Mr.  Meads 
Sermon  doth 5 
yet  I  believe 


What  this  %ejl  prefuppofeth. 


SECT.    I. 

Or  the  clearer  underftanding  yet  of  the  nature  of 
this  Reft ,  you  muft  know, 

1.  There  are  fome  things  neceffarily  prefuppo- 
fed  to  it. 

2.  Some  things  really  contained  in  it. 
1.  All  thefe  things  are  prefuppofed  to  this  Reft. 

1.  A  Perfon  in  motion,  feekingReft.  This  is  mm  here  in  the 
Way.  Angels  and  glorified  Spirits  have  it  already :  And  the  De- 
vils and  Damned  are  pift  hope. 

SECT. 


.  §-1 


14 


S.  *. 


The  Saints  everlaping  Reft. 


Part. 


S.  3. 

*  The  only 
caufe  of  this 
evllj  is  aver- 
fion  from 
God.  As  a 
Coachman, 
if  he  lee  the 
Horfes  run 
headlong  over 
banks.orwhich 
way  they  will, 
&c.  Athanaf. 
lib.  i .  Cont* 
GentiL 


SECT.    II. 

2.  A  N  End  toward  which  he  moveth  for  Reft :  Which>End 
jl\  mud  be  fafficient  for  his  Reft ;  elfe  when  'tis  obtained, 

it  decciveth  him.  This  can  be  only  God,  the  chief  good.  He  that 
raketh  any  thing  elfe  for  his  Happinefs,  is  out  of  the  Way  the  firft 
ftep.The  principal  Damning  fin,  is  to  make  any  thing  befides  God 
our  End  or  Reft.  And  the  firft  true  faving  Acl ,  is  tochufe  God 
only  for  our  End  and  Happinefs. 

SECT.    III.    , 

3.  A  Diftance  *  is  prefuppofed  from  this  End;  elfe  there  can  be 
J-\  no  motion  towards  ic.  This  fad  diftance  is  the  woful  cafe 

of  all  mankindc  fince  the  fall  s  It  was  our  God  that  we  principal 
ly  loft  •  and  were  (hut  out  of  his  gracious  prefence.  Though  fora 
talk  of  lofing  only  a  temporal,  earthly  felicity ;  fure  I  am,  it  wa 
God  we  fell  from,  and  him  we  loft,  and  fince  laid  to  be  withou 
him  in  the  world;and  there  would  have  been  no  death,but  for  fin 
and  to  enjoy  God  without  death,  is  neither  an  earthly,  nor  tern 
poral  enjoyment:  Nay, in  all  men  at  Age,  here  is  fuppofed,  no 
only  a  diftance  from  God,  but  alfo  a  contrary  motion:  For  fi 
hath  not  overthrown  our  Being,  nor  taken  away  our  Motion;  but 
our  wel-being,  and  the  Rectitude  of  our  motion.  When  Chrift 
comes  with  Regenerating,  Saving  Grace,  he  finds  no  man  fitting 
(till,  but  all  porting  to  eternal  Ruine,  and  making  hafte  towards 
hell-  till,  by  conviction,  he  firft  bring  them  to  a  ftand;  and  by 
convctfion,  turn  firft  their  hearts,  and  then  their  lives,  fincerely  to 
himfelf.    Even  thofe  that  are  fan&ified  and  juftified  from  the 
womb,  are  yet  firft  the  children  of  Adam,  and  foof  wrath  5  at 
leaft  in  order  of  nature,  if  not  in  time. 


1 


SECT.    IV. 


§.  4. 

*  Bonim  ittud 

quod  e(i  finis 

bominii  operands  malum ,  Bonum  eftpartkiUarc^non  unherfak  &fumrmim.  VI  Auguftin.  peccare 

e(l  deficere  ab  eo  quod  fummum  c(l,  adidquodminwcft. Prolabitur  &  propria  imbeciUitatc 

&  depravatione  ieturbatur  ac  dcjiciiur  ad  bonum  pariiculart  &  inferius,  fififta  ib'i  qua/cm  ra- 
tionem  fummi  Boni.  Gibieuf.I.z.  dc  Liber,  c.20.  §  2.^.4^4.  . fy 


,  TTEre  *  is  prefuppofed  a  knowledge  of  the  true  ultimate 
JT 1.  End,  and  its  excellency  ;  and  a  ferious  intending  it.  For  jj 


Part.  i. 


The  Saints  tvcrlafting  Reft. 


15 


fo  the  motion  of  the  Rational  Creature  proceedeth.An  unknown 
end,  is  no  end  ;  it  is  a  contradiction.  We  cannot  make  that  our 
cnd,which  we  know  not  ;  nor  that  our  chief  end,which  we  know 
not,  or  judge  not  to  be  the  chief  Good.  An  unknown  Good 
moves  not  to  defire  or  endeavour.  Therefore  where  it  is  not  truly 
known,  f  That  God  is  this  End,  and  containeth  all  good  in  him, 
there  Is  no  obtaining  Rtft,  in  an  ordinary  known  way  ;  whano- 
evei  may  be  in  wayes  that  by  God  are  kept  fecret. 


SECT.  V. 

5.  T  TEre  is  prefuppofed,not  only  a  diftance  from  this  Re(t,Sut 
JLJLaJfo  the  true  knowledge  of  this  diftance.  If  a  man  have 
loft  h"s  way ;  and  know  it  not,  he  feeks  not  to  return ;  If  he  lofe 
his  gold,  and  know  it  not ,  he  feeks  it  not.  Therefore  they  that 
never  knew  they  were  without  God,  never  yet  enjoyed  him;  and 
they  that  never  knew  they  were  naturally  and  actually  in  the  way 
to  Hell,  *  did  never  yet  know  the  way  to  Heaven.  Nay,there  will 
not  only  be  a  knowledge  of  this  diftance,  and  loft  eftate,  but  alfo 
affections  jnlwerable  :  Can  a  man  be  brought  to  find  html  elf  hard 
I  by  the  brink  of  hell,  and  not  tremble  <  or  to  find  he  hath  loft  his 
God,  and  his  Soul,  and  not  cry  out,  lam  undone  f  Or  can  fuch  a 
ftupid  Soul  be  fo  recovered  f  This  is  the  fad  cafe  of  many  thou- 
fands  •  and  the  reafon  why  fo  few  obtain  this  Reft  :  They  will  not 
be  convinced  or  made  fenfible,  that  they  are,  in  point  of  title,  di- 
ftant  from  it ;  and,  in  point  of  practice,  contrary  to  it.  They  have 
loft  their  God,  their  Souls,  their  Reft,  and  do  no:  know  it;  nor 
will  believe  him  that  tels  them  fo.  Who  ever  travelled  towards  a 
place  which  he  thought  he  was  at  already  ?  or  fought  for  that 
which  he  knew  not  he  had  loft  .*  The  whole  need  not  the  Phjfitian, 
but  they  that  arefick^,  Mat.  9. 1 2. 


i  Nino  f* 'ices 
J  diMnt.(\Kibm 
\  non  cfl  faicita 
tu  intcllcClHi. 
Uc  Seneca  de 
Vit.bear.c.f. 
1 1  fpeak  all 
this  of  men  of 
age,  converted 
Ly  the  Word, 
not  of  tftofe 
fan di fled  in 
Infancy. 

§.v. 


*I  mean  tkofe 
that  were  con. 
verted  at  years 
of  difcretion, 
and  received 
not  Hollnefs 
infenfibly  in 
their  Infancy ; 
as  I  doubt  not 
but  many 
thoufands  do. 


6. 


SECT.  VI. 

HEre  is  alfo  prefuppofed,  A  fuperiour  moving  Caufe,and  an 
infl  lence  there- from;  elfe  fhould  we  allftand  ftill,and  not 
move  a  ftep  forward  toward  our  Reft;  no  nore  then  the  inferiour 
wheels  in  the  Watch  would  ftir,if  you  take  away  the  fpring,or  the 

fiift 


§.VI. 


\6 


"The  Saints  evcrlaflivg  Reft. 


Part,  i 


firft  mover.  This  primum  (JMovens  is  God.  What  hand  God  hath 
in  evil  anions,  or  whether  he  afford  the  like  influence  to  their 
production,  1]  I  will  not  here  trouble  this  Difcourfe  and  the  Rea~ 
der  to  difpute.  The  Cafe  is  cleer  in  Good  Anions :  If  God  move 
us  not,  we  cannot  move.  Therefore  is  it  a  mod  necciTary  part  of 
our  Chriftian  Wifdom,to  keep  our  fubordination  to  God,  and  de- 
pendance  on  him ;  To  be  (till  in  the  path  where  he  walks,  and  in 
that  way  where  his  Spirit  doth  moll:  ufu  ally  move.  Take  heed  of 
being  eftranged  or  feparated  from  God,or  of  flacking  your  daily 
expectations  of  renewed  help,  or  of  growing  infenfibleofthene- 
ceflicy  of  the  continual  influence  and  afliftance  of  the  Spirit.  When 
you  once  begin  to  truft  to  your  flock  of  habitual  Grace,and  to  de- 
pend on  your  own  underftanding  or  resolution,  for  duty  and  ho- 
ly walking,  you  are  then  in  a  dangerous  declining  State.  In  every 
duty  remember  Chrifts  wordsjoh.  15.5.  Without  me+ye  can  do  no. 
thing .  And  2  Cor.  3 .  $ .  2\{ot  that  we  arefuffickni  of  our  [elves  to 
think,  any  thing  as  of  our  [elves,  but  ohy  [ufjiciency  is  o[  God, 


difputationcs 

inanes  de  bac  re 

fapienter  pen' 

fabit3  &fmul 

rei  altitudinem 

&  hitmani  in. 

genii  imbecilli- 

tatem3  mkabi- 

tur  proculdubio 

bominumper- 

vicaciam  & 

audacem  igno- 

Yantiam,  qui 

nee  adhucbanc 

litem  &  anim 

morum  acerbi- 

tat  em  de  pones  c 

volunt !  Quid 

temdem  produxit  inter  Pontificiorum  docliffimos  protracla  btec  contentio  ?  viz. inter  Jefuhas  &  Do- 

m'micanos ,  quos pr*  determinant  es  vocant  ?   frufira  tandem  conciliantc  Ariba  (ut  ex  D.  Petavii  & 

Ricbardifcriptis  contra  Augufi.    &  yinccnt.lencm  &  aliorum  patct.  )    Quid  tandem  profecerunt 

mftrorum  de  bifce  difidia  ?  &  t amen  nee  unanimes  (umtu  qui  videmur  unanimes.  O  Quando  cog. 

nofcent  Tbeologi  quam  minimum  de  infer  utabil'iom  bifce  norint3pxcipue  de  tttibus  Dei  immanmti" 

bus3  qui  (uut  ipfim  effentia ! 


§..7. 


SECT.  VII. 


7.TT  Ere  is  fuppofed  an  inrernal  principle  of  life  in  the  perfon : 
L~l  God  moves  not  man  likeaftone,  but  by  enduing  him  firft 
with  l;fe  (not  to  enable  him  to  move  without  God,  but}  thereby 
I  to  qualifie  him  to  movehimfelf,  in  fubordination  to  God  thefirft 
here  de  Gratia  \  mover.  *  What  the  nature  of  this  fpirjtual  life  is,  is  a  queftion  ex 

operantc3  but 

de  Gratia  operata  5  not  of  the  caufe,  but  of  the  efftft  .  For  I  doubt  not  to  affirm(fo  far  as  thefe 
obfeure  things  are  known  to  us  :  on  the  ordinary  grounds)  that  it  is  the  very  tffence  of  God, 
which  workcth  grace  on  the  foul :  For  it  is  his  vclle  cffLftivum  ,  his  Will :  (  God  needs  do  no 
more  to  produce  the  creature^  or  any  q  jality  in  it,  but  only  to  wi!l  ir>  as  Dr.  Tve'iffe  faith,  and 
Bradrvardine  mor«  fully  and  pi  eremptorily ;  J  And  Gods  Will  is  his  ErTence.  I  fp^ak  on  fuppo- 
iitfon  of  Gods  immediate  operation  5  For  if  God  work  Grace  by  Angtls,  or  any  fecond  caufes, 
then  it  cannot  be  thus  faid  of  the  Ad  of  rhefecDnd  caufe,at  leaft  fo  certainly  ;  but  of  Gods  Ad 
i'  is  ftill  true.  So  Clemens  Alex.  As  Gods  Will  is  his  Work:and  that  is  called  [the  World  -}  ]  fo 
his  Will  is  mans  falvationa  and  that  is  called  the  Church.  C[.A!.F<ed.igogM>i*c.6, 

ceeding 


Pa  re .  i  •  The  Saints  everlafting  Reft, 


"'ome  think. 


That  the 


pra- 


ceeding  difficult:  Whether,as  (ome  think(but(asIfudge)erroni- 
oufl/)ttbe  Chnfthimfclfin  Perfon,or  Eflence?  or  the  holy  Ghoft 
pctfonally?  (Or  as  fomc  willdiftinguifti  (with  what  fence  I  know 
noetic  is  the  pcrion  of  the  holy  Ghoft>but  not  pjtionally^Whe 
theritbean  Accident,of  Quality  ?or  whether  it  be  a  fpiricual  fub- 
ftance,as  the  foul  it  felf  ?  Whether  it  be  only  an  acl  ?  or  a  difpofi 
tion'or  a  habit?(as  its  generally  taken.)  Whether  a  habit  infufed? 
or  acquired  by  frequent  Acls  to  which  the  foul  hath  been  morally 
pcrfwaded  ?  or  whether  it  be  fomewhat  diftincl  from  a  habit  ie 
A  power,  viz..  potentia  proximo  inteiligefidi^  credendi,  vokndi,&c. 
infpiritualibas  ?  *  which  feme  think  the  mod  probable,  and  chat 
ievvas  fucha  power  thiZesJJam  loft,  and  thac  the  natural  man 
is  ftill  devoid  of.  Whether  fuch  a  power  can  be  conceived,  which 
is  not  ReJfon  it  felf  f  and  whether  Reafon  be  not  the  foul  ic  felf  < 
and  fo  we  (hould  make  the  foul  diminished,  and  encreafed,  as  bo- 
dies: Whether  fpirits  have  accidents  as  corporeal  fubftances  have? 
A  multitude  of  fuch  difficulties  occur,  which  will  be  difficulties 
while  the  Doclrine  of  Sprits  and  Spirituals  is  fo  dark  to  us  ■  and 
that  will  be  while  theduft  of  mortality  and  corruption  is  in  our 
eyes.   This  is  my  comfort,  that  death  will  fhortly  blow  out  this 
duft,  and  then  I  fhall  be  refolved  of  thefe,  and  many  more.    In 
the  mean  time  I  am  a  Scepick.  and  know  little  in  this  whole  do- 
clrine  of  fpirits,  and  fpi  ritual  workings,  further  then  Scripture 
clearly  revealed ;  and  think  we  might  do  well  to  keep  clofer  to  its 
language.  internal  (enk, 

anfwerable  co 
that  qual'itas  nsbi-nx.* qud  pafjlonem  effiit  in  fenfibi&'.&c  Some  think,  that  Grace  is  that  Poti/t* 
tia  fecusda  per  quant  prima  natural*  in  actum  producitur.  Vid.  de  hoc  Patkeri  Thefes.  Or  if  you 
call  ic  a  Habit3I  gainfay  not'.  "Dv.Stoughton  I  hear  was  ftrong  for  a  meer  Moral  operation  on  the 
foul,  and  that  wi.hout  inclining  in  any  other  point  to  Arminianifm. 

Nos  emm  qui  totam  fidem  in  came  admimflmidamc'fedimUs,  imrno  &  per  carncm  cujus  eft  &  Os 
ad  proferendum  optimum  quern^-  fermo?iem3  &  lingua  ad  yon  b'.ifphcmandum,  e^  cor  ad  non  indig 
nandum3&  manui  adoperandum  &  largiendiim  tarn  vctuft  Hem  bominhquam  novitatcm  adM  oral  era 
non  ad  fabftzmiditemd'Jfimitiamperti'/iercdefefjdWHs.  Tertullian.  li.  de  Anima.  cap.  4).  page 
(  mihi)  4.1 9 


vityof  nature 
containcth  a 
want  of  che  pa. 
tentia,  as  well 
as  of  the  habit 
comc  fay,  The 
potentia  pr 
Others,  The 
Potentia  fee  tin- 
da.  Some 
thin  k,  The 
work  of  the 
fpirit  doth  but 
make  an  im- 
prefTiun  on  the 


SECT.  VIII. 


8. 


HEre  is  prefuppofed  before  Reft,  an  aclual  Motion  ;  Reft  is 
the  end  of  Motion.  No  Motion,  .no  Reft.  Chriftianity  is 
not  a  fedentary  profeffion  and  employment ;  Nor  doth  ic  confift 

£      '  in 


§.  3. 


i8 


The  Saints  everUjling  Reft. 


Part.  i. 


in  meer  Negatives.  It  is  not  for  feeding,  not  clothing,  &c.  that 
Chrift  condemns.Not  doing  good,is  not  the  leaft  eviljfitting  ftill 
will  lofe  you  Heaven,  as  well  as  if  you  run  from  it.  It's  a  g*eat 
Qucftion,  Whether  the  elicit  Ads  of  the  Will  are  by  motion,  .or 
by  fubitaneous  mutation  ?  But  its  a  Logomachy.  I  know  when  we 
have  done  all,  we  are  unprofitable  fervants ;  and  he  cannot  be  a 
Chriftian  that  relies  upon  the  fuppofed  Merit  of  his  works,  in 
proper  fen fe;  Bur  yet  he  chat  hides  his  Talent,  (hall  receive  the 
wages  of  a  flothful  Servant*. 


||  Cam  enim  ho- 
mo fit  per  na- 
turam  Mobi- 
In,  etfihoncfta 
fponte  fua  rem. 
fugitjion  ta- 
mcn  a  Mom 
Qu'icvit.  Mo- 
vetur  itafy  non 
jamquidem  ad 
•virtutem,  nee 
advidendum 
Veitm:  fed  qme 
non  funt  vet 


SECT.    IX. 


o.TTEre  isprefuppofedalfo,  as  motion,  fo  fuch  motion  as  is 
JLArightly  ordered  &  directed  toward  the  end.  Not  all  moti- 
on, labour,  feeking  that  brings  to  Reft.  |j  Every  way  leads  not  to 
this  end  ;  But  he  whofe  goodnefs  hath  appointed  the  end,  hath  in 
his  wifdom,and  by  his  foveraign  authority, appointed  the  way. Our 
own  invented  ways  may  feem  to  us  more  wife,comely,equal,plea- 
Tant  ;  but  that  is  the  beft  Key  that  will  open  the  Lock,which  none 
but  that  of  Gods  appointing  wil  do.Oh  the  pains  that  finners  take, 
and  Word  lings  take,but  not  for  this  Reft  !  Oh  the  pains  and  coft 
that  many  an  ignorant  and  fuperftitious  foul  is  at  for  this  Reft,but 
all  in  vain  /  How  many  have  a  z,eal  ofGod^  but  not  according  to 
knowledge  ?  Who  being  ignorant  of  Cjods  right eoufnefs,  and  going 
fans  vires  juas  \  about  to  eftabtipj  their  oVvn  Righteoufnefs  ,    have  not  fubmitted 
pervertit\  abu-  \  themfehes  to  the  righteoufnefs  of  God',  nor  known  ,  That  Chrifl 
is  the  end  of  the  Law  for  Righteoufnefs  to  every  one  that  believeth  f 
Rom.  10.2,3  4.Chnft  is  thedoor,theonly  wayto  thisRcft.Some 
will  allow  nothing  elfe  to  be  called  the  wayjeft  it  Derogate  from 

Chrift:  *  The  truth  if,  Chnft  is  the  only  way  to  the  Father :  Yet 

dita  libera : 

potcjlfy  bona  ut  cligcre,  ita  &  averfari,  &c.  Athanafim  lib.  1.  cant.  Gentiles,  tranfl.  *  Objecl. 
If  many  Conditions  are  required  in  thofe  that  are  to  be  Juftified,  then  we  are  not  juftified  of 
meer  Grace.  An/.l  diftinguim  of  Conditions ;  If  many  conditions  are  required  in  the  Juftified 
which  bear  proportion  with  Gods  Iuftice  ,  I  grant  all.  But  if  the  conditions  which  are  requir- 
ed in  thofe  that  muft  be  Iuftified.do  bear  no  proportion  with  Gods  lufticej  deny  that  it  thence 
follows  that  I  uftificacion  is  not  of  meer  Grace  For  it  is  not  all  Conditions  that  are  excluded 
(by  Grace)  but  thofe  which  may  bear  the  nature  of  Merit.  Qamero  in  Op.Vol.  impref.  M6f  •  Cum 
igitur  operibus  Juflificat'ionegatur  ,  vis  Juflificandi  Meritor iaNcgatur.  I  oh.  Crocius  dejufiific, 
difpHt.it.pag.66 6.  $0  Riviw  Traclat.de  Rcdemp.Dr.  Vownes  of  Chrifts  5. Offices  ;  Rivet,  on 
Genef.  and  generaliy  our  Divines  againft  the  Papifts  do  oppofe  the  Merit  of  Works,as  the  point 
wherein  our  Difference  lieth.  They  make  it  all  one  to  fay  that  works  do  not  juftifie,and  they  do 
not  Merit :  meaning  by  works  as  Paul  doth,fuch  as  make  the  Reward  to  be  not  of  Grace  but  of 
*  Dtbt.  Rom.4.1,4.  But  Obedience  to  Chrift  as  a  Condition  only  thev  deny  not.  faith 


tens  bis  ai  ea4 
quas  excogita- 
vit  concupif" 
ccntias  carnis  5 
e(i  qmppe  con- 


Pare,  i 


The  Saints  everhfling  Reft. 


•19 


faith  is  the  way  to  Chrift  •  and  Gofpel  obedience,  or  Faith  and  | 
Works  the  way  for  thofe  to  walk  in,  that  are  in  Chrift.  There  be 
(as  before^  many  waysrequifitein  Subordination  to  Chrift,  but 
none  in  Co-ordination  with  him.   So  then,  its  only  Godb  way 
that  will  lead  to  this  end  and  Reft. 


S  E  C  T.  X. 

10. sphere  is  fuppofed  alfo,as  motion  rightly  ordcred,fo  ftrong 
X  and  conftant  motion,  which  may  reach  the  end.  If  there 
be  not  ftrength  put  to  the  bow,the  arrow  will  not  reach  the  mirk; 
The  lazy  world, that  think  all  too  much,  will  find  this  to  their  coft 
one  day.  They  that  think  lefs  ado  might  have  ferved,  do  but  re- 
proach Chrift  for  making  us  fo  much  to  do.  They  that  have  been 
moft  holy,watchful,painful  to  get  faith  &  aflfurance,  do  find  when 
they  come  to  die,  all  too  little ;  We  fee  daily  the  beft  Chriftians 
when  dying,Repent  their  Negligence  ;  I  never  knew  any  then  re- 
pent his  holinefs  and  diligence.  It  would  grieve  a  mans  foul  to  fee 
a  multitude  of  miftaken  turners  lay  oat  their  wit,and  care  &  pains 
for  a  thing  of  nought,  and  think  to  have  eternal  Salvation  with  a 
wi(h.  If  the  way  to  Heaven  be  not  far  harder  then  the  world  ima- 
gines, then  Chrift  and  his  Apoftles  knew  not  the  way,or  elfe  have 
deceived  us :  For  they  have  told  us,That  the  Kingdom  of  Heaven 
fuffereth  violence;That  the  gate  is  ftraight  &  the  way  narrow,and 
we  muft  ftrive  if  we  will  enter  j  for  many  (hall  leek  to  enter,  and 
not  be  able ;  ("which  implies  thefaintnefs  of  their  feeking,  and 
that  they  put  not  ftrength  to  the  work)  and  that  the  righteous 
themfelves  are  fcarcely  faved.  If  ever  Soul  obtain  Salvation  in 
the  worlds  common^carelefsjeafie  way, then  He  fay, there  is  a  near- 
er way  found  out  then  ever  God  in  Scripture  hath  revealed  to  the 
fons  of  men.  But  when  they  have  obtained  Life  and  Reft  in  this 
way,  letthemboaftofit;  till  then,  let  them  give  us  leave  ( who 
would  fain  go  upon  fure  grounds  in  point  of  eternal  Salvation^ 
to  believe,  that  God  knows  the  way  better  then  they,  and  that 
his  Word  is  a  true  and  infallible  difcovery  thereof. 
I  have  feen  this  Doclrine  alfo  thrown  by  with  contempt  by  o- 

Shers,who  fay  ;  What,  do  you  fet  us  a  working  for  heaven?  Doth 
>ur  duty  do  any  thing?  Hath  not  Chrift  done  all/  Is  not  this  to 
nake  him  a  half  Saviour }  and  to  preach  Law  ? 

E  2  *  Anf. 


§.  io. 


Mat. ii. ii. 
Mat.7.ij. 
Luke  1 $.  if, 

i  Pet.4.i8. 


The  Saints  everlafting  Reft. 


Parti 


*  <±Anj.  Ic  is  to  preach  the  law  of  Chrift  •  his  Subjecls  are  not 
Lawlefs;  It  is  to  preach  Duty  to  Chrift :  No  more  exict  requirer 
of  duty,or  hater  of  fin  ,trien  Chrift.  Chrifthath  done,  and  wifido 
all  his  work,  and  therefore  is  a  perfect  Saviour ;  but  yet  leaves  for 
us  a  work  too  ?  He  hath  paid  aU  the  price  and  left  us  none  to  pay; 
yet  he  never  intended  his  purchafe  fliould  put  us  into  abfoluce,im- 
mediate  perfonal  title  to  glory  in  point  of  Law,much  lefs  into  im- 
mediate pclTeflion:  What  title  (improperly  focalledj  we  may 
have  from  his  own,and  his  Fathers  fecret  counfel,is  nothing  to  the 
Queftion.He  hathpurchafed  the  Crown  to  beftow  only  on ||  con- 
dition ofbelieving,  denying  all  for  him,  fuffering  with  him,  petfe- 
vering  and  overcoming.He  hath  purchafed  Juftification  to  beftow 
only  on  condition  of  out  believing,  yea  repenting  and  believing, 
f  That  the  firft  grace  hath  any  fuch  condition,  I  will  not  affirm  ; 
but  following  nercies  have  :  Though  'tis  Chrift  that  enableth  alfo 
to  perform  the  Condition.lt  is  not  a  Saviour  ofTered,but  received 
alfo/hat  muft  fave.Tt  is  not  the  blood  of  Chrift  fhed  only,but  ap- 
plyed  alfo  that  muft  fully  deliver :  Nor  is  it  applyed  to  the  Jufti- 
fication,  or  falvation  of  a  fleepy  foul  :  Nor  doth  Chrift  carry  us  to 
heaven  in  a  chair  of  fecurity.  Where  he  willpardon,he  will  make 
you  pray,  Forgive  m  our  trefpajfes;*nd  where  he  will  give  righte- 
oufnefs3he  will  give  hungring  and  thirfting;  Ic  is  not  through  any 
imperfection  in  Chrift,  that  the  righteous  are  fcarcely  faved ;  no 
nor  that  the  wicked  perifli,  as  they  (hall  be  convinced  one  day  .In 
the  lame  fence  as  the  prayer  of  the  faithful,  iffcrvent,avaiIethfor 
outward  mercies,in  the  fame  fenfe  it  prevaileth  for  Salvation  alfo: 
For  Chrift  hach  purchafed  both.  And  as  Baptifm  is  faid  to  fave  us; 
fo  ot  her  duties  too  ;  Our  righteoufnefs  which  the  Law  of  works 
requireth,  and  by  which  it  is  fatisfied,  is  wholly  in  Chrift,and  not 
one  grain  in  our  felves :  nor  muft  we  dare^o  think  of  patching  up 
a  Legal  righteoufnefs  of  Chrifts  and  our  own  together  5  that  is; 
that  our  doings  can  be  the  leaft  part  of  fatisfaclion  for  our  fins,or 
proper,  merit.  But  yet  our  felves  muft  perfonally  fulfil  the  con- 
ditions of  the  new  Covenant,  and  fo  have  a  perfonal  Evangelical 


*Age  te-<yaon3 
omnefy  jam 
fowmi(feron?s 
&  ct  cdibilcs 
ejui  barct'rcij 
quid  a  u  dibit  is 
diccrc  ?  Rcfci- 
dune  C'hriftm 
f/iora  prteccp- 
t(iynon  occiden. 
diy  non  adults* 
randiy  ncm  fu  • 
randi3  nenfal- 
jum  tcftand'h 
diligendi  pa- 
trem&ma' 
trcm?  An  & 
ilia,  (trvaviti 
&  quod  <k- 
erac.adiecit  ? 
Tertul.advcyf. 
Maycion.lA.c, 

Cbr'ifiui  inter" 
rogatui   a  quo- 
dam:  Precep- 
tor optime3 
Qjiidfacicns 
.  vitam  aternam 
poflidzbo  ?  de 
pr<tce,,ta  crea- 
tors, aneafci- 
rctjd  eft,  face, 
ret ,  expoJiuU* 
vitt  adcovte- 
jlanium  prx>> 
ceptU  creato- 
rs vitam  ac- 
quiri  (empitcr- 
nam.  Tertul. 
ubi  fupra. 
ViytAftuiju- 

fttficandi,  fie  cjm  modm  &  ratio  Ma  dependet  a.  Dei  voltmtate.  lohan.  Crocius  de  Iuftific. 
Difj)UM2.pag.tf?6.  \  Adjunxit  plane  &  addtdit  legem,  certa  nos  conditione  &  fpontione  con* 
{k'tngensy  nt  fie  nobis  dimitti  debita  po^ukmm^  ut  ipji  debitor  ibis  noftris  dimittimm,  fcientcs  irrr 
pipdrim-npojfequodp/opeccatspetimisynift&ipfit&c.  Cyprian  in  Orat.  Dominic.  Sedt  17. 
fage3x4. 

Righre» 


Part.  i. 


The  Saints  cvirlafting  Reft. 


21 


Righteoufnc  fsjor  never  be  faved  by  Chrifts  Righteoufnefs.Therf-  '  LW  clem,  s 
fore  fay  not,  It  is  not  duty,  but  ChrifV  -  For  it  is  Chrift  in  away  of  ' 
duty.    As  duty  cannot  do  it  without  Chrift  ,  fo  Chrift  will  not 
without  duty ;  But  of  this  enough  before. 

And  as  this  motion  muft  be  ftrong,  foconfhnt,  or  it  will  fall 
fhortofReft.  To  begin  in  the  Spirir,andend  in  the  flcfh,will  not 
bring  to  the  end  of  the  Saints.  The  certainty  of  the  Saints  perfe-  ■ 
verance,  doth  not  make  admonition  to  conftancy  unufefull.  Men  | 
as  feemingly  holy  as  the  beft  of  us,hsve  fallen  off*  He  that  knew  it  J 
unpoflible,  in  the  foundation,  to  deceive  the  EIccl,  yetfawitne- 
ceitary  to  warn  us,  tha:  he  (only,)  that  endureth  to  the  end  (hall 
be  laved  ;  Read  but  the  promifes  Rev.  2.^3,  to  him  that  over-  I 
cometh.  Chriftsown  Dilcipks  muft  be  commanded  to  continue  I 
inhisLove,and  that  by  keeping  his  commandment  •  and  to  abide 
in  him,  and  his  word  in  thetn,and  he  in  them 
to  fome,  that  Chrift  fhould  command  us  that  He  abide  in  us ;  fee 
M.i  5.4,5 ,6,7  9>l°  &  8-31. 1  hhn  22.4.28. 


Matjib.i.paulo 
poP  mit. 
Againft  thofe 
that  cry  down 
Law  and  tear. 
Gal, j.  5. 


Mu.  24  ijf 
Mark.  15.1  $. 
22. 
Aft.  ia.43. 
&  14.  22. 

Itwillfeemftrange!^1-/^^' 


1 


SECT.  XI. 

1 1.  r"PHere  is  prefuppofed  alfo  to  the  obtaining  of  this  Reft  ,  a 
■**  ftrongdefire  after  it.  The  Souls  motion  is  not  that  which 
we  call  violent  or  conftrained,(  none  can  force  it)but  natural,™*. 
according  to  our  new  nature.  As  every  thing  inclines  to  its  proper 
Center,  fo  the  Rational  Creature  is  carryed  on  in  all  its  motion, 
with  defires  afcer.its  end.  This  end  is  the  firft  thing  intended,  and 
chiefly  defired ,  though  laft  obtained.  Obferveit,  and  believe  it, 
who  ever  thou  art  $  there  was  never  Soul  that  made  Chrift  and 
glory  the  principall  end,  nor  that  obtained  Reft  with  God,  whofe 
defire  was  not  fet  upon  him,  and  that  above  all  things  elfe  in  the 
world  whatfoever  :  Chrift  brings  the  heart  to  heaven  firft,  and 
then  the  perfon :  His  own  mouth  fpoke  it ;  Where  pur  treafure  #, 
there  mil  your  heart  be  alfo.  Mat.  6.21.  A  fad  conclufion  to  thou- 
fandsofprofelTedChriftians.  He  that  had  truly  rather  have  the 
enjoyment  of  God  in  Chrift,then  any  thing  in  the  worId,(haI  have 
it ;  and  he  that  had  rather  have  any  thing  elfe,  (hall  not  have  this, 
(  except  God  change  him.  )  Its  true,  the  Remainder  of  our  old 
nature  will  much  weaken  and  interrupt  thefe  defires  ,  but  never 
overcome  them.   The  paffionate  motion  of  them  is  oft  ftrongeft 

E  3  towards 


s 
Heb.8.9. 

Jam.  1.15. 


§.    II. 


I 


22 


The  Saints  everUffing  Reft. 


Part.  i. 


§.  12. 

Proverbs  4.  6. 
Mat.  1 1.30. 
i  John  5. 3, 


f  Thu  Salva- 
tion is  given 
per  modum 
Pramii,  Dr. 
Twifs  faith  oft 
(cont.Corv'm.) 
ispaftali 
doubt. 


towards  inferiour  fenfible  things :  but  the  ferious  deliberate  Will 
or  Choyce,  which  is  the  Rational  Defire,  is  moft  for  God. 

SECT.  XII. 

1 2,  T  Aftly,here  is  prefuppofed.painfulnefs  and  wearinefs  in  our 
A^motion.This  arifeth  not  from  any  evil  in  the  work  or  way; 
for  Chrifts  yoke  is  eafie,  his  burthen  light,  and  his  commands  not 
grievous :  But  1.  From  the  oppofition  we  meet  with,  2.  The  con- 
trary principles  ftill  remaining  in  our  nature,  which  will  n  ake  us' 
cry  our  O  wretched  men,  Rom.  7.  24.  3,  From  the  weaknefs  of 
our  graces,  and  fo  of  our  motion.  Great  labour,  where  there  is  a 
fuitable  ftrength,  is  a  pleafure ;  but  to  the  weak  how  painful  / 
With  what  panting  and  wearinefs  doth  a  feeble  man  afcend  that 
hill  which  the  found  man  runs  up  with  eafe  /  We  are  all,  even  the 
beft,  but  feeble.  An  eafie,  dull  profeffion  of  Religion,  that  neverTl 
encountered*  with  thefe  difficulties  and  pairs,  is  a  fad  fign  of  an. 3 
unfound  heart.  Chrift  indeed  hath  freed  us  from  the  Impoffibili- 
ties  of  the  covenant  of  Works,and  from  the  burthen  and  yoke  of 
Legal  ceremonies,but  not  from  the  difficulties  and  pains  of  Gof- 
pel-duties.  4.  Our  continued  diftance  from  the  Bnd,  willraife 
fome  grief  alfo:  for  defire  and  hope,  implying  the  abfenceof  the 
thing  defired;and  hoped  for,doever  imply  alfo  fome  grief  for  that 
abfence ;  which  all  vanilh  when  we  come  to  poffeffion.  All  thefe 
twelve  things  are  implyed  in  a  Chriftians  Motion ,  and  fo  prefup- 
pofed  to  his  Reft  And  he  only  that  hath  the  prerequifice  Qualifi- 
cations, fhallhave  the  Crown  :  Here  therefore  fhould  Chriftians 
lay  out  their  utmoft  care  and  induftry ;  fee.to.your  parc,and  God 
Iwtil  certainly  fee  to  his  part :  Lookyou  to  your  heaits  and  duties 
fin  which  God  is  ready  with  aflifting  Gruce)  and  he  will  ke  that 
you  lofe  not  the  *  reward.  Ohow  mod  Chriftians  wrong  God 
and  the.mfelves  with  being  more  folicitou*  about  Gods  part  of 
the  work  then  their.own  ;  as  if  Gods  (aith/ulnefs  were  more  to \ 
be  fufpe&ecfythen  their  unfaithfull  treacherous  hearts.  This  Reft: 
is  glorious^  and  God  is  faitbiuil,  Chrifts  death  is  ibfficient,and  the 
Promife  isuniverfal^free  and  true  ;  You  need  not  fearmiflingof 
Heaven  through  the  Deficiency  or  fault  of  any  of  thefe.  But  yet 
for  ail  thefe,  the  falfenefs  of  your  own  hearts,  if  you  look  not  to 
them,  may  undo  you.  If  you  doubt  of  ttas,  believe  the  holy? 

Ghoft, 


— 


Rare.  i. 


The  Saints  evtrlafting  Reft, 


*3 


Ghoft,  Hcb.  4.  1.  Having  a  Promife  lefc  as  of  entering  into  his 
Reft,  lee  us  fear  left  any  of  you  fhould  feem  to  come  foorc  of  ic.  J 
The  Promife  is  True,  but  Conditional ;  Never  feir  whether  God  I 
will  break  Promife  ;  but  fear  left  you  (hould  not  truly  perform  I 
the  Condition  ;  for  nothing  elfe  can  bereave  you  of  the  Benefir.    I 


far.  &xn  fo&w&mrJ 


CHAP.    IV 


What  this  %eji  containeth. 


sect.  1. 

Ut  all  this  is  only  the  outward  Court*  or  at  leaft 
not  the  holieft  of  all :  Now  we  have  afcended  thefe 
fteps,  may  we  look  within  the  vail  ?  May  we  (hew 
what  this  Reft  containeth,  as  well  as  what  it  pre- 
fuppofeth  ?    But  alas,  how  little  know  I  of  that 
whereof  I  am  about  to  fpeak  /  Shall  I  fpeak  before  1  know  ?  But 
if  I  ftay  till  I  clearly  know,  I  flhall  not  come  again  to  fpeak.  That 
glimps  which  Paul  faw,  contained  that  which  could  not ,  or  muft 
not  be  uttered,  or  both.  And  if  Taul  had  had  a  tongue  to  have  I 
uttered  it,  it  would  have  done  no  good,  except  his  hearers  had  j 
ears  to  hear  it.  If  Paul  had  fpoke  the  things  of  Heaven  in  the 
language  of  Heaven,and  none  underftood  that  language,what  the 
better  ?  Therefore  lie  fpeak,  while  I  may,  that  little,  very  little 
which  I  do  know  of  it,  rather  then  be  wholly  filent  :  The  Lord 
reveal  it  to  me,  that  I  may  reveal  it  to  you;  and  the  Lord  open 
fome  Light,  and  Qiew  both  you  and  me  his  Inheritance;  Not  as  to 
Balaam  only,  whofe  eyes  the  vifion  of  God  opened,  to  fee  the 
goodlinefs  of  Jacobs  Tents,  and  Jfraels  Tabernacles,  where  he  had 
no  portion ;  but  from  whence  muft  come  his  own  deftrudion  : 
Not  as  to  Mofes,  who  had  only  a  difcovery,  inftead  of  polTeffion, 
and  faw  the  Land,  which  he  never  entered:  But  as  the  pearl  was 
revealed  to  the  Merchant  in  the  Gofpel ,    who  refted  not  tilthe 
E  4  had 


*; 


1Cor.xa.4. 


>*-> 


Num/24.  if 

Deut.  3  4.1,2 

Mach.1j.44, 
4f,  $6. 


*4 


The  Saints  everlafting  Reft, 


Part,  t 


§.i. 

i.   Ceffation 

from  all  chac 
a&ion  which 
hath  the  na- 
ture of  means. 

i  Cor.  i$.*. 
i  Knowledge. 
i.    Faith. 
(How  far.) 


$.  Prayer. 
4.  So  lafting, 
Weeping, 
Watching, 
Preaching, 
and  Sacra- 
ments. 


had  fold  all  be  had,  and  bought  h;  and  as  Heaven  was  opened  co 
bleffed  Stephen,  which  be  was  (hortly  to  enter,  and  the  glory 
(hewed  him,  which  (hould  be  his  own  poffeflion. 


SECT.  I. 

THere  is  contained  fn  this  Reft 
1.  A  Ceffation  from  Motion  or  Aclion  •  not  of  all  action, 
but  of  that  which  hath  the  nature  of  a  Means,  and  implies  the  ab» 
fence  of  the  End.  When  we  have  obtained  the  Haven,  we  have 
done  fayling.  When  the  workman  hath  his  wages,  it  is  implyed  he 
hath  done  his  work.  When  we  are  at  our  journies  end,  we  have 
done  with  the  way.    Ail  Motion  ends  at  the  Center;  and  all 
Means  ceafe,  when  we  have  the  End.  Therefore  prophecying 
ceafeth,  tongues  fail,and  knowlddge  (hall  be  done  away  ;  that  is, 
fo  far  as  it  had  the  nature  of  a  Means,  and  was  imperfect :  And  fo 
Faith  may  be  faid  to  ceafe  ;  not  all  Faith,(for  how  fhall  we  know 
all  things  pad,  which  we  faw  not  but  by  believing  l  how  fhall  we 
know  the  laft  Judgement,  the  Refurreclion  of  the  body,  before 
hand,  but  by  believing  f  how  fhall  we  know  the  Jife  Everlafting, 
the  Eternity  of  the  joys  we  poiTefs,  but  by  believing?  )  But  all 
that  Faith  which  as  a  Means  referred  to  the  chief  End,  fhall  ceafe. 
There  (hall  be  no  more  prayer,  becaufe  no  more  neceffity,  but  the 
full  enjoyment  of  what  we  prayed  for.  Whether  the  foul  pray  for 
the  bodies  Refurreclion,  for  the  Isft  Judgement,  &c.  or  whether 
foul  and  body  pray  for.the  Eternal  continuance  of  their  joys, is  to 
me  yet  unknown  ;  Otherwife  we  (hall  not  need  to  pray  for  what 
we  have;  and  we  iluli  have  all  that  Is  defirable.  Neither  (hall  we 
need  to  faft,  and  weep,  and  watch  any  more,  being  out  of  the 
reach  of  fin  and  temptations.  Nor  will  there  be  ufe  for  Inftrucli- 
ons  and  Exhorcacions  ;  Preaching  is  done ;  The  Miniftry  of  man 
ceafeth;  Sacraments  ufe  kis;  The  Laborers  called  in,becaufe  the 
harveft  is  gathered;  the  Tares  burned,  and  the  woik  done  :  The 
unregenerate  paft  hope;  the  Saints paft fear,  forever;    Much 
leis  fhall  there  be  any  need  of  labouring  for  inferiour  ends.as  here 
we  do ;  feeing  they  will  all  devolve  themfelves  into  the  Ocean  of 
the  ultimate  End,and  the  Leffer  good  be  wholly  (wallowed  up  of 
the  Greateft. 

SECT. 


Part,  i 


ihe  Saints  ever lafting  Reft \ 


SECT.  II. 
2.  npHis  Reft  containeth  a  perfect  freedom  from  all  the  Evils 
1  that  accompanied  us  through  our  courfe  ,  and  which  ne* 
ceffariJy  follow  our  abfence  from  the  chief  good: Befides  our  free 
dom  from  thofe  eternal  flames ,  and  reftleft  miferies,  which  the 
negkders  of  Ch,ift  and  Grace  muftremediltfly  endure ;  an  inhe- 
ritance which  borh  by  birth  and  a&ual  merit,was  due  co  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  receive  it  :  for 
there  entereth  nothing  that  defileth,or  is  imclear;all  that  remains 
without.  And  doubtlefs  there  is  not  fuch  a  thing  as  Grief  and 
Sorrow  known  there  ;  Nor  is  there  fuch  a  thing  as  a  pale  face,  a 
languid  body,  feeble  joyncs,  unable  infancy,  decrepit  age,  peccant 
humors  dolorous  ficknefs,  griping  fears,  confuming  cares,  nor 
whatfoevcrdeferves  the  name  of  evil.  Indeed  a  gale  of  Groans 
and  Sghs,  a  ftream  of  Tears  accompanies  us  to  the  very  Gates, 
and  there  bids  us  farewel  for  ever :  We  did  weep  and  lament, 
when  the  world  did  re/oyce  ;  but  our  Sorrow  is  turned  into  Joy, 
and  our  Joy  (hall  no  man  take  from  us.  God  were  not  the  chief 
and  perfeel  good,  if  the  full  fruition  of  him  did  not  free  us  from 
all  Evil.  But  wefhall  have  occafion  to  fpeak  more  fully  of  this  in 
that  which  follows, 


*5 


2.  Perfed 
freedom  from 
Evil. 


i.  Sin. 
Rcv.21.x7. 

2-  Sorrow 
and  fuffering. 


John  16,  20, 
21,  21. 


SECT.    III. 

3.  TPHis  Reft  containeth  the  Higheft  Degree  of  the  Saints  per- 
1  fonal  perfection  •  both  of  Soul  and  Body.  This  neceflarily 
qualifies  them  to  enjoy  the  Glory,  and  throughly  to  partake  the 
iweetnefsofir.  Were  the  Glory  never  fo  great,  and  themfelves 
not  made  capable  by  a  perfonal  perfection  fuitable  thececo,  it 
would  be  little  to  them. There's  neceflfjirya  right  dirpofition  of  the 
Recipients  a  right  en  j'oying5and  a  feeling  .-This  is  one  thing  that 
makes  the  Saints  Joys  there  lo  great ;  Here,  Eye  hath  not  feed, 
not  Ear  heard,  nor  heart  conceived  what  God  hath  layd.upfor 
them  that  wait  for  him  :  For  the  Eye  of  9tQi  is  not  capable  of 
feeing  it,  nor  this  Ear  of  hearing  ic,  nor  this  Heart  of  undemand- 
ing ic ;  But  there  the  Eye,  and  Ear,  and  Heart  are  made  capable  ; 
elfe  how  do  they  enjoy  ic  ?  The  more  perfeel  the  fight  is,the  more 
delightful  the  beautiful  objecVThe  more  perfeel  the  Appetice,the 
fwecter  the  Food.  The  more  mufical  the  Ear,  the  more  pleafanc 
the 


§.3. 

J.   Perfonal 
Perfection 

in  the  higheft 
degree,   both 
of  Soul  and 
Body. 
Beata  Vita 
eft  conveniens 
naturtt  fua  ; 
Qua  non  all' 
ter  cmtingere 
potefl,  qnam  fi 
primum  fana.  ,j 
menscjly  &in 
perpetua  pof- 
[ejjioae  janitam 
tk  fit*.  Seneca 
de  Vita  bear. 
c  j. 


i6 


Gem.  i?. 


4.  Chiefly  the 
ncereft  fruiti 
onof  God3 
the  chief  good. 


i  Iohn  i .  a. 
0  qui  perpetua 
miindwn  ratio- 
m  gubernati 
Terr  arum  cce- 
Uquefator,  qui 
tempm  ab  <evo 
Ire  jubeSiflabi- 
Ufque  manens 
dot  cttn&x 
meveriyPrin* 
cipiitrnj-eftor, 
d*Xy  femitai 
terminus  idem) 
Tit  requies 


the  Saints  everlafting  Reft, 


Part,  i  j 


the  Melody.  The  more  perfect  the  Soul,  the  more  joyous  thofe  I 
joyes  and  the  more  Glorious  to  us  is  that  Glory.  Nor  is  it  onely 
our finfull  iaiperfecYion^that  is  here  to  be  renwedjnor  onely  that  I 
which  is  the  fruit  of  (in ;  but  that  which  adhered  to  us  in  our  pure  I 
naturals,  ^wwdteffing  the  Garden,was  neither  fin,nor  the  fruit  ; 
of  fin.-  Nor  is  either  to  be  lefs  Glorious  then  the  Scars,or  the  Sun 
in  the  Firmament  of  our  Father :  Yet  is  this  the  dignity  to  which 
the  Righteous  dull  be  advanced.    There  is  far  more  procured  by 
Chrift,  then  wa?  loft  by  Adam,    It's  the  miferyof  wicked  men 
here,  that  all  without  them  is  mercy,  excellent  mercies  j  but  with- 
in them  a  heart  full  of  fin  (lues  the  door  againft  all,  and  makes 
them  but  the  more  miferable.    When  all's  well  within,  then  all's 
well  indeed.The  neer  Good,is  the  beftiand  the  neer  evil, and  ene- 
my, the  worft.  Therefore  will  God,  as  a  fpecial  part  of  his  Saints 
Happinefs,  p:rfe&  themfelves,  as  well  as  their  condition. 

SECT.    IV. 

4.  T^His  Reft  containeth,as  the  principal  part,our  neareft  fruiti. 
-*-  on  of  God  the  chiefeft  Good.  And  here,  Reader,  wonder 
not  if  I  be  at  a  lofs ;  and  if  my  apprehenfions  receive  but  little  of 
that  which  is  in  my  expreflions.  if  to  the  beloved  Difcip!e  that 
durft  (peak  and  enquire  into  Chrifts  fecrets,and  was  filled  with  his 
Revelations,and  faw  the  new  ferttfalemin  her  GIory,and  had  feen 
Chrift,  Mofes  and  Eliot  in  part  of  theirs ;  if  it  did  not  appear  to 
him  what  we  (hall  be,  but  only  in  generall,  that  when  Chrift  ap. 
I  pears,  we  thall  be  like  him,  no  wonder  if  I  know  little.  When  I 
know  fo  little  of  God,I  cannot  know  m achwhat  it  is  to  enjoy  him. 
When  it  is  fo  little  1  know  of  mine  own  foul,  either  it's  quiddity, 
or  quality  while  it's  here  in  this  Tabernacle  3  how  little  mud  I 
needs  know  of  the  infinite  Majefty,  or  the  ftate  of  this  foul,  when 
it's  advanced  to  that  enjoyment  f  If  I  know  fo  little  of  Spirits  and 
Spirituals,  how  little  of  the  father  of  Spirits  >  Nay,  if  I  never  faw 
that  creature,which  contains  not  fomething  unfearchsble$nor  the 
worm  fo  fmall,which  afforded  not  matter  for  Queftions  to  puzzle 
the  greateft  Philofopher  that  ever  I  met  with,  no  wonder  then  if 


tranquillapiU > 

le  cemcre3  finis. Boetius  Vide  Gerfon.pmuz.  -Alphabet. divini  AmorU 

&*fx$c&entw  div'mu  expatiantem. 


cap.  14,  egregie  de  attyibutis 


mine 


Part.  i. 


The  Sdints  cvcrlafting  Reft. 


27 


Beatitudo  fu- 
mittifobjcfiive, 
&  formaiitcr , 
qnodbcatosfa* 
cit  ipfofruen. 
tcsjjoc  eft  Di- 
vino.  EouiL7i3 
qmeeftfum* 
mum  Bomirn. 
Beatitudo 
vttcm  fomaks 
cfl  ip/a  ftfiuio, 
&c.  Sccila  in 
Luc.io.Io.2. 


mine  eye  fail  when  I  would  look  at  God,  my  tongue  fail  me  in 
fpeikingofhim,  and  my  heart  in  conceiving.  As  long  as  the  A- 
thtnianSuperfcription  doth  fo  too  well  fuite  with  my  facrifices 
[To  the  unknown  God.']  and  while  I  cannot  contain  the  fmalleft 
rivulet,  it'slirtle  I  can  contain  ofthisimmenfe  Ocean.  We  (hall 
never  be  capable  of  clearly  knowing,  till  we  are  capible  of  fully 
enjoying,  nay  nor  till  we  do  actually  enjoy  him.  What  (trange 
conceivings  hath  a  man  born  blinde,  of  the  Sun,  and  its  light  ?  or 
a  man  born  deaf,of  the  nature  of  founds  and  mufick?  So  do  we  yet 
want  that  fenfe,by  which  God  muft  be  clearly  known.I  ftand  and 
look  upon  a  heap  of  Ants,  and  fee  them  all  with  one  view,  very 
bulie  to  little  purpofe  :  They  know  not  me,  my  being,nature,  or 
thoughts,though  1  am  their  fellow- creature:How  little  then  muft 
we  know  of  the  great  Creator,  though  he  with  one  view  conti- 
nually beholds  us  all.  Yet  a  knowledge  we  have,  though  imper- 
fect, and  fuch  as  muft  be  done  away:  A  Glimps  the  Saints  behold, 
though  but  in  a  glafs;which  makes  us  capable  of  fome  poor,  gene- 
ral, dark  apprehenfions  of  what  we  (hall  behold  in  Glory.  If  I 
fhould  tell  a  Worldling  but  what  the  holinefs  andSpiritual  joys  of 
the  Saints  on  Earth  are,  he  cannot  know  it ;  for  grace  cannot  be 
clearly  known  without  grace ;  how  much  lefs  could  he  conceive 
it,  (hould  I  tell  him  of  this  glory?  But  to  the  Saints  I  may  be 
fomewhat  more  encouraged  to  fpeak  ;  for  Grace  giveth  them  a 
dark  knowledge,  and  (light  tafte  of  Glory; 

*  As* all  good  whatioever  is  comprlfed  in  God,  and  all  in  the 
creature  are  but  drops  of  thisOcean.So  all  the  gloryof  the  bleiTecj, 
is  comprifed  in  thejf  enjoyment  of  Godjand  if  there  be  any  medi- 
ate joys  there,  they  are  but  drops  from  this.  If  men  and  Angels 
(hould  ftudy  to  fpeak  the  blefTednefs  of  that  eftate  in  one  word, 
what  can  they  fay  beyond  this.That  it  is  the  neareft  enjoyment  of 
God.?Say  they  have  God,  and  you  fay  they  have  all  that/*  worth  a 
having.Othe  ful  Ioys  offered  to  a  believer  in  that  one  fentence  of 
Chrifts3I  would  not  for  all  the  world  that  one  verfe  had  been  left 
out  of  the  Bible  ;  Father,!  yvill  that  thofewhom  thou  haft  given  me^ 
be  with  me  where  I  am,  that  they  may  behold  my  Qlorj  Vrhich  thou 
haft  given  w^Ioh.17.24.  Every  word  full  of  Life  and  Ioy.    If  the 

AikmafiWi 
lib*  \.  cent.  Gcnt'iL    God  is  by  Nature  incorporeal,   neither  fubjed  to  fight  nor  touch : 
He  is  moft  Powerful!,  and  nothing  hoideth  him,    bat  he  hoideth  or  contained*  all  thing?,  and 


*God  isde- 
fined  to  be 
one  that  want- 
eth  Nothing, 
and  is  fuf- 
ficient  for 
himfelf,  and 
full  or"  him. 
l'elf,  in  whom 
ail  things  do 
con(ift,and 
who  himfelf 
giveth  Being 
to  all  ,  faith 


uleth  over  all.  idem.  Ibid. 


Queen 


*8 


The  Saints  everlafling  Reft. 


Part.  i. 


i  Kings  10.8. 


Some :■  inter* 
pret  rooft  of 
thofe  Scrip- 
tures in  the 
Revelations, 
of  the  Chur- 


lt  would  hold 
a,  minori, 
Tuesrecrea-  \ 
tor  omnium  qui 
dixlfl'h  Vcnlte 


Queen  of  .SWrf  had  caufe  lofay  of  Solomons  Glory,  Happj  are 
thy  men,  happy  are  thefe  thy  fervants  that  ft  mi  continually  before 
thee,  and  that  hear  thj  Vvifdom  ;  then  Cure  they  that  ftand  continu- 
ally before  God,and  fee  his  glory,  and  the  Glory  of  the  LamMre 
fomewhac  more  then  happy :    To  them  will  Chrift  give  to  eat  of 
the  Tree  of Life ,  which  is  in  the  midft  of  the  Taradife  of  God,  Rev. 
2.  7.    And  to  eat  of  the  hidden  Manna,  verf.17.  Yea,  he  will  make 
them  Tillars  in  the  Temple  of  Cjod,  and  they  fhall  go  no  more  out : 
I  and  he  will  write  upon  them  the  Name  of  his  (Jodt  and  the  name  of 
ches  glory  on   |  the  City  of  his  God,  [_New  Ierufalem~\   which  cometh  down  out  of 
L I  heaven  from  God,  andh*  own  T^ew  Name,  Rev.  $.1 2.  Yea  more 
(if  more  may  be)  he  will  grant  them  to  fit  with  himin  his  Throne, 
Rev.  3.  2i.    Thefe  are  they  Vvho  come  out  of  great  tribulation, 
and  have  Wafhed  their  robes,  and  made  them  White  in  the  blood  of 
the  Lamb  ;   Therefore  are  they  before  the  Throne  of  God,  andferve 

"tuabTalu  ^m  *V  an<*  "&* m  **  TemP!e :  an^e  thatfttteth  in  the  Throne 
&c.  Amma  *  fhall  dwell  among  them  :  And  the  Lamb  which  is  in  the  midft  of  the 
cnimqutefl  in  j  Throne  Jhall feed  them,  and  lead  them  unto  living  fountains  of  Ma- 
te, r adnata  in  !  ter  .  4WJ  God  (hall  Wipe  away  all  tears  from  their  eyes^KiV.J.  14,15, 

CmU\ta'&  &  l7'  An(* may  we  not  now  k°a^  w*tn  tnc  Sp^te*  This  is  my  Belo- 
ved, 0  daughters  oflerufaleml  and  this  is  the  glory  of  the  Saints  ! 
Oh  blind  deceived  world ,  Can  you  (hewusfuchaGlory  V  This 
is  the  City  of  our  God ,  where  the  Tabernacle  of  God  is  with  men, 
and  he  will dtoell  with  them,  and  they  {ball  be  his  people,  and  God 
himfelf  fhall  be  with  themtandbe  their  God,Rev.  21.3.  The  Glory  of 
God  fhall  lighten  it,  and  the  Lamb  is  the  light  thereof,  Verf.  24,  And 
there  fhall  be  no  more  curfe,  but  the  Throne  of,  Cjod  and  the  Lamb 
fhall  be  in  it,  and  his  fervants  fhall  ferve  him,  and  they  fhall  fee  his 
face,  and  his  name  fhall  be  in  their  foreheads,  Thefe  fayings  are 
faithful  and  true,  and  thefe  are  the  things  that  muft  Shortly  be  done, 
Rev.  22,  3, 4, 6.   And  now  we  fay  (  as  Mephibofheth  )  Let  the 

ie  eft,  non  refi.  world  take  all  befides,  if  we  may  but  fee  the  face  of  our  Lord  in  peace, 
fuffiut.  if  the  Lor(j  iift  Up  tne  light  of  his  countenance  onus  here,  it  pots 
!  more  gUdnefs  in  our  hearts  then  the  worlds  encreafe  can  do,Pfal. 
j  4.  6,  7.  How  much  more,when  in  his*  light  we  (hill  have  light, 
;  without  darknefs;  and  he  (hall  make  us  full  of  joy  with  his  coun- 
I  tenancc  ?  *Rejoyce  therefore  in  the  Lord  O  ye  righteous ;  andfbout 
I  for  joy,  all ye  that  are  upright  of  heart,  and  fay  with  his  fervant 
j  David,  the  Lord  is  the  portion  of  mine  inheritance  :   The  Lines 

are 


qitieta  eft  5 
qua  veto  in  te 
non  e(l,  multu 
vanis  ybintaf- 
matibus fatiga* 
twr. 

Tu  fuffickntif- 
fimm  es  j  Qui 
te  hxbet,  totum 
babel;  qui  non, 
meniitm  eft  & 
pauper  1  qu'a 
qrticquid  prater 


Geifon  part. 
3.  Alphiber. 
amor  is  div'mi. 
cap.  14. 

*  Pfal.** .9. 
Aft.2.18. 

*  PfaLjj.i. 


Pare.  i. 


The  Saints  everlaftingReft. 


are  fatten  to  me  in  plea/ant  places  •  yea,  I  have  a  goodly   heritage  : 
fet  the  Lordahvaics  before  me,becaufe  he  is  at  my  right  hand 
I f> hall  not  be  moved :  Therefore  my  heart  l<  glad, and  my  glory  rejoy- 
ceth,  my  fief j  a  Ifo  flail  reft  in  hope  :   For  he  will  not  leave  me  in  the 
grave,  nor  fujfer  me  ffor  ever)  to  fee  corruption.  HewillfieWme 
the  phh  of  life,   (and  bring  me  into)  his  prefencejvhere  isfulnefs  of 
joytandat  his  right  handjrhere  are  pleafuresfor  evermere,Vfo\.l6.j, 
6,s,P,l  o,  1 1 .  Whom  therefore  have  I  in  heave nybut  him^or  on  earth 
that  I  defire  befides  him  ?  My  fltfh andmj  hearty  (have  failed,  and 
will  )fail  me  but  Qod  ittkeflrength  of  my  heart,  and  (will  be)  my 
Portion  for  ever-.HeJball  guide  me  with  his  counfel,&  afterward  re- 
ceive me  to  ^lory.  And  as  they  that  are  far  from  him  perifh^foi sit  good 
(the  chief  Good )forut  tobenear  roC^Pfal.73. 24,25,26,27,28. 
*  The  advancement  is  exceeding  high ;  What  unreverent  dam- 
nable prefumption  would  it  have  been,  once  to  have  thought  or 
fpoke  of  fuch  a  thing,  if  God  had  not  fpoken  it  before  us  ?  I  durft 
not  have  thought  of  the  Saints  preferment  in  this  life,  as  Scripture 
fets  it  forth,  had  it  not  been  the  exprefs  truth  of  God.  What  vile 
unmannerlinefs,  to  talk  of  [" being  fonsofGod,]  [ fpeaking  to 
him  2  [having  fellowfhip  and  communion  with  him,]  [dwelling 
in  him  and  he  in  us  •  ]  if  this  had  not  been  Gods  own  Language? 
How  much  lefs  durft  we  have  once  thought  of  [being  brighter 
then  the  Sun  in  Glory  r  of  beingcoheirs  with  Chrift.?  of  judg- 
ing the  world  .?  of  fitting  on  Chrifls  Throne?  of  being  one  with 
him  ?]  if  we  had  not  all  this  from  the  mouth,  and  under  the  hand 
of  God  ?  But  hath  he  faid  k  ,    and  (hall  it  not  come  to  pafs  ? 
Hath  he  fpoken  it,  and  will  he  not  do  it?  Yes,  as  tru/  as  the 
Lord  God  is  true,  thusfhail  it  be  done  to  the  man  whom  Chrift 
del-'ghts  to  honour.  The  eternal  Qodis  their  refuge  ,<znd  underneath 
are  the  everlafling  a^rms :   And  the  beloved of tht  Lord  ft  all  dwell 
infafety  by  him,  and  the  Lord fb all  cover  them  all  the  day  long,  and 
he  Jhalldw  ell  between  their  /boulders  t  Deut.  33     27.  12.    Surely 
goodnefs  and  mercy  (hall  follow  them  all  the  dates  of  their  lives,  and 
then  they  jhall  dwell  in  the  houfe  of  the  Lord  for  ever.   Pfaf .  23.  6. 
Oh  Chnftians  /  believe  and  conlider  this.  Is  Sun,  and  Moon,  and 
Stars,  and  all  crearures  called  upon  to  praife  the  Lord  ?  What 
then  fhould  his  people  do  ?  furely  they  are  nearer  him3  and  enjoy 
more  of  him  then  the  brutes  fhall  do.    All  his  works  praife  him, 
but  ( above  all)  lethis  baints  blcfs  him,  Pfal.  145.   :o.  Oh  let 
them 


29 


*  Admodum 
caute  legends 
exiflimo  qua, 
poft  alios,  Do- 
ftifs.Gibieuf 
fcribh  de  noflri 
Deificationei 
in  lib.  2.  de 
Libert. c.27. 
§.8  9,io,&c. 
uc  &  quse 
Auguit.  in 
Pfaim.  42.8c 
Serm.  6x.  de 
Veib.Evang. 
abipfocitata. 
Iohn  i.  ia. 
1  Iohn  1.  $. 
1  John  4. if, 
16. 


PiV.m  148. 


3° 


The  Saints  evcrlafling  Reft.  Part. 


themfpeakjf  the  glory  of  his  Kingdom^  andtalk^of  hit  power  ;  To 
make  known  to  the  fons  of  men  his  mighty  *y4bls,  and  the  qlorious 
Majejly  of  his  Kingdom,  Verf.l  1 .  1 2~  Let  his  praife,  be  in  the  Con- 
gregation  of  his  Saints-  Let  Iftael  re  Joyce  in  him  that  mid e  him* 
Let  the  children  of  Z'on  be  joyful  in  their  King  :   Let  the  Saints  be 
joyful  in  Glory  j  let  them  ftng  aloud  upon  their  beds  :  Let  the  high 
praifes  of  God  be  in  their  month  ;  for  the  Lord  taketh  pie  afure  in  his 
people,  and  will  bemtife  the  meekjvith  falvation,  Pfal.  145?.  1,  2, 
4,  5   6.  This  is  the  light  that  is  forvn  for  the  Righteous  ,  andgU- 
nefs  for  the  upright  in  hearty  Pfal.97. 1 1 •  Yea  this  honour  have  all 
his  Saints7  Pfal.  149. 9.    If  the  eftate  of  the  Devils  before  their 
fall  were  not  much  meaner  then  this,  (and  perhaps  lower  then 
fome  of  their  fellow  Angels  J  furely  their  fin  was  moft  accurfed  and 
deteftable.  Could  they  yet  afpire  higher?  And  was  there  yet 
room  for  difcontent?  What  is  it  then  that  would  facisfie  them  f 
Indeed  the  diftance  that  we  finners  and  mortals  are  at  from  our 
God,  leaves  us  fome  excufe  for  difcontent  with  our  eftate.  The 
poor  foul  out  of  the  depth  crieSj&  cries  aloud,as  if  hisFather  were 
out  of  hearing :  fometime  he  chides  the  interpofing  cloud?,  fome- 
time  he  is  angry  at  the  vaft  gulf  that's  fet  between,  fometime  he 
would  faine  have  the  vail  of  mortality  drawn  a(ide>&  thinks  death 
hath  forgot  his  bufinefs  5  he  ever  quarrels  with  this  Sin  that  fepa- 
rates,and  longs  till  it  be  feparated  from  his  Soul, chat  it  may  fepa- 
rate  God  and  him  no  more ;  Why,  poor  Chriftian,  be  of  good 
chear;  the  Time  is  Near,when  God  and  thou  (halt  be  Near,and  as 
Near  as  thou  canft  well  defire:  Thou  (halt  dwell  in  his  family  ;  is 
that  enough .?  It's  better  to  be  a  door-keeper  in  his  houfe,then  en- 
joy the  portion  of  the  wicked.  Thou  (halt  ever  ftand  before  him, 
about  his  throne,  in  the  room  with  him,  in  his  prefence  chamber. 
Wouldft  thou  yet  be  nearer?  Thou  (halt  be  his  child,  and  he  thy 
Father  j  thou  (halt  be  an  heir  of  his  Kingdom;  yea,  more,  the 
SpoufeofhisSon  j  and  what  more  canft  thou  defire  ?  Thou  (halt 
be  a  member  of  the  body  of  his  Son;  he  (hall  be  thy  Head  j  thou 
(halt  be  one  with  him,  who  is  one  with  the  Father.  Read  what  he 
hath  defired  for  thee  of  his  Father;  Iohn  17.  21,  22,  2g.  That 
they  all  may  be  one,  as  thou  Father  art  in  me, and  I  in  thee,  that  they 
alfo  may  be  one  in  us  ;  and  the  Glory  Which  thou  gavefi  me,  1  have 
given  themjhat  they  may  he  one,  even  as  we  are  oni*  1  in  them^and 
thou  in  me,  that  they  may  be  made  perfetl  in  one,  that  the  world  may 

krioVe 


Part 


The  Saints  cverlafttng  Reft* 


31 


knoW  that  thou  haftfent  mey  and  haft  loved  them,  as  thou  haft  loved 
me.  What  can  youdefireyet  more  f  except  you  will  fas  fome 
do)  abufeChriftsexpreflion  of  onenefs,to  conceive  of  fuch  a  uni- 
on as  (liall  deifie  us  •  Which  were  a  fin  one  Hep  beyond  the  afpi- 
ring  Arrogancy  of  si  dam,  and,  I  think  beyond  that  of  the  De- 
vils. A  Real  conjunction  ( improperly  called  Union)  we  may 
cxpecl.  And  a  true  Union  of  Affedions,  AMoralUiion,  (im- 
properly ftill  called  Union  J  And  a  true  Relative  Union,  fuch  as 
is  between  the  members  of  the  fame  Politick  body  and  the  Head, 
yea  fuch  as  is  between  the  husband  and  the  wife,  who  are  called 
onefl  fh.  And  a  real  communion,  and  Communication  of  Real 
Favors,  flowing  from  that  Relative  Union.  If  there  be  any  more, 
it  is  acknowledged  unconceivable,  and  consequently  unexpreffi- 
ble,  and  fo  not  to  be  fpoken  of.  If  any  can  conceive  of  a  proper 
Real  Union  and  Identity,which  fhall  neither  be  a  unity  of  Effence, 
nor  of  perfon  with  Chrift  ("as  I  yet  cannotj  I  (hall  notoppofe  it: 
But  to  think  of  Such  a  Union,  werehigh  blafphemy.  Nor  muft 
you  think  of  a  Union  (asfomedoj  upon  natural  Grounds,  fol- 
lowing thedark  miftaking  principles  of  Plato  and  Plotinns.  *  If 
your  thoughts  be  not  guided  and  limited  by  Scripture  in  this,you 
ire  loft. 
Jgueft.  But  how  is  it  we  (hall  enjoy  God  ? 
Anfw.  That's  the  fifth  and  laft  we  come  to. 


SECT.    V, 


31 


His  Reft  eontaineth  a  Sweet  and  conftant  Aclion  of  allihe 
Powers  of  the  Soul  and  Body  in  this  fruition  of  God.  It  is 
not  the  Reft  of  a  ftone,wh:ch  ceafeth  from  all  motion,  when  it  at- 
tains the  Center.  The  fenfes  themfelves  fas  I  judgej  are  not  only 
Paflive  in  receiving  their  object  but  partly  Paflive  and  partly 
Aclive.  Whether  the  external  fenfes,  fuch  as  now  we  have,  (hall 
be  continued  &  imployed  in  this  work,is  a  great  doubr.  For  fome 
of  them  it's  ufually  acknowledged,  theyftiall  ceafe,  bccaufe  their 
Being  importeth  their  ufe,  and  their  ufc  implyeth  our  eftateof 
Imperfection .-  As  there  is  no  ufe  for  eating  and  drinking,  fo  nei- 
ther for  the  tafte.  But  for  other  Senfes  the  Queftion  will  be  har- 
der :  For  fob  faith,  IJhallfee  him  Kith  tefe  eyes 

But  do  not  all  fenfes  imply  our  imperfection  ?  UJob  did  fpeak 

of 


I  take  not  the 
word  Real,  as 
oppofite  to 
feigned, but  to 
Relative. 
See  Mr.n'aHis 
Anfwer  to  the 
L.  Broo\  fully 
on  this. 


*  De  hoc  lege 

Card.Cufan. 

vol.  2.Exercit. 

ll.4.fol.66. 

67. 

«5_Howdowe 

enjoy  God  ? 


S  j- 

5.  A  fweetand 
conftant  Acti- 
on  of  all  the 
powers  of  the 
Soul  in  the 
fruition  cf 
God. 

1.   Of  the 
Senfes. 


3» 


Ink  the  A. 

of  fiefh  and 
blocdiniyt-j. 
per  fenfe,  and 
not  of  fin. 
For  th*m  that 
fay,  the  fleih  is 
but  the  fouls 
fnflrumfcric, 
and  th; 
fhould  no 
more  fuf&r 
then  a  Cup,, 
becaufe 
poyfon  was 
put  in  it3  or  a 
fwordfor  kil- 
lingaman3&c. 
they  may  find 
this  very  obje- 
ction fully  an- 
fwered  by  Ttr- 
tuition,  li.  de 
Kc furred.  C  ar- 
ms cap. 1 6. page 
410.  Where 
he  both  ftiews 
that  the  In- 
ftruments  may 
fuflfer  accord- 
ing to  their  ca- 
pacity,  and 
that  the  flefli 
is  more  then  a 
meer  inft  nu 
ment  to  the 
foui:  even  a 
fervant.andan 


The  Saints  everlaftwg  Reft. 


Part.  1 


>t  more  then  a  Redemption  from  his  prcfent  diltrefs(as  it's  like  he 
did)  \c:  certainly  thefe  eyes  will  be  made  To  Spiritual,  that  whe- 
ther the  name  of  Senfe,  in  the  fame  fenfe  as  now,  (hall  befit  them 
is  a  queftion.   This  body  (hall  be  fo  changed,' hat  it  (hall  no  more 
be  fi  ill  and  bjood,   (  for  that  cannot  inherit  the  Kingdom  of  God, 
I  Cor,  15.    50  )  but  .t  Spiritual  body,  verf,  44.  That  Which  n;e  for?; 
ft>  not  that  body  that  pi  all  be  ;    Bat  God  giveth  it  a  bod)  at  it  j 
hath  pieafed  him  and  to  every  feed  his  oWn  Body,  1  Cor  !  5 .  37, }  8.  As  | 
the  Ore  is  call  into  the  fire  a  ftonesbuc  comes  forth  fo  pure  a  met-  I 
tal,  that  it  deferves  another  name,  and  fo  the  difference  betwixt  \t 
and  the  Gold  exceeding  great ;  So/ar  greater  will  the  change  of 
our  bodies  and  fenfes  be  ;  even  fo  great,  as  now  we  cannot  con- 
ceive. If  grace  make  a  Chriftian  differ  fo  much  from  what  he  was, 
that  the  Chriftian  could  fay  tdhis  companion,  Sgo  nonfum  e?o 
I  am  not  the  man  I  Was  •  how  much  more  will  Glory  make  us  dir- 
fer  ?  We  may  then  fay  much  more,  This  is  not  the  body  1  h3d,and 
thefe  are  not  the  fenfes  I  had:  But  becaafe  we  have  no  other  name 
for  them,  let  us  call  them  Senfe?,  call  them  £yes  and  Ears,  Seeing 
and  Hearing;  But  thus  much  conceive  of  the  difference;  That 
as  much  as  a  body  fpiritual,  above  the  Sun  in  Glory,  exceedeth 
thefe  frail,  noifom,  difeafed  Lumps  offlerti  or  dirt,  that  now  we  I 
carry  about  us;  fo  far  fhall  our  fenfe  of  Seeing  and  Hearing  exceed 
thefe  we  now  poflefs :  For  the  change  of  the  fenfes  mult  be  con- 
ceived proportionable  to  the  change  of  the  body.  And  doubtlefs 
asGodadvanceth  our  fenfe,  and  enlargeth  our  capacity ;  fo  will 
he  advance  the  happinefsof  thofe  fenfes,  and  til  up  with  himfelf  all 
that  capacity.  *  And  certainly  the  body  fhould  not  be  raifed  up, 
and  continued,  if  it  fhould  not  (hare  of  the  Glory  .*  For  as  it  hath 
fhared  in  the  obedience  and  fuffcrings,  ib  fhall  ic  alfo  do  in  the 
bleffednefs:  And  as  Chrift  bought  the  whole  rmn,  fo  (hall  the 
whole  partake  of  the  everiafting  benefits  of  the  purchafe  :  The 
fame  difference  is  to  be  allowed  for  the  Tongue.  For  though  per- 
haps that  which  we  now  call  the  tongue,  the  voice,  or  language, 

auociate. 

*  Nos  vero  ciiam  virtutes  camis  opponimus  \    Ergo  &  km  opcrata  tencbitur  ptmie.  Rtfi  Anima 
eft  quxsejt  &  impeUit  in  omnia  >  Camis  obfequitm  eft.  Deum  v.on  licet  autinjufiumjuduem  crcdi 
aut  ineru,'-.  5  injufluMyfi  focim benorum  opaum a  pmmui  a,ceat :  inertemfi [oc'um  malorum  afnp-{ 
fliciis  Jecernat ;    quum  human*  cm  fur  a  co  perfccJio?  babcatur,  quo  etiam  m  :m(l;os  fail. 
fofc\ti  nu  parcens 3  ncc  invidens  tills ,  quo  minus  cum  autoubus,  aut   poena  ant  gratia  cohi 
\  centfruilum.  Terrullian.  lib.  de  Refurrea.Carnis,  cap.  16.  pag.  (m:hi)  4*°.  J 

(hall 


Part,  i 


The  Saints  everUfttng  Reft. 


33 


HU.JI.I,*. 

and  147.  1. 


(hall  not  then  be :  Yet,  with  the  forementioned  unconceiveable 
change,  it  may  continue.    Certain  it  i%  it  (hall  be  the  e  vex  lifting 
work  of  thofeblelTed  Saints,  to  (land  before  the  throne  of  God 
and  the  Lamb,  and  to  praife  him  for  ever  and  ever.  Astheireyes 
and  hearts  (hall  be  filled  with  his  knowledge,  with  hisglory,  and 
with  his  Love;  fo  (hail  their  mouths  be  filled  with  his  praifes. 
Go  on  therefore,  Oh  ye  Saints,  while  you  are  on  earth,  in  that 
Divine  duty.  Learn,  O  learn  that  Saint-befeeming  work  •  for  in 
the  months  of  his  Saints  his  praife  is  comely.  Pray,  but  dill  praife; 
Hear,  and  Read,but  dill  praife  :  Praife  him  in  the  prefence  of  his 
people;  for  it  (hall  be  your  eternal  work:  Praife  him,  while  his 
Enemies  deride  and  abufe  you  :  You  (hall  praife  hira,  while  (hey 
(hall  bewaile  it,  and  admire  you.  Oh  bleiTed  imployment  /  to 
found  forth  for  ever,  Thou  art  worthy %  O  Lor d  to  receive  Honour, 
(/lory, and  po&er,  Revel.  4. 1 1.  And  worthy  u  the  Lamb  Who  Was 
I  (lain,  to  receive  power %  and  Riches  y  and  fVifedom,  and  Strength,  and 
Honour tandG lory iandrBleJftng\  for  he  hath  redeemed  us  to  Cod  by 
his  blond  out  of  every  kindred^  and  tongue \  and  people,  ani  Nation ; 
and  hath  made  us  unto  our  God,  Kings  andPriefts,  Revel.  5.12.  Pj 
IO.  tA&elu]* :  Salvation,  and  Honour,  and  Glory ,  and  power  unto 
the  Lord  our  Qod:  Praife  our  God aftyehu  ferv  ants, and]  e  that  fear 
himyfmall  and  great.  ASeluja  \for  the  Lord  God  omnipotent  reign- 
r/£,Rev.  19.1,5  A  Oh  Chriftians/ this  is  the  bklTed  Reft;  A  Reft 
without  Reft;  For  1  hey  reft  not  day  nor  night,  faying ,  Holy \holy  ,  I 
holy,  Lord  God  Almighty,  Which  was,  and  w,  and  k  to  come,  Revel. 
4.  8.  Sing  forth  his  praifes,  now  ye  Saints ;  It  is  a  work  our  Ma- 
iler Chrift  hath  taught  us.  And  you  (hail  for  ever  ling  before  him, 
the  fong  of  Mofes,  and  the  fong  of  the  Lamb,  Great  and  marvel- 
low  are  thy  Vvorkj%  Lord  God  Almighty  duft  and  true  are  thy  wait* 
thou  King  of  Saints,  Rev.  15.3.         *" 


SECT.  VI. 

A  Nd  if  the  Body  (hall  be  thus  imployed,  Oh  how  (hall  the         §  <c# 

'r*  Soul  be  taken  up  ?  As  its  powers  and  capacities  are  greateft,  i.Of  die  foul. 
fo  its  Actions  ftrongeft,and  its  enjoyment  fweeteft.  As  the  bodily 

fen fes  have  their  proper  aptitude  and  aclion,whercby  they  receive  Ir  k  onIy  by 

Implanted  undcrftandlng  that  God  can  be  beheld  and  undcrftood  ;  Athanafmlib    1    Cant 
Gentiles.  '  Lwr* 

F  and 


?4 


The  SatMs  everlafling  Reft, 


Part  i. 


I  When  we 
fpeak  of  feeing 
<iod,wemu(t 
take  heed  of 
expe&ing  a 
proper  imme- 
diate fight  of 
his  E  Hence, 
more  then  the 
,  creature  is  ca- 
pable of.  See 
what  great  " 
Camcro  faith, 
Scbolajl'ci  ho- 
mines acuti 
quidemjed  in 
hoc 


vifib'ilU  eft  De- 
Hi  vel  Ange* 
lis,  quibiu  ad 
Dei  confpeclum 
nulla  peccati 
lakes  fola  na* 
tura  imbecilli- 
tas  (creatu/a 
enim  funt)adi- 
tum  interclu  fit. 
Camero  Prae- 
le&.deverbo 
Dei  Cap.  7. 
pag.  (operum 


and  enjoy  their  objeds ;  fo  doth  the  Soul  in  its  own  action  enjoy 
itsownobjed:  by  knowing,  by  thinking  and  remembring,  by 
loving,  and  by  delightfull  joying  ;  this  is  the  fouls  enjoying*  By 
thefe  eyes  it  fees,  and  by  thefearms  it  embraceth.  Ifitmight'be 
faid  of  ihe  Difciples  with  Chrift  on  earth.much  more  that  behold 
him  in  his  glory  tBkJfed  are  the  eyes  that  fee  the  things  that  jou  fee, 
and  the  eaYs  that  hear  the  things  that  yon  hear  $  for  many  Princes 
and  great  ones  have  defired(and  hoped)  to  fee  the  things  that  you  fee , 
and  have  not  feen  them }  &c.  Mat.i3.t6, 17. 

Knowledge  of  it  felf  is  very  defirable,  even  the  knowledge  of 

fome  evil  ('though  not  the  Evil  it  kY-y)  As  far  as  the  rational  Soul 

exceed?  the  ferfitive ,  fo  far  the  delights  of  a  Philofopher,  in  dif. 

covering  ||  the  fecrets  of  nature,  and  knowing  the  myfterie  of  Sci- 

1  ences,exceeds  the  delights  of  the  Glutton, the  Drunkard,thc  Un- 

|  clean,  and  of  all  voluptuous  fenfualifts  whatfoever ;  fo  excellent  it 

mishit  a)I  Truch- What  then  is  their  ^lighr.who  know  the  God  of  truth? 
What  would  I  not  give ,  fo  that  all  the  uncertain  queftionable 
Principles  in  Logic^  Natural  ?hilo(*phy,Metfiphyficksy  and  Me. 
dicine,  were  but  certain  in  themfelves,  and  to  me  ?  And  that  my 
dull,  obfeure  notions  of  them  were  but  quick  and  clear  1  Oh,what 
then  fhould  I  not  either  perform,  or  pare  with  to  enjoy  a  clear 
and  true  apprehenfion  of  the  molt  true  God  1  How  noble  a  *  fa- 
culty of  the  foul  is  this  understanding  r  It  can  compafs  the  earth : 
Ic  can  meafure  the  Sun,  Moon,  Stars,  and  Heaven :  It  can  fore- 
know each  Eclips  to  a  minute,  many  years  before ;  Yea,  but  this 
is  the  cop  of  all  i:s  excellency,  It  can  know  God  who  is  infinite, 
who  made  all  thefe ;  a  little  here,and  more,much  more  hereafter. 
Oh  the  wifdom  &  goodnels  of  our  bleffed  Lord/  He  hath  created 

infol.)  4?5. 

Nefypugnmtiftacumcorimfcntentiaquibeatitudinembumanamin'Dei  fruitione  coUotant.  Ne% 
enim  f<ui  Deo  aliudquicquim  eft  quam potenti<e%fapienti&i  bonitatu  divin*  f/uftum per cipere  quern 
creatura  mo  dm  &  ratio  fern  poteft.  id  vero  fanclitas  ea  anim*  eft  quam  dtximus,  &  corporis  ilia 
gloriofa  immortatitas.  Nef,  diver f urn  eft  quod  Seriptura  doccutfm  Dei  vifune  noftram  falicitatem  ef- 
(e  fitam  :  nam  videtur  Dem^xperiundo  quis  fit3&  qualem  fe  erga  nos  prtftetfiLc  Camero  ibidem. 
fi  cec  auiem  adbui  myfteria  exiflimo. 

J|  J am  vero  Nofle  quantum  ametur,  quamfyfallinolithumananatura,  vel  bine  intelligi  pote$% 
qnodlamentari  quify  fana  mente  mavult,  quam  Utari  in  amentia.  Aug.de  Civit.I. 1  i.e. 27. 

*  Scalig.  Exercit. 107 .Seft.i.lDicit  voluntatem nihil  aliud effe  quam  wtellcftum  cxtcn[nm>ad  ha- 
bendum &  faciendum  id  quid  cogfofcit.  Vide  DMakovos\(i  Colleg.in  dif  p.  18.  vit.Pibonis  de  fxflif, 
Vaffiv'L  And  many  think  that  the  foul  is  not  divifible  into  feveral  faculties,  but  rather  as  $co- 
tU4iDorb'elIusi  Stc.Dr.faltfon,  Ur.'Pemble^c.  the  Undemanding  and  will  be  the  fame  with  the 
foul  and  one  another  j  or  diftind  Ads  of  the  fame  foul,  not  faculties. 

I  the 


Part,  i 


The  Saints  everUftwg  Reft, 


35 


the  underftanding  with  a  natural  Byas,  and  inclination  to  Truth 
as  its  object;  and  to  the  prime  truth,  as  its  prime  objecV.  and 
leaft  we  ftiould  turn  afide  to  any  Creature,  he  hath  kept  this  as  his 
own  Divine  Prerogatiue,not  communicable  to  any  Creature,^/*,, 
to  be  the  prime  truth.  And  though  I  think  not  (as  *  fomedoj 
ihat  there  is  fo  near  a  clofe,bet  ween  the  underftanding  and  Truth, 
a^  may  produce  a  proper  union  or  Identity  :  yet  doubtlcfs  it's  no 
luch  cold  touch,  or  difdainful  embrace,  as  is  between  thefe  grofs, 
earthy  Hererogeneals.  The  true,  ftudious,  contemplative  man 
knows  this  to  be  true  ;  who  feels  a.  fweet  embraces  between  his 
Intellect  and  Truth,  and  far  mart  then  ever  the  quickeft  fenfe  did 
in  polTt  fling  icsdefiredo^ecl.  But  the  true,  ftudious,  contempla 
tive  Chriftian,knows  it  much  more,who  fomctime  hath  felc  more 
fweet  embraces  between  his  foul  and  Jefus  Chrift,then  all  inferior 
Truth  can  afford. I  know  fome  Chrilhans  are  kept  (hort  this  way, 
efpecially  the  carelefs  in  their  watch  and  walking  sand  thofe  that 
arc  ignorant  or  negligent  in  the  daily  actings  of  Faith,  who  look 
when  God  cafts  in  Joys  while  they  lie  idle,  and  labor  not  to  fetch 
them  in  by  believing:  but  for  others,I  appeal  to  the  mod  of  them; 
Chriftian.doft  thou  not  fometime,when,after  long  gazing  heaven 
ward,  thou  hart  gotaglimps  ot  Chrift,  doft  thou  not  feem  to 
have  been  with  Paul'm  the  third  Heaven,  whether  in  the  body  or 
out,  and  tohavefeen  what  is  unutterable?  Art  thou  not ,  with 
Peter,  almoft  beyond  thy  felf  t  ready  to  fay,  UWafler  it's  good  to 
bthere.  Oh  that  I  might  dwell  in  this  Mount?  Oh  that  I  might 
ever  fee  what  I  now  fee  1  Didft  thou  never  look  fo  long  upon  the 
Sun  of  God,till  thine  eyes  were  daze  led  with  his  aftoniftiing  glo- 
-y  .?  and  did  not  the  fplendor  of  it  make  all  things  below  feem 
black  and  dark  to  thee,  when  thou  lookedft  down  again  ?  Especi- 
ally in  thy  day  of  (uffering  for  Chrift ;  (when  he  ulually  appears 
moll  manifeftly  to  his  people:)  Didft  thou  never  fee  one  walking 
in  the  midft  ot  the  fiery  furnace  with  thee  like  to  the  Son  of  Godr 


*  Lord  B-oo^ 
Union  of  the 
Soul  and 
Truth. 


In  vita  atcruA 
pracipuum  & 
omnino  bom'ink 
bonorum  fum- 
mum  eft  fit*, 
vijfimacoatem- 
platiofeu  vifit 
Dei,  ut  nobis 
paterne  faven- 
tii.  Suave  efl 
intelligercfa- 
vorem  Dei  pa~ 
tcmum ;  Suavim  cum  amatum  gufiaye,  &  hoc  fuaviut  guflato  acquicfc£ye\  &  contcntum  effeiomni- 
urn  vero (uavifsimum,  Scire  nos  intcUeclo  Dcifavm  perfruii&  fempey  fruit  uros  effe  :  Math.Mar. 
•  inius  Cathol.Fid.l.3  .c.9.   Beat  or  um  falicitas  b*c  enttquod  vifurifunt  Deums  b  e  intcticttus  ip- 
fvrum  quantum  in  creatum  &  finitum  intcUeclum  cade)  c  potejiyiivinitatem  plenc  &  perfeele  cogno- 
feet  &  contemplabhur.  Voluntas  autcm  ad  Dcum  cognltum  incUnabitm ',  in  eo^s  tanquam  fummo  bono 
tranqmtLifsimejtlicifiimQfyamore  ncquiefcet.  Corpora  quofy  bcAtorum  fitas  gloriofas  quafdam  dotes 
accipient^&C:  Gcor.Galixtus  in  Epitom.Theol.p.66". 

Fa  If 


3* 


The  S dints  everlafting  Reft. 


Part.  i.| 


Hofet.6.2,3. 


Rer.i, 
and  $. 


If  thou  do  know,  value  him  as  thy  life,  and  follow  him  onto 
know  him,  and  thou  (halt  know  incomparably  more  then  this. Or 
if  I  do  but  renew  thy  grief,  to  tell  thee  of  what  thou  oncedidft 
feel,  but  now  had  loft  ;  I  councel  thee  to  Remember  whence  thou 
art  fallen,  and  Repent,  and  do  the  fir  ft  worlej^  and  he  watchful^  and 
flrengthen  the  things  Which  remain ;  and  I  dare  promife  thee,  ( be* 
caufe  Cod  hath  promi fed, )  thou  (halt  fee, and  know  that  which 
here  thine  eye  could  not  fee, nor  thy  undemanding  conceive.  Be- 
lieve me  Chriftiani,  y ca,belie ve  God ;  you  that  have  known  moft 
of  God  in  Chrift  here,  it  is  as  nothing  to  that  you  (hall  know  •  It 
fcarce,  in  companion  of  thit,  defervesto  be  called  knowledge. 
The  difference  betwixt  our  knowledge  now,  and  our  knowledge 
then,  will  be  as  great,  as  that  between  our  fleftily  bodies  now, 
and  our  Spiritual  glorified  bodies  then.  For  as  thefe  bodie»,fo  that 
knowledge*  muft  ceafe.that  a  more  peifeft  may  fucceed.  Our  (illy 
childifh  thoughts  of  God,  which  now  is  the  higheft  we  reach  to, 
muft  give  place  to  a  manly  knowledge.  All  this  faith  the  Apoftle, 
1  Cor,  13. 8,9, 1  o,  1 1 , 1 2.    Knowledge  /ball  vanijh  away  ;  For  We 
kpoW  in  par e,  &c.  But  when  that  which  is  perfeel  is  come,  then  that 
Which  is  in  fart  jhall be  done  away.  When  I  was  a  childjfpake  as  a 
child,  1  though  as  a  child,  Iunderftoodasachi/d;  but  when  I  be- 
came a  man,  I  putaWaj  childi[h  things.  For  now  we  fee  through  a 
glajs  dark}) \  but  then  face  to  face :  Now  1  know  in  fart,  but  then  I 
know,  even  as  alfo  lam  known. 

Marvel  not  therefore,Chriftian,at  the  fence  of  that  place  oi*Ioh. 
17.3.  how  it  can  be  life  eternal  to  know  God,and  his  Son  Chrift; 
You  muft  needs  know,that  to  enjoy  God  an*  his  Chrift.is  eternal 
Life,and  the  fouls  enjoying  is  in  knowing.  They  that  favor  only  of 
earth,and  confulc  with  fle(h,and  have  no  way  to  try  and  judge  but 
by  fence,and  never  were  acquainted  with  this  knowledge  of  God, 
nor  rafted  how  gracious  he  is,  thefe  think  its  a  poor  happinefsto 
know  God-.let  them  have  health  and  wealth,  &  worldly  delights, 
and  take  you  the  other.  Alas  poor  men  hhey  that  have  made  tryal 

Vita  aternA  eft  cegnofiere  s  lrlvne  eft  molm  deledabUifsimu*  J  qui  non  eft  fine  Amove.  Delefluh 
enim  ejepm  moru  5  unde  in  vita  tttevna  eft  Cognitio  qua  amor.  inteUettus  enim  quodam  natwalif- 
fimo  amove  fcire  defiderat.  Et  hoc  defidenum  eft  qnod  in  fe  geflat  vevitatem.  &  qui  fcire  defiderat, 
ver'Uatem fcire  defiderat.  Scire  igiturkacdefiievium  eft  appreheniere  deftdevatum  in  defderio.Vnde 
qui  concipltveum  effe  cbaritatem,  &  finm  defideriifcilicet  bonitatem^  illevidet  quemodomappre- 
henftonc  cbaritatufatjatuv  dtfiderium  anima.  Card*  Cufanus  Eiercitar.  lib.  10J0I.  (mihi)  1 84. 

of/. 


*  Scotigloffa 
eft  veva,  vi*. 
ut  cognofcant 
te  amsndo  &> 
Fruendo.Vide 
Scotum  in  4. 
fenten.diftinft. 
48.-g.LP. 


iPart.  i 


The  Saints  evcrlafting  Reft. 


37 


of  both,  do  noc  grudge  you  your  delights,  nor  envy  your  happi- 
nefs,  but  pity  your  undoing  folly,  and  wifh,  O  that  you  would 
come  near,  and  rafteand  try,  as  they  have  done,aud  then  judge  ; 
Then  continue  in  your  former  minde, if  you  can.Forourparts,we 
fay  with  that  knowing  Apollle  (though  the  fpeech  may  feem  pre- 
iumptuou^  I  John  5  io,*o.    We  know  that  we  are  of CJod,  and  the 
whole  world  Ueth  in  Voicktdnefs ;   And  Vce  know  that  the  Son  tfGod 
h come \  and  hath  given  w  an  underftandingy  that  we  may  knoW  him 
that  ts  True;  and  we  are  in  him  that  is  truetin  his  Son  Iefv*  Chrift: 
This  is  the  true  God,  and  eternal  Life.  Here  one  verfe  contains  the 
fumm  of  moft  that  i  have  faid.  The  Son  of  God  is  come  (to  be  our 
head  and  Fountain  of  Life)  and  fo  hath  given  m  an  underftanding 
(that  the  Soul  may  be  perfonaliy  qualified  and  made  capable,)  to 
know  him  (  God  )  thatisTrtte,  (  the  prime  Truth  )  and  we  are 
(  brought  fo  near  in  this  enjoyment,  that )  we  are  in  him  that  is 
True  (not  properly  by  aneflential  or  perfonal  union, but  we  are 
in  hiro,by  being)i»  his  Son  Iefus  Chrift.  This  (we  have  mention- 
ed) is  the  (only  )  True  God  (and  fo  the  fitteft  objecl  for  our  un- 
derftanding^whichchuferh  Tiurh)  ana*  (this  knowing  of  him,  and 
being  in  him,  in  ChnftJ  is  eternal  Life. 


SECT.    VII. 

ANddoubtlefs  the  Memory  will  not  be  Tdle,  orufe!efs,in  this 
BleiTed  work.  If  it  be  but  by  looking  back,  to  help  the  foul 
to  value  its  enjoyment  Our  knowledge  wil  be  erilargcd^ot  d;n»!- 
nifhedjtherefore  the  knowledge  of  things  paft  fhall  Rot  be  taken 
away.  And  what  is  that  knowlcdge,but  Remerabrarce  ?  Doubt, 
lefs  from  that  heighr,the  Saint  can  look  behind  him  &  before  him. 
And  to  compare  paft  wiih  prefent  things  muft  needs  raife  in  the 
Bleflfed  Soul  anunconceiveable  efteem  and  fe'nfe  of  its  Condition, 
loftand  on  that  Mount,  whence  we  can  fee  the  Wildernefsand 
Canaan  both  at  once  to  ftand  in  Heaven,  and  look  back  on  Earth, 
and  weigh  them  together  in  the  ballance  ot  a  comparing  fenfe  and 
judgement,  how  muft  it  needs  tranfport  the  foul,  and  make  it  cry 
out,  h  this  the  purchafe  that  coir  fo  dear,as  the  blood  of  God?No 
wonder :  O  bleffed  price  /  and  thrice  blefled  Love,that  invented 
and  Condefcendcd  1  Is  this  the  end  of  Believing  I  Is  this  the  end 

F  3  of 


5.  7- 

Memory. 


38 


Luke  i.  19. 

&  2..IO. 

Ads  13.  32. 


The  Saints  everlafting  Rtfl< 


Part.  1 


of  the  Spirits  workings?  Have  the  gales  of  Grace  blown  me  into 
fuch  an  harbour .'  Is  it  hither  that  Chrift  hath  enticed  my  Soul  ?  O 
bltffeci  way,  and  thrice  blefled  end  /  Is  this  the  Glory  which  the 
Scriprures  fpoke  of,and  Minifters  preached  of  fo  much?  Why  now 
I  fee  the  Gofpd  indeed  is  good  tydings,  even  tydings  of  peace  & 
good  things  tydings  of  great  Joy  to  all  Nations  I  Is  my  mourn- 
ing, my  fafting,  my  [id  humblings,  my  heavy  walking,  groanings, 
complainings,  come  to  this }  Is  my  praying,  watching,  fearing  to 
offend,  come  to  this  ?   Are  all  my  afflictions,  (icknefs,  languishing, 
troubkfome  phyfick,  fears  of  death,  come  to  this?  AreallSatans 
Temptations,  the  worlds  Scorns  and  Jeers,  come  to  this  ?  (ftnd 
now  if  there  be  fuch  a  thing  as  indignation  lefr,how  will  it  here  let 
fly  ?  )  O  vile  nature,  that  refitted  (0  mucb,and  fo  long,fuch  a  blef- 
ling  1  Unworthy  Soul .'  Is  this  the  place  thou  cameft  fo  unwilling- 
ly towatds  ?  Was  duty  wearifom  ?  Was  the  world  too  good  to 
lofe  ?  didft  thou  ftick  at  leaving  all^  d enying  all,  and  furTering  any 
thing,  for  this?  Waft  thou  loth  to  dye,  to  come  to  this  f  Ofalfe 
Heart,  that  had  almoft  betrayed  me  to  eternal  flames,  and  loft  me 
this  Glory  I  O  bafe  flefh,  that  would  needs  have  been  pleafed, 
though  to  the  lofs  of  this  felicity  .'Didft  thou  make  me  to  queftion 
the  truth  of  this  Glory  ?  Didft  thou  fhew  me  improbabilities,and 
draw  me  to  diftruftthe  Lord  ?  Didft  thou  queftion  the  Truthof 
that  Scripture  which  promifed  this  ?  Why  my  foul  /  art  thou  not 
now  afhamed,  that  ever  thou  dift  queftion  that  Love  that  hath 
brought  thee  hither  ?  That  thou  waft  Jealous  of  the  faithfulnefs  of 
thy  Lord/That  thoufufpecledft  his  Love,when  thou  fhouldft  only 
have  fufpecled  thy  felf  *  That  thou  didft  not  live  continually  tran- 
fported  with  thy  Saviours  Love?  and  that  ever  thou  quenchedft 
a  motion  of  hre  Spirit?  Art  thou  not  aftiamed  of  all  thy  bard 
thoughts  of  fuch  a  God  .*  of  all  thy  mif-interpreting  of,  &  grudg- 
ing at  thofe  providences,and  repining  at  thofe  ways  that  have  fuch 
an  end  ?  Now  thou  art  fufficiently  convinced,  that  the  ways  thou 
calledfthard    and  the  cup  thou  calledft  bitter,  were  necelTary  : 
That  thyLord  hath  fweetcr  ends,and  meant  thee  better  then  thou 
would  believe  :  And  that  thy  Redeemer  was  favirg  thee,  as  well 
when  he  croffed  thy  defires,as  when  he  granted  them  ;  and  as  weli 
when  he  broke  thy  heart,  as  when  he  bound  it  up.  Oh  no  thanks 
to  thee,  unworthy  felf,  but  (liame,  for  this  received  Crown  ;  But 
to  Jehovah  and  the  Lamb,  be  glory  for  ever. 

Thus, 


Pare,  i 


The  Saints  tverlafting  Reft. 


Thujas  the  memory  of  the  wicked  will  cternallypromoce  their 
tormenr,to  look  back  on  the  pleafnres  enjoyed, the  (incommitted, 
the  Grace refufcd,Chrilt  negkcled,and  time  loft:So  will  theme 
moryr  of  the  Saints  for  ever  promote  their  Joys.  And  as  it's  faid 
to  the  wicked,  Remember  that  thoti  in  thy  life  time  receivedfl  Thy 
good  things'.  So will  it  be  faid  to  the  Chrittian,  Remember  that 
thoH  in  thy  life  time  receivedfl  thine  evils \btit  now  thou  art  comfort- 
ed, as  they  art  tormented.  And  as  here  the  remembrance  of  former 
good,  is  theoccafionofencrcafing  our  grief,  (IremembredGod^ 
and  was  troubled-,  I  called  to  remembrance  my  Songs  in  the  night  ^L 
77. 3 ,6  )  So  there  the  remembrance  of  our  former  furrows  addeth 
life  to  our  Joys. 


Luke  16.15", 


SECT.   VIII. 

BUt  Oh  the  full,the  near,the  fwcet  enjoyment,is  that  of  the  af- 
fe&ions,Love  and  Joy  :  it's  near;  for  love  is  of  the  Eflence 
of  the  Soul,  and  Love  is  the  Eflfsnce  of  God  :  For  Qod  is  Love, 
1  loh.q  8,16.  How  near  therefore  is  this  BlelTed  Clofure  ?  The 
Spirits  phrafe  is,  God  is  Love  :  and  he  that  drvelleth  in  Love,  d^el- 
eth  in  God,  and  God  in  him,  verf.  1 6.  The  acling  of  this  affeclion 
wherefoever,carryeth  much  delight  along  with  it.efpecially  when 
the  objeel  appears  deferring,  and  the  affeclion  isftrong.  But  O 
what  will  it  be,when  perfecled  AfTeclions  fliall  hav^he  frrongeft, 
perfeel,  inceflanc  actings  upon  the  moft  perfeel  objeel,  the  ever 
BlelTed  God  ?  Now  the  poor  foul  complains,Oh  that  I  could  love 
Chrift  more/  but  I  cannot, alasj  cannot :  Y^a,but  then  thou  canft 
not  chufe  but  love  him  :  I  had  almoft  faid,  foibearif  thoucanft. 
Now  thou  knoweft  little  of  his  AmiabLnefs,  and  therefore  loveit 
jitde:  Then  thine  eye  will  afTed  thy  hcarr,and  the  continual  view- 
ing of  that  perfeel  beauty,wilj  keep  thee  in  continual  ravifhments 
of  Love.  Now  thy  falvation  is  not  perfecled,  nor  all  the  mercies 
purchafed,  yet  given  in :  But  when  the  top-ftone  is  fet  on,  thou 
(halt  with  fhouting  cry,Grace,  Grace  :  Now  thy  Sand  fication  is 
imperfecl,  and  thy  pardon  *  and  Justification  not  fo  compleat  as 

it  is  taken  for  fcveral  Aas,whcreof  that  of  Chrift  abfolving  and  acquitting  us  at 
ment  is  the  moft  compleat  Iuftification,  as  Mr.  Barges  inhishft  Lc&ures  cf  I 
firraeth. 

F  4  then 


§.  8. 

j.Affeaions. 
1.  Love. 


*  I  know  it's 

commonly 
faid,  that  Ju- 
ftification 
futh  no  de- 
gree ;  but  yec 
the  iaft  Iudge 
unification  af- 


4o 


The  Saints  eiierhfting  Reft. 


Part. 


eatur*  /.?- 
tionolh  alia 
Beatitudonec 
I  potuitjeepoteft 
i  cffejicc  potent, 
nifiutagnefcens 
aquo  non  folim 
I  fa(l  a  Jed  ctiam 
■  a  quo  rationa- 
lisefifacl.h 
majorcm  dik- 
ftiomm  cxhi- 
bzat  bono  ere  a* 
tori  quam fibi. 
Nc%  ei  cjjc 
pcjfii  uHatmus 
Ratio,  nifiei 
pofsit  createris 
inefje  dileflh. 
Quia  nee  eft  a. 
lia  qux  vera  fit 
fapientia  vel 
InteUigentia 
Creatura  ratio* 
naliii  nifi  Di- 
leclio  Creato- 
vis  i  in  qua 
tamo  magis 
minufve  e(i 
D'Ueclio  fuiy 
quanto  magis 
minufve  D;- 
lettioncm  exhi- 
bet  Creatori. 
j  Fulgent. 1. 1. ad 
I  Monim.c.i8. 
j  *    Vum  Deum 
fibi  fufficere 
\  cogitas,quida 
j  bud  cogitas  nifi 
J  Deum  amarein 
fe  quicquid  a 


then  it||'"hall  be :  Now  thcu  knoweft  not  what  thou  en/oyeft,and 
therefore  loveft  the  lefs;  But  when  thou  knowft  much  is  forgiven, 
and  muchbeftdwed,  thou  wilt  love  more.  Doth  'David,  alter  an 
imperfect  deliverance,  ling  forth  his  love  ?PfaLii6.\.  I  love\he 
Lord  beeafifeh'e  hath  heard  my  vojee,  and  /applications.  What 
think  you  will  he  do  eternally  /  And  how  will  he  Love  the  Lord, 
who  hath  \ifztd  him  up  to  that  glory  ?  Doth  he  cry  our,  0  hoVv  J 
love  th]  Law  \  F  fa.  1 19.97.  My  delight  is  in  the  Saints  on  earthy  and 
theexcellent.  Pfal.  16  3.  How  will  he  fay  then,  O  ho^o  I love  the 
Lord  \  and  the  King  of  Saints  in  whom  u  all  my  delight  !  Chriftians, 
doth  it  not  now  ftir  tp  your  love,to  remember  ail  the  experiences 
of  his  love?  to  look  back  upon  a  life  of  mercies  ?  Doth  not  kind- 
nefs  melt  you  ?  and  the  S'un-fhine  of  Divine  goodnefs  warm  your 
frozen  hearts  ?  What  w»ll  it  do  then,  when  you  fhall  live  in  love, 
and  have  All,  in  him,  who  is  All?  O  (he  high  delights  of  love  /of 
this  love  !  The  content  that  the  heart  findethinit  /  The  fatij- 
fadion  it  brings  along  with  it  1  Surely  Love  is  both  work  and 
wages. 

And  if  this  were  all,  what  a  high  favour,  that  Cod  will  give  us 
leave  to  love  him  /  That  he  will  vouchfafe  to  be  embraced  by  fuch 
Arm%  that  have  embraced  luft  and  fin  before  him  I  But  this  is 
not  all ;  *  He  returneth  love  for  love  •  nay,a  thoufand  times  more  ; 
As  perfect  as  we  {hall  be,  we  cannot  reach  his  meafureof  Love. 
Chriftian,  thou  wilt  be  then  brim  full  of  Love ;  yet  love  as  much y 
as  thoB  canftjthou  (halt  be  ten  thoufand  times  more  beloved.Doft 
thon  think  th8u  canft  overlove  him  f  What  1  love  more  then  Love 
it  felf  ?  Were  the  arms  of  the  Son  of  God  open  upon  the  Crofs, 
and  an  open  palTage  made  to  his  heart  by  the  Spear,  and  will  not 
arms  and  heart  be  open  to  thee  in  glory  ?  Did  he  begin  to  love 
before  thou  lovedlt,  and  will  not  he  continue  now  ?  Did  he  love 
thee  an  Enemy  f  thee  a  (Inner  ftlieewho  even  loathedft  thy  felf? 
and  own  thee  when  thou  didft  difclaim  thy  fell?  And  will  he  not 
now  unmeafurably  love  thee  a  Son  ?  Thee  a  perfeel  Saint  ?  thee 
who  returned  fome  love  for  love?  Thou  waft  wontinjurioufly 


1  mat  aliudd  fe?  &  rationem  amandi  res>non  e(fe  earum,  fed  fui  ipfim  Bonitatem?  Amabit  aliquid 
extra  fe.&  per 'egsimbititr lengim  a  Je3fi  amor  em  e\m  excitari  concejferls  ab  eo  quod  externum  itii  eft. 
Amat  ea  quafunt  extra  fe.fcd  a  mat  ea  in  fe :  qui  peipfo  content m  nunquam  commeratur9  nunquam 
peyeyinatuy  extra  fe.  Gibleuf.l.2.c.27.p.48$.fe&.7. 


to 


Part.  i. 


7  be  S. tints  ever  la  fling  Refl. 


to  Queftion  his  Love  :  Doubt  of  it  now  if  thou  canft.  As  the 
pitas  of  Hell  will  convince  the  rebellious  finner  of  Gods  wrarh, 
who  would  never  before  believe  it :  So  the  Joys  of  Heaven  will 
convince  thee  throughly  of  thatLove, which  thou  wouldft  (o  hardly 
beperfwaded  of.He  that  in  Lve  wept  over  the  old  Jerufalcmv\co.x 
her  Ruines,  with  what  Love  will  he  rejoyce  over  the  new  Jerufa 
lem  in  her  Glory  }  O  me  thinks  I  fee  him  groaning  and  weep'ng 
over  dead  Lazarus,  till  he  force  the  Jews  that  flood  by  to  fay,£f- 
ho/d bow  he  loved. him  :  Will  he  not  then  much  more  by  rejoycing 
over  us,and  blefling  us,  make  all  (even  the  damned, if  they  fee  k) 
to  fay,Behold  how  he  loveth  the  m  ?  Is  his  Spoufe  while  black  yet 
comely  ?  Is  (he  his  Love,  his  Dove,  his  undefiled  ?  Doth  (he  ravifh 
his  heart  with  one  of  her  eyes?  Is  her  Love  better  then  wine  ?  O 
believing  foul,(tudy  a  little,and  tell  me, What  is  the  Harveft  which 
thefe  firft  fruits  foretell?  and  the  Love  which  thefe  are  but  the  ear- 
ned of  ?  Here,0  here,  is  the  Heaven  of  Heaver  1  This  is  the  Saints 
fruition  of  God  .'  In  thefe  fweermntual,conftant  actings  and  em- 
bracements  of  Love,doth  it  confilt.To  Love,and  be  beloved;  7^/* 
are  the  Everlafting  Arms  that  are  underneath^  Deut.  33.  27.  His 
left  hand  is  under  their  heads  ,  and  with  his  right  hand  doth  he  em- 
brace them.  Canr.2  <5.Reader,  (top  here,and  think  a  while,whata 
ftate  this  is,Is  it  a  fmall  thing  in  thine  eyes  to  be  beloved  of  God  ? 
to  be  theSon.theSp  iufe,the  Love,the  delight  of  theKing  of  glory ? 
Chri(tian5believc  this  and  think  on  it ;  Thou  (halt  be  eternally  em- 
braced  in  the  Arms  of  that  Love,  which  was  from  everlafting,  and 
will  extend  to  everlafting  .-  Of  that  Love,  which  brought  the  Son 
of  Gods  love  fromHeaven  to  Earth,from  Earth  to  the  Crofs,from 
the  Crofs  to  the  Grave,  from  the  Grave  to  glory ;  That  Love, 
which  was  weary,  hungry,  tempted,  fcorned,  fcourged,  buffetted, 
fpit  upon,crucified;pierced;  which  did  faft,pray, teach, heal,  weep, 
fweat  bleed,dye  ;  That  Love  will  eternally  embrace  thee.  When 
perfeel  created  love,  and  mod  perfeel  uncreated  love  meet  toge- 
ther^ the  blefled  meeting!  It  will  not  be  hke  Jofeph  rr.d  his  Bre 
thren,  who  lay  upon  one  anothers  necks  weeping  ;  It  will  break 
forth  into  a  pure  Joy,  and  not  fuch  a  mixrure  of  joy  and  for  row  as 
their  weeping  argued  :  Ic  will  be  loving  and  rejoycing.not  loving 
and  forro'wing  •  Yet  will  it  make  Pharoahs($Mns)cour.t to  rir»g 
with  the  News,  that  >/^j  Brethren  are  come  ;  that  the  Siints 
are  arrived  fafe  at  the  bofom  of  Chrift,out  of  the  reach  of  Hell  for 


4« 


ever 


John  11.  ?J, 
11,  *6. 

Cant.  1.5. 
&  5.a.&  6.9. 
&4.9,ioJ&c. 

lbi  nee  minor 
eril  laudati- 
one  noflra  dale- 
ttio,  yice  infe- 
rior dilcclione 
laudatio:  Erit 
en'im  plena  no- 
fir  a  laudriiO) 
quia  tunc  in 
nobis  erit  Vci 
proxim':<fc  perm 
fetta  dileclio. 
Tunc  landabi- 
mus&  habebi. 
mm->tunchabe. 
himui  &  am*' 
bimus :   tunc 
fatiabimur 
cum  delcclatio- 
ncy&  de/ccla 
bimur  cum  fa  - 
tictate.    Ful- 
gent.Epift  4. 
ad  Prob.c.738. 


4i 


*  Prima  erat 
Per  fever  antia 
poteflasfionum 
pojfenon  defc- 
rerc  :  Novifsi- 
ma  eat  fce'ici- 
tas  per  fever  an* 
ti*t  Bonum 
nonpojfedefc- 
rere.  Auguft. 
de  Corr.  & 
Grat.  <?ap.$>. 


The  Saints  evtrlafting  Reft. 


Part,  i 


I  Pet   I.I  2. 

Eph.  3.  18. 


ever.  Neither  is  there  any  (uch  love  as  Davids  and  Jonathans ; 
(hutcing  up  in  forrows;and  breathing  out  its  laft  into  fad  lameata- 
tions  for  a  forced  feparation  ;  No,  Chrift  is  the  powerful  attsa- 
6t\  ve,  the  effectual  Loadftone,  who  draws  to  ic  all  like  it  felf.  Alt 
that  the  Father  hath  given  him,  [ball  come  unto  him;   even  the 
Lover,  as  well  as  the  Love  doth  he  draw  ;  and  they  that  come 
unto  him.  he  will  in  no  wife  caft  out,   John  chap.  6.  verf^j^^Q. 
For,  know  this,  Believer,  to  thy  ever  lading  comfort,  that  if  thefe 
Arms  have  once  embraced  thee,  neither  fin^  nox  heli  can  get  thee 
thence  for  ever.  *  The  San&uary  is  inviolable,  and  the  Rock  im- 
pregnable, whither  thou  art  fled,  and  thou  arc  fafe  lockt  up  to  all 
Eternity.  Thou  haft  not  now  to  deal  witn  an  unconftant  creature, 
bucwithhim  with  whom  is  no  varying,  nor  (hadow  of  change 
even  the  immutable  God. If  thy  happinefs  were  in  thy  own  hand, 
as  Adamsy  there  were  yet  fear ;  But  it's  in  the  keepirtg  of  a  faith- 
ful Creator.  Chrift  hath  not  bought  thee  fodear,  to  rruft  thee 
with  thy  felf  any  more.  His  love  to  thee  will  not  be  as  thine  was 
on  Earth  to  him,  feldom  and  cold,  up  and  down,  mixed  fas  Agu 
i(h  bodies)  with  burning  and  quaking,  with  a  good  day  and  a 
bad  ;  No,  Chriftian,  he  that  would  not  be  difcouraged  by  thine 
enmity,  by  thy  loathfom  hateful  nature,  by  all  thy  unwilling 
nefs,  unkinde  Neglecls,  andchurlifh  refinances;  he  that  would 
neither  ceafe  nor  abate  his  Love  for  all  thefe,  Can  he  ceafe  to  love 
thee,when  he  hath  made  thee  truly  Lovely  ?  He  that  kecp^th  thee 
fo  conftant  in  thy  love  to  him,  that  thou  canft  challenge  tribulati- 
on ,  diftrefs,  perfection ,  famine,  nakednefs,  peril,  or  ftoord,tofe- 
parate  thy  Love  from  Chrift  if  they  can,Kom.  8.  35.  how  much 
more  will  himfelfbe  conftant  ?  Indeed  he  that  produced  thefe 
mutual  embracing  AffecTions,wilI  aifo  produce  fuch  a  mutual  con. 
ftancy  in  both,  that  thou  mayft  confidently  be  perfwaded,  as 
Taul  was  before  thee,  That  neither  Death,  nor  Life,  nor  Angels^ 
nor  principalities,  nor   Powers,  nor  things  prefent,  r.or  things  to 
nor  heighth  ,  nor  depth  ,  nor  any  other   creature  fball  be 


come 


able  to  jeparate  us  from  the  Love  ef  God,  which  is  in  Chrift  Jefus 
our  Lord,  Verf.gS,^,  And  noware  wenot  lefcin  the  Apoftles 
admiration  ?  What  /ball  We  fay  to  thefe  things  ?  Infinite  .Love  miift 
needs  be  a  myfterie  to  a  finite  capicity  No  wonder  if  angels  defire 
to  pry  into  this  myfterie.  And  it  ic  be  the  ftudy  of  the  Saints  here, 
to  know  the  heigth,and  bredth>and  length,and  depth  of  this  Love, 

though 


Pare.  i. 


The  Saints  tvtrUfting  Reft. 


though  it  palTech  knowledge  ;  this  is  the   Saints  Rett  in  the 
Ftuicion  of  God  by  Love. 


S  E  C  T.    I  X. 

Laftly,  The  Afcclion  of  Joy  hath  not  the  leaft  (lure  in  this 
Fruition.  It's  chat,  which  all  the  reft  lead  to, and  conclude  in: 
even  the  unconceiveable  Complacency  which  the  Bleflfed  feel  in 
their  feeing,  knowing,  loving,  and  being  beloved  of  God.  The 
delight  of  the  Senfes  Here,  cannot  be  known  by  cxpreflions,  as 
they  are  felt.  How  much  iers  rhis  Joy  ?  This  is  the  white  fi one, 
which  note  k/ioweth  but  he  that  receiveth;  And  if  there  beany 
Joy  which  the  ftranger  medleth  not  with,  then  furely  this,  above 
all,  is  it.  All  Chrifts  ways  of  mercy  tend  to,  and  end  in  the  Saints 
Joy*.  He  wept,  forrowed,  fufTered,  that  they  might  rejoyce; 
He  fendeth  the  Spirit  to  be  their  Comforter5He  multiplied  pro- 
mifes,  he  difcovers  their  future  happinefs,  that  their  Joy  may  be 
full.  He  aboundeth  to  trrcm  in  mercies  of  all  forts ;  hemaketh 
them  lie  down  in  green  piftures  and  leadeth  them  by  the  ftiil  wa- 
ters ;  yea,  openeth  to  thqm  the  fountain  of  Living  Waters  ^  That 
their  Joy  may  be  full ;  That  they  may  thirll  no  more  •  and  that  it 
may  fpring  up  in  them  to  everlafting  life  :  Yea,  he  caulech  them  to 
fuffer,  that  he  may  caufethem  to  rejoyce  ;  and  chafteneththem, 
that  he  may  give  them  Reft-  and  maketh  them  fas  he  did  himfelf) 
to  drinks  of  the  brooks  in  the  way,  that  they  may  lift  up  the  head, 
Pfal.  1 1 0.7.  And  lett  after  all  this  they  fhould  neglect  iheir  own 
comforts,  hemaketh  it  their  duty,  and  preffcth  it  on  them,  com- 
manding them  to  rejoyce  in  him  sJftajy  and  again  to  rejoyce.  And 
he  never  brings  them  into  fo  low  a  condition,  wherein  he  leaves 
them  not  more  caufe  of  Joy  then  of  Sorrow.  And  hath  the  Lord 
fuch  acare  of  our  comfort  here.?where,the  Bridegroom  being  from 
us,we  muft  mourn  ?  Oh,what  will  that  Joy  be,where  the  Soul  be- 
ing perfectly  prepared  for  Joy, and  Joy  prepared  by  Chrift  for  the 
Soul,  it  (hill  be  our  work,  our  bufinefs,  eternally  to  rejoyce .'  And 
it  feems  the  Saints  Joy  fhal  be  greater  then  the  Damneds  torment; 
for  their  torment  is  the  torment  of  creatures,  prepired  for  the 
Devil  and  his  Angels  :  But  our  Joy  is  the  Joy  of  our  Lord  ;  even 
our  Lords  own  Joy  ftnll  we  enter :  Andthefame  Cj lory, which  the 
Father  giveth  him,  doth  the  Son  ojve  to  them,  Ioh.  17. 22.  And  to 

ftt 


43 


§•9. 

1.  By  Joy. 


Rev.  1.17. 
Prov.14.10. 


John  15.  xi, 
&16.  24. 
&  17.IJ. 


rfa.Q4.iV3- 
1  Thef.5.16. 

Pfa.  ?a.n.& 

JJ.ijSK- 


Mlt.Q.IJ. 


Mac.  25, 


44       I  The  Saints  everUfting  Reft.  Pare.  i. 


ft  with  him  in  his  Throne^  even  as  he  is  fet  down  in  his  Fathers 
Throne  Jtevel  3.21.  whar  fay  ft  thou  to  all  thi%  Oh  thou  fad  and 
drooping  Soul  ?  Thou  that  now  fpendeft  thy  days  in  forrow,  and 
thy  brea«h  in  fighings,  and  turneft  all  thy  voyce  into  groanings; 
who  krfoweft  no  garments  but  fackcleth,  no  food  but  the  bread 
and  water  of  afll&ion  ;  who  mingleftthy  bread  with  tears,  and 
drinkeft  the  tears  wrv'ch  thou  weepeft  ,  what  faift  thou  to  this 
great  change?  From  All  Sorrow  to  more  then  All  Joy?  Thou  poor 
Soul,  who  prayeft  for  Joy,  waiteft  for  Joy,  complaineft  for  want 
of  Joy,  longeft  for  Joy ;  why,  then  thou  fhalt  have  full  Joy,  as 
much  as  thou  canft  hold,  and  more  then  ever  thou  thoughteft  on, 
or  thy  heart  defired  j  And  in  the  mean  time  .walk  carefully,watch 
conftantly,  and  then  let  God  meafure  out  thy  times  and  degrees 
of  Joy,  It  may  be  he  keeps  them  till  thou  have  more  need  ;  Thou 
maylt  better  Iofethy  comfort,then  thy  fafety;If  thou  (houldft  die 
full  of  fears  and  forrows,it  will  be  but  a  moment, and  they  are  all 
gone,  and  concluded  in  Joy  unconc^iveable  ;  A?  the  Joy  of  the 
Hypocrite,fo  the  fears  or  the  uprigJ»t,a/e  buc  for  a  moment.  And 
as  their  hopes  are  but  golden  dreamy  which,  when  death  awakes 
them,do all  peridi, and  their  hopes*dijji*kb  them  j  fo  the  Saints 
doubts  and  fears  are  but  terrible  dreams,  which,  when  they  die, 
do  all  vanifh  ;  and  they  awake  in  joyful  Glory.  For  gods  Anger 
endureth  but  a  moment^  but  in  his  favour  is  Life  $  Weeping  may 
endure  for  a  night,  Cdarknefs  and  fad  nefs  go  together  J  butfoj 
cometh in  the  morning,  Pfai.  $0.  5.  Oh  bleffed  morning,  thrice 
bletTed  morning'.Poor,  humble,  drooping  Soul,  how  would  it  fill 
thee  with  joy  now,  if  a  voyce  from  Heaven  (hould  tell,  thee  of  the 
love  of  God  ?  of  the  pardon  of  thy  fins  f  and  fhould  aflure  thee 
of  thy  part  in  thefe  joys  ?  Oh,  what  then  will  thy  joy  be,  when 
thy  adual  Poffeffion  (hall  convince  thee  of  thy  Title,  and  th,ou 
(halt  be  in  Heaven  before  thou  art  well  aware ;  when  the  Angels 
fhall  bring  thee  to  Chrift,and  when  Chrift  fhall  (zs  it  werej  take 
thee  by  thehand,and  lead  thee  into  the  purchafed  polT  flioo,  and. 
bid  thee  welcome  to  his  Re(l;&prefcnt  thee  unfpotted  before  his 
Father,  and  give  thee  thy  place  about  his  Throne  f  Poor  Sinner, 
what  fayft  thou  to  fuch  a  day  as  this  ?  Wilt  thou  not  be  almofi: 
ready  to  draw  back,  and  to  fay,  What,  I  Lord  ?  I  the  unworthy 
Negledter  of  thyGrace/I  the  unworthy  c^iT  efteemer  of  thy  blood, 
and  (lighter  of  thy  Love/  mufti  have  this  Glory?  make  me  a  hired 

fervanc, 


Part,  i 


The  Saints  everlafting  Reft. 


fervant,  I  am  no  more  worthy  to  be  called  a  fon ;  But  Love  will 
have  it  fo;  therefore  mud  thou  enter  into  his  Joy. 


SECT.    X. 

ANdit  is  not  thy  Joy  only;  it  is  t  mutual  Joy,  as  well  as  a 
Mutual  Love-.Is  there  fuch  Joy  in  Heaven  at  thy  Converfion, 
and  will  there  be  none  at  thy  Glorification/  Will  not  the  An- 
gels welcome  thee  thither  f  and  congratulate  thy  fafe  arrival  ? 
Yea,  it  is  the  Joy  of  Jefus  Chrift ;  For  now  he  hath  the  end  of  his 
undertaking,  libour,  fullering,  dying,  when  we  have  our  Joys ; 
When  he  is  Glorified  in  his  Saints,  and  admired  in  all  them  that 
believe.  We  are  his  feed,  and  tht  fruit  of  his  fouls  travel,  which 
when  hefeech,  he  will  be  fitisfied,  Ifiufy  io,  n.  This  is  Quids 
Haivcft,  when  he  (hall  reap  the  fruit  of  his  labours,  and  when  he 
fecth  it  was  not  in  vain,  it  will  not  repent  him  concerning  his  fuf- 
feringi ;  but  he  will  rejoyce  over  his  purchafed  inheritance,  and 
his  people  (hall  rejoyce  in  him. 

*  Yea,  the  Father  hirafelf  puts  on  joy  too,  in  our  Joy  i  As  we 
grieve  his  fpirit,  and  weary  him  with  our  iniquities ;  fo  is  he  re- 
joyced  in  our  Good  .•  O  how  quickly  here  he  doth  fpie  a  Return- 
ing Prodigal,  even  afTar  off?  how  doth  he  run  and  meet  him?  and 
with  what  compiflion  fals  he  on  his  necktand  kifleth  him?and  puts 
on  him  the  beft  robe,  and  a  ring  on  his  hands,  &  (hoos  on  hit  feet, 
and  fparcs  not  to  kill  the  fatted  calf,  that  they  may  eat  and  be 
merry  :  This  is  indeed  a  happy  meeting  ;  b  u:  nothing  to  the  Era. 
bracements,  and  the  Joy  of  that  lift  and  great  meeting. 

Yea,  More  yet;  as  God  doth  mutually  Love  and  Joy,  fo  he 
makes  this  his  Reft,  as  it  is  our  Reft.  Did  he  appoint  a  Sabbath 
becaufe  he  relied  from  fa  days  work,  and  faw  all  Good  and  very 
Good?  What  an  eternal  Sabbatifm  then,  when  the  work  of  Re. 
demption,Sandification,Prcfervation,  Glorification  are  all  finifh- 
ed,  and  his  work  more  perfect  then  ever,  and  very  good  indeed  ? 
So  the  Lord  is  faid  to  Rejoyce  and  to  take  plcafure  in  his  people, 
P/aL  147.  11.  and  149*4.  Oh  Chriftians,  write  the fe  words  in 
letters  of  Go\d,Zcph.  3.17.  TheLordthy  Godin  the  midfl  of  thee, 
it  mighty:  He  will  Save;  HeVpill  Rejoyce  over  thee  with  Io):  He 
via  reft  in  his  Levt ;  He  will  Joy  over  thee  with  Singing.  Oft,  well 
may  we  then  rejoyce  in  our  God  with  Joy  and  Reft  incur  Love, 

and 


45 


§.  10. 

God  will  joy 
In  us,  as  well 
as  we  in  him. 
xThef.i,  10. 

*  Quomdo 
paMones  non 
effeinDeot& 
teamen  detefla- 
tionem^  gaudi- 
um  &  Amor  em 
ejfe  in  Deo 
SchoUflici  af- 
ferent, vide  in 
Aquln.  Cont. 
Gcntll.l.i.Q. 

9.Q..9I.O. 

91  &  Turn.  1. 

*.c.Stdb*c 
nobU  incomprc- 
bcnfbilia&in. 
\  cngnitaexiflL 
mo,  Namtut 
Ariflot.  in  a. 
Metapb.afferit. 
llntelleclut 
nofler  fie  fe 
haket  ad  prima 
cm  turn  qua 
funt  mantfefltf. 
fimi  innatura, 
(tcutociilmve* 
jpertilionu  ad 
(olem.  ]    rcfe- 
rente  1  homa 
Cont.Gcntil. 
I. i.e.  j.ubl 
pluradehacre 
videre  eft. 


46 


Luke  2  4- 
Mark  1 6. 7  < 


17> 


The  Saints  everlafting  Reft, 


Pare. 


and  Jay  in  him   with  Singing.     See   Ifaiah  65.    18,  19. 

And  now,  look  back  upon  ail  chis ;  I  fay  to  thee,  as  the  Angel 

tofobn,  What  haft  thou  feen?  Or,  if  yet  thou  perceive  nor,draw 

nearer,  <:ome  up  higher ;  Come  and  fee :  Doft  thou  fear  thou  haft 

been  all  chis  while  in  a  Dream?  Why,thefe  are  the  true  fayings  of 

God.    Doft  thou  fear  (as  the  Difciples  j  that  chou  haft  feen  but  a 

Ghoft  inftead  of  Chrift  f  a  Shadow  inftead  of  Reft  ?  Why,  come 

near,and  feel ;  a  Shadow  contains  not  thofe  fubftantial  Bleflin^ 

nor  refts  upon  the  Bafis  of  fuch  Foundation-Truth,  and  fure  word 

of  Promife,  as  you  have  feen  thefe  do.  Go  thy  way  now,and  tell 

the  difciples,  and  tell  the  humbfe  drooping  foirls  thoumeeteft 

with,  That  thou  haft,  in  this  glafs/een  Heaven;  That  the  Lord  in- 

deedisrifen,  and  hath  here  appeared  to  the $   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  tohimfelf,  that 

wherehe  is,  there  they  may  be  alfo,  John  14.3.  Yea,  go  thy  ways, 

and  tell  the  unbelieving  world,  and  tell  thy  unbelieving  heart,  if 

they  ask,  What  is  the  hope  thou  boafteft  of,  and  what  will  be  thy  j 

Reft?    Why,  this  is  my  Beloved,  and  my  Friend,  and  this  is  my  j 

Hope,and  my  Reft.    Call  them  forth,  and  fay,  Behold  what  Love 

the  Father  bath  befi owed  upon  us,  that  we  Jhould  he  the  Sons  of 

God,  1  John  3.  I.   and  that  we  fhould  enter  into  our  Lords  own 

Reft. 





■■  i '    ■■ 


SECT.  XL 


§.  11. 


BUtalafs,  my  fearful  heart  dare  fcarce  proceed  :  Methinksl 
hear  the  Almighties  voice  faying  to  me,  as  Elihts,  lob  3S..2 
Who  is  this  that  darkeneth  counfel  by  Words  Without  knowledge  ? 

But  pardon,  O  Lord,  thy  fervants  fin:I  have  not  pried  intoun- 
reveaied  things;  nor  with  audacious  wits  curioufly  fearched  into 
thy  counfels.but  indeed  I  have  di(hpnouredthyHolinefs,wronged 
thine  Excellency,  difgraced  thy  Saints  Glory,by  my  own  exceed- 
ing  difproportionable  pourtraying.  I  bewail  from  heart,  that  my 
conceivings  fal  fo  fliorc,rayApp>ehen(ions  are  fo  duil,my  thoughts 
fo  mean,  my  Affe&ions  (0  ftupid,  and  my  expreflions  fo  low  and 
unbefeeming  fuch  a  Glory.  But  I  have  only  heard  by  the  hearing 
of  the  Ear ;  Oh  let  thy  fervanc  fee  thee,and  poffefs  thefe  loys^and 
then  I  fihall  have  more  futable  conceivings,  and  fhall  give  thee  f u! 

ler 


Part,  i 


The  Saints  ever  I  a/ling  Eefl, 


47 


lerGlory^nd  abhor  ray  prefenc  felf,and  difclaim  and  renounce  all 
thefe  imperfections.  I  have  mow  uttered  that  1  under  flood  not -y 
things  too  wonderful  for  me,  which  I  kriew  not.  Tet  I  believed^  and 
therefore  jpaks-  Remember  with  whom  thou  haft  to  do  :  what 
canft  thou  expecl  from  duft,  but  Levity  ?  or  from  corruption,but 
defilement/  Our  foul  hands  will  leave,  where  they  touch,  the 
mark?  of  their  uncleannef^and  mod  on  thofe  things  that  are  moft 
pure.  I  know  thou  Wilt  be/antlifiedin  them  that  come  nigh  thee, and 
before  all  the  people  thou  Wilt  be  glorified :  And  if  thy  Jealoufie  ex- 
cluded from  that  Land  of  Reft  thy  fervants  Mofes  and  *s4aron% 
becaufe  they  fanclified  thee  not  in  the  midft  of  Ifrael :  what  then 
may  I  expecl  ?  But  though  the  weaknefs  and  unreverence  be  the 
fruit  of  mine  own  corruption, yet  the  Hre  is  from  thine  Altar, and 
the  work  of  thy  commanding.  I  looked  not  into  thine  Ark,  nor 
put  forth  my  hand  unto  it  without  thee.  Oh  therefore  wafh  away 
thefe  ftains  alfo  in  the  blood  of  the  Lamb  ;  and  let  not  Jealoufie 
burn  us  up.left  thou  affright  thy  people  away  from  thee,and  make 
them  in  their  difcouragementtocry  outflow fbaR  the  Ark,  of  God 
come  to  Hi}  Who  is  able  to  ft  and  before  this  holy  Lord  God  ?  Who 
[hall  approach  and  dWell with  the  confnming  fire ?  imperfect,  or  none, 
muft  be  thy  fervice  here.  Oh  take  thy  Sons  excufe,  Thefpirit  is 
Willing%  but  theflefi  is  weak,. 


CHAP, 


lob  4-  h 


Leyk.  10.2,3. 
Nurab.to.iz. 
Dcut.  31.51. 


2  Sam.  6.  8. 
1  Sam.6.20. 


Mat.  16.  4] 


48 


§•  t. 


Heb.ib.io' 
u,»i» 


Gen.3.6. 


The  Saints  everUfting  Reft. 


Part.  1 


CHAP.    V. 


The  four  great  Preparatives  to  ourT{eJl. 


sect.  1. 

Aving  thus  opened  you  a  window  toward  the 
Temple,and  (hewed  you  a  fmal  Glimpfeof  the 
Back  parts  of  that  Refcmblance  of  the  Saints 
Rcft,which  I  had  feen  in  the  Gofpcl-Glafs  •  Ic 
follows  that  wc  proceed  to  view  a  little  the 
Adjuncls  and  b  letted  properties  of  this  Reft. 
But,  alafs,  this  little  which  I  have  feen,  makes  me  cry  out  with  the 
Prophet  Ifa.6.  s  fi^J*  Wo  u  me,  for  I  Am  undone \  becaufe  lam  a 
man  ofnncleAnLips.anddrvell  in  the  midft  of  a  people  of  uncle  An  ltpsy 
for  mine  eyes  have  feen  the  King  the  Lord  of  Hofii.  Yet  if  he  will 
fend  and  touch  my  lips  with  a  coal  from  the  Alcar  of  his  Son,and 
fay,  thine  iniquity  is  taken  away,  and  thy  Jin  purged,  I  (lull  then 
fpeak  boldly  :  and  if  he  ask,  Whom  Jh all  1  fend  f  I  (ball  gladly 
anfwer,  Here  Am  I,SendmetVctfe  8.And  why  doth  my  trembling 
heartdraw  back  ?  Surely  the  Lord  is  not  now  fo  terrible  and  in- 
acccffiblc,  nor  the  ptfTsgc  of  Paradife  fo  blocked  up,  as  when  the 
Law  and  curfe  reigned.  Wherefore  finding,  beloved  Chriftians, 
that  the  neW  And  Living  r*Ay  is  confecrAtedfor  mt  through  the  vail, 
the  fit 'Jh  ofChriftfiy  Which  We  may  withboldnefs  enter  into  theHoli* 
eft.  by  the  blood of lefm\l /hall  dray*  near  with  the  fuller  Afturance  : 
and  rinding  the  flaming  Sword  removed,  (ball  look  again  into  the 
Paradife  of  our  God ;  and  becaufe  I  know  that  this  is  no  forbid- 
den fruit ;  and  withall  that  it  is  good  for  food,  and  pleafant  to 
the  fpiritual  Eyes,  and  a  tree  to  be  defired  to  make  one  truly  wife 
and  happy ;  I  (ball  take  (through  the  afliftance  of  the  fpim )  and 
eat  thereof  my  fdf.and  give  to  you  ("according  to  my  powerjthat 

you 


Part,  i 


The  Saints  evcrlaftwg  Reft, 


you  may  cat.  Fur  you,  ChrilHans,  is  this  food  prepared,this  wine 
broached,this  fountain  opened  .And  the  mefTage  my  mailer  fends 
you,is  this  hearty  welcom,which  you  fhall  have  in  his  own  words, 
Eaty  O' FnendsyDrinl^y  yea;Dnr\abnndantlj,  O  beloved\  And 
furely  its  neither  manners,  norwifdom,  for  you,  or  me,  to  draw 
back,  or  to  demur, upon  fuch  an  Invitation. 


And  firft  let  us  confider  of  the  eminent  Antecedents,the  great 
Preparations  of  that  notable  Introduction  to  this  Rett :  lor  the 
Porch  of  this  Temple  is  exceeding  glorious,  and  the  (5ate  of  it  is 
called  Beautifull.And  here  offer  themfelves  to  our  diitind  obier- 
vation,  thefe  four  things,  as  the  four  corners  of  this  Porch. 

i.  The  molt  glorious  Coming  and  Appearing  of  the  Son  of 
God. 

2.  His  powerfuii  and  wonderful  raifing  of  our  bodies  from  the 
dull,  and  uniting  them  again  with  the  foul. 

3.  His  publick  and  folemn  proceedings  in  their  Judgement , 
where  they  (hall  be  juftified  and  acquit  berore  all  the  world. 

4;His  folemn  Celebration  of  their  Coronation,and  hislnthro- 
nizing  of  them  in  their  Glory.  Follow  but  this  fourfold  ftream 
unto  the  Head,  and  it  will  bring  you  jutt  to  the  Garden  of  Eden* 


SECT.  I. 


his 


1.   A  Nd  well  may  the  coming  of  Chnit  be  reckoned  into 

£\  peoples  Glory,  and  annumerated  with  thofe  ingredients 
that  compound  tins  precious  Antidote  of  Reih  For  to  this  end  is 
it  intended  ;  and  to  this  end  is  it  of  apparent  neceility.  For  his 
peoples  fake  he  fan&ified  himfeif  to  his  office  :  For  their  fake  he 
came  into  the  world  ;  fuffeted,dyed,rofe,afcended  And  for  their 
fake  it  is  that  he  will  return.  Whether  his  own  exaltation,  or 
theirs,  were  his  *  primary  intention,  is  a  queftion  (•  though  of 
feeminguferulnefs,yet)founrefolved(for  ought  )  have  found)in 
Scripture,  that  I  dare  not  fcan  it,  for  fear  of  prelling  into  the  Di- 
vine fecrets,and  approaching  too  near  the  inacceilibleLight.I  find 
Scripture  mentioning  both  ends  diftinctly  and  conjunctly,  but  not 
comparatively.  T  his  is  molt  clear,that  to  this  end  will  Chriit  come 
again  to  receive  his  people  to  himfelf,that  where  he  is,there  they 
. G  may 


49 


Cant  5.1. 


The  Antece- 
dents of  cur 
Kelt. 


1.  The  com- 
ing of  Chrift. 


*  &%.  Of th- 

man  Chrift, 
next  the  Glo» 
ry  of  the  God» 
head. 

Rom.  14.9. 
1  Thcf.i.  10. 
lit.  2.14. 


50 


Mar.24. 51,48 


Pfalm  57.4. 
Mat.  3.7. 


John  16.7. 
John  17.4. 
Heb.  1 2.  2. 
Luke  24.: 6. 
lohn  14.  3. 
Heb.7. 25,16. 
Gal.  3.  14. 
Ephef.4.8,9- 


T^v  £<*/>/.*  everlafting  Reft. 


Pare 


may  be  alfo,  John  14.3.  The  Bridegrooms  departure  was  not  up- 
on divorce:He  did  not  leave  us  with  a  purpofe  to  return  no  mpre; 
He  hath  left  pledges  enough  to  aflure  us :  We  have  his  word,  in 
pawn,  his  many  promifes,  his  Sacraments,  which  {hew  forth  his 
death  till  he  come ;  and  his  Spirit,to  dir?&,fancMe,and  comfort, 
till  he  return.  We  have  frequent  tokens  of  Love  from  him,  to 
{hew  us,  he  forgets  not  his  promife  nor  us.  We  behold  the  fore- 
runners of  his  coming,  foretold  by  himfelf,  daily  come  to  pafs. 
We  fee  the  Figtree  put  forth  her  branches,  and  therefore  know 
the  Summer  is  nigh.  We  fee  the  fields  white  unto  Harveft.  And 
though  the  Riotous  world  fay,  our  Lord  will  be  long  a  coming  ; 
yet  let  the  Saints  lift  up  their  heads,  for  their  redemption  draw- 
eth  nigh.  Alas,  fellow  Chriftians,  what  {hould  we  do  ,  if  our 
Lord  {hould  not  .return?  What  a  cafe  are  we  here  left  in?  What? 
Leave  us  among  Wolves,  and  in  the  Lions  Den,  among  a  gene- 
ration of  Serpents,and  here  forget  us?Did  he  buy  us  fo  dear,and 
then  caft  us  offfo  ?  To. leave  us  finning,fuffering,groaning,dying 
daily,  and  come  no  more  at  us  >  It  cannot  be  :  Never  fear  it : 
It  cannot  be.  This  is  like  our  unkind  dealing  with  Chrift,  who 
when  we  feel  our  felves  warm  in  the  world,  care  not  for  coming 
at  him:But  this  is  not  like  Chrifts  dealing  with  us.  He  that  would 
come  to  fuffer,will  furely  come  toTryumph  :  And  he  that  would 
come  to  purchafe,  will  furely  come  topoflefs.  Alas,  where  elfe 
were  all  our  hopes  ?  What  were  become  of  our  Faith,  our  pray- 
ers,our  tears,and  our  waiting?  What  were  all  the  patience  of  the 
Saints  worth  to  them?  Were  we  not  left  of  all  men  moil  mifera- 
ble  ?  Chriftians,  hath  Chrift  made  us  forfake  all  the  worid,and  be 
forfakenof  all  the  world?  to  hate  all,and  be  hated  of  all?  and  all 
1  this  for  him,that  we  might  have  him  inftead  of  all?&  will  he,think 
!  you,after  all  this,forget  us,and  forfake  us  himfelf?  Far  be  fuch  a 
thought  from  our  hearts !  But  why  ftayed  he  not  with  his  people 
while  he  was  here  ?  Why,  muft  not  the  comforter  be  fent  ?  Was 
not  the  work  on  earth  done?Muft  he  not  receive  the  recompence 
of  rewardfand  enter  into  his  Glory?Muft  he  not  take  pofifeftion 
in  our  behalf? muft  he  not  go  to  prepare  a  place  for  us?  mutt  he  not 
intercede  with  theFatherpand  plead  his  fufferings'&  be  filled  with 
the  fpirit  to  fend  forth  ?  and  receive  authority  ?  and  fubdue  his 
enemies  ?  Our  abode  here  is  fhort ;  If  he  had  ftayed  on  earth, 
what  would  it  have  been  to  enjoy  him  for  a  few  days ,  and  then 

dye? 


Part.  i. 


The  Saints  evcrlaftwg  Reft. 


51 


dye? But  he  hath  more  in  Heaven  to  dwell  amongjeven  the  fairies 
of  the  Juit  of  many  Generations,  there  made  perfed:.  Befide,  he 
will  have  us  live  by  raith,and  not  by  fight.  Oh.fellow  Chriitiam, 
what  a  day  will  that  be  ?  when  we  who  have  been  kept  prifoners 
by  iin,  by  Graiers,  by  the  Grave,  (hall  be  fetchtout  by  the  Lord 
hnnfelf  ?  when  Chrift  ihall  come  from  heaven  to  plead  with  his 
enemies,  and  fet  his  Captives  free  ?  It  will  not  be  furii  a  Coming 
as  his  ririt  was,  in  meannefs  and  poverty,  and  contempt :  He  will 
not  come  to  be  fpitupon,and  bufTeted,and  fcorned,and  crucified 
again:He  will  not  come(oh  carelefs  world)to  be  fleighted  &  neg- 
lected by  you  any  more.And  yet  that  coming,which  was  necefla- 
rily  in  Inftrmityand  Reproach  for  our  fakes,wanted  not  its  glory. 
If  the  Angels  of  heaven  mult  be  the  meflengers  of  that  coming,as 
being  rydings  of  Joy  to  allpeople;and  the  Heavenly  Ho(jft  rnuil 
go  before,  or  accompany  for  the  Celebration  of  his  Nativity, and 
mult  praife  God  with  that  folemnity,  Glory  to  God  in  the  Htgveftt 
and  on  Earth  Peace,  Good  will  towards  men  :  Oh  then  with  what 
fhoutings  will  Angels  &  Saints  at  that  day  proclaim,^ lory  to  God, 
\nd  Peace  and  good  will  toward  men  f  If  the  ftars  of  Heaven  muft 
lead  men  fromremote  parts  of  the  world  to  come  to  worftiip  a 
child  in  a  manger,how  will  the  Glory  of  his  next  appearing  con- 
ttrain  all  the  world  to  acknowledge  his  Soveraignty?  If  the  King 
oflfael  riding  on  an  Afs,be  entertained  into  Jemfalem  with  Ho- 
(Annas,  Blejfed  be  the  King  that  comes  in  the  Name  of  the  Lord; 
Peace  in  heaven ,  and  Q lory  in  the  Higheft.  Oh  with  what  pro- 
clamations of  blefIings,Peaceand  Glory  will  he  come  toward  the 
New  ferufalem  ?  If  when  he  was  in  the  form  of  a  Servant  they 
cry  out,  What  manner  of  man  U  this,  that  both  Wind  and  fet  obey 
him  ?  What  will  they  fay,  when  they  fhall  fee  him  coming  in  his 
Glory,  and  the  Heavens  and  the  Earth  obey  him  ?  Then  ball  ap- 
pear the  Jign  of  the  Son  of  man  in  heaven  ,  and  then  /hall  all  the 
Tribes  of  the  Earth  mourn,  and  they  jh all fee  the  Son  of  man  coming 
in  the  Clouds  of  Heaven,  with  ToVver  and  great  Qlory.  Oh  Chrifti- 
ans,  it  was  comfortable  to  you  to  hear  from  him,  to  believe  in 
him,  and  hope  for  him  3  What  will  it  be  thus  to  fee  him?  The 
promife  of  his  Coming,  and  our  deliverance  was  comfortable : 
What  will  it  be  to  fee  him,with  all  the  glorious  attendance  of  his 
Angels,  come  in  perfon  to  deliver  us  }  The  mighty  god>  the  Lord 
hath  fpoken,  and  called  the  earth ,  from  the  ri/ing  of  the  San,  to  the 

G  2  going 


Luke 


Luke  19.38. 


Mar.  8.z7. 
Mark  4.  41. 


Mar.  24.  $0. 


52 


The  Saints  everlaflwg  Eeji, 


Part 


StohU  confans  going  down  thereof \  Out  of  S  ion  the  perfection  of beanty,  God  hath 
lluod  Jhined.  Our  god  fhall  come,  and  fhall  not  keepfilence  :  A  fire  fhall 
devour  he  fore  him  and  it  fhall  be  very  temp  eft  uous  round  about  him\ 
lie  fhall  call  to  the  heavens  from*  above,  and  to  the  Earth,  that  he 
■defect.  Et  Epi-    might  judge  his  people*   Gather  my  Saints  together  to  mey  thofe  that 
|  have  made  a  Covenant  with  me  by  Sacrifice  ;  aud  the  Heavens  f%all 


CQ7lfl{?7iptO  bm 

more  mundus 
h.coTt.nu  ig 


mentor  urn  coi 

fljgraticne  & 
tnundl  rmina% 
eadcmu'ajen- 
tentia  cfl. 
Loquitur  Plato 
partes  orbit 
nun:  in*tMdare3 
nunc  altemis 
vicibm  ard> 
feerc :  Et  cum 
ipfum  mundttm 
perpetuus  & 
infolubilcm  di- 
ceret  c(Jc  fabric 
cat  urn  >  addil 
tamenipfiarH- 
fici  Deo  ft  U  & 
(olubdcm  effe 
&  mortulem. 
Uanihilm'vrum 
cfl  ft  i/la  moles 
ab  co  quo  ex- 
trufta  eft  de. 
flruatur. 
Mlnuu  Foelix. 
Ofiav.p.  {mi* 
hi)  J  94- 
Cnm  tempm 
advene /it  quo 
fe  mundm 
renovaturust 
&c.  omni  fit*- 
grante  materia 
uno  ignc3  quic- 
quid  nunc  ex 
difpofito  lucct 


declare  his  right  eoufnefs  ;  for  God  is  fudge  himf elf.  Selah.  'Pfa/jo. 
from  verfei.  to  6.  This  coming  of  Chnft  is  frequently  mentioned 
in  the  Fromifes^sche  great  fnpporc  of  his  peoples  fpirits  till  then. 
And  when  ever  the  Apoftles  would  quicken  to  duty,  or  comfort 
and  encourage  to  patient  waiting,  they  ufually  do  it  by  mentio- 
ning Chrifll  coming.  Why  then  do  we  not  ufe  more  this  cordial 
confederation,  when  ever  we  want  fupport  and  comfort  t  To 
think  and  fpeakof  that  day  with  Horror,  doth  well  tefeem  the 
impenitent  (inner,  but  ill  the  believing  Saint.  Such  may  be  the 
voyce  of  an  unbeliever,but  it's  not  the  voyce  of  Faith.  Chriftians, 
wh3t  do  we  believe,  and  hope,  and  wait  for,  but  to  fee  that 
Day  ?  This  is  Pauls  encouragement  to  moderation,  to  Re/oycing 
in  the  Lord  alway;77>*  Lord  is  at  hand,  Phil.  4  4,5.  It  Is  to  all  them 
that  love  his  appearing^  that  the  Lord  the  Righteous  Indge,  fhall 
give  the  CroVtn  of  Right  eoufnefs  at  that  day,  2  Tim.q  8.  Doft  thou 
fo  long  to  have  him  come  into  thy  foul  with  comfort  and  life,and 
tak?ft  thv  felf  but  for  a  forlorne  Orphan  while  he  feemeth  abfent; 
And  doft  thou  not  much  more  long  for  that  Coming  which  (hall 
perfect  thy  life,  and  joy,  and  glory  ?  Doft  thou  fo  rejoyce  after 
fomefhort  and  (lender  enjoyment  of  him  in  thy  heart?  Oh  how 
wile  thou  then  rejoyce?  How  fail  of  joy  was  that  bltffed  Martyr 
Mr.  Glover  with  the  Difcovery  of  Chrift  to  his  foul,  after  long 
doubting  and  waiting  in  forrows  ?  fo  that  he  cries  out,  He  id 
comeyhe  is  come  !  If  thou  have  but  a  dear  friend  retnrned,  that 
hath  been  far  and  long  abfent,  how  do  all  to  run  out  to  meet  him . 
with  Ioy  ?  Oh  faith  the  childe,  My  father  is  come  !  faith  the  wife,  | 
My  husband  is  come  !  And  (hall  not  we,  when  we  behold  our 
Lord  in  his  Majefty  returning,  cry  out,  He  is  come,  He  is  come  I  1 
Shall  the  wicked  with  unconceiveable  horror,  behold  him,  and  / 
*  cry  out,  Oh  yonder  ishewhofe  blocd  we  negleded,  whofe 


ar debit.  Nos 

quoque  fielices  anima,  &  atema  forth*  >  cum  deo  vifum  erit  iter  urn  ifla  moliri .  &c.  Fclicem  filium 
tuum^arcia.qui  i (la  {mo n urn) jam  novit .Seneca  Confol.ad  Marciam.  *  That  the  fight  of  Chrift 
in  glory  will  be  no  bleflednefs  co  the  damned,  Vide  Scotum  in  i.Scntcnt.diJl.tf.Q.i  -p^tf  Con. 
tra  Tbomam.  grace 


Pare. 


The  Sitivts  tverlafting  Rcjl. 


grace  we  refifted,  whofe  councels  we  refuted,  whofe  government 
wecaftoff  I  And  fhall  not  then  the  Saints,  with  unconceivable 
gladnefs,  cry  out,  Oh  yonder  is  he  whofe  blood  redeemed  us, 
whofe  Spirit  clenfed  us,  whofe  law  did  govern  us  }  Yonder 
omes  he  tn  whom  we  trufted,  and  now  we  fee  he  hath  not  decei 
ved^urTruft:  He  for  whom  we  long  waited,  and  n^w  wc  fee 
we  have  not  waited  in  vain.    O  curfed  Corruption,  that  would 
have  had  us  turn  to  the  ivorld>and  prefent  thing$,and  give  up  our 
hopes,  and  fay,  Whyfhould  we  wait  foi  the  Lord  any  longer  ? 
Now  we  fee,  that  Blejfed  are  they  thtt  wait  for  him.  Believe 
it,  fellow  CKrifttans,  this  day  is  not  far  off.    For  jet  a.  little 
fr,  and  he  that  comes^  will  come^  and  Will  not  tarry.     And 
rhoughche  unbelieving  world,  and  the  unbelief  of  thy  heart,  may 
fay,  as  rhofe  tsftkeiftic.il  fcotfers,    Where  is  the  promife  of  his 
Coming  ?  Do  not  all  things  continue  as  tkty  were  from  the  beginning 
of  the  Creation  ?yec  let  us  know,  The  Lordis  not  fach^ofhts  Pro- 
mife ^  as  jome  men  count  flacknefs  :  one  day  is  with  him  at  a  thoufand 
years,  and  a  thoufand] ears  as  one  day.  I  have  thought  on  it  many  a 
time,  as  a  fmall  Embleme  of  that  day,  when  I  have  fecn  a  prevail- 
ing Army  drawing  towards  the  Towns  and  Caftles  of  the  Enemy: 
Oh  with  what  glad  hearts  do  all  the  poor  ptifoners  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  Canon,  which  is  the  ene- 
mies terror  ?  How  do  they  clap  each  other  on  the  back,  and  cry, 
"Deliverance  fDeliverance  1  While  in  the  mean  time  the  late  incit- 
ing, fcorning,  cruel  enemies  begin  to  fpeak  them  fair,  and  beg 
their  favor ;  but  all  in  vain;  for  they  are  not  at  the  difpofe  of  Pri- 
foners  but  of  the  General.    Their  fair  ufage  may  make  their  con. 
dition  fomewhat  the  more  esfie  j  but  yet  they  are  ufed  as  enemies 
frill.    Oh,  when  the  conquering  Lion  of  the  Tribe  of  Judak  (hall 
appear  with  all  the  Hoafti  of  heaven  ;  when  he  (hall  iurprife  the 
ca:elefs  world  as  a  thief  in  the  night ;    when  as  the  Lightening 
which  appeareth  in  the  Ea(t,and  fhineth  even  to  the  Weir,  fo  they 
fhall  behold  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  mirth,  and  your  jollity  ?  Now 
where  is  your  wealth,  and  your  glory?   Where  is  that  profane 
and  cirelefs  heart,  that  flighted  Chrift  and  his  fpirir,  and  out  face 
G  a  all 


53 


9* 


Mat.z4.i7. 


54 


i  Ioh.j.  iOj 

21. 


Mat.  24.42, 

4M4,45,4^ 

47. 


Iohn  14. 1 8. 


Ads  1.  1  1. 

Pfalm.  4*. 


Tfo  fo/Atf  j  everlaftiyg  Reft, 


Pare  1 


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  imperfections, and  their  own  (landers?  Whit?  w,as 
it  not  you  ?  Deny  it  if  you  can  ;  your  heartcondemns  you,  and 
God  is  greater  then  your  heart,  and  will  condemn  you  much 
more.  Even  when  you  fay,  Peace  andfafetj,  then  deftruttion  com» 
eth  upon  you,<w  travel  upon  a  Woman  With  child  j  and  you  Jhall  not 
efcape,  1  Thef.y$.    Perhaps  if  you  had  known  juft  the  day  and 
hour  when  the  Son  of  God  would  have  come,  then  you  would 
have  been  found  praying,  or  the  like  *  but  you  (hould  have  watch- 
ed, and  been  ready,  becaufe  you  know  noc  the  hour.  But  for  that 
faithful  and  wife  fervanr,whom  his  Lord, when  he  comes  (hall  find 
fo  doing  ;  Oh  bleffed  is  thatfervant :  Verily  lfay  unto  you  (for 
Chrift  hath  (aid  it  J  he  Jhall  make  him  ruler  over  all  his  goods,  And 
when  the  chief  Shepherd  Jhall  appear,  he  Jhall  receive  a  crown  of  glo- 
ry thatfadeth  not  aWay,  1  7^.5.4.    O  how  (hould  it  then  be  the 
character  of  a  Chriftian,  to  wait  for  the  Son  of  Qod  from  heaven, 
Whom  he  raifedfrom  the  deady  even  Iefus  which  delivered  us  from 
the  wrath  to  come  ?  I  Thef.  1 . 1  o.    And  with  all  faithful  diligence, 
to  prepare  to  meet  our  Lord  with  joy*  And  feeing  his  coming  is 
of  purpofe  to  be  glorified  in  his  Saints,  and  admired  in  all  that 
believe  f.  Thef.i.ie.O  what  thought  (hould  glad  our  hearts  more 
then  the  thought  of  that  day  ?  A  little  while  indeed  we  have  not 
feen  him.  but  yet  a  little  while,  and  we  (hall  fee  him.  For  he  hath 
faid,  /  will  not  leave  you  comfortlefst  but  will  come  unto  you.  We 
were  comfortlefs,  (hould  he  not  come.  And  while  we  daily  gaze 
and  look  up  to  heaven  after  him,let  us  renumber  what  the  Angels 
faid,  This  fame  Jefus  which  is  taken  upfromyou  into  heaven,Jballfo 
comejn  like  manner,  as  ye  have  feen  him  go  into  heaven:  While  he  is 
now  out  of  fight,  it  is  a  fword  to  our  Souls,  while  they  daily  ask 
us,  Where  is  your  Qodt  But  then  we  (hall  be  able  to  anfwer  our  e- 
nemies ;  See,  O  proud  finners,  yonder  is  our  Lord.  And  now, 
Chriftians,  (hould  we  not  put  up  that  Petition  heartily,  Let  thy 
Kingdom  come  ?  for  the  Spirit  and  the  Bride  faj,  Come  ;  and 
let  every  Chriftian,  that  heareth  and  readeth,fay,C0«*  5  and  our 
Lordhimfelf  faith,  Surely  1  come  quickly*  AmenxEvenfo,  come 
Lord  Iefus,  Revt22, 17,20. 

SECT. 


Part.  i. 


The  Saints  everlafting  Reft. 


55 


region. 


SECT.    II. 


THe  fecond  ftream  that  leadeth  to  paradife,  is  that  great  §.  : 
work  of  Jefus  Chrift,in  railing  our  bodies  from  the  duft,and  » •  Our  Refur- 
uniting  them  again  unto  the  foul.  A  wonderful  cffecT:  of  infinite 
power  and  love.Yea,wonderful  indeed,faith  unbelitfyf  it  be  true. 
What  faith  the  Atheift  andSadduce,flbalI  all  thefe  (cattered  bones 
and  dud  become  a  man  ?  A  man  drowned  in  the  fea  is  eaten  by 
fifties,  and  they  by  men  again,  and  thefc  men  by  worms ;  what  is 
become  of  the  body  of  that  firft  man  ?  fhall  it  rife  again?  Thou 
fool  (for  fo  PahI calls  thee,)  doft  thou  d  fpute  againlt  the  power 
of  the  Almighty  ?  Wilt  thou  pofe  him  with  thy  Sophiftry?  Doft 
thou  objeel  difficulties  to  the  Infinite  ftrength?  Thou  blinde 
Mole  I  Thou  filly  worm  !  Thou  little  piece  of  creeping.breathing 


/  Thou  duft  !  Thou  nothing  1  Knoweft  thou  who  it  is,  whofe   tBe  jTr^   V.V 
er  thou  doft  queftion?  If  thou  fhouldeft  fee  him,thou  wouldft  ^°"ccj  ^  fi ' 


clay 
Powe 

prefently  dye,  Ifheftiouldcomeanddifputt  his  caufe  with  thee, 
couldil  thou  bear  it  ?  Or  if  thou  (houldeft  hear  his  voice,  couldft 
thou  endure?  butcomjthy  way  ;  let  me  take  thee  by  the  hand, 
and  do  thou  a  little  follow  m: :  and  let  me  with  reverence  fas 
Elihu)  plead  for  God;  and  for  that  power  whereby  I  hope  to 
arile.  See  t  thou  this  great  maffie  body  of  the  earth  ?  What  bear- 
ethic?  and  upon  what  foundation  doth  it  ftand?  Seeft  thou  this 
vaft  Ocean  of  Waters  ?  What  limits  them  /  and  why  do  they  not 
overflow  and  drown  the  earch  ?  Whence  is  that  conftant  Ebbing 
and  Flowing  of  her  Tides?  wilt  thou  fay  from  the  Moon  or  other 


Many  Hea* 
thens  belie- 
ved a  Refur~ 
re&ionjas  zo- 
roaflres,  and 
Thcopompm^ic 
Plato.And  the 
Stokes  opini- 
on was,  that 
the  WORLD 


by  fire 
or  water  ,&*'# 
things  brought 
to  a  better 
ftate ,  or  to 
the  firft  Gol- 
den  age  again. 
Read  Seneca, 
Natural,  que  {I. 
Ub.$.  cap.z6} 
17,28,25^0. 
ytrumcfe    (di- 
luvium &  con- 


fljgfttio)  cum 
Dcovifumeftordi/imeliora^etera  finirii  c.17.  O.nnc  ex  intcgro  animal  gcncrabitvr  i  dabilurj,. 
terris  homo  infei  us  feeler  urn  &  mclioribm  aufpiciis  natm.  c.  $0.  Optima  &  nbxa  careniia  expeftmt 
nosy  fi  ex  hac  aliquando  face  in  itlud  evadimui  fublime  &  excelfum  ;  Tranquillitas  caiwi  &  expul- 
(is  emribia  abftluta  liberty .  Senec.  Epift.  1. 1 .  ep.7  5 .  A f pice  nunc  ad  ipfa  quoff  exempt*  divin*  /•</• 
teftatis.  Dies  moritur  in  noftem  &  tencbris  ufquequa^  fepelhur.  Funeftatur  mundi  honor  :  mnk 
fubflantia  demgratur  ;  Sordent,fitcnt,flupe7it  cunfta  5  ubij,.  juflitium  dilutes  rerum  ;  Ita  lux  amif- 
fa  lugetur.  Et  tamen  rurfus,  cumfuo  cultUyCum  dote,  cumfole,  eademi  &  Integra,  &  tvta  univerfo 
Orbircvivifcit3  inter  ficicns  mortem  [nam  noclem  '■>  refc  ndens  jcpultu-tam  fuamjenebras  >  hares  fibL 
ma  cxiflensi  dunce  nos  revivifcat  cum  fuo  &  illi  fuggollu  5  Redacccnduntur  cnim  (&  (Icllarum  ra- 
dii, quos matutina fttccenpo  extwxerat.  Rcducuntur  &  fidcrum abfmia>qiias  temporalis  diftinclio 
exemerat.  Rcdi,nanw  &  fpccula  lunayqua  mcnflrttus  numerus  adtrivcrat.  Rcvulvuntur  lyemes  & 
tftates,  &  verm,&  autumna,  cum  fun  viribut,  mo,-ibui,fruftibtu.  Tertullianl.de  Refurre&.c.i  1. 
p.  40*. 

G  4  Planets  ? 


s6 


Dicm'ihi  Phi- 
lofopbe,  quid 
plraecvgvcfcu? 
p+tonou  audc' 
re  tc  d'etre 
quod  Parvu'am 
vel  minimam 
ereaturam.Sclo 
quod  non  per- 
leche tognofm 
minimum  ato~ 
mum  in  fole ; 
nee  minimum 
pulvcrem  terra 
pet  minimam 
guttam  aqua. 
In  omnl  namjj 
torpufculo,  in- 
fmita  figur* 
linearcsi  fupcr- 
ficialesy&cor- 
poralef)  'liver fa 
numcro.  quan- 


7 he  Saints  everlafting  Reft, 


Pair  n 


Planets?and  whence  have  they  that  power  of  erTe&ive  influence? 
Muft  thou  not  come  to  a  Caufe  of  Caufes,that  can  do  all  things? 
and  doth  not  reafon  require  thee,  to  conceive  of  that  Caufe  a§  a 
perfed  Intelligence,and  voluntary  Agent,  and  not  fuch  a  blinde 
worker  and  empty  notion  as  that  Nothing  is,  which  thou  calleft 
Nature  ?  Look  upward  •  feeft  thou  that  glorious  body  of  Light, 
the  Sun?How  many  times  bigger  is  it  then  all  the  earth?  and  yet 
how  many  thoufand  miles  doth  it  run  in  one  minute  of  an  hour  ? 
and  that  without  wearinefs,or  failing  a  moment  ?  What  thinkeft 
thourls  not  that  power  able  to  erTed  thy  refurred:ion,which  doth, 
all  this  Doft  thou  not  fee  as  great  works  as  a  Refurre&ion  every 
day  before  thine  eyes  ?  but  that  the  Commonnefs  makes  thee  not 
admire  them.  Read  but  the  37,38,39,40,41.  Chapters  of  Job, 
and  take  heed  of  difputing  againfl  Godagain  for  ever.  Know'ft 
thou  nor  that  with  him  all  things  are  pofllble  ?  Can  he  make  a 
Camel  go  through  the  eye  of  a  needle  ?  Can  he  make  fuch  a  blind 
finner  as  thou  to  fee  ?  and  fuch  a  proud  heart  as  thine  to  ftoop  ? 
and  fuch  an  earthly  minde  as  thine,  Heavenly?  and  fubdueall 
that  thy  flefhly  fooiifh  wifdom  ?  And  is  not  this  as  great  a  work, 
as  to  raifethee  from  the  Dult  ?  Waft  thou  any  unlikelier  to  Bee, 
when  thou  waft  nothing,  then  thou  (halt  be  when  thou  art  Duft? 
Is  it  not  as  eafie  to  raife  the  Dead,as  to  makeHeaven,and  Earth, 
and  all  of  nothing  ?  But  if  thou  be  unperfwadable,  all  I  fay  to 
thee  more  is,  as  the  Prophet  to  the  Prince  of  Samaria,  (2  King. 
7  20J  Thou  (halt  fee  that  day  with  thine  eyes,  but  little  to  thy 

tit  ate  &  qua- 

litate  &  fpecic  continents.    Quare  ctiam  comfpondentur  conch  pones  Geometric*  infinita,  etiam 
fefe  o/dinabiliter  cor.fequentcs,  ita  quod  pe  fierier  (cm  non  poteft  nifi  per  prior  cm  1    In  omniquoy. 
torpufculo  infinita  ('-secies  numcrortm  ,   &  infinite  concluficnes  Arithmetic*  continentur  3  &c. 
Harum  mtcm  conclufionum  in  fin  it  arum  dcmonjlrative  (abilium  quot  Jets  ?  &c     Bradwardine  de 
Caufa,  Dei,  lib.  1.  cap.  1.  corol.  32.        Mir  a  ratio:  de  faudatrke(eivatrix:   utreddatin* 
tercipit:ut  cufiodiat  pcrd/t :  ut  integrct  vitiat ;  ut  cliam  amplietprim  decoquit.  Siejuidcm  uberiora 
&  cultiora  reftituit  quam  exterminavit.   Re  vcrafanore  interim,  &  injuria  ufuraJ  &  lucro  damno  \ 
(emel dixerim  uuivcrfa  conditio  rccidivieft.    QuodcHny-  conveneris,  fuit }  Quodcupj-  amiferit  j 
nihil  non  iter  urn  eft ;  omnia  in  fiat  urn  redeuntt  quum  abeefferint  j  omnia  incipiunls  cum  defmirtt  5 
ideofiniunturt  utfiant;   Nifri, dt ptrit  mftad  faint  cm.    Tctm  igitur  hie  or  do  rcvolubilis  rcrumi   j 
teftatio  cfl  rcfurretlinnh  mortuoruw.  Operibus  cam  praf crip  fit  Dcus,  antequam  Uteris.  Vramifit  tibi  ] 
Naturam  Magiflraw,  fubmiffurm  &  prophctir,m}  qno (aciiitts  credo*  prophetia,  difcipultu  Natur*  ; 
quo  fiatim  admittas  cum  audicris,  quod  ubicp.  jam  vderis  •  nee  inbites  Deum  ca,  nis  etiam  refufci. 
tatorcmt  quern  omnium  noris  leftitutorem,   Tertullian.  nbifupa.  Read  en  further  much  of  thefe 
excellent  fay  ings  there  in  him  ->  which  arefo  favoty  tome,  that  I  could  not  but  take  fome  of  ; 
them. 

*     Comfort ;  ! 

1 — 


Pare,  i .  7 it  Sunts  cverlafling  Reft.  5  7 


Comfort ;  for  that  which  if  the  day  of  relief  to  the  Saints,fn4ll  be 
a  day  of  revenge  on  thee.-  There  is  a  licit  prepared,  but  thou 
Ctnft .not 4*tti' *>h  becaufe  of  unbelief,  Hf£.  3,  jo.  But  for  thee, 
O  believing  Soul,never  think  to  comprehend  in  the  narrow  capa- 
city of  thy  fhaliow  brain,  the  Counlels  and  ways  of  thy  Maker ; 
No  more  then  thou  canft  contain  in  thy  fid  the  yaft  Ocean.  He  ne- 
v.r  intended  thee  inch  a  Capacity,  when  he  made  thee,  and  gave 
thee  that  meafure  thou  haft ;  no  more  then  he  intended  to  enable 
thatwormi  or  this  poft,  or  Hone,  fully  to  know  thee.  Therefore 
when  he  fpcaks,difpute  not, but  believe.  As  Abraham,  who  confi- 
derednot  kk  oWn  body  now  dead>  When  he  was  about  an  hundred  years 
old,  nor  jet  the  deadnefs  of  Sarahs  womb  ;  Heftaggered  not  at 
the  T^romife  of  God  through  unbelief;  but  Was  fir ong  in  faith , 
giving  glory  to  God:  and  being  fully  perfW'aded ,  that  what  he 
had  promifed  he  Was  alfo  able  to  perform  :  And  fo  again fi  hope , 
believed  in  Hope,  Rom.  4. 18, 19,  20,21.  So  look  not  thou  on 
the  dead  bone,  and  dull,  and  difficulties,  but  at  the  Promife  : 
Martha  knew  her  Brother  fhould  rife  again  at  the  Refurredtion ; 
But  if  Chrift  fay,he  dial  rife  before ,it  mult  be  believed.Come  then, 
fellow. Chriftians ,  let  us  contentedly  commit  thefe  CarcalTes  to 
the  duft  :  That  prifon  fhall  not  long  contain  them.Let  us  lie  down 
in  peace  and  take  our  Reft  :  It  will  not  be  an  Everlafting  Night, 
nor  endlefs  fkep.  What  ifwego«>ut  of  the  trouble  sand  ftirsof 
the  world, and  enter  into  thofe  Chambers  of  Duft,  and  the  doors 
be  fhut  upon  us,  and  we  hide  our  felves  as  it  were,  for  a  little  mo- 
ment, until  the  indignation  be  over-pafi  \  Vet,  behold,  the  Lord 
cometh  cut  of  his  place,  to  punifo  the  Inhabitants  of  the  Earth  for 
their  iniquity  :md  then  the  fcarth  fhall  difclofe  u«,Wd  the  Duft  fhal  ifa.  26, 
hide  us  no  more.  As  fare  as  we  awake  in  the  Morning,  when  we 
have  fltp:  out  the  Night;  fo  fure  fhall  we  then  awake.  And  what  ti&at.  tffc.7- 
ifin  the  mean  time  we  muftbe  loathfomc  Lump*,  caltoutofthe  caP-2?'£ome 
fightofmen.a  notfitto  be  enduied  among  the  Living?  What  if  nee/the^ 
our  CarcalTes  become  as  vile  as  thofe  of  th?  Ikafts  that  perith  ?  icws  belief  in 
What  if  our  bones  be  digged  up,and  fcactered  about  the  pic-brink,  t|»'« ;  J"d*i 

mm  die:. 
tunim  effi  ut  7/5  adit  a  foil  ex  mortc  hi  vitam  re  loccntitr  5  Cbrijiiani  vd  0  populinuc  all  • 
refurgant.   Buxtorf.  Synagog.   ludiic.  cap.  -page  25.    iu  hi  Ckijliftoos  fvlas  refurefliiras 
affcrunt.    But  on  the  contrary  (ahh  Tertullian,  durum  donutationem  etikm  poftRefu/rcflwem 
co?:fequuturus  tf  inferos  jaw  txjxrtus ;   Attune  en'm  dcfp.'n.m  cam  em  ouuLm  ou.y.i  modo  R 

fturam,  at^illam  ex  demutatfoie )uptrv(HtwA  labium  af&chaw /ufiepturatn^  &c.   vide 
u*tra.  Tertulliaalib.  de  Anima.  cap. 4 2. 

and 


58 


The  Saints  ever Ufting  Reft. 


Part. 


i. 


and  worms  confume  our  fMh?Yet  we  know  ourRedeemer  liveth, 
and  (hall  ftand  the  laft  on  earth,  and  we  (hall  fee  him  with  thefe 
eyes.  And  withal!,  it  is  but  this  flefh  that  fufFersall  this;  which 
hath  been  a  Clog  to  our  Souls  fo  long  ;  And  what  is  this  comely 
piece  of  fled),  which  thou  art  loth  fhould  come  to  fo  bafe  a  ftate .' 
It  is  not  an  hundred  years  fince  it  was  either  Nothing,  or  an  invi- 
sible Somthing.And  is  not  mod  of  it  for  the  prefent,if  not  an  Ap- 
pearing Nothing,feeming  fomething  to  an  imperfect  fenfe;  yet  at 
beft  a  Condenfation  of  Invifibles,which  that  they  may  becom  fen- 
fible,are  becom  raore^grofs,and  fo  more  vile  ?  Where  is  all  that  fair 
mafs  of  flefhand  blood  which  thou  hadft,before  ficknefs  confumed 
thee  ?  Annihilated  it  is  not ;  onely  refolved  into  ics  Principles  ; 
fhew  it  me  if  thou  canft.  Into  how  fmall  a  handfull  of  duft,  or 
allies,  will  that  whole  mafs,  if  buried  or  burnt,  return  ;  And  into 
how  much  fmaller  can  a  Chymift  reduce  that  little,and  leave  thee 
all  the  reft  Invifible  f  What  if  God  prkk  the  Bladder,and  let  out 
the  windc  that  puffs  thee  up  to  fuch  a  iubltance  /  and  refolve  thee 
into  thy  Principles  ?  Doth  not  the  (ccd  ;hou  foweft  dye,before  it 
fpring  ?  And  what  caufe  have  we  to  be  tender  of  this  body  >  Oh, 
what  care,  what  labor,  what  grief,  and  forrow  hath  itcoftus  ? 
How  many  a  weary,  painful,  tedious  hour  f  Oh  my  Soul,  Grudge 
not  that  God  fhould  disburden  thee  of  all  this  i  Fear  not  left  he 
fhould  free  thee  from  thy  fette* s  I  Be  not  fo  loth  that  he  fhould 
break  down  thy  prifon,  and  lee  thee  go  /  What  though  fome  ter- 
rible Earthquake  go  before  1  It  is  but  that  the  foundations  of  the 
prifon  may  be  fhaken,  and  fo  the  doors  fly  open  ;  The  terror  will 
be  to  thy  Jaylor,  but  to  thee  Deliverance.  Oh  therefore  at  what 
hour  of  the  night  fo  ever  thy  Lord  come,lct  him  find  thee,though 
with  thy  feet  in  thefe  ftocks,  yet  finging  praifes  to  him,  and  not 

&  relinquitur 

intelligi  Corpusjd  quod  in  prompt  u  fit  J  euro  fciticet ;  qua  ftcut  occidetur  in  Gebennam  fi  non  magU 
a  Deotimuerit  occidi,  ita&vivificabiturin  vitam  o£termm  fi  maluerit  ab  hominibm  potim  in- 
ter fici  ^  proinde  pquU  occifonem  Carnis  at %  anima  in  Gebennam  ad  inter  it  urn  &  finem  utriufa 
fubfiantia  arripiet,  ion  ad  (upplkium  (  qu.ifi  confumendarum,  non  quafi  pun'widaium)  rccor- 
detur  ignem  Gehenna  aternumpradicari,  inpxaam  aternam;  &  inde  aternitatem  occifionU  ag. 
nofcat,  propterea  human*  ut  temporali  pratimendam.  Tunc  &  aternas  fubflantixj  credet  quorum 
a  term  fit  occifio  in  pxnam.  Certe  cum  pod  refureftionem ,  Corpus  &  Anima  occidi  habeant  a 
Deo  in  Gebennam ,  fat  is  deutroj..  conflabit ,  &'dccarnali  Refurrcftione,  &  de  aterna  occifione. 
Abjurdi/fimum  alioquin,  fiidcircorefufcitatx  Caro  occidatur  in  Gebennam,  uti  finiatur  j  quod 
&nonrefufcitatapate/etur.  In  hoc  enimreficietur  m  fit ,  cut  non  ejje  jam  evenit.  Tertullian. 
lib.  de  Refurreft.Carnu.  cap. 3  ?.  pag.  (mibi)  416. 

fearing 


Cumcnim  u- 
trwmcfe  propO" 
nitur-y  corpus 
Atfy  animam 
occidi  in  Ge- 
bennam, di- 
(iinguitur  Cor- 
pus ab  Animal 


Part,  i 


The  Saints  tvcrlafling  Reft. 


59 


fearing  the  time  ofthy  deliverance.  If  unclothing  be  the  thing  thou 
fcarelt ;  Why,  it  is  that  thoumayft  have  better  clothing  put  on. 
If  to  be  turned  out  of  doors  be  the  thing  thou  feareft,  Why  re- 
member, that  when  this  Harthly  houfe  of  thy  Tabernacle  is  dif- 
folved,thou  haft*  building  of  God,  an  ho ufe  not  made  With  hands, 
eternal  in  the  Heavens.  How  willingly  do  our  Souldiers  burn  their 
Huts,when  the  fiege  is  ended?being  glad  that  their  work  is  done, 
i  that  they  may  go  home  and  dwell  in  houfes  ?  Lay  down  then 
chearfully  this  bag  of  loathfom  filth,  this  Lump  of  Corruption  ; 
thou  (hale  undoubted  ly  receive  it  again  in  Incorruption.  Lay  down 
freely  this  tcrreftrial,  this  natural  body  :  believe  ic,  thou  (halt  re- 
ceive  it  again  a  celcftial,  a  fpiritual  body.  And  though  thou  lay  it 
down  into  the  dirt  with  great  difhonor ;  thou  (halt  receive  it  into 
Glory  with  honor;  And  though  thou  art  feparated  from  it  through 
weaknefs,   it  (hall  be  raifed  again,  and  joyned  to  tbee  in  mighty 
power.  When  the  Trumpet  of  God  (hall  found  the  Call,  Come 
away,arife  ye  "Dead;  who  (hall  then  ftay  behinde  ?  who  can  re- 
fift  the  powerful  Command  of  our  Lord  ?  When  he  (hall  call  to 
the  Earth,  and  Sea,  O  Earth,  give  up  thy  Dead  ;  0  Sea,  give  up 
thj  DeadfThen  (hall  our  Sampfon  break  for  us  the  bonds  of  death. 
And  as  the  Ungodly  (hall,Gike  Toads  from  their  holes,  be  drawn 
forth  whether  they  will  or  no  ;  fo  (hall  the  Godly,  as  Prifoners  of 
hope,  awake  out  of  fkep,and  come  with  Joy  to  meet  their  Lord. 
The  flrft  that  (hall  be  called,are  the  Saints  that  deep *.  and  then  the 
Saints  that  are  then  alive,(hall  be  changed.  For  Taul  hath  toli  us 
by  the  Word  of  the  Lord,  That  they  Which  are  alive,  and  remain 
to  the  coming  of  the  Lord,  /hall  not  prevent  them  which  are  afleep. 
For  the    Lord  him f elf  fh all   defc end  from  Heaven  with  a  fhout, 
With  the  voyce  of  the  Archangel,  and  with  the  Trump  of  God; 
and  the  Dead  in  thrift  fh  all  rife  fir  ft.  Then  they  which  are  alive , 
ana  remain,  /hall  be  caught  up  together  With  them  in  the  Clouds, 
to  meet  the  Lord  in  the  air ;   and  fo  pjall  We  ever  be  with  the  Lord. 
Wherefore,  O  Chriftians,  Comfort  one  another  with  thefe  words. 
This  is  one  of  the  Gofpel-myfteries :  That  we /hall  all  be  changed, 
in  amoment%  in  the  tWmckling  of  an  eye,  at  the  laft Trump  •  for 
the  Trumpet  [hall  found,  andthe  dead  fljall  be  raifed  incorruptible, 
and  we  fljall  be  changed.  Tor  this  Corruptible  mttftput  on  Incor' 
I  ruftion  ;  and  this  Mortal  Immortality.    Then  is  "Death  fw allow- 
ed up  in  viclory.    0  Death,  where  is  thy  fling  ?  O  Grave ^  where  is 

thy 


Ads  16.25. 

*Cor.  5-x« 

z 

1  Cor.  i$.4»> 
4J,4MJ. 


1 

0 


1  TheC^i?, 

;.6,.7;.S. 

J  That  ic  is  th« 
lime  bodies 
tha:  (hall  rife, 
and  how  far 
changed;  See 
Chr.  Bctlpnan 
m£xerat»i+' 
W47J.- 


6o 


Flal.  i/8. 


i  Thef  4.T4- 
Iohn  14. 19. 

i  Coi.15.  13, 


Read  Aihmc^ 
n&fim  d-  fit 
carnat,  Vab't 
throughoutj 
who  fully 
proveth,  that 
there  (hould 
have  been  no 
Refurre&ion, 
had  notChrift 
Dyed  s    and 
that  he  dyed 
for  Alijfo  far 


The  Samts  cverUfling  Refl. 


Part. 


1. 


thy  viSlorj  ?  Thanks  be  to  God  which  giveth  us  the  victory 
through  oar  Lord  Iefus  Chrifl.  Triumph  now,  O  Chriftian  in 
thefe  Prornifesj  thou  fhait  fhortly  Triumph  in  their  Performance. 
For  this  is  the  j)ay  that  the  Lord  will  make  we  (hall  be  g!ad,and 
rejoyce  therein.The  Grave  that  could  not  keep  our  Lord,cannot 
keep  us  s  He  arofe  for  us,  and  by  the  fame  power  will  caufe  us  to 
anie.  For  if  we  believe  that  I  ejus  died,  and  rofe  again  $  even  fo 
them alfoVehich  (lee pin  iefus,  Vvi/l  God  bring  with  him.  Can  the 
Head  live,  and  the  body  or  members  remain  Dead  f  Oh,  write 
thofe  fweet  words  upon  thy  heart,  Chriftian ,-  Bcbaufc  I  Live,Te 
(hall  Live  affo.  As  lure  as  Chrift  lives  we  (hall  live :  And  as  fure 
as  he  is  rifen,we  (hail rife.  Elfethe  deadperifh.  Elfe  what  is  our 
Hope  ?  what  advantageth  all  our  duty  or  furTering  ?  Elfe  the  fen- 
fual  Epicure  were  one  of  the  wifeft  men  :  and  what  better  are  we 
then  our  beads  ?  Surely  our  knowledge  more  then  theirs,  would 
but  encreafe  our  forrows^and  our  dominion  over  them  is  no  great 
felicity :  the  Servant  hath  oft-times  a  better  life  then  his  Matter, 
becaufe  he  hath  few  of  his  Matters  Cares  And  our  dead  Carcaffes 
are  no  more  comly,nor  yield  afweeter  favour,then  theirs.But  we 
have  a  fure  ground  of  Hope;  And  befides  thisLife,we  have  a  Life 
that  is  hid  $Qith  Chrifl  tn  God\  and  when  (fhrifi^  Vvho  is  cw  Life, 
fhMl  appear 5  then  fhall  We  aljo  appear  with  him  in  Glory >  Co\}  3^ 
3,4,  Oh  let  not  us  be  as  the  purblind  world,  that  cannot  fee  afar 
off :  Let  us  never  look  at  the  Grave,but  let  us  fee  the  Refurrefti- 
on  beyond  it.  Faith  is  quick-flghted,  and  can  fee  as  far  as  that  is; 
yea  as  far  as  Eternity.  Therefore  let  our  hearts  be  glad,  and  our 
as  to  Raife 

them  5  It  is  more  Ifrge  then  to  be  here  transcribed  5  only  a  touch  cf  it  I^vill  give  you.  And 
that  he  might  recover  nun  into  the  excellencies  of  Incorruption,  who  was  turned  into  Corrup- 
tion, and  might  recover  them  from  Dearh3by  the  fubje&ing  his  own  body,  and  by  theGraccof 
Refurre&ion  he  took  them  from  death  even  as  a  brand  cut  of  the  fire.  For  when  the  7;  W  knew 
that  the  Death  of  min  was  no  way  elfe  tobe  diflolvcd,  uniefs  hehimfelf  did  Die  for  all  men, 
and  that  it  was  impoflible  that  the  ^'tf^himfeif  could  Die3as  being  the  immortal  Son  of  God  5 
he  took  to  himfelf  a  i;ody  which  could  dk  ;  that  the  Word  which  is  over  all  }  being  partaker 
thereof,  might  become  fie  toDefor  all:  and  that  by  the  inhabiting  Word,  it  might  remain  in- 
corruptible j  and  now  C  orruption  might  be  baniineJ  from  all  by  the  excellent  Glory  of  a  Re- 
furre&ion.  And  fo  cftVing  the  Body  which  he  had  a{fbmed,to  De?.th,  as  a  facrifice  free  from  all 
fpotjhe  expelled  Death  from  All  who  were  (hortly  to  be  like  hi/»  (that  is  Dead,)  by  the  offering 
of  the  Like.  For  the  Word  beisg  over  all,he  offering  to  God  the  Animated  Temple  and  Inflru 
ment  of  his  Body,  fulfilled  that  for  All,  which  in  Death  was  due.  And  in  that  commerce,  in 
which  he  was  made  like  to  All,  the  Incorruptible  Son  of  God  did  meritorloufly  cloath  All  mep 
with  IncoriBption.  Alhanafim  de  Incarnat  Verbi. 

Olorv 


Paic.  i 


The  Saints  ever  la/ling  Reft. 


61 


ViduciA  ChrU 


Glory  rcjoyte,and  our  flefh  alfo  fhall  reft  in  hope  ;  for  he  will  not 
leave  us  in  the  Grave,  nor  fufrer  us  (till  to  fee  Corruption.  Yea, 
therefore,  let  us  be  ft  edf  aft  ^  unmoveable,  always  abounding  in  the 
Work  of  the  Lord;  for  as  much  06  We  kyoow  our  Labour  is  not  in  vain 
the  Lord,  I  Cor.  15.  58. 

God  made  not  Death,  but  Chrift  overcame  it,  when  fin  had 
introduced  it.  Death  is  from  our  felves,  but  Life  from  the  Author 
and  Lord  of  Life.  The  Devil  had  the  power  of  Death  till  he  was 
overcome  by  Death.  Heb.  2.14,15.  But  he  that  Liveth  and  was 
Dead,  and  is  alive  for  evermore,  hath  now  the  Keys  of  Death 
and  Hell,  Kiv.\.\S.  That  the  very  damned  live,  is  to  beafcribed 
to  him ;  That  they  live  in  mifery,  is  long  of  themfelves.  Not  that 
it  is  more  defireablc  to  them,  to  live  miferably  as  there  they  muft 
do,  then  not  to  live ;  But  as  Gods  glory  is  his  chief  (if  not  only,) 
End,  in  all  his  Works,  fo  was  it  the  Mediators  chief  End,  in  the 
worlds  reparation.  They  (ball  therefore  live  whether  they  will 
or  not,  for  Gods  glory,  though  they  live  not  to  their  own  com- 
fort, becaufe  they  would  nor. 

But  whatfoever  is  the  caufe  of  the  wickeds  tefurre&ion,  ||  This 

fufficeth  to  the  Saints  Comfort,  That  Refurreclion to  Glory .it  j YiwrumTte 

only  the  fruit  of  Chrifts  Death;  and  this  fruit  they  (hall  cer-  ■  furreftio  mor- 

tainly  partake  of.  The  Fromife  is  fure ;  All  that  are  in  the  graves  j  tmmm  j  Warn 

fhall  hear  his  voyce,  and  come  forth.  John.  5.  28.  And  this  is  the   credmtesfiu 

Fathers  Will  which  hath  fent  Chrift,  that  of   all  which  he  hath   ^everhZc^ 

given  hint,  he  fbould  lofe  nothing,  but  fhould  raife  it  up  at  the  la  ft   gitt  Veritatem 

Day,  Ioh.  6.  39    And  that  every  one  that  believeth  on  the  Son  ■  Peusaperit: 

may  have  everlafting  Life,  and  he  wiH  raife  him  up  at  the  laft  j  Sedrulgusiy- 

Day,  verf.40.  If  the  prayers  of  the  Prophet  could  raife  the  Shu-  j  J^^L 

^w/'/^deadchilde:  and  if  the  dead  SouJdier  revive  at  the  touch  \peYeffepofi 

of  the  Prophets  bones :  How  certainly  fhall  the  wiil  of  Chrift,and  j  mortem.  Ter- 

the  power  of  his  death  raife  us?  Thevoyce  that  faid  to  lairm  j  tullian.de  Re- 

Daughrer,  Arife -,  and  to  Lazarus,  Arife  and  come  forth^cm  do  !r^re.a-.  *£*■ 
'    '  '       f  J         >  ms  ,n  mitio. 

pag.  406. 

If  you  would  fee  more  of  the  Refurrcdion  and  ks  enemies  confuted,  Read  Cypncn  de  Refur. 

Athenag.  Scr.de  Refur.  Ambyoj.dc  fide  Re  fur.  AuetifTw.  Stcuchus  Eugubin.  de  Pc/r/mi  Phihfo'b'a, 

Job.Baptifta  Aurclius  dcMortuorum  Refur  Mai filTic'vn^de  Immortal  ariim*  Pet,  us  0  pmcy  fen/is  de 

Refur.  &  immortal.  amm%  Leenb.  Uffms  I  de  Provident.  &  li.  de  Immortal,  an'mt.  Cajpir  Con- 

tarcrius    com,     Vetr.    Ptmyonatium.     Beftdcs    every    Common    place- Bock  ;     and-  zin- 

tbius  de  epcribus  Dei.  part.  3.  Ub.  3.  cap.  8.  Calvin,  adv.  Liber  tin.  cap.  a:.  &  in  Pfxcbova. 

nicbia,  &c. 

the 


6z 


The  Saints  everlafltng  Reft, 


Part. 


*  Mors  &  yi* 
tiiducUncon- 
Jlxr/e  miran- 
do-jRex  mortu- 
:a}  reg'iat  vi- 
v  tit. tit  hoc  dk- 

yua  in  arenam 
d:fcer?deru?it : 
Sed  tandem  vi. 
'clt  Vna,  &  ■ 
gloriofe  exiit  ♦ 
defepuhbroy 
de  morte  ipfa 

ihimDbans. 
frtiicamm 
< '''go Mortem  & 
cum  Apoftolo 
dicamm,  vbi 
Mors  yittoria 
^'Stella  in 
Luc.  24.  page 
578.  To.  2. 
Pfalm.  42. 
John  11.  4. 
Pfal.  102.  1© 


S.OurJufti- 

fi  cat  ion  at 
Judgement. 


Rom  2.16. 
and  14.  10. 


the  like  for  us.    If  his  death  immediately  raifed  the  dead  bodies 
of  many  Saints  in  Jernfalem  ;  If  he  gave  power  to  his  Apoftles  to 
j  raife  the  Dead  :    Then  what  doubt  of  our  Refurredion  ?  And 
jj  thus  Chnftian,thou  feed  that(Chrift  having  fandified  the  Grave 
j  by  his  burial,  and' conquered  Death,  and  broke  the  Ice  for  us,)  a 
\  dead  Body,  and  a  grave,  is  not  now  fo  horrid  a  fpedacle  to  a  be- 
t  lieving  Eye  :  *  But  as  our  Lord  was  neareft  his  Refurredion  and 
•Glory,  when  he  was  in  the  Grave,  even  fo  are  we.   And  he  that 
hath  promifed  to  make  our  bed  in  ficknefs,will  make  the  dull  as  a 
bed  of  Rofes:Death  (hail  not  difTolve  the  Union  betwixt  him  and 
us ;  nor  turn  away  his  affedions  from  us  :  But  in  the  morning  of 
Eternity,he  will  fend  his  Angels,yea,come  himfelf,  and  roll  away 
the  ftone,  and  unfeal  our  Graves,and  reach  us  his  hand,and  deli- 
ver us  alive  to  our  Father;  Why  then  doth  the  approach  of  Death 
fo  cafl  thee  doftn,  O  mj  Soul  }  and  why  art  thou  thin  dij 'quieted 
wit  km  me  ?   The  grave  is  not  Hell ;  if  it  were,  yet  there  is  thy 
Lord  prefent ;  and  thence  (hould  his  Merit  and  Mercy  fetch  thee 
out.    Thy  ficknefs  is  not  unto  death  (  though  I  die  )  but  for  the 
Glory  of  God,  that  the  Son  of  God  may  be  glorified  thereby.    Say 
not  then,  He  lifteth  me  up  to  caft  me  down,  and  hath  raifed  me 
high,that  may  fall  may  be  the  Lower;  But  he  cafts  me  down  that 
he  may  lift  me  up,  and  layeth  me  low  that  I  may  rife  the  higher. 
An  hundred  experiences  have  fealed  this  Truth  unto  thee.  That 
the  greateft  dejedions  are  intended  but  for  advantages  to  thy 
greateft  dignity,  and  thy  Redeemers  glory. 


SECT.    III. 

THe  third  part  of  this  prologue  to  the  Saints  Reft,  is  the  pub- 
like and  folemn  procefs  at  their  -  Judgement,where  they  fhall 
firft  themfelves  be  acquit  and  juftirled;and  then  with  Chrift  judge 
the  World.  Publike  I  may  well  call  it ;  for  all  the  world  muft 
there  appear. Young  and  old,of  all  eftates,and  Nations,  that  ever 
were  from  the  Creation  to  that  day,  muft  here  come  and  receive 
their  doom.The  judgement  (halbe  fet,and  the"  books  opened,and 
the  book  of  Life  produced;  W  the  Dead  jball  be  judged  out  ofthofe 
things  Which  were  written  in  the  bookj ^according  to  their  Works, and 

who- 


Pare,  i 


The  Sawts  tvcrlafling  Re(lt 


«3 


Vchofoever  is  not  found  written  in  the  Boo^  of  lifejs  cafl  into  the  lake 
of  fire. Q  Terrible!  O  Joyful  Day  1  Terrible  to  thofe  that  have  let 
their  Lamps  go  out,and  have  not  watched,butrorgot  the  coming 
of  their  Loral  Joyful  to  the  Saints,whofe  waiting  and  hope  was  to 
fee  this  day  [Then  fhall  the  world  behold  the  goodnefs  and  feveri- 
ty  of  the  Lord  :  on  them  who  perifh,  feverity ;  but  to  his  chofen, 
goodnefs.  When  every  one  muft  give  account  of  his  ftewardfhip; 
And  every  Talent  of  Time,  Health,  Wit,  Mercies,  Airli&ions, 
Means,Warnings,muft  be  reckoned  for :  When  the  fins  of  youth, 
and  thofe  which  they  had  forgotten,and  their  fecret  fins,fhall  all 
be  laid  open  beforeAngels  and  men-.When  they  fhail  fee  all  their 
Friends,wealth,old  delights,all  their  confidence  &  &lfe  hopes  of 
heaven  to  forfake  thenr.When  they  fhall  fee  the  Lord  Jefus  whom 
they  neglected,  whofe  Word  tbey  difobeyed,  Whofe  Minifters 
they  abufed,whofeServanr  t^d,now  fitting  to  judge  them; 

When  their  own  confeienc.^s  fha5.  cry  out  againft  them,and  call  to 
their  Remembrance  all  their  mifdoings;Remember  at  fuch  a  time 
fuch  or  fuch  a  fin: at  fuch  a  time  Chrift  fued  hard  for  thy  Conver- 
fion;the  minifter  preffed  it  home  to  thy  heartjthou  waft  touched 
to  the  quick  with  the  Word  ;  thou  didft  purpofe  and  promife  re- 
turning,and  yet  thou  cafts  off  a  11.  When  an  hundredSermons,Sab- 
baths,Mercies,(hall  each  ftep  up  and  fay,I  am  witnefs  againft  the 
Prifoner.  Lord-  I  was  abu  fed,  and  I  was  neglected  1  oh  which 
way  will  the  wretched  finner  look  ?  Oh  who  can  conceive  the  ter- 
rible thoughts  of  his  heart?  Now  the  world  cannot  help  him; 
his  old  companions  cannot  help  him  ;  the  Saints  neither  can  nor 
will  :  onely  the  Lord  Jefus  can  ;  but  Oh  there's  the  Soul-killing 
mifery,he  will  not :N  ay, without  violating  the  truth  of  his  Wor^d, 
he  cannot ;  though  otherwife,in  regard  of  his  Abfolute  power, he 
might.  The  time  was,Sinner,when  (Thrift  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  luft?Lookto  me, 
and  be  faved ;  Return,why  wilt  thou  die  ;  But  thy  Ear  and  heart 
was  (hut  up  againft  all.  Why  now,  thou  (halt  cry,  Lord,  Lord, 
open  to  w  >  and  he  {hall  fay,  Depart,  I  k*ow  you  not ,  je  workers 
if  iniquity,  Now,  Mercy,  Mercy,  Lord  ;  Oh  but  it  was  Mercy 
you  fo  lono  fee  light  by,and  now  your  day  of  Mercy  is  over. What 
then  remains  but  to  cry  out  to  the  mountains  jdl  upon  w±  and  to 

the 


RCT    20    12, 


R0m.11.22. 
Mati   25. 

£>u<e  tunc  crit 
fidci  gloria  t 
qua  poena  per- 
$di*y  cum 
judicii  dies  ve- 
ncriti  Qu<e 
Utitia  credcTtm 
tium  f  qua 
mceflitia  per- 
fuiorum  ?  no- 
liufre  iftic  print 
credere,  &  ut 
credantj  jam 
redire  non  pof- 
fe  ?  Cyprian. 
adDemecrian. 
§  2i#p.$3o. 


M^t-7. 22,22, 


H 


The  Saints  everlaftwg  Reft. 


Pare,  i 


[|  2Tim.4.i. 

*  He c  ignoro 
plerofy  confcl- 
entia  merit oru 
nihil  fepoffepofl 
merrtcm  magu 
optare  quam 
credere  :  Ma , 
luntenim  ex- 
tingui  penitttiy 
quam  adfup- 


the  hils;(?  cover  tufrom  theprefence  of  him  that  fits  upon  the  throne; 
But  all  in  vain  :  For  thou  haft  the  Lord  of  Mountain  and  hi ls.for 
thine  enemy,  whofe  voice  they  will  obey,  and  not  thine.  Sinner, 
make  not  light  of  this  •,  for  as  true  as  thou  liveft  ("except  a  through 
change  and  coming  in  to  Chrift  prevent  ir)  (which  God  grant) 
thou  ("halt  (hortly,  to  thy  unconceiveable  horror  fee  that  day. Oh 
Wretch  /  Will  thy  cups  then  be  wine,  or  gall?  Will  they  be  fweet, 
or  bitter  ?  Will  it  comfort  thee  to  think  of  all  thy  merry  days  ? 
and  how  pleafantly  thy  time  dipt  away  .?  Will  it  do  thee  good  to 
think  how  rich  thou  waft  ?  and  how  honourable  thou  waft  ?  ,or 
will  it  not  rather  wound  thy  very  foul  to  remember  thy  folly  >and 
make  thee  with  anguifti  of  heart,  and  rageagainfl  thy  ielf,  to  cry 
our,  Oh  Wretch  /  where  was  thine  understanding  *  Didft  thou 
makefo  light  of  that  fin  that  now  makes  thee  tremble?  How 
couldft  thou  hear  fo  lighty  of  the  Redeeming  blood  of  the  Sod  of 
God  ?  How  could  thou  quench  fo  many  motions  of  his  Spirit  I 
and  ftifle  fo  many  quickening  thoughts  as  were  caft  into  thy  foul  / 
What  took  up  all  that  Life's  time  which  thou  hadft  given  thee  to 
make  fure  work  againft  this  day  ?  What  took  up  ail  thy  heart,thy 
love  and  delight,which  (hould  have  been  laid  out  on  the  Lord  Je. 
fus  ?  Hadft  thou  room  in  thy  heart  for  the  world,  thy  friend,  thy 
fleft,  thylufts?  and  none  for  Chrift  I  Oh  wretch  /whom  hadft 
thou  to  love  but  him  ?  What  hadft  thou  to  do,but  to  feek  to  him, 
and  cleave  to  him,  and  enjoy  him  ?  Oh  waft  thou  not  told  of  this 
dreadful  day  a  thoufand  times,til  the  commonnefs  of  that  doctrine 
made  thee  weary  ?  How  couldft  thou  flight  fuch  warnings?  and 
rage  againft  the  Minifter,  and  fay,he  preacheth  Damnation  ?  Had 
it  not  been  better  to  have  heard  and  prevented  ic,then  now  to  en- 
dure it  e  Oh  now  for  one  offer  of  Chrift,  for  one  Sermon^for  one 
day  of  Grace  more  I  But  too  late,  alas  too  late  !  Poor  carelefs 
(inner,  I  did  not  think  here  to  have  faid  fo  much  to  thee  ;  for  my 
bufinefs  is  to  refrefri  the  Saints ;  But  if  thefe  lines  do  fall  into  thy 
hands,  and  thou  vouchkfe  the  reading  of  them,  I  here  charge 
thee,  ||  before  God,  and  the  Lord  [efus  Chrift,  Who  Jl all  judge  the 
cjuickjind  the  dead  at  his  appear ingi  and  his  Kingdom ,  that  thou 
make  hafte  and  get  alone,and  fet  thy  ft  If  fadly  to  ponder  on  th:  fe 
things:  Ask  thy  heart.  *  Is  this  true,  or  is  it  not  ?  Is  there  fucha 

tardum, 


plicia  reparari. 
Quorum  error 
augetur  in  feculo  &  liber tate  rerrifli,  &  Dei  patientia  maxima.  %  Cujus  quanto  judicium 


tanto  magis  jujlum  eft.  Minutius  Faelix  Odav.pag.36, 


dav 


Part.  x. 


The  Saints  everlafting  Refl, 


*! 


day  ?  and  mud  I  fee  it  ?  Oh  what  do  I  then  ?  Why  trifle  I  ?  Is 
it  not  time,  full  time,  that  I  had  made  fure  of  Chrift  and  comfort 
long  ago?  (hould  Ifitftillanoihcr  day,  who  have  loft  fo  many  ? 
Had  I  not  that  day  rather  be  found  on  of  the  holy,  faithfull, 
watchful  Chriftians,  then  a  worldling,  a  good  fellow,or  a  man  of 
honour  ?  Why  (hould  I  not  then  choofe  it  now  ?  Will  it  be  beft 
then,  and  it  is  not  beft  now  ?  Oh  think  of  thefe  things.  A  few  fad 
hours  fpent  in  ferious  fore-thoughts,  is  a  cheap  prevention.  It's 
worth  this,  or  it's  worth  nothing.  Friend,  I  profefs  to  thee,  from 
the  word  of  the  Lord,  That  of  all  thy  fweetfins,  there  will  then 
be  nothing  left,  but  the  fting  in  thy  Confcience,  which  will  never 
out  through  all  eternity  ,  except  the  blood  of  Chrift  believed  in, 
and  valued  above  all  the  world,  do  now,  in  this  day  of  grace,  get 
it  out.  Thy  Cm  is  like  a  beautiful  Harlot  >  while  (he  is  young  and 
frefh,  (lie  hath  many  followers  :  but  when  old  and  withered, 
every  one  would  (hue  their  hands  of  her ;  (he  is  only  their  (hamc; 
none  would  know  her:  So  will  it  be  with  thee;  now  thou  wile 
venture  on  it,whatever  it  coft  thee  ;  but  then,when  mens  rebel- 
lious ways  are  charged  on  their  fouls  to  death  y  HO  that  thou 
couldft  rid  thy  hands  of  it/O  that  thou  couldft  fayjLordjit  was  not 
II  Then  Lord,  when  faw  we  thee  hungry,  naked,  imprifoned  ? 
How  fain  would  they  put  it  off  ?  Then  fin  will  be  (in  indcedjand 
Grace  will  be  Grace  indeed.  Then  fay  the  foolih  Virgins,  Give 
us  of  jour  ojl,  for  our  Lamp  are  out :  Oh  for  fome  of  your  faith 
and  holinef%  which  we  were  wont  to  mock  at  /  But  whacsthe 
anfwer,  Go  buy  for  your  J elves ;  We  have  little  enough  :  would 
Vre  had  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  1  Lord,  we  have  eat 
and  drunk  in  thy  prefence,  Tropheficd  in  thy  namejaft  out  Devils,  I cnim  Prode^  ah 
done  many  wonderful  works,  we  have  been  baptized,  heard  Ser-  JS^SS? 
mons,  proicffedChriftianity:  But,  alas,  this  will  not  ferve  the  HihilDeoclat^ 
turn  5  He  Will  prof efs  to  them%Incver  k>ie\^you  :  Depart  from  me,  [urn.  Interefl 
ye  workers  cf  iniquity.  Oh  dead-hearted  (inner/  is  all  this  nothing  anims  nefhis, 
to  thee  ?  As  fuie  as  Chrift  is  true,  this  is  true.  Take  it  in  his  own  fu^^m 
^WOrds :   Mat.  25 . 3 1 .  when  the  Son  of  man  JJja/l  come  in  %u  qic-  \  ^^"f 

Senfc.  rpift. 
ad  Luc.8$  page  71  i.To.a. Which  words  Zuinzfius  repeatln&cails  him  Vlntm  {dnttiflimum.To. 
oper.a  page  11 8. D Jar.de  Pec.o:. 


[|  Hear  a  hea- 
then. S/V  certc 
yivendum  cftt 
tanquam  in 
confpcclu  viva- 
mus.Sic  cogi. 
tandum  tan- 
qunm  allquls 
liipcttusinti' 
mum  mfpiccre 

pOjfit,   &pQ- 

tcft.    Quid 


H 


7: 


66 


John  10.27. 
Gen. 7. 1. 2$. 
Gen.  10.  22. 


2,  Pet.  2.q. 


Mat.  13. 

Pfa.96.Uji2, 

Pfa.  98.7,8,9. 
Pfalm  97.8. 
Pfalm  76.8,9. 


The  Saints  everlafling  Reft, 


Part,  i.i 


I  Cor.11.3 1 
Horn  8.1. 
Rom  8. 33. 
Rom.  5. 19. 
Rom.6. 14. 
Rcm.8.2. 

Rom.  ? 
Hcb./o 

T. 

.2  2. 

Rom.S. 

16. 

IohnS. 

I  I. 

Maik  14,5 1, 


ry  :  and  before  him  fiall  be  gathered  all  Nations  :  and  be  pjallfiepar 
rate  them  one  from  another, as  a  Jhephearddivideth  his  fieep  from  the 
goats  :  and  befit*  II fet  the  fisep  on  the  right  hand, and  the  goats  on  the 
left  -.  and  Co  on,as  you  may  read  in  the  Te^t. 

But  why  crembleft  thou,  O  humble  gracious  foul .?  Cannot  the 
enemies  and  (lighters  of  Chrift  be  foretold  their  doom,  but  Thou 
mult  quake  ?  Do  I  make  fad  the  foul  that  God  would  not  have 
fad  f  Doth  not  thy  Lord  know  his  own  {heep,  who  have  heard  his 
voice  3Rd  followed  him?  He  that  would  not  lofe  the  family  of  one 
Noah  in  a  common  deluge,  when  him  only  he  had  found  faithful 
in  ail  the  earth  :  He  that  would  not  over-look  one  Lot  in  Sodom; 
nay,  that  could  do  nothing  till  he  were  forth  ,  Will  he  forget  thee 
at  that  day xThy  Lord  knd^eth  hsw  to  deliver  the  godly  out  of  tempta- 
tions, and  to  refer ve  the  unjufi  to  the  day  of  Judgement  to  bepunifi- 
ed  :  He  knovveth  how  to  make  the  fame  day  the  greateft  for  ter- 
rour  to  his  foes,  and  yet  the  greateft  for  joy  to  his  people.  He 
ever  intended  it  for  the  great  diftinguifhing  and  feparating  day  : 
wherein  both  Love  and  Fury  fhould  be  manifeftedtothe  higheft. 
Oh  then  let  the  Heavens  rejoyce,  the  Sea,  the  Earthy  the  Floods,  the 
Hils  ;  for  the  Lord  cometh  to  judge  the  Earth  :  With  right eoufnefis 
fballhe  judge  the  Vcorldtand  the  People  With  Equity,  But  efpecially 
let  Sion  hear,  and  be  glad,  and  her  children  rejojee  :  For  when  God 
arifeth  to  judgement,  it  is  tofave  the  meekjfthe  Earth.  They  have 
judged  and  condemned  chemfelves  many  a  day  in  heart-breaking 
confeffion,  and  therefore  (hall  not  be  judged  to  condemnation 
by  the  Lord.- For  there  is  no  condemnation  to  them  that  are  in  Chrifl  rj 
J  e fits,  v;ho  ro alk^not  after  the p fit  but  after  the  Spirit,  And  who  '<. 
pjallUy  any  thing  to  the  charge  of  Gods  JB7tf#.?Shall  the  Law?  Why, 
wh-itfoever  the  Law  faith,  it  faith  to  them  that  are  under  the  Law; 
bu'We  are  not  under  the  Law,  but  under  Grace  ;  For  the  Law  of 
the  Spirit  of  life,  which  is  in  Chrifl  Iefius,  hath  made  us  free  from  the 
Law  oj  fin  and  death ;  Or  fhall  Confcience  ?  Why,  we  were  long 
ag°  jufiified  by  faith^ndfo  have  peace  Veitb  Qodfind  have  our  hearts 
fprinkjed  from  an  evil  confidence  :  and  the  Spirit  bearing  Witnefs 
with  our  fipir its, that  we  are  the  children  of  God,  It  is  God  that  juftifi-^ 
eth%who  (hall condemn Vlf our  Judge  condemn  us  not,who  fhallPHe 
that  faid  to  the  Adulterous  woman,  Hath  no  man  condemned  thee} 
neither  do  I  condemn :  He  will  fay  to  us  ("more  faithfully  then 
Teter  to  him)  Though  all  men  deny  thee9or  condemn  thee,  I  will  not. 

Thou 


ou  I 


Part,  i 


The  Saints  cverlafting  Kefl. 


*7 


Thou  haft  confe(fedme  before  men,  c* I  mil  confcfs  thee  before  mj Fa- 
ther, cr  the  angels  of  Heaven.Ht  whofe  fit  ft  coming  was  not  to  con- 
dtmn  the  worldjbut  that  the  world  through  him  might  befived,  1  am 
fure  intends  not  his  lecondcomin:;  to  condemn  his  people,but  that 
they  through  him  might  be  faved.He  hath  given  us  Eternal  Life  in 
Charter  and  Title  already  yea,and  partly  in  pod  flion^and  will  he 
after  that  condemn  us?When  he  gave  us  the  knowledge  of  his  Fa- 
ther and  himlc  l(  he  gave  us  Eternal  life  ;  And  he  hath  verily  told 
\is,That  he  that  hexreth  his  mmd,  ndbelieveth  on  him  thatjent  him^ 
hath  everUfj-fKfr  life^andflral  not  c ome into  condemnation >but  is  faffed 
from  death  to  life.  Indec  d  it  our  Judge  were  our  cnemy,as  he  is  to 
the  worl  J,  then  we  mi^ht  well  itu.  I  f  the  Devil  were  our  Judge, 
or  the  Ungodly  were  our  Judge,  then  we  fhould  be  condem- 
ned as  Hypocrites,  as  Heretiques,  as  Schifmatiques,  as  proud  or 
covetous,  or  what  not  ?  But  our  Judge  is  Chrift.who  died^yeara 
ther  veho  is  rifen  again,  and  makfth  requeftfor  us.  For  all  poWer  is 
given  him  in  Heaven  and  in  Earth ;   and  all  things  delivered  into 
his  handstand  the  Father  hath  given  him  authority  to  execute  judge- 
ment alfoj  becaufe  he  is  the  Son  of  man.  For  though  Qod  judge  the 
world.yet  the  F  ,ther(immtdnrc\y  without  his  Vicegerent  Chriftj 
judgeth  no  man,  but  hath  committed  all  judgement  to  the  Son: 
that  all  men  fhould  honour  the  Son^  even  as  they  honour  the  Father. 
Oh  what  inexpreflible  joy  may  this  afford  to  a  Believer  I  That  our 
Dear  Lord,  who  !<>veth  our  fouls,  and  whom  our  fouls  1  >ve,  dial) 
be  our  Judge  ?  Will  a  man  fear  to  be  judged  by  his  deareft  friend? 
by  a  B:other?by  a  Father?Or  a  Wife  by  her  own  Husband?  Cbrt- 
ftian,Did  he  come  down,  and  fuffer,  and  weep,and  bleed,  and  die 
for  thee?  and  will  he  now  condemn  thee?  Was  he  judged,  and 
condemned, and  executed  in  thy  (lead  ;  and  now  will  he  condemn 
theehimfelf?  Did  he  make  a  bath  of  his  blood  for  thy  fins  ?  and  a 
garment  of  his  own  Righceoufrkfs,  for  thy  nakednefs?and  will  he 
now  open  them  to  thy  (hime  ?  is  he  the  undertaker  for  thy  Salva- 
tion? and  will  be  be  againft  thee  ?  Hath  it  coll  him  fo  dear  to  fave 
thee  ?  and  will  he  now  himfelf  deftroy  thee  ?  Hath  he  done  the 
moft  of  the  work  already,  in  Redeeming,  Regenerating,  and  San 
^,fy»ng»  Juftifying,  preserving  and  perfe&mgthee  ?  and  will  he 
now  undo  alt  again  ?  Nay,  he  hath  begun,  and  will  he  not  finifh  ? 
Hath  he  interceded  fo  long  for  thee  to  the  Father?  and  will  he  call 
thee  away  himfelfrlf  all  thefe  be  likely,tben  fear,and  then  .ejoyce 

H  2  not. 


Mat.  io.  1 1, 
Lohn  j.  17. 


Iohn  17.  $. 
lohn  5.  24. 


Rom.8.g4,J5 
Mac.28.18. 
Iohn  1$.  $. 
Iohn.?.?7.?nd 
Veife  22,2$. 
Thar.  Chritfs 
judgin: 
according  ro 
his  humane 
nature  ir,  mc 
cheprincipilj 

prcam  j  but 
only  the  fu- 
pream  dele- 
gate derived 
power  Js  cer 
tiin.frcut  Sco 
tusutl.4.  rcnt' 
difl.4%.^1. 
p-K>6.(mfbi) 


68 


The  Saints  everlaflhg  Reft. 


Part  r 


Iohn  10/28. 


not.Oh  what  an  unreafonable  fin  is  unbelief,  that  will  charge  our 
Lord  with  fuch  unraercifulneft  and  absurdities  f  Well  then,feHow 
Christians,  let  the  terror  of  that  day  be  never  fo  great,  furely  our 
Lord  can  mean  no  ill  to  us  in  all.  Let  it  make  the  Devils  tremble, 
and  the  wicked  tremble ;  but  it  (hall  make  us  to  leap  for  joy. Let 
Satan  accufe  us,  we  have  our  anfwer  at  hand, our  furety  hath  dif- 
charged  the  debt.  If  he  have  not  fulfilled  the  Law,  then  let  us  be 
charged  as  breakers  ofir.Ifhehave  not  fuffered.then  let  us  fuffer; 
but  if  he  have,  we  are  free.  Nay,  cur  Lord  will  make  anfwer  for 
us  h'mfelf,  thefe  are  mine,  and  Qiall  be  made  up  with  my  Jewels ; 
for  their  tranfgreffions  was  I  ftriken,  and  cut  off  from  the  earth; 
for  thcrri  waslbruifed  and  put  to  grief,  my  foul  was  made  an 
offering  for  their  fintand  I  bore  their  tranfgreffions ;  They  are  my 
feed,and  travel  of  my  foul;  I  have  healed  them  by  my  ftripes, 
I  have  juftified  them  by  my  knowledge.  They  are  my  (heep;  who 
(hall  take  them  out  of  my  hands  ?  Yea,  though  the  humble  foul  be 
ready  to  fpeak  againft  it  felf  (  Lord,  When  did  we  fee  thee  hnngryy 
and  feed  thee?  &c.)yet  will  not  Chrift  do  fo.  This  is  the  day  of  the 
Believers  full  Juftification.  They  were  before  made  juft,  and 
efteemed  Juft  ,  and  by  Faith  juftified  in  Law :  and  this  f  to  fome) 
evidenced  to  their  confeiences.  But  now  they  (hall  both  by  Apo- 
logie  be  maintained  Juft.and  by  Sentence  pronounced  Juft  aclual- 
\y,  by  the  lively  voice  of  the  Judge  himfelf ;  |  whjch  is  the  rooft 
perfed  Juftification.  Their  Juftification  by  Faithjs  a  giving  them 
Title  in  Law,  to  that  Apologie,  and  Abfolving  Sentence,  which 
at  that  Day  they  (hal  Aclually  receive  from  the  mouth  of  Chrift. 
By  which  Sentence,  their  fin,  which  before  was  pardoned  in  the 
fenfe  of  the  Law,  is  now  perfedly  pirdoned,  or  blotted  out,  by 
this  ultimate  Judgement.  Att.  3 .  19.  Therefore  well  may  it  be 
called  the  Time  ofrefrefhing,  as  being  to  the  Saints  the  perfeding 
i  of  all  ther  former  refrefhments.  He  who  was  vexed  with  a  quar- 
;  telling  Confcience,  an  Accufing  World,a  Curfing  Law,  is  folemn- 
■  ly  pronounced  Righteous  by  the  Lord  the  Judge.  *  Though  he 
"his  pT/viledge  ^annoc  piea(*  Not  Guiity,in  regard  of  facl ;  yet  being  pardoned, 

of  Remiffion 

of  fin,  but  in  others  alfo>  makes  the  complement  aud  falnefs  of  them,  to  beat  the  day  of 
Judgement.  Epb.  J.  7,.  and  4-  3°.  Rom.  8.  23.  ijohni*  2«  Mat.  19.  *8.  Mr.Burgefs 
ubi  fup. 

*  The  fins  before  faith  are  forgiven  ;    not  fo  as  that  they  are  not  committed  3  but  fo  as  if 
they  had  no:  been  committed,  clem  Alcxand*  Stromat.  lib.  4. 

h 


\  Obferv.  That 
a  compleat 
and  full  abfo- 
lution  from 
all  (in,  is  not 
enjoyed  till 
the  day  of 
Judgement. 
Mr.Ant.  Bur- 
gefs  of  Iuftif. 
Lctt.i9.p.i$$, 
The  Scripture, 
not  onely  in 


Part,  i 


The  S dints  iverlafting  Reft. 


69 


he  (hall  be  acquit  by  the  proclamation  of  Chrift.  And  that's  not 
all;  But  he  that  was  accufed  as  deferving  Hell,  is  pronounced  a 
member  of  Chrift,a  Son  of  God,and  fo  adjudged  to  Eternal  Glo- 
ry.  The  Sentence  of  pardon,  paftbythe  Spirit  and  Confcience 
within  us.was  wont  to  be  exceeding  fweet ;  But  this  will  fully  and 
finally  refolve  the  queftionjand  leave  no  room  for  doubting  again 
for  ever. We  (hall  more  rejoyce,that  our  names  are  found  written 
in  the  book  of  Life,then  if  men  or  Devils  were  fubjected  to  us.  And 
it  muft  needs  aflfecl  us  deeply  with  the  fenfe  of  our  mercy  and  hap- 
pinefs,to  behold  the  contrary  condition  of  others.-  To  fee  moft  of 
the  world  tremble  wit^j  Terror,  white  we  triumph  with  joy  :  To 
hear  them  doomed  to  everlafting  flames,  and  fee  them  thrnft  into 
Heli,  when  we  are  proclaimed  heirs  of  the  Kingdom  ;  To  fee  our 
neighbours  thar  lived  in  the  fame  Towns,  came  to  the  fame  Con- 
gregation, fate  in  the  fame  feats,  dwelt  in  the  fame  houfes,  and 
wereefteemed  more  honourable  in  the  world  then  our  felves  $  to 
fee  them  now  fo  differenced  from  us,and  by  the  Searcher  of  hearts 
eternally  feparated.  This,with  the  great  magnificence  anddread- 
fulnefs  of  the  day,doth  the  Apoftle  pathetically  exprefs  in  2  The/. 
1,6,7,8,9, 10.   It  is  Righteous  with  God  to  recommence  tribulation 
to  them  that  trouble  you ;  and  tojou  who  are  troubled,  Reft  With  us, 
fthen  the  Lord  Jefus  Jhall  be  revealed  from  Heaven  with  his  mighty 
Angels  ;  In  flawing  fire,  taking  vengeance  on  them  that  know  not 
God,  and  obey  not  the  gojpelofour  Lord  J efus  Chrift ;  who  /hall  be 
punijhedwith  everlafting  deftruEiion  from  the  pre  fence  of  the  Lord, 

Band  from  the  Glory  of  his  power,  &c.  And  now  is  not  here  enough  to 
make  that  day  a  welcome  day,and  the  thoughts  of  it  delightful  to 
us?  But  yet  there's  more.We  (hall  be  fo  far  from  the  dread  of  that 
Judgment,that  our  felves  lhall  become  the  Judges.Chrift  will  take 
his  people,  as  it  were,  into  Commflion  with  him  ;  and  ;hey  (hall 
fit  and  approve  his  Righteous  Judgement  Oh  fear  not  now  the  re- 
proaches,fcorns  and  cenfures  of  thofe  that  muft  then  be  judged  by 
us ;  Did  you  think,  Oh  wretched  worldings,  that  thofe  poor  de- 
fpiiedmen,  whom  you  made  your  daily  derifion,  (hould  be  your 
Judges  ?  Did  you  believe  this,  when  you  made  them  (land  as  of- 
fenders before  the  Bar  of  your  judgement  ?  No  more  then  Pilate, 
when  he  was  judging  Qmft,  did  believe  that  he  was  condemning 
his  Judge  ;  Or  the  Jews,  when  they  were  whipping,  imprifoning, 
killing  the  Apoltks,  did  think  to  fee  them  fie  on  twelve  Thrones 

H   3  Judging 


7o 


i  Cor.  6.2  3, 


Pfalm  9.14. 


Daniel  12.10. 


The  Saints  tvtrlafttng  Feft, 


Pare  1 


§.4. 

4.0ur  folemn 

Coronation. 
Rev.1.5. 


Judging  the  twelve  Tribt  s  of  0/ Ifrael  Doycu  *ot  knoVofahhPaul) 
that  the  Saints  Jh  all  judge  the  world?  Nay,  KnoVc  you  not  thattye 
/hall  judge  dngels  ?  Purely  were  it  not  the  Word  of  Chrift  that 
fpcaks  it,  this  advancement  would  feem  incredible,  and  the  lan- 
guage arrogant.  Yet  even  Henockj he  feventh  from  Ad&m  prophe- 
eyed  of  this,  faying,  Behold  the  Lord  comet h  with  ten  thoufandofhis 
Saint  t ,  to  execute  Judgement  upon  all,  and  to  convince  all  that  are 
ungodly  among  them\  of  all  their  ungodly  deeds  ^hich  they  have 
ungodly  committed  ;  and  of  all  their  hard  fpeeches^  which  ungodly 
[inner  s  have  [poke  again  ft  him.  Jude  14.  Thus  fhall  the  Saints  be 
honoured,and  the  Righteous  have  dominiouAn  the  morning.  O  that 
the  carelefs  world  Were  but  wife  to  confide?  this,  and  that  they 
Would  remember  this  latter  end  !  That  they  would  be  now  of  the 
fame  mnde,  as  they  will  be,  when  they  fhall  fee  the  Heavenspafs 
away  with  a  noife%  and  the  Elements  melt  With fervent  heat ;  the 
earth  alfo,  and  the  works  that  are  therein  to  be  burnt  up  1  1  Pet. 
3.  10.  When  all  fhall  be  on  fire  about  their  ears,  and  all  earthly 
Glory  con  fumed.  For  the  Heavens  and  the  Earth  Vvhich  are  now, 
are  referved  unto  fire  againfi  the  day  of  Judgement,  and  perdition  of 
ungodly  men,  iTet,  3.7.  But  alas,  when  all  is  faid,  the  wicked 
will  do  wickedly ;  and  none  of  the  wicked  Jhall  under  ft  and;  But 
the  wife  fiaU  under  ft  and.  Rejoyce,  therefore,  O  ye  Saints;  yet 
wa.ch,  and  what  you  have,  hold  faft  till  your  Lord  comeyRevel. 
2.25.  and ftudy  that  ufe  of  this  Dodrine  which  the  Apoftlc  pro- 
pound?. 2  Tet.  3.11,12.  Seeing  then  that  all  thefe  things  Jh  all  be 
JiJJolvedj  what  manner  ofperfons  ought  ye  to  be  in  all  holy  converfa- 
tio*  andgedlinefr  ?  Locking  for,  and  hafting  to  the  coming  of  the  day 
of  God ;  wherein  the  Heavens  being  on  fire  fhall  be  dijfolved,  and  the 
Elements  melt  with  fervent  heat.  But  go  your  way,keepclofe  with 
God,  and  wait  till  your  change  come,  and  till  this  end  be ;  For 
youjhall  Reft,  and  ft  and  in  the  Lot  at  the  end  of  the  days,  Dan. 
12.  13. 

SECT.  IV. 

THe  fourthAntecedent  and  higheft  ftep  to  the  Saint* Advance- 
mentis,  Their  foh  mn  Coronation,Inthromzing,and  receive- 
ing  into  the  Kingdom.  For  as  Chrift,  their  head,  is  anointed  both 
King  and  Prieft:  io  under  him  are  his  people  made  unto  <Jod  both 

Kings 


Pare.  i. 


The  Saints  evtrUftmg  Kefi. 


7* 


Kings  and  Priefts,  (for  prophecy,  that  ejafechj  to  Reign,  a:  d  co 

offer  prailes  for  ever,  Revel.  5.  IO.  The  frown  of  right  eoufnefs, 
which  Was  laid  up  for  them,  /hall  by  the  Lord  the  righteous  Judge 
be  liven  them  at  that  day,  2  Tim.  4.$.  They  h.ive  been  faithful 
to  the  death  and  therefore  fhall  receive  the  froVrn  of  Life :  And 
according  co  the  improvement  of  their  Talents  here,  fo  (hall  their 
rule  and  dignity  be  enlarged >CMat  25. 2 1  23. So  that  they  are  not 
dignified  with  empty  Titles,  but  real  Dominions.  f  01  Chrift  tt>*// 
take  them  andfet  them  down  with  himfelfin  his  oVtn  Throne  ;  and 
will  give  them  popper  over  the  Nations,  even  as  he  received  of  his 
Father,  Revel*  a.  26,  27,  a 8.  nAnd  will  give  them  the  morning 
Star.  The  Lord  himfelf  will  give  them  poiTtflion  with  thefe  ap- 
plauding expreflions  ;  Well  done,  good  and  faithful  Servant,  thr>% 
bafl  been  faithful  over  a  feft  things ,  J  will  make  thee  ruler  over 
many  things;  Enter  thou  into  the  Joy  of  thy  Lord,  tJAtatth.  25. 
11,23.  And  with  this  folemn  and  blelTed  Proclamation  fhall  he  In- 
ch rone  them  ;  Come  ye  blejfed  of  my  Father,  inherit  the  King- 
dom prepared  for  you  from  the  foundation  oftheftorld.  Every  word 
full  of  Life  and  Joy.  [Come]  This  is  the  holding  forth  of  the 
golden  Scepter  5  to  warrant  our  approach  unto  this  (jlory. 
Come  now  as  ncer  as  you  will ;  fear  not  the  Bethjhemites  Judge- 
ment :  for  che  enmity  is  utterly  taken  away.  This  is  not  fuch  a 
[Come]  as  we  were  wont  CO  hear ;  Come  takeup your  frofs,  and 
follow  me  ;  though  that  was  fweet,  yet  this  much  more.  [Te 
Blejfed']  Blefled  indeed  ;  when  that  mouth  fhall  fo  pronounce  us ; 
for  though  the  word  hath  accounted  us  accurfed,and  we  have  been 
ready  to  account  our  felves  fo;yet  certainly  thole  that  he  bleileth, 
are  blelTed  :  and  thofe  whom  he  curfeth  only  are  curfed  ;  and  hi  • 
Blefling  fhall  not  be  revoked:  But  he  hath  blefled  '.is,and  we  fhall 
fee  blelTed.  [Of  my  Father]  bkflld  in  the  Fathers  Love,as  well  a, 
che  Sons  1  for  they  are  one.  The  Father  hath  teft;rkd  his  Love,  in 
their  Election,  Donation  co  Chrift,  fending  of  Chrift,  accepting 
hisRanfom,  &c.  as  the  Son  hath  alio  teftified  his.  [Inherit]  No 
longer  bondmen,  nor  fervants  only,  nor  children  under  age,  who 
differ  not  in  pofleflion,  bu:  onely  in  riile  horn  Servants :  Buc  now 
we  are  heirs  of  the  Kingdom,  Jam.if$.  Coheirs  with  Chrift. 
[The  Kingdom]>\o  lefs  then  the  Kingdom?  Indeed  co  be  King  of 
Kings,  and  Lord  of  Lord?,  is  our  Lords  o  e  r  title  :  But  to 

be  Kings  and  reign  with  h:m,  is  ours :  The  fruition  of  this 

H  4  dom. 


Rev.  2.:o. 


Rev. 3. u, 


Gal.  4.1, j, 


7* 


The  Saints  everlafiing  Reft. 


Part. 


dom,is  as  the  fruition  of  the  light  of  the  Sun,each  have  the  whole, 

and  the  reft  never  the  lefs.  [Prepared  for you\  God  is  the  Alpha, 

as  well  as  the  Omega  of  oar  bleiTednefs.Etemal  Love  hath  laid  the 

foundation.   He  prepared  the  Kingdom  for  us,  and  then  pre- 

I  pared  us  for  the  Kingdom.  This  is  the  preparation  of  his  Counfel 

I  and  Decree  ;  for  the  execution  whereof  Chiift  was  yet  to  make  a 

t  further  preparation  [For you'}  Not  for  Believers  only  in  genera!, 

|  who  without  individual  perfons  are  no  body ;  Nor  onely  for  you 

|  upon  condition  of  your  believingjBut  for  you  perfonally  and  de- 

|  terminately  ;  for  all  the  Conditions  were  alfo  prepared  for  you. 

[From  the  foundation  of  the  world}  Not  onely  from  the  Promife 

after  Adams  fall,  fas  fome)  but  (as  the  phrafe  ufually  fignifietli, 

though  not  always)frcmEtcrnity.Thefe  were  the  eternal  thoughts 

of  Gods  Love  towards  us ;  and  this  is  it  he  purpofed  for  us. 


Mat.2?.20a2l 

Rev.2.&  3. 

Mac.  2  5.54,, 

*  Sec  what  is 
after  cited  in 
Chap. 7. $££1.$. 
out  ofPlaceus, 
In  die  judicii' 
queniamfadus 
gratia  vim  U- 
gis  feu  juris 
obtinet3  (pro- 
mulgatum  eft 
enirn  in  toto 
orbe  Leirarum 
per  praconcs 
idoneos)  id 
unum  proban- 
dumcrit:   ni- 
nirum^nos  ha- 
buiffe  cmditi- 
onem  foederis 


*  But  a  great  difficulty  arifeth  in  our  way/  In  what  fenfe  is  our 
Improvement  of  our  Talent,our  wel  1-  doing,our  overcoming,our 
harboring,vifiting,  feeding,  &c.  Chriftin  his  little  ones,  alledged 
as  aReafon  of  our  Coronation  and  Glory  ?Is  not  it  the  purchafed 
pofleflion,  and  meer  fruit  of  Chrifts  blood  ?  If  every  man  muft  be 
judged  according  to  his  works,and  receive  according  to  what  they 
have  done  in  the  flefh,  whether  good  or  evil  5  and  God  ft*// n*- 
der  to  every  man  according  to  his  Deeds^Rom.i.6,j.  and  give  eter- 
nal life  to  men  if  they  patiently  continue  in  well  doing,  and  give 
right  to  the  tree  of  Life,  Rev.ii.iq.  and  entrance  into  the  City, 
to  the  doers  of  his  Commandments;  and  if  this  laft  Abiolving 
Sentence  be  the  compleating  of  our  Juftification,  and  fo  the  doers 
oftheLaw  bejuftifiedtRom  2.1 3.  Why  then  what's  become  of  Free 
Grace  ?  of  Juilihxation  by  Faith  onely?  of  the  fole  Righteoufnefi 
of  Chrift  to  make  us  accepted  I  Then  the  Papifts  fay  rightly, That 
we  are  righteous  by  our  perfonal  righteoufnefs,  and  good  Works 
concur  to  juftification. 

Anf.  I  did  not  think  to  have  faid  fo  much  upon  controver(ie;but 
becaufe  the  difficulty  is  very  great,  and  the  matter  very  weighty, 


grathcjciUcU 

fidem.  ltaque  proferendacrunt  in  medio  opera  $    prafertim  Cbaritatis,  tanquam  illius  candilioms, 

koccfti  fideiy  cffecla  atque  argumenta  demonftrativa,  ut  vttlgo  loquuntur  a  pofleriori.  D.  Iof.  I'la- 

ceus  in  /k/Salmur. Vol  1. page  34.  Lege  &  Theiin.  43, 44,  45-    of  that  moft  foiid  Difpute  of 

luftification. 

as 


Part,  i 


The  Saints  cverlafting  Rtjl. 


73 


as  being  netr  the  foundation,  I  have  in  another  Book  added  to 
what  is  faid  before. certain  brief  Poficions,containing  my  thoughts 
on  this  Subjed;which  may  tend  to  the  clearing  of  thefe  and  many 
other  difficulties  hereabouts ;  to  which  I  refer  you. 

But  that  the  plain  conftant  language  of  Scripture  may  not  be 
perverted  or  difregarded,  I  onely  premife  thefe  Ad\ertifements 
by  way  of  caution,  till  thou  come  to  read  the  full  Anfwer  $ 

i .  Let  not  the  names  of  men  draw  thee  one  way  or  other,  nor 
make  thee  partial  in  Searching  for  Truth;Diflike  the  men  for  their 
unfound  dodrine  ;  but  call  not  Doclrine  unfound,  becaufe  it  is 
theirs  ;nor  found,  becaufeof  the  repute  of  the  Writer. 

a. Know  this,That  as  an  unhumbledSoul  is  farapter  to  give  too 
much  to  Duty  and  perfonal  Righteoufnefs,  then  to  Chrift  :  So  an 
humble  felf-denying  Chriftian  is  as  likely  to  err  on  the  other  hand 
in  giving  lefs  to  duty  then  Chrift  hath  given,  and  laying  all  the 
workfrom  himfelf  on  Chrift ,  for  fear  of  robbing  Chrift  of  the 
honor  :  and  fo  much  to  look  at  Chrift  without  him,  and  think  he 
(hould-look  at  nothing  in  himfelf ;  that  he  forgets  Chrift  within 
him.  As  Luther  faid  of  CMelantthons  felf-denying  humility,  Soli 
'Deo  omnia  deberi  tain  obftinate  ajferit  ut  mihi  plane  videaturfaltem 
in  hoc  err  are  quod  Chrift  urn  ipfefingat  longiui  abejfe  cordi  fuofluam 

fit  revera Certe  nimis  nullus  in  hoc  eft  Thilippw,.    He  fo  con- 

ftantly  afcribes  all  to  God,  that  to  me  he  feems  direclly  to  err,  at 
leaft  in  this,  that  he  feigneth  or  imagineth  Chrift  to  be  further  off 
from  his  own  heart,  then  indeed  he  i£ — Certainly  he  is  too  much 
Nothing  in  this. 

3.  *  Our  giving  to  Chrift  more  of  the  work  then  Scripture 
doth ,  or  rather  our  afcribmg  it  to  him  out  of  the  Scripture  way 
and  fenfe,  doth  but  difhonor,  and  not  honor  him  ;  anddeprefs, 
but  not  exile  hi-  Free  Grace  :  While  we  deny  the  inward  fancli- 
fying  worit  of  his  Spirit, and  tx:ol  his  free  Juftification,  which  are 
equal  fruits  of  his  merit,  we  make  him  an  imperfecl  Saviour. 

4.  Bi\c  co  arrogate  to  our  fclves  any  part  of  Chrift  preroga-j 

hocefl  Vita 

hommis :  quemaimodum  Non  Obedire  Deo  malum  :  &  hoc  e(i  Mors  ejus.  Tfantiu  adv.  haerefes 
lib.  4.  cap.  76.  *  Take  heed  left  thou  love  the  Gofpel  becaufe  it  haihalwayes  glad  tidings  and 
thou  canrt  not  abide  the  Precepts  or  Threatnings,  becaufe  they  fpeak  hard  things  to  thee.There 
may  be  a  Carnal  Gqfpeller  as  well  as  a  Popiih  Legalift.  Mt.Bkrges  of  Ju(lif.Left.zZ.pagei$6. 
DtctMUSm  Deum  judicare  fecundum  opera}  quia  pout  ilU  fucrint  vet  bona  vet  mala,  out  tier  nam 
vtfamconfequcmu,>ai(t  tier  nam damnati»ncm.S:cl  mnindefeq/utar  opera  Caufa*  efje  noflr* 
Pet.Mart.iaRom.2.  page  (mihi)  88.  ■  / 

tive' 


Read  Mr.  Ric. 
Bookers  Dif- 
courfe  of  Iu- 
ftlfication, 
how  far  Woi\s 
concur. 
And  Mr. 
Meads  Sam. 
on  Lk^  z.i3, 
14.  and  on 
Mat.  7. 11.  and 
on  Aft.  10.4. 
and  on  Neb. 
13, 1^,22,  and 
Mat.10.41. 
And  Dave* 
nam  dejufiitia 
Habituali  fy 
A ft uali,  moft 
fully  and  fo- 
lidly. 

Agnitimem  ac- 
cept t  homo  boni 
&  mall.Bonwn 
((iautcm  Obe- 
d  re  Deo  & 
Credere  el,  & 
CkfioJ ire  ejus 
Proeceptum  j  & 


74       [ 


The  Saints  everUftng  Reft. 


Part. 


i. 


tive  is  moft  defperate  of  all,-  and  no  dodrine  more  direclly  over- 
throws the  Gofpel  almoft  then  that  of  Juftification  by  the  me- 
rits of  our  own,  or  by  works  of  the  Law. 


And  thus  we  have,by  the  line  and  plummet  of  Scripture.fathom- 
ed  this  four- fold  ftresm,  and  feen  the  Chriftian  fafely  landed  in 
Paradife,  and  in  this  four  wheeled  fiery  Charet  conveyed  honora- 
bly to  his  Reft.  Now  lit  us  a  little  further  view  thofe  Manfions, 
confide*  his  priviledges,  and  fee  whether  there  be  any  Glory  like 
unto  his  Glory  j  Read,  an<J  judge,  but  not  by  outward  appea- 
rance, but  judge  Righteous  Judgement. 

CHAP.  IV. 


Tim  {%efl  moji  excellent,  difco<vered  by  fyafon, 


SECT.  I. 

He  next  thing  to  be  handled,  is,  The  excellent 
properties  of  this  Reft,  and  admirable  Attri- 
butes,which,  as  fo  many  Jewels,  (hall  adorn  the 
Crown  of  the  Saints.  And  flrft  before  we  fpeak 
of  them  particularly,  let  us  try  this  Happinefs 
by  the  Rules  of  the  Philofopher,  and  fee  whe- 
ther they  will  not  approve  it  the  moft  tranfeen- 
dently  Good :  Not  as  if  they  were  a  fufficient  Touchftone ;  buc 
that  both  the  Worldling  and  the  Saint  may  fee,  when  any  ching 
ftands  up  in  competition  with  this  Glory  for  the  preheminence, 
Reafon  it  felf  will  conclude  againft  it.Now,in  order  of  good,  the 
Philofopher  will  tell  you,  that  by  thefe  Rule#  you  may  know 
which  is  Beft. 

SECT. 


Part,  i 


The  Saints  evcrlafting  Reft, 


75 


SECT.  I. 

i.npHat  which  is  defired  and  fought  for  it  felf,is  better  then 
X  that  which  is  defired  for  fomething  elfe:  or  the  End,  as 
fuch,  is  better  then  all  the  Means.  This  concludeth  for  Heavens 
preheminence :  All  things  are  but  means  to  that  end.  If  any  thing 
here  be  ( xcellent,  it  is  becaufc  it  is  a  ftep  to  that  :  and  the  more 
conducible  thereto.the  more  cxcellentThe  Salvation  of  our  Souls 
is  the  end  of  our  Fauh,  our  Hope,  our  Diligence,  of  all  Mercies, 
of  all  Ordinances,as  before  is  proved: It  is  not  for  themfelves,but 
for  this  Reft,that  all  thefe  are  defired  and  ufed.  Praying  is  not  the 
end  of  Praying ;  nor  Preaching  the  end  of  Preaching ;  nor  Belie- 
ving the  end  ot  Believingjthcfe  are  but  the  way  to  him  who  is  the 
way  to  this  Reft.  Indeed  Chrift  himfelf  is  both  the  way  and  the 
Reft,  the  means  and  the  end  j  Angularly  defirable  as  the  way,  but 
yet  more  as  the  end.Ifanything  then  that  ever  you  faw  or  enjoyed 
appear  lovely  and  defirable,  then  muft  its  end  be  fo  much  more. 


SECT.    II. 

3.  TN  order  of  Good  the  laft  ?s  (till  the  Beft:Tor  all  good  tends 
JLto  perfection  ;  The  end  is  ftill  the  laft  enjoyed  ,  though  firft 
intended. Now  this  Reft  is  the  Saints  laft  eftate ;  Their  beginning 
was  as  a  Grain  of  Muftard  feed,  but  their  perfection  wilbean 
eftate  high  and  flourifhing.They  were  taken  with  David  from  the 
(heep-  fold  to  reign  as  Kings  for  ever.Their  firft  Day  was  a  day  of 
fmall  things ;  but  their  laft  will  be  an  everlafting  perfe£tion;They 
fowed  in  tears,but  they  reap  in  Joy.  If  their  profperity  here,their 
res  fecund*,  were  defirable  ;  much  more  their  res  ultimo  their 
final  Bleffednefs.  Rondelettui  faw  a  Prieft  at  Rome,  who  would 
fall  down  in  an  Extsfie  when  ever  he  heard  thofe  words  of  Chrift, 
Conjummatum  efi.lt  is  finiOied  ;  but  obferving  him  carefull  in  his 
fall  ever  to  lay  his  head  in  a  foft  place,he  fufpecled  the  diflimulati- 
on,  and  by  the  threats  of  a  cudgel  quickly  recovered  him.Buc  me- 
thinks  the  fore- thoughts  of  that  Confummation,and  laft  eftate  we 
fpeak  of,(liouJd  bring  a  confidering  Chriftian  into  fuch  an  unfeign- 
ed Extafie,  that  he  (hould  even  forget  the  things  of  the  fk(h>and 
no  care  or  fear  (hould  raifehira  oucofir.Surely  that  is  well,which 

ends 


S.i. 


i  Per.  1.5,9. 
i  Thefl.r.8. 
2.  Tim.i.V). 


Iohn  14  6. 


§•    *. 


Pfa. 


Rmdelt t>us  hi 
Method.  Cur  an, 
cap.de  Cat  at. 
Pg-  9%> 


76 


3* 


Luke  r$. 29. 


Mark  8.3  j, 


Mat.6.$$, 


Mac  16.16. 


Z/tf  54/^f  /  tvcrUfting  Reft. 


Pare.  1 


ends  well;  and  that's  Good, which  is  Good  at  laft ;  and  therefore 
Heaven.muft  needs  be  Good. 


SECT.  III. 

3.  A  Nother  Rule  is  this,  That  whofe  abfence  or  lofsisthe 
-ZjLworft  or  the  greateftevil.muft  needs  it  felf  be  beft,  or  the 
greateft  Good.  And  is  there  a  greater  lofs  then  to  lofe  this  Reft?If 
you  could  ask  the  Reftlefs  Souls  that  are  (hut  out  of  it,thcy  would 
tell  you  more  fenfibly  then  I  can.  For  as  none  know  the  fweetnefs 
like  thofe  who  enjoy  it,  fo  none  know  the  lofs  like  thofe  that  are 
deprived  of  ir.  Wicked  men  are  here  fenflefs  of  the  lofs,  becaufe 
they  know  not  what  they  lofe,  and  have  the  delights  of  tfefh  and 
fenfc  to  make  them  up,  and  make  them  forget  it ;  But  when  they 
(hall  know  it  to  their  Torment,  as  the  Saims  do  to  their  joy,  and 
when  they  (hall  fee  men  from  theEaft  and  Weil  fie  down  with  yf- 
braham^  Ifaacznd  Jacob  in  the  Kingdom  of  God,and  therafelves 
(hut  out ;  when  they  (hall  know  both  what  they  have  loft,and  for 
what,  and  why  they  loft  it,  furely  there  will  be  weeping,  and 
gnalhing  of  teeth.  He  that  lofeth  Riches  may  have  more ;  and  he 
that  lofeth  honor,  may  repair  it ;  or  if  not,  yet  he  is  not  undone; 
He  that  lofeth  life,  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  \  if  we  have  it  not,  we  can  either  live 
without  it,  or  dye.  and  live  eternally  without  it ;  But  can  we  do 
fo  without  God  in  Chrift  ?  As  God  gives  us  outward  things  as 
aucluaries,  as  overplus,  or  above  meafure,  into  our  bargain  j  fo, 
when  he  takes  them  from  us,he  takes  away  our  fuperfluities  rather 
then  our  neceffaries ;  and  pareth  but  our  nails,  and  toucheth  not 
the  quick :  But  can  we  fo  fpare  our  part  in  Glory  ?  You  know 
whole  queftion  it  is ,  What  JbaH  it  profit  a  man  to  win  all  the 
world^aud  lofe  hit  own  Soul?  will  it  prove  a  faving  match?  Or, 
whatlhall  a  man  give  for  the  ranfom  of  his  Soul?Chri(tians,com- 
pare  but  all  your  lolTes  with  that  lofs,  and  all  your  fufferings  with 
that  fuffering,  and  I  hope  you  will  lay  yout  hand  upon  your 
mouth,  and  ceafe  your  repining  thoughts  for  ever.  \ 

SECT.! 


iP  arc.  i .  The  Saints  cverlafting  Reft. 


SECT.  IV. 

ANother  Rule  is  this,  That  which  cannot  be  given  by  man, 
or  taken  away  by  man,  is  ever  better  then  that  which  can, 
and  then  I  hope  Heaven  will  carry  it.For  who  hath  the  Key  of  the 
everlafting  Trcafures  ?  And  who  is  the  Difpofer  of  the  Dignities 
J  of  the  Saints?  Who  faith,  Come  yeblejfed,  andgoyecurfed?  Is 
it  the  voyceofGod,  orofmeerman?  If  every  good  and  perfect 
gift  cometh  from  above,  from  the  Father  of  lights  ;  wh«nce  then 
comeththe  gift  of  Eternal  Light  with  the  Father  ?  Whofe  privi- 
ledge  foever  it  is,  to  be  Key-keepers  of  the  vifible  Churches  here 
below;  fare  no  meer  man,  but  the  Man  of  Sin,  will  challenge  the 
Keys  of  that  Kingdom  ,  and  undertake  to  fhut  out ,  or  take 
in,  or  to  difpofe  of  that  Treafure  of  the  Church.  We  may  be 
beholden  to  men,  as  God  inftruments,  for  our  Faith,  but  no  fur- 
ther ;  For  what  is  Paul,  or  who  ii  Apollo,  bat  Aliniflers  by  Vebom 
vee  believed,  even  as  the  Lord  gave  to  every  man  ?  Surely  every 
ftcp  to  that  Glory,  every  gracious  gift  and  aft,  every  deliverance 
and  mercy  to  the  Church,  (hall  be  clearly  from  God;  that  his 
very  name  (hall  be  written  in  the  forehead  of  it,  and  his  excellent 
Attributes  ftampt  upon  it,  that  he  who  runs  may  read  it  was  the  I 
work  of  God  ;  ar.H  the  Qucftion  may  cafily  be  anfwered,  whether 
it  be  from  Heaven,or  of  men  ?  Much  more  evidently  is  that  Glory 
the  gifc  of  the  God  of  Glory.    What  ?  can  man  give  God  f  or 
earth  and  duft  give  Heaven  ?  Surely  no  /  And  as  much  is  it  beyond 
them  to  deprive  us  of  it.  Tyrants  and  Perfecutors  may  take  away 
our  goods,  but  nor  our  chief  Good;  our  Liberties  here,  but  not 
that  (late  of  Freedom  ;  our  Heads,  but  not  our  Crown.  You  can 
(hut  us  up  in  Prifons.and  (hut  us  out  of  yourChurch  and  Kingdom; 
but  now  (hut  us  out  of  Heaven  if  you  can.  Try  in  lower  attempts: 
Can  you  deny  us  the  light  of  the  Sun,  and  caufe  it  to  forbear  its 
fhining?  Can  you  ftop  the  influences  of  the  Planets?  or  deny  us 
the  d.w  of  Heaven?  or  command  the  Clouds  to  (hut  up  their 
womb?  or  ftay  the  courfe  of  the  flowing  dreams?  orfealupthc 
paiTages  of  the  deep?  how  muchlefs  can  you  deprive  us  of  our 
God,  or  deny  us  the  light  of  his  countenance,  or  (top  the  ir-flu 
ences  of  his  Spirit,  or  forbid  the  dew  of  hisGrace  to  fall,  or  ftay 
the  ftrearns  ofhis  Love,  and  (hut  up  his  overflowing  ever-  flowing 

Springs 


77 


4 


Jam.  1. 17.} 


i  Cor.  j.j. 


Deerefcre 
Summum 
Bonum  non 
potefi.  Sen. 
Epift.  66. 

page  ^44* 
Mortalia  cm}. 
nmt  cadunt  j 
detentniury 
crefcunt :  ex- 
hximttatur3 
imp!cniur.  Di- 
vtnorum  una. 
mtura  cfi. 
ld.ibid.p.^45. 


78 


The  Saints  tverLffing  Reft. 


Part,  i 


§  -J. 

*  Vt  Seneca  de 
Vita,  beat  a  a- 
bunde  contra 
Epicumspro- 
bavit. 


Quomodo  non 
Jummafatici- 
tate  &  vera 
tranquillit  ate 
fruere?itur, 
quibus  nihil  e[i 
quod  divitue 
voluntati  re. 
lufteturjiihil 
quod  turbU)& 
a.  mente  Dei  a- 
lienet,  'nihil 
quoddefidere- 
tM  extra  vo- 
lantat  em  Dei  ? 
Mufcul.  in 
Mat.  6.  To.i. 
page  1 17. 


Springs,  or  feal  up  the  bottomlefs  depth  of  his  bounty  f  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  themfeives  this  Glory  j  So  that  according  to  this 
Rulejhert's  no  Rate  like  the  Saints  felt. For  no  man  can  give  this 
Reft  to  us,  and  none  can  take  our  Joy  from  us.  lob.  16.22. 


SECT.    V. 

5.  \  NotherRule  is  this,  That  is  ever  better  or  beft,  which 
x\maketh  the  owner  or  poTCelTor  himfelf  better  or  beft.  And 
fure  according  to  this  Rule,  there's  noftate  like  Heaven.  *  Riches, 
honour,and  pleafure,  make  a  man  neither  better  nor  beft  ;  Grace 
here  makes  us  better,  but  not  beft  :  That  is  referved  as  the  Prero- 
gative of  Glory.  That's  our  good,  that  doth  us  good  ;  and  that 
doth  us  good,  which  makes  us  good;  Elfe  it  may  be  good  in  it 
felf,  but  no  good  to  us.  External  good  is  at  too  great  a  diftance  to 
be  ourHappineff.lt  is  not  bread  on  our  Tables,but  in  our  ftomacks 
that  muft  nourifh :  nor  blood  upon  our  clothes  or  skin,  but  in  t  he 
liver,  heart  and  veins  which  is  our  Life.  Nay,  the  things  of  the 
world  are  fo  far  from  making  the  owners  good,  that  they  prove 
not  the  leaft  impediments  thereto,  and  fnares  to  the  beft  of  men,- 
Riches  and  honor  do  feldom  help  to  humility ;  but  of  pride  they 
occafionally  become  moft  frequent  fomentors.  The  difficulty  is  fo 
great  of  conjoyning  Gracioufoefs  with  Greatnefs,  thac  it's  next  to 
an  impoflibility  ;  And  their  conjunclion  fo  rare,that  they  are  next 
to  inconliftent.  To  have  a  heart  taken  up  with  Chrift  and  Heaven 
when  we  have  health  and  abundance  in  the  world,  is  nether  eafie 
nor  ordinary.  Though  Soul  and  Body  compofr  but  one  man,  yet 
they  feldom  profper  both  together.  Therefore  that's  our  chief 
good,  which  will  do  us  good  at  the  heart:  and  that's  our  true 
glory  that  makes  us  all  glorious  within  :  and  that  the  bleiTed  day 
which  will  make  us  holy  andbleffed  men:  which  will  not  only 
beautifie  our  hoofe,  but  cleanfe  our  hearts :  nor  only  give  us  new 
Habitation,and  new  relations,but  alfo  new  fouis,and  new  bodies. 
The  true  knowing  living  Chriftian  complains  more  frequently  and 
more  bitterly  of  the  wants  and  woes  within  him,  then  without 
him.  If  you  over- hear  his  prayers,  or  fee  him  in  his  tears,  and  ask 

him, 


1 


Part.  i. 


7ht  S dints  everlafting  Reft. 


19 


him,  what  aileth  him  ?  he  will  cry  out  more,  Oh  my  dark  undcr- 
(hnding  I  Oh  my  hard,my  unbelieving  heart  .;  rather  then, Oh  my 
difhonorl  or  Oh  my  poverty/  Therefore  it  is  his  defired  place  and 
ftatc  which  affords  a  relief  fuitablc  to  his  neceffities  and  com- 
plaints. And  furely  that  is  onily  chi-  Reft. 


SECT.    VI. 

6.  \  Nother  Rule  is,That  the  Difficulty  of  obtaining  (hews  the 
J\ Excellency.  And  furely  if  you  confiderbut  whatitcoft 
Chrift  to  purchafe  it;  what  it  cofts  the  Spirit  to  bring  mens  hearts 
co  it;  what  it  cofts  Minifters  to  psrfwade  to  it ;  what  it  cofls 
Chrittians,  afcer  all  thre,to  obtain  itjand  what  it  cofts  many  a  half- 
Chriftian  that  after  all  goes  without  it ;  You  will  fay  that  here's 
Difficulty.and  therefore  Excellency  .Trifles  may  be  had  at  a  trivial 
rate  *.  and  men  may  have  damnation  far  more  eafily  :  It  is  but,  lie 
ftill,  and  deep  out  our  day  sin  carelefs  lazinefs  ;  It  is  but,  take  our 
pleafure,and  minde  the  world, and  caft  away  the  thoughts  of  Sin, 
and  Grace,  and  Chrift,  and  Heaven,  and  Hell,  out  of  our  minds ; 
and  do  as  the  moft  do,&  never  trouble  our  felves  about  thefe  high 
things,but  venture  our  fouls  upon  our  prefumptuous  conceits  and 
hopcs,and  let  the  veffel  fwim  which  way  it  will ;  and  then  ftream, 
and  wind,and  tyde  will  all  help  us  apace  to  the  gulph  of  perdition. 
You  may  burn  an  hundred  houfes  eafier  then  build  onejand  kill  a 
thoufand  men  eafier  then  make  one  alive.  The  defcent  is  eafie,the 
afcent  not  fo,  To  bring  difeafes,  is  but  to  cheriflh  Cloth,  pleafe  the 
appetite,  and  take  what  moft  delights  us;  but  to  cure  them  will 
coft  bitter  Pils,loathfom  potions,  tedious  gripings,  abftemious  ac- 
curate  living ;  and  perhaps  all  fall  (liortto.  He  that  made  the 
way,and  knows  the  way  better  then  we,hath  told  us,it  is  narrow 
and  ftrait,and  requires  itriving;  And  they  that  have  paced  it  more 
truly  and  obfervantiy  then  we,  do  tell  us,  it  lies  through  many  tri- 
bulations, and  is  with  much  ado  pilled  through.  Conclude  then, 
it  is  fure  fomewhat  worth  that  muft  coll  all  this. 


SECT. 


§.  6. 


\  Jsion  dicere  fo* 
lebat,  facile m 
effe  ad  inferos 
viam3?iam  illic 
homines  adire 
claups  oculu. 
Iaert.L4.c7. 
Qliodillcdixit 
quia  morient'r 
bus  daudmtut 
;  oculi  3  nos  di' 
I  cere  pojpiwu* 
I  dementis  cceci. 
1  tate  &  focor* 
did. 

Facile  c  (I  de- 
feenfu*  Aver- 
ni.  &c. 


8o 


The  Saints  everUfling  Reft. 


Part. 


tcr  te  eft,  non 
Ycficit.nonfuf- 
ficitifi  ad  cotn- 
$us  fuffic'u^on 
tamcnferpetub 
fatiatfluin  ad- 
hue  amflim 
qu*r atuY  j  qui 
autem  te  babet, 
jatiatm  e/l  5 
finem  fuum  ba- 
bet j  non  babet 
ultra  quod 
qu*rat>  quia 
tu  csfuper 
omne  vifi- 
b'de-i  audibiie^ 
odorablle}gu- 
(labile,  tangibi* 
le,  fenfible. 
Gerfon.par^. 
Alphabet,  di- 
viniamoris. 
cap.  14. 
ProY.18,25. 


§.8. 


SECT.  VII. 

7.  A  Nother  Rule  is  this,That  is  Beft,  which  not  onely  fupplieth 
XV  neceffiry,  but  affordeth  abundance.  By  neceflity  ts  meant 
here,  that  which  we  cannot  live  without  $  and  by  abundance,  is 
meant,  a  more  perfeel  fupply,  a  comfortable,  not  a  ufelefs  abun- 
dance.Indeed  it  is  fuitable  to  a  Chriftians  ftate  &  ufe,to  be  fcanted 
here>&  to  have  only  from  hand  to  mouth:And  that  not  only  in  his 
corporal,but  in  his  fpiritual  comforts ;  Here  we  muft  not  be  filled 
full,that  fo  our  emptinefsmay  caufehungering,and  our  hungering 
caufe  feeking  and  craving  and  our  craving  teftifie  our  dependance, 
and  occafion  receiving,  and  our  receiving  occafion  thanks  return- 
ing, and  all  advance  the  Glory  of  the  Giv^r.  But  when  we  (hall 
be  brough  to  the  Well- head,  and  united  clofe  to  the  overflowing 
Fountain,  we  (hall  then  thirft  no  more,  becaufe  we  (hall  be  empty 
no  more. Surely  if  thofe  bleffedSouls  did  not  abound  in  their  bin* 
fednefs,chey  would  never  fo  abound  in  praifes.buch  Bleffing,  are 
Honour,and  Glory  ,and  Praife  to  God,  would  never  accompany 
common  mercies;  All  thofe  Allelujas  are  not  fure  the  language  of 
needy  men.  Now, we  are  poor,  we  fpeak  Amplications :  And  our 
Beggars  tone  difcovers  our  low  condition  j  All  our  Language  al 
moil  is  complaining  andcravingjour  breath  fighing,and  our  life  a 
laboring.  Out  fure  where  all  this  is  turned  into  eternal  praifing  and 
rejoycing,  the  cafe  mull:  needs  be  altered,  and  ail  wants  fupplyed 
and  forgotten.  I  think  their  Hearts  full  of  Joy,  and  their  mouthes 
full  of  thanks,  proves  their  eftate  abounding,  full  of  bleflednefs. 


SECT.    VIII. 
8.  "Q  Eafon  concludes  that  for  the  beft  which  is  fo  in  the  Judge- 


R 


mentofthe  beft  and  wifeftrnen.  Though,  it's  true,  the 
Judgement  of  imperfect  man,  can  be  no  perfect  Rule  of  truth  or 
goodnefs ;  Yet  God  revealeth  this  good  to  all  on  whom  he  will 
beftow  it;  and  hides  not  from  his  people  the  end  they  ihould  ay  m 
at  and  attain.  If  the  holieft  men  are  the  beft  and  wifeft,  then  their 
Lives  tell  you  their  Judgementsjand  their  unwearied  labor  &  dif- 
fering* for  this  Reft,  (hews  you  they  take  it  for  the  perftdion  of 

their 


Part,  i 


The  Saints  everlafting  Reft, 


their  Happincfs.  If  men  of  greateft  experience  be  the  wifeft  men, 
and  they  that  have  tryed  both  eflates ;  then  furely  it's  vanity  and 
vexation  thats  found  below,  and  folid  Happincfs  and  Reft  above. 
If  dying  men  arc  wifcr  then  others,  who  by  the  worlds  forfakmg 
them,  and  by  the  approach  of  Eternity,  begin  to  be  undeceived  ; 
then  furely  happincfs  is  hereafrcr,  and  not  here  ;  For  though  the 
d  Jud?d  world  in  their  flourifhing  profperity  can  blefs  themfelves 
in  their  fools  paradife>&  merrily  jeft  at  the  (implicity  of  the  Saints; 
yet  fcarce  one  of  many,  even  the  word  of  them,  but  are  ready 
at  lad  to  cry  out  with  rBalaamy  Ob  that  I  might  die  the  death  of 
the  righteous,  and  my  Lift  end  might  be  like  hk  !  Never  take  heed 
therefore  what  they  think  or  fay  now ;  for  as  fure  as  they  fhal  die, 
they  will  one  of  thefe  days  think  and  fay  clean  contrary. As  we  re- 
gard not  what  a  drunken  man  fays ,  becaufe  it  is  not  he  ,  but  the 
drink;  and  when  he  hath  flepc  he  will  awake  in  another  minde  ;  fo 
why  (hould  we  regard  what  wicked  men  fay  now,  who  are  drunk 
with  fecurity  aud  flelhly  delights  ?  when  we  know  before  hand 
for  certain,  that  when  they  have  flfpt  the  deep  of  death,at  the  fur- 
theft  they  will  awake  in  another  minde.Onely  pitty  the  perverted 
understandings  of  thefe  poor  men  who  are  befides  themfelves  ; 
knowing  that  one  of  thefe  days,  when  too  late  experience  brings 
them  to  their  right  minds,  they  will  be  of  a  far  different  Judge- 
ment. They  ask  us,  What,  are  you  wifer  then  your  fore-fathers? 
then  all  the  Town  befides?  then  fuch  and  fuch  great  men,  and 
learned  men?  And  do  you  think  in  good  fadnefs  wc  may  not  with 
better  reafon  ask  you,  What,  are  you  wifer  then  Henoch  ?  and 
l^oah}  then  Abraham  J faacJacobySamHel}  then  David  and  Solo- 
mon ?  then  Mofes  and  the  Prophets  ?  then  Peter,  Paul,  all  the  A- 
poftles,  and  all  the  Saints  of  God,  inall  Ages  and  Nations,  that 
ever  went  to  Heaven  ?  yea,then  Jefus  Chrift  himfelf  ?  Men  may  be 
deceived ;  but  we  appeal  to  the  unerring  Judgement  of  Wifdom  it 
(elf,  even  the  wife  All-knowing  God,  whether  a  day  in  his  Courts 
be  not  better  then  a  thoufand  elf eV?  here  ?  and  whether  it  be  not  better 
'&e  door-keepers  there,  then  to  dwell  in  the  tents  of  ftickednefs  >  Nay, 
whether  the  very  Reproaches  of  Chrift  (even  the  fcornswehave 
(  from  you  for  Chrifts  fake  and  the  Goi'pelJ  be  not  greater  riches 
then  all  the  Treafures  of  the  World?  If  Wifdom  then  may  pifs 
thercntence,voufee  which  way  the  caufe  will  go;  zndfyifdemis 
jvftified  of  all  her  children. 

I  SECT. 


81 


Pfalai84,  10. 


Heb.  ix 
26. 


U 


Mat.n.19. 


82 


§.  9- 


' .>■!■■!  ■  I  ■ 

The  Saints  evcrlaftwg  Reft, 


Part,  i 


SECT.  IX. 

9  T   Aflly,  Another  Rule  in  Reafon  is  this,  That  Good  which 
JL  conraineth  all  other  Good  in  it,  muft  needs  it  felf  be  beft. 
*nd  where  do  you  think  in  Reafon,that  all  the  ftrearrs  of  Good- 
nefs  do  finally  empty  themfelves  t   Is  it  not  in  God,  from  whom 
by  fccret  fprings  they  firft  proceed  f  Where  elfe  do  all  the  Lines  of 
Goodnefs  concenter?  Are  not  all  the  fparks  contained  in  this  fire? 
and  all  the  drops  in  this  Ocean  ?  Surely  the  time  was,when  there 
was  nothing  befides  God  '>  and  then  all  Good  was  onely  in  him. 
And  even  now  the  creatures  effence  and  exifterice  is  fecondary,de- 
rived,contingent,improper,in  comparifon  ofhis,^  Is,  and Wm , 
and  Is  to  Comt ';  whofe  Name  alone  is  called,  1  Am.   What  do 
thine  eyes  fee,  or  thy  heart  conceive  defirable,  which  is  not  there 
to  be  had?  Sin  indeed  there  is  nones  but  darefl;  thou  call  that 
good  ?  Worldly  delights  there  are  none  \  for  they  are  good  but 
for  the  prefent  Neceffity,  and'  pleafe  but  the  brutifh  Senfes.  Bre- 
thren^ you  fear  bfing  or  parting  with  anything  you  now  enjoy? 
What  ?  do  you  fear  you  (hall  want  when  you  come  to  Heaven  / 
(hal  you  want  the  drops,whcn  you  have  theOceanfor  the  light  of 
theCandle,when  you  have  the  Sun?or  the  (hallow  Creature,when 
you  have  the  perfeel  Creator  ?  Cafl  thy  bread  upon  the  Waters,  and 
after  many  dap  thou  [h ah  there  find  it.  f  Lay  abroad  thy  tears,  thy 
prayers,  pains,  boldly  and  unweariedly;  as  God  is  true,  thou 
doft  but  let  them  to  ufury,&  (halt  receive  an  hundred  fold.  ||  Spare 
not,  man,  for  State,  for  Honour,  for  Labour ;  If  Heaven  do  not 
make  amends  for  all,God  hath  deceived  usjwhich  who  dare  once 
imagine  ?  Caft  away  Friends,  Houfe,  Lands,  Life,  if  he  bid  thee  : 
Leap  into  the  Sea,as*7^r,if  he  command  thee:Lofe  thy  life,and 
thou  (halt  fave  it  everlaftingly  •  when  thofe  that  faved  theirs,(hall 
lof>  them  everlaftingIy:Venture  all,man,uponGods  word  &  pro- 
mifej  There's  a  Day  of  Reft  coming  will  fully  pay  for  all.  All  the 
pence  and  the  farthings  thou  expended  for  him    are  contained, 
with  infinite  advantage,  in  the  maflie  Gold  and  Jewels  of  thy 
Crown.    When  Alexander  had  given  away  his  Treafure,  and 
they  asked  him  where  it  was ;  he  pointed  to  the  poor,  and  faid, 


Part,  i 


The  Saint ftverlafting  Reft. 


8* 


mfcrimidy  in  my  chefts.  And  when  he  went  upon  a  hopeful  expe-  j  *  ^ > 
dition,  he  gave  away  his  Gold  ;  and  when  he  wa9  asked,  what  he  pauper  Socratk 
kept  forhimfelfjhe  anfwers,y/w»  majorum  & m  el  tor  urn  ^  he  hope  j  ***itorinibUt 
of  greater  and  better  things.    How  much  more  boldly  may  we  i  inciHl^d%aum 
lay  out  all  and  point  to  Heaven,  and  fay  it  is  utfcrinm^  in  our  e-  j  ^c^bipZi 
verlafting  trealure  $   and  take  that  hops  of  greater  and  better  j  &  blcmofo 
things,  infteadofall.  Nay,  lofethy  felf  for  God,  and  renounce  \pauperemme 
thy  felf;    md  thou  (halt  at  that  day  find  thy  felf  again  in  him.  \cft  fcntio.ita- 
Give  him  thy  felf,  and  he  will  receive  thee,  upon  the  fame  terms  \fy™tibi 
as  Socrates  did  h  rScholler  *  *s£fchines  (who  gave  himfdf  to  his  I  talco^tuip* 
Mafter,  becaufc  he  bad  no:hing  elfe  )  acciph  fed  ea  legem  te  tibi 
mel'torem reddam qitam  accept:  that  he  may  return  thee  to  thy  felf 
better  then  he  received  thee.So  then,this  Reft  is  the  Good  which 
containeth  all  other  Good  in  it.   And  thus  you  fee,  according  to 
the  Rules  of  Reafon,  the  tranfeendent  excellency  of  the  Saints 
Glory  in  the  general.    We  (hall  next  mention  the  particular  Ex- 
cellencies, rcliqmffc.  Cui 

Socrates'}£>uid 
?il  tu  inquitjn'ihi  mignum  munus  fader  tiy  n'ifi  forte  parvj  te  <ejlima4?  H^bcbo  itafy  cura^ia  temelis- 
remtibi  reddmquam  accept.  Senec.de  Benef.l.i.cap.  8.page  $8$. 

CHAP.  VIi. 


fum*  Hoc  mu* 
nus  rogo  quale 
cuncfc  eft,  boni 
conjulas^  cogu 
tcf%  alios  cum 
tnuUum  tibi 
darentjplus  fibi 


The  Excellencies  of  our  %ejl. 


SECT.    I. 

Et  let  us  draw  a  little  nearer,  and  fee  more  imme- 
diately from  the  pure  fountain  of  the  Scriptures 
what  further  Excellencies  this  Reft  arTordeth. 
And  the  Lord  hide  us  in  the  Clefts  of  the  Rock, 
and  cover  us  with  the  hands  of  indulgent  Grace, 
while  we  approach  to  take  this  view  :  and  the 
Lord  grant  we  may  put  off  from  our  feet  the  (hoes  of  unreverence 
and  flelhly  conceiving*,while  we  (land  upon  this  holy  ground. 

I  2  SECT. 


84 


§.  i. 

i.  I:  is  the 
fruit  of  the 
Love  3c  Blood 
of  Chrift 
whom  we  (hail 
there  alfo  be- 
hold and  en- 
,oy. 

fohn  if.ij. 


The  Saints  evertSfting  Eeft. 


Part, 


SECT.    I. 

i.  A  Nd  fiift,  it's  a  moft  lingular  honour  and  ornament  in  the 
-T\ftile  of  theSaintsReft,to  be  called  the  PurchafedPoJfefflon; 
That  it  h  the  fruit  of  the  Blood  of  the  Son  of  God ;  yea,the  chief 
fruit :  yea,  the  end  and  perfection  of  all  the  fruit«,and  efficacy  of 
that  Blood.  Surely  Love  is  the  moft  precious  ingredient  in  the 
whole  composition  ;  and  of  all  the  flowers  that  grow  in  the  Gar- 
den of  Love,  can  there  be  brought  one  more  fweet  and  beautiful 
to  the  Garland,  then  this  Blood  t  Greater  Love  then  this  there  is 
not,  to  lay  down  the  life  of  the  Lover.  And  to  have  this  our  Re- 
deemer ever  before  our  Eyes,  and  the  livelieft  Senfe  and  frefheft 
Remembrance  of  that  dying  bleeding-Love  ftill  upon  our  SouM 
Oh  how  will  it  fill  our  fouls  with  perpetual  Ravidiments  ?  To 
think  that  in  the  ftreams  of  this  blood  we  have  fwam  through  the 
violence  of  the  world,thefnares  of  Saran,the  feducements  of  flefb, 
the  curfe  of  theLaw,the  vvrarh  of  an  cfTcndedGod,the  accufations 
of  a  Guilty  Confcience,and  the  vexing  doubts  and  fears  of  an  un- 
believing hearr,and  are  palled  through  all,  and  here  arrived  fafely 
at  the  brcft  of  God  1  Now  we  are  ftupified  with  vile  and  ferflefs 
hearts,that  can  hear  all  the  ftory  of  this  bloody  Love,and  read  all 
the  dolors  and  fufTerings  of  Love,  and  hear  all  his  fad  complaints, 
and  all  with  dulnefsjand  unaffected.  He  cries  td  us.BehsU  and  fee, 
Is  it  nothing  toy  oh,  O  all  ye  thatpafs  by  .?  Is  there  any  forrow  like 


If  Chrift  came 

to  bear  the 

Curfe  which 

was  againft 

us,how  mould 

he  be  made  a 

Curfe,  but  by 

taking  that 

Death  which 

the  Curfe  lay 

in?  And  if  the 

Death  of  cur 

Lord  was  the 

Redemption 

Of  AU  men, 

and  by  his  death  the  middle  wall  of  partition  was  broken  down,  and  the  Gentiles  called,  how 

lliould  he  invite  us  to  himfelf,if  he  were  not  Crucified  ?    For  it  is  only  on  the  Crofs,  that  men 

dye  with  their  Arms  fttetched  cut  .^  A  tbanaf.li.de  incamat.  Verb], 

Hxc  enlm  cum  fit  principalis  &fumma  bominii  ftlicitas  feeundum  animamy  nonpoterat  conferri 
mfi  per  principals  &  fummum  human*  redemptions,  &  propeccatk  noflris  fatisfaclionis  principium^ 
facrificium.  viz.  Meffi33J0f.De  Vcifir.de  Lege  Divina.cap.8.pag.Q7.  Lege  &  eundem  Voifin. 
TheoIog.Iuda»or.l.2.c.Q.pag.2Q3,2Q4. 

Quidmmm  fi  caput  pro  membra  accepit  cumionem,  quam  tamen  infeipfo  non  h.buit  ncccjfar'u 
am  ?  Nome  &  in  membra  noflris  fiepe  pro  mints  in  fir  mi  t  ate  altcri  adbibctur  curatio  ?  Dolet  caput  t& 
in  bracbio  fit  cocluta  s  dolent  rcnc^&  fit  in  tibia  ;  ita  beiicpre  totius  corporis  pntrcdinc  Cautcrium 
<fkoddaminfixum  cfiin  c'apite  Chrijio.  Berna.  Serm.30  de  tempore.  Fatcfcat  ergo  mar  or,  triflitia 
fugtzt  fliminetur  dolor  Rancor  abfccd.it  ^ut  liccat  vacare  &  vidcrc  cum  Moyft  vifionem  bancg/andem; 
qiiahier  De us  in  ventre  virginis  concipiatu>3decipiatur  diabo!us,rccipiatur  perditum,  indcbuumacci. 
pialur  !  To! um  me  trabit  affeclio,  fcdoratio  deficit  1  Dives  cogitatio  vocis  pauper t ate  confunditur. 
Bernard.Serm.24.in  die  Natal.  Quid  aquc  mentem  cogitantis  impinguat?  Nomen  Jcfu  Mel  in 
ore. in  awe  Melos,  in  corde  Jubilus.  Omnis  cibus  qui  non  conditia  bocfalejnfatuatus  c(l.  Scriptura 
quenonfuerit  i?:icrlita  oleo  tStU  devotmis^  cjlinfipida.  Bernard.  Serm.23. 

unto 


Pare,  i 


The  Saints  evcrlajling  Reft. 


35 


Htttomyforro^  t  (  Lamen.i.ii.  )  and  we  will  fcarce  hear  or  re- 
gard the  dolorous  voice;  nor  fcarce  turn  afide  to  view  the  wounds 
of  him  who  turned  afide,  and  took  us  up  to  heal  our  wounds  at 
this  fo  dear  a  rate.But  oh  then  our  perfected  fculs  will  feel  as  wel 
as  hear,  and  with  feeling  apprehenfions  flime  again  in  Love  for 
Love.  Now  we  fet  his  piclure  wounded  and  dying  be  fore  ou 
but  can  get  it  no  nearer  our  hearts  then  if  we  believed  nothing  of 
what  we  rtad.  But  then  when  the  obftruclions  between  the  eye 
and  the  underfhnding  are  taken  away,and  the  pr.lfage  opened  be- 
tween the  head  and  the  heart,furely  our  eyes  will  everlaitingly  af- 
fecll  our  heart :  and  while  we  view  with  one  eye  our  fliin.  revived 
Lord,and  with  the  other  eye  our  loft-recovered  fou!s,&  tranfeen- 
dent  Glory,  thefe  views  will  eternally  pierce  us ,  and  warm  our 
very  fouls.  And  thofe  eyes,  through  which  folly  and  Iuft  hath  fo 
often  Hole  into  our  hearts;  fhallnow  be  the  Cafements  to  let  in 
the  Love  of  out  dearell  Lord  for  ever.Now,though  we  (houldfas 
fome  do  )  travel  to  Ierttfalem  ,  and  view  the  Mount  of  Olives 
where  he  prayed  and  wept ;  and  fee  the  Dolorous  way  by  which 
he  bare  his  Cro(s,and  enter  the  Temple  of  the  Holy  Grave  ;  yea, 
if  we  fhould  with  Peter  have  (looped  down  and  feen  the  place 
where  he  lay,  and  behold  his  Relicts ;  yet  thefe  bolted  doors  of 
fin  and  flefh  would  have  kept  out  the  feeling  of  all  that  Love.  But, 
(Oh/  that's  the  Joy)  we  (hall  then  leave  thefe  hearts  of  (lone  and 
Rock  behind  us  •  and  the  fin  that  here  fo  clofe  befets  us,  and  the 
fotti(h  unkindnefs  that  followed  us  fo  long,fhal  not  be  able  to  fol- 
low us  into  thatGlory.But  we  fhall  behold,as  it  were,the  wounds  fy [**n  ^u^n 
of  Love,  with  eyes  and  hearts  of  Love  for  ever.  Suppofe  (a  little  mx  camis,& 
to  help  our  apprehenfions)  that  a  Sainr,  who  hach  partaked  of  the  fog 
J  >ys  of  Heavenjhad  been  tranflited  from  as  long  an  abode  inHci, 
and  after  the  experience  of  fuch  a  change,  fhould  have  (lood  with 
AUr)  and  the  reft  by  the  Crofs of  Chri(l,and  have kcii  the  Blood'  /^M^dlo. 

ram,  fed  n 
femphe-rnum  incliidity  Fit  prater  mem  dominntmci'A\  BC  thmwn  domivi  fratk  vincit  afft 
Djmine  Jefu  chtijlc,  Libcnter audio tcrcgnmteminctziki  fibemius aafcerttem in  terrify  libc 
» linceam  (v  (limit  em.  Hxcfiqsiidem  eff.tf/o  rap'it  affsftum  \ninm\  &  'rjl 

itcarmcum,  B.rnard.  Serm.15.ln  die  Natal,  For  all  the  great  feemingdirT  .di- 
ces among  us  about  the  grace  ofChrift,  ic  is  fully  agreed  between  the  Calvbvfls  ana  / 
(  filth  Hottnm  )    Me  gun  ,j  fa'atu  extra  Del  gr.iii.un  in  fob  Cbrljlo  Med 

od  in  IpfO)  per  &  propter  ipfitmf-j'um,  non  propter  Mirita  fuat  po 

tri,  cum  Duumipjtsnoncorum'mc/ita,  fed  fua dona coronaturm jit.  He;. 


Non  caplo  me 
pne  Utitia, 
qni.1  lll.i  M*« 

r* 


hi';  fern:, 
vitiatghri* 


cc  Tolerant.  Chriftiana.  pi^e  59.  60. 


»  ? 


md 


26 


The  S dints  everlafting  Reft. 


Part, 


i. 


*  John  20. 
Mac.  28.9. 


John  20,1 3 


2,  Sam.  23.16, 
*7- 


and  heard  the  Groans  of  his  Redeemer  f  What  think  you  >  would 
love  have  ftirred  in  his  bread  or  no  f  Would  the  voice  of  his  dying 
Lord  have  melted  his  heart  or  no  ?  Oh  that  I  were  fenfibJeof 
what  I  fpeak !  With  what  aftonifhing  apprehenfions  then,will  Re- 
deemed Saints  everlaftingly  behold  their  blefTed  Redeemer?/  wil 
not  meddle  with  their  vain  audacious  Queftion,  who  muft  ncec's 
know,  whether  the  glorified  body  ofChrift  do  yet  retain  either  the 
wounds  or  fears.    But  this  is  mod  certain,  that  the  memory  of  it 
will  be  as  frelh,and  the  impreffions  of  Love  as  deep,and  its  work- 
ings as  (hong,  as  if  his  wounds  were  ftillin  our  eyes,  and  his 
complaints  ftillin  our  ears,  and  his  blood  (till  ftreaming  afre(h. 
Now  his  heart  is  open  to  us,  and  ours  (hut  to  him  :  But  when  his 
heart  fhall  be  open,  and  our  hearts  open,  Oh  the  blefled  Congrefs 
that  there  will  then  be  !  What  a  paffionate  meeting  was  there  be- 
tween our  new-rifen  Lord,  and  the  fifft  finful  (illy  woman  that  he 
appears  to?How  dothLove  ftruggle  for  expreflions?and  the  ftrait- 
ned  fire  (hut  up  in  the  breft,ftrive  to  break  forth  ?  *CMary  1  faith 
Chrift  :  M after  \  faith  Mary :  and  prefently  (he  clafps's  about  his 
feet,  having  her  heart  as  near  to  his  heart,as  her  hands  were  to  his 
feet.    What  a  meeting  of  love  then  will  there  be,  between  the 
new  glorified  Saint,  and  the  Glorious  Redeemer  ?  But  I  am  here 
at  a  lofs ;  my  apprehenfions  fail  me,and  fall  too  (hort.  Only  this  I 
know ;  it  will  be  the  fingular  praife  of  our  inheritance,that  it  was 
bought  with  the  price  of  that  blood  ;  and  the  fingular  Joy  of  the 
Saimsto  behold  the  purchafer  and  the  price,together  with  the  pof- 
feffion.  Neither  will  the  views  of  the  wounds  of  love  renew  our 
wounds  of  forrow  >  He,  whofe  firft  words  after  his  Refurreclien 
were  to  a  great  (inner,  Woman,  why  weepeft  thou  r  knows  how  to 
raife  Love  and  Joy  by  all  thofe  views,  without  railing  any  cloud 
of  forrow,  or  liorm  of  tears  at  all.  He  that  made  the  Sacramental 
Commemoration  of  his  Death  to  be  his  Churches  Feaft,  will  fure 
make  the  real  enjoyment  of  its  bleffed  purchafe,to  be  marrow  and 
fatnefs.    And  if  it  afforded  Joy  to  hear  from  his  mouth,  This  is 
my  Body  which  is  given  for j ou ,  and  This  is  my  Blood  which  was 
fhedforyott ;  What  Joy  will  it  afford,  to  hear,  This  Glory  is  the 
fruit  of  my  Body  and  my  Blood?  and  what  a  merry  feaft  will  it 
be,  Vehen  we  Jball  drink^of  the  fruit  of  the  Vine  new  with  him  in  the 
Kingdom  of  his  Father^  as  the  fruit  of  his  own  blood  ?  David 
would  doc  drink  of  the  waters  which  he  longed  for,  becaufe  [hey 

were 


Pau.  i. 


The  Saints  everlafling  Refl, 


were  the  blood  of  rhofe  men,who  jeoparded  their  lives  for  them; 
and  thought  them  fitter  to  offer  to  God,then  to  pleafe  him.*  But 
we  fhall  value  thefe  waters  more  highly,  and  yet  drink  them  the 
more  fweetly»becaufe  they  are  the  blood  of  Chrift,  not  jeoparded  | 
only,  but  fried  for  them.  They  will  be  the  more  fweet  and  dear 
co  us,  becaufe  they  were  fo  bitter  and  Dear  to  him.  If  the  buyer 
be  judicious,  we  eftimate  things  by  the  price  they  coft:.    It  any 
thing  we  enjoy  were  purchafed  with  the  life  of  our  deerelt  friend, 
how  highly  flhould  we  value  it  ?  Nay,  it  a  Dying  Friend  deliver  us 
but  a  token  of  his  Love,  how  carefully  do  we  prcferve  ic?  and 
(till  remember  him  When  we  behold  it,  as  if  his  own  name  were 
written  on  it?  and  will  not  then  rhe  Death  and  Blood  of  our 
Lord,  everlaftingly  fweeten  our  polTeiTed  Glory  ?  Methinks  Eng- 
/Wfliould  value  the  plenty  of  the  Coijpel,  with  their  Peace  and 
freedom  at  a  higher  rate,  when  they  remember  what  it  hath  coft. 
How  much  precious  blood  1  How  many  of  the  lives  of  Gods 
worthies,  and  our  moll  dear  friends  /  belldes  all  other  coft.  Me- 
thinks when  I  am  with  freedom  Preaching,  or  hearing,  or  living, 
I  fee  my  dying  friends,  before  mine  eyes,  whofe  blood  was  (lied 
for  this ;  and  look  the  more  refpeclively  on  them  yet  living,whofe 
frequent  dangers  did  procure  it.  Oh  then  when  we  are  rejoycing 
in  Glory  ,how  (hill  we  think  of  the  blood  that  revived  our  Souls  ? 
and  how  (hall  we  look  upon  him  whofe  fufferings  did  put  that 
Joy  into  our  hearts?  How  carefully  prefers  we  thofe  prizes, 
which  with  greateft  hazard  we  gained  from  the  enemy  ?  Goliahs 
(word  muft  be  kept  as  a  Trophie,  and  laid  up  behinde  the  Ephod : 
and  in  a  time  of  need,  David  fays,  There's  none  to  that.  Surely 
when  we  do  divide  the  fpoil,  and  partake  of  the  prize  which  our 
Lord  fo  dearly  won,  we  fhall  fay  indeed,  There's  none  to  that. 
How  dear  was  Jonathans  love  to  'Davids  which  was  teftified  by 
II  flapping  himfelfofthe  Robe  that  was  upon  him,  and  giving  »>Di- 
vtd,  and  his  garments,  tven  to  hi*f\X>ords  and  to  his  £<?\fc,  and  to  his 
girdle :  and  alfo  by  faving  him  from  his  fathers  wrath  ?  How 
dear  for  ever  will  the  love  of  Chrift  be  then  to  us,  whoftrippjd 
himfelf,  as  it  were,  of  his  majefty  and  Glory,  and  pus:  our  mean 
Garment  of  flefti  upon  him,  that  he  might  put  the  Robes  of  his 
own  Righteoufnefs  and  Glory  upon  us  ?  and  faved  us,  not  from 
cruel  injuftice,  but  from  his   Fathers  deferved  wrath?  Well  then 
Chnftians,  as  you  ufe  to  do  in  your  Books.and  on  your  Goods,  to 

I  a  write 


87 


*  Ha?:c  GfAti  ■ 
Am  Cbriftiu 
impcrtu  prctio 

&c.  Runcfc 
quamur  omnes: 
biijiti  f ac la- 
ment 0  &  figno 
ccnfjsvnufMic 
nobis  vine  vi- 
am  aperit :  hie 
ad  V.nadifum 
reduces  f ticit  : 
bic  ad  cceloium 
rcgna  perducit 
Cum  ipfofem- 
per  vivemui) 
faCli  pet  ipJttM 
filii  Dei 5  cum 
ipfo  exu'tabi. 
mmjemper  ip- 
fiuicruore  ye- 
par-Ui.  Erimm 
Cbndiani  cum 
Clmjlo  fimul 
glcriofi)  de 
D20  pAt/e  bear 
ti  ideperpetua 
voluptate  U" 
tonus  femperin 
cwfpeflit  Dei, 
&  agentes  Deo 
gratias  fempe/' 
Nej^enimpO' 
ter'unift  Utm 
e(fefcmper& 
gratiui  qui 
cum  merti  fu- 
lfil t  obnoxius3 
faBui  eft  de 
Immortaiitate 
fecurus. 
Cyprian  ad 
Demet.hn. 
vcibisulttmis. 
Sj  i  Sam.iS.4. 


88 


*  By  flic  re- 
dundancy of 
which  merit 
(after  fatisfa- 
&ion  thereby 
made  unto  his 
Fathers  juft  ice 
for  our  debt  J 
there  is  fur- 
ther a  pur- 
chafe  made  of 
Cirace  and 
Glory,  and  of 
allgood  things 
in  our  behalf. 
Mr.  Remolds 
LifeofChrift, 
Page  40  z, 
Ifaiah  2.7.  4, 
Lam.  5.  33. 
Eze.18.23^2,. 
f  4J».  Nome 
bojtacffcfla  c(l 
mors  Cb/ifii 
per  modumob- 


The  Saints  everlaflwg  Reft. 


Part.  1. 


write  down  the  price  they  coftyou;  fo  do  on  your  Righteoufnefs, 
and  on  vour  Glory  ;  write  down  the  price,  Thepreciou*  Blood  of 
Chrifi.  * 

Yet  undeiftand  this  rightly ;  Not  that  this  higheft  glory  was  in 
ftridefl.  proper  fcnfe  purchafed,  fo  as  that  it  was  the  molt  imme- 
diate ErTecl  of  Chrifts  death:  We  muft  take  heed  that  we  conceive 
not  of  God  as  a  Tyrant,  who  fo  delighteth  in  cruelty  ,  as  to  ex- 
change mercies  for  (tripper  to  give  aCrown  on  condition  be  may 
torment  men,  f  God  was  never  fo  pleafed  with  the  furTerings  of 
the  Innocent,  much  lefs  of  his  Son,  as  to  fell  his  mercy  properly 
for  their  fufferings.  Fury  dwelieth  not  in  him;  nor  doth  he  wil- 
lingly correel  the  fons  of  men,  nor  take  pleafure  in  the  death  of 
him  that  dieth.  But  the  fufferings  of  Chrift  were  primarily  and 
immediately  to  fatisfie  the  juftice  that  required  blood,and  to* bear 
what  was  due  to  the  (inner,  and  to  receive  the  blow  that  fhould 
have  fain  upon  him,  and  fo  toreftore  him  to  the  life  he  loft,  and 
the  happinefs  he  fell  from.  But  this  dignity,  which  furpalTeth  the 
firft,is  as  it  were,from  the  redundancy  of  his  merit,orafecundary 
fruit  of  his  death.  The  work  of  his  Redemption  fo  well  pleafed 
the  Father,  than  he  gave  him  power  to  advance  hischofentoa 
higher  dignity  then  they  fell  from  j  and  to  give  them  the  glory 
which  was  given  to  himfelf  •,  and  all  this  according  to  hiscounfel, 
jefli  ?  Nonne     and  the  good  pleafure  of  his  own  will. 

fummeama-  # 

bHis  tanqum  inftruraeat/m  pracipuum  falutls  no  fine  ?  Kef  p. quod  dkitur  mortem  Cbrlfli  effe  infirw 
meat  urn  noftr&falutls^  non  execdere  rationem  medii :  Quod  autcm  additut  illam  effe  nobis  fumme 
amabilcmi  verum  efl  j  fed  fuvpofao  Del  oy dine ■,  qui  earn  &  fibi  in  facrificium,  &  nobis  in  Redcmp. 
tionem  conflituit.  Non  fie  porro  intcH'rgitur  aliquid  effe  bonum  per  modum  objecli :  fenfm  tnim  eft3 
illud  effe  t'ale,&  fecundxm  fe  fit  amabile :  Cii]ufmcdi  nequaquam  eft  mors  Chrifti^  nee  cujujvis  alteri- 
us.  Gibteuf.  lib.  2.  de  Liberr.cap.n.  Sett.  1 1.  page  441. 


§.   2. 
1.  Ic  is  freely 
given  us. 


1  Kings  7  17. 


SECT.    If. 

2.  *"T"He  Second  Pearl  in  the  Saints  diademt  is,  that  Its  free. 
_L  This  feemeth  as  Tbaroxhs  Jecond  Kine,  to  devour  the  for- 
mer ;  And  as  the  Angel  to  Balaam,  To  meet  it  with  a  drawn 
[word  of  a  j nil  of po fit  ion.  But  the  feeming  difcord,  is  but  a  pleafing 
diver ficy  compofed  into  that  harmony  which  conftitutes  theMelc- 
dy.  Thefe  two  attributes  Purchafed  and  Free,  are  the  two  chains 
of  Goid,which  by  their  pleafjnt  twifting,do  make  up  that  wreath 
for  the  heads  of  the  Pillars  in  the  Temple  of  God,   It  was  dear  ro 

(Thrift. 


Ipart.  i 


Tb*  Sd'nts  cvcrlafling  Re/l: 


89 


Chriftjbuc  free  to  us.When  Chrift  was  to  buy,filver  and  gold  was 
nothing  worth;  Prayers  and  tears  could  not  fuflicejnorany  thing 
below  his  blood  :    but  when  wc  come  co  buy ,  the  price  is  fain  to 
juft  nothing.     Our  buying,  is  but  receiving  :    we  have  k  freely 
without  motty,  and  without  price.  Nor  do  the  Gofpel  conditions 
make  it  lefs  free ;  or  the  Covenant- tenor  before  mentioned,con- 
tradicl  any  of  this.    If  the  Gofpel  conditions  had  been  fuch  as  are 
the  Laws;  or  payment  of  the  debt  required  at  our  hands;the  free- 
nefs  then  were  more  queftionable.    Yea  ,  if  God  had  faid  to  us ; 
[SintterSyif  you  will  fst  is  fie  mj  jtsftice  hut  for  one  of  your  fins^  I  wiU 
forgive  you  all  the  reftf\  it  would  have  been  a  hard  condition  on 
our  part,  and  the  Grace  of  the  Covenant  not  fo  free,  as  our  difa. 
bilitydoth  neceflarily  require.    But  if  all  the  Condition  be  our 
cordial  acceptation/urely  we  deferve  not  the  name  of  Purchafers. 
Thankful  accepting  of  a  free  acquittance, is  no  paying  of  theD^bt, 
If  life  be  offered  to  a  condemned  man,  upon  condition  that  he 
(lull  not  refufe  the  offer,  I  think  the  favour  is  never  the  lefs  free. 
Nay,though  the  condition  were,that  he  Qiould  beg,  and  wait  be- 
fore he  have  his  pudon,  and  take  him  for  his  Lord  who  hath  thus 
redeemed  him  :  All  this  is  no  fatisfying  of  the  Juftice  of  the  Law  : 
Efpecially  when  the  condition  is  alfo  given,  as  it  is  by  God  to  all 
hischofen  ;furely  then  here's  all  free  :  if  the  father  freely  give  the 
fon,  and  the  fon  freely  pay  the  debt,  and  if  God  do  freely  accept 
that  way  ofpaymen^when  he  might  have  required  it  of  the  Prin- 

Deb'itum  (ibi 
locum  a  Domino  cui  &  compaffi  Cunt,  ablcrunt :  quia  non  hoc  feeulum  dikxcrunt,  fed  eum  qui 
pro  ipfis&pro  no!j.<  morlum  e(i,  &c.  becaufe  they  loved  not  this  world.but  him  that  died,  2nd 
rofe  for  us  and  them,  they  went  to  the  place  which  was  due  to  them  ( 'p  iho^Spcv  ?/uto;<)  from 
the  Lord,  with  whom  alfo  they  fuflkred.  And  IjpU'im  ,  another  of  Johns  Difciples,  doth  mod 
frequently  ufe  the  phrafe  cf  \jVortbf\  and  [Dejetv'utg]  as  in  the  Title  to  his  Epiftle  totheRo- 
man<  he  calls  them  Worthy  of  God,  worthy  of  fcminency,  worthy  of  Bleffedncfs,  worthy  of 
Praife,  worthy  of  Faith,  worthy  of  Chaftiry,  grounded  in  Love  and  Faith,  &c]  And  in  the 
Hpiftle  it  felf  he  oftufeththefame  phrafe  ofhimfelf  [That  I  may  be  worthy  to  fee  your  face, 
as  I  much  d;  fire  to  deferve,]  andfooft  he  fpeaks  of  deferving  his  martyrdom,  even  through 
the  whole  EpiRle.  This  was  the  language  of  this  Apoftolical  mm  :  Yet  no  doubt  he  fpokeof 
Deferving  and  Merit  only  in  an  Evangelical,  and  not  a  legal  Cenfc  S  3  Tertullian :  Ho>.  .  1  - 
nis  reflftutioncm  xegavit-fi  compcnfatioyicmMexccdis  oppofuit  h  can  if  ft  Compenficio  Dtbearur, 
cut  d[jhl/:::i)deDntiiturJcil;cet  cdra/.Tertullian.lib  de  Anima  cap.4.  page  fidic.Pamel.  418. 
SitidcM  Tertullianm  lib.de  Refurrcfiioxc  ctrms,  c.ip.  i6.uage  410.  inquit  ;  Bcntfias  Vein  \ 

Debet.     Bat  3J1  this  is  meant  otzDebitum  ex  prcmiflo gratuito  only.    Th>'s  is  evident  in 
the  following  fentence  ;    QuicquiH  tmnino  homini  a  Deo  profplclum  at  que  promiffum  *■ /?,  n 
lm  Ammx,  verum  &  ami  [dad  Dibirum.Tertul.  li.de  Refurrcd.carnh.cap.  f.page  408. 

cipai; 


Yet  o«:  crown 
may  truly  be 
fald  to  be  our 
due  j  for  God 
giveth  it  as 
a  righteous 
Judge,  zTim. 
4.7,8.  But  it 
is  not  due  as  a 
debt  upon  our 
merit,  but  a 
gift  upon  a 
TeftamentjOr 
upon   Pro- 
mife. 

So  Policarp. 
Epljl.ad  Vhi- 
iip.  {Edit. 
Vffcrii.  p. ii.) 
faith  thttTgna- 
tius,  Zofimns, 
Rufui,  &  Paul 
did  not  run  in 
vain,  but  iti 
Faith  and 
righteouf- 
ntfs  :  &  ad 


jm 


go 


—  |     M|,  |  * 

The  Saints  everUfling  Reft.  Part. 


cipa!;and  if  bothFathei&  Son  do  freely  offer  us  the  purchafed  life 
upon  thofe  fair  conditions  j  and  if  they  alfo  freely  fend  the  Spirit 
do  enable  us  to  perform  thofe  conditions,then  what  is  here  that  is 
not  free  ?  Is  not  every  (lone  that  builds  this  temple ,  freeftone  r 
Oh  the  everlafting  admiration  that  muft  needs  furprize  the  Saints 
to  think  of  this  freenefs  I  What  did  the  Lord  fee  in  me,  that  he 
fliould  judge  me  meet  for  fuch  a  Sate  1  That  I  who  was  but  a 
poor,  difeafed,  defpifed  wretch,  fliould  be  clad  in  the  brightnefs 
of  thisGlory  .?  That  1,  a  (illy  creeping  breathing  Worm,  fliould 
be  advanced  to  this  high  dignity  /  That  I,  who  was  but  lately 
groaning,  weeping,  dying,  (hould  now  be  as  full  of  joy  as  my 
heart  can  hold  /Yea,  fliould  be  taken  from  the  grave,  where  I 
was  rotting  and  (linking,  and  from  the  dull;  and  darknefs  where 
I  feemed  forgotten  ,  and  here  fet  before  his  Throne  !  that  1 
fliould  be  taken  with  Mordecai  from  Captivity,  to  be  fet  next 
unto  the  King  land  with  Daniel 'from  the  Den,  to  be  made  ruler 
of  Princes  and  Provinces  /  and  with  Saul  from  feekjng  Affes,  to 
be  advanced  to  a  Kingdom  /Oh,  who  can  fathom  unmcafurable 
Love  I  Indeed  if  the  proud-hearted,  felf* ignorant,  lelf-admiring 
tinners  fliould  be  thus  advanced,  who  think  none  fo  fie  for  prefer- 
ment as  themfelves ;  perhaps  in  (lead  of  admiring  free  Love,they 
would  with  thofe  unhappy  Angels  be  difcontented  yet  with  their 
eftate.  But  when  the  lelf-denying,  felf-accufing,  humble  foul, 
who  thought  himfelf  unworthy  the  ground  he  trod  on,  and  the 
air  he  breathed  in,unworthy  to  eat.drink,or  live,when  he  fli3ll  be 
taken  up  into  this  glory  /  He  who  durft  fcarce  come  among,  or 
fpeak  to  the  imperfed  Saints  on  earth,  becaufe  he  was  unworthy  ; 
he  who  durft  fcarce  hcar,or  fcarce  read  theScripcure,or  fcarce  pray 
and  call  God  Father ;  or  fcarce  receive  the  Sacraments  of  his  Cq. 
venant,  and  all  becaufe  he  was  unworthy  !  For  this  foul  to  find  it 
felf  rapt  up  into  heaven,and  clofed  in  the  arms  of  Chrift,  even  in  a 
moment  /Do  but  think  with  your  felves  what  the  tranfporting, 
aftonifliing  admiration  of  fuch  a  foul  will  be.-  He  that  durft  nor 
*  lift  up  his  eyes  to  heaven  but  ftood  afar  off,  fairing  on  his  breft, 
and crying,  Lord,  be  merciful  to  me  a  [inner  ;  now  to  be  lift  up  to 
heaven  himfelf/He  who  was  wont  to  write  his  name  in  *Bradfords 
Stile,  The  untkankgfui \  the  hard-hearted,  the  unworthy  finner ! 
And  was  wont  to  admire  that  Patience  couid  bear  fo  long,  and 
Juftice  fufferhimtolive:  Sure  he  will  admire  at  this  alteration, 

when 


Part,  i 


The  Saints  everlajlmg  Reft. 


91 


when  he  fail  find  bycxperience  rtucunworthinels  could  nothmder 
his  faivation  which  he  thought  wojld  have  bereaved  him  of  every 
mercy.  Ah  Chriftian,  there's  no  ralk  of  our  worthines,nor  unwor- 
thint  fylfworthinefs  were  our  condition  for  admittance,wemight 
fie  down  with  S.  John,  and  weep,  becaufe  none  in  heaven  or  earth  u 
found  Worthy.  But  the  Lien  of  the  tribe  offudah  is  Worthy,  and  h*h 
prevailed  }and  by  that  title  muft  We  hold  the  inheritance '.We  fhal  of- 
fer there  the  offering  thztDavid  refuted  ,evenpraife  for  that  Which 
cofi  U4  nothing-Mete  curCommiflion  runs,Freely  ye  have  received, 
Freely  give :  But  Chrift  hath  dearly  received,yet  freely  gives. The 
matter  heals  us  of  our  leprofie  freely ;  but  C/^**.*  who  had  no  finger 
in  the  cure.will  furelyrun  after  us.and  cake  fomthing  of  us,&falfly 
pretend,/*  is  his  mafkers  pleafure.The  Pope  &  his  fevants  wil  be  paid 
for  their  Pardons  &  InduIgenciesiBat  Chrift  will  take  nothing  for 
his.The  fee  s  of  thePrelatcsCourts  were  lirge;and  ourCommutati- 
on  of  penance  muft  coftour  purfes  dearjor  elfe  we  muft  be  caftout 
of  the$ynagogue,and  foul  and  body  delivered  np  to  theDevil.Buc 
none  are  fhut  out  of  thatChurch  for  want  of  money,nor  ispover- 
ty  any  eye-fore  to  Chrift ;  An  empty  heart  may  bar  them  ouc,but 
an  empty  purfe  cannot  •  His  Kingdom  of  Grace  hath  ever  been 
more  confident  with  deipifed  poverty,  then  wealth  and  honour  j 
and  riches  occafion  the  difficulty  of  entrance,  far  more  then  want 
can  do. For  that  which  is  highly  efteented among  menjs  defpifed  With 
god.  And  fo  it  is  alfo,  The  poor  of  the  World,  rich  in  faith,  whom 
God  hath  chofen  to  be  heirs  of  that  Kingdom,  which  he  hath  prepa- 
red for  them  that  love  him*  I  know  the  true  labourer  is  worthy  of 
his  hire  ;  And  they  that  fervent  the  ayfltar,  fhould  live  upon 
the  Altar  ;  And  it  is  not  fit  to  muzzle  the  Oxe  that  treadeth  out 
the  corn-,  And  I  know  it  is  either  hellifh  malice,  or  penurious 
*  bafenefs,  or  ignorance  of  the  weight  of  their  work  and  burthen, 
that  makes  their  maintenance  fo  generally  Jncompetenr,and  their 
I y  livelihood  and  fubfiftence  fo  envied  and  grudged  at;  and 
that  it's  a  meer  plot  of  the  Prince  of  darknefs  for  the  diverlion  olF 
their  thoughts,  that  they  muft  be  ftudying  how  to  get  bread  for 
cheir  own  and  childrens  mouths,  when  they  fhould  be  preparing 
the  bread  of  life  for  their  peoples  fouls.*  But  yet  let  me  defire  the 
right  aiming  Minifters  of  Chrift,  to  confider  what  is  expedients 
wei  as  what  is  lawfull,and  that  the  faving  of  one  foul  is  bet:er  then 
j  a  thouland  pound  a  year^and  our  gain,though  due,is  a  curfed  gain, 

which 


Ad  Cceleflu 
Hicntfalemnon 
afcendunt  'con" 
fortium3  riift 
qui  to  to  coy de 
proptcnturinon 
proprii  opera, 
fcdDivinl  ejfe 
muneruzquod 
afcendwnt. 
Profper.Sent. 
31.  Lcge& 
cjui  Carm.  dc 
Ingrat.c.45' 
Jam.  2. 5. 
1  Cor.  9-43*5 
6,7,8,9,  i  o, 


*  Lege  Ziting- 
lium  dc  b.:c  )e 
contra  Cata- 
bap.  «/  1 
diflcrei  . 
Toro.2.i'n  Ec- 

p  47 
&  pajji 


tf^TTf 


93 


The  Saints  everlafting  Reft. 


Part  i 


i  Cor.?.  1 8. 

19. 

Rom  1 4.1  j, 

15,20,21. 

Rom. 15. 1,2. 

1  Cor.o.  14. 

12. 

Ver.15. 
1  Tim.  5.. 1 7. 

1  Cor.  4.10, 

II,  12. 

1  Cor.  9.16. 


which  is  a  flumbling  block  to  ouirpeoples  fouls  ,  Let  ns  make  the 
Free-Gofpel  as  I  it  tie  burthen  fome  and  chargeable  as  is  pojfible. 
I  had  rather  never  take  theirTythes  while  I  live,  then  by  them  to 
deftroy  the  fouls  for  whom  Chrift  dyed  ;  and  though  God  hath  or. 
darned  that  they  Which  preach  the  Go/pel,  Jhouldlive  of  the  Pofpel; 

«|t  I  had  rather  fuflfer  all  things,  then  hinder  the  Gofpel  j  and  ic 
ere  better  for  me  to  dye,then  that  any  man  (hould  make  this  my 
glorying  voyd.  Though  the  well  leading  Eld:rs  be  worthy  of 
double  honour  ,  especially  the  laborious  in  the  word  and  doSlrine  ; 
yet  if  the  neceflity  of  Souls,  and  the  promoting  of  the  Gofpel 
fliould  require  it,/  had  rather  preach  the  Cjofpel  in  hunger  and rags 9 
then  rigidly  contend  for  What's  my  due  5  And  if  I  ftiould  do  fo,jer9 
have  I  not  Whereof  to  Glory ;  for  neceflity  is  laid  upon  me.yea.wo 
be  to  me  if  I  preach  not  the  Gofpel,  though  I  never  received  any 
thing  from  men.  How  unbefeeming  the  meffengers  of  this  Free 
Grace  and  Kingdom  is  it,  rather  to  lofe  the  hearts  and  fouls  of 
their  people,then  to  lofe  a  groat  of  their  due.?And  rather  to  exif- 
perate  them  againft  the  meflageof  God,  thetuo  forbear  fome- 
what  of  their  right  ?  And  to  contend  with  them  at  law,  for  the 
wages  of  the  Gofpel  I  And  to  make  the  glad  tidings,  to  their  yet 
carnal  hearts  feem  to  be  fad  tid!ngs,becaufe  of  this  burthen  ?  This 
is  not  the  way  of  Chrift  and  his  Apoftles,  nor  according  to  the 
felf-denying ,  yielding,  fuffering  Doctrine  which  they  taught. 
Away  with  all  thofe  aclions  that  are  againft  the  main  end  of  our 
ftudies  and  calling,  whichjs  to  win  fouls ;  and  fie  upon  that  gain 
which  hinders  the  gaining  of  men  to  Chrift.I  know  flefh  will  here 
object  neceffiries,  and  diftruft  will  not  wane  arguments  ;  but  we 
who  have  enough  to  anfvver  to  the  diffidence  of  our  people,  let  us 
take  home  fome  of  our  anfwers  to  our  felves;  and  teach  our  felves 
firftjbefore  we  teach  them.  How  many  have  you  known  that  Cod 
faffered  to  ftarve  in  his  Vineyard  ? 

*Buc  this  is  our  exceeding  confo!ation,That  though  we  may  pay 
for  our  Bibles  and  Books,and  Sermons3and  ic  may  be  pay  for  our 
freedom  to  enjoy  and  ufe  thenv.yet  as  we  paid  nothing  for  Gods 


*  Anteqmm 
gratia  Judifi. 
cetur  nt  fufius 
efficiaturjmpi- 

mfiimiiiui 

Quem  fi  debit um  fequwetur  ,  quid  ejus  mcrito  mfi  fupplic'iu-m  redderctur  ?  Augaft.  Epift. 
106.  Dc  me  omnino  nihil prafumam.  Quid cnim  attnii  boni  m  mei mifercris3  &  mejuflificares  ? 
£>Uid  iff  tneiavcttiftl  nifrfolapeccatai  Tuum  nihil aliud  mfi  natura  qaam  creajii ;  cat  era  ma- a 
mca  qua  delcttWu  Hon  cgG  prior  ad  te  exurrcxi,  fed  tu  ad  me  excitandum  veiiift;.  Auguft.  Enar. 
1.  in  Pfaim  $8. 

eternal 


Part.  i. 


The  Saints  evcrlafting  Kefi. 


93 


eternsl  Lovc.and  nothing  for  the  Son  of  h's  Love,and  nothing  for 
his  Spirited  our  grace  indfaith9md  nothing  for  our  pirdon  ;  fo 
vvc  fhall  pay  nothing  for  our  eternal  Reft.     We  may  pay  for  the 
bread  and  wine,but  we  fhall  not  pay  for  the  bodyund  bloodpot  for 
the  great  things  of  theCovenant  which  it  feals  unto  us.  And  indeed 
wc  have  a  valuable  price  to  give  for  thofe,  but  for  thefe  we  have 
none  at  all.Yet  th;s  is  not  all. If  it  were  onlyfor  nothing, and  with- 
out our  merit, the  wonder  were  great ;  but  it  is  moreover  againft 
our  merir.&  againft  our  long  endeavouring  of  our  own  ruine.Oh, 
the  broken  heart  that  hath  known  the  defertof  fin,doth  both  un- 
derftand  and  feel  what  I  fay.  What  an  aftonifhing  thought  it  will 
be,to  think  of  the  nnmeafurable  difference  betwen  our  defervings, 
and  our  receivings/  between  the  eftate  we  fhould  have  been  in,and 
the  ftate  wc  are  in/To  look  down  upon  Hefl,md  fee  the  vaft  dif- 
ference that  free  grace  hath  made  betwixt  us  and  them/  to  fee  the 
inheritance  there,  which  we  were  born  to,  fo. different  from  that 
which  we  are  adopted  to  /   Oh,  what  pangs  of  love  will  it  caufe 
within  us,to  think,yonder  was  my  native  tight:  my  deferved  por- 
tion.thofe  fh  Duld  have  been  my  hideous  cries;my  doleful  groans ; 
my  eaflefs  painsjmy  endlefs  torment.-Thofe  unquenchable  flames  I 
fhould  have  Iain  in  ;  that  never  dying  worm  fhould  have  fed  upon 
me.-yonder  was  the  place  that  fin  would  have  brought  me  to;  but 
this  is  it  that  Chrift  hath  bought  me  to.Yonder  death  was  the  wa. 
ges  of  my  fin  s  but  this  Eternal  life  is  the  gift  of  God,  through  fefus 
Ckrift  my  Lord.    Did  not  I  negleft  Grace,  and  make  light  of  the 
offers  of  Life,  and  flight  my  Redeemers  Blood*  long  time,  as  well 
as  yonder  fuffering  foulsPDid  1  nor.  let  pirs  my  time,and  forget  my 
God  and  foul  as  well  as  they  ?  And  was  I  not  born  in  (in  and  wjath 
as  well  as  they  .?  (|Oh  who  made  me  to  differ  ?  Was  my  heart  na- 
turally any  readier  for  Chrift  then  theirs  f  Or  any  whit  better  ar- 
fecled  to  theSpirits  perfwafionS'Should  I  ever  have  begun  to  love, 
if  God  had  not  begun  to  me  ?  or  ever  been  willing,  if  he  had  not 
mademe  willingtor  ever  differed,  if  he  had  not  made  me  to  differ? 
Had  I  not  now  been  in  thofe  flames,  if  I  had  had  mine  own  way, 

magnitudOfim^ 

[olttm  promUtitttr  %  vG'imetkimcrcdctur&  fpa ,alurJ  nee  folum  revclatur  fapicntia  vnum  ctiam 

iurjoliimmnc  qundbonumcfl^  verum  &  pcrfu&etur.    Non  c ni momii urn  c(l 

fdes^&c.  Auguft  de  Grat.  Grifli cap.  10.    Vnde  cognefcimtu  Dti  e(fe ,    &  utbonum  facet* 

vm  fjcere  vsftamuy    Fulgent,  lib.  i.  ad  Monim.  cap.c?.     Muiid  Dcmfacit 

..?,  ou.t  nonfacith'mj  j  nulla  verb  facit  bamoj  quanonfiai  Dais,  utfaaat borne. 


Sednos  em 
Gfatiam  vobr 
mus  Pel 
aliqnandofate" 
art/or,  qua  fu- 
tures Go  tie 


Au^uft.lib 


.ad  Bonif.cap.3. 


3nd 


P4 


The  S dints  everlajling  Rejit 


Part. 


and  been  lee  alone  to  mine  own  will  f  Did  I  not  refift  as  powerful 
means,  and'lofe  as  fair  advantages  as  they  ?  And  Qiould  I  not  have* 
lingred  in  Sodom  t\\\  thefiimeshadfeized  on  me,  ifGodhadnot 
in  mercy  carried  me  out  ?  O  how  free  was  all  this  Lovefand  how 
free  is  this  enjoyed  Glory  ?  Doubtlefs  this  will  be  our  everhfting 
admiration,  That  fo  rich  a  Crown  (hould  fit  the  head  of  fo  vile  a 
Sinner !  That  ftich  high  advancement, and  fuch  long  unfruitfulnefs 
and  unklndnefs,  can  be  the  date  of  the  fame  perfon  .'  and  that  fuch 
vile  rebellions  can  conclude  in  fuch  mod  precious  Joys/  But  no 
thanks  to  us ;  nor  to  any  of  our  duties  and  labors- much  lefs  to  our" 
negiecls  and  lazinefs ;  we  know  to  whom  the  praife  is  due,  and 
cnult  be  given  for  ever.  And  indeed  to  this  very  end  it  was,thac  irPft 
finite  Wifdom  did  caft  the  whole  defign  of  Mans  Salvation  into 
*  It  is  a  thlsmouldofPVRC  HAS  Ezr>d*FREENES,  that  the 
fond  con-  Love  and  Joy  of  man  might  be  perfected,  and  the  Honor  of  Grace 
ceitofthe  moft  higly  advanced;  that  the  thought  of  Merit  might  neither 
Antinomi-  cloud  the  one,nor  obftrucl  the  otherjand  that  on  thefe  two  hinges 
ans  to  think  the  gates  of  Heaven  might  turn.  So  then  let  QZ)  E  S  E  R  V  E  T>2 
that  Juftifi-  be  written  on  the  door  of  Hell,  but  on  the  door  of  Heaven  and 
cation  and     life,  £77*  £  FREE  GIFT.l  /- 


Salvation 

are  not  Free,  if  given  on  condition  ;  as  long  as  the  Condition  is  but  [^Accept- 
ance J  and  the  Freenefs  excludeth  all  our  merit  or  fatisfaclion.  The  like  may  be 
faid  of  the  Conditionality  of  fincere  Evangelical  obedience,  to  the  continuance 
and  confummation  of  our  Juftification  and  to  our  Salvation.  In  both  which 
points,  I  defire  thofe  men  that  will  not  receive  the  Truth  from  me,  to  receive 
it  from  Learned  Flacem  inThe/l  Salmurienf.  Vol.  i.page  3.  2.  34..  I  will  recite 
but  two  Thefes  which  contain  moft  that  is  mifliked  in  my  Aphorifmer.  Thef. 
37.  Fide  Jtiftificamur  •  non  tanquam  parte  aliquaJtiftitU,  am  of  ere  quodfuo 
quodam  pretio  &  merito  Juftificationem  nobis  impetret ;  aut  difpofitione  anim<s,  ad 
introdatlionem  fufiitia  inh<x,rentis  \  Sed  tanquam  Qonditione  Foederis  gr  at  U^quam 
Dew  a  nobis  idcirco ,  exigit,  loco  Conditionis  Foederis  Legalis  (qua  nobis  carnis 
vitio  fatla  eft  impojfibilis)  quod  ea  nihil  aliud fit  y  quam  doni  JuftitU  in  Chrifio 
Iefa  per  Evangelism  nobis  oblati  Acceptation  qua  fit  ex  Dei  Patio  gratuito  ut 
ilia Iufiitia  neftra  fit.  Mark, he  faith  \inChrifio~\  for  Chrift  is  firft  Accepted, 
and  fo  Righteoufnefs  in  and  with  him ;  not  the  Gift  without  the  Perfon. 

Thef.  41.   About    Juftification    by  works.   Id  ipfum  fortajfe  h*c  ratione  \ 
commedius  explicabitur.    Opponitur  Iufiificatio  <*/fccnffixioni :  a  duabm  am  em 
Acctifaitombns  premimnr  in  foro  divino  (tn  reference  to  the  threatning  and 

the 


Pare.  i. 


7 he  Saints  everUfting  Reft. 


9i 


the  Righteoufnefs  of  the  two  Covenants  )  Prlmum  objicitar  nos  ejfe 
(Pecc>itorcs,  hoc  eft  ,  reos  violate  conditions ,  qudt  Foedere  LegaU  lata  eft.  De- 
inde,  cbjicitssr,  nos  ejfe  Jnfideles  ;  hoc  eft,  Non  prtftitijfe  conditionem  Foe- 
deris gratia  ;  videlicet  Fidem.  Ab  Acctifatione  priore^  Jola  Fide  Iuftifica- 
mur,  qua  Chrifti  Cjratiam  or  Iuftitiam  ampletlimur.  A  pofteriore  Iuftificainur 
et'um Operibut)  quatenns  its  Fides  oftenditur.  Ad pofieriorem  Ittftificationem  re- 
/piciens  IacobuA  affirmavit  merito,  ex  Operibns  Ittftificari  hominem,  &  non 
ex  Fide  tantum.  Taultss  vero  refpiciens  ad  Triorem^  fola  Fide  hominem 
fine  Operibiis  Iaftificari ,  mvtltU  rebus  neceffariis  addixit.  This  is  plain 
Truth. 

Juft  fo  alfo  Ttiodate  in  his  Annotations  on  lames  2.  See  alfo  the  Annotati- 
ons of  the  Divines  of  the  Affembly.ZWwiV/w  de  Dieu^Phil.  Codnrcm%  and  our 
Meade  go  yet  further  for  Works  then  I  dare,  though  I  believe  Mr.  Olteade 
means  orthodoxally. 


S  E  C  T.  1 1 1. 

THirdly,  The  third  comfortable  Attribute  of  this  Reft,is,That 
it  is  the  Saints  proper  and  peculiar  poffefsion.  It  belongs 
to  no  other  ofalithefons  of  men;  not  that  it  would  havede- 
tracked  from  the  greatnefs  or.freenefs  of  the  gift,  if  God  had  10 
pleafed,  that  all  the  world  (hould  have  enjoyed  it :  But  when 
God  hath  refolved  otherwife,  that  it  muft  be*  enjoyed  but  by  few, 
to 'find  our  names  among  that  number,  muft  needs  make  us  the 
more  to  value  our  enjoyment.  Uz\\  Egypt  had  been  light,  the 
Ifraelites  (hould  not  have  had  the  lefs ;  but  yet  to  enjoy  that  light 
alone,  while  their  Neighbors  live  in  thick  dark nefs,  muft  make 
them  more  fenfibleof  their  priviledge.  Diftinguifhing,feparating 
Mercy  arTcdeth  more  then  any  Mercy.  If  itfhould  rain  on  our 
grounds  alone ;  or  the  Sun  (hine  upon  our  alone  habitations ;  or 
the  bkfling  of  Heaven  divide  between  our  Flocks,and  other  mens, 
as  between  Jacobs  and  Labans  ;  we  fhould  more  feelingly  ac- 
knowledge Mercy,  then  now,  while  we  poiTefs  the  fame  in  com- 
mon. Ordinarinefsdullethourfenfe;  and  if  Miracles  were  com- 
mon, they  would  be  flighted.  If  Pbaroab  had  paffed  «  fafeiy  as 
Ifrael,  the  Red  Sea  would  have  been  lefs  remembred.  If  the  firft- 
bornof£f//tthad  not  been  flain,  thefltft-bornof  //Whadr.ot 
been 


$.   Ic  is  the 

Saints  pecu- 
liar. 


John  i+.  n. 
i6y  27. 


*WcfhaI  there 
look  upon 
them  for  ever, 
who  here 
gazed  on  us 
for  a  time ; 
and  the  fhort 
fruit  of  cruel 
eyes  behold- 
ing us  in  per- 
fecution,(hall 
be  then  re- 
compenfed 
with  our  ever- 
lafting  be- 
holding  them 
£in  their  fuf- 
ferings.]   Cy- 
prian, ad  De- 
wutrio7i.§-n» 
pag.  3  30. 


The  Saints  everhfling  Refl. 


Part. 


1. 


been  the  Lords  peculiar,  lfthereftof  the  worid  had  not  been 
drowned,  and  the  reft  of  Sodom  and  Gomorrah  burned,  the 
faving  of  Noah  had  been  no  wonder,  nor  Lots  deliverance  fo' 
much  talked  of.  The  lower  the  weighty  end  of  the  ballance  de- 
fcends  the  higher  is  the  other  lifted  up  •  and  the  falling  of  one  of 
the  Sails  of  the.  Wind-mill,  is  the  occafion  of  therifing  of  the 
other.  It  would  be  no  extenuation  of  the  Mercies  of  the  Saints 
here,  if  all  the  world  were  as  holy  as  they  ;  and  the  communica- 
tion of  their  happinefs  is  their  greareft;  deiire;  yet  it  might  per- 
haps dull  their  thankfulnefs,  and  differencing  grace  would  not  be 
known.  But  when  one  fbali  beenlightned,  and  another  left  in 
darknefs ;  one  reformed,  and  another  by  his  lull  enflaved ;  it 
makes  them  cry  out  with  the  Difciple,  Lord  what  is  it,  that  thou 
wilt  reveal  thy  felf  to  us,and  not  unto  the  world  ?  When  the  Pro- 
phet fhall  be  fent  to  one  widow  onely  of  all  that  were  in  Sama- 
ria, and  tocleanfeone  NaamanofaWthz  Lepers,  the  Mercy  is 
more  obferveable.  O  that  will  fure  be  a  day  of  paflionate  fenfe  on 
both  fide',  when  two  fhall  be  in  a  Bed.  and  two  in  the  field,  the 
one  taken,  and  the  otherforfaken.  For  a  Chriftian  who  is  con- 
fciousofhisownundeferving,  and  il!-deferving,  to  fee  his  com- 
panion in  fin  peridi;  his  Neighbor,  Kinfman,  Father,  Mother, 
Wife,  Childe,  for  ever  in  Hell,  while  he  is  preferred  among  the 
bleiTed  !  To  fee  other  mens  fins  eternally  plaugued,  while  his  are 
allpadoned.  *  To  fee  thofe  that  were  wont  to  fit  with  us  in  the 
fame  feat,  and  eat  with  us  at  the  fame  table,  and  joyn  with  us  in 
the  fame  Daties,  now  to  lie  tormented  in  thofe  flames,  while  w  c 
are  triumphing  in  Divine  Praifes  .'  That  Lot  muft  leave  his  fons  in 
law  in  the  flames  of  Sodomy  and  the  wife  of  his  bofom  as  a  Monu- 
ment of  Divine  vengeance,  and  efcape  with  his  two  Daughters 
alone  :  Here  is  chufing,  diftinguifhing  Mercy  /  Therefore  the 
Scripture  feemsto  affirm,  That  as  the  damned  fouls  {hall  from 
Hell  fee  the  Saints  happinefs  to  encreaie  their  own  torments  ;  fo 
fhall  the  blefTed  from  Heaven  behold  thewickedsmifery,  to  the 
encreafe  of  their  own  Joy.  And  as  they  looked  on  the  dead  bodies 
of  Chrifts  two  WitneiTes  (lain  in  their  llreets,  and  they  that  dwell 
on  the  Earth  rejoyced  over  them  and  made  merry  ;  and  as  the 
wicked  here  behold  the  calamities  of  Gods  people  with  gladnefs: 
fo  fhall  the  Sain  s  look  down  upon  them  in  the  Burning- Lake,an 
in  the  fenfe  of  their  own  happinefs,  and  in  the  appobationof 

Gods 


r* 


Part,  i. 


The  Saints  everUjiing  Reft. 


91 


Rev.  1 1.9  io. 


Rev  16*.  5,6, 


Gods  juft  proceedings.they  (lull  rejoyce  and  fing.  Thoti  art  righ- 
teous,  O  Lord,  which  art,  and  Wafl,  and  /bait  be,  becaufe  thou  bafl 
tkn*  judqed :  For  the)  have  Jhed  the  blood  of  Saints  and  Prophets, 
and  thou  hafi  given  them  blood  to  drin^  for  they  are  Worthy.  Alle- 
tuja,  Salvation,  and  Glory,  and  Honor,  and  Power  to  our  Cjod  ;  for 
true  andrigljteous  are  hh  Judgements.Anei  as  the  command  is  over  Rcv.i  9. 7*  2 
Babylon,  (o  will  it  be  over  all  the  condemned  fouls ;  Rejoyce  over  | 
hertthou  Heaven. and  ye  holy  csfpoftles  and  Prophets  -for  God  hath  R^- T  8 .". 
avengedyouonher.  By  thiwime  the  impenitent  World  will  fee  a 
reafon  for  the  Saints  Angularity,  while  they  were  on  Earth  ;  and 
will  be  able  to  anfwer  their  own  demands,  why  muft  you  be  more 
holy  then  your  Neighbours? -ven  becaufe  they  would  fain  be  more 
hippy  then  their  Neighbours.  And  why  cannot  you  do  as  others, 
and  live  as  the  World  about  you  f  Even  becaufe  they  are  full  loth 
to  fpeed  as  thofe  others,or  to  be  damned  with  the  V  Vorld  about 
them.  Sincere  Angularity  in  holinefs,  isbythistime  known  to  be 
neither  Hypocrifie  nor  Folly.  If  to  be  lingular  in  that  Glory  be 
fodelirible,  furely  to  be  lingular  in  godly  living  is  not  contemp. 
tiblc.  ^s  every  one  of  them  now  knows  his  own  fore,and  his  own 
grief,  folhall  every  one  then  feel  his  own  Joy:  and  if  they  can 
now  call  Chrift  their  own,  and  call  God  their  own  God,  how 
much  more  then  upon  their  full  pofleflion  of  him.?  For  as  he  takes 
his  people  for  his  inheritance  ;  lo  will  he  himfelf  be  the  inheri- 
tance of  his  people  for  ever. 

~SECT.   IV. 

A  Fourth  comfortable  adjunct  of  this  Reft,  is,  that  it  is  in  the 
fdlowftiipof  the  bleffed  Saints  and  Angels  of  God.  Not  fo 
lingular  will  the  Chriftian  be,  as  to  be  folitary. Though  it  be  pro- 
per to  the  Saints  only,  yet  is  it  common  to  all  the  Saints.  For 
what  is  it,  but  an  Aflfociation  of  blefod  'pi.rits  in  God  ?  A  Cor- 
poration of  p^rfeded  Saints,whereof  Chrift  is  theHead?the  Com- 
nunioo  of  Saints  complca:ed?Nordoth  th's  make  thofe  joves  to 
betherefore  mediate, derived  by  creatures  to  us,  as  here  :  For  all 
the  line s  may  be  drawn  from  the  center,  &  no:  from  each  other, 
and  yer  their  collocation  make  them  more  comely  then  one  alone 
could  be.  Though  the  ftrings  receive  not  their  found  and  fweet- 
nefs  from  each  other,  yet  their  concurrence  caufeth  that  harmony 
which  could  not  be  by  one  alone.  For  thofe  lha:  have  prayed, and 
K  fafted> 


2.  Chro.  6.19. 
KaU7.6.  & 
33«n.&7S. 
71. &  16. $. 


4.Tc  is  a  Reft 
with  Angels 
andperfefi 
Saints. 


98 


;  Ve/'iffimum 
\  ccrtc  cfl 3  Dcum 

I  quiflfffKUflbl, 

i  /"fficcre  quvfy 
fartfn  fuit  ; 
Qui  hoc  ve- 
rum  aibilra- 
tur,  cam  fin. 
tmii'.m  am- 
'plctiafar  o 
portetjancloi 
nihil  am  are  ex- 
tra Deum  : 
Am  art  quidem 
alia  a  Deo3 
Stare  ilia  qua 
funt  extra 
Deum  j  fed 
ita  vx  Amorii 
ittitu  Divina 
Bo'/jit.tSy  non 
ea  qua.  creatw 
rarum  propria, 
principium 
fit,  QuifccM 
de  fancJis  ex 
ipimant,  ty 
fatis  c(fe  cen* 
fern  eos  Amaye 
qu<ecunj,,  a. 
mant  propter 
Deum3  etfi 
prater  &  ex" 
traDeumjrro- 
gmt  ill  is  non 
mediocrem  in- 
jhriam  ',  Non 
enim  patiun- 
tur  Be  am  urn 


The  Saints  everlafling  Reft, 


Parr,  i.l 


fifled,and  wept,and  watcht,and  waited  together^now  to  joy  and  j 
enjoy,  and  praife  together,  me  thinks  fliould  much  advance  their 
pleafure.  Whatfoever  it  will  be  upon  the  great  change  that  will 
be  wrought  in  our  nature  perfected  ,  fure  I  *m  according  to  the 
prefent  temperature  of  themoft  fanclified  humane  afTccTons,  it 
would  arTeft  exceedingly  :  And  he  who  mentioneth  rhe  qualifica- 
tions of  cur  happtnefs,  of  purpofe  that  our  joy  may  be  full,  and 
maketh  fo  oft  mention  of  our  confociation  and  conjunction  in  bis 
praife«,fure  doth  hereby  intimate  to  us,  that  this  will  be  fome  ad- 
vantage to  our  joyef.  Certain  I  am  of  this,  Fellow-  Chriftian^ 
hat  as  we  have  been  together  in  the  labour,  duty,  danger  and 
diftrefs ;  fo  fhall  we  be  in  the  great  recompense  and  deliverance  ; 
and  3s  we  have. been  fcorned  and  defpifed,fo  (hall  we  be  crowned 
md  honoured  together ;  and  we  who  have  gone  through  the  day 
offadnefs,  fhallenjoy  together  that  day  of  gladnefs:  andthofe 
who  have  been  with  us  in  perfecution  and  prifon,  fhall  be  with  us 
alfo  in  that  Palace  of  conlolation.Can  the  wilful  world  fay,*If  our 
•orefathersandfriendsbeallinHell,  why  we  will  venture  there 
too  ?  and  may  not  the  Chriftian  fay  on  better  grounds,feeing  my 
faithful  friends  are  gone  before  me  to  Heaven,  I  am  much  the 
more  willing  to  be  there  too.  Oh  the  bleffed  day,  Dear  friends, 
when  we  that  were  wont  to  enquire  togecher,and  hear  of  heaven, 
and  talk  of  heaven  together,  fhall  then  live  in  heaven  together  I 
When  we  who  are  wont  to  complain  to  one  another,  and  open 
our  doubts  to  oneanother^tnd  our  tears, whether  ever  vvefhould 
come  there  or  no,  (hall  then  rejoyce  with  one  another,  and  tri- 
umph over  thofe  doubts  and  fears !  when  we  who  were  wont 
formerly  in  private  to  meet  together  for  mutual  edification,  fhall 
now  moft  publikely  be  conjoyned  in  the  fame  confolation/  Thofe 
fame  Difciples  who  were  wont  to  meet  in  a  private  houfefor  fear 
of  the  Jawst  are  now  met  in  the  Cekftial  habitations  without 
fcar.-and  as  their  fear  then  did  caufe  them  to  fhut  the  door  againft 


menus  totas  hi 

Deo  quiefcere  &  abfeondi %,  Sed  partim  inde  abfirabunt,  aliquidearum  extra  Deum  verfari  conten* 

denies-  Gibieuf.  lib.  2.cap.27.§.7.page  484, 

*  Socrates  Critoni  vehement*  {volenti  ui  ft  vitam  ipfe  fuam  negligeret,  ce-rte  liberis  etiam- 
mm parvulis  & amicU  ab  ipfo pendeniibu*  fc  fervor  et  incelumcm:  Li'ocns  inquit ,  Deo,  qui  mibl 
eos  dedit ,  curee  erunt :  amicos  bine  dif cedent  inveniam,  vobit  aut  [imilet  aut  etiam  meliorcst 
neve  fir  a  quidem  con  fact  udine  diu  carituru*,  qtiandoquidcm  vos  brtvi  codem  c(iii  commigtaturi, 

j  Eraf.apoth.lib.j.  ex  Placone  Zenop. 

I  their 


Part,  i 


The  Saints  rverUfling  Reft. 


99 


their  Enemies,  (o  will  Gods  J  uttice  (hut  it  now.  Oh  when  !  look 
in  the  faces  of  the  pretious  people  of  God,  and  believing  think 
of  this  day,  what  a  refrefhing  thought  is  it ?  (hall  we  not  there 
remember,  think  you,  the  pikes  which  we  paffed  together  here  ? 
one  fellowlhip  in  duty  and  in  fufferings?  how  oft  our  groins 
made  as  it  were  one  found,  our  conjunct  tears  but  one  (heam.and 
our  conjunct  defiies  but  one  prayerfand  now  al!  our  pnyfes  (hall 
make  up  one  melody;  and  all  our  Churches  one  Church;  and  all 
our  felves  but  one  body ;  for  we  (hall  be  one  in  Chrift,  even  as  he 
and  the  Father  are  one.  Its  true,  we  mud  be  very  careful  in  this 
cafe,  that  in  our  thoughts  we  look  not  for  that  in  the  Saints  which 
is  alone  in  Chrift,and  that  we  give  them  not  his  own  prerogative 
nor  expeel  too  great  a  part  of  our  comfort  in  the  fruition  of  them; 
we  are  prone  enough  to  this  kind  of  Idolatry.  But  yet  he  who 
Commands  us  fo  to  love  them  now,  will  give  us  leave  in  the  fame 
fubordinacion  to  himfelfto  love  them  then,  when  himfeif  hith 
made  them  much  more  lovely.  And  if  we  may  love  thcm,we  (hall 
furely  rejoyce  in  them;  for  love  and  enjoyment  cannot  Hand  with- 
out an  anfwerable  Joy.  If  the  fore-thoughts  of  fitting  down  with 
Abraham^  lfaact  Jacob,  and  all  the  Prophets  in  the  Kingdom  of 
God,  may  be  our  lawful  Joy;  then  how  much  more  that  real 
fight,  and  aclual  poffeffion?  Ic  cannot  chufe  but  be  comfortable 
to  me  to  think  of  that  day,  when  I  (hall  ;oyn  with  Mofes  in  his 
fong,  with  David  in  his  Pfalms  of  praife  *  and  with  all  the  re- 
deemed in  the  fong  of  the  Lamb  for  ever :  When  we  (hall  fee  He- 
nock,  waking  with  God;  Noah  enjoying  the  end  of  hisfingularity; 
Jofepb  of  his  integrity  ;  fob  of  his  patience ;  Hezekjab  of  his  up- 
rightnefs;  and  all  the  Saints  the  end  of  their  Faith,  [|  Will  it  be 
nothing  conduableto  the*x>mpleating  of  our  comforts,  to  live 
eternally  with  PeterlPaHl,AHftiniChrjfoftom.efercmWickliffiLH- 
tber^Ztiinglius  (^alvi^Beza.Bullinger.Zancbii^fPareHS^Ptlcator^ 
Camerofwith  Hooper ^Bradford,  Latimer  G  lover , Saunders  Pbilpot} 
with  Reigttoldsy  Whitaker,  Cartrvrigbt,  Brightmw,  Bajn,  Brad- 
fiaft,  'Bolton,  Ball,  Hilderjham,  Pemble,  Twijfe,  Ames,  Prejlon, 
SibbstOfaelicem  diem(ii\&  old  Gryr.&HsJqHum  adillnd  animorum 
concilium  profifcifcar ,  &  ex  bac  turba  &  colluvione  difcedam  ! 
O  happy  day  when  I  (hall  depart  out  of  this  crowd  and  fink, 
and  go  to  that  fame  counfel  of  fouls  /  I  know  that  Chrift  is  all  in 
all,  and  thatitistheprefenceof  God  that  maketh  Heaven  to  be 

K  2  Heaven. 


||  Junius 
writeth  in  his 
Life,  of  a  roan 
that  fo  efteem- 
I  ed  hin»,that  he 
!  digged  up  a 
I  Turf  of  the 
ground  where 
J  he  ftood,and 
catryed  it 
home:  How 
j  then  fhouid 
j  we  love  the 
habita  ion  of 
the  Saints  in 
I  Light  ?  (  By 
'  this  example 
j  you  may  fee 

■  how  woilhip- 

'  ping  of  Saints 
j  Rcliques, 
'  Shrines,  and 

■  Images,  was 

1  broughc  in  by 
,  honeS  zeal 
mifguided  ) 


IOO 


The  Saints  cverUfting  Reft. 


Part. 


i. 


iCor.5.1^ 


Mdcbl  Adam 
in  vita  Luthe- 
ri. 


Heaven.  But  yet  it  much  fweetneth  the  thoughts  of  that  place  .to 
me,  to  remember  that  there  are  fuch  a  multitude  of  my  moft  deaj 
and  precious  friends  in  Chrift ,  with  whom  I  took  fweet  counfel, 
and  with  whom  I  went  up  to  the  houfe  of  God  ;  who  talked  with 
me  in  the  fear  of  God,  and  in  integrity  of  their  hearts  :  in  the  face  of 
w  hofe  conver fations  there  was  written  the  name  of  Chrift;  whofe 
fweet  and  fenfible  mention  of  his  Excellencies  hath  made  my  heart 
to  burn  within  me.   To  think  of  fuch  a  friend  died  at  fuch  a  time, 
and  fuch  a  one  at  another  time  ;  fuch  a  pretious  Chrillian  (lain  at 
fuch  a  fight,  and  fuch  a  one  at  fuch  a  fight  (oh  what  a  number  of 
them  could  I  name  1^  and  that  all  thefe  are  entred  into  Reft ;  and 
we  (hall  furely  go  to  them,  but  they  (hall  not  return  to  us.   Its  a 
Queftion  with  fome,whether  we  (hall  know  each  other  in  Heaven 
or  no?  Surely  there  (hall  no  knowledge  ceafe  which  now  we  have; 
but  only  that  which  implyeth  our  imperfection, And  what  imper- 
fection can  this  imply  ?Nay  our  prefent  knowledge  (hall  be  increa- 
fed  beyond  belief:  It  (hall  indeed  be  done  away,but  as  the  light  of 
the  candle  and  ftars  is  done  away  by  the  riling  of  the  Sun;which  is 
more  properly  a  doing  away  of  our  ignorance  then  of  our  know- 
ledge ;indeed  we  (hall  not  know  each  other  after  the  fle(h;  not  by 
ftature,voice,colour,complexion,vifage,  or  outward  (hape  :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  5  nor  by  youth  or  age  ;  nor,  I  think,  by  fexe.  But 
by  the  Image  of  Chrift,and  fpiritual  relation  and  former  Faithful- 
nefs  in  improving  our  Talents,  beyond  doubt  we  (hall  know  and 
be  known.  Nor  is  it  only  our  old  acqaaintance  :  but  all  the  Saints 
of  all  ages,  whofe  faces  in  the  flelh  w^e  never  faw,  whom  we  (hall 
there  both  know  and  comfortably  enjoy. Luther  in  his  laft  ficknefi 
being  asked  his  judgement  whether  we  (hall  know  one  another  in 
Heaven.anfwered  thus :  Quid accidit  Adam  ?  xttnquam  ilk  viderat 
\  Evam.&c.  i.  * .  How  was  it  with  Adjm  *  He  had  never  feen  Eve , 
yet  he  asketh  not  who  (he  was,  or  whence  (he  came,  but  faith,  (he 
is  flelh  of  my  fle(h,and  bone  of  my  bone.  And  how  knew  he  that? 
Why,  being  full  of  the  Holy  Ghoft,  and  indued  with  the  true 
knowledge  of  God  he  fo  pronounced.   After  the  fame  fort  (hall 
we  be  renewed  by  Chrift  in  another  life,  and  (hall  know  our  pa- 
rents, wives,  children,  &c.  much  more  perfectly  then  Adam  did 

then 


Part.  i. 


7 he  Saints  cverlaflipg  Reft* 


then  know  Eve.  Yea,  and  Angels  as  well  as  Stints,  will  be  our 
bit  tied  acquaintance  and  fweet  alTociates.We  have  every  one  now 
our  own  Angels  there  beholding  our  Fathers  face  ;  And  thofe 
who  now  are  willingly  miniftring  Spirits  for  our  good,  will  wil- 
lingly then  be  our  companions  in  joy  for  the  perfecting  of  our 
good  :  And  they  who  had  fuch  joy  in  heaven  for  our  converfi- 
on,wi!l  gladly  rejoyce  with  us  in  our  glorificuion.I  think  ChrilH- 
an,  this  will  be  a  more  honourable  aflembly  then  you  ever  here 
beheld :  and  a  more  happy  fociety  then  you  were  ever  oft>eforc. 
Surely  Broo^  and  Tim,  and  Hambden,  and  White,  &c.  are  now 
members  of  a  more  knowing,  unerring,  well  ordered,right  aym 
ing,  felf-denying,  unanimous,  honourable,  Triumphant  Senate, 
then  this  from  whence  they  were  taken  is.or  ever  Parliament  will 
be.  It  is  better  be  door-keeper  to  that  Aflembly,  whither  Twijfe, 
&c.  are  tranflated,  then  to  hare  continued  here  the  Moderator 
of  this.  Jfhat  is  the  true  Parliamentum  Beatttm,  the  blefled  Par- 
liament, and  that  is  the  only  Church  that  cannot  erre.  Then  we 
thall  truly  fay  3s  David,  I  am  a  companion  of  all  them  that  fear 
thee  ;  when  we  are  come  to  mount  Sion,  and  to  the  City  of  the 
living  God,  the  Heavenly  Jerufalem,  and  to  an  innumerable  com- 
pany of  Ange!s:to  the  General  Aflembly  and  Church  of  the  firft- 
born,  which  are  written  in  Heaven,  and  to  God  the  Judge  of  all, 
and  to  the  Spirits  of  Juft  men  made  perfect,  and  to  fefits  the 
Mediator  of  the  new  Covenant,  and  to  the  blood  of  Sprinkling  ; 
Wearecome  thither  already  in  refpe&  of  title,  and  of  earneft 
and  fiift  fruits  j  but  we  (hall  then  come  into  the  full  potfeflion.  O 
lkloved,if  it  be  a  happinefs  to  live  with  the  Saints  in  their  imper 
kdion,  when  they  have  fin  to  imbkter,  as  well  asholinefsto 
eeten  their  fociety  ,  what  will  it  be  to  live  with  them  in  their 
perfection,  where  Saints  are  wholly  and  only  Saints?  Ifitbea 
delight  to  hear  them  pray  or  preach ;  what  will  it  be  to  he3r  them 
praife  ?  If  we  thought  our  felves  in  the  Suburbs  of  Heaven,  when 
we  heard  them  fet  forth  the  beauty  of  our  Lord,  and  fpeak  of  the 
excellencies  of  the  Kingdom;  what  a  day  will  it  be,whcn  we  fhall 
joyn  with  them  in  prarfes  to  our  Lord,  in,  and  for  that  Kingdom.' 


frw 


No.vwe  have  corruption,  and  they  have  abruption  ;  and  we 
arc  aptcr  to  fee  a  work  each  others  corruption,  then  our  Graces  ; 
andfolofe  the  benefit  of  their  company  while  we  do  enjoy  it,be  ; 
caui'e  we  know  not  how  to  make  ufc  of  a  Saint :  But  then  it  will 
_____ K  3  not 


101 


A&S  12.1*. 

Ma:.i8.io. 
Luke  J6.22-. 
Luke  i  5. 10. 
Heb.i.7,5::. 


Pfal.np.63. 


Hcb.I2.22j 

*3>  24. 


102 


The  Saints  everlajling  Reft. 


Part. 


S.y. 

f.It  is  Imme- 
diate from 
Godj  and  In 
him. 


Quanquam 
mim  fiftendo  in 
gradu  natur<e3 
creaturai  ra* 
t'tonalis  pra- 
fcrtim%  babeat 
ardincm  ai  De- 
um,  pojjity  it. 
turn  e^  ntffe  & 
amare,  non  nifi 
tamcn  in  Crea* 
turn  id  potefl. 
Amit  Deum  $ 
fed  quern  cog.  . 
nofcit,  &  ut 
ill  1  per  lumen 
ttdtura  propo- 
nitjivi  cognofdt 


not  be  fo.  Now  we  fpend  many  an  hour  which  might  be  profita-: 
ble,in  a  dull  filent  looking  on  each  other,  or  elfe  in  vain  and  com 
moo  conference :  But  then  it  will  not  be  fo.  Now  the  belt  do 
know  but  in  part,  and  therefore  can  inftrucl  and  help  us  but  in 
part :  But  then  we  (hall  with  them  make  up  one  perfeel  man.  So 
then  1  conclude,  This  is  one  (ingular  excellency  of  the  Reft  of  Hea- 
ven ,Thdt  we  are  fellow  citizens  With  the  Saints^  and  of  the  houfhold 
0/GW,Eph.2.iQ. 


SECT.    V. 

Fifthly,  another  excellent  property  of  our  Reft  will  be,  That 
the  Joys  of  it  are  immediately  from  God.Nor  doth  this  con- 
tradict the  former,asI  nave  before  made  plain  ;  Whether  Chrift 
(who  is  God  as  well  as  manj  fhall  be  the  Conveyor  of  all  from 
the  Divine  Nature  to  us ;  And  whether  the  giving  up  the  King- 
dom to  the  Father,do  imply  the  ceafing  of  the  Mediator  Office? 
And  confequently ,  the  laying  afide  of  the  humane  Nature? 
( though  I  believe  the  Negative  in  thefe  laft,  yet  )  are  Queftiocs 
which  I  will  not  now  attempt  to  handle.  But  this  is  fure ;  we  (hail 
fee  God  face  to  face ;  and  ftand  continually  in  his  prefence  ;  and 
confequently  derive  our  life  and  comfort  immediately  from  him. 
WhetherGod  wil  make  ufe  of  any  creatures  for  ourfervice  then  ? 
or  if  any,  of  what  Creatures  *  and  what  ufe?  is  more  then  I  yet 
know.  It  feems  by  that  Rem.8.i  1.  that  the  Creature  (hall  have  a 
day  of  Deliverance,  and  that  into  the  glorious  Liberty  of  the  fons 
of  God  :  But  whether  this  before,  or  at  the  great  and  full  Deli- 
verance ?  or  whether  to  endure  to  Eternity  t  or  to  whit  parti- 
cular imployraent  they  fhall  be  continued  ?  are  Queftions  yet  too 
hard  for  me.  When  God  fpeaks  them  plainer,  and  mine  under-*  1 
(landing  is  made  clearer,  then  I  may  know  thefe.  But  its  certain 
that  at  leaft,  our  moft  and  great  Joys  will  be  immediate,if  not  all. 
Now  we  have  nothing  at  all  immediately ;  bun  at  the  fecond,  or 
third.or  fourth,  or  fifth  hand  i  or  how  many,  who  knows  ?  From 
the  Earth,  from  Man,  from  Sun  and  Moon,  from  the  influence 
of  the  Planet$,from  the  miniftration  of  Angcl«,and  from  the  SpU 


autm  Ilium 

duntaxat  in  crcaturis  $  turn  infeipfa  turn  in  aliis.  At  in  0; dine  Gratia ,  novit  Deumutin  fc  cjl> 

&  llli  immediate  &  non  per  creaturai  unit;f,ry  unde  proceiit  ejus  lmmobiliias  five  Immutabilitas 

&  bcata  ttternitass  quamperfeclam  &  inicgam  babet  in  flatu  Gloria  ;  cum  afioqui  creature  omnes 

I  .in  propria  quofy  fpecie,  proprioy.  ordine  fint  mobiles  poffunify  deficere,  &c.  U:  Gibieuf.  lib.  1.  de 

'  Libert.Dei.c3p.27.§.i  i.page  487. ' rfr. 


Part. I.  The  Saints  ever  lofting  Reft. 

rit,  andChrift;  and  doubtiefs  the  farther  the  Stream  runs  from 
the  Fountain,  the  more  impure  it  is.  It  gathers  fome  defilement 
from  every  unclean  Channel  it  paiTech  through.  Though  it  favors 
not  in  the  hand  of  Angels,  of  the  imperfection  of  finners,  yet  it 
doth  of  the  imperfection  of  Creatures ;  and  as  it  comes  from  man, 
it  favors  of  both.  Howq.iickand  piercing  is  the  Word  in  it  felf.? 
Yet  many  times  it  oever  enters,  being  managed  by  a  feeble  Arm. 
O  what  weight  and  worth  is  there  in  every  paflage  of  the  bleflfed 
Gofpel  ?  Enough  one  would  think,  to  enter  and  force  the.  dullcft 
Soul,and  wholly  poflefs  its  thoughts  and  affections ;  and  yet  how 
oft  doth  it  fall  as  water  upon  a  ftone?  And  how  eafily  can  our 
hearers  deep  out  a  Sermon-time  I  and  much,  becaufe  thefe  words 
of  Life  do  die  in  the  delivery,  and  the  Fruit  of  our  Conception  is 
almoft  Stil-born.  Our  peoples  Spirits  remain  congealed,  while 
we  who  are  entruftcd  with  the  Word  that  (hould  mek  them,  do 
fuffer  it  to  freez  between  our  Lips.  We  fpeak  indeed  of  Soui-con- 
cerning  Truths,and  fet  before  them  Life  and  Death;  But  it  is  with 
fuch  felf-feeking  affectation,  and  in  fuch  a  lazy,  fo  rmal,  cuftomary 
ftrain  (like  the  pace  the  Spaniard  rides)  that  the  people  little 
think  we  are  in  good  fadnefs,  or  that  our  Hearts  do  mean  as 
our  Tongues  do  fpeak.  I  have  heard  of  fome  Tongues  that 
can  lick  a  coal  of  fire  till  it  be  cold.  I  fear  thefe  Tongues  are  in 
mod  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  our.  Such  Preaching  is  it  that  hath  brought  the  moft  to 
hear  Sermonsjis  they  fay  their  Creed  and  'Pater  Nofters,  even  as 
a  few  good  words  of  courfe.  How  many  a  cold  and  mean  Sermon, 
that  yet  contains  moft  precious  Trurhb  ?  The  things  of  God  which 
we  handle  are  Divine ;  but  our  manner  of  Handling  too  humane  ? 
And  there's  little  or  none  that  ever  we  touch,  but  we  leave  the 
print  of  our  fingers  behind  u?j  but  if  God  fhould  fpeak  this  Word 
himfelf,  it  would  be  a  piercing,  melting  Word  indeed.  How  full 
of  comfort  are  the  Gofpel.  Prcjmifes  ?  yet  do  we  oft  lb  heartkfly 
declare  them,  that  the  broken,  bleeding-hearted  Saints,  are  much 
deprived  of  their  Joys.  Chrift  is  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  expreflions,  and  dunghil  converfati- 
*  K  4  ons, 


104 


The  Saints  everlafting  Reft. 


Part.  i. 


ons,  whofe  luftre  we  do  pretend  to  difcover  ,  while  the  hearers 
judge  of  it  by  our  expreffions,  and  not  its  proper,  genuine  worth. 
The  truth  is,the  beft  of  men  do  apprehend  but  little  of  what  God* 
in  his  Word  expreffeth,  and  what  they  do  apprehend,  they  are 
unable  to  utter.  Humane  language  is  not  fo  copious  as  the  hearts 
conceivings  are ;  and  what  we  poffibly  might  declare,yet  through 
our  own  unbelief,  ftupidity,  lazinefs,  and  other  Corruptions,  we 
ufually  fail  in ;  and  what  we  do  declare,  yet  the  darknefs  of  our 
peoples  underftandings,  and  the  fad  fenflefnefs  of  their  hearts, 
doth  ufually  (hut  out,  and  make  void.  So  that  as  all  the  works  of 
God  arcperfecl  in  their  feafon,  as  he  isperfeel:  foare  all  the 
works  of  man,a$  himfelf,  imperfect ;  And  thofe  which  God  per- 
formed by  the  hand  of  man,  will  too  much  favour  of  the  inftru- 
ment.  If  an  Angel  from  heaven  (bould  preach  the  Gofpsl,  yet 
could  he  not  deliver  it  according  to  its  glory ;  much  lefs  we  who 
never  faw  what  they  have  feen,  and  keep  this  Treafure  in  Earthen 
VelTels,  The  comforts  that  flow  through  Sermons,through  Sacra- 
ments,through  Reading,and  Company,and  Conference,and  crea- 
tures.are  but  half  comforts;and  the  Life  that  comes  by  thefe,is  but 
a  half  life,  in  comparifon  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  his  fweeteft  Joys ;  which  have  leaft  of  man,  and  are  moft  di- 
rectly from  theJSpiric.  That's  one  reafon,as  I  conceive  why  Chri- 
ftians  who  are  much  in  fecret  prayer,  and  in  meditation  and  con- 
templation ( rather  then  they  who  are  more  in  hearing,  reading 
and  conference^  aremenofgreateftlife  and  joy;  becaufe  they 
are  nearer  the  Wel-head,  and  have  all  more  immediatly  from 
God  himfelf.  And  that  I  conceive  the  reafon  alfo,  why  we  are 
more  undifpofed  to  thofe  fecret  duties,  and  can  eafilier  bring  our 
hearts  to  hear,  and  read,  and  confer,  then  to  fecret  Prayer,  felf- 
examination,  and  Meditation  ;  becaufe  in  the  former  is  more  of 
man,  and  in  thefe  we  approach  the  Lord  alone,  and  our  Natures 
draw  back  from  the  molt  fpiritual  and  fruitful  Duties.  Not  that 
we  flhould  therefore  caft  off  the  other,and  neglect  any  Ordinance 
of  God  >'  To  live  above  them  while  weufe  them,  is  the  way  of  a 
Chriftian.  But  fo  to  live  above  Ordinances,  as  to  live  without 
them,  istolivewithoutthecompafsofthe  Gofpel- Lines, and  fo 
without  the  Government  of  Chrift.    Ltt  fuch  beware,  leaft  while 

*  they 


I  Parr 


The  Saints  evcrlafting  Reft. 


they  would  be  higher  then  Chriftians.theyprovc  in  the  end  lower 
then  men.  We  are  not  yet  corne  to  the  time  and  ftate  where  we 
(hall  have  all  from  Gods  immediate  hand.  As  God  hath  made  all 
Creatures,and  inftituted  all  Ordinances  for  u$;fo  will  he  continue 
our  need  of  all.  We  mult-yet  be  consented  withLove-  tokens  from 
him,till  we  come  to  receive  our  AH  in  him.  We  muft  be  thankful 
if  fofcpb  fuftain  our  lives,  by  relieving  us  in  our  Famine  with  his 
Proviiions,  til  we  come  to  fee  his  own  face.  There's  joy  in  thefe 
remote  receivings  but  the  fulpefs  is  in  his  own  prefence.  O  Chri- 
ftians,  you  will  then  know  the  difference  betwixt  the  Creature, 
and  Creator,  and  the  content  that  each  of  them  affords.  We  (hall 
then  have  light  withonc  a  Candle  ;  and  a  perpetual  day  without 
the  Sun  :  For  the  City  bath  no  need  of  the  Sun>  neirher  of  the  Moon 
to  pine  in  it  for  the  glory  of  god  doth  lighten  it^and  the  Lamb  is  the 
light  thereof ,  Rev.  21.23.  Nay,  There/ball  be  no  night  there,  and 
they  need  no  candleynor  light  of  the  Sun^or  the  Lord  God  giveth  them 
light  t  and  they '{hall  reign  for  ever  and  ev  *r,Rev,2  2 .5.  We  (hal  then 
have  reft  without  flecp^nd  be  kept  from  cold  without  our  cloath- 
ing,  and  need  no  Fig-  leaves  to  hide  our  ftiame  :  For  God  wil  be 
our  Reft,  and  Chrift  our  cloathing,  and  (hame  and  fin  will  ceafe 
together.Welhall  then  have  health  without  Phyfick,  and  ftrength 
without  theufe  of  food  ;  for  the  Lord  God  will  be  our  ftrength, 
and  the  light  of  his  countenance  will  be  health  to  our  fouls,  and 
marrow  to  our  bones.  We  (hall  then  ("and  never  till  then,)  have 
enlightned  urderftandings  without  Scripture,  and  be  governed 
without  a  written  Law  ;  For  the  Lord  will  perfect  his  Law  in  our 
hearts,  and  we  fhall  be  all  perfectly  taught  of  God ;  his  own 
will  (hall  be  our  Law,and  his  own  face  (hall  be  our  light  for  ever. 
Then  (hall  we  have  joy,  which  we  drew  not  from  the  promifes, 
nor  was  fetcht  us  home  by  Faith  or  Hope  :  Beholding  and  poflef. 
fing  will  exclude  the  moft  of  thefe.  We  (hall  then  have  Com- 
munion  without  Sacraments,  when  Chrift  (hall  drink  with  us  of 
the  fruit  of  the  Vine  new,  that  is,  Refre(h  us  with  the  comfort- 
ing Wine  of  immediate  fruition,  in  the  Kingdom  of  his  Father. 
To  have  neceflkies/but  no  fupply,  is  the  cafe  of  them  in  Hell:  to 
have  necefficy  fupplsed  by  the  means  of  Creatures, is  the  cafe  of  us 
on  Earth  ;  to  have  neceflity  fupplyed  immediately  from  God,  is 
the  cafe  of  the  Saints  in  Heaven  :  to  have  no  necefficy  at  all,  is  the 
prerogative  of  God  himfelf.  The  more  of  God  is  feen  and  re- 
ceived 


105 


io5 


The  Saints  everlafting  Reft, 


Part. 


Gtfn  44.12. 


6.1c  will  be  a 
feafonablc 
Reft. 

Mark  n.u 
Luke  zo.io. 
Pfalm  i. }. 
Ifaiah  50  4. 
Gal.  6.9. 

Jer.  ?.  4. 
and  33.20.  { 


Exod.12.4^ 
41. 


Jer.  5.  7- 


ceived  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, 
as  Benjamin  had  Iofephs  Cup  5  we  find  them  at  a  diftance  from 
God,and  fcarcely  know  from  whence  they  come, and  underftand 
not  the  good  will  intended  in^hem,but  are  oft  ready  to  fear  they 
come  in  wrath,and  think  they  will  but  work  our  ruine.  But  when 
we  fhail  feed  at  Iofephs  own  houfe,  yea,  receive  our  portion  from 
his  own  hand ;  when  he  fhail  fully  unbowel  his  love  unto  us,  and 
take  us  to  dwell  in  Cjofhen  by  him ;  when  we  fhail  live  in  our  Fa- 
thers houfe  and  prefence,  and  God  (hill  be  All,  and  in  All  5  then 
are  we  indeed  at  home  in  Reft. 


SECT.  VI. 

Sixthly.  Again,  a  further  excellency  is  this :  It  will  be  unto  us 
a  feafonable  Reft.  He  that  expe&eth  the  fruit  of  his  Vineyard 
in  feafoo,  and  makethhis  people  as  Trees  planted  by  the  waters, 
fruitful  in  their  feafon ;  he  will  alfo  give  them  the  Crown  in  fca- 
fon.  He  that  will  have  the  words  of  Joy  fpokn  to  the  weary  in 
feafon,  will  fure  caufe  that  time  of  Joy  to  appear  in  the  mecteft 
feafon.  And  they  who  knew  the  feafon  of  Grace,  and  did  repent 
and  believe  in  feafon,  (hill  alfo  if  they  faint  not,  reap  in  feafon. 
If  God  wil  not  mifs  the  feafon  of  common  Mercies,  even  to  his 
enemies  s  but  will  give  both  the  former  and  latter  rain  in  their 
feafon ;  and  the  appointed  weeks  of  the  Harveft  in  its  feafon, and 
by  an  inviolable  Covenant  hath  eitablifhed  day  and  night  in 
their  feafons :  Then  fure  the  Harveft  of  the  Saints,and  their  day  of 
gladnefsfhalfnot  mifs  its  feafon.  Doubtlefc  he  that  would  not 
ftay  a  day  longer  then  his  Promife,  but  brought  Ifrael  out  of 
Egypt  that  felf- fame  day  that  the  430.y ears  were  expired; neither 
will  he  fail  of  one  day  or  hour  of  the  fitteft  feafon  for  his  peoples 
glory.  And  as  Chrift  failed  not  to  come  in  the  fulnefsoftirae, 
even  then  when  Daniel  and  others  had  foretold-his  coming  ;  fo 
in  the  fulnefs  and  fltnefs  of  time  will  his  fecqnd  coming  be.  He 
that  hath  given  the  Storks  the  Crane,  the  SftatloW,  to  know  their 
appointed  time,  will  furefy  keep  his  time  appointed.  When  we 
have  had  in  this  world  a  long  night  of  a  fad  darknefs,  will  not  the 
day-breaking,and  the  arifing  oi  the  Sun  of  Righteoufnefs  be  then 
feafonable.'  when  we  have  endured  a  hard  Winter  in  this  cold 

Climate, 


Pare. i .  The  Saints everUft'tng  Reft. 


\        107 


Climate;  will  not  the  reviving  Spring  be  then  feafonable  ?  When 
we  have  (as  Paul)  failed  flowly  many  days,and  much  time  fpenr, 
and  failing  now  grown  more  dangerous ;  and  when  neither  Sun 
nor  Stars  in  many  days  appear,  and  no  fmall  temped  lieth  on  us, 
and  all  hope  that  we  fhail  be  faved,  is  almoft  taken  away,  do  you 
think  the  Haven  of  Reft  is  not  then  feafonable  ?  When  we  have 
piATed  a  long  and  tedious  Journey,  and  that  through  no  fmall 
dangers,  is  not  Home  then  feafonable?  When  we  have  had  a 
long  and  perilous  War,and  have  lived  in  the  midft  of  furious  Ene- 
mies, and  have  been  forced  to  ftand  on  a  perpetual  watch,  and 
received  from  them  many  a  wound ;  would  not  a  Peace  with 
Victory  be  now  feafonable  ?  When  we  have  been  captivated  in 
many  years  imprifonment, and  intuited  over  by  fcornful  foes,  and 
fuffered  many  pinching  wants,  and  hardly  enjoyed  bare  neceffa- 
ri»s ;  would  not  a  full  deliverance  to  a  moft  plentiful  State,  even 
from  this  Prifon  to  a  Throne,  be  now  feafonable .?  Surely,  a  man 
would  think,  who  looks  upon  the  face  of  the  World,  that  Reft 
(hould  to  all  men  feem  feafonable  ?  Some  of  us  are  languiftiing 
under  continual  weaknefs,  and  groaning  under  moft  grievous 
pains,  crying  in  the  morning,  Would  God  it  were  evening;  and 
in  the  evening,  Would  God  it  were  morning  j  weary  of  going, 
weary  of  fitting,  weary  of  (landing,  weary  of  lying,  weary  of 
eating,  of  fpeaking,  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  the  pref- 
fure  of  the  times;  weary  of  their  Taxes,  weary  of  their  Quarter- 
ing, weary  of  Plundering?,  weary  of  their  fears  and  dangers, 
weary  of  their  poverty  and  wants;  and  is  not  Reft  yet  feafon* 
able  ?  Whither  can  you  go,or  into  what  company  can  you  come, 
where  the  voyce  of  comphing  dothjiot  (hew,  that  men  live  in  a 
continual  wearinefs?bur  efpecially  the  Saints, who  are  moft  weary 
of  that  wh;ch  the  world  cannot  feel.  What  godly  fociety  almoft 
can  you  fall  into,bur  you  (hail  hear  by  their  moafts  that  fomewhat 
ailcth  them  ?  fome  weary  of  a  blind  mind,  doubting  concerning 
the  way  they  walk  in,  unfetled  in  almoft  all  their  thoughts ;  forae 
weary  of  a  hard  heatr/ome  of  a  proud,  fome  of  a  paflionate,  and 
fame  ofajlthefe,and  much  more: fome  weary  of  their  daily  doubt- 
ings,and  fears  concerning  their  fpiritualeftate;  and  fome  of  the 
want  of  fpiricual  Joyt^d  lbme  of  the  fenfe  of  Gods  wrath ;  and 
•  is 


A£s  27.7,9- 


io8 


Daniel  6. 

&c. 


19. 


The  Saints  tverlafting  Reft. 


Part.  1 


is  noc  Reft:  now  feafonable  ?  When  a  poor  Chriftian  hath  defired 
and  prayed>and  waited  for  deliverance  many  a  year,  is  it  not  their 
feafonable?  When  he  is  ready  almoft  to  give  up, and  faith,  I  ams- 
fraid  I  fhall  not  reach  the  end,and  that  my  faith  and  patience  will 
fcarce  hold  out ;  is  not  this  a  fir  feafon  for  Reft  ?  If  it  were  to  Jo- 
fephz  feafonable  mtflage,  which  called  him  from  the  Pnfon  to 
Pharoahs  Court :  Or  if  Che  return  of  his  'Benjamin,  the  tidings  that 
fofepb  was  yet  alive,  and  the  fight  of  the  Chariots  which  (hould 
convoy  him  to  Egypr,\vere  feafonable  for  the  Reviving  of  Jacobs 
Spirits ;  then  methinks,  the  meffage  for  a  releafe  from  the  flcfli, 
and  our  convoy  to  Chrift,  iliould  be  a  feafonable  and  welcome 
meffage.  If  the  voyceof  the  King  were  feafonable  to  2W>/,early 
in  the  morning  calling  him  from  his  Den,  that  he  might  advance 
him  to  more  then  former  dignity  -t  then  methinks,  that  morning 
voice  of  Chrift:  our  King,calling  us  from  our  terrors  among  Lions, 
to  pofl'efs  his  Reft  among  his  Saints,  (nould  be  to  us  a  very  fea- 
fonable voice.  Will  not  Canaan  be  feafonable  after  fo  many  years 
travel,  and  that  through  a  hazardous  and  grievous  Wildernefs  f 
Indeed  to  the  world  its  never  in  feafon :  they  are  already  at  their 
own  home  j  and  have  what  they  moft  defire :  they  are  not  weary 
of  their  prefent  ftate;  the  Saints  forrow  is  their  Joy;  and  the 
Saints  wearinefs  is  their  Reft ;  Their  weary  day  is  coming,  where 
there  is  no  more  expectation  of  Reft;But  for  the  thirfty  foul  to  en- 
joy the  fountain,and  the  hungry  to  be  filled  with  the  bread  of  life, 
and  the  naked  to  be  cloathed  from  above.for  the  children  to  come 
to  their  Fathers  hou(e,and  the  dii  joyned  members,to  beconjoyn- 
ned  with  their  Head  ;  methinks  this  fhould  be  feldorfi  unfeafor- 
able.WhentheAtheiftical  world  began  to  infult,and  queftion  the 
truth  of  Scripture- promifes,and  askus,Whereisnow  your  God? 
where  is  your  long-lookt  for  glory  ?  where  is  the  promife  of  your 
Lords  coming^  O,  how  feafonable  then,  to  convince  thefe  unbe- 
lievers, to  filence  thefe  feeffers,  to  comfort  the  dejecled,  waiting 
believer,  will  the*appearing  of  onr  Lord  be  ?  we  are  oft  grudging 
J  no w.that  we  have  not  a  greater  fhare  of  comforts ;  that  our  deli- 
verances are  not  more  fpeedy  and  eminent ;  that  the  .work!  pre  - 
fpers  more  then  we  ;  that  our  prayers  are  not  prefently  anfweredj 
notconfidering,  that  our  portion  is  kept  to  a  fr:ter  fealon  ;  that 
!  thefe  are  not  always  Winter  fruits,  but  when  Summer  comes- we 
j-ftiail  have  our  Harveft.  We  grudge  that  we  do  not  finde  a  Canaan 


m 


Part  i. 


The  Saints  everlafling  Reft. 


109 


in  the  Wildernefs ;  or  Cities  of  Reft  in  Noahs  Ark  j  and  the  fongs 
of  Sion  in  a  ftrange  Land  ;  that  we  have  not  a  harbor  in  the  main 
Ocean;  or  finde  not  our  home  in  the  middle  way  ;  and  are  not 
crowned  in  the  midft  of  the  fightjand  have  not  ourReft  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  f  I  confefs  in  regard  of  the  Churches 
fervice,  the  removing  of  the  Saints  may  fometimes  appear  to  us 
unfeafonable^  therefore  doth  God  ufe  it  as  a  Judgement^  there- 
fore the  Church  hath  ever  prayed  hard  before  they  would  part 
with  them,  and  greatly  laid  to  heart  their  lofs ;  therefore  are  the 
great  mournings  at  the  Saints  departures,  and  the  fad  hearts  that 
accompany  them  to  their  graves ;  but  this  is  not  efpecially  for  the 
departed,  but  for  themfelves  and  their  Children ,as  Chrift  bid  the 
weeping  women  ;  Therefore  alfo  it  is  that  the  Sainrs  in  danger  of 
deatb,have  oft  begged  for  their  lives, with  that  Argument  5  What 
profit  u  there  in  mj  bloody  when  I  go  down  to  the  'Tit  ?  Pfal.  30.  p. 
Wilt  thopiJheVc  wonders  to  the  dead  t  fhall  the  dead  arife  and  praife 
thee* /ball  thy  loving  kjndnefs  be  declared  in  the  grave  f  or  thjfaith- 
fttlnefs  in  deftruElionl  fhall  thj  wonders  be  k^own  in  the  dor  1^  ? 
and  thj  right eottfnefs  in  the  land  of  forget  fttlnefs  ?  Pfalm  88.  10. 
for  in  death  there  is  no  remembrance  of  thee  :  in  the  grave  whojhall 
give  thee  thank*  ?  Pfalm  6.  5.  And  this  was  it  that  brought  Paul 
to  a  ftreight,becaufe  he  knew  it  was  better  for  the  Church  that  he 
(hould  remain  here.I  muft  confefs  it  is  one  of  my  faddeft  thoughts, 
to  reckon  up  the  ufefull  iuftruments,whomGod  hath  latelycalled 
out  of  his  Vineyard,  when  the  Loy terers  are  many,  and  the  Har- 
veft  great,  and  very  many  Congregations  defolate,  and  the  peo- 
ple as  (beep  without  fhepherds ;  and  yet  the  labourers  called 
from  their  work  ,  efpecially  when  a  door  of  Liberty  and  oppor- 
tunity is  open ;  we  cannot  but  lament  fo  fore  a  judgemenr,  and 
think  the  removal  in  regard  of  the  Church  unfeafonable  ;  I  know 
I  fpeak  but  your  own  thoughts  5  and  you  are  too  ready  to  over-  con5re§f»on> 
run  me  in  applications*!  fear  you  are  too  fenfible  of  what  I  fpeak,'  Then  decern 

no  probability 
of  his  much  longer  forgiving-  Poftea  enim  Affccliozc  Hypocondrhca  innumerabiUbus  fere  (njata 
Symptomztibiu  pCY  annom.  labovafiet,  h  longam  tandem  &  inexpugnabiUm  wader  it  debiliuttm 
&•  comabefcentiam,  &  demum  in  Narium  Hamorfbagiam,  ad  lib;  8.  &  indc  in  Atropbiam,  pro 
deplorato  a  Midias  pcritijjimii  reliftus  cfi.  In  otua  tamen  Atrophia  ex  immenfa  Dei  bomtaie  debitit 
adhuc  [upcrviv'u  ;  Moiis  ciiam poftea  mirabilibmex  otcifaticibiuf*piu*  ercptui. 

and 


*  Thefe 
words  were 
written  by  the 
Author  to  his 
friends  and 


no 


The  Saints  everlafling  Reft. 


Pare, 


i. 


in 


Levir.  10.3. 


and  therefore  am  loth  to  ftir  in  your  fore.  I  perceive  you  in  the 
pofture  of  the  Epbefian  Elders  and  had  rather  abate  the  violence 
of  your  paffions ;  our  applications  are  quicker  about  our  fufferings 
then  our  (ins ;  and  we  will  quicklier  fay,  This  lofs  is  mine,  then 
This  fault  is  mine.  But  O  confider  my  dear  friends,  hath  God  any 
need  of  fuch  a  worm  as  I  ?  cannot  he  a  1000  wayes*fupply  your 
wants  ?  you  know  when  your  cafe  was  worfe,  and  ye:  he  provi- 
ded ;  hath  he  work  to  do,and  will  he  not  find  inftruments  ?  And 
though  you  fee  not  for  the  prefent  where  they  (hould  be  had,*  hey 
are  never  the  further  off  for  that.  Where  was  the  world  before  the 
creation  ?  and  where  was  the  promifed  feed,  when  Ifaac  lay  on 
the  Altar ,?  Where  was  the  land  of  Pr cJlnife,  when  Jfraels  burden 
was  increafed?or  when  all  the  old  ftock  fave  only  two  were  con- 
fumed  in  the  Wildernefs  ?  Where  was  Davids  Kingdom  when  he 
was  hunted  in  the  Wildernefs  ?  or  the  Glory  of  Chrifts  Kingdom 
when  he  was  in  the  Grave?  or  when  he  firft Tent  his  1 2. Apoftles? 
How  fuddenlydid  the  number  of  Labourers  encreafe  immediately 
upon  the  Reformation  by  Luther?  and  how  foon  were  the  rooms 
of  thofe  filled  up,  whom  the  rage  of  the  Papifts  had  facrificed  in 
the  flames/Wave  you  not  latelyfeen  fo  many  difficulties  overcome, 
and  fo  many  improbable  works  accomplifhed,  that  might  filence 
unbtlief,  one  would  think,  forever?  But  if  all  this  do  not  quiet 
you  (for  forrow  and  difcontent  are  unruly  paffions^  yet  at  leaft 
remember  this ;  fuppofe  the  word  you  fear  (hould  happen,  yet 
(hall  it  be  well  with  all  the  Saints ;  your  own  turns  will  (hortly 
comejand  we  (hall  all  be  houl'd  with  Chrifl;  together,  where  you 
will  want  your  Minifters  and  friends  no  more.  And  for  the  poor 
world  which  is  left  behind,whofe  unregenerate  ftate  caufeth  your 
grief ;  why  confider;  (hall  man  prerend  to  be  more  merciful  then 
God  ?  Hath  not  he  more  intereft  then  we,  both  in  the  Church, 
and  in  the  world  ?  and  more  bowels  of  compaffion  to  commi fe- 
me their  diftrefs  ?  There  is  a  feafon  for  Judgement  as  well  as  for 
mercy:  and  if  he  will  have  the  rood  men  to  perifh  for  their  fin, 
and  to  fuffer  the  eternal  tormenting  flames,  muft  wc  queftion  his 
goodnefs,or  manifeft  our  diflike  of  the  feverity  of  his  judgements.; 
I  confefs  we  cannot  but  bleed  over  ourdefolate  congregations; 
and  that  it  ill  befeems  us  to  make  light  of  Gods  indignation.-  but 
yet  we  (hould  (as  Aaron  when  his  fons  were  fliin}  hold  our 
peace,  and  be  fitent,  becaufe  it  is  the  Lords  doing  :  And  (ay  as 

David* 


1 


Part, 


The  Saints  everUfting  Reft* 


in 


TsaviJ,  If  I  (and  his  people )  fiallfinde  favour  in  the  eyes  of the 
Lordjje  will  bring  me  again,  andjbei*  mtthcm>  and  bis  Habitati- 
on .  But  if  he  thus  fay,  I  have  no  delight  in  thee;  behold,  here 
am  /,  let  him  do  With  me  as  feemeth  good  unto  him.  I  conclude 
then,  that  whatsoever  it  is  to  thofe  that  are  left  behinde,  yet 
the  Saints  departure  to  themfelves  is  ufually  feafonable.  I  fay 
ufuallyj  becaufelknow  that  a  very  Saint  may  have  a  death  in 
*  fome  refpeel  un  feafonable,  though  it  do  tranflare  him  into  this 
Reft.  He  may  dye  in  Judgement,  as  good  fojiah ;  he  may  die  for 
his  fin  :For  the  abufe  of  the  Sacrament  many  were  weak  and  fickly, 
and  many  fallen  afleep,  even  of  thofe  who  were  thus  Judged  and 
chaftened  by  Cod,  that  [hey  might  not  be  condemned  with  the 
world ;  He  may  die  by  the  hand  of  publike  Juftice  ;  or  die  in  a 
way  of  publike  fcandal ;  He  may  die  in  a  weak  degree  of  grace, 
and  confequently  have  a  let  degree  of  glory.  He  may  die  tn  (mai- 
ler improvements  of  his  talents,and  fo  be  Ruler  but  of  fewCitie?. 
The  beft  Wheat  may  be  cut  down  before  its  ripe;  Therefore  it  is 
promifrd  to  the  Righteous  as  a  blefling,that  they  (hall  be  brought 
as  a  fbock  of  Corn  into  the  Barn  in  feafon.  Nay,  itspofsiblehe 
may  die  by  his  own  hands ;  Though  fomc  Divines  think  fuch 
Dodrine  not  fit  to  be  taught,  left  it  encourage  the  tempted  to 
commit  the  fame  fin :  but  God  hath  left  prefervatives  enough  a* 
gainft  fin,without  our  deviling  more  of  our  own  ;  neither  hath  he 
need  of  our  lye  to  his  glory.  He  hath  fixed  that  principle  fo  deep 
in  Nature,that  all  (Tiould  endeavour  their  own  prefervation  $  that 
I  never  knew  any  vvhofeunderftanding  was  not  crazed  or  loft: 
much  fubjeft  to  that  fin ;  even  moft  of  the  Melancholy  are  more* 
fearful  to  die  then  other  men.  And  this  terror  is  prefervative 
enough  of  that  kinde,  That  fuch  committing  of  ahainousknown 
Sin,is  a  fad  fign,where  there  is  the  free  ufe  of  Reafon;  That  there- 
fore they  make  their  Salvation  morequeftionable  ;  That  they  die 
snoft  woful  fcandals  to  the  Church ;  That  however,  the  fin  it  felf 
Lhould  make  the  godly  to  abhor  it ,  were  there  no  fuch  danger 
or  fcandal  attending  it,  &c  But  to  exclude  from  falvation  al! 
thofe  poor  creatures,  who  in  Feavers,  Phrenfies,  Madnefs,Melan- 
choly,  &c.  fhill  commit  this  fin,  is  a  way  of  prevention  which 
Scripture  teacheth  not,  and  too  uncomfortable  to  the  friends  of 
the  dtceafed.The  common  argument  which  theyurge,drawn  from 
the  nectfiityof  a  particular  repen:ance,for  everyparticular  known 

fin- 


1Sam.if.15, 
26. 


*  Secundum 
quid. 

1  Cor.  11. 30 


Luke  19. 17, 


18 


*9- 


JOD  1.l6. 


\fr.  CdpeU 
Temptat, 


ot 


ft 


Tfc^V^t-^ 


/7  x^V 


112 


The  Stints  cverlafiing  Reft, 


Part, 


i. 


*  Secundum 
quid. 


§.7. 
7.  Ic  will  be 
aRcftfulc- 
ablc. 

1.  To  our 

Natures. 


» 


fin;  asitisnotuniverfally true,  fo,  were  it  granted,  it  would  ex- 
clude from  falvation  all  men  breathing ;  For  there  was  never  any 
man  (fave  Chrift,)  who  died  not  in  fome  particular  fin,  either  of 
Commiflion,orOmiffion,  great  or  fmall,  which  he  hath  no  more 
time  to  repent  of,  then  the  finner  in  Queftion;  but  yet,  this  may 
well  be  called*  untimely  death:  But  in  the  ordinary  courfe  of 
Gods  dealings?  you  msy  eafily  obferve,  that  he  purpofely  maketh 
his  peoples-!aft  hour  in  this  life,  to  be  of  all  other  to  the  flefh  moft 
bitter,  and  to  the  Spirit  moft  fweet ;  and  that  they  who  feared 
death  through  the  moft  of  their  lives,  yet  at  lad  arc  more  willing 
of  it  then  ever;  and  all  to  make  their  reft  more  feafonable.  Bread 
and  drink  are  always  good;  but  at  fuch  a  time  as  Samaria  &  (lege, 
to  have  plenty  of  food  inftead  of  Doves  dung,in  one  nights  fpaces 
or  in  fuchathirftas//&wwf//or  Sampfoxs,  to  hwe  fupply  of  water 
by  miracle  in  a  moment,  thefe  are  feafonable.  So  this  Reft  is  al- 
ways good  to  the  Saints,  and  uftially  alio  is  moft  feafonable  Reft. 


SECT.  VII. 

Seventhly,  A  further  excellency  of  this  Reft  is  this;  as  it  will 
be  a  feafonable,  fo  a  fuitable  Reft  :  Suited  1.  To  the  Natures. 
2.  To  the  defires.    3.  Totheneceflittes-ofthe  Saints. 

1,  To  their  natures.  If  futablenefs  concur  not  with  excel- 
lency, the  beft  things  may  be  bad  to  us ;  For  it  is  that  which 
makes  things  good  in  themfelves  to  be  good  to  us.  In  our  choice 
of  friends  we  oft  pafs  by  the  more  excellent,  to  chufe  the  more 
fuitable.  Every  good  agrees  not  with  every  nature.  To  live  in  a 
free  and  open  air,  under  the  warming  Rays  of  the  Sun,  is  ex- 
cellent to  man,  becaufe  fuitable :  But  the  flfa  which  is  of  an- 
other nature,  doth  rather  chufe  another  element .-•  and  that  which 
is  to  us  fo  excellent,  would  quickly  be  to  it  deftruclive.  The 
choifeft  dainties  which  we  feed  upon  our  felves,  would  be  to 
our  Beafts,  as  an  unpleafing,fo  an  inefficient  fuftcnance.The  Iron 
which  the  Oflrkh  wel  digefts,  would  be  but  hard  food  for  man ; 
Even  among  men,  contrary  appetites  delight  in  contrary  objects. 
You  know  the  Proverb,  One  mans  meat,  is  another  mans  poyfon. 
Now  here  is  fuitablenefs  and  excellency  conjoyned.  The  new  na- 
ture of  the  Saints  doth  fuit  their  Spirits  to  this  Reft;  And  in- 
deed their  holinefsis  nothing  elfe  but  afpark  taken  from  this 

Element. 


^  k 


Pare,  i .  The  Saints  tvcrUfling  Reft. 


iij 


*v 


Hlemem,  and  by  the  Spirit  of  Chrift  kindled  in  their  hearts,  the 
fltme  whereof  as  mindful  of  its  own  Divine  original,  doth  ever 
mount  the  foul  aloft,  and  tend  to  the  place  from  whence  it  comes: 
It  workcth  towards  its  own  Center,  and  makes  us  Reftlefs,  till 
there  we  Reft.  Gold  and  earthly  Glory,  temporal  Crowns  and  ^ 
Kingdoms  could  not  make  a  reft  for  Saints.  As  they  were  not  Re- 
deemed  with  fo  low  a  price,  fo  neither  are  they  endued  with  fo  i  pet. 
low  a  nature.  Thefe  might  be  a  portion  for  lower  fpirics,  and  fit  *?. 
thofe  whofe  natures  they  fuit  with  ;  but  fo  they  cannot  a  Saint- 
like nature,  As  God  will  have  from  them  a  Spiritual  WorQv'p, 
futabb  to  his  own  Spiritual  Being ;  fo  will  he  provide  them  a  fpi- 
ritual Rett,fu:able  to  his?  peoples  fpiritual  nature.  As  fpirits  have 
not  flelhly  fabftances,  fo  neither  delight  they  in  fkfhly  pleafures : 
Thefe  are  coo  grofs  and  vile  for  them.  When  carnal  perfons  think  j 
of  Heaven,  their  conceivings  of  it  arc  alfo  carnal;  and  their  no- 
tions anfwerabk  to  their  own  natures :  Aud  were  it  pofllbie  for 
fuch  to  enjoy  it,  it  would  fure  be  their  trouble,  and  not  their 
Reft  t  becaufe  fo  contrary  to  their  difpefition*.  A  Heaven  of 
good-fellowfliip,  of  wine  and  wantonnefs,  of  gluttony  and  all 
volwptuoufne fs,  would  far  better  pleafe  them,  as  being  more 
agreeing  to  their  natures.  But  a  heaven  of  the  knowledg  of  God, 
aod  his  Chrift  ;  a  delightful  complacency  in  that  mutual  love ;  an 
everlafting  rejoycing  in  the  fruition  of  our  God;  a  perpetual 
tinging  of  his  high  praifes ;  this  is  a  heaven  for  a  Saint,  a  fpiritual 
Reft,  futable  to  a  fpiritual  nature.  Then,  dear  friends,  we  (hall 
live  in  our  own  element.  We  are  now  as  the  fifti  in  fome  fmall 
veflel  of  water,that  hath  onely  fo  much  as  will  krephim  alive;  but 
what  is  that  to  the  full  Ocean  ?  we  have  a  little  air  lee  into  us,to 
afford  us  breathing ;  but  what  is  that  to  the  fweet  and  freflh  gales 
upon  Mount  Sknt  we  have  a  beam  of  the  Sun  to  lighten  our 
datknefs,  and  a  warm  Ray  to  keep  us  from  freezing ;  but  then  we 
(hall  live  in  its  light,and  be  revived  by  its  heat  for  ever.  O  bleffed 
be  that  hand  which  fetchtacoai,  and  kindled  a  fire  in  onr  dead 
hearts,  from  that  fame  Altar,  where  we  muft  offer  our  Sacrifice 
everlaftingly.  To  be  lockt  up  in  Gold  and  in  Pearl,  would  be  but 
a  wealthly  ftarving ;  to  have  our  Tables  with  plate  and  ornament 
richly  furn  fazd  without  meat,  is  but  to  be  richly  famiftisd  ;  to  be 
lifted  up  with  humane  applaufe,  is  but  a  very  airy  felicity  ;  to  be 
advanced  to  the  Soveraignty  of  all  the  Earth,  would  be  but  to 

L  wear 


U4 


The  Saints  tverUfting  Reft. 


Part. 


2  To  our 
Defires. 


Gal.jf.24. 


wear  a  crown  of  Thorns;  to  be  filled  with  the  knowledge  q{  Arts 
and  Sciences,  would  be  but  to  further  the  conviclion  of  our 
unhappinefs :  But  to  have  a  nature  like  God,  his  very  Image  holy 
as  he  is  holy,  and  to  have  God  himfelf  to  be  our  happinefs,  how 
well  do  thefe  agree?  Whether  that  in  2  7^.1. 4,  be  meant  (as  is 
commonly  underftoodj  of  our  own  inherent  renewed  nature,  fi- 
guratively called  Divine,  or  rather  of  Cbrifl  'Divine  Nature 
without  us,  properly  fo  called;  whereof  we  are  alfo  relatively 
made  partakers,  I  know  not :  But  certainly  were  not  our  own  in 
fome  fort  Divine,  the  enjoyment  of  the  true  Divine  Nature 
could  not  be  to  us  a  futable  Reft. 

2.  It  is  futable  alfo  to  the  defires  of  the  Saints:  For  fuchas 
their  natures,fuch  be  their  defires ;  and  fuch  as  their  defires,  fuch 
will  be  their  Reft.  Indeed,  we  have  now  a  mixed  Nature  ;  and 
from  contrary  principles,  do  arife  contrary  defires :  As  they  are 
fle(h,they  have  defiresofflefh;and  as  they  arefinful,  fo  they  have 
finful  defires.  Perhaps  they  could  be  too  willing  whilft  thefe  are 
ftirring,  to  have  delights,  and  riches,  and  honor,  and  fin  in  it  felf. 
But  thefe  are  not  prevailing  Defires,  nor  fuchas  in  their  de- 
liberate choyce  they  willftandto;  therefore  is  it  not  they,  but 
fin  and  flefli.  Thefe  are  not  the  defires  that  this  Reft  is  fuited  to, 
for  they  will  not  accompany  them  to  their  Reft.  To  provide  con* 
tents  to  fatisfie  thefe,were  to  provide  food  for  them  that  are  dead. 
For  they  that  are  in  Qhrift  have  crucified  the  fiejht  with  the  affeHi- 
ons  and  lufis  thereof.  But  it  is  the  Defires  of  our  renewed  Nature, 
and  thofe  which  the  Chriftian  will  ordinarily  own,  which  this 
Reft  is  fuited  to.  Whilft  our  defires  remain  corrupted  andmif- 
guided,  it  is  a  far  greater  Mercy  to  deny  them,  yea,  todeftroy 
them,  then  to  fatisfie  them  :  But  thofe  which  are  Spiritual,  are  of 
his  own  planting,  and  he  will  furely  water  them,  and  give  the  in- 
creafe.  Is  it  fo  great  a  work  to  raife  them  in  us ;  and  (hall  they 
after  all  this, vanifh  and  fail  ?  To  fend  the  word  and  Spirit,  Mer- 
cies and  Judgements,to  raife  the  finners  defires  from  the  Creature 
to  God,  and  then  to  fuflfer  them  fo  raifed,  all  to  perifh  without 
fuccefs ;  this  were  to  multiply  the  Creatures  mifery .-  And  then 
were  the  work  of  San&ification,  a  defigned  preparative  to  our 
torment  and  Tantalizing :  but  no  way  conducible  to  our  happy 
Reft.  He  quickned  our  hungering  and  thirft  for  Righteoufnefs, 
that  he  might  make  us  happy  in  a  full  fatisfa&ion.  Chriftian,  this 


Part.  i. 


The  Saints  everUJting  Reft, 


115 


is  a  Reft  after  thine  own  heart ;  it  contiineth  all  that  thy  heart 
can  wifh  ;  that  which  thou  longeft  for,  prayeft  for,  laboureft  for, 
there  thou  (halt  find  it  all.  Thou  hadft  rather  have  God  in  Chrift, 
then  all  the  world;  why  there  thou  (halt  have  him.  O  what 
wouldft  thou  not  give  for  aflurance  of  his  love  ?  why  there  thou 
lhalt  have  afiurance  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 
whatfoever  he  would  ask  ?  why  every  Chriftian  hath  fuch  a  pro- 
mife. Dellre  what  thou  canft;  and  ask  what  thou  wilt  a9  a  Chrifti- 
an, 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  defire  and  prayer ;  but  that  is  a  life  of  fatisfaclion  and  enjoy- 
ment. O  therefore,  that  we  were  but  fo  wife,  as  to  limit  thofe 
defires  which  we  know  Ihould  not  be  fatisfied jand  thofe  which  we 
know  not  whether  or  no  they  will  be  fatisfied;  4nd  efpecially 
thofe  which  we  know  ihould  not  be  fatisfied  ;  and  to  keep  up 
continually  in  heat  and  life,  thofe  defires  which  we  are  fure  (hill 
have  full  fatisfaclion.  And  O  that  finners  would  alfo  confider 
"That  feeing  God  will  not  give  them  a  felicity  fucable  to  their 
fenfual  defnes,  it  is  therefore  their  wifdom,  to  endevorfor  de- 
fires  futable  to  the  true  felicity,  and  to  direct  their  Ship  to  the 
right  Harbour,  feeing  they  cannot  bring  the  Harbour  to  their 
Ship. 

3 .  This  Reft  is  very  futable  to  the  Saints  neceflr.ies  alfo,  as 
well  as  to  their  natures  and  defires.  It  contains  whatfoever  they 
truly  wanted;  notfupplying  them  with  the  grofs  created  com- 
forts, which  now  they  are  forced  to  make  ufe  of;  which  like  Sauls 
Armor  on  "David,  are  more  burden  then  benefir.  But  they  (hall 
there  have  the  benefit  without  the  burden;  and  the  pure  Spirits 
extracted  ("as  it  were  J  fhall  make  up  their  Cordial,  without  the 
mixture  ofany  droffie  or  earthly  fubftance.  It  was  Chrift,  and 
perfect  Holinefs,  which  they  mod  needed  ,  and  withthefe  (hall 
chey  here  be  principally  fupplied.  Their  other  neceflities  are  far 
better  removcd,then  fupplied  in  the  prefent  carnal  way.lt  is  bet- 
ter to  have  no  need  of  meat,  and  drink,  and  cloathing  and  crea-: 
tures,  then  to  have  both  the  need  and  the  Creature  continued. 
Their  Plaifter  will  be  fitted  to  the  quality  of  the  fore.  The  Rain 
which  Elias  prayer  procured,  was  not  more  feafonable  after  the 

L  2  three 


$.  To  our 
neceflities. 


i\6 


The  Saints  everUfling  Reft. 


Part.  i# 


Luke  Sj. 
Mark.?. 25, 


§.   8. 

S.It  Will  be  a 
perfed  Reft  3 
In  the  fin- 
cerhy  of  it. 


1  Cor  1 2. 7. 

1  John  4.18. 
2.  In  the  Uni- 
veifalhy  of  ir. 
1.  In  regard 
of  good  en-  - 
joyed. 


three  years  drought,  then  this  Reft  will  be  to  this  thifty  Soul.  It 
will  be  with  us,  as  with  the  difeafed  man,  who  had  lien  at  the 
waters.and  continued  difeafed  thirty  eight  years,when  Chrift  did 
full  y  cure  him  in  a  moment  j  or  with  the  woman  who  having  had 
the  iiTe  of  blood,  and /pent  all  (he  had  upon  Phyfitians,  andfuf- 
fered  the  fpace  of  twelve  years,was  healed  byone  touch  of  Chrift. 
So  when  we  have  lien  at  Ordinances,  and  Duties,and  Creatures, 
all  our  life  time,and  fpent  all,and  fuffered  much,we  fhall  have  all 
done  by  Chrift  in  a  moment.  f  But  we  (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  perfecl  and  compleat^and  thfs  both  in  the 
fincerity  and  univerfality  of  it.  We  (hall  then  have  Joy  without 
forrow,  and  reft  without  wearinefs :  As  there  is  no  mixture  of 
our  corruption  with  our  Craces}fo  no  mixture  of  fufferings  with 
our  folace  :  there  is  none  of  thofe  waves  in  that  Harbor,  which 
now  fo  tofs  us  up  and  down :  Wc  are  now  fometime  at  the  Gates 
of  Heaven,  and  prefently  almoft  as  low  as  Hell  >  we  wonder  at 
thofe  changes  of  Providence  toward  us,  being  fcarcely  two  days 
together  in  a  like  condition.  To  day  we  are  well,  and  conclude 
the  bitternefs  of  death  is  paft  ;  to  morrow  tick,  and  condude.we 
(hall  fhortly  perifti  by  our  diftempers ;  to  day  in  efteem,  to  mor- 
row in  difgrace;  today  we  have  friends,  to  morrow  none ;  to 
day  ingladnefs,  to  morrow  in  fadnefs  >  nay,  we  have  Wine  and 
Vinegar  in  the  fame  Cup,and  our  pleafanteft  Food  hath  a  tafte  of 
the  Gall.  If  Revelations  (hould  raife  us  to  the  third  Heaven,the 
meftcnger  of  Satan  muft  prefently  buffet  us,  and  the  prick  in  the 
flefh  will  fetch  us  down ;  But  there  is  none  of  this  unconftancy, 
nor  mixtures  in  Heaven.  If  perfect  Love  caft  out  fear,  then  per- 
fecl Joy  muft  needs  caft  out  forrow ;  and  perfect  happinefs  ex- 
clude all  the  reliquesof  mifery.There  wilbean  universal  perfect- 
ing of  all  our  parts  and  powers,  and  an  univerfal  removal  of  all 
our  evils,  And  though  the  pofitive  part  be  the  fweeteft,  and  that 

which 


Part,  i 


The  Saints  everlafiing  Reft. 


I      117 


1.  We  (hall 
Reft  from  fin. 
ReY,2i#i7. 


which  draws  the  other  after  it,  even  as  the  rifing  of  the  Sun  ex- 1  2.  in  regard 
cL;des  the  darknefs ,  yet  is  not  the  negative  part  to  be  flighted,  oftheeviis 
even  our  freedom  from  fo   many  and  great  Calamities.    Let  i  ^^i1  bc 
us  therefore  look  over  thefe  more  punctually,  and  fee  what  ic 
is  that  we  (hall  there  reft  from.    In  general,  it  is  from  all  evil. 
Particularly,  firft,  from  the  evil  of  Sin  ;  fecondly,  and  of  flitter- 
ing. 

Firft,  It  excludeth  nothing  more  direclly  then  fin  ;  whether 
original,  and  of  Nature;  oraclual,  and  of  Converfation  :  For 
there  entereth  nothing  that  defileth,  nor  that  workcth  abomina- 
tion, nor  that  makcth  a  lye ;  when  they  are  there,  the  Saints  are 
Saints  indeed.He  that  will  wafluhem  with  his  heart-b!ood,rather 
then  fuflfer  them  to  enter  unclean,  will  now  perfectly  fee  to  that ; 
he  whohath  undertaken  to  prefent  them  to  his  Father,  not  having 
[pot  or  Wrinkle,  or  any  fnch  thing ;  but  perfectly  holyy  and  without 
bhmifh ;  will  now  moft  certainly  perform  his  undertaking.  What 
need  Chiift  at  all  to  have  died,  if  Heaven  could  have  contained 
imperfeel  U  uls  1  For  to  this  end  came  he  into  the  world,  that  he 
might  put  away  the  works  of  the  devil. His  blood  and  Spirit  have 
not  done  all  this,  to  leave  us  after  all  defiled.  For  what  commu- 
nion hath  light  with  darknefs?  and  what  fellowship  hath  Chrift 
with  Belial  ?  He  that  hath  prepared  for  fin  the  torments  of  Hell, 
will  never  admit  it  into  the  BleiTednefs  of  Heaven.  Therefore 
Chriftian,  never  fear  this;  If  thou  be  once  in  Heaven,  thou  (halt 
(in  no  more.  Is  not  this  glad  news  to  thee,  who  hsft  prayed,  and 
watched, and  laboured  againft  it  fo  long  ?  I  know  if  it  were  offer- 
ed to  thy  choxe,  thou  wouldft  rather  chufe  to  be  freed  from  fin, 
then  to  be  made  heir  of  all  the  World.  Why  wait  till  then,  and 
thou  (halt  have  thy  defire  :  That  hard  heart,  thofe  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, 
:hen  leave  thy  fclf  behind  thee,  (hall  now  be  left  behind  for 
ever.  They  might  accompany  thee  to  death,  but  they  cannot  pro- 
coed  a  ftep  further.  Thy  underftanding  (hall  never  more  be  trou- 
bled with  darknefs:  Ignorance  andErrourare  incor.fiftent  with 
this  Light.  Now  thou  walked  like  a  man  in  the  cwilighc,  ever  a- 
fraid  of  being  out  of  the  way  :  Thou  feeftfo  many  Religionsin 
the  World,  that  thou  feareft  thy  one  cannot  beonely  the  right 
L  3  among 


Eph.  f.  27. 

1  John  3.8. 

2  Cor«  6.14. 


x.  Tromfin 
in  che  und.r- 
(landing. 


n8 


The  Saints  cvcrUfting  Reft. 


Part,  i 


*If  3  mm 
mould  defer 
his  Study  of 
any  Art  or 
Science  till 
the  Writers 
thereof  did 
fully,  and  uni- 
tedly confentj 
it  would  be  as 
vain  a  thing, 
as  if  a  man 
did  purpofe 
his  journey 
from  London 
to  Tqy\)  but 
(hould  make  a 
vow  not  to  fet 
forward  till  all 
the  Clocks  in 
London    ft r ike 
together.  Ful- 
bec\%  Directi- 
ons to  ftudy 
the  Law,  page 
%6 

The  Writers 
in  all  Sciences 


among  all  thefe  * :  Thou  feeft  the  Scripture  fo  exceeding  difficult, 
and  every  one  pleading  it  for  his  own  caufe,  and  bringing  fuch 
fpecious  Arguments  for  fo  contrary  Opinions,  that  it  intangleth 
thee  in  a  Laoyrinth  of  perplexities.-  Thou  feeft  fo  many  godly 
men  on  this  (ide,and  fo  many  on  that,and  each  zealous  for  his  own 
way,that  thou  art  amazed,not  knowing  which  way  to  take.  And 
thusdodoubtingsand  fears  accompmy  darknefs,  and  we  are 
ready  to  (tumble  at  every  thing  in  our  way.  But  then  will  all  this 
darknefs  be  difpelled,  and  our  blind  understandings  fully  open- 
ed, and  we  fhall  have  no  more  doubts  of  our  way  ;  We  fhail 
know  which  was  the  right  fide,  and  which  the  wrong ;  which  was 
the  Truth,and  which  the  Errour.  O  what  would  we  give  to  know 
clearly  all  the  profound  Myfteries  in  the  Dodiine  of  Decree,  of 
Redemption,  of  J  unification,  of  the  nature  of  Grace,  of  the 
Covenants,  of  the  Divine  Attributes  /  &c.  What  would  we  not 
give  to  fee  all  dark  Scriptures  made  plain3  to  fee  all  feeming  cor- 
traditions  reconciled!  VVhy,when  Glory  hath  taken  the  vail  from 
our  eyes,  £11  this  will  be  known  in  a  moment  5  we  (hall  then  fee 
clearly  into  all  the  controverfies  aboutDoftrine  orDifcipline  that 
now  perplex  us.  The  pooreft  Chriftian  is  prefently  there  a  more 
perfect  Divine,then  any  is  here,  f  We  are  now  through  our  Igno- 
rance fubjed  to  fuch  mutability,  that  in  points  not  fundamental, 
we  change  as  the  Moon  ;  that  it  is  caft  as  a  juft  reproach  upon  us ,  p 

differ,  not 

from  the  uncertainty  of  the  Sciences.but  their  own  Imperfection  \  yea,  in  Hiftory, which  report- 
eth  matter  of  Fa&,  Livie  againft  Polybius,  Plutarch  againft  Livtey  Sigpmus  againft  Plutarch, 
Zipbilinui  againft  Dio3  whom  he  interpreted  and  abridgeth.  Non  efl  litigiofa  Juru  ScientiasJed 
Ignorantia.  Cicero  de  Finibus.  lib.  2.  The  beft  and  moil  grave  Man  will  confefs,  That  he  is 
ignorant  of  many  things,  faith  Cicero.  Tufcuh  $.  Solon  was  not  alhamed  to  fay,  that  In  his  old, 
age  he  was  a  Learner.  And  fnlianm  the  Lawyer  fa-id,  That  when  he  had  one  foot  in  the  Grave, 
yet  he  would  have  the  other  in  the  School. 

f  Arrogmtim  loquor  quam  venus,  fi  vel  nunc  dico  k  me  ad  perfeBionem  pne  utto  errwe Jcribendi 
jam  in  ifta  <etatevcnijfe.  Auguft.  de  bono  perfever.cap.  21.  vide  plurlma  talia,  cap.  20.21.  & 
cap.  24.  &  Prolog.  Retr.  &  contr.  Prifcil.  cap.  1 1.  Epift.  7.  ad  Marcellin.  &  Proem,  li.  3.  de 
Trinit.  Tullim  inquit  [nullum  unqulm  verbum quod  revoca/e  vetlet %emifit\  Qu*  laus  et(ipr<ecla~ 
'fijfirna  videatur3  tamm  credibilior  eft  de  nim'ium  fatuo,  quam  defapiente perfeclo :  Nam  &  illi  quos 
vufgo  moriones  vocant>  quanto  magis  a  fenju  communi  diffonantyinagify  abfurdi  &  infulftfunt,  tatu 
'to  magu  nullum  verbum  emittunt  quod  revocare  vel'mt  i  quia  diftimali,  velftulti,  vel  incemmodi 
p<enitere>  i/ti%  cordatorum  eft.  De  bominibtu  Dei,  quifpiritufancloaclilocutifmtidicipotefi.Ab 
hac  ego  excellentia  tarn  longe  abfum,  ut  fi  nullum  verbum  quad  revocare  vellem  prowlero,  fauQ  Jim 
quamfapicntifimilior.  Vide  ultra,  Auguftin.  Epi&7.  ad  Marcejlinum. 


that 


Part.  I .  The  S dints  everla/ling  Reft. 


119 


*  Nam  incaute 
crcduli  circnm- 
vcniuntur  ab 
his  quos  bonos 
putaverunt. 
Mox  more 
confimili 
jamfufpe- 


that  we  profefs  our  religion  with  Referves,  and  refolvedly  fettle 
upon  almoft  nothing  ;    that  we  are  to  day  of  one  opinion,  and 
within  this  week,  or  moneth,  or  year,  of  another,  and  yet  alas  I 
wc  cannot  help  it :  The  reproach  may  fall  upon  all  mankinde  5  as 
long  as  we  have  need  of  daily  growth ?  Would  they  have  us  be- 
lieve before  we  underftand  ?  or  fay,  we  believe  when  indeed  we 
do  not  ?  Shall  we  profefs  our  felves  refolved,  before  wc  ever 
throughly  ftudied  ?  or  fay,we  are  certain,when  we  areconfcious 
that  we  are  not  ?  But  when  once  our  ignorance  is  perfectly  heal- 
ed;then  (hall  we  be  fetled,  refolved  men  j  then  fhall  our  reproach 
betaken  from  us,and  we  (ball  never  change  our  judgement  more; 
then  fhall  we  be  clear  and  certain  in  all,  and  ceafe  to  be  Scepticks 
any  more.    *  Our  ignorance  now  doth  lead  us  into  Error,  to 
the  grief  of  our  more  knowing  Brethren,  to  the  difturbingof 
the  Churches  quiet,  and  interrupting  her  defirable  harmonious 
confent,  to  the  fcandalizing of  others,  and  weakning  of  our 
felves.    How  many  an  humble  faithful  foul  is  feduced  into  Error, 
and  little  knows ic?    Loth  they  are  to  err,  God  knows,  and 
therefore  read,and  prty,and  confer,and  yet  err  ftill,and  confirm- 
ed in  it  more  and  more  *  And  in  lelTer  and  more  difficult  points,  'ftismiibiu 
how  (bould  it  be  otherwife  ?  He  that  is  acquainted  araonglt  men,  ut  improbos 
and  knows  the  quality  of  profeiTors  in  England ymu{[  needs  know, ;  rnauunt  aim 
the  generality  of  them  are  no  great  Scholars,nor  have  much  read,   ^7iy/S:- 
or  ftudied  Controveifies,  nor  are  men  of  profoundeft  natural  rum,  kqs~* 
parts,  nor  have  the  Minifters  of  England  much  preached  Con.  \  indc  folkiti 
troverfics  to  them,  but  were  glad  if  their  hearers  were  brought  to  \<]^d  taxing 
Chrift,  and  got  fo  much  knowledge  as  might  help  to  falvation,as '  ^^ffnmr 
knowing  that  to  be  their  great  work.  And  can  it  be  expededjhat ;  &Cx  altera*' 
men  void  of  Learning,  and  ftrengthof  parts,  unftudied  and  un-  |  parte  plrrurq. 
taught,  (Lould  at  the  firft  onfetknow  thofe  Truths,  which  rficy  1  objma  fit  ve- 
are  almoft  uncapable  of  knowing  at  all  f  f  when  the  greateft  Di»  r/tai> cxaltcra 
vines  of  cleareft  Judgement  acknowledge  fo  much  difficulty  Jhac :  fSSj^\ii 

no.x 
ue  dlccndhfilcm  eonfcjpe  prcbaticms  imitetur :  diligentur  quantum  potcft  fiegula  ponder  cm:'! y 
liUiasajmdemlaadare^  ca  veto  qme  refta  funt eltgeie%  probaren  (ufcipcre  poffimia.  Miniums 
1  Fa:.ix  Oaav.pagc  (mihi)  $66.  \ la  toto  gene-re  difputanii,  plerunj* pro  different] urn  viril 
;  eloqucnti*  poteflatc,  etlam per  f plena  Vmtatti  conditio  mutetiir.  id  accidere  penotun  ejl  audita- 
i  rum  facilitate 3  qui  dum  virborumlcnocmio  a.  return  intenwriibus  av.icantu,',  five  deleft*  ajfen 
tur  did:;  omwbuijm  a.  refits  falfa  fehrnuntjiefcientes  inejfe&'m  incrcdibih  verum.&in  vo 
■  dacium,  Minu:ius  Fastix,  ubi  (up. 

t  4  tbev 


120 


The  Saints  everlajling  Reft. 


Part. 


they  could  almoft  find  in  their  hearts,  fometimes  to  profefs  them 
quite  beyond  their  reach?Except  we  will  allow  them  to  lay  a(?de 
their  divine  Faitt^and  take  up  an  humane,and  fee  with  other  mens 
eyes  the  weight  and  weakners  of  Arguments,  and  not  with  their 
own;  *  It  cannot  be  thought,  that  the  moft  of  Chriftians,no,nor 
the  moft  Divines,  fhould  be  free  from  erring  in  thofe  difficult 
points,  where  we  know  they  have  not  Head-pieces  able  to  reach. 
Indeed,  if  it  were  the  way  of  the  Spirit  to  teach  us  miraculoufly, 
as  the  Apoftles  were  taught  the  knowledge  of  Tongue*,  without 
the  intervening  ufe  of  Reafon,  or  if  the  Spirit  infufed  the  a&sof 
Knowledge,  as  he  doth  the  immediate  Knowing  Power,  then  he 
that  had  moft  of  the  Spirit,  would  not  onely  know  beft,  but  alfo 
know  rnoftibut  we  have  enough  to  convince  us  of  the  contrary  to 
this.  But  O  that  happy  approaching  day,  when  Error  fhall  vani(h 
away  for  ever  /  When  our  underftanding  {hall  be  filled  with  God 
himfelf,whofe  light  will  leave  no  darknefs  in  us !  His  face  (hall  be 
the  Scripture  where  we  fhall  read  the  Truth ;  and  himfelf  inftead 
of  Teachers  and  Counfels,  to  perfeel  our  underftandings,  and  ac- 
quaint us  with  himfelf,  who  is  the  perfeel  Truth.  No  more  Error, 
no  more  Scandal  to  others,"  no  more  Difquiet  to  our  own  fpirits, 
no  more  miftaking  zeal  for  falftiood,  becaufe  our  underftandings 
have  no  more  fin.  Manya  godly  man  hath  here  in  his  miftaken  zeal, 
been  a  means  to  deceive  and  pervert  his  Brethren ,  and  when  he 
fees  his  own  Error,  cannot  again  tell  how  to  undeceive  them, 
I3ut  there  we  fhall  all  confpire  in  one  Truth,  as  being  one  in  him 
who  is  that  Truth. 

And  as  we  fhall  reft  from  all  the  fin  of  our  underflandings,fo  of 
our  wills,  affection,  and  converfation :  We  (hall  no  more  retain 
this  rebelling  principle  which  is  ftill  withdrawing  us  from  God, 
and  addicting  us  to  backfliding  :  Doubtlefs  we  fhall  no  more  be 
opprefTed  with  the  power  of  our  corruptions,  nor  vexed  with 
their  prefence  :  No  Pride,  Paffion,  Slothfulnefs,  fenfelefnefs, 
fhall  enter  with  us;no  ftrangnefs  to  God,and  the  things  of  God, 
no  coldnefs  of  aflfeclions,nor  imperfection  in  our  lovejno  uneven 
walking,  nor  grieving  of  the  Spirit ;  no  fcandalousaclion,or  un» 
holy  converfation;we  fhall  Reft  from  all  thefe  for  cver.Then  (hall 
our  underftandings  receive  their  Light  from  the  face  of  God, 


Pate  i. 


The  Saints  everlafling  Rejl, 


as  the  full  Moon  from  the  open  Sun,  where  there  is  no  Earth  to 
interpofe  betwtxt  them;  then fhall  our wils corn fpond  to  the 
Divine  Will,  as  face  anfwers  face  in  a  Glafs ;  and  the  fame  his 
will  dial!  be  our  Law  and  Rule,  from  which  we  (hall  never  fwerve 
again.  Now  our  corruptions,  as  the  Anakims^  difmay  us ;  and  as 
the  Canaanites  in  Ifrael,  they  are  left  for  pricks  in  our  fides,  and 
thorns  in  our  eyes  s  and  as  the  bond- woman  and  her  fon  in  Abra- 
hams houfe,they  do  but  abnfe  us,  and  make  our  lives  a  burden  to 
us:  But  then  (hall  the  bond-  woman  and  her  fon  be  caft  out,  and 
(hall  not  be  heirs  with  us  in  our  Reft.  As  Mofes  faid  to  Jfraely 
Te  pjallnot  do  after  all  the  things  that  We  do  here  this  day,  every 
one  whatfoever  is  right  in  his  own  eyes  ;  For  ye  are  not  as  yet  come 
to  the  Refiy  and  to  the  inheritance  which  the  Lord  your  God  giveth 
yon,  Deut.i  1.8,9.  I  conclude  therefore  with  the  words  next  to 
my  Text,  For  he  that  is  entered  into  his  Reft. he  alfo  hath  cea fed  from 
his  own  worlds,  as  God  from  his.  So  that  there  is  a  perfect  Reft 
from  fin. 


SECT.    IX. 

2.TT  is  alfo  aperfec!  Reft  from  fuffering.  When  the  caufe  is 
lgone,  thee  feci  ceafeth.  Our  fufferings  were  but  the  confe- 
quents  of  our  finning;  and  here  they  both  (hall  ceafe  together. 
i  will  (hew  particularly  ten  kinds  of  fuffering,  which  we  (hall 
there  reft  from. 

I.  We  (haH  Reft  from  all  our  perplexing  doubts  and  fears.  It 
(hill  no  more  be  faid,  That*  doubts  are  like  theThiftle,  a  bad 
weed,  but  growing  in  good  ground;  they  (hall  now  be  weeded 
our,  and  trouble  the  gracious  foul  no  more.  No  more  need  of  fo 
many'Sermons,  Books,  and  mark?,  andfignstorefolvethepoor 
doubting  foul :  The  full  fruition  of  Love  it  felf  hath  now  refolved 
his  doubts  for  ever.  We  (hall  hear  that  kind  of  Language  no  more, 
What  (hall  I  do  to  know  my  ftate  ?  How  (hall  I  know  that  God 
is  my  Father  ?  That  my  heart  is  upright?That  Converfion  is  true  ? 
That  FaiA  is  fincere  ?  O,  I  am  afraid  my  (ins  are  unpardoned  :  O, 
I  fear  trnt  all  is  but  in  hypocrifie  :  I  fear  that  God  will  reject  mc 
from  his  prefence :  I  doubt  he  doth  not  hear  my  prayers ;  How 
can  he  accept  fo  vile  a  wretch?  (o  hard-hearred,  unkind  a  tin- 
ner? fuch  an  under,  valuer  of  Chrift  as  I  am  ?  All  this  kinde  of  Ian- 


121 


Jof.2}.I$. 

Gen.  21.9. 


Hcb.4.11, 


§.9. 

2.  From  fuf- 
ferings 


1.  From 
doubts  of 
Gods  Love. 

*  Dr.Preflon 
ofeffeftual 
Fauh,/W£e  24. 


122 


The  Saints  everUfling  Reft. 


Pare. 


§.  io. 

2.  From  all 

fenfeofGods 

difpleafure. 


Job.$.&  13. 

26".&  16.    12^ 

20. 


Pfalm  58. 
Pfalm  69.  5 


Pfalm  77-2,3 
Pfalm  88.  7. 


guage  is  there  turned  into  another  tune ;  even  into  the  praifes 
of  him  who  hath  forgiven,  who  hath  converted,  who  hath  ac- 
cepted, yea,  who  hath  glorified  a  wretch  fo  unworthy.  So  that  it 
will  now  be  as  impoflible  to  doubt  and  fear,  as  to  doubt  of  the 
food  which  is  in  our  bellies,  or  to  fear  it  is  night,  when  we  fee  the 
Sun  fhining.  If  Thomas  could  doubt  with  his  ringer  in  the 
wounds  of  Chrift,  yet  in  Heaven  I  am  fure  he  cannot ;  If  we 
could  doubt  of  what  we  fee,  or  hear,  or  tafte,  or  feel ;  yet  I  ara 
fure  we  cannot  of  what  we  therepoffeiV.  Sure  this  will  be  com- 
fort to  the  fad  and  drooping  fouls,  whofe  life  was  nothing  but  a 
doubting  diftrefs,and  their  language  norhing  but  a  conftant  com- 
plaining. If  God  would  fpeak  peace,  it  would  eafe  them ;  but 
when  he  fhall  poffefs  them  of  this  peace,  they  (hall  reft  from  all 
their  doubts  and  fears  for  ever. 


vv 


SECT.  X. 

E  (hall  reft  from  all  that  fenfe  of  Gods  difpleafure, 
which  was  our  greateft  torment ;  whether  manifeft- 
ed  mediatly  or  immediatly.  For  he  will  caufe  his  fury  towards  us 
to  reft \and his  jealoufie  to  ceafetandhe  Wilt  be  angry  frith  us  no  more, 
22^.16,42.  Surely  Hell  (hall  not  be  mixed  with  Heaven ;  There 
is  the  place  for  the  glorifying  of  Juftice,  prepared  of  purpofe  to 
manifeft  wrath  5  but  Heaven  is  onely  for  Mercy  and  Love.  Job 
doth  not  now  ufe  his  old  language,  Thou  Writeft  bitter  things  a- 
gainft me,andtakeft  me  for  thine  enemy,  andfetteft  me  up  as  a  mark^ 
to  jhoot  at,  &c.  O,  how  contrary  now  to  all  this?  David  doth 
not  now  complain,  that  the  arrows  of  the  Almighty  ft  ickjn  him ; 
that  his  wounds  ftin^and  are  corrupt  5  that  his  fore  runs  andcegfeth 
A  not :  that  his  moifture  is  as  the  drought  of  Summer  5  that  there  is  no 
founinefs  in  hisflefh,  becaufeofGods  difpleafure  \  nor  reft  in  his 
boms,  becaufe  of  fin  ;  that  he  is  weary  of  crying,  his  throat  is  dried, 
his  eyes  fail  in  Waiting  for  God;  that  he  remembers  God  and  is 
troubled ;  that  in  complaining  his  fpirit  is  overwhelmed,^^  his  foul 
refufeth  to  be  comforted  -,  that  Cjods  wrath  lieth  hard  upon  him  >  and 
that  he  afflibleth  him  With  all  his  Waves,  O  how  contrary  now  are 
Z)4<z/*W.r Songs !Now  he  faith,  I fpake  inmy  hafte,  andthiswasmy 
infirmity.  Here  the  Chriftian  is  oft  complaining:  O,  if  it  were 
j  the  wrath  of  man  J  could  bear  it  5  but  the  wrath  of  the  Almighty, 
i  who 


Part.  i. 


iht  Saints  tverlafting  Reft. 


"? 


who  can  beir  ?  O  that  all  the  world  were  mine  enemies,  to  that 
I  were  aflurtdchat  He  were  my  Friend  .'  If  it  were  a  (hanger,  it 
were  noching;but  that  my  dearcft  Friend,my  own  Father,  (hould 
be  fo  provoked  againft  rae,This  wounds  my  very  foul/If  it  were  a 
Creature,  I  would  contemn  it;  but  if  God  be  angry,  who  may 
endure?  If  he  be  againft  me,  who  can  be  for  me?  And  if  he  will 
caft  me  down, who  can  raife  me  up?  But  O  that  blelTed  day,when 
all  thefe  doloious  complaints  will  be  turned  into  admiring  thank- 
fulnefs/  andallfenfeof  Gods  difpleafure  fwallowed  up  in  that 
Ocean  of  infinite  Love  ?  when  fenfe  (hall  convince  us,  that  fury 
dwelleth  not  in  God  :  and  though  for  a  little  moment  he  hide 
his  face,  yet  with  everlafting  compaffion  will  he  receive  and 
imbrace'us;  when  he  (hall  fay  to  Sion,  Arife  and  fhine%  for  thj 
light  is  come  j  andtheglorj  of  the  Lord  is  r  if  en  upon  thee,  Ifaiah 
60.  2. 


SECT.    XL 


§.  ii. 

3.¥romSa- 
tans  Tempta- 
tions. 


3.  T  71  7E  (hall  reft  from  all  the  Temptations  of  Satan,where- 
V  V  by  he  continually  difturbs  our  peace.  What  a  grief 
isittoaChriftian,  though  he  yield  not  to  the  temptation,  yet  to 
be  dill  folicited  to  deny  his  Lord  ?  That  fuch  a  thought  (hould  be 
caft  into  his  heart?  That  he  can  fet  about  nothing  that  is  good, 
but  Satan  is  ftill  didwading  him  from  ir,  diftraclinghim  in  it,  or 
difcouraging  him  after  it  f  What  a  torment,  as  well  as  temptati- 
on is  it,  to  have  fuch  horrid  motions  made  to  his  foul  !  Such  Blaf- 
phemous  Ideas  prefented  to  his  fantafie  ?  Sometime  cruel 
thoughts  of  God  ;  fometime  under- valuing  thoughts  of  Chrift ; 
fometime  unbelieving  thoughts  of  Scripture  ;  fometime  injurious 
thoughts  of  Providence  :  to  be  tempted  fometime  to  turn  to 
prefent  things ;  fometime  to  play  with  the  baits  of  fin  ;  fome- 
time to  venture  on  the  delights  of  flcfh  ;  and  fometime  to  flat 
Atheifm  it  felf  ?  El'pecially ,  when  we  know  the  treachery  of  our 
own  hearts,that  they  are  as  Tinder,or  Gunpowder,ready  to  take 
fire,  as  foon  as  one  of  thefe  fparks  (hall  fall  upon  them.  O,  how 

nos  omni  ex 
parte  incautos  &  quajt  ccccos  adoriri.  Et  (juales  funt  boflcs?  Audacia  promptijfmi ,  viribus  ro- 
buflifsimi^rtibus  caUidijsimi diligent; a  ac  celcritate  infatigabiles,  macbinis  &  amis  omnibus  muni- 
tifsimijugnandi  fcicntid  expeditifsmi  j  ienij,.  talcs  funt  quibus  nihil  ad  vcram  militiam  deefl.Zm- 
chius.To.,?. lib-4.de  pugna  cap. Dajmon.cap^i. page  113. 

the 


Non  nobis  ccr- 
tandum  eft  cum 
umbra  Afini  y 
fed  cum  veris 
militibtui   qui 
eomagis  mctu~ 
endijuntj  quo 
minu*  videri  a 
nobis  poffunt. 
Voffunt  enim 


124 


The  Saints  everlafiing  Keft. 


Part, 


i. 


i  Tim.  5.7. 
z  Tim.  2,26. 

Ephef.6.  11. 

Ratio  c[i3quia 
Sat  an  &  omncs 
Vxmoncs  funt 
CaptiviCbriftr, 
Vicloria  igttur 
certacfl  eleclis 
Dei  contra 
Diabolum\  non 
ex  ipfis,  ipfo- 
YHtrc{<  viribus, 
fcdcxCbri[io} 
Cbriflifygratia. 
Zan.lo.z.l. 
4-C.21.pagc 
214.216, 


the  poorChriftian  lives  in  continual  dtfquietnefs,  to  feel  thefe  mo- 
tions ?  But  more,  that  his  heart  fhould  be  the  foyl  for  this  feed;, 
and  the  too  fruitful  mother  of  fuch  an  crT-fpring.  And  moftof 
all  through  fear,  left  they  will  at  laft  prevail,  and  thefe  curfed 
motions  fhould  procure  hlsconfent.  But  here  is  our  comfort  •  As 
we  now  ftand  not  by  our  own  ftrength,  and  (hall  not  be  charged 
with  any  of  this;  fo  when  the  day  of  our  deliverance  comes,  we 
(lull  fully  Reft  from  thefe  Temptations :  Satan  is  then  bound  up; 
the  time  of  tempting  is  then  done ;  the  time  of  torment  to  him* 
felf,and  his  conquered  captive,thofe  deluded  fouls,  is  then  come; 
and  the  victorious  Saints  (hall  have  Triumph  for  Temptation. 
Now  we  do  walk  among  his  fnares ;  and  are  in  danger  to  be  cir- 
cumvented with  his  methods  and  wiles;  but  then  we  are  quite 
above  his  fnares,  and  out  of  the  hearing  of  his  enticing  charms. 
He  hath  power  here  to  tempt  us  in  the  Wildernefs ;  but  he  enter, 
eth  not  the  Holy  City;  He  may  fet  us  on  the  pinacleofthe 
Temple  in  the  earthly  Jerafalem ;  but  the  new  Jerufklem  he  may 
not  approach.  Perhaps  he  may  bring  us  to  an  exceeding  high 
Mountain;  but  the  Mount  Sion,  and  City  of  the  living  God  he 
cannot  afcend.  Or  if  he  fhould,  yet  all  the  Kingdoms  of  the 
world,  and  the  glory  of  them,  will  be  but  a  poor  defpifedbait 
to  the  foul  whichispoffeffedofthe  Kingdom  of  our  Lord,  and 
the^Glory  of  it.    No,  no ;  here  is  no  more  work  for  Satan  now. 
Hopes  he  might  have  of  deceiving  poor  Creatures  on  Earth,  who 
lived  out  of  fight,  and  onely  heard  and  read  of  a  Kingdom,which 
they  never  beheld,and  had  onely  Faith  to  live  upon,  and  were  in- 
compafTed  with  fkfh,  and  drawn  afide  by  fenfe ;    But  when  once 
they  fee  the  Glory  they  read  of,  and  tafte  the  joys  they  heard  of, 
and  poflefs  thatKingdom  which  they  then  believed  and  hoped  for, 
and  have  laid  afide  their  fleflsy  fenfe,  its  time  then  for  Satan  to 
have  done  1  its  in  vain  to  offer  a  Temptation  more.  What  ?  draw 
them  from  that  glory  rdraw  them  from  the  Arms  otfefusChrift} 
draw  them  from  the  fweetpraifes  of  God  ?  draw  them  from  the 
bleflTed  Society  of  Saints  and  Angels  ?  draw  them  from  the  bo- 
fom  of  the  Fathers  Love .?  and  that  to  a  place  of  Torment  among 
the  damned,  which  their  eyes  behold?  why,  what  charms,  what 
pcrfwafions  can  do  it  ?  To  entice  them  from  an  unknown  Joy,and 
unknown  God,were  fomewhat  hopeful ;  but  now  they  hare  both 
feen  and  enjoyed,  there  is  no  hope.  Surely  it  muft  be  a  very  ftrong 

temptation, 


Part,  i 


Tht  Saints  everlafting  Reft. 


temptation,  that  muft  draw  a  blefled  Saint  from  that  Reft.  We 
(lull  have  no  more  need  to  pray,  Lead  us  not  into  temptation ;  nor 
to  watch  and  pray  .that  tiv  enter  not  into  Temptation ;  nor  (hall  we 
fervetheLordasP*«/did,  Alls  20.19,  in  many  tears  and  Tern  f- 
t At ions ;  no  :  but  now  they  who  continued  with  Chrift  in  Temp- 
tation, (hall  by  him  be  appointed  to  a  Kingdom,  even  as  his  Fa- 
ther appointed  to  him;that  they  may  eat  and  drink  at  his  Table  in 
his  Kingdom, Luke  22.28,29,30.2?/*^  therefore  are  they  that  en- 
dure temptation  ;for  ^tohen  they  are  try  ed}thej  fhall  receive  the  crown 
of  life ,  which  the  Lord  hathpromifed  to  them  that  love  him,  fam.J. 
12.  And  then  they  fhall  be  faved  from  the  hour  of  temptation ; 
then  the  malignant  Planet  Saturn  (hall  be  below  us,  and  lofe 
all  its  influence,  which  now  is  above  exercifing  its  enmity:  and  Sa- 
tan muft  be  fufTering,who  would  have  drawn  us  into  buffering;  as 
Bucholtzer  wittily,  Vbi  Saturnus  nonfupra  no s  Jed  infra  nos  ccnfpi- 
cietur,luens  poena*  profua  in  nosftvitia  &  malitia. 


4- 


SECT.    XII. 


WE  fhall  Reft  alfo  from  all  our  Temptations  which  we 
now  undergo  from  the  world  and  the  flefh,  as  well  as 
Satan  :  And  that  is  a  number  unexpredible,  and  weight  (  were 
it  not  that  we  are  beholding  tofupporting  grace,)  utterly  in- 
tolerable, O  the  hourly  dangers  that  we  poor  (inner*  here  below 
walk  in  /  Every  fenfe  is  a  fnare :  Every  member  a  fnare ;  Every 
creature  a  fnare  :  Every  mercy  a  fnare :  And  every  duty  a  fnare  to 
us.  We  can  fcarce  open  our  ey e  s,but  we  are  in  danger :  If  we  be- 
hold  them  above  us,  we  are  in  danger  of  envy:  If  them  below  us, 
we  are  in  danger  of  contempt:  If  we  fee  fumptuous  buildings, 
plealant  habitations,  Honour  and  Riches,  we  are  in  danger  to  be 
drawn  away  with  covetous  defires  5  If  the  raggs  aud  beggery  of 
others,  we  are  in  danger  of  felf-applauding  thoughts  and  unmer- 
cifulnef?.  If  we  fee  beauty,its  a  bait  to  luftsif  deformity,  to  loath- 
thing  and  difdain.  We  can  fcarcely  hear  a  word  fpoken,but  con- 
tains to  us  matter  of  temptation.  How  foon  do  flanderousre- 
ports,  vainjefts,  wanton  fpeeches  by  that  paflage  creep  into  the 

Heart? 


125 

Mat.   9.13, 
&  29.41. 


Revel. 


10. 


§.  1  j. 

4.T:rom  temp- 
tations of  the 
World  and 
Flcih. 


126 


*  Of  meats 
and  drinks 
read  Qemcns 
Alcxand.  Pa* 
dagogA.i-.ci, 
excellently  j 
zso\(oc^.and 
I  &L4.ejiifdem- 
Some  men 
Live  to  Eac 
as  the  Beads 
do ;  whofe 
Belly  is  all 
their  Life:  But 
our  Mailer 
commandeth 
us  to  Eat  that 
we  may  Live. 
For  Nourifh* 
ment  is  not 
our  Bufinefs, 
nor  is  Flefh- 
plealing  our 
aim  and  pur- 
pofe.  But  our 
Nourishment 
is  for  our 
Manfion  here* 
which  Reafon 
ordereth  for 


And  therefore 
we  muft  make 
choice  of  food, 
and  it  mud  be 
plain  or  fim- 
pie,  and  not 
fuch  as  muft 
have  too  much 
ftir  or  labour 


J  he  Saints  evcrlafling  Reft, 


Part, 


i. 


Heart/  *  How  ftrong  and  prevalent  a  Temptation  is  our  appe- 
tite ?  and  how  corftant  anft  ftrong  a  watch  doth  it  require?  Have 
we  comlinefs  and  beauty  ?  What  fuel  for  pride  ?  Are  we  defor- 
ed  ?  what  an  occafion  of  repining  ?  Have  we  ftrength  of  Reafon, 
and  gifts  of  learning?  O  how  hard  is  it  not  to  be  f  puffc  up  3to  feek 
our  felvesf  To  hunt  after  applaufe  f  Todefpife  our  brethren/ To 
lti'flike  the  fimplicity  that  ts  in  Chrift?  Both  in  the  matter  and 
manner  of  Scripture  f  in  Doclrinejn  Difciplinejin  Worftiip,  and 
in  the  Saint$?co  arTecl  a  pompous,fpecious,fle(hly  fervice  of  God  <* 
and  to  exalt  reafon  above  Faith  ?  Are  we  unlearned  and  of  (hal- 
low heads,  and  (lender  parts  ?  How  apt  then  to  defpife  what  we 
have  not?  And  to  undervalue  that  which  we  do  not  knowtand  to 
err  with  confidence,becaufe  of  our  ignorance  ?  &  if  conceitednefs 
and  pride  do  but  (hike  in,  to  become  a  zealous  enemy  to  Truch? 
and  a  leading  troubler  of  the  Churches  peace,  under  pretences  of 
truth  and  holinefs  ?  Are  wc  men  of  eminency,and  in  place  of  Au- 
thority ?  How  ftrong  is  our  Temptation  to  (light  our  brethren,  to 
abufeour  truft?  To  feek  our  felves f  Toftandupon  our  honour 
and  priviledges  *  To  forget  our  feives,our  poor  brethren,  and  the 
publike  good  f  How  hardto  devote  our  power  to  his  Glory  from 
whom  we  have  received  it?  How  prone  to  make  our  wils  our  law, 
and  to  cut  out  all  the  enjoyments  of  others,  both  religious  and  c;- 
vil,by  the  curfed  rules  and  model  of  our  own  intereft  and  policy  ? 
Are  we  inferiors  and  fubjedt?how  prone  to  grudge  at  others  prc- 
heminence?and  to  take  liberty  to  bring  all  their  aclions  co  the  bar 
incorruptibilL  'of  our  incompetent  Judgement  ?  and  to  cenfure,and  (hnder  them, 
ty  hereafter.      and  murmur  at  their  proceedings  ?  Are  we  rich,aud  not  too  much 
exalted?  Are  we  poor,and  not  difcontented?and  make  our  worldly 
necefiities  a  pretence  for  the  robbing  God  of  all  his  fervice?If  we 
be  (ick,0  how  impatient?If  in  health,how  few  and  ftup'd  are  our 
thoughts  of  eternity  f  If  death  be  near,we  are  diffracted  with  the 
fears  of  it :  If  we  think  it  far  cff,how  carelefs  is  our  preparation? 
Do  we  fet  upon  duty  -?  Why,  there  are  fnares  too  :  either  we  are 
ftupidand  lazy;  or  reft  on  them,  and  turn  from  Chrift ;  or  we 

to  prepare  it, 

or  is  too  curious,  &c.  it  being  for  Life,  and  not  for  Delights  and  full  provifion  ;  and  our 
Life  confifteth  of  Health  and  ftrength^  for  both  which  nothing  is  better  then  a  light  and  eafie 
Diet,  as  being  moft  helpful  to.  digeftion  and  agility  of  the  body.  Clem.  Alex-  Padagng.  l.i.cap.i. 
Take  heed  of  thofe  meats  that  entice  us  to  eat  them  when  wc  are  not  hungry,  beguiling  our 
appetites  by  their  deceits.  Q'ew-dlex.ubifup.   \z  Cor. 1 1.3.  and  i.n,  &c. 

are 


Part,  i 


The  Saints  tvcrlajling  Reft. 


are  cu(tomary,ar.d  notional  only  ;  In  a  word.not  one  word  that 
falls  from  the  mouth  of  a  Minifter  or  Chriftian,but  is  a  fnare ;  not 
a  place  we  come  into  ;  not  a  word  that  our  own  tongues  fpeak* 
not  any  mercy  we  poflefs,  not  a  bit  we  put  into  our  mouths,but 
they  are  fnares  5  Not  that  God  hath  made  them  fo,  but  through 
our  own  corruption  they  become  fo  to  us.  So  that  what  a  fad  cafe 
are  we  poor  £hriftians  in  ?  And  efpecially  they  that  difcern  them 
not?for  its  almoft  impoffible  they  fhould  efcape  them?  It  was  not 
for  nothing  that  ourLord  cryes  out,What  I  fay  to  one,I  fay  to  all; 
Watch. We  arc  like  the  Lepers  at  Samaria  jf  we  go  into  the  City, 
there's  nothing  but  famine ;  if  we  fit  ftill,we  perifii . 

But  for  ever  Bleflcd  be  omnipotent  Love, which  faves  us  out  of 
all  thefe  ,  and  makes  our  (heights  but  the  advantages  of  the  glo- 
ry of  his  faving  Grace.  And  blefled  be  the  Lord,  who  hath  not 
given  our  fouls  for  a  prey :  Our  foul  is  efcaped  as  a  bird  out  of 
the  fnate  of  the  Fouler ;  the  fnare  is  broken,  and  we  are  efcaped. 
No  our  Houft  s,  our  Cloaths,  our  Sleep,  out  Food,  our  Phyfick, 
our  Father,  Mother,  Wife,  Children,  Friends,Goods,Lands,  are 
all  fo  many  Temptations;  and  our  fcives  the  greateft  fnare  to  our 
felves.  But  in  Heaven,  the  danger  and  trouble  is  over  $  there  is 
nothing  but  what  will  advance  our  joy.Now  every  old  compani- 
on, and  every  loofe-fellow  is  putting  up  the  finger,  and  beckning 
us  to  fin  ,  and  we  can  fcarce  tell  how  to  fay  them  nay :  What, 
fay  they,  will  not  thou  take  a  cup  ?  will  you  not  do  as  your  neigh- 
bors ?  muft  you  be  fo  precife  *  do  you  think  none  fhall  be  faved 
but  Puritans  ?  what  needs  all  this  ftriclnefs>this  reading, and  pray- 
ing, and  preaching  ?  will  you  make  your  felf  the  fcorn  of  all  men? 
Come,  do  as  we  do ;  take  your  cups,  and  drink  away  forrow. 
O  how  many  a  poor  Chriftian  hath  been  haunted  and  vexed  with 
thefe  Temptations  ?  and  it  may  be  Father,  or  Mother,  or  neercft 
Friends  will  ftrike  in,and  give  a  poor  Chriftian  no  reft:  And  alas, 
how  many  to  their  eternal  undoing,  have  hearkned  to  their  fe- 
ducements  ?  But  this  is  our  comfort,  dear  Friends,  our  Reft  will 
free  us  from  all  thefe.  As  Satan  hath  no  entrance  there,  fo  nei- 
ther any  thing  to  ferve  his  malicejbut  all  things  (hall  there  with  us 
confpire  the  high  praifes  of  our  great  Deliverer. 


SECT 


i*7 

Dcut.  12.  jo. 

Hofea.9.8. 
Pfalm  69.  2*. 
Prov.20.2?. 
&  2Z.  25.  & 
19.6,25. 
1  Tim.6.9. 
Job  8.8^0. 


Pfal.  124,6,7. 


128 


The  Saints  tverlafling  Reft. 


Part,  i 


§.13. 

S.Fromabu* 
fes  and  perse- 
cutions of  the 
world. 
Rev.  6.9,10. 

2  Tim.  $.12. 
Rom.8.17. 
Mat. 10. 22. 

&  24.9. 
2  Thei.i.o, 
io. 

John  15.  10. 
&  17. 14. 
John  7. 7. 
&  15.18,20, 

&  17.22. 

i  Cor.4.9,1?. 
Lam.  J.  4J. 
Heb.10.33. 
Ifai.  8.  18. 
Luke  6.  22. 
Ignatius  £• 
/>//?.  tfrf  Roman  > 
calls  his  con. 
demnation  to 
Martyrdonij 
the  damnati- 
on of  the  de- 
vil, becaufe 
his  Judges 
were  but  the 
devils  mouth 
and  inftru- 
mentes.   Fire 


SECT.  XIIL 

•5.  A  Nd  as  we  reft  from  the  temptations,  fo  alfo  from  air 
JLJLabtifes  and  perfections  which  we  fuffer  at  the  hands  of 
wicked  men.  We  (hall  be  fcorned,  and  derided ,  imprifoned, 
banifhed,  butchered  by  them  no  more  \  the  prayers  of  the  fouls 
under  the  Altar  will  then  be  anfwered,and  God  will  avenge  their 
blood  on  thofe  that  dwell  on  the  Earth.  This  is  the  time  for 
crowning  with  thorns,  buffeting,  fpittingen :  that  is  the  time 
for  crowning  with  glory, Now  the  Law  is  decreed  on,That  whe- 
foever  will  live  godly  to  Chrift  Jefus,fhall  fuffer  perfecutionjthen 
they  that  fuffered  with  him,  (hall  be  glorified  with  him. Now  we 
muftbe  hated  of  all  men  for  Chrifb  Name  fake,  and  the  jGofpel ; 
then  will  Chrift  be  admired  in  his  Saints  that  were  thus  hated. 
Now  becaufe  we  are  not  of  the  world,butChrift  hath  taken  us  out 
f  of  the  vvoridjtherefore  doth  the  world  hate  us  j  then  becaufe  we 
are  not  of  the  world,  but  taken  out  of  their  calamity,  therefore 
will  the  world  admire  us.  Now  as  they  hated  Chrift,  they  will 
alfo  hate  us  >  then  as  they  will  honor  Chrift,  fo  will  they  alfo 
honor  us.  We  are  here  as  the  fco-rn  and  off  icouring  of  all  things ; 
as  men  fet  up  for  a  gazing  ftock  to  Angels  and  men,  even  for 
figns  and  wonders  among  profeffing  Chriftians ;  They  put  us 
out  of  their  Synagogues,  and  call  out  our  name  as  evil,  and  fepa- 
rate  us  from  their  company.  But  we  dial  I  then  be  as  much  gazed  at 
for  ourglory,and  they  wil  be  fhut  cut  oftheChurch  of  the  Saints, 
and  feparated  from  us,whether  they  will  or  no.  They  now  think 
it  ftrange  that  we  run  not  with  them  to  all  excefs  of  riot,fpeaking ; 
evil  of  u«,  1  F^v44.they  will  then  think  moreftrange  that  they  ; 
ran  not  with  us  in  the  defpifed  ways  of  God,  and  fpeak  evil  of 
themfelves ;  and  more  vehemently  befool  themfelves  for  their 
carelefsnefs,  then  ever  they  did  us  for  our  heavenlineff .  A  poor 
Chriftian  can  fcarcego  along  theftreetsnow,  but  every  one  is 

-s  theCrofs,  the  cruelty  of  wild  Beafts,  cutting  ofl^  Separating,  breaking  of  my  I 
bones.,  renting  of  nay  members,  deftrudion  of  my  whole  body^  and  the  damnation  of  the  devil 
(  KQKctns  ra  Aicifcoh*  )    let  them  all  come  upoo  me,  fo  I  but  deferve  to  obtain  Chrift:  lgnat. 
Edit. vjfer. page  86. 

Agefilaus  dicer  e  folitm  e$3  fe  vebementer  admWan  cos  nor.  habcri  in  Sacrilcg<rrum  numtroy  qui 
Uderent  eos  qui  Deo  fupplicarent,  vel  Denm  venerarentur.  Quo  innuit,  eo-s  non  tantum  Sacrilegos 
effequ'hDcos  ipfos  ant  templor  urn  ovnatum  fpoliarent,  fedeosmaxime  qui  dcorum  Minifi/os  & 
pr  acorns  contumelies  ajficmnt.  JEmyl.  Prob. 

pointing 


Part.  i. 


The  Saints  everlafting  Refi* 


129 


pointing  the  finger  in  fcorn,  but  then  they  would  be  glad  of  the 
Crums  oi  his  Happinefs.    The  rich  man  would  fcarce  have  be- 
lieved him  that  would  have  told  him,  That  he  fliould  beg  for 
wacei  from  the  tip  of  Lazarus  finger.    Here  is  a  grear  change  .' 
We  can  fcarce  now  pray  in  our  Families,  orfingprayfes  co  God, 
but  our  voice  is  a  vexation  to  them.    How  mult  it  needs  torment 
them  then,  to  fee  uf  praifing  and  rejoycing,  while  they  are  houl- 
ingand  lamenting?  How  full  have  their  prifons  oft  been,  and 
how  bitter  their  rage  *  How  did  they  fcatterthe  carkaffes  in  the 
fields  ?  and  delight  thcmfelves  in  ihe  blood  of  Saints  ?  How  glad 
would  they  have  been  if  they  could  have  brought  them  to  ruine, 
and  blotted  out  their  name  from  off  the  Earth  ?  How  did  they 
prepare,  like  Hamant  their  Gallows  ?  and  if  God  had  not  gain- 
faid  it,the  execution  would  have  been  anfwerable:  But  he  that  fic- 
eth  in  heaven,  did  laugh  them  to  fcorn,  the  Lord  had  them  in  de- 
rifion.  O  how  full  were  their  hearts  of  blood,  and  their  hands  of 
^cruelty  I  So  that  the  nexr  generations,  that  knew  them  not,  will 
fcarcely  believe  the  fury  of  their  predecelTors  rage.  Bleffed  be  the 
Guardian  of  the  Saints,  who  hath  not  fuffered  the  prevalency  of 
that  wrath  which  would  have  made  the  Gun- powder  Treafon, 
the  Turkilh  Slavery,  the  Spanidi  ruqui(ition,the  French  MalTacres, 
to  have  been  as  ordinary  as  inhumane.  But  the  Lord  of  Hods  hath 
ofc  brought  them  down,  and  his  power  and  Juftice  hath  abated 
their  fury,  and  raifed  to  his  name  everlafting  Trophies,  and  fet 
up  many  a  Monument  of  Remembrance  in  England^  and  in  other 
places,which  God  forbid  fhould  ever  be  forgotten.So  let  all  thine 
(uncurablej  enemies*  perifh  O  Lord.  When  the  Lord  maketh  in- 
quificion  for  blood,  he  will  remember  the  precious  blood  which 
they  have  died  r  and  the  Earth  (hall  not  cover  it  any  more.    The 
II  Jefuits  hopes  are,  that  they  (hall  yet  again  have  a  prevailing  day. 
It  is  pofiible,though  improbable.  If  they  (hould,we  know  where 
their  rage  wiilftop.   They  (hall  purfuebutas  PbaroAh,  to  their 
own  deffruclion  ;  and  where  they  fall,  there  we  (lull  pafs  over 
fafely,  and  efcap*  them  for  ever.    For  our  Lord  hath  told  them, 
That  whether  he  goes,  *  they  cannot  come.  When  their  flood  of 
perfecution  is  dried  up,and  the  Church  called  out  Of  the  Wilder- 
nefs,and  the  new  Jerufalem  come  down  fromHeaven,and  Mercy 

* Iudges  y.xj.   Tfalm  9.1 2.    ||  Piftos  agnos adorant,  vivos  deverant,  inqaic.  Claud.  Taurinenf. 
1  *IoKn  34.56.  and  8.11,22.  Rev.ii.i6. 

M  and 


Luke  16.14. 
Pfalm8$.4. 

Pfalm  2,  4. 

God  tikcth 
the  reproach- 
ing and  inju- 
ring of  belie- 
vers as  done  to 
himfelf.  And 
vAat  other  way 
can  Reproach 
and  diflionour 
touch  God  ? 
But  as  they 
that  trouble 
hispoffeffions3 
do  injure  the 
Owner  j  and 
as  to  wrong 
the  Souliiers, 
Is  a  wrong  to 
the  Comman- 
der ;  (0  is  It  a 
contempt  of 
the  Lord  to 
vex  thofe  that 
are  Defeated 
to  him.  Cle- 
mens Alexand. 
Stromat.  li.7. 


i3o 


The  Saints  everlafthg  Reft. 


Part. 


Heb.  1 1 .  and  Juftice  are  fullygIorified,then  fhall  we  feel  their  fury  no  more. 
There  is  no  cruel  mockings,and  fcourgings,no  bonds,or  imprifoc- 
ments,no  ftoning  or  fawing  afunder,tempting  or  flaying  with  the 
fword,wandering  inSheep-skins,or  goat-  skins,in  deferts  or  moun- 
tains,  Dens  or  Caves  of  the  Earth  ;  no  more  being  deftitute>  af- 
flicted or  tormented :  We  leave  all  this  behind  us,  when  once  we 
enter  the  City  of  our  Reft  ;  the  names  of  LotlardyHtigonotSiPttri- 
tany  Roundhead*>  are  not  there  ufed  ;  the  Inquifition  of  Spain  is 
there  condemned  ;  the  Statute  of  the  fix  Articles  is  there  Repea- 
led^and  the  Law  De  Hareticu  combnrendii  more  juftly  executed ; 
the  date  of  the  Interim  is  there  expired  ;  Subfcription  and  con- 
formity no  more  urged  ;  Silencing  and  Sufpending  are  there  more 
then  fufpended ;  there  are  no  Biflhops  or  Chancellors  Courtsjno 
Vifitations,  nor  High  Commiffion  Judgements ;  noCcnfuresto 
lofs  of  Members,  perpetual  Imprifonment  or  Banifhment,Chrift 
is  not  there  cloathed  in  a  Gorgeous  Robe,  and  blindfolded,  nor 
do  they  fmite  him,  and  fay,  Read  who  (truck  thee :  Nor  is  truth 
cloathed  in  the  Robes  of  Error,  and  fmittenfor  that  which  it 
mod  directly  contradideth  ;  nor  a  Schifmatick  wounded,  and 
a  Saint  found  bleeding  ;  nor  our  Friends  fmite  us,  whileft  they 
miftake  us  for  their  enemies :  There  is  none  of  this  blind,  mad 
work  there.  Dear  brethren,  you  that  now  can  attempt  no  work 
of  God  without  refinance,  and  find  you  muft  either  lofe  the  love 
of  the  World ,  and  your  outward  comforts ,  or  elfe  the  Love  of 
God  and  your  eternal  Salvation  ;  confider,  You  (hall  in  Heaven 
have  no  difcouraging  company,nor  any  but  who  will  further  your 
work ,  and  gladly  joyn  heart  and  voice  with  you  in  your  everla- 
ftingjoy  and  praifes.  Till  then,  poffefs  your  fouls  in  patience  : 
Bind  all  reproaches  as  a  Crown  to  your  heads;Efteem  them  grea- 
ter riches  then  the  worlds  treafures :  Account  it  matter  of  Joy, 
when  you  fall  into  tribulation.  You  have  feen  in  thefe  days 
that  our  God  can  deliver  us ;  but  this  is  nothing  to  our  final  con- 
queft  ;  He  will  recompence  tribulation  to  them  that  trouble  you  ^ 
and  to  you  who  are  troubled  Reft  with  Chrift  :  Only  fee  to  this, 

flatls.  Pjo'mde 

&  vulgm  vane  de  noflra  vexatione  gtudet  $  Proinde  &  nofirum  eft  gaudium  quod  fibi  vindicant, 
qui  malumut  damnar'^quam  aDeo  excidere,Contra3iUi  qui  nos  odcrunt,  dolereynoit  gaudere  debebant, 
confecutk  nobis  quod eligimus.  Tertullian.Apologet.cap.49.  Luke  21.1^.  Job  31.  36.  Heb.u. 
25.  lames  1.2.  Dan.3.17.  2  Thef.1.7.  iPec.317.  and4.I4>I5« 

Brethren,  I 


Mat.  27.29. 

De  qua  miqui' 
tate  favititey 
non  modocoe- 
cum  bos  Vulgtu 
ex  nit  it  fed  & 
qui  dam  vcfiru 
&c.£>uafi  no% 
totum  quod  in 
nos  poteflii,  no- 
fir  urn  fit  Arbi- 
trium.     Ccrte 
ft  velim,   Chri- 
ftianm  [am  5 
tunc  ergo  me 
damnabx,  fi 
damnari  velim. 
Quum  vero 
quod  in  me  Po- 
tes,  n't/i  velim 
nonpotes-y  jam 
met  voluntatis 
eft  quod  pot cs , 
non  Hut  pote- 


Part,  i 


The  Saints  evcrUjling  Reft. 


I3i 


Brethren,  That  none  of  you  fuflkr  as  in  evil  doer,  *as  a  bufi- 
body  in  other  mens  matters,  as  a  refifter  of  the  commands  of 
lawful  Authority,as  ingrateful  to  thofe  that  have  been  inftruments 
of  our  good,  as  evil-fpeakers  againft  Dignities,  as  oppofersot 
the  Difciplinc  and  Ordinances  of  Chrift,  as  fcornrullrevilers  of 
your  Chriftian  Brethren,  as  reproachers  of  a  laborious,  judicious, 
confcientious  Miniftry,  &c.  but  if  any  of  you  furTer  for  the  Name 
of*Chrift,  happy  are  ye;  for  the  fpiric  of  God,  and  or  Glory 
refteth  upon  you :  And  if  any  of  you  begin  to  fhrink,  and  draw 
back  becaufe  of  oppofaion,  and  ate  afhamed,  either  of  your 
Work,  or  your  Mafter  ;  let  fuch  a  one  know  to  his  face,  That  he 
is  but  a  bafe-fpiriced, cowardly  wretch,  and  curfedly  undervalueth 
the  Saints  Rett, and  moft  foolifhly  over-valueth  the  things  below; 
and  he  mult  learn  to  forfakea|j  thefe,  orelfe  he  can  never  be 
Chrifts  Difciple ;  and  that  Chrift  will  renounce  him,  and  be  afha- 
med of  him,before  his  Father,  and  the  Angels  of  Heaven.  But  for 
thofe  that  have  held  faft  their  integrity,  and  gone  through  good 
report,  and  evil  report,  and  undergone  the  violence  of  unreafon- 
able  msn,  Let  them  hear  the  Vvordofthe  Lord ;  Tour  ^Brethren  that 
hated  youy  that  cafiyou  out  for  my  Names  fake,  faid,Let  the  Lord 
be  glorified ;  (they  had  good  words  and  godly  pretences)  but  he 
Shall  appear  to  j  our  joy,  and  they  fhall  be  afhamed,  Ifai  66  5.  Your 
Redeemer  is  ftrong,t he  Lord  of  Ho  ft  s  is  his  T^ame.he  fhall  throughly 
plead  your  caufe>  that  he  may  give  reft  to  his  people^  and  difquietnefs 
to  their  enemies,  Jer.50.34. 


SECT.  XIIII. 


6.  T  ff  7Efhilkhen  Reft  alfofrom  all  our  fad  Divifions,  and 
V  V*  unchriftian-like  quarrels  with  one  another.  As  he 
faid,  who  faw  the  catkaffes  lie  together,  as  if  they  had  embraced 
each  other,  who  had  been  (lain  by  each  other  in  a  Duel,  Quanta 
fe  wvpeem  ampletluntur  amicitiay  qui  mutua  imp/acabili  inimicitia 


Jude  8. 
z  Fct.i.  10. 

1  Pet  4. 1 4. 
*Difturuies 
me  M  inicha- 
um:fcdut  ma- 
lidiciui  mnut 
veridicus. 
Auguft.  opcrc 
impert'.n.  55. 
Luke  14.  z6} 

2  Thcf.  J.  i. 

Inde  e(l  quod 
ibidem  fenten- 
tils  vefieis 
geatias  agjr 
mtu,utcfl£- 
mulatio  rcidr 
v\n<t  &  humor 
n£  •  cum  dam- 
no.muY  a  vobii, 
a  Deo  abfolvi- 
mur.  TertuK 
Apol.  verbis 
ulcimis. 


§.  14. 

6.  Fr  jm  cur 
Divifions  and 
Diflsntions. 
*  Abfit  ut  talis 
fit  ilia  vita, 
ubi  cfi  aniniA 
Mftrtipfa  Veritas  vita  1   ubi  nemo  fa  Hit  3  falfitwr  nemo  :    Hie  antem  homines  faUunt&  fal- 
luntu,  3    miferioicfy  funt  cum  menttendo  faJUnt ,    quqm  cum  menticntibiti  credendo  faUmtur. 
Vfo  ado  tamen  rat'maHs  natura  refugit  falfnatcm,  &  quantum  potcfl  devitat  ere  or  em,  ut  [alii 
noUtitctiamquicunfyamant  fallen.  Auguft.  Enchirid.  cap.  17.  Leee  Prdfat.  D.Hemlngii  ante 
poftil.  de  diflidiis  &  fcandalis. 

M   1  periere  ? 


I32 


The  Saints  everlafting  Reft, 


Part, 


i. 


periere  ?How  lovingly  do  they  embrace  one  another,being  dad, 
who  periftied  through  their  mutual  implacable  enmity  ?  So,  how 
lovingly  do  thoufands  live  together  in  Heaven,  who  lived  in  Df- 
vifions  and  quarrels  on  Earth  ?    or  as  he  faid ,  Who  beheld  how 
qjiedy  and  peaceably  the  bones  and  duft  of  mortal  enemies  did 
Ifc  together ;   Non  taut  a  vivipace  effetis  conjunlli ;    You  did  not 
live  together  fo  peaceably.    So  we  may  fay  of  multitudes  in  Hea- 
ven,now  all  of  one  minde,  one  heart,  and  one  imployment.  You 
lived  not  on  earth  in  foMweet  familiarity.There  is  no  contention, 
becaufc  none  of  this  Pride,Ignorance,or  other  Corruption.  'Pats/ 
and  Barnabas  are  now  fully  reconciled.  There  they  are  not  every 
man  conceited  of  his  own  undemanding,  and  in  love  with  the 
iffue  of  his  own  brairjbutall  admiring  the  Divine  perfedion,and 
in  love  with  God,  and  one  another,  As  old  Gryn&us  wrote  to  his 
friend,  f  Si  te  non  amp  lint  in  t  err  is  vide  am,  tit  tamen  convenie* 
mus  ubi  Lutherus  cum  Zuinglio  optime  jam  convtnit :    If  I  fee 
you  no  more  on  Earth,  yet  we  fhall  there  meet,  where  Lumber 
and  Ztiinglim  are  now  well  agreed.  There  is  a  full  reconciliation 
between  Sacramentarians  and  V  biquitarians  9  Calvinifts  and  Lu. 
tkeranS}  Remonft  rants  and  Contra- Remonfir  ants,  Vifciplinarians 
and  Anti-Difciplinarians  ,    Conformifts  and   Non  Conformifts, 
Antinomians  and  Ltgatifts  are  terms  there  not  known.  Presbjte- 
rians  and  Independents  are  perfectly  agreed -.There  is  no  Difsipline 
ereded  by  State  Policy,  nor  any  difordered  Popular  rule  :    No 
Government  but  that  of  Chrift :  All  things  are  eftabli&ed  Jure 
T>hino.    No  bitter  Inveclives.nor  voluminous  reproaches ;  The 
Language  of  Martin  [|  is  there  a  ftranger^  and  the  found  of  his  ec* 
cho  is  not  heard.  No  Recording  our  Brethrens  infirmities;  nor 
raking  into  the  fores  which  Chrift  died  to  heal.    How  many  Ser- 
mons zealoufly  Preached,  how  many  Books  ftudioufly  compiled, 
will  then  by  the  Authors  be  all  difclaimed  ?  *  How  many  back- 
biting flanderous  fpeeches7   How  many  fecret  dividing  contri- 

nunciabuntur  \ 

five  quia,  fickm  quorundam  [ubvertunt  •>  ad  \m  enimfuntjit  fides  babendo  tentationem^babeat  etiam 
probation  em.  Vane  ergn  &  inconfiderate  fieri f.  hoc  ipfo  fcandali-^antur^  quod  tantum  harefes  vale* 
am  quantum  [mt.  Tertul.de  p^fcript.initio. 

*  Quemadmodum  vcro  in  multas  e>  varias  fcftas  (a (fa  cfi  Catabafiifiarim  barefis,  ita  in  hoc 
omnes  unanimiter  confentiunt  3  ht  pradicatoribus  ve/itatis  ncgotium  exhibeant  M  &  cos  erga 
auditors  tanquam  fedufiorcs  fufpeftos  reddant,  Epift.  Leo.  luda;  ante  Bullingcrurn  contra. 
Catabap, 

vances, 


\Melch.Adm. 
invito.  Cry-  - 


(I  Two   books 
fall  of  the 
language  of 
Hell  In  bit. 
tereft  fcorns 
at  the  Mini- 
ftry  and  Dif- 
ciplincj 
thought  to  be 
written   by 
one  Overton. 
Non  oportct 
nos  mirari  fu~ 
per  kitrefes 
i ft  as , five  quia 
funt^  futu- 
re cn'im  pra- 


Part  i 


7be  Saints  cvcrlafting  Reft. 


vances,*mu[t  then  be  laid  on  the  fcore  of  Chrift,againft  whom  and 
his  Saints  they  were  committed  ?  The  zealous  Authors  dare  not 
own  them:  1  hey  would  then  with  the  Athenians  burn  their  books, 
Acl.  19. 1  P. and  rather  lofe  tfieir  labor,thcn  (land  to  it.There%  no 
plotting  to  ftrengthen  our  party  ;  nor  deep  designing  againft  our 
Brethren.  And  is  it  not  fbame  and  pitty,that  our  courfe  is  now  fo 
contrary  ?  Surely  if  there  be  fotrow  or  ftiame  in  Heaven,we  fhall 
then  be  both  forry  and  afhamed  to  look  one  another  there  in  the 
face; and  to  remember  all  this  cnriage  on  earth;  Even  as  the  Bre 
thren  of  Jofeph  were  to  behold  him,  when  they  remembrcd  their 
former  unkinde  ufage.Is  it  not  enough  that  all  the  world  is  againft 
us,  but  we  muft  alfo  be  againft  one  another  ?  Did  I  ever  think 
to  have  heard  Chriftians  fo  to  f  reproach  and  fcorn  Chriftians? 
and  men  profcfling  the  fear  or  God,  to  make  fo  little  confcience 
ofcenfuring,  vilifying, flandering,  and  difgracing one  another  ? 
Could  I  have  believed  him  that  would  have  told  me  five  yearsago, 
that  when  the  fcorners  of  Godlinefs  were  fubdued,  and  the  bitter 
profecutors  of  the  Church  overthrown,  that  fuch  fhould  fucceed 
them,  who  fuffered  with  us,  who  were  our  intimate  friends,  with 
whom  we  took  fweet  counfel,  and  went  up  together  to  the  houfe 
of  God  ?  Did  I  think  it  had  been  in  the  hearts  of  men  profefling 
fuch  zeal  toReligion,and  the  ways  of  Chrift^to  draw  their  fword< 
againft  each  other, and  to  feek  each  others  blood  fo  fiercely?  A!a«, 
if  the  Judgement  be  once  perverted,  and  error  hath  poiTefled  the 
fupream  faculty, whether  will  men  go.and  what  they  wil  do?Nay, 
what  will  they  not  do?  O  what  a  potent  inftrnment  foi  ||Sitan  is  a 
mifguided  Confcience !  It  will  make  a  man  kill  his  deareft  friend 
yea,  father  or  mother,  yea,  theholieft  Saint,  and  think  he  doth 
God  fervxe  by  it :  And  to  facilitate  the  work,it  will  firft  blot  out 
the  reputation  of  their  holinefc,  and  make  them  take  a  Saint  for  a 
Devil,  that  fo  they  may  vilifie  or  deftroy  him  without  rcmoi/e. 

demur  quicunque  ipforim  more  non  frigent,  ut  pro  quo}  &  in  qacm  dicatur 

dant ',  ncquc  h&cticos  i(los  fpirhw  ex  mgc?iio  (no  metiantur.   Bezi  in  Epiftola  pr«Rc.  ante  Cal 

vini  Tradatus  TheoIo°icos.     !j  Me  qnoque  non  t.itct,  tu;bi:\mo*  bom  in  t 


>33 


*  Horrtt  ani- 
mus cogitanti 

imm.inu  UU 
judici^cona* 

bus  bicmun- 
dus,  &  ipfe 
Cbriftiaxus  or- 
bis  plus  falls 
cireumfiult , 
nnpietatem  (pe- 
ck pietatisyin- 
bumanitatm 
fpcac  chirita- 
cis}  injuflaiam 
pratextu  juris, 
intus  fphant'u 
&  forisconte* 
{lantia.  Iunius 
Jrenlc.in  Pfal, 
in. Tom.  L 
p.  690, 
t  Si  Calvinus 
nuam  a  n.tfura 
infitam  babe* 
bat  vch.rncnti- 
im>cd  ipfe  ad" 
vc,(us  pcrditos 
fopbiflas  uHis 
e(l^  ut  inter- 
dum  eticim 
modum  non 
tenuifjc  videri 
poflit;  rop 
modeyauflirnos 
ifios  bo 

quibusn'iftiium 
int 
'oatttntius  . 
piftola  prjefic,  ai 


'  rjjc  flubtH.1,  ut  in  Ev.mgdii  odium  plaeidosalmui  homines  inftwtmet.  It  a  nofiro  fct 


lit  na(ccntis  initto3ba,  bases  bm'-ncs  <jrmivit/jm!egibus,  judicus,  &  omnt  politic  b  .. 

profefjo ir.dictrcnt Scdab  Evangdio rcccdcreyd  feditiombus  obvilm  eatu 

cfi.  Calvin  Je  Scandalis.   Read  Bilhop  Halls  19.  Soliloquy,  called  The  $pi 
109.     Religion  is  torn  into  Divifions  and  fragments  3  the  ffVarrn  is  up,and  fades  Into  fo  mi- 
ny  phces,as  without  great  mercy  they  will  never  be  got  into  one  Hive.   %\uFims  Sermon  on 
Numb.  14-14.  pi.  M  1  O 


1 1 4       \  7 he  Saints  everlaftwg  Reftt  Pah.  i 


captos,  a  re  fid 
via  abduci3 
nttnquam  nip 
jufld  Dei   v'm- 
dicld  accid.il : 
Vcrc  Aug.  f/i. 
perbiam  ?wmi~ 
nut  Hxrcfean 
omnium  ma- 
trem  Nullus 


)d  muim  i  O  what  hellifti  things  are  \\  Ignorance  and  Pride,   that  can  bring 

wdemuA  hoc      [  mens  fQujs  t0  fuch  a  cafe  as  tfo$  j   rpmi  jinew  w^at  fa  fc^  wh?n 

?  he  commanded  that  a  Novice  (houlji  not  be  a  Teacher,  left  being 
lifted  up  with  Pride,  he  fall  into  the  Condemnation  of  the  Devil, 
i  Tim.  3  6.  He  difcerned  that  fuch  yong  Chriftians  that  have  got 
but  a  little  fmattering  knowledge  in  Religion,  do  lie  in  greateft 
danger  of  this  Pride  and  Condemnation.  Who  but  a  Put/could 
have  forefeen  that  among  the  very  Teachers  and  Governors  of  fo 
choice  a  Church  as  Ephefut,  that  came  to  fee  and  hear  him,  that 
pray  and  weep  with  him,  there  were  fome  that  afterwards  fhould 

be  notorious  Seel- mailers  f  ?  *That  of  their  oVvnfclves  men 

emm  unquam  .  J 

extitit  error  is  Ma^ijler^  quern  non  prava  ambitio  infuum  prtcipitium  extulerk.  Scimus  Deum  par* 
vuli-s  fidum  effe  doclorem.  Pro'mde  qui  arrogant}  d  t urgent,  eos  nonmirum  eft  ab  bac  Scbolapulfos 
vagis  fuisfpeculationibus  Jurfum  &  deorfum  raptarX  Quotquot  bac  no  fir  a  ttate  a,  pur  a  Evangelii 
dollrbia  p'tolapfi  faljorum  dogmatum  cozperunt  ijje  Authores,  repericmui  omncs  [uperbix  morbo  cor. 
reptos,  ingenii  termcntaftbl  &  aim  fabricate.  Galvin  de  fcandalis.  f  Are  not  the  Errors  which 
are  rife  among  us,  either  by  infecting  perfons  of  Place  and  Quality3  grown  Into  that  bold- 
nefs  5  or  by  carrying  away  Barnabai  alfo,  crept  into  that  credit  s  or  by  fpreading  far  and  wide 
rifen  to  that  ft  length,  that  they  do  face,  if  not  feem  able  to  put  into  danger  of  routing  our  com- 
mon faith,  publike  Wormip,  authorized  Miniftry,  long  and  much  expe&ed  and  promifed  Re- 
formation ?  Mr, Vines  on  2  Tet.1.1 .  page  2.  *  Altera  peftis  eft  opinionum  varietas  &  diffentio  in 
Ecdefia :  Qu*  ut  his  temporibm  Jefuharym  impulfu  valde  incruduit,  ita  tamen  netfc  nova  vobit 
ncj,j  mira  videri  dtbet.  Vt  cnim  palatorum,  fie  judiciorum  magna  eft  varietas  :  Et  ut  multafacies 
howinum,  fc  &  corda  diver  fa  :  ut  Kierom.  adv.  Pelag.  lib.3.  Dr.Humfredus  Jefuitif.  part.  2.  In 
Epiftoia  Dedicatoria.  Multos  fubvertunt,  abduccmes  ipjos pratextu  cognitioniit  abeoquiuni' 
verfa  creavit,  &c.  Veliu  qui  altiuA  quidacmajm  babeant  quod  oflendunt  Deo,  &c.  Probability 
quHcm  inducentcs  per  verborum  artificium  fimplices  ad  quarendi wodum :  Verum  improbe pcrdentes 
ipfos,  incoquodmdcdicam&  impiam  ipfcrum  mentem  efficiunt,  &c.  Nam  error  per  feipfum  non 
oflenditur^  ne  ut  denudatm  deprehendatur,  fed  amiculo  fplendido  callide  ornatus,  ut  etiam  ip/a  veri- 
tateveriorem  feipfum  exhibere  videatur  imperitioribuSi  per  cxtcmam  apparentiam.  Irenaeus  adv. 
hxref.  page  1 .  Prcasm.  Dlbgcnlcr  infificndum,  neqnid  cxpcflc  qua  graffatur  ex  vicinia3  fidelibits 
euro.  713  fir  a  commijfis^  conviiiu.  coUoquils3  &  quotidianh,  qua  vitari  nonpoffunt,  difceptaticnibm 
afftetur.  Scrpit  cnim  facile  cont agio 3  &  nifi  malo  obviam  iretur,  falforum  doclorum  ajlui,  &hxre~ 
t  icor  urn  con  fori  ium  rnfirmorum  fidem  proculdubio  vitiarent.  Evangelii  ergo  pracon  ?s  fcfe  exercesnt 
in  refutations  Pcntificiorum}  Anabaptiflarum  &  Socinianorum,  &c.  ab  it/is  cnim  magnoperc  mctu* 
endum^  turn  quia  illU  permixti  vivimm^  turn  quia  corum  plerique  miroquodam  fludio  ardent 
dottr'wa  fit*  differi'mand*.  Amiraldus  de  pace  inter  Evangelicos  conftituend.  page  246.  Yet 
Cyprian  fairh":  They  that  live  In  difcordand  difference5and  have  not  peace  with  their  Brethren, 
though  they  were  (bin  for  the  name  of  Chrift,  yet  cannot  efcape  the  crime  of  difiention  with 
Brethren.  Because  h  is  written,  He  that  Kateth  his  Brother  is  a  Murderer ;  and  ye  know  that  no 
Murderer  hath  eternal  Life  abiding  in  him.  He  cannot  live  with  Chrift  that  had  rather  imitate 
Judas  then  Chrift  5  What  a  fin  is  this  which  cannct  be  wafhed  aw3y  with  a  Baptifm  of  Blood  ? 
what  a  crime  that  cannot  be  expiated  by  Martyrdom  ?  Cyprian  in  Or  at.  Dcm-  §.  i8-  P^g-l 1 5- 
What  Martyrs  then  arc  they  that  iofe  their  lives  in  war  againft  their  Brethren,  confefled  to  be  1 


Pare,  i 


The  Saints  everlafting  Reft. 


M5 


Jbould  arife,  f peaking  perverfe  things  t  to  draw  away  difciples  after 
them.  AH*  20.  go,  Who  then  can  expeel  better  from  any  So- 
ciety now,  how  knowingxndholy  foever  ?  To  day  they  may  be 
Orthodox,unanimous,and  joyned  in  Love ;  and  perhaps  within  a 
few  weeks  be  divided,  and  at  bitter  enmity,  through  their  doting 
about  Queftions  that  tend  not  to  edifie.  Who  that  had  ieen 
how  lovingly  the  godly  in  England  did  live  together,  when  they 
were  hated  and  fcorned  of  all,  would  have  believed  that  ever  they 
would  have  been  fo  bitter  againft  one  another  ?  That  when  thofc 
who  derided  us  for  Prcaching,for  Hearing,for  conftant  Praying  in 
our  FamilieSjfor  finging  Pfalms,  for  fanclifying  the  Lords  day,for 
repeating  Sermons,  for  takiqg  Notes,  for  defiring  Difcipline,  &c. 
had  their  mouths  flopped,  wefhouldfall  upon  one  another  for 
the  very  fame  duties;&  that  ProfelTors  of  Religion  (hould  oppofe 
and  deride  almoft  all  that  worfhip  of  God  out  of  Conference, 
which  others  did  before  them  through  prophanefs  ?  Did  I  not 
think,  that  of  all  other,  the  fcorning  at  the  wotfhippers  of  Chrift, 
had  been  a  fure  fign  of  a  wicked  wretch  f  But  I  fee  now  we  muft 
diftinguifhbetwen  fcorners  and  fcorners,  or  elfe  I  fear  wefhall 
exclude  almoft  all.  I  read  indeed  in  Pagan  Writers,  That  the 
Chriftians  were  as  cruel  zs  Bears  and  Tygers  againft  one  another  : 
Ammiantts  CMarceUinus  gives  it  as  the  Reafon  otJtdUns  policy, 
in  proclaiming  Liberty  for  every  Party,  to  Profefs,  and  Preach 
their  own  Opinions,  becaufe  he  knew  the  cruel  Chriftians  would 
then  mod  fiercely  fall  upon  one  another ;    and  fo  by  *  Liberty  of\ tos  ™n  mui[o 

'         bo. 
judiciis  &  dificiplina  pradare  rexerunt :  fed  etiam  omnium  mix'im  in  hoc  (ludium  tncuberunt  ut 
incorrupt*  Religio  apudfuos  exculta  jit  j  doclnna  calcflU  pc/  fines ,  erUditos  &  cohftantcs  Mimfiros 
fit  tradita3& ingens  bominum  multitudo per  fpiritum  &  va burr,  reriata  in  cenfpeQum Cbrifii  p i  i 
qua  tali  Magi  fir  at  ui  atcrnas  gr  atlas  agat !  E  contra  qjtam  inpzlices  qui.  &c.  RcligiGncw  per  z 
corruptees  paffif tint  adulter ari !    Wigandus  in  Epift.  anteCorr.  in  Proph.  lohn  13  8^,9,  10, 
1 ~>  1 4.   V*  mundo  a.  fcandalis.    Ecce  fit,  ccce  prorfiu  impletur  quod  Veritas  ait  5  Qmim  ahum. 
davit  iniquitas,  refrigefat  charitas  mult  or  urn.   Qua  fibi  jam  fidapeftora  tuto  refuaArntur  ?    la 
cujusfenfta  totafe projiciat fecura  dilcclio  ?  Quis  demy;  amicus  noafomidciur,  quaff 
micu4,  jfipotuit  inter  Hieronymum  &  Ruffihum  hoc  quoi  plangimiu  exoriri  ?  0  mi  [era  &  mifcrawd* 
conditio! 0  infida  in  vdluntatibui  amicorum  Scicntiaprafentium  ubi  nulla  efi prafcioitiafutHrmim ! 
SidnuidbocaUeri  de  alter  0  gemendum  putem3  quandone  ipfe  quidtm  fibi  homo  efinotm  :. 
Hovit  enim  utcuw^  vix  forte  nunc  quails  fit  j  quails  autem  poftca  fit  futurus  ignorat.    Auguftffl . 
in  that  excellent  Chrlftian  Pacificatory  Epifl.  ad  Hieronym.    inter  open  U:cr.  To.  1     I 
Leonum  fieri  tas  inter  fe  non  dimicat.  Serpent  urn  morfts  uon  petit  ferpentcs  1  &c .   &  tu  b : 
ratione  pi adit us  ab  cxpenibus  vincayis  f  Tu  ope  ram  des  infer  it  ate  &  aba'icnatidh 
e>  in  tuo  ipfms  uaturafiuuere  triumphator  tibi  videaris  ?  Iunlus  in  Irenic.  excellent.  In  Pfaim. 
x  - 1.  To.  1 .  operum  page  68  7. 

M  4  Confidence.  ' 


Ammian.Mar. 
eel.  in  vita, 
luliani. 
*  Oh  quam 
beati  erttnt  in 
illo  die  Iudi* 
cii  Magi  (ir at m 
illi  qui  fubdi- 


x36 


The  Saints  ever  lofting  Heft. 


Part. 


i. 


.44. 


Confcience,  and  by  keeping  their  Children  from  the  Schools  of 
Learning,  he  thought  to  have  rooted  out  Chriftianity  from  trie 
Earth.  But  I  had  hoped  this  accufaciorv  had  come  from  the  malice' 
of  the  Pagan  writer  :  Little  did  I  think  to  have  feen  it  fo  far  veri- 
fied I  Lord, what  Divels  are  we  unfanclirled,when  there  is  yet  fuch 
a  Nature  remaining  in  the  fanftified  V  Such  a  Nature  hath  God  in 
thefe  days  furTered  to  difcover  it  felf  in  the  very  Godly  ,  that  if  he 
did  not  gracioufly  and  powerfully  reftrain,  they  would  (Tied  the 
blood  of  one  another ;  and  no  thanks  to  us  if  it  be  not  done.  But  I 
hope  his  d^Cign  is  but  to  humble  and  fliame  us  by  the  difcovery, 
and  then  to  prevent  the  breaking  forth.  (But,  alas,  fince  the  fiift 
writing  of  this,  my  hopes  are  fruftraje.  ) 

Objett.    But  is  it  poflible  fuch  (hould  be  truly  godly  ?  Then 
what  fin  will  denominate  a  man  ungodly  ? 

Anjty.  Or  elfe  I  mud  believe  the  doclrine  of  the  Saints  Apo- 
ftafie ;  or  believe  there  are  fcarce  any  godly  in  the  world.  O  what 
a  wound  of  difhonor  hath  this  given,not  onely  to  the  ftricler  pro- 
feffion  of  holines,buteven  to  the  very  Chriftian  name?  Were  there 
a  poffibiiity  of  hiding  itjdurft  not  thus  mention  it.  O  Chriftian, 
If  thou  who  readeft  this  be  guilty,  I  charge  thee  before  the  living 
God,  That  thou  fadly  confider,  how  far  is  this  ualike  the  Copy  ? 
Suppofe  thouhadft  feen  the  Lord  Jefus,  girded  tor  the  fervice, 
(looping  to  the  Earth,  wafliing  his  Difciples  dirty  feet,  and  wi- 
ping them,and  faying  to  them,  This  I  have  done  to  give  you  an  ex- 
ample, That  if  I  your  Lord  and  Matter  have  wa(hedyourfeet,you 
alfo  ought  to  waflh  one  anothers :  Would  not  this  make  thee  afha- 
med  &  tremble?Shall  the  Lord  wipe  thefeet,&  the  fellow- fervant 
be  ready  to  cut  the  throat  ?  would  not  thy  proud  heart  fcorn  to 
ftoop  to  thy  matters  work?  Look  to  thy  felf-  it  is  not  the  name  of 
a  profefTor,  nor  the  zeal  for.thy  opinions,  that  will  prove  thee  a 
Chriftian,  or  fecure  thee  from  the  heat  of  the  confuming  fire.  If 
thou  love  not  thine  enemy,  much  more  thy  Chriftian  friend,  thou 
carft  not  be  Chrifts  Difciple.  It  is  the  common  mark  whereby  his 
Difciples  are  known  to  all  men,  That  thej  love  one  another.  Is  it 
not  his  laft  great  Legacy,^  pace  Heave  frith joujny  pace  I  give 
unto  you  *  Mark  the  expreffions  of  that  command,  if  it  bepcjfible, 
ai  much  as  injou  lieth,  live  peaceably  with  all  menf  Rom.  12.  18. 

Follow 


Part,  i 


The  Saints  tverUJling  Reft* 


*37 


FolloWpcace  with  all  men^nd hol'mefs^Heb.X'XA^.  *  O  the  deceit- 
fulnefsofthe  heart  of  man!  That  thofe  fame  men,  who  lately  in 
their  felf  examination  could  find  nothing  of  Chrift  fo  clear  within 
them  as  their  love  to  the  Brethren,  and  were  confident  of  this, 
when  they  could  fcarce  dtfeover  any  other  grace,(hould  now  look 
I'o  ftrangely  upon  them,  and  be  filled  with  fo  much  bitternefs  a- 
gainft  them  1  That  the  fame  men,  who  would  have  travelled 
through  reproaches  many  miles,  to  hear  an  able  faithful  Minifttr, 
and  not  think  the  labor  ill  beftowed,  (hould  now  becom  their  bit- 
tereft  enemies,  and  the  molt  powerful  hinderers  of  the  fuccefs  of 
their  labors,  and  travel  as  far  to  cry  them  downl  It  makes  me  al- 
moft  ready  to  fay  ,0  fweet,  O  happy  days  ofperfecution  !  which 
drove  us  together  in  a  dofure  of  Love  1  who  being  now  dryed  at 
the  fire  of  Liberty  andProfperity.are  crumbled  all  into  duft  by  our 
contentions.  But  it  makes  me  ferioufly,both  to  fay, and  to  think, 

0  fweet,0  happy  day  of  the  Reft  of  the  Saints  in  Glory  /  When 
as  there  is  one  God,  one  Chrift,  one  Spirit,  fowctfiall  have  one 
Judgement,  one  Heart,  one  Church,  onelmployment  for  ever  I 
When  there  fhallbeno  more  Circumcifion  and  Uncircumcifion, 
Jew  andGentile.Anabaptift  orPceiobap^ftjBrownift.Separatift, 
lndependent,Presbylerian,Epifcopaljbut  Chrift  is  AIl,and  in  All; 
We  (hall  not  there  fcruple  our  communion,nor  any  of  the  Ordi- 
nances of  Divine  Vvoi(hip.-There  will  not  be  one  for  (inging,and 
another  againft  ir;but  even  thofe  who  here  jarred  in  difcordjliall 
all  conjoyn  in  blefled  concord,and  make  up  one  melodiousQuire. 

1  could  wifh  they  were  of  the  Martyrs  minde,  who  rejoyced  that 
(he  might  have  her  foot  in  the  fame  hole  of  the  Stocks,  in  which 
Mafter  Phi/potshid  been  before  her.  *  But  however,  I  am  fure 
they  will  joyfully  live  in  the  fame  Heaven,  and  gladly  participate 
in  the  fame  Reft.  Thofe  whom  one  houfc  could  not  hold, nor  one 

Church  hold  them,no  nor  one  Kingdom  ncitherjyet  one  Heaven  common  up- 
on Christi- 
ans ?  and  thofe  that  think  themfelves  thebeft  of  Chriftians  1  And  $uflin  Martyr  before  him 
iaith,  We  Chriftians,  who  before  preferred  the  gains  of  Money  and  Farms  before  all3  now  do 
bring  forth  our  private  eftates  for  common  ufe,  and  beftow  them  on  all  that  need  ;  we  who 
hated  one  another,  and  killed  one  another,and  through  morofity  never  fealted  wich  any  but  our 
familiar  5  now  fince  the  coming  of  Chrift^weareallof  one  Table  j  we  pray  for  our  Enemies, 
and  labor  to  pcrfwade  thofe  that  unjuftly  hate  u?,  that  living  after  the  honeft  precepts  of  Chrift, 
they  might  have  hope  of  the  Reward  from  the  Lord  God,  as  well  as  we.  Juflm  Martyr. Aptfog  2. 
*  Chrift  that  would  not  have  Vs  to  be  Contentions,  nor  envy  at  wicked  men,  but  that  by  bearing 
and  pentienefs  wc  lliouU  lead  others  from  their  Reproaching*  &  evil  tuiis.  Juflin  Martyr.  Apol.z. 

and 


*  In  TcrtuKi* 
anitlmt  it  was 
otherwifc  with 
Chriftians : 
He  faith,  The 
Heathens  did 
fpecially  mark 
out  the  Chri. 
fliansby  the 
work  of  Love, 
(and  their 
great  liberali- 
ty i ;  See  (fay 
they)  how 
they  love  one 
another  (for 
they  them- 
felves (faith 
he)  hate  one 
another;)  and 
how  ready  are 
they  to  die  for 
one  another  j 
for  they  them- 
felves are 
more  ready  to 
kill  one  ano- 
ther. Tertui 
Apolog.  cap. 
29.  Alas, how 
is  the  cafe  al- 
tered now, 
j  when  the 
Mark  of  Hea- 
thens is  fo 


_J r£8 

((  The  caufe  of 
all  our  mif- 
chief  lieth  in 
making  dark 
points  to  be 
Articles  of 
our  Creed,  as 
Jf  Salvation 
lay  on  them. 
Nihil  Pejlilen- 
tius  in  Ecclcfia 
doceri  poteft, 
<{itam  ft  ea  qu<e 
necejfaria  non 
funt,  necejfaria 
fim:  hac 
enim  tyrannide 
confeientia 
illaqueantur3 
&libertas  fidei 
extinguitur  s 
Mendac'mm 
pre  veritate, 
idolumpro 
Deo^abomina- 


The  Saints  everlafting  Reft. 


Pare. 


i. 


and  one  God  rrny  hold.  (|  OneHoufe,  one  Kingdom  could  not 
hold  foftph  and  his  Brethren,  but  they  muft  together  agiio,  whe^ 
ther  they  will  or  no;  and  then  how  is  the  cafe  altered  Mhen  every 
man  muft  ftrait  withdraw,  while  they  weep  over  and  kifs  each  o- 
ther.  O  how  canft  thou  now  findc  in  thy  heart,  if  thou  bear  the 
heart  or  face  of  a  Chriftian,  to  be  bitter  or  injurious  againft  thy 
Brethren,  when  thoti  doft  but  once  think  of  that  time  and  place, 
where  thou  hopeft  in  the  neareft  and  fvveeteli  familiarity  to  live 
and  rejoyce  with  them  for  ever?  I  confefs  their  infirmities  are  not 
to  be  loved,  nor  (in  to  be  tolerated,becaufe  its  theirs .•  But  be  furc 
it  be  fin  which  thou  oppofeft  in  them;  and  do  it  with  a  Spirit  of 
meeknefs  and  compafsion,  that  the  world  may  fee  thy  love  to  the 
Perfon,  while  thou  oppofeft  the  offence,  AIas,that  Turks  and  Pa- 
gans can  agree  in  wickednefs,  better  then  Chriftians  in  the  Truth  1 
That  Bears  and  Lyons.lVohes  and  Tygers  can  agree  together,  but 
Chriftians  cannot  /  That  a  Legion  *  of  Devils  can  accord  in  one 
body,and  notthe  tenth  part  of  fo  many  Chriftians  in  one  Church/ 
Well ;  the  fault  may  be  mine,and  it  may  be  theirs:  or  more  likely 
both  mine  and  theirs:  But  this  rejoyceth  me,  That  my  old  Friends 
who  now  look  ftrangely  at  me,  will  joyfully  triumph  with  me  in 

tioprofancli-    our  common  Reft.   ' 

tatecolitur.  Luther,  referente  Hen.Hoffnero Saxon. Evangelic,  page  no,  Mark  tfaefe  words  of 

X-uther.  *Mar.5.Q.  Luke  8.30. 


§.15. 

7-  From  our 
participation 
of  the  fufFer- 
ingsofour 
Brethren. 


Quibus  eft 
communis  A. 
mot,  bis  idem 
dolor  eft  com- 
mune malum. 
Nazianz. 


SEC/.   XV. 

7.  \  J\  7E(hali  then  reft  from  all  our  dolorous  hours;  and  fad 
V  V  thoughts  which  we  now  undergo,  by  participating 
with  our  brethren  in  their  calamities.  Alas  if  we  had  nothing  upon 
our  felves  to  trouble  us,  yet  what  heart  could  lay  afide  forrovvs, 
that  lives  in  the  found  of  the  Churches  fufferings  ?  If  Job  had  no- 
thing upon  his  body  todifquiet  him,yet  the  mefTageorhis  Child- 
|  rens  overthrow,muft  needs  grieve  themoft  patient  foul.  Except  wc 
I  are  turned  intofteel  or  ftone,&have  loft  bothChriftiar)&  humane 
affeclion,  there  needs  no  more  chen  the  miferies  of  our  Brethren, 
to  fill  our  hearts  with  fucceffions  of  forrovvs,  and  make  our  lives  a 
continued  lamentation.  The  Church  on  Eartrris  a  meer  Hofpita!; 
which  way  ever  we  gowehearcomplianing-&  into  what  corner 
foever  we  caft  our  eyes,we  behold  objecls  of  piety  and  grief;  iome 
groanirig  under  a  dark  underftanding,ibme  under  a  fenfeiefs  heart, 

fome  I 


Pare.  I .  The  Saints  tvcrhfling  Re(l. 


fome  languilhing ,  under  unfruitful  weaknefs,&  fome  bleeding  for 
mifcarriage*  &  wilfulnefs:  &  Come  in  fuch  a  Ltthtrgy  that  they  are 
paft  complaining:  fome  crying  out  of  their  pining  Poverty;  fome 
groaning  under  pains  and  Infirmities  -and  fome  bewailing  a  whole 
Catalogue  of  Calamities,  efpecially  in  days  of  common  Sufferings, 
when  nothing  appears  to  our  fight,but  ruin;*FsmilIes  ruined,Con- 
gregations  ruined  ;  Sumpruous  Structures  ruined  ;  Cities  ruined  -y 
Country  ruinedjCourt  ruined;Kingdoms  ruined; Who  weeps  not 
when  al  thefe  bleed?  As  now  our  fr  iendsdiftreffes  are  our  diftreiTes, 
fo  then  our  friendsdeliverance  wil  be  part  of  our  owndeliverance. 
How  much  more  joyous  now  to  joyn  wich  them  in  their  days  of 
Thankfgi  ving  &  gladnefr,  then  in  the  days  of  Humiliation  in  fack- 
cloth  andafht  s>How  much  then  more  joyous  wil  it  be  to  joyn  with 
them  in  their  perpetual  praifes  &  triumphs,  then  to  hear  them  be- 
wailing now  their  wretchednefs,their  want  oflight,their  want  of 
life,  of  joy,  ofaffurance,  of  grace,  ofChrift,  of  all  things?  How 
much  more  comfortable  to  fee  them  perfected,  then  now  to  fee 
them  wounded,  weak,  fick,  and  afflicled  ?  Toftand  by  the  bed  of 
their  Ianguiflaing  as  filly  comforters  being  overwhelmed  &  filen- 
ced  with  the  greafnefs  of  their  griefs,  confeious  of  our  own  difabi- 
lityto  relieve  them,  fcarce  having  a  word  of  comfort  to  refrefh 
thenv.or  if  we  have,alasjthey  be  but  word$,which  are  a  poor  relief, 
when  their  fufferings  are  real  :  Fain  we  would  eafe  or  help  them, 
but  cannot.all  we  can  dojs  to  forrow  with  them,which  alas,  doth 
rather  increafe  their  forrows.  Our  day  of  Reft  will  free  both  them  |  D\ndry°  and* 
and  us  from  all  this.  Now  we  may  enter  many  a  poor  Christians  j  the  hands 
cottage,  and  there  fee  th^ir  children  ragged,  their  purfe  empty,  i  which  they 
their  cubbardempty,their  belly  empty,andpovertypo(Ttfling and  '  were  wom  t0 
filling  all.  How  much  better  is  that  day,  when  we  (hall  fee  them  j  taJ™  ddtht"' 
filled  wirh  Chrift;cloathed  with  Glory >&eqnalized  with  the  rich-  [  now  to  ftretch 
eft  and  greateft  Princes  ?  O  the  fad  and  heart- percing  fpefhdes ,  forth  in  inno- 
that  mine  eyes  have  feen  in  four  years  fpace  /  In  this  fighr,  a  dear  j  cency in  car- 
friend  fall  down  by  me  ;from  another5a  pretious  Chriftian  brought ;  ™^ /^V  f 
I  home  wounded  or  dead  ;  fcarce  a  moneth,  fcarce  a  week  with-  i  vVar  which  ° 

ou;  the  fight  or  noifeof  blood.  Surely  there  is  none  of  this  in   theywiged 

I  Heaven.Our  eyes  (hill  then  be  filled  no  more  nor  our  hearts  pier-   ag^ntl  one 

!  ced  with  fuch  fights  as  at  rVorcefttr,  EAg-hil,  Newbury.  Kmtwkh%  |  ano^*>ty 

Montgomery,  Horn  Coft/e,  Tor  I,  Nafeby ,  L«»g?ort,  &c.   VV«!^^fl 

the  Devi!, and  evil  fpirits,  andtocenqurr  them  by  the  Ctuftity  and  vertueoftheminde.  " 

(hall 


*3P 


*   When 
Chriih  do. 
drine  came 
firft  into  the 
world,    h  was 
the  fruit  of  ic 
for  (ome  Ages 
to  make  people 
lay  by  War, 
and  turn  to 
Peace:  and  Is 
knot  fad, that 
now  Ic  fliould 
work  fo  con 
trary  (  as  an 
occafion  ? ) 
Athanaf.de  in- 
earn,  Vcrb'h 
faith  of  men 
of  War  5  As 
foon  as  ever 
they  entertain, 
ed  the  doftrin 
of  Chrift,pre- 
fently  they  lay 
by  their  defirC 
of  War,  and 
betake  them- 


140 


The  Saints  everlafting  Reft. 


Pare.  1. 


(hall  then  have  the  conqueft  without  the  calamity.  Mine  eyes  (hall 
never  more  behold  the  Earth  covered  with  the  carkaffesof  the 
flain.Our  black  Ridbands  and  mourning  attire  will  then  be  turn* 
ed  into  the  white  Robes  and  Garments  of  gladnefs.  O  how 
hardly  can  my  heart  now  hold,  when  I  think  of  fuch,and  fuch,  and 
fuch  a  dear  Chriftian  Friend  (lain  or  departed?  O,  How  glad 
muft  the  fame  heart  needs  be,  when  I  fee  them  all  alive  and  glori- 
fied ?  But  a  far  greater  grief  it  is  to  ourSpirits,  to  fee  the  fpiritua! 
miferies  of  our  Brethren  :  To  fee  fuch  a  one  with  whom  we  took 
fweet  councel,  and  who  zealoufly  joyned  with  us  in  Gods  wor- 
(hip,to  be  now  fallen  off  to  fenfuality,turned  drunkard,worlding 
or  a  perfecutor  of  the  Saints.  And  thefe  trying  times  have  given 
us  too  large  occafion  for  fuch  forrows :  Tofeeourdeareft  and 
moft  intimate  friends  to  be  turned  afide  from  the  Truth  of  Chrift, 
and  that  either  in  or  near  the  Foundation  ,  and  to  be  raging  con- 
fident  in  the  groffeft  Errors  ?  To  fee  many  near  us  in  the  flefh  con- 
tinue their  negleclof  Chrift  and  their  fouls,  and  nothing  will 
waken  them  c  ut  of  their  fecurity?  To  look  on  an  ungodly  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  certainly 
they  (hall  be  in  Hell  for  ever,  if  they  die  in  their  prefent  unrege- 
nerate  eftate  t  O  what  continual  dolors  do  all  thefe  fad  fights  and 
thoughts  fill  our  hearts  with  from  day  to  day  /  And  will  it  not  be 
a  bleffed  day  when  we  (hal  reft  from  all  thefe?whatChriftian  now 
is  not  in  Pauls  cafe,and  cannot  fpeak  in  his  Languages  Cor.  11. 
28,  29.  Befides  thofe  things  that  are  without >  that  Vvhich  cometh 
upon  tne  daily,  the  care  of  all  the  Churches,  Who  iacveakjmd  I  am 
not  ^ea\  ?  who  is  offended,  and  I  burn  not  ?  What  heart  is  not 
wounded  to  think  on  Qermanies  long  defolations  ?  O  the  learned 
Univerfities  !  The  flourishing  Churches  there,  that  now  are  left 
defolate  1  Look  on  En^lands  four  years  blood,  a  flourifhing  Land 
almoft  made  ruined  ;  bear  but  the  common  voice  in  molt  Cities, 
Towns  and  Countreys  through  the  Land;  and  judge  whether  hi  re 
be  no  caufeof  forrow  ;  Efpecially,  look  but  to  the  fad  effecl>; 
and  mensfpirits  grown  more  out  of  order,  when  a  moft  wonder- 
ful Reformation,  by  fuch  wonderful  means  might  have  been  well 
expecled  :  And  is  this  not  caufe  of  aftonifhing  forrows  ?  Look  to 
Scotland  ;  look  to  Ireland ;  look  almoft  everywhere,  and  tell 
me  what  you  fee.  Bleffed  that  approaching  day,  when  our  eyes 

(hall  I 


Part,  i 


7 be  Stints  evcrlaftwg  R?(\. 


14 


(hal!  behold  no  more  filth  fights ;  nor  our  ear,  he  n  any  more  fuch 
tidings.  How  many  hundred  Pamphlets  are  Printed,  full  or  ai- 
med nothing  but  the  common  calamities  ?  So  that  its  become  a 
eainful  trade  to  divulge  the  news  of  our  Brethrens  fufTerings.  And 
the  fears  for  the  future  that  poffeffed  our  hearts  were  worlc  then 
all  that  we  faw  and  fuflfcred.  O  the  ty dings  that  run  from  Ldghil 
fighr,  ofTflr^fight,  &c.  How  many  a  face  did  they  make  pale? 
and  how  many  aheart  did  they  aflonifh  ?  nay 3have  not  many  died 
wkh  the  fears  of  that,  which  if  they  had  lived,  they  had  neither 
fuffered  nor  teen?  Itsfaid  of  MelanBhon,  That  the  miferiesof 
the  Church  made  him  almoft  neglecl  the  death  of  his  moft  beloved 
Children;  to  think  of  the  Gofpel  departing,  the  Glory  taken 
from  IfraeI,o\iv  Sun-fetting  at  Noon- day, poor  fouls  left  willing- 
ly dark  and  dtftitute,  and  with  great  pains  and  hazard  blowing 
out  the  Light  that  (hould  guide  them  to  falvation  I  What  fad 
thoughts  muft  thefe  be  ?  To  think  of  Chrift  removing  his  Family; 
taking  away  both  worfhip  and  wor(hippers,and  to  leave  the  Land 
to  the  rage  of  the  mercileft.  Thefe  were  fad  thought*.  Who  could 
then  have  taken  the  Harp  in  hand,  or  fungthe  pleafant  Songs  of 
Zien}  But  blefled  be  the  Lord  who  hath  frultrated  our  fears ; 
and  who  will  haften  that  rejoycing  day,when«Z7<?»  (hall  be  exalted 
above  the  Mountains,  and  her  Gates  (hall  be  open  day  and  night, 
and  the  glory  of  the  Gentiles  be  brought  into  in ;  and  the  Nation 
and  Kingdonthat  will  not  ferve  her,  (hall  peri(h:  When  the 
fons  of  them  that  afflided  her,fhall  come  bending  unto  her  ;and 
all  they  that  defpifed  her,  Jhall  boW  tbemfelves  down  at  the  folcs  of 
her  feet ;  and  they  (hall  call  her,  The  City  of  the  Lordy  the  Sion  of 
thehol/cneoflhze);  When  her  people  alfofhallbe  all  Righteous, 
even  the  Work  of  Gods  hands,  the  Branch  of  his  planting,  who 
(hall  inherit  the  Land  for  ever,  that  he  may  be  glorified  :  When 
that  voice  (hall  found  forth,  Rejoyce  Kith  Jeruialem,  and  be  glad 
with  her^  all  ye  that  love  her  $  Reioyceforjoy  with  her^  all je  that 
mourn  for  her  :  Thatje  may  fttck^  andbefatisfied  with  the  brefis  of 
her  confolation  ;  Thatje  may  mil&fit,  and  be  delighted  Vpith  the 
abundance  of  her  glory.  Thus  (hall  we  reft  from  our  participation 
of  our  Brethrcns  fufferings. 

SECT. 


Carm.  mvit. 
Melanah. 


Seetoeh.1.4. 
and  2.  3. 
Pfalm  137. 


Ifalah  60.  1  r 


11, 


&60.  11,  11. 


&  66.  10.  11. 


142 


The  Saints  everlafting  Reft, 


Part. 


i. 


SECT.    XVI. 

8.  \/\  7  E  (hall  Reft  alfo  from  all  our  own  perfonal  fufferings, 

V  V  whether  natural  and  ordinary,or  extraordinary,  from 

the  afflicling  hand  of  God.  And  though  this  may  feem  a  fmall  thing 

|  ro  chofe  that  live  in  continual  eafe,  and  abound  in  all  kind  of  pro- 

!  fperity  ;  yet  methinks,  to  the  daily  afflicled  foul,  it  (hould  make 

the  foie-rhoughts  of  Heaven  delightful:  And  I  think  we  (hall 

meet  with  few  of  the  Saints,  but  will  fay,  That  this  is  their  own 

cafe.    O  the  dying  life  that  we  now  live  I  As  full  of  fufferings, 

I  as  of  days  and  hours  /  We  are  the  Carcaffes  that  all  Calamities 

prey  upon  :  As  various  as  they  are,  each  one  will  haveafnatch 

at  us,  and  be  fure  to  devour  a  morfel  of  our  comfort :  When  we 

bait  our  Bulls  and  Bears,  we  do  but  reptefent  our  own  condition; 


§.  \6. 

8.  From  ail 
our  own  per- 
fonal fuffer- 
ings. 

Maxima  qua* 
frbonafollicita 
funt:  nee  ulli 
fortune  minm 
bene  quam 
optima  credi- 
ts. Alia  fali- 
citate  ad  tuen* 

tem  opitt  e(l:&  wn°k  lives  are  confumed  under  fuch  aftaults,  and  fpent  in  fuccef 
pro  ip£sqn*  |  fion  of  frefh  encounters.  All  Creature^have  an  enmity  againft  us, 
fuccefferunt  j  ever  fince  we  made  the  Lord  of  All  our  enemy*  And  though  we 
^kTda'fun^'  are  reconciIe<*  ty  tne  blood  of  the  Covenanted  the  price  is  paid 
Qtoaltiusaii  ^or  our  ^  deliverance ;  yet  our  Redeemer  fees  it  fit  to  leave 
quidfanexitl  tms  mea^ure  of  mifery  upon  us,  to  make  us  know  for  what  we  are 
yergic  pminus  beholden,  and  to  mind  us  of  what  we  would  elfe  forget  to  be 
in  occafum.  ferviceable  to  his  wife  and  gracious  defigns,  and  advantagious  to. 
'  our  full  and  final!  Recovery.  He  hath  fent  us  as  Lambs  among 
Wolves;  and  fure  there  is  little  Reft  to  be  expecled.  As  all  our 
Senfes  are  the  inlets  of  fin  ;  fo  they  are  become  the  inlets  of  our 
forrow.  Grief  creeps  in  at  our  eyes,  at  our  ear?,  and  almoft 
everywhere:  It  feizeth  upon  our  head,  our  hearts,  our  fle(h,  our 
Spirits,  and  what  part  doth  efcape  it?  Fears  do  devour  u$,  and 
darken  our  Delights,  as  the  Frofts  do  nip  the  tender  Buds :  Cares 
do  confume  us,  and  feed  upon  our  Spirits,  as  the  fcorching  Sun 
doth  wither  the  delicate  Flowers.  Or,  if  any  Saint  or  Stoick  have 
fortified  his  inwards  ag3inft  thele,  yet  is  he  naked  ftill  without ; 
and  if  he  be  wifer  then  to  create  his  own  forrows,  yet  (hall  he 
be  fure  to  feel  his  (hare  ;  he  (hall  produce  them  as  the  meritorious, 
if  not  as  the  efficient  caufe.  What  tender  pieces  are  thefe  dufty 
bodies?  what  brittle  GlaiTes  do  we  bear  about  us.?  and  how 


cafura  delcft- 
ant.  Miferri~ 
mum  ergo  ne. 
ceffecft,  non 
tantum  brevif- 
fmam  vitam 
cor  urn  effe,  qui 
magna  par  ant 
labere,  quoi 
majore  poffide. 
ant  j  eperofe 
affequuntur 
qu<*  volunt ; 
anxie  tenent 
qu*  affiant 
funt,  Nov* 


occupations 

vcteribus  fubjiituuntur  ;   fpes  fpem  excitat  j   ambitionem  ambition  mi feriarumnon  finis  qiit/i- 
\  tut  y  fed  materia  mutatitr.  Seneca  de  brevir.  vlt.  c.  1 7 . 

many 


Pare,  i .  The  Saints  evtrhfiing  Reft. 


H3 


many  thoufand  dangers  arc  they  hurried  through?  and  how  hard- 
ly cured,  if  once  crackc  ?  O  the  multitudes  of  (lender  Veins,  of 
tender  Merabrances,Nerves,Fibres,MufcIes,  Arteries,  and  all  fub- 
jecl to  Obftruclions,  Exefions,  Tendons,  Contractions,  Refoluci- 
Gns,  Ruptures,  or  one  thing  or  other  to  caufe  their  grief  1  Every 
one  a  fie  fubjeel  for  pain,  and  fit  to  communicate  that  pain  to  the 
whole.  What  noble  part  is  there  that  fufferethits  pain  or  ruine 
alone  ?  what  ever  it  is  to  the  found  and  healthful,methinks  to  fuch 
as  my  felf,  this  Reft  (hould  be  acceptable,  who  in  ten  or  twelve 
years  time  have  fcarce  had  a  whole  day  free  from  fome  dolor.  O 
the  weary  nights  and  days/O  the  unferviceable  languifhing  weak- 
nefs  I O  the  reftlefs  working  vapors  1 0  the  tedious  naufeous  me- 
dicines /  befides  the  daily  expectations  of  worfe  !  and  will  it/iot 
be  defirable  to  Reft  from  all  thefe  ?  There  will  be  the  no  crying 
oat,  O  my  Head,0  my  Stomack,or  O  my  Sides,  or  O  my  Bowels. 
No,  no;  finandflefh,  and  dull  and  pain,  will  all  be  left  behind 
together."  O  what  would  we  not  give  now  for  a  little  eafe,  much 
moreforaperfeclcure?  how  then  Qiould  we  value  that  perfeel 
freedom  ?  If  we  have  forac  mixed  comforts  here,  they  are  fcarce 
enough  to  fweeten  our  erodes ;  or  if  we  have  fome  fliortand 
fmiling  Intermiflions,  it  is  fcarce  time  enough  to  breath  us  in, 
and  to  prepare  our  tacklings  for  the  next  ftorm.  If  one  wave 
pafs  by, another  fucceeds:  And  if  the  night  be  over,  and  the  day 
come,  yet  will  itfoon  be  night  again.  Some  mens  Fevers  are 
continual,  and  fome  intermittent ;  fome  have  Tertians,  and  fome 
Quartans:  but  more  or  lefs,  all  have  their  Fits.  OthebleiTed 
tranquility  of  that  Region,where  there  is  nothing  but  fwect  con- 
tinued Peace  .'  No  fucceflion  of  Joy  there,  becaufe  no  intermifli- 
on.  Our  lives  will  be  but  one  Joy,  as  our  time  will  be  changed 
into  one  Eternity.  O  healthful  place,  where  none  arefick/O 
fortunate  Land,  where  all  are  Kings  /  O  place  mod  holy,  where 
all  ate  Priefts !  How  free  a  State,  where  none  are  fervants,fave  to 
their  fupream  Monarch?  For  it  (hall  come  to  pafs,  that  in  that  day 
the  Lord  (hall  give  us  Reft  from  our  forrow,  and  our  fear,  and 
from  the  hard  bondage  wherein  we  ferved,  I/aU  14.  3.  The  poor 
man  (hall  no  more  be  tired  with  his  inceiTant  labours ;  No  more 
ufeofPlougb,  orFliil,  orSythe,  orScle;  No  ftooping  ofthe 
Servant  to  the  Mafter,  or  the  Tenant  to  the  Landlord :  No  hun- 
ger or  thirft,  or  cold,  or  nakednefs:  No  pinching  Froftf,  nor 

fcorch- 


144 


The  Saints  everlafling  Reft. 


Part. 


Rom.  8.19, 


Pares   angelit. 
Haymo  ex- 
poundeth  this 
too  boldly^ 
and  I  think 
ftlfly; 

Quod  viri  in 
fuofexu  ref ur- 
gent faemin*  in 
[exit,  mulitbii. 
Erunt  haben* 
tes  membra 
genitalia,  non 
autem  volun» 
tatem  coeundi. 
Horn,  in  Do- 
minic. 18. in 
Matth  22. 
I  fee  no 
ground  to 
conceit  fuch  a 
difference  of 
Sex  hereafter. 
Mr.   Herbert. 


torching  Heats.  Our  very  Be*fts  who  faff  ere  d  with  as,  (lull  alf.o 
be  freed  from  their  bondage  $    our  felves  therefore  much  more  ^ 
nLOur  faces  (hall  no  more  be  pale  or  fad;  onr  groans  andfighswi 
•  3,4?     oe  done  away;  and  God  will  wipe  away  all  tears  from  our -yes 
Revel.  7.  15,16,17,    No  more  parring  of  friends  afandrr,  ri 
voice  of  Lamentation  heard  in  our  dwellings.  No  more  brearhe., 
nor  difproportion  in  our  friendfhip,  nor  any  trouble  accompa- 
nying our  relations .  No  more  care  of  Matter  for  Servant  s,of  Pi- 
rents  for  Children,of  Magiftrates  over  Subjects,  of  Minifters  over 
People.   No  more  fadnefs  for  our  Study  loft,  our  preaching  loft 
our  Intreaties  loft,the  Tenders  of  Chrifts  bloodloft,  and  our  dear 
Peoples  Souls  loft.  *  No  more  marrying,  nor  giving  in  marriage, 
but  we  (hall  be  as  the  Angels  of  God.  O  what  room  can  there  be 
for  any  evil,  where  the  whole  is  perfectly  filled  wich  God  .*  Then 
(hall  the  ranfomed  of  the  Lord  return  and  come  to  Sion  Voith  fongs, 
and  everlafling  joy  u  fon  their  heads ;  They  /hall  obtain  joy  /wdglad- 
nefs  ;  and forrow and fighing [ball fiie away.  Ifai.  35.  10.  Holdout 
then  a  little  longer,  O  my  foul,  bear  with  the  infirmities  of  thine 
earthly  tabernacle^  endure  that  (hare  of  forrows,that  the  love  of 
thy  Father  (hall  impofe;  fubmit  to  his  indignation  alfo,  becaufe 
thou  haft  finned  againft  him  i   it  will  be  thus  but  a  little  while  ; 
the  found  of  thy  Redeemers  feet  are  even  at  the  door  ;  and  thine 
own  deliverance  nearer  then  many  others.   And  thou  who  haft 
often  cried  in  the  language  of  the  Divine  Poet,  [Sorrow  Vpo*  all 
my  foul\l  fcarce  believed,  till  Grief  did  tell  me  roundly ',  that  llived~\ 
(halt  then  feel,  That  God  and  Joy  is  all  thy  Soul,  the  fruition  or 
whom,with  thy  freedom  from  all  thefe  forrows,will  more  fweet- 
ly  and  more  feelingly  make  thee  know,  and  to  his  eternal  praife 
acknowledge,  That  thou  lived. 
And  thus  we  (hall  Reft  from  all  Afflictions. 


SECT. 


Part,  i 


7  he  Saints  cverlafting  Re/?. 


M5 


SECT.  XVII. 

£.  \ /\  7  E  **!  Reft  alfo  from  all  the  trouble  and  pain  of  Duty. 
V  V  The  confeientious  Magiftrate  now  cries  out.O  the  bur- 
den that  licth  upon  me  /  The  confeientious  parents  that  know  the 
precioufnefs  of  their  childrens  fouls,  &  che  conftant  pains  required 
co  their  godly  educ3cion,cry  out,0  the  burden  I  The  confeientious 
Minifter  above  all  when  he  reads  his  charges  Tim .4.1. and  views 
his  pattern ,  A IatI^ 3 .lo^iy&c.Acl.zo.iX.ix. When  he  harh  tried 
a  white  what  it  is  to  ftudy,  and  pray,  and  preach,  according  co 
the  weight  and  Excellency  of  the  work ;  to  go  from  houfe  to 
houfe,and  from  neighbor  to  neighbor,  and  to  befeech  them  night 
and  day  with  tears;  and  after  all  to  be  hated  and  perfecuted  for  fo 
doing  •  no  wonder  if  he  cry  out,  O  the  burden  I  and  be  ready  to 
run  away  with  fonju,  and  with  Jeremy  to  fay,  I  will  not  make 
mention  of  him,  r.or  fpeak  any  more  in  his  Name  :  Forhisword 
is  a  reproach  to  us,  and  aderifion  daily;  But  that  he  hath  made 
his  word  as  a  fire  (hut  up  in  our  bones  and  heart,  that  we  are  wea- 
ry of  forbearing  and  cannot  (by,  fer.  20.8,9.  How  long  may  we 
ftudy  and  labour  before  one  foul  is  brought  clear  over  to  Chrift  ? 
And  when  it  is  done,  how  foon  do  the  fnares  of  fenfuality  or  error 
entangle  them  ?  How  many  receive  the  doclrine  of  delufion,  be- 
fore they  have  time  to  be  built  up  in  the  Truth  ?  And  when  Here- 
fies  muft  of  neceflity  arife,how  few  of  them  do  appear  approved  ? 
The  firftnew  ftrange  apparition  of  light  doth  fo  amaze  them, 
that  they  think  they  are  in  the  third  Heavers,  when  they  are  but 
newly  paffed  from  the  fuburbs  of  Hell ;  and  ar  j  prefently  as  con- 
fidences if  they  knew  all  things,when  they  have  not  yet  half  light 
enough  co  acquaint  them  with  their  ignorance  ;  But  after  10.  or 
20.  years  ftudy  they  become  uiually  of  the  fame  judgement  with 
thofethey  defpifed.  And  feldomdotha  Minifter  live  co  fee  the 
npenefs  of  his  people;  but  one  foweth  and  planteth,  another 
wa:ereth,and  a  third  reapeth  and  receiveth  the  increafe.  Yet  were 
all  this  duty  delightful,  had  we  but  a  due  proportion  of  ftrengch. 
Buc  to  inform  the  old  ignorant  (inner,  to  convince  the  ftubborn 
and  worldly  wife.to  perfwade  a  wilful  lefolved  wre:ch,to  prick  a 
ftony  heart  to  the  quick,  to  make  a  rock  to  weep  and  tremble,  to 
let  forth  Chrift  according  to  our  neceflity  and  his  Excellency, 

N  to 


§•  1 7 

9.  lromall 
the  labor  and 
trouble  of 
Duties. 
Tunc  erit  in 
nobis  vera, 
perfccla^xcelfa 
bitmilttas.cum 
&  lit  carne  & 
in  mettle  noflra 
nulla  rcman[c* 
fit  prava  cupi- 
ditas :  nee  co~ 
gitalionibus 
fatigabitur  fpi- 
ritusjnec  labom 
rib  its  maccra* 
b'uur  tor pin  ', 
Nulla  erit  foil" 
citudo  c</tA- 
mhv.s fed  per* 
fcel.ierit  fecu- 
ritas  pacts. 
Nulla  nobis 
erit  Juflic'ue 
ind'igentia,  fed 
cum  d'Utla- 
tiofic  faturitas 
plena.  Ibicri- 
mus  cnim  per' 
fecla  cdftludi- 
ne  beats,  quia 
pc'fcfld  ciimui 
D:o  arms  & 
fpiritus  humi- 
litate  fubjeftt. 
Fulgenc.Epift 
4.  ad  Prob. 
cap.  7'  3. 
The  Work  of 
;hj  Miniftcy. 
Read  Loctycr 
on  Col.  1.19. 
r>  <i&.  8cr, 


14<5 


S.  18. 

io.  From  all 
thofe  trouble- 
fome  Affedi- 
ons  which  ne- 
ceffarily  ac- 
company our 
abfence  from 
God. 


§.   IP. 

9.  It  will  be 
an  Everlaftina 
Reft.  5 


The  Saints  everlafting  Reft. 


Part, 


to  comfort  the  foul  whom  God  dejecleth,  to  clear  up  dark  and 
difficult  Truths,  to  oppofe  with  convincing  Arguments  all  gafo- 
fayers,  to  credit  the  Gofpel  with  exemplary  Convention,  when 
multitudes  did  but  watch  for  our  halting :  O,  who  is  fufficient  for 
thefe  things  ?  So  that  every  Relation,  State,  Age,  hath  variety  of 
Duty:  Every  confeientious  Chriftian  cries  our,  O  the  burden/ 
or,0  my  wcaknefs  that  makes  it  burdenfome  /  But  our  remain- 
ing Reft  will  cafe  us  of  the  burden.  Then  will  that  be  found 
Doclrine,  which  now  is  falfe  ;  that  the  Law  hath  no  more  to  do 
with  us  j  that  it  becomes  not  a  Chriftian  to  beg  for  pardon,  fee- 
ing all  his  (ins  are  perfectly  pardoned  already  ;  that  we  need  not 
faft,  nor  mourn,  nor  weep,  nor  repent  •  and  that  a  forrowful 
Countenance  befeems  not  a  Chriftian ;  Then  will  all  thefe  become 
Truths. 


SECT.    XVIII.    > 


io. 


ANd  laftly,  we  (hall  reft  from  all  thofe  fad  affeflions 
which  neceflarily  accompany  our  abfence  from  God. The 
trouble  that  is  mixc  in  our  defires  and  hopes,  our  longings  and 
waitings  fhall  then  ceafe.  We  (halKno  more  lookJnto  our  Cabi- 
net, and  mifs  our  Treafure ;  look  into  our  hearts  and  mifs  our 
Chrift;  nor  no  more  feek  him  from  Ordinance  to  Ordinace,  and 
enquire  for  our  God  of  thofe  we  meet ;  our  heart  will  not  lie  in 
our  kneenor  our  fouls  be  breathed  out  in  our  requefts^but  all  con* 
eluded  in  a  moft  full  and  bleffed  Fruition :  But  becaufe  this  with 
the  former,  are  touched  before,  I  will  fay  no  more  of  them  now. 
So  you  have  feen  what  we  (hall  Reft  from. 


SECT.   XIX. 

Ninthly,  The  ninth  and  laft  Jewel  in  our  Crown,  and  bleffed 
Attribute  of  this  Reft,  is,  That  it  is  an  Eternal  Reft.  This  is 
the  Grown  of  our  Crown ;  without  which  all  were  comparative- 
ly little  or  nothing.The  very  thought  of  once  leaving  it,would  elfe 
imbitterall  our  joyss  and  the  more  would  it  pierce  us,  becaufe 
of  the  lingular  excellencies  which  we  muft  forfake.   It  would 

be 


Part,  i 


The  Saints  evcrlaJHng  Rcjt. 


*47 


be  a  Hell  in  Heivcn  to  think  of  once  lofing  Heaven  :  As  it  would 
be  a  kinde  of  Heaven  to  the  damned,  had  they  but  hopes  of  once 
efcaping.  *  Mortality  is  the  djfgrace  of  all  fublunary  delights. 
It  makes  our  prefent  life  of  little  value,  (were  it  not  for  the  re- 
ference it  hath  to  God,and  Eternityjto  think  that  we  mud  Short- 
ly lay  it  down.  How  can  we  take  delight  in  any  thing,  when  we 
remember  how  fhort  that  delight  would  be  ?  That  the  iweetnefs 
of  our  Cups  and  Morfelsisdeadas  foon  they  are  once  butpaft 
our  tafte  ?  Indeed  if  men  were  as  the  beaft;  that  knows  not  his 
fufTering  or  death  till  he  feel  it,  and  little  thinks  when  the  knife  is 
whettingjthat  it  is  making  ready  to  cut  his  throat ;  then  might  we 
be  merry  till  death  forbfds  us, and  enjoy  our  delights  till  they  fhal 
forfake  as :  But  alas  we  know  both  good  and  evil ;  and  evil  fore- 
known,  is  in  pirt  endured  :  And  thus  our  knowledge  encreafeth 
our  forrows,£r  ?/<•/!  t.i  8.  How  can  it  chufe  but  fpoil  our  pleafure, 
while  we  fee  it  dying  in  our  hands  ?  how  can  I  be  as  merty  as  the 
jovial  World,  had  I  not  mine  eye  fixed  npDn  Eternity  ?  when  me- 
thinks I  forefee  my  dying  hour,  my  friends  waiting  for  my  1  alt 
gafp,  and  doling  mine  eyes, while  tears  forbid  to  dole  their  own: 
Methinks  I  hear  them  fay,  He  is  dead.  Methinks  I  fee  my  Coffin 
made,  my  Grave  in  digging,  and  my  Friends  there  leaving  me  in 
theduft;  And  where  now  is  that  we  took  delight  in  f  O,  but 
methinks  I  fee  at  the  fame  vjew,that  Grave  opening,and  my  dead 
revived  body  rifmg  ;  Methinks  I  hear  that  blelTed  voice,Arife  and 
Iive,inddyenomore.  Surely,  were  it  not  for  Eternity,  Ifhould 
think  man  a  filly  piece  ;  and  all  his  life  and  honor  but  contempti- 
ble. I  (houldcall  him  with  rDavid%  A  vain  fbad&ow  ;  and  with  the 
V  iO^\itt  .Nothing, and  I efs  then  nothing,  and  altogether  lighter  then 
vanity  it  felf.  It  utterly  difgraceth  the  greateii  glory  in  mine 
eyes,  if  you  can  but  truly  call  it  Mortal.  I  can  value  nothing  that 
fhillhavean  end;  except  as  it  leads  to  that  which  hath  no  end; 
or  as  it  comes  from  that  love  which  neither  hath  beginning  nor 

end.    flfpeak  this  of  my  deliberate  thoughts.)    And  if  fome 

V  *  y  r  ti*,flmcjt 
g!ori*i&  flumen  pads.  Flumen  plant  efiy  fed  quod  affiuat -9  non  quod  fiuatvel  cffluat.  Flum-m 
vocatuY)  non  quod  tr  anfe  at  jscl  per  Iran  feat  ^  fed  quod  abmidet.  Nobk  non  favummeUis  ypurifsimum 
vcro  &  Itquidifsimum  melrepofu'u  Dem ,  ipfam  Ut'uiam zforiamipicemiam£riita.iem,f<tlicitiitcmi 
\ucur.ditaicm  &  cxultatiomm  thefauri^vit  nobk  Deus  nojler  ;  h<xc  omnia  uttum9  ut  (ipanicipa- 
tio  Hieruhlem  in  idtpfum  >»&  hoc  unum  &  idipfum  non  nifi  lpfe  5  crit  cnim  Dem  omnia  &  in  om- 
nibui.  H*c  maces  ,  b*c  corona  noftya  j  hue  br  avium  noflrum  3  ad  quod  utij,.  fie  curramus  ut  corn- 
preheniamus.  Bernard.Scrm.M5-  detemp. 
N  2                              ignorant 


*Tranfit  bora, 
tranpt&pa. 
natnec  accc- 
duntfbiy  fed 
ccdunt  pot  ins 
&  fuccedunt. 
Non  fee  g'oria, 
nonjicremune- 
ratio  3  non  fie 
merces  ipfaia* 
boris,  nefcit 
Viciflitudmem, 
nefcit  fincm-y 
manet  totafi- 
mtslx  &manst 
in  tetemum  5 
Sufficit  nunc 
cu'%  diei  mali- 
tiafita  3  ncc 
labor  cm  fa  urn 
petcrit  refer' 
vare  fequemi  3 
Sed  omnium 
merces  Ubor  urn 
in  una  iUa  die 
reddctur,  cm 
altera  non  fuC' 
ccdit  3  Gutta- 
tim  poena  bibi- 
tut  3  Itquando 
fumitiir  \  pet 
minutias  troth 
[it  j  fed  hi 
rcmuneratione 
tort  ens  e(l  vo- 
luptatii)  & 
fluminU  impe- 
tus ;  torrens 
inundans  Iteti- 


148 


$.  12. 


Rev 

*  Habet  v£ur- 
nlias  fuum  fi- 
mu\  in  quo 
fimt  omnia 
qua  fimulfuni 
loco  vel  tem- 
pore, &qu<e 
funt  divcs/is  in 
/oris  vel  tempo. 
fribus$  ut 
Anfelm.  re- 
ference Arri- 
ba. 
Gal.  6.8. 

Luke  16.26. 


Pe  Coexiftsn- 
tia  rcnim  in 
Dei  atcrmtate 
lege  Ambwi 
flsHiJJime. 
Alvarez,  cle    i 
Auxil.  lib.  2,. 
difp.  8.  Bal- 
thaz.  Navar- 
rec.?n  i.Parc. 


7  he  Saints  evtrUfiing  Reft, 


Part.  1. 


ignorant  or  forgetful  foul,have  no  fuch  fad  thoughts  to  difturb  his 
pleafure ;  I  confefs,  he  may  be  merrier  for  the  prefent $  But  where 
•is  his  mirth  when  he  Jieth  dying?  Alas,  itsapoorhappinefsthat 
confifts  onely  in  the  Ignorance  or  forgetfulnefs  of  approaching 
mife'ry.  But,  O  blefltd  Eternity  I  where  our  lives  are  perplexed 
with  no  fuch  thoughts,  nor  our  joys  interrupted  with  any  fuch 
fears !  where  we  (hall  be  pillars  in  Gods  Temple,  and  go  out  no 
more.  O,  what  do  I  fay  when  I  talk  of  Eternity  ?  Can  my  (hal- 
low thoughts  at  all  conceive  what  that  mod  high  expreffion  doth 
contain?  To  be  eternally  blefled,  andfo  blcfled  !  Whyfurely 
this  if  any  thing  is  the  refemblance  of  God  :  Eternity  is  a  piece 
of  Infinitenefs.  Then,  O  death  where  is  thjfiing  ?  O  grave  where 
is  thy  vitlory  f  Days,  and  Nights,  and  Years,  Time,  and  End,ahd 
Death;are  words  which  there  have  no  (ignification^  *nor  are  ufed, 
except  perhaps  to  extol  eternity,  as  the  mention  of  Hell,  to  extol 
Heaven.  No  more  ufe  of  our  Calendars  or  Chronology  :  All  the 
yeersof  our  Lord,  andtheyeersofour  lives,  are  loft  and  fwal- 
lowed  up  in  this  Eternity.  While  we  were  fervants,  we  held  by 
leafej  and  that  but  for  the  term  of  a  tranfitory  life ;  but  the  Son 
abideth  in  the  Houfe  for  ever.  Our  firft  and  earthly  Paradife  in 
Eden  had  a  way  out,  but  none  that  ever  we  could  find,  in  again ; 
Bat  this  eternal  paradife  hath  a  way  in,  fa  milky  way  to  us,  but 
a  bloody  way  to  ChriftJ  but  no  way  out  again:  For  they  that 
would  pafs  from  hence  to  you(faith  Abraham)c^ViTiOZ.  A  ftrange 
phrafe  /  would  any  pafs  from  fuch  a  place,  if  they  might  f  Could 
they  endure  tobeabfent  from  God  again  one  hour  ?  No;  but 
upon  fuppofal  that  they  would,  yet  they  could  nor.  O,  then  my 
foul,  let  go  thy  dreams  of  prefent  pleafures;  and  loofe  thy  hold 
of  Earth  and  Flefh.  "Fear  not  to  enter  that  eftate,  where  thou 
"  fhalt  ever  after  ceafe  thy  Fears.  Sit  down  and  fadly  once  a  d$y 
"  bethink  thy  (elf  of  this  Eternity:  Among  all  thy  Arithmetical 
c<  numbers,  ftudy  the  value  of  this  infinite  Cypher ;  which  though 
l<  it  ftand  for  nothing  in  the  vulgar  account,  doth  yet  contain  all 
"  our  millions,  as  much  lefs.then  a  fimple  Unite  :  Lay  by  thy  per- 
cf  plexed  and  contradicting  Chronological  Tables,  and  fix  thine 
tc  eye  on  this  Eternity  5  and  the  Lines  which  remote  thou  couldft 

cone.  i8.Caj. ' 

&  In  i.p.q.i4,a  3.  "Ferrar  cont.Gent.lib.i.cap.66^7.  fie  Nazar.  &c.  Et  c  cont.  vid.  TvvilT.  de 
fcientiaMedia.p.81.  &  alibi  paflim.  Barlow  exerclc.5,Dur3nd  dift*$S.  q.j.  Bonav.  in  i.fent. 
dift.35.&39- a  2.q.3  cumaliisa  1  wilTo, Barlow, &c  nominatis. 

"  not 


. 


Pare,  i 


The  Saints  ever  lofting  Rcjt. 


149 


••  not  follow,  thou  (halt  fee  altogether  here  concentred:  Study 
"  lefs  ehofe  tedious  Volumes  of  Hiftory ;  which  contain  but  the 
M  filent  Narration  of  Dreams,  and  are  but  the  pictures  of  the 
u  aclions  of  fhadows  :  And  inftead  of  all,  ftudy  frequently,  ftudy 
<;  throughly  this  one  word  [_Eternitj{~\  and  when  thou  haft  Icarn- 
<c  ed  throughly  that  one  word,  thou  wilt  never  look  on  Books  a- 
"  gain.  What !  live  and  Never  die?Rejoyce  and  Ever  Rqoyce?0 
11 what  fweet  words  arc  thofe,Never  and  Ever  f  O  happy  fouls  in 
"  Hell,  fhould  you  but  efcape  after  millions  of  ages  /  and  if  the  0- 
^rigenifls  Doctrine  were  but  True.  lO  miferable  Saints,in  Heaven, 
4<  (hould  you  be  difpoffelTed  after  the  age  of  a  million  of  Worlds  I 
But  O  this  word  \Evtrlaft\ng\  contains  the  accomplifhed  per- 
fection of  their  Torment  and  our  Glory.  O  that  the  wicked  (in- 
ner would  but  foundfy  ftudy  this  word  [_£verUftingl~\  Methinks 
it  (hould  ftartle  him  out  of  his  deadeft  deep  I  O  that  the  gracious 
foul  would  but  foundly  ftudy  this  word  [Sverlafiing]  Methinks 
it  (hould  revive  him  of  his  deepeft  Agony  /  And  mult  I,Lord,  thus 
live  for  ever  ?  Then  will  I  alfo  love  for  ever.  Muft  my  Joys  be 
immortal  ?  And  (hall  not  my  thanks  be  alfo  immortal*SureIy,if  I 
(hall  never  lofe  my  glory,  I  will  never  alfo  ceafe  thy  praifes. 
Shouldft  thou  but  renew  my  Leafe  ofthefefuft  Fruits  j  would  I 
not  renew  thy  Fine  and  Rent  ?  But  if  thou  wilt  both  perfeel,  and 
perpetuate  me,  and  my  Glory  ;  as  I  (hall  be  thine,  and  not  mine 
own  5  fo  (hall  my  Glory  be  thy  Glory :  And  as  all  did  take  their 
Spring  from  thee,  fo  all  (hall  divolve  into  thee  again  ;  and  as  thy 
glory  was  thine  ultimate  end  in  my  glory,  fo  (hall  it  alfo  be  mine 
end,  when  thou  haft  crowned  me  with  that  Glory  which  hath  no 
end.  And  to  thee,  O  King  Eternal,  Immortal,Invifible,  the  onely 
wife  God,(hal  be  the  Honor  and  Glory,  for  ever  and  ever,  Amen. 
1  Tim.  x.  17. 


SECT.  XX. 

ANd  thus  I  have  endevored  to  (hew  you  a  glimpfe  of  the  ap- 
proaching Glory  :  But  O  how  (hort  are  my  expreffions  of 
its  excellency?  Jtowfcr,ifthou  be  an  humble,  fincere  bdiever,and 
vvaiteft  with  longing  and  labouring  for  this  Reft,thou  wilt  (hortlv 
fee  and  feel  the  truth  of  all  this;  then  wilt  thou  have  fo  high  an 
apprehenfion  of  this  bleffed  ftate,  that  will  make  thee  pity  the 
■     •  N  3  ignorance 


§.  20. 


ijo 


The  Stints  everlafting  Reft. 


Part, 


i  ignorance  and  diftance  of  Mortali-and  will  tell  thee  then,all  that 
f  is  here  faid,is  fpoken  but  in  the  dark,  and  falls  fhort  ofthetrutba 
thoufand  fold.  In  the  mean  time,let  this  much  kindle  thy  defiresv, 
and  quicken  thine  endevors.  Up  and  be  doing,run,and  ftrive,and 
fight,  and  hold  on,  for  thou  halt  a  certain  glorious  prize  before 
thee.  God  will  not  mock  thee;  do  not  mock  thy  felf,  nor  be- 
tray thy  foul  by  delaying  or  dallying,  and  all  is  thine  own.  What 
kindeofmen  doeft  thou  think  Chriftians  would  be  in  their  lives 
and  duties,  if  they  had  ftill  this  Glory  frefh  in  their  thoughts  ? 
What  frame  would  their  fpiritsbe  in,  if  their  thoughts  of  Heaven 
were  lively,  and  believing  ?  Would  their  hearts  be  fo  heavy  f 
And  their  countenance  fo  fad  >  Or  would  they  have  need  to  take 
up  their  comfotts  from  below  ?  Would  they  be  fo  loth  to  fuffer? 
and  afraid  to  die?  or  would  they  not  think  every  day  a yeer till 
they  did  enjoy  it  i  The  Lord  heal  our  carnal  hearts,  left  we  enter 
not  into  his  REST,  becaufe  of  our  unbelief. 


CHAP.  VII  r. 


SECT.    I. 

.Aving  thus  performed  tnyfirft  task  of  Defcribing 
and  (xpl  eating  the  Saints  Reft  :  it  remains  that 
row  I  proceed  unto  the  fecond,  and  (hew  you 
what  thefe  {_Peofle <?/GW]are,and  why  fo  cal- 
led;for  whom  this  Bkffed  Reft  remainetb.And 
I  fhail  fute  my  fpeech  unto  the  quality  ot  the 
fubjecl.  While  I  was  in  the  Mcunt,Uelc  it  was  good  being  there, 
and  therefore  tarried  there  the  longer;  and  were  there  not  an  ex- 
tream  difproportion  between  my  conceivings,  and  that  Subjecl, 
yet  much  longer  had  I  been.  And  couldmycapacityhaveconrained 

what 


Part,  i. 


The  Saints  everlafting  Reft. 


what  was  there  to  be  fcen,  1  could  have  been  contented  to  have 
built  me  a  Tabernacle  there.  Can  a  profpeel  of  that  happy  Land 
be  tedious  ?  or  a  difcourfe  of  eternity  be  too  long?  except  it 
(hould  detain  us  from  aclual  pofleffion,  and  our  abfence  move  us 
to  impatiency.  But  now  I  am  defcended  from  Heaven  to  Earth, 
from  God  to  man,  and  mult  difcourfe  of  a  worm  not  fix  foot 
long,  whofe  life  is  but  a  fpan,  and  his  years  as  a  Poft  rhat  hafteth 
by  ;  my  difcourfe  alfo  (lull  be  but  a  fpan,  and  in  a  brief  touch  I 
will  poft  it  over.  Having  read  of  fuch  an  high  and  nnfpeakable 
Glory,  a  (hanger  would  wonder  for  what  rare  Creature  this 
Mighty  Preparation  (hould  be,  and  expeel  fome  illuftrious  Sun 
Qiould  now  break  forth ;  but  behold  onely  a  fhell  full  of  Duft,ani. 
mated  with  an  invifible  ratronal  foul,  aud  that  rectified  with  as 
unfeen  a  reftored  power  of  Grace ;  and  this  is  the  Creature  that 
muft  pofTefs  fuch  Glory.  You  would  think  it  muft  needs  be  fome 
dgfetving  piece,  or  one  that  bringeth  a  valuable  price:  But  be- 
hold, One  that  hath  nothing,  a^d  can  deferve  nothing,  and  con- 
feftcth  this;  yet  cannot  of  himfelfconfefs  it  neither;  yea,  that 
deferveth  the  contrary  mifery,  and  would  if  he  mighr^proceed  in 
that  deferving  ;  bu:  being  apprehended  by  Love,  he  is  brought  to 
him  that  is  All,  and  hath  done,  and  defcrved  All,  and  fuffcred  for 
all  that  we  deferved  ;  and  mod  affectionately  receiving  him,  3nd 
refting  on  him,  he  doth,  in,  and  through  him,receive  All  this,.  But 
let  us  fee  more  particularly  yet,  what  thefe  peopled  Goc^are. 
[[They  are  a  fmall  part  of  loft  mankinde,  whom  God  hath  from 
Eternity  predeftirfited  to  this  Reft,  for  the  Glory  of  his  Mercy  • 
and  given  to  his  Son,to  be  by  him  in  a  fpecial  manner  Redeemed, 
and  fully  recovered  from  their  loft  eftate,  and  advanced  to  this 
higher  Glory;  all  which,  Chrift  doth  in  due  time  accomplifh  ac- 
cordingly by  himfelf  for  them,  and  by  his  Spirit  upon  them.  J  To 
open  all  the  parts  of  ths  half-defcrip:ion  to  the  full,  wiltakeup 
more  time  and  room  then  is  allowed  me  ;  therefore  briefly 
thus. 

t.  I  meddle  only  with  \_M unkind f\  not  with  Angels ;  nor 
will  I  curioufly  enq  jire,  whether  there  were  any  other  World  of 
men  created  and  deftroyed  before  this  had  Being ;  nor  whether 
there  (hall  be  any  other  when  this  is  Ended.  All  this  is  quite  above 
us,  and  fo  nothing  to  us.  Nor  fay  iQthe  fons  of  iAiam\  onely, 
becaufe  sAdam  himfelf  ii  one  of  them, 
N  4  2.  And 


151 


Defcription. 


153 


The  Saints  evtrlafiing  Heft. 


Part, 


*  TiKl.  1.26. 


2.  And  as  ics  no  more  excellent  a  creature  then  Man  that  muft 
have  this  poffciBon,  fo  is  it  that  man  who  once  was  loft,  and  haji 
fcarcely  left  himfelf  fo  much  as  a  man.  The  heirs  of  this  Kingdom^ 
were  taken,  even  from  the  Tree  of  execution,  and  refcued  by  the 
ftrong  hand  of  love  from  the  power  of  the  Prince  of  Darknels, 
who  having  taken  them  in  his  mares,  did  lead  them  captive  at  his 
will :  TKey  were  once  within  a  ftep  of  Hell  f  who  muft  be  now 
advanced  as  high  as  Heaven.  And  though  I  mention  their  loft 
condition  before  their  predeftination  :  yet  I  hereby  intend  not 
to  fignifie  any  precedency  it  hath,  either  in  it  felf,  or  in  the  divine 
confideration.  Though  I  cannot  fee  yet,  how  Dr.  TVeiftes  Argu- 
ments againft  the  corrupted  Mafs  being  the  objeel  of  predeftinati- 
on ,  can  be  well  Anfwered  upon  the  common  acknowledged 
grounds ;  *  Yet  that  Queftion  I  dare  not  touch,  as  being  very  fu- 
fpicious  that  its  high  Arrogancy  in  us  to  dtfpute  of  precedency  in 
the  Divine  Consideration ;  and  that  we  no  more  know  what  we 
talk  of,  then  this  paper  knows  what  I  write  of  :  When  we  con- 
fers, that  all  thefe  Ads  in  Cod  are  truly  one,  and  that  there  is  no 
difference  of  time  with  him  ;  Its  dangerous  to  difpute  of  priority 
or  pofterioriey  in  nature ;  at  leaft  of  the  Decree  of  the  Means, 
which  is  but  one,  as  Dr.  Twijfe  hath  well  evinced,  and  fo  admits 
not  of  a  natural  difference. 

3 .  That  they  are  but  a  fmall  part  of  this  loft  Generation,  i  s  too 
apparent  in  Scriprure  and  experience.  Its  the  little  flock  to  whom 
its  the  Fathers  good  pkafure  to  give  the  Kingdom.  If  the  fanfti- 
fiedarefew,  the  faved  muft  needs  be  few.  Fewer  they  are  then 
the  world  imagines;  yet  not  fofewas  fome  drooping  Spirits 
deem,  who  are  doubtfull  that  God  will  caft  off  them,who  would 
not  rejeel  Him  for  all  the  world  ;  and  are  fufpitious  thatGodis 
un  willing  to  be  their  God,  when  yet  they  know  themfelves  wil: 
ling  to  be  his  people. 

4.  It  is  the  defign  of  Gods  eternal  decree  to  glorifie  his  Mercy 
and  Grace  to  the  higheft  in  this  their  falvations  &  therefore  needs 
muft  it  be  a  great  falvation.  Every  ftep  of  mercy  to  it  was  great; 
how  much  more  this  end  of  all  thofe  mercies,  which  ftands  next 
to  Gods  ultimate  end,  his  Glory  ?  God  cannot  make  any  low  or 
mean  work  to  be  the  great  bufinefs  of  an  eternal  purpofe. 

And  if  fo  great  a  man  as  cajetanbt  forced  to  this  after  all  his  fearch  and  difpuces  of  thefe 
points^  then  infericur  whs  may  well  eafe  themfelves  in  a  like  modeft  refolution. 

?.  God 


*  lntefleftttm 
ammte  noftra 
oc iilum  noHua 
ejfe  confide- 
ransjn  tgno. 
rantiafolaqui- 
etem  illius  in. 
venio. 

Melius  eft  mm 
tarn  fidei  Ca- 
tholic* cjuam 
Pbilofopbia, 
fated  cacha* 
tern  noflram, 
quam  affenre 
Panqum  ev'u 
■dentia  qua  non 
quiet  ant  Intel" 
leftum  5  EvL 
dentia  nwj» 
qmtativa  eft, 
inquit  modefte 
Qijctan.  in 
Thom.  i.p.q. 
2i.  art. 4.  Etfi 
Arriba  hoc  fa- 
pienter  di* 
#um  fugillac. 
cap.i$ 


lib. 


Part  i. 


The  Saints  everlafling  Reft. 


153 


See  Iohn  1 7. 
2.    a  clear 
place. 

Sin  ex  prxce- 
dente  pruvarh 
catione  mtura- 
li  corruptioni 
mor  talcs  tcne- 
banturobnoxii> 
graliamyj  ima- 


5. God  hith  given  all  things  to  his  Son,but  not  as  he  hath  given 
hischofen  to  him;  The  difference  is  dearly  expreffed  by  the 
Apoftle.  He  hath  made  him  Head  over  all  thing?,  to  his  Church. 
£phef. 1. 21  tn.  II  And  though  Chrift  is  in  fome  fenfe,A  Ranfome 
for  All, yet  not  in  that  fpecial  manner,  as  for  his  people.  He  hath 
brought  others  under  the  Conditional  Gofpel  Covenant;  but 
them  under  the  Abfolute,  He  hath  according  to  the  tenourof 
his  Covenant,  procured  Salvation  for  All,  lfrhey  will  believe ; 
but  he  hath  procured  for  his  Chofen  even  this  t  Condition  or*  be- 
lieving, gims  Divma 

pcriidcrant ; 
(juidfafto  opusfuit  adhujufmodirecupcrandmgratinm?  llllus  fme3  lliius  hoc  opus  CYat,  qui  ab 
initio  cum  non  ejfent,  condidit  omnia,  >  Divinijcilicct  verbi  j  lpfius  emm  inttrerat  coir  uptibile  hoc 
ad  incorruptmem  revocare,  etc  pro  Omnibus  rationabiliter  Patri  fatisfacere.  Aihanafms  in  l.de 
Jncamatione  Vobi.Vide  marginpage  60  Si,  ante.  ||  Chrift  taking  to  himfelf  a  Body  of  the  Mafs, 
and  in  all  things  like  to  ours,  becaufe  we  were  obnoxious  to  the  Death  of  all  Corruptiblenefs, 
he  delivered  it  to  Death  for  Ally  and  offered  It  to  God  the  Father.  Atha.naj.ubi  fupra.Lcge  Parai 
Irtmc.  cap.i^.  p.  141.  Art.  1.&6. 

For  the  Word,  the  Son  of  the  Father  being  above  All,might  Merirorioufly  alone  recover  All 
things  5  and  fuffcr  for  All  men,  and  was  alone  diffident  to  appeafe  the  Father  tor  All  men. 
Athanaf.ubi  [up.  Where  he  fo  oft  repeateth  Chrifts  dymg  for  All,  and  particularly  :o  procure 
them  a  Refurre&lon,  as  if  he  could  not  inculcate  it  fufficicntly.  Vide  'Qm.  AlexMremat.ltb.7. 
prope  initii. 

t  That  faith  Is  properly  called  the  Condition  of  the  Covenant,and  luflifieth  as  a  Condition, 
Befides  what  I  have  faid  in  my  Aphoriims  of  luftification,  fer  you  t  >  Mr.  u'otton  dc  Rccoacil. 
pai-t.i.li.i.  c.19.  where  you  have  the  atteftation  of  our  chief  Divines-  And  indeed  he  muft  be  a 
wifer  man  then  I,  that  can  reach  to  know,  how  Faith  can  directly  f  uftifie  under  any  other  noti- 
on, then  that  of  a  Condition  j  that  apprehenfive  nature  which  makes  men  call  it  an  Inftiument, 
being  only  its  Aptitude  to  its  office,  and  not  the  formal  reafon  of  its  juftify  ing. 

6.  Nor  is  the  Redeeming  of  them  by  death  his  whole  task  , 
but  alfo  the  effecting  of  their  full  Recovery:  He  may  fend  his 
Spirit  to  perfwade  othersjbut  he  intends  absolutely  his  prevailing 
only  with  his  Chofen.  And  as  truly  as  he  hath  accomplifhed  his 
part  on  the  crofs  for  them,  fo  truly  will  he  accomplifh  his  part  in 
Heaven  for  them,  and  his  pare  by  his  Spirit  alfo  upon  them.  And 
ol"  all  the  Father  hath  thus  given  him,  he  will  lofe  nothing. 


.  ha 

<ed  the  v 

*  man 

'in 

Iohn  6.  i$9 


SECT.   IL 

BVt  this  isbutapieceof  their  defcriprion,  containing  Gods 
work  for  them,  and  on  them  ;  Lets  lee  what  they  ace  alfo  in 
regard  of  the  working  of  their  own  Souls  cowards  God,and  their 
Re- 


§.  i. 


# 


IJ4       I  The  Saints  everlafting  Reft.  Part. 


They  that 
would  fee  this 


Redeemer  again.  Q  Thefe  people  of  God  then,are  thai a  part  of  the 
1  externally  called^who  being  by  the4Spirit  of  Chrift  'throughly; 
work  of  God  'though  6  impetfeclly  regenerate,  are  hereupon7 convinced,  and 
on  the  foul,  ,*  fenfible  of  that 9  evil  in  fin, l0  that  mifery  in  themfelves,that "  va- 
handled  mod  n|ty  ,"n  the  creature,  and  that  "neceffity,  ,J  fufficiency  and  *  ex- 
cLufly;[cho-  jce!lcncy  of  J-fus  Chrift,  that  they  *  abhor  that  evil, ■«  bewail  that 
lailicaliy,  and  mifery  ,  and  I?  turn  their  hearts  from  that  vanity,  and  moft  "  af- 
6rif  fly,  let  |  fedionately  '8  accepting  of  Chrift  for  their  3°  Saviour  and ll  Lord, 
them  read  Mr.' to  bring  them  unco  "  God  the  chief  Good,  andprefent  them 
kmrLf^dc  f3  Perfed,y  Juft  bcfoie  him>  do  accordingly  enter  into  a  *  Cordi- 
Tradufrimt  ,a^  Covenant  with  him,  and  fo  15  deliver  up  themfelves  unto  him, 
peccutons  ad  [and  herein z6  perfevere  to  their  lives  End.  j 
vitam.  ]fyou 

cannot  get  the  Book  j   it  is  in  the  end  of  Amef.  againft  Grevimho.  but  maimed  of  i  $.  Tbefes 
left  out. 

The  i.  de-  I  (hill  briefly  explain  to  you  the  branches  of  this  part  of  the 

nex-    fdefcriptionallo. 

i.  I  foy  trey  are  a  part  of  Qthe  Externally  Called, ^ecaufe  the 
Scripture  hath  yet  (hewed  us  no  other  way  to  the  Internal  Call, 
but  by  the  externa!.  For  how  (hall  they  believe  on  him  Of  whom 
they  have  not  heard/and  how  (hall  they  hear  without  a  Preacher? 
All  divulging  of  the  fubftanceof  the  Gofpel,  whether  by  Solemn 
Sermons,  by  writing,  printing,  reading, conference,  or  any  other 
means  that  have  a  rational  fufficiency  for  information  and  con- 
virion,  are  this  preaching  :  though  not  ail  alike  clear  and  excel- 
lent.The  knovvledg  of  Chrift  is  none  of*  Natures  principles:  The 


plained. 
i.  They  are 
externally  cal. 
Icd./to.io. 14 
What  the  ex- 
ternal call  is. 
*  Ego  d:coJ 
Voluntatc  qui 
dm  non  eft  bo  ■ 
mo  juftm  $  nee 
Natuiil  potefi  j 
fed  medkina 

potent  guod  v'uionon potefi.  Auguft.l.de  Nat.  &  Grat.  c.45.  Qukquid Mud  eft  quod ext/infeeus 

KUlisf'fyntibiti  hominum  objicitur }deffitulum  eft  iUj.  vi  Spidtus  qua  fola  potefi  bofoines  abducerc 

a.  pea      .  '-ad  vita  fpem  efficiency  revockre.  Amyrald.  Defenf.Calvin.p.i  5  4.Whether  the  Spirit 

wicho^  '  jahs  do  call. In  what  lenfe  the  Spirit  inlightneth.J^oAW^fl  caufa  ilia  fupcmaturalis  in- 

teUccmJibcrst  a.  nativis  qui  bus  oecupatur  tencbris,  mens  bumana  ncn  comprehends.  EfflQu  fummo 

Dei  b:?icficia  pe(fentifamus\ratimem  operationis  non  /eamtfj.Amyral.Defen.Docl. Calvin. p.  200. 

Some  confidently  do  with  Grotim  appeal  to  Antiquity  in  the  points  of  uaiverfal  fufficient  Grace, 

and  Free  will-Concerning  which/ee  Chamicr  ,  Bogemans  Annotations  on  (j/otii  Piet.&  vfbers 

Ecclef.Britan-  Primord.YVhat  the  ancicntChurch  thought  and  did  againft  Pelagius  So  JobanXa 

tins  de  i?elag.Commen:.AT/co/.  Bodicbcr.in  Sochi.  Kemoriflr .VideliusMc-  Yet  the  truth  is3  moftj  if 

not  all  the  Fathers  of  the  full  :oo.or  300  years  do  fpeak  in  alangmgefeemingto  lean  ftrongly 

I  that  way:and  therefore  Calvm,  and  Scultetus,  in  Medui  Patr,  charge  them  with  no  iefs  then  Pc- 

j  'ag'us  fcis  Errour :  Yet  perhaps  their  laying  the  bbme  of  evil  actions  on  mans  wiil,  and  perfwa- 

I  ding  mens  Wills,  may  occafion  men  to  charge  them  too  far, as  if  therefore  they  fuppafed  natural 

•uifficiency  ;  or  they  fpeakof  Freewill  as  oppoled  to  fate^  Narure,  and  coaSion,-  as  you  may 

\  flnde  very  many  of  them  favourably  interpreted  by  cbimier  l'an[t::To.$.de  lib.  ArbitMb.  5.  c.  ic* 

Bat  the  plain  truth  is,  till  P^i#jdaySjall  fpoke  like  Pelagians.  bock 


IP 


arc.  r 


The  Saints  everlafling  Reft. 


155 


book  of  the  Creatures  is  no  means  alone,  much  lefs  a  fufificient  i  whacisthe 
means  to  teach  the  knowledge  of  Chrift.    It  may  difcover  mercy, '  means  of  this 
but  gives  not  the  leaft  hint  of  the  way  of  that  mercy  :    It  fpeaks  call.Whether 
nothing  of  God  incarnate;  ol  two  natures  in  one  p:rfon5  of  Jefits   Mature  and 
the  Son  of  AUrj;  of  Chrifh  Suretifhip,and  fufTenng  for  us,ri(ing,  fu^""^J  b( 
afcending,mediating,returning;of  two  Covenants  and  their  feve- 
rail  conditions,  and  the  reward  of  keeping  them,  and  penalty  of 
breaking  them,  &c.    Its  utterly  filent  in  thefe  things.  And  to  af- 
firm that  the  Spirit  calls  or  teachethmen  where  the  Word  is  not, 
and  where  the  Creature  or  nature  fpeaks  nor,is.I  think,a  ground- 
lefsficlion.  There  is  the  light  of  the  eye,  and  the  light  of  the  Sun, 
or  (ome  other  fubftitute  external  light  necelTary  to  our  feeing  any 
objecl.  The  Scripture  and  certain  revelations  from  Heaven(when 
and  where  fuch  are^is  the  Sun,or  external  lighr;the  underftanding 
is  our  eye,  or  internal  light :    This  eye  is  become  blind,  and  this 
internal  light  in  the  beft  is  imperfeft  •    but  the  external  light  of 
Scripture  is  now  perfected  :    Therefore  the  work  of  the  Spirit 
now,  is,  not  to  perfeel  Scripture,  or  to  add  any  thing  to  isdifco-  I 
very,  or  to  be  inftead  ol  a  Scripture  where  it  is  wanting  ,  much 
left  where  the  Scripture  is :  But  to  remove  the  darknefs  from  our 
underftanding,  that  we  may  fee  clearly  what  the  Scripture  fpeaks ! 
clearly  :    Before  the  Scripture  was  perfected ,  the  Spirit  did  en-  | 
lighten  the  Prophets  and  Penmen  of  Scripture  both  ways :    But ! 
now  I  know  no  teaching  of  the  Spirit,  faveonlyby  its  illumina- 
ting or  fan&ifying  work;  teaching  men  no  new  Ieffon,nor  the  old 
without  book;  but  to  read  with  undemanding,  what  Scripture, 
Nature,  Creatures  and  Providences  teach.  *  lhealterting  of  any  I  *  As  when 
more  is  proper  to  the  Enthufia(ts;if  the  Spirits  teaching  did  with-  j  Cl^  ^ 
out  Scripture  or  tradition  reveal  Chrift/urely  (ome  of  thofe  milli- 
ons of  poor  blind  Pagans  would  have  before  this  believed5and  the 
Chriftian  faith  have  been  propagated  among  them:  Or  if  theSpirit 
did  teach  them  any  ftep  toward  Chrift,upon  the  receiving  where- 
of he  wereingaged  to  teach  them  more,and  fo  more  and  more,till 
they  refill  this  teaching  (  which  is  the  evading  doctrine  of  foine^ 


opened  the  cjs 
of  the  man 
born  blind, 
he  did  but  give 
himapowerto. 
fee  what  pre- 
lent  objects 
the  Sun  or. 
other  external 
light  ihould  reveal  5  but  not  the  Aftual  fight  of  all  the  Obje<£b  in  the  World's  or  of  any  without 
external  light ;  He  muft  yet  travel  to  Rome,  to  India,  &c.  if  he  will  lee  them.  $0  GodsllIumL 
nation  by  the  Spirit,  doth  give  men  ability  to  fee,  but  not  without  extet  nal  Revelation  by  th^r 
Word  ;  and  they  waft  travel  by  long  painful  ftudyirorruruthto  truth,  before  they  kne-w  them. 
See  Heb. 5. 11, 11,13,14.  fully  for  this. 

then 


15* 


The  Saints  everlaftwg  Reft. 


Part, 


Objed.  from 
Rom.  2.  1 6. 
Anfwered. 


Iohn  15.  22. 
^.expound- 
j| iMtberus  de 
Ciccrone3fi  fcr* 
monibus  convi- 
valibus  aedr 
tury  1  lo.dicit 
[Cicero  vir Sa- 
piens &fedu- 
iHsmultafccity 
&  pajj'us  efl. 
Spero  Deum 
ipfi  &  ftmili- 
bus  ipfipropiti- 
umfuturum] 
Dicant  nobis  -y 
Luther  us  an 
Zu'wglms  bee 
fperanspeccarit 
gtav'ius  ? 
lmmovidcrint, 
m  dum  Culi- 


then  fare  fome  of  thofe Kingdoms  of  Infidels  would  have  hearken, 
ed  to  the  fpirics  teaching,  and  being  taught,  would  have  taught 
others ;  efpecally  if  there  be  a  fufficiency  in  that  grace  for  the  ob- 
taining of  its  end.  Therefore  how  to  apprehend  a  verity  in  their 
dodrine  of  univerfal  fufficient  grace  to  believej  know  not :  Yet 
will  I  not  affirm  that  the  faith  that  is  abfolucely  neceffary  among 
poor  Indians,  is  of  the  fame  extent  in  all  its  ads  and  dimenfions, 
with  that  required  among  us;  no  more  then  that  required  of  the 
world  before  Chrifts  coming,  was.  \\  Upon  what  terms  then 
God  will  deal  with  thofe  dark  parts  of  the  world,  I  cannot  yet 
reach  to  know.  The  Scripture  (peaks  of  no  other  way  to  life  but 
Chrift,  andofno  way  to  Chrift  but  Faith  :  But  we  are  not  their 
Judges,  they  ftand  or  fall  to  their  own  matter:  But  fure  that  great 
difference  betwixt  them  and  us,  muft  arife  from  Gods  own  plea- 
fure :  For  they  have  not  abufed  Chrift  and  Gofpel,  which  they 
never  heard  of:  nor  can  it  be,  that  they  ftiould  be  judged  by  that 
Gofpel,  which  neither  before  nor  fince  the  fall  was  taught  them  ; 
Chrift  himfelf  faith  plainly,  that  if  he  had  not  come  to  them,and 
fpoke  the  words  that  no  man  elfe  could  fpeak ,  and  done  the 
works  that  no  man  elfe  could  do,  they  had  not  had  fin :  He  faith 
nor,  fas  fome  would  pervert  the  fenfe)  your  fin  had  not  been  fo 
great ;  But  none  at  all ;  not  fpeaking  of  their  other  fins,  but 
their  unbelief  which  he  had  now  in  hand  ;  teaching  us  clearly, 
That  where  there  is  not  competent  means  to  convince  them  of  the 
truth  of  the  Gofpel,  there  not  believing  is  no  fin  :  For  it  was  to 
them  never  foi bidden,  nor  the  contray  duty  ever  required.  And 
theApoftletelsus,  thofe  that  have  finned  without  Law,  (hall  be 
judged  without  Law.  That  place  therefore,  Rom.  2.16.  fcemeth 
abufed,while  they  would  make  the  fenfe  to  be,  that  God  will  judg 
the  fecrets  of  all  men  according  to  the  Gofpel,  as  the  fentencing 
Law,  when  the  Apoftle  feems  to  intend  but  thus  much;  According 
to  my  Gofpel \  that  is,  as  I  have  in  my  preaching  the  gofpel  taught 
you ;  refpeding  the  verity  of  what  he  fpake.  Yet  I  think  that  they 
will  be  Judged  according  to  Gofpel 'indulgence^  they  have  been 
partakers  of  fome  mercies  from  Chrift  in  this  life:  and  not  dired- 
lyonthe  rigorous  terms  of  the  Covenant  of  works  only.  For 
then  they  (hould  not  be  condemned  forabufeor  negledofthe 
Mediators  mercy  at  all. 


cem  colantt  Elepbantem  dworent.  Parous  Irenic.28.  p.  (mibi)  245,146. 


2.  Thit 


Parci 


The  S dints  everlafting  iteft. 


157 


1.  They  are 
but  part  of  the 
externally 
called. 
Rom.  8. 


V 


2.  That  thefe  people  of  Godarebut  [aP^]  ofthofethat 
are  thus  externally  called,  is  too  evident  in  Scripiure  and  experi- 
ence. Many  are  called, but  few  cholen:  But  the  internally  effectu- 
ally called  are  all  chofen  :  For  whom  he  called,  themhe  juftified, 
ani  whom  he  juftified,  them  he  glorified.  The  bare  invitation  of 
the  Gofpel,  and  mens  healing  the  Word,  is  fo  far  from  giving  tU 
tl4  to,  or  being  an  evidence  of  Chriftianky  and  its  priviledges, 
that  where  it  prevailes  not  to  a  through  Converfion,it  (inks  deep- 
er, and  cafts  under  a  double  damnation. 

3.  The  firft  differencing  work  I  affirm  to  be  (^Regeneration 
by  the  Spirit  of  Chriftj]  taking  it  for  granted  that  this  Regene- 
ration is  the  fame  with  effectual  Vocation,  with  Converfion,  with 
Sanclification,  (underftanding  Converfion  and  Sanclification,  of 
the  firft-  iufufion  of  the  principle  of  Spiritual  life  into  the  foul,and 
not  for  the  addition  of  degrees,  or  the  fanclifyingoftheconver- 
fation,in  which  laft  fenfe  ic  is  mod  frequently  taken  in  Scriprure.} 
Its  a  wonder  to  me,  tfcat  fuch  a  multitude  of  Learned  Divines 
fhould  fo  long  proceed  in  that  palpable  miftake,  as  to  divide  and 
mangle  fo  groundlefty  the  Spirits  work  upanthe  foul;  to  af- 
firm that  1.  Precedes  the  work  of  vocation.  2.  This  vocation  in- 
fufeth  faith  fonly,fay  fome;but  faith  and  repentance. fay  others) 
3. Then  rnuft  this  faith  by  us  be  a&ed.  4.  By  which  acl  we  appre- 
hend Chriftsperfon,  and  by  that  apprehenfion  we  are  united  to  '  pendix  to  the 
him.  5  From  which  union  proceed  the  benefits  1.   Ofjullificati-  :  Covenant  of 
on.  r.  Of  Sanclification.  6.  This  Sanclification  infufeth  all  other  !  fa™*?™ 
gracious  Habits,  and  hath  two  degrees,  1.  Regeneration.  2,  Re- '  Mr.  Vembic, 
nafcentiam,  or  the  new  birth.    What  a  multifarious  divifion  is  :  where  this  di 
here  of  that  onefingle  intirework,  which  is  called  in  Scripture  !  vifionisa- 
the  giving  of  the  Spirit,  ofholinefs,  of  the  feed  of  God  in  us  ?  \+p?\ 
Which  ked  or  life  doth  no  more  enter  by  piecemeal  into  the  foul  I  meJ!c.i6.i  8. 1 
then  the  foul  into  the  body;&  though  to  falve  the  Abfurdity,they    Doftor  Amef. 
tell  us  the  difference  is  in  nature,andnot  intime;yetthatisimpof-    againft  Gr*- 
fible ;  For  there  is  mans  ad  of  believing  intervenes,  who  miift    ™™bo'  hfh 
havetime  for  all  his  anions ;  befides  the  divifion  in  order  of  na-    Self"  ,L    ' 
ture  is  groundkfly  averted  :   It  much  perplexeth  them  to  refolve    i6o,iK& 
that  doubt,whether  in  Sandification,  Faith  and  Repentance  be 
infuiedover  again,  which  were  before  infu  fed  in  vocation?  or 
.vhether  all  othergraccs  are  infufed  without  them?   *  D:.  Ames 
reading,  to  prove  the  vital  feed  or  habit  to  go  before  the  Aft  of  Faith.  Sec  1  brat 
nage  io,i  1. 1  V  3,14,  &c.                                                                         fCerm 


j.  They  are 
Regenerate  by 
the  Spirit  of 
Chrift. 

This  Regene- 
ration, eftcdu* 
all  Vocation,    I 
the  firft  Con. 
verfion,  and 
firft  f  anftifi- 
cation  are  all 
one  thing, 
proved. 
See  Bifliop 
Downh.ws  Ap- 


The  whole  10. 
Chapter  is  ex- 
ceeding well 
worth  the 


tj8 


I  he  Saints  everlafting  Reft. 


Part. 


feems  to  refoive  it  in  the  Affi  mative,  that  they  are  infufed  again, 
!  but  with  this  difference,  I .  That  faith  in  our  vocation  is  not  pro- 
perly confidcred  as  a  quality,  but  in  relation  to  Chrift.   a.  Not  is 
(Repentance  there  looked  at  as  a  change  of  thedifpofition,  but 
j  as  a  change  of  the  purpofe  and  intent  of  the  mind  ;  but  in  fandi- 
;  fication  a  real!  change  of  qualifies  and  difpofitions  is  looked  ar. 
Anftoer.  Strange  doctrine  for  an  nAnti- ArminUn\  However  you 
confident,  fure  the  habit  or  difp^fition  is  infufed,  before  thofe 
Acls  are  excited  ;  AEls  16.  18.  Or  elfe  what  need  we  affert  any 
habits  at  all  ?  If  the  Spirit  excites  thoie  holy  Acls  of  Faith  and  Re- 
pentance  in  an  unholy  foul,  without  any  change  of  its  difpofition 
*  The  firft      at  tne  &l%  wny  not  ever  after  as  well  as  then  ?  and  fo  the  foul  be 
Salification  !  difpofed  one  way,and  acl  another;  and  fo  the  Libertines  doclrine 
is  before  Ju.      be  true,  That  it  is  not  we  that  believe  and  repent,  but  the  Spirit. 
Or  if  thefe  two  folitary  habits  be  infufed  in  vocation,why  not  the 
reft  ?  And  why  again  in  *  fanclification  f  Doubtlefs  that  internal 
effectualQcW/jof  the  Spirit,metaphoricaHy  fo  called,  is  properly 
a  real  operationjand  that  work  hath  the  Undeiftandingand  Will 
for  its  object  s  both  being  the  fubject  of  Frith  in  which  the  habit 
is  planted,and  Faith  now  generally  acknowledged  to  be  an  act  of 
both ;  And  furely  an  unholy  Underftanding  and  Will  cannot  be- 
liev€j  nor  is  Faith  an  act  of  a  dead,but  of  a  living  foul;  Efpecially 
considering  that  a  true  fpiritual  knowledge  ttrequifice,  either  as 
a  precedent  act,  or  effential  part  of  true  Faith. 

All  which  doth  alio  warrant  my  putting  off  this  renewing 
work  of  the  Spirit  in  the  firft  place ;  and  placing  Saoctification 
(in  the  fenfe  before  explained)  before  Juftification.The  Apoftle 
piaceth  clearly  Vocation  before  Juftification.iJ0w.83o.  Which 
Vocation  I  have  (hewed,  is  the  fame  thing  in  a  metaphorical  term, 
with  this  firft  Sanctification  or  Regeneration^Though  J  know  the 


ftification,and 

therefore  men«- 

tioned  firft  in 

the  Defcripti- 

on. 

Seee  Mr.  Ricb. 

Hoofer  fn  his 

Difcourfe  of 

Juftification 

afierting  this 

fame  order. 

And  Pet.Mar- 

tyr  on  Rom. ;. 

5. p. 1  ?7.fhew- 
ech  folly  how 
the  Spirit  go- 
eth  before 
faith,  and  yet 
in  the  increafe 
followeth  af- 
ter it. 

Fides  eft  parsfanclitatisnoflra  ;  ergo  fides  fluit  ex  eleclionc.  Ne%  neeefle  eft  ut  fides  &  fanft'uas 
fit  idem  ;  fufficit  ft  modo  fides  fit  pars/anclitatis  noftra  J  &  quit  dubitat  fan  ttificari  nos  fide  per- 
inde  atfy  uUa  alia  qualitate  Sanfta  ?  ut  Jud.  3 .  Ads  15.9.  Itacp.  non  tantum  conjuntta  eft  fides  cum 
Sanclitate  in  uno  &  eedem  Subjeftj ;  Sed  fides  eft  fmnalitcr  fanclitas  no  fir  a  -,  non  quidem  inte- 
gralis,  fed  partialis  ;  (\uemadmodum  etiam  Spes  &  Charitas.  Dr.TwiiT.com.  Corvin.  page  222. 
Cum  Dominus  per  Ezek.  dicit.  [Cor  Ufideum  aufcram,  &  dabc3  &c-~]  utj^  per  gratia  (u*  iliumi. 
nationcm  mutat  hom'mis  volant atevu  H*c  eft  mutatio3  non  human':  arbitr'ri,  fed  dcxtra  excel  ft  j  per 
quam  fild  bominum  graves  cor&e,  qui  diligunt  vanitatemy&  quarunt  menduium^  addd'-gendam  & 
queerendam  veritatcm,  non  ipfi  bon.im  voluntaiem  aff&MtJcd  a  Domino  donum  bona  voluntatis  rc\ 
cipiunt.  Fulgfn:.  de  Verit.  prxdeft.  cap.  16. 

llreim 


iPart  i. 


The  Saints  everlafling  Reft. 


159 


ftreamof  Intepretersdo  in  explaining  that  Text,  make  Sancli- 
fication  to  be  included  in  Glorification  ;  when  yet  they  can  fhevv 
no  real  difference  between  it,  and  effectual  Vocation  before- 
named  Certainly  if  Sanclificatton  precede  Faith.and  Faith  precede 
Juftification,  then  San&ification  muftneeds  precede  Juftification  ,• 
But  if  we  may  call  that  work  of  the  Spirit  which  infuleth  the  prin- , 
cipleoflife,  or  holinefsinto  the  foul,  £S<mttifieMtio*;  ]  then  5/W& 
Sandtification  muft  need  go  before  Faith.  For  Faith  in  the  habit 
is  part  of  that  principle,  and  Faith  in  the  acl  is  a  fruit  of  it ;  Gods 
order  is  clearly  fee  down  in  \  Alls  16.  18.  He  firft  opens  mens 
eyes,  and  tnrns  them  from  darknefs  to  light,  and  from  the  power 
of  Satan  unto  God,  (and  if  they  be  yet  unholy,  I  know  not 
what  holinefs  is.)  that  they  may  receive  remiflion  of  fins(  there's 
their  Juftification^  and  inheritance  among  the  fanclified  (that 
which  was  before  called  opening  their  eyes,  and  turning  them, 
is  here  called  Sanclifying)  by  faith  that  is  in  me :  (the  words  \_by 
FAith"}  is  related  to  the  receiving  of  remiflion  of  fins  and  the 
Inheritance,  but  not  to  the  vuori^Sanftifiedr])  So  alfo  *2  Tbef.i. 
13.  -God  hath  before  chofen  you  to  falvation  through  fanclifica- 
tion  of  the  Spirit  unto  obedience  (obeying  the  Gofpel  is  faithj 
and  fprinkling  the  blood  of  JefusChrift,  (there's  Juftification^) 
fo  that  you  fee,to  make  Faith  precede  Sanclification,  and  to  bring 
in  the  habits  of  all  other  graces ,  and  for  Juftification  to  go  be- 
tween Faith  and  them,  is  quite  againft  the  Scripture  order.Indeed 
'^Grevlnchovitu  fay  true,  that  there*;*  no  habits  infufed,  and  the 
Spirit  work  onely  (as  the  Armimans  affirm )  by  an  internal  and 
external  Swafion,  and  no  real  phyfical  alteration,  or  infufing 
of  new  powers  and  habits,  then  all  this  muft  be  otherwife  or- 

d£Ced^  the  Holy 

Ghoft  is  given  us  after  (  as  the  extraordinary  Miraculous  gift  of  the  Holy  Ghoft  was  )  bar 
hear  what Fulgcntius faith  (ubifup.  cap  23.  )  1  C0K11.8.9.  [altcri  fide sin codrm} 'pint u.  ] 
Non  ergo  fpiritum  fanflum  quia  credimus,  fed  ut  credercmus  acccpimus*  f  Aft. ad.  1 1 .  explained. 
*  iThef.  2.  13.  opened.  ||  Which  controverfie  I  pretend  not  here  to  determine,  acknowledge- 
ing  its  difficulty  requires  a  better  judgement  for  i:s  explication  then  mine  5  yet  I  hitherto  judge 
it  an  error. 


Sunt  in  nati- 
vitate  carnali 
omncm  nafcen- 
tii  bominU  vo- 
lant ate  pr*ec- 
die  opcris  div'u 


ali  nativitate 
qua  vctercm 
bominem  depo- 
nes c  'mcipimnSy 
ut  novum  /Jul 
in  Juflitia  & 
fanftitate  ve- 
ritalU  creatus 
efl,  indu'amus ; 
nemo  potejl  ba- 
be-re bonam  vo* 
luntatem  motu 
proprioy  nifi 
mens  i//<2,I.e. 
interior  homo 
uofter  renove- 
tur  ac  re  forme- 
tur  ex  Deo, 
Fulgent,  de 
Incarn.  & 
Grat.  cap.  19. 
Grot i us  and 
fome  others 
talk  as  if  we 
muft  Btlieve 
firft,  andthen 


In  afcribing  this  Regeneration  to  Qthe  Spirit]  I  do  not  intend 
to  exclude  the  word ;  yet  I  cannot  allow  it  to  be  properly  the  In- 
ftrumental  caufe  of  any  Phyfical  operation  of  God  on  the  foul ; 
but  onely  of  the  Moral.  Were  it  an  inftrument  in  this  fenfe,  the 

Energy 


In  afcribing 
Regeneration 
co  the  fpirit,  I 
include  the 
word. 


i5o 


But  not  as  the 
proper  initru- 
menral  caufe 
of  Regenera- 
tionfPhyfical) 


Different 


way 


of  working  of 
the  Spirit  and 
Word. 
i  If  any  had 
rather  fay,  that 
che  Word  is 
Can  fa  cfficicns 
minia  princi- 
palis procatay. 
elka,  I  con- 
tend not. ; 
See  D.TTviJfe 
Vmd.Grat.p, 
1liJ.l.part. 
■L.&U-Pan. 
I- page  1 60. 
Whtther 
Word  and 
Sacraments 
work  in  genere 
caufa  efficient 
tisyvelfinalis  ? 
The  Word. 


Tbefe s  de  Tya- 
daclione  peccat 
de  hoc  dubio. 


The  SawncverUftwg  Rejl. 


Pare.  1 


Energy  or  Irfljxof  the  principal  Efficient  muft  be  by  it  conveyed 
to  the  foul ;  but  that  is  an  impoffibility  in  Nature :  The  voice  of 
the  Preachers,  or  Letters  of  the  Book,  are  not  fubjecls  capable  of 
receiving  fpintual  Life  to  cpnvey  to  us ;  The  like  alfo  may  be  faid 
of  Sacraments:  none  of  the  conditions  of  an  Inftrumental  effici- 
ent caufe  are  found  in  them;  The  Principal  andinftrumentai 
produce  one  and  the  fame  effect  ;  But  the  word  works  not  in  the 
fame  way  of  caufaiity  with  the  Spirit;  yet  doth  it  not  follow,thac 
it  is  therefore  ufekfs.or  doth  nothing  to  the  workjfor  both  kinds 
of  caufaiity  are  neceffary ;  The  fpirit  works  as  the  principil  and 
only  Efficient ,  and  hath  no  intervening  instrument  that  can 
reach  the  foul ;  but  doth  all  his  work  immediately,  feeing  it  feif 
alone  can  touch  its  objeel,  and  fo  work  by  proper  efficiency  ;  But 
the  Word  and  Sacraments  work  morally,  only  by  propounding 
the  object  in  its  qualifications,  as  a  man  draws  a  horfe  by  (licwing 
him  his  Provender ;  and  though  there  be  fome  difficulty  in  refol- 
ving,  whether  the  propounding  the  object  to  the  understanding 
by  inftruclion,  and  to  the  will  and  aflfcclions  by  perfwafion,  do 
work  under  the  Efficient,or  under  the  Final  caufe  :  yet  according 
to  the  common  Judgement,we  here  take  the  laft  for  granted.  The 
Word  then  doth  fan&ifie  'by  exciting  of  former  principles  to 
aclion ;  which  is  a  preparation  to  the  receiving  ot  the  principle  of 
Life  5  2  and  alfo  by  prefent  exciting  of  the  newly  infufed  gracious 
principle,  and  fo  producing  our  Aclual  converting  and  believing  : 
But  how  it  can  otherwife  concur  to  the  infufing  of  that  principle, 
I  yetunderftand  not.  Indeed,  if  no  fuch  principle  be  infufed,  then 
the  Word  doth  all,  and  the  Spirit  only  *  enable  the  fpeaker ;  or 
I  if  any  more,  its  hard  to  difcover  what  it  is.  For  whether  there  be 
how  it  fanai.  any  jmeraa|  fwafion  0f  tne  Spirit  immediatly,  diftincl  from  the 
Vide  Parkeri  '  external  fwafion  of  the  Word,  and  alfo  from  the  Spirits  efficaci- 
ous changing  Phyfical  operation,  is  a  very  great  queftibn,  and 
worth  the  considering ;  But  I  have  run  oa  too  tar  in  this  al- 

•Andthac     're*^ 

onely  by  a  way  of  fwafion,  which  is  properly  by  the  Word,  or  by  the  firft  Work  of  Nature, 

giving  him  reafon. 


reJder* 


READER, 

UNderftand,that  fince  I  wrote  this,I  begin 
to  doubt  of  the  foundnefs  of  what  is  cx- 
prefTed  in  the  four  next  foregoing  pages^ 
Which  I  am  not  afhamed  to  acknow- 
ledge-, but  afhamed  that  I  publifhed  it 
fo  rafhly.  It  is  about  eighteen  or  twenty  years  fince 
Mr.  Temblcs  vind.  GrAt.  perfwaded  mc  that  Vocation, 
Convcrfion,  San&ification,  Regeneration,  and  giving 
the  Spirit,  were  all  one  thing  :  that  all  habits  of  Grace 
arc  given  at  once  in  one  feed  or  habit, called  Holynefs  : 
that  the  Habit  goeth  before  the  A& :  That  San&te- 
carion  (being  the  Infufion  of  this  Habit,  whereof  fiffh 
is  one  Aft;  mtift  needs  go  before  Faith,  andconfe- 
qucntly  before  Juftification.  Alfo  Dr.  Jrviffe  had  per- 
fwaded me  that  the  work  of  the  Spirit  was  by  efficient 
Phyfical  infufion,  and  the  work  of  the  Word  by  Final 
or  Morall  caufation  ^  and  therefore  they  worktnotin 
one  way  of  caufation*  Whence  I  gathered,  that  the 
word  was  not  properly  the  Spirits  Inftrument  in  con- 
verting or  fan&ifying  $  but  a  concaufe  in  exciting  thofe 
Habits  into  A&  which  by  the  fpirit  alone  were  infufed. 
In  thefe  opinions  I  have  continued  very  confident  till 
lately.  I  wrote  a  defence  of  Femble  againft:  Bifliop 
Dewnam,  for  my  own  ufe  :  I  confuted  all  Mr.  t homos 
Hookers  Arguments  in  his  Souls  Vocation,  which  were 
againft  this.  I  wondred  that  not  only  men  of  fuch 
Learning  as  Downam^  Jmef.8cc.  and  men  of  fuch  great 
experience  about  the  Converfion  of  Souls,  as-Hooker^ 
Mr. Rogers  of  Dcdham  jnd  others,  but  alfo  in  a  manner 
all  the  Reformed  Churches  and  writers  went  the  con- 
trary way,  making  the  Spirit  to  work  by  the  word  as 
its  Inftrument  in  producing  faith, and  othcrGraces:and 

O  making 


making  Repentance  and  Faiih(wrought  in  Vocationjto 
go  before  other  Graces  given  in  San&ification,&c.Bur 
now  at  laft  the  fame  Reafons ,  which  then  I  made 
light  of,  have  partly  changed  my  Judgement  5  cfpeci- 
allytheexpreiswitnefs  of  Scripture,  fo  oft  aflerting 
not  only  the  Spirit  of  Miracles  (oft)  but  alwayes  the 
Spirit  of  Adoption,  and  San&ification,  to  follow  Be. 
lieving  :  Nat  but  that  faith  is  the  work  of  the  Spirit . 
but  [the  giving  of  faith]  isnotufed  in  Scripture- Laru 
guage  to  be  called,  [The  giving  of  the  Holy  Ghoft  Q 
but  when  God  is  faid  [to  give  the  Holy  Ghoft]  it  is 
meant  of  fome  more  eminent  Gift  following  faithrand 
faith  is  a  condition  of  that  Gift :  Or  (as  lAtXh$.Ho$ker 
filth  )  when  the  Spirit  caufeth  us  to  believe,  he  doth 
but  make  his  way  into  the  Soul,  and  open  the  door,and 
iscomming  in  :  but  the  giving  of  the  Spirit  as  an  inha- 
bitant next  followeth.  It  is  not  my  purpofe  to  trouble 
you  with  my  Reafons  fully  ^  or  with  a  pun&ual  expli- 
cation of  my  prefent  judgement  hcreinrbut  only  to  give 
you  thefe  three  Conclunons.  r.  The  common  Do&- 
rincofthe  Reformed  Churches,feems  now  fomewhat 
more  probable  to  me,  then  that  which  formerly  I  re- 
ceived from  Mr.  ttmble.  a. I  am  very  confident  that  the 
way  of  the  Spirits  working  on  our  Souls  ( as  to  the 
manner  which  we  agitate  in  many  of  thefe  Controver- 
fies)  is  a  Myfterie  unfearchablc,quite  beyond  the  reach 
of  any  mans  capacity  on  earth.  The  windebloweth 
where  it  lifteth  ,  and  we  hear  the  found  thereof,  but 
fenow  not  whence  it  cometh,  nor  whither  it  goeth*  So 
is  everyone  that  is  born  of  the  Spirit.  3.  Though  we 
cannot  fo  clearly  as  we  defire,  apprehend  what  it  is 
that  is  called  [The  Holy  Ghoft  J  which  is  faid  to  be 
given  [after  we  believe]  and  [becaufe  we  are  fons] 
( whether  it  be  the  Habits  of  all  Grace,  which  before 

were 


were  not  come  to  a  Radicated  Habit:or  what  elfc  it  is) 
yet  is  it  fafeft  to  ufe  the  Scripture  phr^jp  here ;  and  ra- 
ther to  fay  [ChriftgivcthushisSpirirl  then  [Chrift 
infufcth  Habits]  The  one  is  Gods  Language ,  the  o- 
thertheSchoolmcns. 

I  thought  meet  not  to  leave  out  thefe  two  leaves, 
they  befng  already  published,  Left  you  (houldnot 
know  my  rcafon  :  but  rather  to  annex  this  Poftfcript, 
to  let  you  know  chat  I  would  not  have  you  take  thefe 
two  leaves  as  my  Judgement :  and  herein  to  let  you  fee 
how  unfafe  it  is'for  Minifters  to  be  too  bold  and  con- 
fident in  fuch  unfcarchable  difficulties,  and  how  unfafe 
for  private  Chriftians  to  build  too  much  on  mens 
judgement  in  fuch  points ,  which  further  knowledge 
may  caufethem  to  retract. 


This  Spiritual  Regeneration  then,  is  the  firft  and  great  qualifi- 
cation of  thefe  Peofleof  <W,which  f  though  Habits  are  more  for 
their  Acts  then  themfelves,  and  are  only  perceivecTin  their  Acts 
yet)  by  its  caufes  and  effects  we  fhould  chiefly  enquire  after.  *To 
be  the  people  of  God  without  Regeneration,  is  as  irapofsible  a? 
to  be  the  natural  children  of  men  without  Generation  :  feeing 
we  are  born  Gods  enemies,  we  muft  be  new  born  his  fons,or  elfe 
remain  enemies  ftill.  O  that  the  unregenerace  world  did  know 
or  believe  th<s  I  in  whofe  ears  the  new  birth  founds  as  a  Paradox, 
and  the  great  change  which  God  works  upon  the  foul,  is  a  ftrange 
thing ;   who  becaufe  they  never  felt  any  fuch  fupernstural  work 


Ncccfllty  of 
this  Regenera- 
tion. 

DC  ncctjfitau 
YCgcncraLiomSi 
&  Cbrifii  ad- 
vent u  ad  earn 
pYGCiir.indtiM) 
Irge  Athanaf. 
de  Incarnat. 
Verbl. 
*  Satui 


bumnna,  D& 
miferantc,  natura  j  nonte  inanlter  declamar.tetanqu.im  fanalandanda.  Aueuflin.  opcm  hncerf. 
lib.i.H.8.  r 


O    2 


upon 


\6i 


The  Saints  cvcrUfting  Reft, 


Part. 


John 


*  3< 


*  I  mean  that 
ihisisnota 
Sufficient  way 
to  their  fclva- 
tion^  but  yet 
k  may  con. 
ducc  to  the 
good  of o- 
thers,  to  re- 
train their 
vicinas  ani- 
ons,and  fomea 
wfcat  mere. 
([  Mens  con- 
ceit that  they 
are  all  Rese- 


can  be  no 

means  of  an 
Infants  Rege- 
neration. 
Nam  pgna 
CQyporea  in 


upon  themfelvcs, do  therefore  believe  that  there  isnofuch  thing; 
but  that  it  is  the  conceit  and  fsntafie  of  idle  brains :  Who  make 
the  terms  of  Reoperation,  Sanctification,  Holinefs,  and  Conver- 
fion,  a  matter  of  common  reproach  and  (corn,  though  they  are 
the  words  of  the  Spirit  of  God  himfelf ;  and.Chrift  hath  fpoke  it 
with  his  mouth ,  That  except  a  man  be  born  again  ,  he  cannot 
enter  into  the  Kingdom  of  God.  Alas,  bow  *  prepofterous  and 
vain  is  ft,  to  perfwade  thefe  poor  people,  to  change  feme  a&L 
ons,  while  their  hearts  are  unchanged,  and  to  amend  their 
ways  while  their  natures  are  the  fame  ?  The  greateft  Reforma- 
tion of  Life  that  can  be  attained  to »  witb0ut.  this  new  Life 
wrought  in  the  Soul^may  procure  their'further  Delufion,but  never 
their  Salvation. 

That  general  conceit,that  they  were  regenerated  in  their  J)  Bap. 
tifin,  is  it  which  furthers  the  deceit  of  many :  When  there  is  an 
utter  impofiibility  that  Baptifm  (hould  either  principally  orin- 
ftrumentally  work  any  Grace  on  the  Soul  of  an  Infant,  without  a 
miracle  :  for  if  it  do,  it  is  either  by  a  Phyfical  and  proper  efficien- 
cy, or  elfe  morally  •*  Not  Phy  fically  ("which  is  more  perhaps  then 
the  Papifts  fay  J  Becaufethen,  fiift,  the  water  muft  be  capable  of 
receiving  the  Grace  5  fecondly,  And  of  approaching  the  foul  in 
the  application  and  conveyance;  both  which  are  impofsibilities 
in  Nature :  Nor  can  it  work  morally  where  there  is  not  the  ufe  of 
Rcafon  to  undcrftand  and  confider  of  its  fignification,  The 
coaimopfbift  is  apparently  vain  to  fay /That  it  works  neither  Phy- 
,  fkally  ,  nor  Morally ,  but  Hyperphyfically  ;  for  though  it  may 
"erf*ky  ttefr  J  proceed  from  a  fupernatural  caufe,and  the  work  be  fuch  as  nature 
fuTd.Bap^ifm  cznnot  producTe ,  yet  the  kinde  of  operation  19  (till  either  by  a 
proper  and  real  efficiency  (which  is  the  meaning  of  the  phrafe  of 
phy fieal operation )ot  elfe  improper  and  moral ;  So  thac  their  Hy- 
perphyfical  working,  is  no  third  member,  nor  overthrows  that 
long  received  diftinclion;  if  it  were,  yet  isnot  the  water  the 
capable  in  liniment  of  this  Hyperphyfical  operation.   God  is  a 

animai  lucor-  '    . 

par  cos  agere3  &  fignum'rmprimere,  exvufgatifsimarcgulaPbyfca  nun  pojfunt.  Lamb.  Danaeus 

com.  Bellar.  ad  Tom.  *.Conr.4.p3ge  238,  Meafententia  haceft  tttchriflinumjudlcctiirlegi- 

tiwus,  quifquis  fucrit  in  Ecclefia  lege  &  jure  fidei  divinamgratiam  confecuttu.Oj$t\*a.  Epift.76. 

ad  Magnum.    Mtcr  peel us  credent u  abluhur,  dim  mens  bominis  per  fidei  meritamundatur,  ui 

Cyprian.  Epift.76.  ad  Magnum,  Jtegeneratioa  not  the  end  why  Chrift  would  have  men  bap. 

tixed. 

free 


Parti 


The  Saints  everlafling  Reft. 


free  agent,  and  by  meerconcommitancy,  may  make  Baptifm  the 
feafon  of  Regenerating  whom  he  oleafe;  but  that  he  nevar  in. 
tended  that  Regeneration  fhould  be  the  end  of  Bapcifm,  I  think 
may  be  eafily  proved ;  and  thofe  *  twoTreacifes  of  Baptifmal 
Regeneration,  as  eafily  anfwered.  For  men  of  age,  the  matter 
is  out  of  queftion,  feeing  Faith  and  Repentance  is  everywhere 
required  of  them,  "to  make  them  capable  of  Biptifm  ;  and  to 
make  it  the  end  of  the  Ordinance  to  erTccc  that  in  Infants,  which 
is  a prerequifite  condition  in  all  others,  is  fomewhat.a  ftrange 
fiction,  and  hath  nothing  that  I  know  confiderable  to  underprop 
it.  Yet  will  it  not  follow,  that  becaufe  Baptifm  cannot  be  an  in- 
ftrument  of  Regenerating  Infants,  that  therefore  they  have  no 
right  to  it :.  no  more  then  becaufe  Circumcifion  could  not  confer 
Grace,  therefore  they  (hculd  omit  ir.  They  are  as  capable 
of  the  ends  of  Biptifm,  as  they  were  then  of  the  ends  of  Cir* 
cumciiion.  *  Chrift  himfelf  was  not  capable  of  all  the  ends  of  Bap- 
tifm:  and  yet  being  capable  of  fome,  for  thofe  was  he  bap- 
tized •.  So  many  Infants  be  as  capable  of  fome,  though  not  of 
all :  Of  which  fee  more  in  my  Treatife  of  Infant- baptifm. 

This  Regeneration  I  call  ^Through]  to  diftinguifli  it  from 
thofe  Height  tinctures,  and  fuperficial  changes  which  other  men 
may  partake  of;  and  yet  [^Imperfect]  todittinguifti  our  prefent, 
from  our  future  condition  in  Glory ;  and  that  the  Chriftian  may 
know,  that  it  is  fincerity,  not  perfection,  which  he  muft  enquire 
after  in  his  foul. 


l6z 


*  Dr.  Burps  f 
and  Mr.?"/;*. 
Bedford,  of 
Baptifm  1!  Re- 
generation : 
who  hathagain 
lately  pu: 
foith  a  Tra- 
ctate on  that 
Subject,which 
I  haye  be  ft  ow- 
ed fome  Art!- 
madver  lions 
on  in  an  Ap- 
pendix to  my 
Treatife  of 
Baptifm. 
Yet  I  doubt 
not  but  Bap- 
tifm is  an  In- 
strument of 
Relative  Re- 
generation 
and  Sanctifi- 
cation^as  Da* 
venant  and 
Amyraldu* 


teach 

And  that  God  ufually  bleffeth  Godly  education  to  be  the  means  of  Real  San&ification,  before 
the  publike  preaching  of  the  word,  to  many,  if  not  moft  of  the  children  of  thofe  BJievers*ho 
make  Confclence of  ihat  great  duty.  *  The  Inftitution  being  fuppofed.  Vid.  Grotii  votitm  ad 
Artie.  9.  And  I  verily  think  that  as  the  Papifts  make  too  wide  a  difference  between  >fjbm  Bap- 
tifm and  Chrifts,  fo  fome  Divines  do  make  too  little  difference.  Certain  I  am  that  the  Fathers 
made  a  greater  difference. 


O 


SECT. 


l6j 


The  Saints  everUjling  Reft. 


Part,  i J 


§•  9- 

i.  "I  he  Soul 
is  convinced  : 
h  c. 

i-Knoweth. 
r.  Affenteth 
to  the  Truth 
of  Scripiure 
threats. 


And  knows 
its  own  fin, 
and  gu 
mtfery. 

Therefore  not 
any  other,  but 
this  Know- 
ledge is  the 
fiift  Grace,  in 
regard  of  the 
order  of  their 
a&ingjthcugh 
In  the  vital 
Seed  they  arc 
together. 


U  lfia  gratia 
quam  Dcm 
vafis  mifcri- 
cordittgrctk 
donatfb  illu. 
minatione 
cordis  inciphy 
&  hominis  vo- 
Uuatim  non 
bonam  invcnit 
ipfa,  fcdfacit; 
hominis  operctur 
prxdeft.  cap.  i  J 


SECT.  III. 

THus  far  the  Soul  is  paffive.  Let  us  next  fee  by  what  ads  this 
new  Life  doth  difcoverit  felf,  and  this  Divine  Spark  doth 
break  forth  ;  and  how  the  foul  touched  with  this  Loadftone  of  the 
Spirit  dothprefently  move  toward  God.  The  firft  work  I  call 
Conviclion,  which  comprehends  knowledge,  and  afTenr.  It  com- 
prehends the  knowledge  ol  what  the  Scripture  fpeaks  againft  fin, 
and  (inners ;  and  that  this  Scripure  which  fb  fpeaks,  is  the  Word 
of  God  himfelf.  Whofoever  knows  not  both  t.hefe.is  not  yet  thus 
convinced,*  (though  it  is  a  very  great  Queftion,  Whether  this  laft 
be  an  acl  of  Knowledge,  or  of  Faith  ?  I  think  of  both  J  It  com- 
prehends afincere  Affent  to  the  verity  of  the  Scripture ;  asalfo 
fome  knowledge  of  our  feJves,  and  our  own  guilr,and  an  acknow- 
ledgement of  the  verity  of  thofe  Confluences,  which  from  the 
premifes  of  fin  in  us,  and  threats  in  Scripture,  do  conclude  us  mi- 
ferable.  It  hath  been  a  great  Queftion,and  difputed  in  whole  vc- 
lumns,  which  Grace  is  the  fitft  in  the  Soul ;  where  Faith  and  Re. 
pentarce  are  ufually  the  onely  competitors.  I  have  (hewed  you 
before,  that  in  regard  of  the  principle,the  power  or  habit  (which 
foever  it  be  that  is  infufedj  they  are  all  at  once,  being  indeed  all 
one ;  and  onely  called  feveral  Graces  from  the  diversity  of  their 
fubjeel,  as  redding  in  the  feveral  faculties  of  the  foul  >  the  life  and 
reclitude  of  which  feveral  faculties  and  arTe&ions ,  are  iruhe  fame 
fenfe  feveral  Graces;  as  the  germane,  Trench,  Brittijh  Seas  are  fe- 
veral Seas.  ||  And  for  the  Ads,  itismoft  apparent,  that  neither 
Repentance,  nor  Faith  (in  the  ordinary  ftricl  fenfe)  is  fuft,  but 
Knowledge.There  is  no  acl  of  the  Rational  Soul  about  any  objeel 
preceding  Knowledge.  Thejr  evafion  is  too  grofs,  who  tell  us, 
That  knowledge  is  no  Grace,or  but  a  common  acl:  When  a  dead 
Soul  is  by  theSpirit  enlivned,its  fiift  acl  is  to  know;  &  why  (hould 
it  not  exert  a  fincere  acl  of  Knowing,  as  well  as  Believing,  and  the 
fincerity  of  Knowledge  be  requifite  as  well  as  of  Faith ;  especially 
when  Faith  in  the  Gofpel-fenie,  is  fometime  taken  largeIy,contai- 
sing  many  acls,  whereof  Knowledge  is  one  ?  in  which  large  fenfe, 

at%  at  cligaturjpfa  prim  digit  i  ncfyfu/cipitur,  ant  diligiturt  nift  hoc  ipfa  in  corde 
ErgQ  &  fufcepuo  &  dcftderiutH  gratia topm  cfl  ipfw  gratia.  Fulgenr.  de  Verit. 

indeed 


Pare,  l .  The  Stints  cvcrlafting  Reft. 


16*4 


indeed  Eaith  is  the  fall:  Grace.This  Conviction  irnplycth  alfo  the 
ftibduing  and  (ilencing  in  forae  meafure  of  all  their  carnal  Rcafon- 
ings,  which  were  wont  to  prevail  againft  the  Truth,  and  a  difco- 
very  of  the  fallacies  of  all  their  former  Argumentation*. 

2.  As  there  mull  be  Conviclion.fo  alfjSerfibility :  God  works 
on  the  heart,  as  wcllas the  Head »  both  were  corrupted,  and  out 
of  order.  The  principle  of  new  Life  doth  quicken  both.  Ail  true 
Spiritual  Knowledge  doth  pafsimo  Arfedionf.  That  Religion 
which  is  meerly  traditional.doth  indeed  fwim  loofe  tn  the  Brain  ; 
and  the  Devotion  which  is  kindled  but  by  Men  and  Means,  is  hot 
in  the  mouth,  and  cold  in  the  ftomack.  The  Work  rhat  had  no 
higher  rife  then  Educatk)n,Examp!e,  Cuftom,  Reading,  or  Hear- 
ing, doth  never  kindly  pafs  down  to  the  Affe&ionr.  The  Under- 
ftanding  which  did  receive  but  mecr  notions, cannot  deliver  them 
to  the  Affcclions  as  Realities.  The  bare  help  of  Doclrine  upon 
an  unrenewed  Soul,produccth  in  the  Underftanding,but  a  fuper- 
ficial  apprehenfion,  and  half  Aflfent,  and  therefore  can  produce 
in  the  Heart  but  fmall  fenfibility.  As  Hypocrites  may  know  many 
things,  (yea,  as  many  as  the  beft  Chriftian)  but  nothing  with  the 
clear  apprehenfions  of  an  experienced  man ;  fo  may  they  with  as 
many  things,  beilightly  affe&ed,  but  they  give  deep  rooting  to 
none.  To  read  and  hear  of  the  worth  of  Meat  and  Drink,  may 
raife  fome  efteern  of  them  ;  but  not  fuch  as  the  hungry  and  thirfty 
feel,  (for  by  feeling  they  know  the  worth  thereof^  To  view  in 
the  Map  of  theGofpel,  the  precious  things  of  Chrift,  and  his 
Kingdom,rrtay  lightly  affeel ;  But  to  thirft  for,  and  drink  of  the 
living  waters ;  and  to  travel,  to  live  in,  to  be  heir  of  that  King- 
dom, muft  needs  work  another  kinde  of  Senfibility.  ItisChrifts 
own  differencing  Mark(and  I  had  rather  have  one  from  hinrthen 
from  any  J  that  the  good  ground  gives  the  good  Seed  deep  root- 
ing; but  fome  others  entertain  it  but  into  the  furface  of  thefoyl, 
and  cannot  afford  itdepth  of  Earth.  The  great  things  of  Sin,  of 
Grace,  and  Chrill,  and  Eternity,  which  are  of  weight  one  would 
think  to  move  a  Rock,  yet  (hake  not  the  heart  of  the  carnal  Pro- 

,  mariam.  Rol- 

Iocus  tin  Colofs. 2. 1 1. page  (mihl)  i*i.Ne%  pvofefto  qui  extra  Cbriftum  eft,  ferio [entitle  mortu. 
urn  cfje,  prtufauam  incipiat  ejfe  in  Chn(lo,  &  deg'tfta/c  itUmqu*  ex  ipfo  fob  fluit  y  vitamjam  fua- 
vem&iueuudm,  quamt>o(lq>4amfemddcgu(larunt  homines,  non  tamum  (mt'ueincipiunt  mmem 
illam  in  quajaaicrunt.fcd  eiiam  ab  ea  tons  animis  abhorrent  3  nc%  ulla  conditione  vitam  Mam  quam 
\  (entire  incipiimt  cumcacommutarent.  Rollocus  ibid.page  1  +  1. 

O  4  feffor, 


z.  The  Soul 
1j  fenfible  of 
vvhac  ic  Uocu. 
vinccd. 


Neccflity  of 
fenfibility. 


Deui  autm  ne 
fideles  obiivif- 
cantur  illuu 
mortis  in  qua 
bafcrunty  facit 
perpetuo  iu 
odor  ipfius  tarn 
fatidusi&  tawk 
infuavis>feriat 
ip forum  nares. 
Nam  mamnt 
reliquH*  IHius 
mortis  perpetuo 
dum  hlc  vidi- 
mus i  ut  ex  his 
eflimcnt  quan- 
ta in  morte 
jacuerint  ante- 
quam  ex pes tint 
vivifiari  cum 
ChriftofSr  re 
centem  ipfius 
retineant  me- 


\6 


The  Saints  everlafting  Reft, 


Parc.i. 


fcflbr  nor  pierce  his  foul  unto  the  quick.  Though  he  fhould  have 
them  al!  ready  in  his  Brain,and  be  a  conftant  Preacher  of  them  t6 
others,  yet  do  they  lirtle  affect  himfelf:  When  he  ispreffing 
them  upon  the  hearts  of  others  moft  earneftly,  and  crying  out  on 
the  ferflefnefs  of  his  dull  hearers,  you  would  little  think  how  in- 
fenfible  is  his  own  foul,  and  the  great  difference  between  his 
tongue  and  his  heart;  His  ftudy  and  invention  procureth  him  zea- 
lous and  movjng  expreffions ;  but  they  cannot  procure  him  anf- 
werable  affections.Ic  is  mie,fome  foft  and  paffionateNatures  may 
have  tears  at  command,when  one  that  is  truly  gracious  hath  none: 
yet  is  this  Chriftian  with  dry  eyes,  more  folidly  apprehenfive  and 
deeply  affected,  then  the  other  is  in  the  midftdf  his  tears:  and 
the  weeping  Hy  pocrite  wrll  be  drawn  to  h's  (in  again  with  a  trifle, 
which  the  groaning  Chriftian  would  not  be  hired  to  commit  with 
Crowns  and  Kingdoms. 

The  things  that  the  Soul  is  thus  convinced  and  fenfible  of,  are 
efpecially  thefe  in  the  Description  mentioned. 

i.  The  evil  of  fin,  The  (Inner  is  made  to  know  and  feel,  that 
the  fin  which  was  his  delight,  hisfport,  the  fupport  of  his  credit, 
and  eftate,  is  indeed  a  more  loathfome  thing  then  Toads  or  Ser- 
pents :  and  a  greater  evil  then  Plague  or  famine,  or  any  other 
calamity:  it  being  a  breach  of  the  righteous  Law  of  the  moft 
high  God,  difhonourabletohim,  and  deftructive  to  the  (inner. 
Now  the  finner  reads  and  hears  no  more  the  reproofs  of  fin  as 
words  of  courfe,  as  if  the  minifter  wanted  Something  to  fay,  to 
fill  up  his  Sermon  $  but  when  you  mention  his  fin,  you  ftir  in  his 
wounds  >  he  feels  you  fpeak  at  his  very  heart,  and  yet  is  contented 
you  (hould  (hew  him  the  worft,  and  fet  it  home,  though  he  bear 
:he  fmart.  He  was  wont  to  marvel  what  made  men  keep  fuch  a 
(Iff  againft  fin ;  what  harm  it  was  for  a  man  to  take  a  little  for- 
bidden pleafure:  he  faw  no.fuch  hainoufnefs  in  it,that  Chrift  muft 
needs  die  for  it,and  moft  of  the  world  be  eternally  tormented  in 
Hell ;  He  thought  this  was  fomewhat  bard  meafure,  and  greater 
punifhment  then  could  poffibly  be  deferved  by  a  little  fleflily 
liberty,  or  worldly  delight,  negied  of  Chrift,  his  Word,  or  Wor- 
fbip,  yea,  by  a  wanton  thought,  a  vain  word,  a  dull  duty,  or  cold 

I  affeclion.    But  now  the  cafe  is  altered ;   God  hath  opened  his 

ter,  Jedfolum 

per  refpcHum  ad  divimm gratiamt&c.  Gerfon.de  yita  Spirit.Corol.i -So  Papifts  then  confefs  the 

damning  merit  of  every  lin. 

eyes 


What  the  Soul 
is  convinced 
and  fenfible 
of. 

i. Of  the  evil 
of  fin. 

Nulla,  of  en  fa 
Dei  eft  venialis 
defejiifi  tan- 
turn  mo  do  per 
refpeftum  ad 
div'mam  mife- 
ricordiam,  qua 
non  vult  de 
facia  quamlibct 
offenfam  impw 
tare  ad  mor* 
temptm  iUud 
poflk  juftifsi* 
me.  Et  ita 
corMtiditur 
quod  peccatum 
mortale&  ve 
male  in  effe  tali 
non  diflinguun 
tur  intrinfece 
&  effentiali 


Part.  i. 


The  Saints  cverlafting  Reft. 


\66 


eyes  to  fee  that  unexpreflible  vilenefs  in  fin,  which  fatisfies  him  of 
the  reafon  of  all  this. 

2.  The  Soulinth's  great  work  is  convinced  andfenfible,  as 
of  the  evil  of  fin,  fo  of  its  own  mifery  by  reafon  of  fin.  They  who 
before  read  the  threats  of  Gods  law,  as*mendotheoldftoriesof 
forraign  wars,  or  as  they  behold  the  wounds  and  the  blood  in  a 
piclure  or  piece  of  Arrasy  which  never  makes  them  fmart  or  fear ; 
Why  now  they  find  its  their  own  ftory,  and  they  perceive  they 
read  their  own  doom,  as  if  they  found  their  names  written  in  the 
curfe,  or  heard  the  Law  fay  as  2{athan,  Thou  art  the  man.  The 
wrath  of  God  fcemed  to  him  before  but  as  a  ftorm  to  a  man  in 
the  dry  houfe ;  or  as  the  pains  of  the  fick  to  the  healthful  ftandcr- 
by  ;  or  as  the  Torments  of  Hell  to  a  childe,  that  fees  the  ftory  of 
Dives  and  Lazarus  upon  the  wall ;  But  now  he  finds  the  difeafe 
is  his  own,  and  feels  the  pain  in  his  own  bowels,  and  the  fmart  of 
the  wounds  in  his  own  foul.  In  a  word,  he  finds  himfelf  a  con- 
demned man,and  that  he  is  dead  and  damned  in  point  of  Law.and 
that  nothing  was  wanting  but  meer  execution  to  make  him  raoft 
abfolutely  and  irrecoverably  miferable. Whetheifyou  wil  call  this 
a  work  of  the  Law  or  Gofpel  (as  in  feveral  fenfes  it  is  of  both,  the 
Law  exprefling,  and  the  Gofpel  intimating  and  implying  our  for- 
mer condemnation,)  fure  I  am  ||  it  is  a  work  of  the  Spiricwrought 
in  fome  meafure  in  all  the  regenerate.-  And  though  fome  do  judge 
it  an  unneceflary  bondage,  yet  it  is  beyond  my  conceiving  how 
he  fhould  come  to  Chrift  for  pardon,  that  fit  ft  found  not  himfelf 
guilty  and  condemned :  or  for  life,that  never  found  himfelf  dead. 
The  whole  need  not  a  phyfitian%  but  they  that  are  fick-  Yet  I  deny 
TiOt.but  the  difcovery  of  the*  Remedy  asfoon  as  the  mtftry^mud  needs 
prevent  a  great  part  of  the  trouble,  and  make  the  diflintt  effefts  on 
thefoul%  to  be  with  much  more  difficulty  decerned ;  Nay,  the  acHings 
of  the  foul  are  fo  quick,  and  oft  fo  confufed.that  the  diftincl  order 
of  thefe  workings  may  not  be  apprehended  or  remembred  at  all; 
And  perhaps  the  joyful  apprehenfions  of  mercy  may  make  the 
fenfe  of  mifery  the  fooner  forgotten.     * 


i.  Of  Its  own 
mifery,  by 
reafon  of  fin. 


f  Whether  this  be  the  work  of  the  Law  or  Gofpel. 
*  Why  fome  gracious  fouls  can  fcaxce  perceive^  ai 
milhcicn. 


3.  So 


*  Feck  Dc 
homincm  ad 


1 6 j       j  The  Saints  everlafting  Reft.  Part,  i . 

-       j.  <       i       _ ______ __ 

Of  the  i  *  3-  So  do:h  the  fpirit  alfo  convince  the  foul  of  the  creatures 
Creatures  va. ,  vanity  and  inefficiency.  Every  man'  naturally  is  a  flat  Idolater  j 
fifty  and  in.  j  our  hearts  turned  from  God  in  our  firft  fail  ,•  and  ever  fince  the 
iufficiency.  |  Creature  hath  been  our  God :  This  is  the  grand  fin  of  Nature  : 
when  we  fet  up  to  our  felves  a  wrong  end,  we  muft  needs  err  in 
all  the  mean?.  The  Creature  is  to  f  every  unregenerate  man  his 
God  and  Chrift.  He  afcribeth  to  it  the  Divine  prerogatives, 
7llmt\llum  ! *nd  -Howeth  it  the  higheft  room  in  his  foul ;  Or  if  ever  he  come 
ful  capacem  &  to'be  convinced  of  mifery,  he  ffyeth  to  it  as  his  Saviour  arid  fup- 
rcgnofuo  ater-  ply.  Indeed  God  and  his  Chrift  hath  ufually  the  name  ;  and 
no  dcfiinavit  5  fa jjj  ^e  q;|i  called  both  Lord  and  Saviour  :  But  the  real  expecla- 

Zmrlall  in  \ tion  is  fr0m  the  Cteature>  antl  tbc  work  of  God  is  ,aid  °P™  it, 
^fidtm^urnuV  (  how  well  it  will  perform  chat  work,  the  finner  muft  know 
quies33&c.  j  hereafter. )  It  is  his  Pleafure,  his  Profit,  snd  his  Honour,  that  is 
e fecit  nos  et'r  ty  natural  mans  Trinity  j  and  his  Carnal felfyh at  is  thefe  in  unity  ; 
meapaces&  Indeed  it  is  that  [l  flefn  that  is  the  Principal  Idol;  the  other  three 
mlZuut'^  i  *re  ddfied  iluheir  reIati?n  t0  our  felves.  It  was  our  firft  fi»,to  af. 
infinitatisyqui- '  pire  to  be  as  Gods;and  its  the  greateft  fin  that  runs  in  our  blood, 
etisy&c.  sed'm  and  is  propagated  in  our  nature  from  Generation  to  Generation. 
feacnon  in  no,  *  whet  ||  God  fhould  guide  us,we  guide  our  felves; whence  (hould 

bfinmdcd°t15  ^e  our  Sovcra,§n> we  ru^e  our  felves.  The  Laws  which  he  gives  us, 
we  would  correct  and  finde  fault  with  ;  and  if  we  had  the 
making  of  them,  we  would  have  made  them  otherwifc  :  When 
he  (hould  take  care  of  us,  (and  muft,  or  we  perifhj  we  will  care 
for  our  felves:  when  we  (hould  depend  on  him  in  daily  receivings 

capacitate  &     '  '  r  J  b  ' 

defiderio  5  bac  enim  cfl  ejus  natura  &  effenlia,  Sed  (res  Jlupcndi)  ilia  omnia  indefnenter  appctit, 
quart  tve  ;  Sed  infeipfo,  non  in  Deo  j  adverfus  quern  non  minus  perfidus  qum  mifer  3  &  ideomifcr 
quia  per fidus  rebeilavit.  Ethac  eft  Origo  vitiorums  &c.  Quiaconditus  eftcapax  &  appetens  eel- 
fit  udims  Jed  in  Deo  5  Etfi  a.  Deo  feparatus%  pergit  appetere  cclfttudinem  i  fed  in  fe ;  Et  hac  cftfuper. 
bia ;  Quia  honoris  cficupidusjed  in  Deo.pergu  bonoum  fe&arijed  fibi  &  in  (e>&  bac  cflAmbitio, 
&c.  Legeultr.GibIeuf.de  Lib.U.i.cap.2i.§.6'.page  136. 

j  Every  natural  man  is  an  Idolater,  and  doth  not  indeed  take  the  Lord  for  his  GoJ.  |J  pf  ide 
is  the  great  fin  againft  the  firft  and  great  Commandment.  *  Man  naturally  is  his  own  Idol. 
|[  Etfi  qui  primum  pcuaty  per  receffum  a  Deo  peccat3  quia  tamm  peuando  ftbi  ipfife  affixity  quando 
deinccps  peccat s  non\am  per  nudum  rectffum  it  Deo  peccat,  fed  per  adbafionemai  feipfup:  j  qua  eft 
illi  quafifecunda  quadamfed  adulter ina  inclination  jubftitutain  loco  gem  an*  iUius  &  finccra  quam 
Creator  omnipotens  infer uer at ,  eam%  paulatimdebilitans  &  obfeurans.  Vixinonper  nudum  recejjum 
a  Deo,  quia  iUaipfa  adbafioinordinata  adfe  ipfum,  conflat  receffu  a  Deo,  t.u.quam  ejje  formali 
&  mali gno fpirit u  dep-ravationis  *&  inordinationis  fit*.  Gibieuf.  lib. 2.  de  Libert,  cap  1^.  §.  22. 
page  4  2  2.  Hie  eft  ftattu  bominis  lapfii  quern  Amoi 'cm  proprium  communiter  nuncupamusi  de  quo 
affirmare  licet  aliud  nihil  effe  nifi  ilium  amor  em  quern  initio  cr  eat  ur  a  Dcus  nobis  infer  uit  %  Sed  a  Deo 
a  vulfum. &  ad  nos  ipfos  dertiatum  &  detorthm.  G  ib leut:  lib .  1 .  cap  2 1  § .  7.page  1 1 6, 

we 


non  nos  ipfos  ; 
Sed  homo  exciz 
dit3  &c.  non 
tamen  ab  ilia 


iPart.  i 


The  Saints  everlajting  Reft, 


168 


we  had  rather  keep  our  ftock  our  felves,  and  have  our  portion  in 
our  own  hands  ;  when  we  (hould  ftand  to  his  difpofal,  we 
would  be  at  our  own  ;  and  when  we  (hould  fubmit  to  his  provi- 
dence, wc  ufuaUy  quarrel  at  it;  as  if  we  knew  better  what  is 
good,  or  fit  for  us,  then  he ;  or  how  to  difpofe  of  all  things  more 
wifely:  If  we  had  the  difpofal  of  the  events  of  Wars,  and  the 
ordering  of  the  affairs  of  Churches  and  States,  or  the  choice  of 
our  own  outward  condition,  it  would  be  far  otherwife  then  now 
it  is ;  and  we  think  we  could  make  a  better  difpofal,  order  and 
choice  th«n  God  hath  made.    This  is  the  Language  of  a  carnal 
heart,  though  it  do  not  always  fpeak  it  out.    When  wefhould 
ftudyGod,  we  ftudy  our  felves ;  when  we  (hould  mind  God,  we 
minde  our  felves ;  when  we  (hould  love  God,  we  love  our  carnal 
felves ;  when  we  (hould  truft  God,  we  truft  our  felves  j  when  we 
fhould  honor  God,  we  honor  our  felves ;  and  when  we  (hould 
alcribe  to  God,  and  admire  him,  we  afcribe  to,  and  admire  our 
felves :  And  inftead  or  God,  we  would  have  all  mens  eyes  and 
dependance  on  us,  and  all  mens  thanks  returned  to  us,  a/id  would 
gladly  be  the  onely  men  on  Earth  extolled,  and  admired  by  all. 
And  thus  we  are  naturally  our  own  Idols:   But  down  falls  this 
Dagon,  when  God  doth  once  renew  the  foul:  It  is  the  great  bu(i- 
nefs  of  that  great  work,  to  bring  the  heart  back  to  God  himfelf. 
He  convinceth  the  (inner,  i.  That  the  creature  or  himfelf,  can 
neither  be  his  God,  to  make  him  happy.  2.  Nor  yet  his  Chrift, 
to  recover  him  from  his  mifery,  and  reftore  him  to  Gcd,  who  is 
his  happinefs.    This  God  doth  not  onely  by  Preaching,  but  by 
Providence  alfo ;  Becaufe  words  feem  but  winde,  and  will  hardly 
take  off  the  raging  fenfes ;  thereforedoth  God  make  his  Rod  to 
fpeak  and  continue  fpeaking,  till  the  (inner  hear  and  hath  learned 
by  it  this  great  kffon.    This  is  the  reafon,  why  affliction  doth  fo 
ordinarily  concur  in  the  work  of  Converfion;  Thefereal  Argu-* 
ments  which  fpeak  to  the  quick,  will  force  a  hearing,  when  the 
moft  convincing  and  powerful  words  are  flighted.  When  a  (inner 
made  his  credit  his  God,  and  God  fhall  cafthim  into  lowed  dif- 
grace  ,  or  bring  him  that  idolized  his  rches,  into  a  condition 
wherein  they  cannot  help  him  ;  creaufe  them  to  take  wing  and 
fleaway,  or  the  ruft  to  corrupt,  and  the  thiff  to  (teal  his  adored 
God  in  a  night,  or  an  hour ,   what  a  help  is  here  to  this  work  of 
Conviclion?  When  a  man  that  made  his  pleafure  his  god,  whether 

cafe. 


Regeneration 
works  back  the 
heart  to  God 
again. 

It  convinceth, 
firft,  That  the 
Creature  can. 
not  be  our 
God  5  fe- 
condly,  Nor 
our  Jefus. 
Providences, 
and  efpecially 
A  fH  id  ions, 
do  ufually 
much  further 
this  Convicti- 
on. 


16? 


The  Saints  ever  lofting  Keft, 


Part, 


*  Finis  Gfer  an- 
tis  malum  eft 
Bonum.  Bonum 
eft  Principium 
&  finis  mali3 
eo  modo  quo 
malum  utyoj,s 
gaudcre  poteft  $ 
eflfj  axioma 
receptijfimum  5 
Nemo  inten* 
dens  in  malum 
opcratur  :  ut 
pro'mde  iUe 
etiam  quifacit 
malum jntmdit 
Bonum.  Obfer- 
vat  Dionyf. 
jtliucLefle  quod 
fit,  Aliud  quod 


eafe,  *  or  fports,  or  rriirth,  or  company,or  gluttony,  or  drunken- 
nefs,or  cloathing,or  buildings  or  whatsoever  a  ranging  eye,t  curi- 
ous ear,a  raging  appetite,or  a  luftful  heart  could  dcfite;  and  God 
fhali  take  thefe  from  him,  or  give  him  their  fting  and  curfe  with 
them,  and  turn  them  all  into  Gall  and  Wormwood ;  what  a  heJr> 
is  here  to  this  Conviclion  .?   When  God  (hall  caft  a  man  inu> 
ianguifhing  (icknefs,  and  inflift  wounds  and  anguifh  on  his  heart, 
and  ftir  up  againft  him  his  own  Confcience,  and  ihen,  as  it  were, 
take  the  (Inner  by  the  hand,  and  lead  him  to  credit,  to  riches,  no 
pleafure,  to  company,  tofports,  or  whatfoever  wasdeareftto 
him,  and  fay,  Now  try  if  thefe  can  help  you  5  can  thefe  heal  thy 
wounded  confcience  ?  can  they  now  fupport  thy  tottering  co> 
tage  ?  can  they  keep  thy  deputing  foul  in  thy  body?  or  fave  thee 
from  mine  everlafting  wrath?  will  they  prove  to  thee  eternall 
pleafures  ?  or  redeem  thy  Soul  from  the  eternal  flames  ?   cry 
aloud  to  themand  fee  now,  whether  thefe  will  be  inftead  of  God 
and  his  Chrift  unto  thee.  O  how  this  works  now  with  the  tinner  / 
appetitur.'Ap- 1  When  fenfe  it  felf  acknowledgeth  the  truth,  and  even  the  flefh  is 
fitm^iuwdu'  conv,nce«°f  tne  Creatures  vanity,  and  our  very  deceiver  is  un- 
fciiicct  Yonim  i  deceived.   Now  he  defpifeth  his  former  Idols,  and  cailcch  them 
inordinate  ap.  fall  but  filly  Comforters,  Wooden,  Earthen,  Dirty  gods,  of  a 
petitur  1  dum ,  few  days  old,  and  quickly  perifhing  .-  He  fpeakethas  contemptu- 
appcutur  bo-     ouflyof  them  nsBartfck,  of  the  Pagan  Idols,  or  our  Martyrs  of 
eowidefiiZii  the  Papifts  God  of  Bread,  which  was  yefterdy  in  the  Oven,  and 
fumm  &  quod  *s  t0  morrow  on  the  Dunghil :  He  chideth  himfelf  for  his  former 
appetcre  tene-  folly,  and  pitieth  thofe  that  have  no  higher  happinefs.   Opoor 
mur.  Gibieuf.  j  Crosfks tC*far, Alexander ■,  ^thinks  he  J  how  fmall,  how  (hort  was 
20  §^lbe2C'  1  y°ur  happinefs  I  Ah  poor  riches  1  bafe  honors  I  woful  pleafures ! 
"  fad  mirth  /  ignorant  learning  I  defiled,  dunghil,  countetfeit  righ- 
teoufnefs  /  poor  ftufT  to  make  a  god  of/  fimple  things  to  fave 


•p.424. 


Sed  Quaftio 
eft,  Vtrum  pri- 
nt fit  in  pecca- 
to  vel  Averfio 
a.  Deot  vel  con- 
verfio  ad  ere  a  ■ 
turam.Refp.a- 
verfionem  pra- 

cedere,  converfionem  autcm  indebitam  ft  qui :  ncc  ullum  effepeccatumnifi  pracefferit  averfio  a  Deo  $ 
Convcrfionamjs  adcrcaturam,  none(lindebita&  inordinata,  nifi  prout  import  at  hbafionemabfc- 
hit  am  adcreaturam,  &  dercliclioncm  Dei  ]  atcp.  adeo  nifi  fubefl  avtrfioni  ?i  Deo  tanquam  form*. 
Gibieuf.  Jib.  2.  ca.  20.  §.5. page  425.  This  averfion  from  God  is  from  him  both  as  che  firft  and 
laft,  the  Principium  &  finis,  theiirit  Ruler  and  the  /chief  Good  ;  as  Gibieuf  ub.fub.§.%. 

nab'e  ? 


fouls  1  Wo  to  them  that  have  no  better  a  portion,  no  furer  favi- 
ours,  nor  greater  comforts  then  thefe  can  yield,  in  their  laft  and 
great  diftrefs  and  need  I  In  their  own  place  they  are  fwect  and 
lovely  ;  but  in  the  plice  of  God,  how  contemptible  and  abomi- 


Part,  i 


The  Sdnts  ever  lifting  Reft, 


nable  I  They  that  are  accounted  excellent  and  admirable,withio 
the  bounds  of  their  own  callin  ^fiaould  they  ftep.inro  the  throne, 
and  uiupSoveraignty,  would  Toon  in  the  eyes  of  all,  be  vile  and 

infufferable. 


170 


4.  Of  the 
need  of 
Chrift,and  his 
iufficiency,  . 
anc*  worth. 
®u*[  Are 
not  all  the 
foremention- 
ed  works  com. 
mon,  till  this 
laft? 

No. 


4.The  fourth  thing  that  the  Soul  is  convinced  and  fenfible  of, 
is,  The  Abfolute  Necefsity,  The  Pull  fufficiency,  and  Perfect  Ex- 
cellency of  Jefus  C  hrift.  It  fs  a  great  Queftion,  whether  all  the 
forementioned  works  are  not  common,  and  onely  preparations 
unto  this  ?  They  are  preparatives,  and  yet  not  common ;  Every 
leffer  work  is  a  preparative  to  the  greater  >  and  all  the  firft  works 
of  Grace,  to  thofe  that  follow  :  fo  Faith  is  a  preparative  to  our 
continual  living  inChrift,  toour  Juftification,and  Glory,  There 
a:e  indeed  common  Convictions,  and  fo  there  is  alfo  a  common 
Believing.  But  this  as  in  the  former  terms  explained,  is  both  a  AnJ 
fanclifying  and  faving  work ;  I  mean  a  faving  ad  of  a  fanclified 
Soul,  excited  by  the  Spirits  (pecial  Grace.  That  it  precedes  Jufti- 
fication,  contradicts  not  this;  for  fo  doth  Faith  it  feif  too  :  Nor 
that  it  precedes  Faith,  is  any  thing  againft  it ;  for  I  have  (hewed 
before,  that  it  is  a»part  of  Faith  in  the  large  fenfe  5  and  in  the 
ftricl  fenfe  taken,  Faith  is  not  the  firft  gracious  aft,  much  lefs  that 
acl  of  fiducial  recumb^ncy>whichis  commonly  taken  for  the  juftt- 
fyingacl:  Though  indeed  it  is  no  on«  (ingle  acl,  but  many  that  , 
are  the  condition  of  Juftification.  U  thefe  Divines 

that  are  angry 
with  rrie  for  denying  Faith  to  be  properly  an  Inftrument  of  Iufiification,  to  regard  great  Qba. 
miers  judgement,  who  faith,,  Tidcm  effecaufa?n  luflificationis  ncgo  :  tunc  cn'm  lufiificationQn 
effetgratuitajedex  nobis  >  At  eft  mere  gratuitajiiy*  uttam  htbet  caufam  prater  Dei  mi{ericordhim. 
Uucfj  dicitUY  Fides  Juftificsre,  non  quia  t-fpeiat  luflificatioTiem ;  Scd  quia  cffjcititr  in  Iuflificato 
&  (Cqutritm  a  iuflificato  3adco  ut  nemo  qui  fruatur  ufu  m'wiis,  Iuftificatus  jit  ni ft  qui  habeatbtic 
(idem  ;  nefy ullus  babct  b**c  fidemquinonfit  luflifcatus.  Chamier.To  3.  lib.  13,  cap. 6.  And  it 
k  be  no  Caufe,  it  i>  certainly  no  proper  Inftrumtnt.  It  is  faith  Cham,  tantnmritio Jen  modus 
agenda  cap. 6.  §.6,7* 


1.  Ofthe 
neceflity  of 


This  conviction  is  not  by  meer  Argumentation^  a  man  is  con- 
vinced of  the  verity  of  fome  inconccrning  confluence  by  difpute; 
but  alfo  by  the  lenfe  of  our  deiperate  mifery,?s  a  mm  in  famine  of  i  thrift. 
the  necessity  of  focd.or  a  man  that  had  lead  or  heard  his  fenreneef 
of  condemnation,  is  convinced  of  the  abfolute  necefsity  of  pat. 
don ;   01  a»  a  man  chat  lies  in  prifou  for  deb:,  is  convincedot  the 

necelfitv 


i7i 


*  That  this 
was.  not  per  fc- 
Uuiencm  ftriclte 
fumptam  ,  fed 
per  fatisfaclto- 
nemiviznon 
per  folutioncm 
?ju(deir.(ne  in 
fen  fit  mar  all 
vcl  Lcgali)  fed 
tantidem.  vide 
dodif.  Parke- 
ram  de  De- 
fcenfu  Chrifti 
!•$•  pageio8. 
fitRivetam  In 
Difputat.  de 
Satisfaft.  Et 
Ball  de  F*de- 
re.  Et  Came, 
ronem  fsepius, 
utoper.  Vol. p. 
363 >&c.  (the 
three  Brittiih  I 
judge  astxeel 
lent  Divines 
as  moft  ever 
the  Church 
enjoyed  fince 
the  Apoftles: 
and  the  fourth 
is  as  famous 
as  moft  new 


The  Saints  evcrlaftwg  Reft. 


Part,  1 . 


neceffity  of  a  furety  to  difcharge  it.*  Now  the  (inner  finds  himfelf, 
in  another  cafe  then  ever  he  was  before  aware  of;  he  feels  an  in- 
fupportable  burden  upon  him,  and  fees  there  is  none  but  Chrifc 
can  take  it  off ;  he  perceives  that  he  is  under  the  wrath  of  God. 
and  that  the  Law  proclaims  him  a  Rebel  and  Out-Law,and  none 
but  Chrift  can  make  his  peace ;  he  is  as  a  man  purfoed  by  a  Lyon, 
that  muftperifh  if  he  nod  not  prefent  fanSuary;  he  feels  the 
curfe  doth  lie  upon  him,  and  upon  all  he  hatb  for  his  fake,  and 
Chrift  alone  can  make  him  bleffed  ;  be  is  now  brought  to  this 
Dilemma ;  either  he  rauft  have  Chrift  to  juftifie  him,  or  be  eter- 
nally condemned  >  *  he  muft  have  Chrift  to  fave  him,  or  burn  in 
Hell  for  ever  j  he  muft  have  Chrift  to  bring  him  again  to  God, 
or  be  (hut  out  of  his  Prefence  everlaftingly.  And  now  no  wonder, 
if  he  cry  as  the  Martyr  Lambert, None  but  Chrift,  none  but  Chrift. 
It  is  not  Gold  but  Bread,  that  will  latisfiethe  hungry;  nor  any 
thing  but  pardon  that  will  comfort  the  condemned.  AH  things 
are  now  but  f  drofs  and  dung  ;  and  what  we  counted  gain,is  now 
but  lofs  in  comparifon  of  Chrift.  For  as  the  (inner  feeth  his  utter 
mifery,and  the  difabiluy  of  himfelf,and  all  things  to  relieve  him; 
fohe  doth  perceive  that  there  is  no  favingmercy  out  of  Chrift ; 
The  truth  of  the  threatning,  and  tenor  of  both  Covenants,  do 
put  him  out  of  ail  fuch  hopes.  There  is  none  found  in  Heaven  or 
Earth  that  can  open  the  fealed  \\  Book ,  fave  the  Lamb  $  without 
his  Blood  there  is  no  Rem  ffion ;  and  without  Remiffiofn  there  is 
no  Salvation.  Could  the  (inner  no;v  make  any  fliifc  without 
Chrift  ;  or  could  any  thing  elfe  fupply  his  wants ,  and  fave  his 
foul;  then  might  Chrift  be  difregarded:  But  now heis con- 
vinced, that  there  is  no  other  *  name,  and  the  necejftty  uab- 

living.)  Eut     folate* 
fully  on  this 

.Queftion  (though  in  a  contra&ed  Me)  Is  Orotm  de  fatisfa&ime.  *  Etfi  in  nrgotio  Ixfiifi- 
cationh  magno  pmculo crratur,  front  cade  re  witroverfia procedit  inter  nos  &  Vontificos,  Vtrum 
viz.  Gratia,  dei  iufiificatio  nobis  conttigat ,  anmcritisnoflris  (Mark  ;  the  Queftion  is  not  of  the 
Conditional  ity of  Obedience  to  Chrift,  but  of  Merit ; )  Attamenprout  inter  ms  &  Pifcatorem 
conttever/iainfltiititur,  Pajjivamtantum  an  etiam  Acliva.  Chrijli  Obediential  luflificemur'ceram 
Deo,  tjkUo  prorfm  crratur  pcricn'o.  Vtrob:^  inim  Iufiificationis  caitf*  Dei  gratia  &  Chrifli  meritU 
a(cribuntur>  non  anion  operibis  nofiris.  Dr.  Twifs.  contra  Corvinum.page  5.  \Phi\.  j,  7,  8,9. 
(I  Revelations  5.3^,5,6.  Heb.9.21,  &  13,11.    *AftS4.i*. 


i.  OfChrifts 
fuffickney. 


2.  And  as  the  foul  is  thus  convinced  of  thenecefficy  of  Chnfi, 
fo  alfo  of  his  full  fufficiency.  He  fees  though  the  Creature  cannot, 

and 


IPart  i 


The  Saints  tvtrlafting  Reft. 


and  himfelf  cannot,  yetChriftcan.  Though  the  fig-leaves  of  our 
own  unrighteous  righteoufnefs  are  too  (hort  to  cover  our  naked- 
nefs,  yet  the  Righteoufnefs  of  Chrift  is  large  enough:  Ours  is  dif- 
proportionablc  to  the  juftice  of  theLaw;bw  Chritts  doth  extend 
to  every  tittle.  If  he  intercede,  there  is  no  denial  $  fuch  is  the 
dignity  ofhispirfon,  and  the  value  of  his  merits,  that  the  Father 
grantethallbt  defireth:  He  tells  ns  himtelf,  that  the  Father 
heareth  bimjlways.  Hisfufferingsbcinga  perfecl  fatisfaclion  to 
the  Law,  and  ill  power  in  Heaven  an  Earth  being  given  to  him, 
be  is  now  able  to  fupply  every  of  our  wants,  and  to  fave  to  the  ut- 
termoft  all  that  come  to  him. 

Queft.H**>  c*nlk*<fo  hudetth  u fmffieient for  me^ifnotfor aM 
And  hew  u  it  fftfficitttt  for  fill  jf  not  ftitfered for  *ll 7 

Anf».  Bccaofe  I  will  not  interrupt  my  prelent  difcourfo  with 
controvert*,  I  will  fay  fomething  to  this  Queftion  byitfelfin 
another  Ti  acl,  if  God  enable  me. 

3.  The  Soul  is  alfo  here  convinced  of  the  perfecl  excellency  of 
Jefus  Chritl;  both  as  he  is  considered  in  himfelf,and  as  confidered 
in  relation  to  usj  both  as  he  is  the  onely  way  to  the  Father,and  as 
he  is  the  end,  being  one  with  the  Father :  Before,he  krrew  Chrifts 
excellency  as  a  blinde  man  knows  the  light  of  the  Sun-but  now  as 
one  that  behoideth  it  s  glory. 

And  thus  doth  the  Spirit  convince  the  Soul, 


172 


SECT.    IV. 

3.    A  Ftcrthisfenfibleconviclion,  the  Will  difcovereth  alfo  its 
Exchange  5  and  that  in  regard  of  all  the  four  forememion- 
cd  objects. 

1 .  The  An  which  the  undemanding  pronounceth  evil,  the  will 
doth  accordingly  turn  from  with  abhorrency.  Not  that  the  fenfi. 
tive  appetite  is  changed ,  or  any  way  made  to  abhor  its  object  : 
but  when  it  would  prevail  againft  the  conctufions  of  Reafon,  and 
carry  us  to  fin  againft  God, when  Scripture  fhould  be  the  rule,and 
Reafon  the  Mafter,  and  Senfe  the  Servant :  This  diforder  and 
evil, the  Will  abhorreth. 

2.  The  raifery  alfo  which  Gn  hath  procured,  as  be  difeerneth.fo 
hebewaikth.  It  is  impoflble  th;t  the  foul  now  living,  fnould 
look  either  on  its  trefpafs  againft  God,or  yet  on  its  own  felf  pro 

cured 


John  11.41, 


Heb.r.if. 


$.And  of  his 
excellency. 


S.4- 
Now  of  the 
change  of  the 
Will,  and  Af- 
f eft  ion. 
1.  ltturneth 
from  fin  with 
abhorrency* 


2.  Abhorreth 
and  lamentcth 
its  miferable 
fhte. 


*73 


The  Saints  everlafting  Kefll 


Part. 


cured  calamity,  without  fome  compunction  and  contrition.  He 
that  truly  difcerneth  that  he  hath  killed  Chrift,  and  killed  himfelf, 
will  furely  in  fomc  meafnre  be  pricked  to  the  heart.  If  he  cairnpt 
weep,  he  can  heartily  groan  5  and  his  heart  feels  what  his  under- 
ftanding  fee?. 

3 .  The  Creature  he  now  renounceth  as  vain,and  turneth  it  our. 
of  his  heart  with  difdain.  Not  that  he  undervalued  it,or  difclaim* 
eth  its  ufe  5  but  its  Idolatrous  abufe,  and  its  unjuft  ufurpation. 

There  is  a  twofold  fin  flOne  againft  God  himfeJf,as  well  as  his 
Laws  j  when  he  is  caft  out  of  the  heart,  and  fomcthing  elfe  doth 
take  his  place  :  This  is  that  I  intend  in  this  place.  The  other  \l 
when  a  man  doth  take  the  Lord  for  his  God,  but  yet  fwerveth  in 
fooie  things  from  his  command?;  of  this  before.  It  is  a  vain  di- 
ftinction  that  fome  make,  That  the  foul  rauft  be  turned  firft  from 
Cm  ;  fecondly,from  the  Creature  to  God  :  For  the  fin  that  is  thus 
fee  up  againft  God,  is  the  choice  of  fomeshing  below  in  his  ftead  $ 
f  and  no  Creature  in  it  felf  is  evil,  but  the  abufe  of  it  is  the  fin. 
Therefore  to  turn  from  the  Creature,  is  onely  to  turn  from  that 
finfull  abufe. 


$.  Renounceth 
all  his  former 
Idols  and  Va- 
nities. 
Sin  is,  firft, 
Dlrealy  a- 
gainft  God  as 
God. 

Secondly,  DL 
redly  onely 
agair.fthis 
Laws. 
Of  the  firft 
fort,  is  onely 
grofsldolatry. 
|T  This  fin  di- 
rectly againft 
God  himfelf, 

as  it  is  in  the  underftanding  and  fpeech,is  called  Blafphemy  thxxt  as  it  is  in  the  Iudgement,  Will, 
A  ffe&ions  and  Action  altogether,  is  called  idolatry  or  Atheifme :  Great  Athanafns  approves  of 
this  diftlnction  of  fin  j  In  his  judicious  difcourfe  of  the  fin  againft  the  Holy  Ghoft  3  he  faith  : 
[Between  #?  m  tbegeveraljmd  Blafpbemy 3this  is  the  difference:  tie  that  jmneths  tranfgrefieththe 
Law  :  He  chat  Blafphemeth,  committeth  impiety  againft  the  Godhead  it  felf.] 

t  Vt  enlm  debittu  amor  noflri  non  eft  nip  pout  inchtdit  ordinem  ad  Deum:  it  a  amor  noflri  inord'u 
nam  mquit  intelligi  tnfipyout  impvrtat  nceffum  a  Deo.  Gibieuf.  lib.  a,  de  Libert.  Dei.  cap.19. 
S.J  ».  page  412. 


In  what  fenfe 
\  we  turn  from 
the  Creature. 


*  Pcccare  eft 

fubjici  creatn 

?*  contra  Or, 

dhem  Dc'^  ut 

Gibieuf.  U.  1. 

de  Libertate 

creat.  page  4. 

Et  qui  Pacta* 

fempc  appetit  Bonmp&ticiilr.rc 

riq,  fvholaftic. 


Yet  hath  the  Creature  here  a  two- fold  consideration.  Firft, As 
it  is  vain  and  infufficieat  to  perform  what  the  Idolater  expecteth, 
and  fo  I  handle  it  here.Secondly,  *  As  it  is  the  objecl  of  fuch  (infill 
abufe>  and  the  occafion  of  fin  ;  and  fo  it  falls  under  the  former 
branch,  of  our  ^turning  from  fin,]|  and  in  this  finfe  their  divifion 
may  b#  granted;  but  this  is  onely  »  various  refpect ;  for  indeed  it 
is  ftill  onely  our  finful  abufe  of  the  Creature,  in  our  vain  admira- 
tions, undue  eftimations,  too  ftiong  affections,  and  fsl.'e expecta- 
tions which  we  turn  from. 


nt  idem  Gib,  &Bradwardin.  &  Aquin.    &  Twill".  &ple. 

There 


Pare.  i. 


The  Saints  everlaflirg  Reft. 


'74 


There  is  a  twofold  Error  very  common  in  thedefcriptions  of  A  twofold 
the  workofConverfion.  The  one,  ofthofe  who  onely  mention   Error  in  the 
the  finncrs  turning  from  fin  to  God,  without  mentioning  any  defer ipt ions  of 
receiving  of  Chrift  by  Faith.   \  The  other,  of  rhofe  who  on  the  j Converl,oa' 
contrary,  onely  mention  a  finners  believing,  and  then  think  they  I 
have  faid  all.    Nay,  they  blame  them  as  Legalifts  who  make  any 
thing  but  the  bare  believing  of  the  love  of  God  in  Chrift  to  us, 
to  be  part  of  this  work;   and  would  per  fwade  poor  fouls  to  que-   fr^fin"  is as 
ftionalltheir  former  comforts,  and  conclude  the  work  tohavc   eflenrial'to 
been  onely  1  *ga!  and  unfound^ecaufe  they  have  made  their  chan-   true  Conver- 
ges of  h2ar>  and  curning  from  fin  and  Creatures,  part  of  it;   and   W» °"r  bc' 
have  taken  up  part  of  their  comfort  from  the  reviewing  of  thefV,   £^ iri 
as  evidences  of  a  right  work.  Indeed,  (hould  they  takeuphere 
without  Chrift,  or  take  fuch  chan^  irftesd  of  Chrift,in  whole  or 
|  in  part,  the  reprehenfion  wereiuft,  and  the  danger  great.     But 
can  Chrift  be  the  way,  whc.e  the  Creature  is  the  end  ?  Is  he  not 
onely  the  way  to  the  Father  /     And  muft  not  a  right  end  be  in 
tended  before  right  means  ?  Can  we  feek  to  Chrilt  to  reconcile 
us  to  God,  while  in  our  hearts  we  p-efer  the  Creature  before 
him  2     Or  doth  God  difpoiTefs  the  Creature ,    and  fincerely 
turn  the  heart  there-from  ,  when  he  will  not  bring  thefouito 
Chrift  ?  Is  it  a  work  that  is  ever  wrought  in  an  unrenewed  foul  ? 
You  will  fay,  That  without  Fait h  it  is  imfojfible  to  [\  plea fe  God. 
True ;   but  what  Faith  doth  the  Apoftle  there  fpeak  of  f   He  that 
cometh  to  God,muft  believe  that  God  is.and  that  he  is  a  reward 
er  of  them  that  diligently  feek  him.  The  belief  of  Lhe  Godhead 
muft  needs  precede  the  belief  of  the  Mediacorfhip;  and  the 
taking  of  che  Lord  for  our  God,  muft  in  order  precede  the  taking 
of  Chrift  for  our  Saviour :  though  our  peace  with  God  do  follow 
this;  Thertfore  Paul  when  he  was  to  deal  with  the  Athenian 
Idolaters  teacheth  them  the  knowledge  of  the  Godhead  fuft,and 
the  Mediator  afterwards.    But  you  will  fay,  May  not  an  unrcge- 
nerateman  believe  that  there  is  a  God  ?  True  ;  and  fo  may  he 
alfo  believe  that  there  is  a  Chrift  :  But  he  can  no  more  cordially 

as  proper  pans 
of  true  converfcon  as  Faith  :  And  that  the  Scripture  gives  no  ground  for  any  fuch  reftraint,buc 
joyns  Repentance  and  other  Godly  ads  with  Faith. 

||  Hcb-n.6.  Belides,  though  the perfonpleafe  not  God,  norhis  anions,  foasforGod  to 
jultifie  them,  or  to  take  delight  in  tl»em  as  gracious ;  yet  (ome  aitionsor"  wicked  men,  tending 
to  Reformatio^may  pkafc  God  in  Come  lefy&fccundum  quid ;  as  Jbabs  Humiliation. 

P  acctpc 


f  Perufe  Mr. 

vindic  Gratia. 
P«&1  $1*  where 
he  mews  you 
what  darknefs 
and  ConwfioO 
ii  in  rhe  wri- 
:inb   of  many 
.eirnc'i  men, 
by  their re? 
th  lining  con. 
terftori  co  the 
bare  JdofBes. 
lkving,  not  fo 
much  as  men« 
tionlngarrjr 
other  '-race. 
And  that  to 
Repent,  to 
Love  God  & 
our  Neigh 
bour,  to  ab- 
ftain  from 
evil, to  pract- 
ice duties,  are 


175 


The  Saints  tvtrhft'tng  Reft. 


Part. 


A  flit  ncceffi- 
ty,    both  of 
coming  to 
God  as  the 
End,  or  our 
chki  Good  ; 
and  to  Chrift 
as  the  way  to 
the  Father. 


([  £>uum  inter 
fe  comptiyantur 
&  diftinguun- 
tur,  feu  dl" 
flincJe  a.  nobis 
confidcrantur, 
jaluiis  illius 
pxrtcsj  turn 
refpcttu 


accept  of  theLord  for  his  God, then  he  can  accept  of  Chrift  for  his 
Saviour.   In  the  foul  of  every  unregeneratc  man,  the  Creature 
pofifeffeth  both  places,  and  is  both  God  and  Chrift.  Can  Chrift 
be  believed  in,  where  our  own  Righteoufnefs,  or  any  other  thing 
is  trufted  as  our  Saviour  ?  Or  doth  God  ever  throughly  difcover 
fin,and  mifery,and  clearly  take  the  heart  from  all  Creatures,  and 
Self-  righteoufnefs,  and  yet  leave  the  foul  unrenewed  ?  The  truth 
is,where  the  work  is  fincere,  there  it  is  entire ;  and  all  thefe  parts 
are  truly  wrought :    And  as  turning  from  the  Creature  to  God, 
and  not  by  Chrift,  is  no  true  turning ;    fo  believing  in  Chrift, 
while  the  Creature  hath  our  hearts,  is  no  true  believing.    And 
therefore  in  the  work  of  Self  examination,  whoever  would  find 
in  himfelf  a  through-fincere  work,  muft  find  an  entire  work ; 
even  the  one  of  thefe  as  well  as  the  other.     In  the  review  of 
which  entire  work,  there  is  no  doubt  but  his  foul  may  take  com- 
fort. And  it  is  not  to  be  made  fo  light  of,  as  mod  do,  nor  put  by 
with  a  wet  finger,  That  fcripture  doth  fo  ordinarily  put  Repent- 
ance before  Faith ,  and  make  them  joyntly  ||  conditions  of  the 
Gofpel :  which  Repentance  contains  thofe  ads  of  the  Wils  aver- 
(ion  from  fin  and  Creatures,  before  expreft.  It  is  true,  if  we  take 
Faith  in  the  largeft  fenfe  of  all  *,  then  ic  contains"  Repentance  in 
it;  but  if  we  take  it  ftriclly^o  doubt  there  is  fome  ads  of  it  go  be- 
fore  Repentance,  and  fome  follow  after. 


Fides 

juflificationisrationembabct  Conditionis  prarcquifiU ;  nemo  enim  jufiificatur  nifi  per  fidemi  Re- 
fpeftu  atitem  fanftificatltmis  (i.e.%  holy  life^and  holy  motions  of  the  heart)  bjbctfe  ut  ejus  Caufa 
Do&ifs.Ludov.Capellus  in  1  hef.Satmur.  Vol.i.page  i  io.§.  39.  *  f/i-^.As  it  is  put  for  all  obe- 
dience to  the  Commands  proper  to  the  Gofpel.. 


Which  part  of 
this  turning 
goes  firft. 


Oijetl, 
Anfto. 


Vet  it  is  not  of  much  moment,  which  of  the  a&s  before  men- 
tioned,we  fball  judge  to  precede  5  Whether  our  averfion  from  fin, 
and  renouncing  our  Idols,  or  our  right  receiving  Chrift ;  feeing 
ic  all  compofech  but  one  work,  which  God  doth  ever  perfect 
where  he  beginneth  but  one  ftep,  and  layeth  but  one  ftone  in 
fincerity.  And  the  moments  of  time  can  be  but  few  that  interpofe 
between  the  feveral  ads. 

Ifanyobjecl,  That  every  Grace  is  received  from  Chrift,  and 
therefore  mull  follow  our  receiving  him  by  Faith. 

I  anfvver,There  be  receivings  from  Chrift  before  believing,  and 
before  our  receiving  of  Chrift  hinffelf.  Such  is  all  that  work  of 
the  Spirit,  that  brings  the  foul  to  Chrift;  And  there  is  a  paffive 

receiving 


Part.  i. 


The  Saints  everlaflhg  Reft. 


176 


receiving  of  grace  before  the  active.  Both  power  and  act  of  Faith  j 
ire  in  order  of  Nature  before  Chrift,  actually  received  ;  and  the  J 
power  of  all  other  gratious  acts,is  as  foon  as  that  of  Faith.Though  1 
thrift  give  pardon  and  falvarion,  upon  condition  of  believing; 
yet  he  gives  not  a  new  heart,  a  fofc  hearr,Faith  it  felf,  nor  the  firft  j 
true  Repentance  on  that  condition  r  No  more  then  he  gives  the  1 
Preaching  of  the  Gofpel,  the  Spirits  motions  to  believe, coupon  j 
a  pre-requifite  condition  of  believing. 


SECT.  V. 

4.  \  Nd  as  the  Will  is  thus  averted  from  the  fore-mentioned 
,/\Objects;  fo  at  the  fame  time  doth  it  cleave  to  God  the' 
Father,  and  to  Chrift.  Its  firft  acting  in  order  of  Nature,  is  to- 
ward the  whole  Divine  EiTence 5  anditconfifts  efpeciilly  in  Se- 
lecting and  dcfiring  God  for  his  portion  and  chief  Good ,  ] 
Having  before  been  convince&,That  nothing  elfe  can  be  his  happi- 1 
nefs,  he  now  finds  it  is  in  God  ;  and  there  looks  toward  it.  But 
it  is  yet  rather  with  defire,then  hope.  For  alas,  the  (inner  hath  al- 
ready found  himfelf  co  be  a  ftranger  and  enemy  to  God,under  the 
guile  of  fin,  andcurfeofhis  Law;  and  knows  there  is  no  coming 
to  him  in  peace,  till  his  cafe  be  altered  .•  And  therefore  having 
before  been  convinced  alfo,  That  only  Chrift  is  able,  and  willing 
to  do  thiF;ind  having  heard  this  mercy  in  the  Gofpel  freely  offer: 
ed,  his  next  act  is,  Secondly,  Qto  accept  mod  affectionately  of 
Chrift,  for  Saviour  and  Lord.]  I  put  the  former  before  this ;  be- 
caufe  the  ultimate  end  is  necciTanly  the  firft  intended ;  and  the 
Divine  Eflence  is  principally  that  ultimate  end  ;  yet  not  excluding 
tfle  humane  nature  in  the  lecond  perfon  :  But  C  hrift  as  Mediator 
is  the  way  to  that  end  ;  and  throughout  the  Gofpel  is  offered  to 
us  in  fuch  terms  as  import  his  being  the  means  of  making  us  hap- 
py in  God.  And  though  that  former  act  of  the  foul  toward  the 
<J  odhead,be  not  faid  to  juftifie,  as  this  hft  dothjyet  is  it  (I  thin!;) 
as  proper  to  the  people  of  God  as  this :  not  can  any  man  unr  ge- 
nerate, truly  chufe  God  for  his  Lord. his  portion,  and  chief  good< 
Therefore  do  they  both  miftakc  :  They  who  onely  mention  our 
turning  to  Chrift,  and  they^ho  only  mention  our  turning  to 
God,  in  this  work  of  ConveHon,  as  is  touched  before.  Pauls 
preaching  was  Repentance  toward  God,  and  Faith  toward  our 
P  2  Lord 


§•  J, 

As  the  Will 
turns  from 
evii,fo  at  the 
fame  time  to 
God,  and  the 
Mediator. 
i.TotheGod- 
head  in  order 
of  Nature. 


2.T0  the  Me- 
diator as  the 
way  3  which  is 
by  Faith. 

Iohn  14.6* 


177 


A&S  20.  21, 

&  1..  18. 
&  16.  10. 

VVh3t  juftify* 
ing  Faith  U. 

Irs  proper 
Ad  is  the  Ac- 
ceptation of 


*  So  doctor 
Pre  (ions  judg- 
ment is;  and 
Maftcr  milk 
againft  the 


The  Saints  everlajlmg  Reft. 


Part,  i 


Lord  Jefus  Chrift.  And  life  eternal,  confifts  firft  in  knowing  the 
onely  true  God,  and  then,  Jefus  Chrift  whom  he  hath  lent,  John 
1 7.5.  The  former  is  the  Natural  part  of  the  Covenant  £  To  take 
the  Lord  only  for  our  God]  The  latter  is  the  fupernatural  par#i 
[To  take  Chrift  only  for  our  Redeemer  JThc  former  is  firft  necef- 
lary,  and  implyed  in  the  latter. 

Though  Repentance,and  good  works,&c.  arc  required  toWr 
full  Juftifkat  ion,  at  judgement,  as  fubfervient  to,  or  concur  Stat 
with  Faith; vet  is  che  true  nature  of  this  juftifying  Faith  it  felf  con- 
Chrift  offered,  tained  in  affent  and  m  trmQmoft  affectionate  accepting  of  Chrift 
for  Saviour  and  Lord.  3  And  I  think  it  neceflarily  contains  all  this 
in  it:   Some  plead  it  the  Affcnting  aft  only  :  fome  a  Fiducial 
adherence,or  recumbency.  I  call  it  £*  Accepting,"]  it  being  prin- 
cipally an  acl  of  the  Will :  butyetalfoofthe  whole  foul,  li  This 
[^Accepting]  being  that  which  the  Gofpel  preffeth  to,and  calleth 
Lord  Br or^     | rne  [Receiving  of  Chrift  :  ~}l  call  itr|[an  Affectionate  accepting,] 
p  s>4-  It  1$  an  !  though  Love  feem  another  acl  quite  diftind  from  Faith,  (  and  if 
Accepting  of  J  y0u  take  Faith  for  any  one  fingle  acl,  fo  it  is ;  )  yet  I  take  it  as  ef- 
1  fential  to  that  Faith  which  juftifics     T0  accept  Chrift  without 
Love,  is  not  juftifying  faith.    Nor  doth  Love  follow  as  a  fruit, 
but  immediately  concur .  nor  concur  as  a  meer  concomitant,  but 
effentialtoatrue  accepting.    For  this  Faith  is  the  receiving  of 
Chrift,cither  with  the  whole  foul,or  withpart.*not  with  part  on- 
ly ,  for  that  is  but  a  partial  receiving  :  And  moft  clear  Divines  of 
late  conclude,  That  juftifying  Faith  rtfides  both  in  the  Under- 
{landing  and  the  Will  •  therefore  in  the  whole  foul,and  fo  cannot 
be  one  fingle  a&  I  addjt  is  the  frnoft^affeclionate  accepting  of 
Chrift ;  becaufelie  that  loves  f  Father,M uther.or  any  thing  more 
then  him,  is  not  worthy  of  him,nor  can  be  his  Difciple ;  and  con- 
fequently  not  juftified  by  him.    And  the  truth  of  this  *  affecSion 
is  not  to  be  judged  fo  much  by  feeling  the  pulfe  of  it,  as  by  com- 
paring it  with  our  affcclion  to  other  things.   He  that  lovcth  ne- 


ed, rather  then 
th.  belief  of 
a  Proportion 
affirmed.    So 
that  excellent 
Philofopher 
and  Divine. 
Love  to 
Chrift,  whe- 
ther it  be  not 
rffemidl  to 
juftifying 
Faith  j  See 
more  cf  this  in 
the  Petitions 
of  Iuftificati- 
on.  Love  to 

Chrift  miift  be  the  ftrongeft  Love.  To  accept  is  oneiy  velfrbonm  oblatttm ;  and  to  love,  as  it 
is  in  the  Rational  Appetite,  is  onely  velle  binum  too  (as  Aquinas-oh)  fo  that  Faith  as  it  is  in  the 
Will  (in  its  moft  proper  Aft)  and  Love  as  in  the  fame  faculty  towards  the  fame  obje<3,  are  but 
two  names  for  one  thing.  But  this  with  fubmiifion  ;  The  objections  are  to  be  anfwered  elfc. 
where. 

(I  Scriptura  fere  uthwt  verbo  htty-gtiviiv,  quod  propter  fojjMfts  <?/?  tutlui.    lllitdjribuitur  fidei 
multetiesy  iohtLl.it.  ubildnfeniusy&c.  EtBd\at.Q(edeWe{l  C 
de  Juftif.Difp.i  z.p .657.  \  Luke  14.26.  *  Pin^s  Serm. 

thinj» 


p/2  Cbriftum  Rtti^.Johan.Crocius 


Pare.  i. 


The  Saints  ever Up ng  Reft. 


thing  fo  much  as  Chrift,  doth  love  him  truly ;  though  he  find 
caufc  ftill  to  bewail  the  coldnefs  of  his  Affe&ions.  *  I  makcXhrift 
himfelf  the  Objecl  of  this  Accepting,it  being  not  any  Theological 
Axiom  concerning  himfelf,  but  himfelf  in  perfon.  I  call  it  Qan 
Accepting  him  for  Saviour  and  Lord.]  For  in  both  relations  will 
he  be  received,  or  not  at  all.  f  *t is  not  onely  to  acknowledge  his 
fuj&rings,  and  accept  of  pardon  and  glory  ;  but  to  acknowledge 
hiffoveraignty  ,  and  fubmit  to  his  Government ,  and  way  of  la- 
ving ;  and  I  take  all  this  to  be  contained  in  juftifying  Faith.  The 
vileft  finner  among  us  will  accept  of  Chrift  to  juftifie  and  fave  him, 
if  that  only  would  ferve  the  turn  to  his  juftification 

'  jugal  Love,  is 

npon  the  perfon  of  Chrift,rather  then  any  thing  that  comes  from  him,faith  Burroughs  on  Hofca  p. 
603.  irerueus  lib.  i.pnge  6.  faith,  that  the  Valentinians  would  call  Chrift  their  Saviour,  but 
not  Lord.Iuftifylng  Faith  is  the  Accepting  Chrift  both  for  Saviour  and  Lordv  So  that  our  Sub, 
jection  to  Chrift  as  our  Lord,  Is  part  of  that  Faith  which  juftlfieth.How  thisdiflfers  from  the  ab- 
horred doctrine  of  the  Socinians,  you  may  fee  In  the  Aphorifms  oFTuftification, Where  you  (hall  fee 
that  alfo  fullyer  proved,  which  here  I  do  but  briefly  mention. 


178 


*  Fides  con  ft' 
dirat  Chriflum 
ut  Rcdempto- 
'icrn^adcoc^Jan* 
tttficatorcm 
noflrum3  inqult 
Camero  Pra> 
lect.  in  Matth. 
iS.i.p.oper. 
Vol.  78. 
t  The  pitch  of 
your  love,  if  It 
be  a  right  con. 


What  Chrift 
doth  for  us 
upon  our  Ac- 
ceptance. 


||  Cbrifio  refer- 
vabatur  omnia 
retro  occulta 
undue  Aub'ita.- 


The  work  (which  Chrift  thus  acccepted  of  ,is  to  perform)  is,to 
bring  the  finners  to  God,  that  they  may  be  happy  in  him  3  and 
this  both  really  by  his  Spirit,  and  relatively  in  reconciling  them, 
and  making  them  fons ;  andtoprefentthemperfecl  before  him 
at  laft,  and  to  poffefs  them  of  the  Kingdom.  (|  This  will  Chrift 
perform ;  and  the  obtaining  of  thefe,  are  the  finners  lawful  ends 
in  receiving  Chrift.  And  to  thefe  ufesdothhe  offer  himfelf  unto 
us. 

ta  dirige/Cy 
prtlibata  fupplerc,pr*dieata  rcp/afcntare^ortuoritm  certe  RefurccTionmfion  modo  per  femetipfumy 
vcrum  ctiam  in  femetipfo}probarc.  Tettullian  in  lib.de  Refurrect.Carnis  in  principio  page.  4*5. 

5.  To  this  end  doth  the  finner  now  enter  into  a  cordial  Cove-  Covenanting 
nant  with  Chrift.  As  the  preceptive  part  is  called  the  Covenant,  w»hChnft,is 
fo  he  might  be  under  the  Covenant  before,  as  alio  under  the  ^of""* 
offers  of  a  Covenant  on  Gods  part.  Bu:  he  was  never  ftrictly,nor  3Ctuai  Con-# 
comfortably  in  Covenant  with  Chrift  till  now.    He  is  lure  by  the  verfion,and  of 
free  offersxhat  Chrift  doth  confent;  andnowdoth  hecordia-ily   ourChrifti- 
cocfent  himfelf;  and  fo  the  agreement  is  fully  made  ;  and  it  was  ^xt' Cfcrift 
never  a  match  indeed  till  now.  deUvi-eth 

himfelf  to  the 

6.  With  this  Covenant  concurs  Qa  mutual  delivery  :  ~]  Chrift  finner,  and  he 

delivereth  himfelf  in  ail  comforcauk  Relations  to  the  finner-,   J?11?!?* 

p  ,    himlelfupto 

1    3  an"    Chrift. 


x  79      I  The  Saints  everlafling  Reft.  Part,  i .  I 


*5i  i$w  tra.  !  and  the  (inner  *  deliverethup  himfelf  to  be  faved  and  ruled  by 
didetisvquod  |  Chri£  This  which  j  can  the  delivering  of  Chrift,  is  his  aft  in 
"iZ*ineum  ?nd  by che  GofPel  5  without  any  change  in  himfelf:  the  change 
&  suhjeftie- a  i  is  only  in  the  finner,  to  whom  the  conditional  promifes  become 
nem^eulfics  j  equivalent  to  Absolute, when  they  perform  the  conditions.  Now 
ej:u  anm^  &  j  doth  the  foul  rcfolvedly  concludej  have  been  blindly  led  by  flefti 
and  luftjaad  the  world,  and  devil  too  long  already,  almoftto  my 
utter  deftruftion  •  I  will  now  be  wholly  at  the  difpofe  of  my 
Lord,  who  hath  bought  me  with  his  blood,  and  will  bring  me  to 
his  glory.  \\  And  thus  the  compleat  work  of  faving  Faith  con- 
fifteth  in  this  Covenanting,  or  Myftical  marriage  of  the  finner  to 
Chrift. 


cm  perfeftum 

opusDei.Siau. 

temnon  Credi* 

dens  ci,  &  fu- 

gerii  manui 

ejus,  aitcdufa 

imferfettionis 

inte,  qui  no'/i 

Obedifli  5  fed 

non  in  ilio  qui  vocavk :  llle  mm  mi  fa  qui  vocarent  ad  nuptias  ;  qui  autem  non  Obedierunt  ei,fe« 

ipfos  privavemnt Kegia  ccena.  Sed  ille  qui  non  confequitur  eam/fibimet  fu*  imperfcQiosk-e^  cau/a. 

Hcc  enim  lumen  deficit  propter  ess  quifcipfos  extcecaverunt>&c.  Irena*us  adv.hjeref.  lib.4.cap.  76. 

|[  So  Dr.Prefton  eels  you  frequently.  And  in  the  primitive  times  none  were  baptized  without  an 

exprefs  Covenanting,wherein  they  Renounced  the  World ,  Fle(h,and  Devll,and  engaged  them- 

felves  to  Chrift,and  promifed  to  Obey  him,as  you  may  fee  in  Tertul.  Origen^Cyprian^  and  others 

at  large.  I  will  cite  but  one  for  all,  who  was  before  the  reft :  and  that  is  Juflin  Martyr ;  fpeaking 

of  the  way  of  Baptizing  the  Aged  >  faith ,  How  we  are  Dedicated  to  God  being  Renewed  by 

Chrift,  wevyillnowopentoyou.   As  many  as  being  perfwaded  do  Believe  thefe  things  to  be 

True  which  we  teach,  and  do  promife  to  live  according  to  them,  they  firft  learn  by  Prayer  and 

Fafting  to  beg  pardon  of  God  for  their  former  (insjour  felves  joyning  alio  cur  Prayer  and  Faft. 

ing.Then  they  are  brought  to  the  water,and  are  Born  agalnfor  Baptized) in  the  fame  way  as  we 

our  felves  were  born  again.  For  they  are  warned  with  water  in  the  name  of  the  Father,  the  Lord 

and  God  of  All,  and  of  our  Saviour  Jefus  Chrift  ;   and  of  the  Holy  Ghoft. Then  we 

bring  the  perfon  thus  warned  and  Inftru&cd  to  the  Brethren,  as  they  are  called,  where  the  Af- 
fembiles  arc  ;  that  we  may  pray  both  for  our  felves  and  for  the  New  Illuminated  perfon,  that 
we  may  be  found  by  true  Do&rlne  and  by  good  works,  worthy  obferYers  and  keepers  of  the 
Comandments:  and  that  we  may  attain  eternal  Salvation.  Then  there  is  brought  to  the 
Chief  Brother  (fothey  called  the  chief  minifter  )  bread,  and  a  cup  of  wine  (warned,)  which 
taking,  heoffereth  Praifeand  Thankfgiving  to  the  Father,  by  the  name  of  the  Son  and  Holy 
Ghoft.  And  fo  a  while  he  celebrateth  Thankfgiving.  After  Prayers  and  thankfgiving  the  whole 
Afifembly  hh^Amen.  Thankfgiving  being  ended  by  the  Prefident  (  or  chief  Guide  )  and  the 
concent  of  the  whole  People,  the  Deacons  as  we  call  them4do  give  to  every  one  prefenr,part  of 
tJft  bread  and  wine  over  which  Thanks  was  given,  and  theyalfo  fuffer  them  to  bring  it  to  the 
Abfent.  This  food  we  call  the  Eucharift.  To  which  no  man  is  admitted  but  only  He  that  Be- 
j  lieveth  the  Truth  of  our  Doclrine,  being  warned  in  the  laver  of  Regeneration  for  Remiflion  of 
fin,  and  that  foMvcib  as  Cbnft  bath  taught.  Apol.  1.  This  then  is  no  new  over- (trie*  way,  you 
tee. 


7.  And 

- 


Part.  i. 


The  Saints  everUfting  Reft. 


1 80 


7.  And  laftly,  I  add,  [That  rhc  believer  doth  herein  perfeverc 
to  the  endj  Though  he  may  commit  (ins,  yet  he  never  difclaimeth 
his  lord,  renounceth  his  Allegiance,  nor  recalleth,  norrepenteth 
of  his  Covenant ;  nor  can  he  properly  be  faid  to  break  that  Co  ve- 
nanr,whiie  that  Faith  continues,  which  is  the  condition  of  ir.  In- 
deed,thole  that  have  verbally  Covenanted,  and  not  cordially,may 
yet  tread  underfoot  the  blood  of  the  Covenant,  as  an  unholy 
thing,  wherewith  they  were  fanclified  by  feparation  from  thofe 
without  the  Church  :  But  the  eleel  cannot  be  fo  deceived.  Though 
this  perfeverance  be  certain  to  true  believers ;  yet  is  it  made  a  con- 
dition of  their  Salvation,  yea,  of  their  continued  life  and  fruit- 
fulnefs,  and  of  the  continuance  of  their  Juftiflcation,  though  not 
of  their  firft  Juftification  it  felf.  But  eternally  blelTed  be  that  hand 
of  Love,  which  hath  drawn  the  free  promife,  and  fubferibed  and 
fealed  to  that  which  afcertains  us,  both  of  the  Grace  which  is  the 
condition,  and  the  Kingdom  on  that  condition  offered. 


Ljftly,  The 
believer  peric- 
vercthinthis 
Covenant, 
and  all  the 
foremeniioned 
grounds  of  it, 
to  the  death.  / 

Heb.10.29. 
Matth.24.  13, 
Revel,  2.  26, 
17. 

&J.H.IZ. 
Iohnij.4,5, 

&8.JJ. 

&15.9. 
Col.  1.  2?. 
Rom.  11.22. 


SECT.    VI. 


§.  6. 


by  way  of 

Examination. 


ANd  thus  you  have  a  naked  enumeration  of  the  EiTentiaJs  of 
this  People  of"  God  :  Not  a  full  portraiture  of  them  in  all  t  The  Applica 
their  excellencies,  nor  all  the  notes  whereby  they  may  be  difcern-  \  tion  of  this 
ed  ;  which  were  both  beyond  my  prefent  purpofe.  And  though  i  p*fcription, 
it  will  be  part  of  the  following  Application^  put  you  upon  tryal; 
yet  becaufe  the  Defcription  is  now  before  your  eyes,  and  thefe  e- 
videncing  works  are  frefh  in  your  memory,  it  will  not  be  unfea- 
fonab!e,nor  unprofitable  for  you,  to  take  an  account  of  your  own 
eftates,  and  to  view  your  felves  exaclly  in  thisglafs,  before  yon 
pafs  on  any  further.  And  I  befeech  thee,  Reader,  as  thou  haft  the 
hope  of  a  Chriftian,yea,or  the  reafon  of  a  man.  to  deal  threughly, 
and  fearch  carefully,  and  judge  thy  felf  as  one  that  rauft  fhortly  be 
judged  by  the  righteous  God ;  and  faithfully  anfwer  to  thefe  few 
Queftions  which  I  {hall  here  propound. 

I  will  not  enquire  whether  thou  remember  the  time  or  the  or- 
der of  thefe  workings  of  the  fpiric  5  There  may  be  much  uncer- 
tainty and  miftake  in  that ;  But  I  defire  thee  to  lcok'in'o  thy  Soul, 
and  fee  whether  thou  finde  fuch  works  wrought  within  thee  ;  and 
then  if  thou  be  fure  they  are  there,  the  matter  is  not  (0  great, 
though  thou  know  not  when  or  how  thou  earned  by  them. 

And  firft  ;  haft  thou  been  throughly  convinced  of  an  univerfal 
P  4  dep'    r 


i8i 


The  Saints  everla/lmg  Reft. 


Part. 


depravation,through  thy  whole  foul? and  an  univerfal  wickednefs 
through  thy  whole  life  f  and  how  vile  a  thing  this  fin  is  ?  and  that 
by  the  tenor  of  that  Covenant  which  thou  haft  tranfgrefled,  the 
lead  fin  deferves  eternal  death?  doft  thou  confent  to  this  Law,that 
it  is  true  and  righteous  ?  Haft  thou  perceived  thy  felf  fentenced  to 
this  death  by  it  ?  and  been  convinced  of  thy  natural  undone  con- 
dition ?  Haft  thou  further  feen  the  utter  infufHciency  of  every 
Creature,  either  to  be  it  felf  thy  happinefs,  or  the  means  of  curing 
this  thy  mifery,and  making  thee  happy  again  in  God  ?  Haft  thou 
been  convinced,that  thy  happinefs  is  only  in  God  as  the  eftdf  And 
only  in  Chrift  as  the  way  to  him  ?  (and  the  end  alfo  as  he  is  one 
with  the  Fatherland  perceived  that  thou  muft  be  brought  to  God 
by  Chrift,or  perifti  eternally?  Haft  thou  feen  hereupon  an  abfolute 
neceffity  of  thy  enjoying  Chrift?  And  the  full  fufficiency  that  is 
in  him,  to  do  for  thee  whitfocver  thy  cafe  requircth,  by  reafon  of 
the  fulnefi  of  his  fatisfaclion,  the  greatnefs  of  his  power,  and  dig- 
nity of  his  perfon,  and  the  freenefs  and  indefinitenefs  of  his  pro- 
mifes?  Haft  thou  difcovered  the  excellency  of  this  pearl,  to  be 
worth  thy  felling  all  to  buy  it?Hath  all  this  been  joyned  with  fome 
fenfibility  f  As  the  convidions  of  a  man  that  thirftethjof  the  worth 
of  drink?  and  not  been  only  a  change  in  opinion,  produced  by 
reading  or  education,as  a  bare  notion  in  the  understanding?  Hath 
it  proceeded  to  an  abhorring  that  fin?I  mean  in  the  bent  and  pre- 
vailing inclination  of  thy  will,  though  the  flefh  do  attempt  to  re- 
concile thee  to  it  ?  Have  both  thy  fin  and  mifery  been  a  burden  to  J 
thy  foul  ?  and  if  thou  couldft  not  weep,  yet  couldeft  thou  hearct-  j 
\y  groan  under  the  infupportable  weight  of  both  *  Haft  thou  re- 1 
nounccd  all  thine  own  Righteoufnefs  /  Haft  thou  turned  thy  Idols 
out  of  thy  heart  ?  So  that  the  Creature  hath  no  more  the  fove- 
raignty?  but  is  now  a  fervant  to  God  and  to  Chrift?  Doft  thou 
accept  of  Chrift  as  thy  only  Saviour,  and  expeel  thy  Juftifkation, 
Recovery,  and  glory  from  him  alone  /  Doll  thou  take  him  alfo 
for  Lord  and  King?  and  are  his  Laws  the  moft  powerful  com- 
manders of  thy  life  and  foul  ?  Do  they  ordinarily  prevail  againft 
the  commands  of  the  fkfh,  ofSatan,ofthegreateft  on  earth  that 
(hallcountermand?and  againft  the  greateftintereft  of  thy  credit, 
profit,  pleafureorlife?  So  that  thy  confeience  is  direclly  fubjeel 

So  chat  his 


In  one  word, 

the  verynature 

of  fincerity 

lyeth  in  this : 

when  Chrift 

hath  more 

a&uil  Intereft 

in  thy  heart 

(efteemand 

wiil>han  the  Flefh  :  Or  when  Chrift  hath  the  fupremacy  or  foveraignty  in  the  foul 


intereft  prevaileth  againft  the  Intereft  of  theflelh. 


Try  by  this  as  an  infallible  Mark  of  Grace. 

to 


Part,  i 


The  S dints  cverlafling  Refl. 


to  Chrift  alone  ?  Hath  he  the  higheft  room  in  thy  heart  and  af- 
fections ?  So  that  though  thou  canft  not  love  him  as  thou  wouldft, 
yet  nothing  elfe  is  loved  fo  much  ?  Haft  thou  made  a  hearty  *  Co- 
venant to  this  end  with  him  ?  And  delivered  up  thy  felf  accor- 
dingly to  him?  and  takeft  thy  felf  for  His  and  not  thine  own?  Is 
i:  thy  utmoftcare  and  watchful  endeavor,that  thou  maift  be  found 
faithful  in  this  Covenant?  and  though  thou  fall  into  (in,yet  wouldft 
not  renounce  thy  bargain,  nor  change  thy  Lord,  nor  give  up  thy 
felf  to  any  other  government  for  all  the  world.'  if  this  be  truly 
thy  cafe,  thou  arc  one  of  thefe  People  of  God  which  my  Text 
fpeaks  ot :  And  as  fure  as  the  Promife  of  God  is  true,  this  BlelTed 
Reft  remains  for  thee.  Only  fee  thou  abide  in  Chrift,  and  continue 
to  the  end  5  For  if  any  draw  back  his  foul  will  have  no  pleafure 
in  them. 

But  if  all  this  be  contrary  with  theejor  if  no  fuch  work  be  found 
within  thee  ;  but  thy  foul  be  a  ftranger  to  all  this ;  and  thy  con- 
fcience  tell  thee,  it  is  none  of  thy  cafe ;  The  Lord  have  mercy  on 
thy  foul,  and  open  thine  eyes,  and  do  this  great  work  upon  thee, 
and  by  his  mighty  power  overcome  thy  refiftance :  For  *  in  the 
cafe  thou  art  in,  there  is  no  hope.  What  ever  thy  deceived  heart 
may  think,  or  how  ftrong  fo  ever  thy  falfe  hopes  be,  or  though 
now  a  little  while  thou  flatter  thy  foul  in  confidence  and  fecurity ; 
Yet  wilt  thou  (hortlyfindc  to  thy  coft  (except  thy  through  con- 
vcrfion  do  prevent  it)  that  thou  art  none  of  thefe  people  of  God, 
and  the  Reft  of  the  Saints  belongs  not  to  thee.  Thy  dying  hour 
draws  neer  apace,  and  fo  doth  that  great  day  of  ieparation, 
when  God  will  make  an  everlafting  difference  between  his  peo- 
ple and  his  enemies :  Then  wo,  and  for  ever  wo  to  thee,  if  thou 
be  found  in  the  ftate  that  thou  art  now  in  :  Thy  own  tongue  will 
then  proclaim  thy  wo,  with  a  thoufand  rimes  more  dolor  and  ve- 
hemence,then  mine  can  poffibly  do  it  now,  O  chat  thou  wert  wife 
to  confider  this,  and  that  thou  wouldft  remember  thy  lacter  end.' 
That  yet  while  thy  foul  is  in  thy  body.and  a  price  in  thy  hand,and 
day  'lighcand  opportunity, and  hope  before  thee,  thine  ears  might 
be  open  to  inftru&ion,  and  thy  heart  might  yield  to  the  perflati- 
ons of  God;  and  thou  mighceft  bend  all  the  powers  of  thy  foul 
about  this  great  workjthat  fo  thou  mightelt  Reft  among  hisPeople, 
and  enjoy  the  inheritance  of  the  Saints  in  Light  I  And  thus  I  have 
I  fhewed  you,  who  thefe  People  of  God  are. 
1  SECT- 


i8z 

*  Whether  thy 
Infant  lhp- 
tifm  will  ferve 
or  no,  lam 
fure  thylnfant 
Covenant  will 
not  now  fcrvc 
thy  turn:  But 
thou  muft 
Adually  en- 
ter Covenant 
In  thy  own 
perfon. 
John  15.4, 

Mat.  24.15. 
Hcb.10.38, 

J* 


*  I  fpeak  not 
this  10  the 
dark  and 
clouded  Chri- 
ftian^who 
cannot  difcern 
that  which  is 
indeed  within 
him. 
Deut.3z.10. 


i«3 


S.  7. 

Why  called  . 
People  of 
God. 

i .  By  Electi- 
on. 

a. Special  Re- 
demption. 
j.  Likenefs 
to  him. 

iPet.1.16, 

4.  Mutual 
Love. 
?.  Mutual 
Covenanting. 

6.  NearRe* 
iations. 

7.  Future  Co- 
habitation. 


The  Saints  everlafting  Reft. 


Pare.  1. 


SECT.   VII. 

ANd  why  they  are  called  the  People  of  God  >  you  may  eafily 
from  what  is  faid,  difcern  the  Reafons. 

1.  They  are  the  People  whom  he  hath  chofontohimfelffrorn 
eternity. 

2.  And  whom  Chrift  hath  redeemed  with  an  abfolute  intent  of 
faving  them ;  which  cannot  be  faid  of  any  other. 

3 .  Whom  he  hath  alfo  renewed  by  the  power  of  his  grace,  and 
made  them  in  fome  fort  like  to  himfelf,  {lamping  his  own  Image 
on  them,  and  making  them  holy  as  he  is  holy. 

4.  They  are  thole  whom  he  imbraceth  with  a  peculiar  Love,and 
do  again  love  him  above  all. 

5. They  are  entred  into  a  ftrict  and  mutual  Covenant,  wherein  ic 
is  agreed  for  the  Lord  to  be  their  God,  and  they  to  be  his  People, 

6.  They  are  brought  into  near  relation  to  him,  even  to  be  his 
Servants,  his  Sons, and  the  Members  and  Spoufe  of  his  Son. 

7.  And  laftly,They  muft  live  with  him  for  ever,and  be  perfectly 
bkffed  in  enjoying  his  Love,and  beholding  his  Glory. And  I  think 
thefe  are  Reafons  fufficient,  why  they  particularly  ftiould  be  cal- 
led his  People. 


The  Qonclufion. 


ANd  thus  I  have  explained  to  you  the  fubjefl  of  my  Text,and 
(hewed  you  darkly,  and  in  a  part,  what  this  Red  is ;  and 
briefly,who  are  this  People  of  God.  O  that  the  Lord  would  now 
open  your  eyes,  and  your  hearts,  to  difcern,  and  be  affecled  with 
the  Glory  Revealed  /  That  he  would  take  off  your  hearts  from 
thefe  dunghil  delights,  and  ravifh  them  with  the  views  of  thefe 
Everlafting  pleafurcs  /  That  he  would  bring  you  into  the  (late  of 
this  holy  and  Heavenly  People,for  whom  alone  this  Reft  remain, 
eth  I  That  you  would  exactly  try  youc  (elves  by  the  foregoing 
Defcription  /  That  no  foul  of  you,  mighc  be  fo  damnably  delu- 
ded, as  to  take  your  natural  or  acquired  parts,  for  the  Characters 
of  a  Saint  10  happy  ,and  thrice  happy  you,  if  thefe  Sermons  might 
have  fuch  fucceis  with  your  Souls,  That  fo  you  might  die  the  death 
of  the  Righteous,  and  your  lift  End  might  be  like  his  1  For  this 
Bleffed  Iflue,  as  I  here  gladly  wait  upon  you  in  Preaching,fo  will 
I  alfo  wait  upon  the  Lord  in  Praving. 

FINIS. 


THE 


SAINT   S 

Everlafting 

REST. 

The  Second  Tart. 


Containing  the  Proofs  of  the  Truth  and 

Certain  futurity  of  our  Rest. 

jAnd  that  the  Scripture  promifing  that  Reft  to  us  y  is 
The  perfeft  infallible  Word  and  Law  of  God. 


For  theTrcphefie  came  not  in  old  time  by  the  will  of  man  ;  but  holy  men 
of  God ffa\e  at  they  were  moved  by  the  Holy  Ghofl.    2  Pet.  1 . 2 1 . 

Venly  I 'fay  unto  yon  Jill  heaver,  and  earth  pafsy?ne  jot,or  one  title  Tallin  no 
iv  fe  fafsfrom  the  Law^  till  all  be  fulfilled.   Mat.  5 . 1  8 . 

They  have  Mofes  and  the  ^Prophets^  let  them  hear  them. 

If  they  hear  not  Moles  and the  ^Prophets, neither  will  they  be  perfwaded, 
though  one  rojefrom  the  dcai.  Luk.  1 5. 29, 3 1 . 

Ego  folis  iis  Scripturarum  librisquijim  Canonici  appellantur,  didfcihunc 
timorem  honoremq;  deferre,  ut  nullum  eorum  authorum  feribendo  ah'quid 
eria(Te,firmiflimecredam.  ^Aug.Ef.\%.  Epift.g.  adHieron. 

Major  eft  hujus  Scripturae  Authoritas,  quam  omnis  humani  ingenii  perfpica- 

citas.  Auguft.lib .15.  fuper  Genef  ad  liter. 

London  Printed  for  7 homo*  Vnderbtll,  and  Francis  Tyton ,  and  are  to 
be  fold  at  the  fign  of  the  Blue- Anchor  and  Bible  in  "Pauls 
Church-yard,  and  at  tbe  three  Daggers  in 
Fleetftreet.     1655. 


To  my  dearly  beloved  Friends, 
The  Inhabitants  of 

Both  Magiftrates  and  People, 

^Richard  ^Baxter 

Devoteth  this  Part  of  this  Treatise, 

In  Teftimony  of  his  unfeigned  love  to 

them,  who  were  the  firft,  to  whom  he 
was  fentfas  fixed)to  publifh  the  Gofpel. 

And  in  Thankfulnefs  to  Divine  Majefty, 
who  there  priviledged  and  prote&ed  him. 

HUmbly  befeeching  the  God  of  Mercy, 
both  to  fave  them  from  that  fpirit  of 
Pride,  Separation,  and  Levity,  which 
hath  long  been  working  among  them  5 
and  alfo  to  awake  them  throughly  from 
their  negligence  and  fecurity,by  his  late  heavy  judge- 
ments on  them  :  And  that  as  the  flames  of  War  have 
confumed  their  houfes,  fo  the  Spirit  of  God  may  con-, 
fume  the  fin  that  was  the  caufe :  And  by  thofe  flames 
they  may  be  effe&ually  warned  to  prevent  the  everlaft- 
ing  flamesrAnd  thattheir  new-built  houfes  may  have 
new-born  Inhabitants  :  And  that  the  next  time  God 
lhall  fearch  and  try  thcm,he  may  not  find  one  houfe  a- 
mong  them,  where  his  Word  is  not  daily  ftudied  and 
obeyed,and  where  they  do  not  fervently  call  upon  his  | 
Name. 


The  Preface,  directed  i.  To  Unbelievers 

and  Anti-Scripturifts,  2.  To  Papifts, 

3.  And  co  the  Orthodox. 


Ecaufe  it  u  a  point  of  fuch  high  concernment, 
to  be  a  [[fired  of  the  "Divine  Authority  of  the 
Scriptures ;  and  all  men  be  not  of  one  mind  in 
the  way  of  proving  it,  and  becaiife  I  have  not 
handled t his  fo  fully  m  the  difficulty  &  weight 
of  the  fubjetl  doth  require \as  intending  only  a 
few  Arguments  by  Way  ofDigreJJfon^for  the* 
ftrengthning  of  Weaker  &  lefs  exercifed^hri- 
ftUns'.lhave  thought  meet  therefore  a  little  more  fully  to  exprefs  my 
mind  in  this  Preface*  being  loth  to  ft  and  to  enlarge  the  bookanyfur. 
ther.  And  that  which  1  have  tofayjs  to  three  fort;  of  per fonsdiftinllly. 
The  fir  ft  is%  all  thoft  that  Believe  net  the  Truth  of  the  Script  urts. 
Open  Pagans  liv?n$t  among  us:  But  Tagans  prof  effing  Chriftianity 
are  of  late  too  common ,  under  the  name  of  Libertines,  Familifts, 
Seekers,  and  Ant i-  Script urifts.  Had  I  net  kpown  it  by  experience, 
and  had  conference  Veithfuch,  1 r  (hou Id  not  fpcak.it.  And  there  is  a 
remnant  of  TagAnifmand  Infidelity  in  the  be  ft  of  Chriflians.  The 
chief  caufes  which  pervert  the  under  {landings  oj men  in  this  point ,t» 
my  obfervatio*,  arethefeiVro-  I.  When  men  have  deeply  wounded 
their  Conferences  by  finnning-againft  knowledge,  and given  the  Vifary 
to  their  flefily  lufc  fo  that  they  mufi.  either  deeply  accufe  and  con- 

dcrnn 


The  Preface, 


Pare- 


2. 


detnn  them} "elves \or  deny  the  Scriptures  .the]  choofe  that  which  feefn- 
eth  the  more  tolerable  and  dt fir able  to  them  ;  andfo  rather  condemn 
the  Scripture  then  themfelves  ,And-what  malefatlor  Would  not  dp  the 
lik*%  and  except  agah ft  tht  Law  which  doth  condemn  him,  if  that 
Would ferve  his  turn  }   And  when  men  that  are  engaged  in  a  finful 
conrfe,  do  fee  that  the 'Word  of  God  doth  fpeakjfo  terribly  again  ft  it  > 
they  dare  not  live  in  that  fin  While  they  believe  the  Scripture,  becaufe 
it  is  ft  ill  wakening  and  galling  their  guilty  Confidences;  but  when 
they  have  caft  aWay  their  belief  of  the  Scriptures, then  (Confidence  will 
let  them  fin  With  more  quietnefs.    Thefe  men  believe  not  the  Scri- 
ptures ;  principally  be-cauff  they  would  not  have  them  to  be  true,  ra- 
ther  then  becaufe  they  do  indeed  feem  untrue.  For  their  Flefhty  concu- 
pifcence  having  inaftered  their  Wils,  their  fVils  hive  alfo  maftered 
their  under ft andings  ;  andfo  as  in  a  well  ordered  gracious  foul  all  goes 
(trait  forward ;  in  thefe  men  all  is  perverted  and  moves  backyard, 
Thefe  men  refufe  their  Phyfick^  ,    becaufe  it  is  unpleafant  ,  and 
not  becaufe  it  is  unwholefome  \  yet  at  laft  their  appetite  fo  m*fter- 
eth   their  Reafon,  that  they    will  not   believe  any  thing  can  be 
wholfome  which  goes  fo  much  again  ft  their  ftomack**    At  leaft  this 
makes  them  the  ready  er  topickji  quarrel  with  it  tand  they  are  glad  to 
hear  of  any  Argument  againft  it.    Ahab  believed  not  the  meffage  of 
Michaiah  not  bepaufie  he  fpok§  falflyy  but  becaufe  hefipokenot  good  of 
him,  but  EviL  Afen  Will  eafily  be  drawn  to  Believe  that  to  be  True 
Which  they  Would  fain  have  to  beTrue\and  that  to  beFalfeJtohich  they 
defire  fbould  be  Falfe.  But  aIos>  how  fhort  and  filly  a  cure  is  this  for  a 
guilty  foul  I  And  howfoon  will  it  leave  them  in  uncurable  mifery  \ 
2.  Another  Reafon  of  thefe  mens  Vnbelieft  is  thefeeming  contra- 
dictions that  they  find  in  the  Scriptures •■,  and  the  feeming  impojfibilities 
in  the  Doctrines  of  them,  which  fo  far  tranfeend  the  capacity  of  man. 
To  the  former  let  me  fay  this  much;  iJt  is  meerly  through  our  igno- 
rance that  Scriptures  feem  contradictory  s  I  thought  my  f elf  once  that 
feme  places  Were  hardly  reconcile iblejvhich  noW  I  fee  do  very  plainly 
agree  :  Plainly  J  fay  jo  them  that  under ftandthc  true  meaning  of  the 
words.  There- are  no  humwne  Writings  brt-t  lie  open  tofuch  exceptions 
of  the  Ignorant.  It  is  rather  a  Wonder  th.it  the  Scriptures  feem  not  to 
you  more  felf-contradibtingjf you  confider.but  I  .Th*t  they  are  writ, 
ten  in  another  language  ,andmuft  needs  lofe  much  in  the  Tr  an  flat  ion  \ 
there  being  few  words  to  be  found  in  any  language %which  have  not  di- 
vers figni  fie  ations.  2.    That  it  being  the  language  alfo  of  another 

Countrey, 


Pare.  2 


The  Preface. 


icerou 
etc) 


Count  rey,  to  men  that  knoft  not  the  ctiftoms,  the  fituation  of  place s, 
the  proverbial  fpeeehes  and  phra/es  of  that  Countrey^  it  is  impoffible 
but  many  words  fljouldfetm  darker  contradictory.  3.  Alfo  that  the 
Scriptures  are  of  exceeding  Antiqtiity ,  as  no  books  elfe  in  the  world 
are  like  them.  Now  Who  kjeows  not  that  in  all  Countries  inrthe  world 
cuftoms  alter,  and  proverbial  fpeeehes  andphrafes  alter  ?  which  mufi 
needs  makje  words  fe  em  darl^  even  to  men  of  the  fame  Countrey  and 
Language  that  livefo  long  after.  We  have  many  Englijh  Proverbs  > 
which  if  in  after  Ages  they  fbould  ceafe  to  be  Proverb  sandmen  find- 
ing them  in  our  Writings  fh  all  con  fir  tie  them  as  plain  fpeeehes ,  they 
wiltfeem  to  be  either falfe,  or  ridiculous  non-fenfe,  The  like  may  ve 
faid  of  alterations  of  Phrafes.  He  that  reads  but  Chaucer,  much 
more  elder  Writers,  will  fee  that  Englifhisfcarce  the  fame  thing  now 
as  it  Wat  then.  Though  thefacred  Languages  have  had  no  fuch  great 
alterations  yet  by  this  it  may  appear  that  it  is  no  bonder,  if  to  the  ig- 
norant they  fe em  contradictory  or  difficult  Da  not  the  Mathematic\s% 
and  all  Science  sfeem  full  of  contradictions  and  impoffibilities  to  the 
Ignorant}  ^hich  are  all  refolved  and  cleared  to  thofe  that  underfland 
them  f  It  is  a  veryfoolifh  auditions  thing  that  every  novice  or  young 
fiudent  in  Divinity,  fbould  expect  to  have  all  difficulties  refolved  pre* 
fently,  or  elfe  they  will  cenfure  the  Scriptures  andfpeak.  evil  of  the 
things  they  kpoty  notjnftead  of cenfuring  themfelves  :  When  yet  thefe 
men  know  that  in  the  eafiefl  Science  tyea,  or  bafefi  Manufacture, they 
muft  have  time  to  learn  the  Reafons  of  them.  It  is  nfual  with  raw 
Scholars  in  all  kind  offiudies,  to  fay  as  Nicodtfmus  atfirfi  did  of  Re* 
generation,  How  can  thefe  things  be?  *  CMe  thinks  fuch  frail  and 
fallow  Creatures,  as  all  men  are , fbould rather  be fpfenfible  of  their 
oftn  incapacity  and  ignorance,  as  to  be  ready  er  to  take  the  blame  to 
themfelves,  then  to  quarrel  with  the  Truth.  It  is  too  large  a  workjor 
me  here  to  anfVver  all  the  particular  objections  of  thefe  men  againft 
the  fever  alp  a ff ages  of  Serif  ture  :  but  if  they  would  be  at  the  pains  to 
enquire  of  their  Teachers,  orftudy  what  u  written  to  that  end,  they 
might  find  that  the  matter  U  notfo  difficult  as  they  imagine.  Be  fide], 
What  AJthamer,  Cumeranus,  Sharpius  and  ethers  have  pur pofelj 
Writ  ten  for  reconciling  thefeeming  Contradictions  in  Scripture,  they 
may  find  much  in  ordinary  Bxpofitors.  Junius  anfwereth  tWo  and^ 

m  per  earn  totam 
diffua  quidqmm  Actrabitur,  ex  co  quod  ad  fi-g'ilas  dittoes  habecillitas  noflranon  poffuudcjfc 
a-rcanojplcndori  dotjrina  qui  in  lend  &  tistitemptdloctitiont  dciiiera:.  Oi  feeii.  Philocali  (per  Ta- 
nnum  Grtcohn.  Edit .)  page  {mihsi  1 1, 13 .      ' 
twenty 


*$ed  qiitmad- 
modum  apitd 
cos  qui  femel 
providentiam 
probe  percepc* 
rint }  non  mi. 
nuitur,  nut 
peril  fides  pro. 
vlientue  oh  ea 
qua  nan  com" 
ore}yenduntur  > 
Ua?icj:(criptU' 
;<e  Divinitati 


The  Preface.  parr# 


Wenty  Cavils  which  Simplicius  the  Pagan  raifed,  and  after  him  the 
Antinomies  ufed  againftMoks  Hiftory  of  the  Creation.  And  he 
was  fit  for  the  workjhaving  for  ay  ears  time  continued  in  the  defperate 
Error  of  Athe'fm  himfelf  But  the  full  eft  Confutations  of  thefe 
Blafphemous  conceit s,are  in  thePrimitive  Father  ;\as  Origen  a<?ainCr 
Celfis,  Tertul,  Athanaf,  &c.)  where  they  fhall find that  the  Worfto* 
Pagans  brought  forth  thefe  Monfters,and bj  what  Weapons  they  were 
deftroyed% 

2.  And  what  ifjfou  could  not  fie  hoW  to  reconcile  thefeeming  con* 
traditlions  of  Script  ure\  When  you  fee  Arguments  fufficient  to  prove 
them  to  be  the  word  of  God  {whtch  x  doi:v*  not  but  you  may  feejfyou 
will f ear ch  impartialljumd humbly )  me  tl  :n\s  common  reafen  might 
then  conclude, that  all  that  Godf freaky  wuft  w  tds  be  true,  though  our 
blindnejs  hinder  tt$  from  a  diftintl  difcermng  it !  2.  The  like  1  fay  of 
thefeeming  impoffibilities  wfcrhture.  Is  *#  hing  too  hard  for  Om- 
•nipotency  it  felp'This  Atheift  derides  it  when  he  hears  of  the  opening  of 
theredSea,oftheftanding  fyilloftheSun,  &c.  B*t  i ft  thou  believe 
that  there  is  a  God}  If  thou  doft, thou  muft  needs  k&ovi  that  he  it  Al- 
mighty ?  If  not  f  ho  u  haft  put  out  the  eye  of  Reafon  ,  For  mo  ft  Pagans 
in  the  world  have  acknowledged  a  God,  Can  ft  thou  thinly  that  all  the 
things thou  fee  ft,  are  made  and  preferred  Without  a  fir  ft  Caufe  ?  Do 
the  Havens  keep  their  courfes,and  the  Earth  produce  that  variety  of 
beautiful  Creatures ,  and  the  death  of  one  caufe  the  life  of  the  other, 
and  allksft  in  that  order  of fuperiority  and  inferiority,  and  all  this 
Without  a  fir  ft  Caufe  ?  If  thou  fay  that  T^ature  is  the  caufe :  I  would 
fain  know  what  it  is  that  thou  calleft  Tfjture  ?  Either  a  Reafonable 
Being  ana1  f^aufe,  or  an  unreasonable.  If  unreasonable,  it  could  not 
produce  the  Reafonable fpirits  t  as  are  Angels  and  the  Souls  of  men  ; 
for  thefe  would  be  more  Noble  then  itfelf:  /^Reafonable,  is  it  not 
then  God  himfelf  Which  thou  doft  call  by  the  name  a/Nature  ?  Tobe 
the  fir  ft  Reafon,  'Being  and  Caufe  of  all,  is  to  be  god.  And  then  let 
me  askjhee  :  Doft  thou  not  fee  as  great  works  as  thefe  Miracles  eve- 
ry day  and  hour  before  thine  eyes  f  Is  it  not  as  great  a  Workjor  the 
Sun  to  wove,  as  toftandftill ?  to  move  \Q7,%^. miles  an  hour  be- 
ing 1 66  times  bigger  then  all  the  Earth  t  Is  it  not  as  hard  a  matter 
for  the  Sea  to  move  and  keep  his  times  in  ebbing  and  flowing,  as  for  it 
to  open  andftandftill?  It  is  onlj  the  rarity  andftrangenefs  that  makes 
us  thinkjine  Impoffible  when  We  fee  the  other  daily  come  topafs.  If  it 
Were  butufualfor  the  Sun  to  ft  and  ft  ill,  every  man  Would  thinkj*  * 

fSL 


Part.*. 


The  Preface. 


far  more  incredible  thing  that  it  fjould  move  andfo  movtlwhy  then 
cannot  God  do  the  lejfer.Who  daily  doth  the  great er}T he  like  I  might 
fay  of  all  the  reft,  but  that  it  wert  too  long  to  infift  on  them.  And  for 
the  truth  of  the  Hiftory>  it  u  proved  afterWards. 

2.  J  would  further  ask^thefe  men,  UWufi  not  a  foul  that  it  c  affile 
of  Immortal  Happinefsthavefome  guide  in  the  Way  thereto  ?  If  they 
fAJt  No*  then  tee)  either  thinks  Cjod  unfaithfu/l  or  un<kj/fu/l,  Who 
having  appointed  man  an  End,  hath  not  given  him  direclion  thereto 
in  the  Means,  If  they  doubt  Whether  mans  foul  be  Immortal \and  whe- 
ther there  be  a  Life  ofHappinefs  tofome%and  CMifery  to  others  to  be 
expelled  after  this,I  havefaid  enough  againfi  that  doubt  in  this  bvol^ 
following,  csfnd further  let  me  a&k  them,  *  How  comes  it  to  be  the 
Common  judgement  of  all  2(ations,  even  the  moft  ignorant  Indians, 
that  there  is  a  Life  aftsr  this  ^Where  the  Qoodandthe  Bad  frail  be  dif- 
ferently recompencedtTbijS  the  ancient  Barbarians  believed^  Hero- 
dotus tejlifet^ofthe  Geca?,lib.4.  And  of  the  Egyptians  Diodorus 
Sicuius  lib.'i.  biblioth.  num.  93.  The  very  Inhabitants  of  Guiny, 
Virgina,Guians,Peru,China,Mex'CO,&c.  do  believe  this  :  as  you 
may  fee  Difcrip.Reg.  Afric.  Guinese,cap.2i  44.Acofta.lib  5.  cap. 
7.  8.  Hug.  Luifcot.  Part.  Leap.  25.  Jo.Ltriuscap.  16.  Sir  Wait. 
Raughty)  dcc.tvhat  Poetfpeaks  not  deTartaro^Campis  Elyfii^Ma- 
nibus  ?  aiAndfodo  Thilojophert  ofbeft  note,except  Galen. Epicurus, 
Piinius,  &c.  zsfsfor  Pythagoras  and  his  Mafter  Pherecide ;,  the 
Drutdes,  the  Indian  Brachmanes,  Socrates^lKOjCicero,  Seneca, 

migrctur. 
Quamobrcm  five (enfus  cxtingnitur,  morf%eifommo  fimilis  :/?3  qui  noimunquam  etiam  (me  vifis 
fomnorumtflacatifsimam  quietcm  afferet*  Dii  bonifjuid  lucri  eft  cmori  ?  aut  quam  multi  dies  reperiri 
pofsunt  qui  tali  no6li  antcponantur  ?  &c.  Sin  verofunt  on*  d'.cuntur,  migrationem  efsc  mortem  in 
e  as  or  as  quat  qui  e  vita  cxcefscrunt3  incolum  ;  iamnltojam  beatius  cfl,tc>cum  abiis  quifc  \udcnm 
numcrobaberivolufiticvafaisiadcos  venire  quivcre  judices appeUentur .  &c.  convener}^.  eos}  qui 
jufle  &  cum  fide  vixerint.Hac  pcrcgdnatio  mediorris  vibls  vid.'ri  potcQ  ?  vt  vcro  cnlloqui  cum  0'- 
pbxOtMufao,  Homer  o,  Hepdoliceat,quanti  tandem  a  (limatist  Equidcm  f*  pernor  1  fi  fieri  po(set,vd- 
lemyut  ea  qu*  dico  mibi  liceret  invenii  e.  Quanta  deleft  itione  autem  ;fficcrcts&c.Ne  vo*  qwdem.li* 
diets yii  qui  me  abfolvifiis  mortem  timueritis,Nec  enim  cuiqua.fi  bono  mail  quidynm  even'repptefljtec 
yivo ncc  mortuo',  Ncc  ur.quam  ejus  res  a.  Din  immortalibus  negligent ur,&c.Sk  Socrates. 

Quadam  &  Natura  nota  funtju  Mart  Hit  as  anima  penes  plures,  ut  Deus  nofltr  penes  omneiiutar 
ergo  &fentemia  Platonis  alicu]us  pronuntiantis,  Omn'is  an\ma  eft  Iwmortalis.  Via,  &  Conrcientia 
Ppp.'tli  conteftantis  Deum  Deorum.  Vtd*  &  rcliquis  commumbus [cnfihus,  qui  Deum  ludicem  predi- 
cant, [Deus  vidct]  &  [pco  commendo]  At  cum  aiunt  [Mortuumquod  Mo/tuum"\  &  [y.ve  Hum 
Vivas']  &[pofl  mo-f  tern  omnia  finiuntur \etiam  ip(a~\tunc  meminero  &  cor  vulgi  cinerem  a  Deo  depth 
tatum,& ipfm  fapicmiam  fccuti  fiulthiam pronunciatam.  Tunc  (i&  Uareticus  ad  vu'iivtia^vei 
leculiingcniAcorfitgcrtt)  difcede^dicm,  ab  Etbnico^  btrtticc,  c'tfiunumefrs  omnes.  Tcriul.Hb.de 
Rcfurrcd.cam  cap  5. 


*  Socrates  be- 
ing neat  death 
(apud  Plato- 
ncm.  Cicerone 
inter prete) 
faid  thus : 
Magna  me  fpes 
tenet,  indices 
bene  mibi  eve- 
nirequodmit- 
tar  ad  mortem-, 
Neceffecfltnim 
ut  fit  alter  urn 
deduobus,  ut 
aut  fenfus  om- 
nino  mors  om- 
nes auferattaut 
inalium  qucn- 
dam  locum  ex 
hislocis  morte 


The  Preface. 


Parc.2 


they  all  acknowledge  it.  Lege  Marfil.  Ficinum  de  Imraorc.  Anim. 
Tea  Ariftotle  himfelffaW  this  .as  appearetb  De  anima  lib. i. context. 
65.  66.  lib.  2. context.  21.  lib.  3.  context.  4.6.7.  \g.  20.  Sure 
then  the  light  of  Nat  tire  difcemethit. 

Tet  if  thefe  men  fay  that  there  mufl  be  a  Guide  and  Law  for  fouls 
in  their  way  to  Happinefs, and  yet  deny  that  the  Scripture  is  it,  I  Would 
fain  knot?  of  them  Which  is  it,  and  where  it  is  to  be  found  ?  Hath  God 
any  other  Word  or  LaW  in  the  world  above  this,  ?  Sure  neither  Plato, 
nor  Ariftotle  did  ever  call  their  books  the  Word  of  God  :  and  Maho- 
mets  Alcoran  is  for  more  unlike  to  be  it  then  theirs.  If  they  fay  that 
Reafon  is  the  only  Cjuide  and  LaW-,1 reply  ,\. Reafon  is  but  the  Bye  by 
which  we  fee  our  Directory  and  LaW,and  not  the  Directory  and  Law 
it  f elf.  2.  Look^on  thofe  Countries  through  the  world  that  have  no 
Scripture  Cjuide  J?ut  follow  theirReafontandfee  how  they  are  Guided, 
and  what  difference  ther-e  is  between  them  and  fhriftians  (as  bad  as 
we  are)  and  if  you  think^ofthU  well,  you  will  be  afhamed  of  your  er- 
ror. Indians  have  Reafon  as  Well  as  we ;  Nay  loo\  on  the  wife  Ro- 
mans, and  the  great  learned  ^hilofophers,  Who  had  advanced  their 
Reafon  fo  high,  and  fee  how  lamentably  they  were  befooled  in  Spiritu- 
als ;  Bow  they  worjhipped  multitudes  of  Idols,  even  taking  thofe  for 
their  Gods  whom  they  acknowledged  to  be  Leacherous,  Adulterous, 
Perfidious,  Bloody  and  wicked.  Read  but  Juftins  Apol.  Athenago- 
ras,  Tertul.  Apol.  &c.  Origen  cont.  Cel.  Arnobius,  Lafilantius, 
Clemens  Alex.  Protreptic.  Minutius  Felix,  Athanaf.  &c.  fully  of 
this,  Mofl  certainly  either  the  Scriptures  arsGods  Word  and  Law, 
or  elfe  there  is  none  in  the  knowh  world ;  And  if  there  be  none,  hoW 
doth  the']uftttrue  and  Righteous  Cjod  govern  the  Rational  Creature, 
foasto  lead  him  to  the  Happinefs  prepared  for  him}  But  of  this  in  the 
fourth  Argument  following. 

3,  1  would  entreat  thefe  men  but  fiber  ly  to  conjider  this ;  What  if 
there  were  no  fuH  Abfolute  certainty  of  the  truth  of  Scripture  or 
Chrifiian  Religion,  but  it  Were  only  probable,  (Which  no  conjider  ate 
man  can  deny)  were  it  not  the  wifefl  Way  to  receive  it  }  what  if  ft 
poould  prove  true  that  there  is  a  Hell  for  the  wicked,  what  a  cafe  are 
you  in  then  f  Tou  know  your  Worldly  happinefs  is  a  very  dream  and 
afbadow  ;  andabrutijh  delight, Which  is  mixt  With  mifery,  and  qui- 
et eth  not  the  foul,  and  perijheth  in  theufing.  If  you  do  lofe  it,  you  lofe 
but  a  toy,  a  thing  of  nothing  which  jou  mufl  Jhortly  lofe  whether  you 
Will  or  no.    But  if  you  lofe  Heaven,  and  fall  into  Exdlefs  mifery,  it 

is 


Parr.  2. 


The  Preface, 


u  another  kjnd  of  lofs.  Me  thinks  then  that  common  Reafon  fhould 
perfWadc  men  to  venture  all,  though  it  were  at  uncertainty  upon  that 
Religion  Whicl&ls  us  but  of  a  Poffibility  of  a  Heavtn  and  a  Hell, 
then  to  venture  on  a  poffibility  of  everlafling  Miferjy  for  a  little 
beflial  pleafure,  which  is  gone  While  We  are  enjoying  it  I  Tea,  and 
when  even  in  this  life  thefe  fenfual  men  have  not  neerfo  much  true 
content  as  the  Chrifiian  I  Verily  if  I  doubted  of  the  truth  of  the  Chri- 
flian  Religion,  I  durfl  not  be  of  any  other  ;  but  fi?ou  Id  judge  it  the 
Wife  ft  courfe  to  venture  all  I  had  in  this  world  upon  the  Hopes  thAt  it 
fropoundethjea  meer  madnefs  to  do  otherWife.  If  men  that  are  at  a 
lottery  Will  venture  a  fmall  fum  for  a  pojfibility  of  a  great  one  .though 
they  f^now  there  is  but  one  of  twenty  that  fh  all  get  it  ;  how  much  more 
Would  any  wife  man  leave  a  little  vanity,  in  hope  of  everlafling  Glo- 
ry,and  to  avoid  everlafling  mifery  though  it  were  uucertainlBut  mofl 
of  all,  When  we  have  that  full  Certainty  of  it  as  we  have, 

4.  Laftly,  I  Would  have  thefe  men  confider;  that  though  We  doubt 
not  but  to  prove  that  Scripture  is  God  per  fell  infallible  LaWjet  if  it 
werefo  that  this  could  not  be  proved, yet  this  ftouldnot  overthrow  the 
C&iflian  Religion,  If  the  Scripture  Were  but  the  writings  ofhoneft 
men^  that  werefubjetl  to  miftakes  and  to  contraditlions  in  the  manner 
and  circum fiances,  yet  they  might  afford  us  a  full  Certainty  of  the 
fubflanceof  Chriftianityjtnd  of  the  Miraclet  wrought  to  confim  the 
dtttrine.   Tacitus,  Suetonius,  Livy,  Florus,  Luean,  &c.  were  all 
heathens  and  vers  fallible  ;  and  yet  their  hiftory  affords  us  a  certain- 
ty of  the  great  fubft  ant  ial  paff  ages  of  the  Romnne  affairs  Which  they 
treat  of  though  not  ofthefmallerpaffages  and  Circumflances.    He 
that  doubteth  whether  there  Were  fuch  a  man  as  Julius  Gefar,  or  that 
he  fought  With  P  ontpey,  and  overcame  him  &c,  is  fear  ce  reafonable} 
if  he  know  the  Hiftories.  So  though  Math.  Paris, Malmesbury.Hove- 
den,  Speed,  Cambden,  and  our  oWn  Parliaments  that  enabled  our 
Laws, Were  all  fallible  men, and  mflaken  in  divers  f mailer  thingi  j  et 
they  afford  us  a  full  (fertainty  that  there  was  fuch  a  man  <w  William 
the  Conqueror,  William  Rufus,  &c.    that  there  were  fuch  Parlia- 
ments, fuch  Lords,  fuch  fights  and  vibloriet,  &c.  He  that  would 
not  venture  all  that  he  hath  on  the  truth  of  thefe,  efpecially  to  gain  a 
Kingdom  by  the  venture,  Were  no  better  in  this  then  mad.    Now  if 
Scripture  Were  but  fuch  common  writings  as  thefe,  efpecially  j<qn;A 
withthat  mcontrolei  Tradition  that  hath  fine  c  convey  edit  to  kf,may 
it  not  yet  give  as  a  full  certainty,  that  Chrifl  Was  in  the  fie flj,  an!* 

Q  2  that) 


The  Preface, 


Part. 


that  he  preached  this  Dotlrine  for  the  fub ft  once,  and  wrought  thefe 
Miracles  to  confirm  it ,  and  enabled  his  followers  Jg  Worl^the  like 
Which  will  afford  us  an  invincible  Argument  for  Wr  Chriftianhy. 
Therefore  Grotius,  &c.  and  jo  the  old  Fathers  when  they  difputed 
with  the  Heathens  did  firft  prove  the  truth  ofChriflian  Religion,  be- 
fore the)  came  to  prove  the  Divine  Authority  of  the  Scriptures,  Not 
that  we  are  at  any  fuch  uncertainty,  or  that  any  (fhriftianfhoul  dare 
to  take  up  heret  as  if  the  Scriptures  Were  not  infallible  and  divine' 
But  being  now  [peaking  to  another  fort  of  men  according  to  their  capaz 
citjy  I  fay, if  it  were  otherWife,yet  might  We  have  certainty  of  our  Re- 
ligion. IfhallfayfomeWhat  more  to  thefe  men  in  [peaking  to  the  reft. 


2.  HPH£  fecond  fort  that  1  (hall [peak  to,  is  the  Papifts.  J  find 
-*■  the  chief  thing  that  turns  them  from  the  Reformed  Qhurches^ 
and  confirms  them  againfi  us%  it,becaufe  they  think  they  cannot  other- 
wife  maintain  their  Chriftianity,  but  by  deriving  it  from  their 
Church.  The  firft  ^ueftion  therefore  that  Papifts  willdifpute  in 
With  MS)  is,  How  know  you  the  Scriptures  to  be  the  Word  of  God? 
For  they  fondly  fuppofe,  that  becaufe  it  cannot  be  known  without  the 
help  of  Tradition  or  Humane  Teftimony^  that  therefore  this  muft  be 
only  the  Teftimony  of  the  true  Churchy  and  that  muft  befome  vifible 
Church,  and  that  Church  muft  be  pre fently  in  Being,  and  muft  be 
Judge  in  the  cafe,  and  muft  be  Infallible  in  judging,  and  all  this  can 
agree  to  no  other  Church  ;  and  therefore  that  theirs  is  the  only  true 
Church.  And  thus  the  particular  Church  of  Rome  Will  prove  her  f elf 
the  only  or  univerfal  Church.  To  ft  and  hereto  confute  thtfe  vatn  un- 
groundedConclufiont ',  Would  be  to  digrefs  too  far,  audmake  this  Pre- 
face  too  long.  Yet  fomething  1  wrote  againft  their  pretended  Papal 
Infallibility,  and  of  the  uncertainty  of  their  Faith  ;  but  being  pir- 
fwac.ed  by  others  to  infert  no  more  Controverfte  here,  I  referve  it  for  a 
fitter  place.  Only  I  Would deftre  briefly  any  Papift  to  JheW,  Whether 
their  Dotlrine  do  not  leave  the  Whole  Chriftian  Faith  at  utter  uncer* 
tainty  yand  confidently  defircy  it  (as  much  as  in  them  lies  ?  )  For 
feeing  they  but  Id  all  on  the  fuppofed  Infallibility  of  the  Church ;  and 

V}d. Gng         *  that  Church  is* the  Prefent  Church  :  and  that  u  the  Roman  Church 

dcValent.To. 

I . Difput. i  J^uafl. * .puKfljS . 1 2- •  Et  BcllarmSib. i.de (acramcnt.'m gen. cap. i$.&  Suarc^de  'Tide 

Dijput.&4. 

onely;  | 


Parr. 2 


The  Preface. 


only  ;  and  (|  that  is  only  the  Pope,  as  the  Jefuits  andmoft  Papifis  fay} 
or  a  oeneral  Councel^as  the  Trench  '.fee  what  a  cafe  they  bring  Chri* 
ftianityto  with  their  followers  *  Everyman  that  fti/i  Believe  the  [|  Sum 
Scripture tyea^  or  the  (fhrifi tan  Faith^mufl  \.  Believe  or  kpow  that  ; 
Rome  U  the  true  Church.  l.That  it  hath  Authority  to  Judge  ofQods  *•  }-7-  & 
Word,  and  of  the  Chriftian  Faith,  which  is  truly  it,  and  which  not.   ^^'ll'f-il' 
%.That  this  Authority  was  given  by  Gods  Word  [this  mufi  be  known  de  Comitiit 
before  men  can  know  that  God  hath  a  Word,  or  What  it  is,)  4.  That  cap.i  a.  &  19. 
they  are  infallibleHn  thn  Judgement.    5,  That  Pcccr  Vvas  at  Rome, '  &  lib.s  cap.  z. 
and  was  there  Bifhop,  til  conferred  this  Soveraigr.ty  on  them  as  his  Yct  k™e- 
Suet  effort.  6. That  each  particular  Pope  id  a  true  Pope,  and  lawfully  \  {-^fo  ^ms 
called  (Which  all  the  World  muft  know^  that  kno\\  neither  him,  nor  a's  to  prefer 
when,  nor  how  he  wxi  called.)  7.  That  the  fPope  determines  it  as  a 
matter  of  Faith  (otberWifejhey  confefshe  may  err,  and  be  an  Here- 
thkj  8.  And  they  mufi  tyoft  where  is  the  proper  fubjetl  of  Infallibi- 
lity, Whether  in  the  Pope,  or  Councel,  or  elfe  they  know  not  which  to 
build  on(Vt>hich  yet  they  are  far  from  agreeing  on  them] elves)  9,  When 
two  or  three*  Popes  fit  together  (Which  is  no  new  thing)  the  world 
mufi  lenoW  which  is  the  right  {for  all  the  reft  may  err.)    10.    Or  if 
they  joyn  a  C  ounce  I  in  the  Infallibility,  they  mufi  be  certain  t haf 
Chrifi  loath  given  Councels  this  infallibility.    II.  And  this  is  on- 
I j  to  a  Councel of  Romanifts.  1 2.   Andfo  that  the  Roman  Church  is 
the  Vniverfal  Church,  and  not  only  a  'Part,  as  other  Churches  are. 
1 2. .    And  that  they  are  free  from  Error  in  Councel,  ar,  d  not  out  of  it. 
14.  That  the  Councel  be  general  and  Lawful{el[e  they  confefs  it  may 
err*)   1 5 .  Therefore  aS  men  mufi  be  certain  that  it  be  fummoned  by 
the  Pope."  16.   And  that  the  Tifhops  that  confiitute  it  are  lawfully 
called.  17.  And  that  the  Pope  doth  Ratifie  the  Alls  of  this  (founceL 
as  Well  as  call  the  £ouncel  (elfe  they  conclude  that  they  are  unlaw- 
fully may  be  fallible. )  He  that  knows  not  all  thefe,  camot  be  (fer- 
tain  that  Scripture  is  Gods  word,  no  nor  oj  the  Truth  of  the  Chrifii- 
an  Fa'tth  according  to  the  Tapifis  grounds.   And  can  all  the  World 
be  certain  of  them   }  Or  all  their  Laickj  certain  ?  Tea  or  their 
Clergy  }  7 ea  or  any  man  ?  Adrian  thefixth  tels  iu>  that  the  Pope 
is  fallible -yand  fhali we  not  believe  the  Pope  himfelf  conf effing  hit  own 
Ignorance}! 'hough  Councels  have  decreed sgainfi Councels, and  Popej 

againft  Popes,  over  and  over.  Tet  we  mull  needs  believe  them  In-    ., 
?.         -  Payva. 

D.Aadard  :  Defenf.ConciliiTrident.cont.Kemnit.  lib. 2  page(W;i)  *oz.  Sydde alioynmm 
pudemiavid.  PJvct.Catholic.Orthodox .Trace  1.  Qu.9.page.94. 

Q?  fMle, 


the  Scripture 
before  the 

Church  : 
Nunquam  fine 
mihl  venit  in 
mentcm  Eerie- 
fit  judicium 
facrorum  volu- 
minitmautbori* 
tati  antefer. 
retqute  fpiritus 
ctleflis  affiatu 
exarata  false 
cum  Pctro  con- 
fitemur^cum  & 
pue,i,  qui  ne 
primoribus 
quidem  labrU 
divini  monu- 
ment 1  attige* 
runt  fat! '•sin  - 
teUigunt,  vera 
cede  ft  £  ratio- 
ncm  fine  Vcrb'i 

gritat 
tc,  qua  fidei 
I  aif. 
funismt 
co  n  {hie  null  j 
mode  pofsc. 


The  Preface. 


Pare. 


fallible  or  forfeit  our  Chrifkianity  ^according  to  their  do  Urine  •  that  is 
fVe  mufl  either  renounce  both  Experience \  Senfe,  and  Reafon,  or  our 
\  Faith.    Is  not  this  the  way  to  drive  the  world  again  to  Heathenifni  f 
\  And  whether  all  the  World  lofe  not  the  Certainty  of  their  Chriflianitj\ 
j  When  there  is  an  Interregnum  upon  the  death  of  a  Pope  Jet  them  fur- 
therftudy.    Fw/i  certain  I  am  that  the  Chrifiian  world  in  Peters 
day es  did  never  pretend  to  hold  their  Faith  upen  hii  meer  Infallibi' 
lity  ?  NordidJufcti^terzuSyTettutthn^ypmntoranjofthean- 
;  cients  that  ever  I  met  withy  hold  their  Belief  of  Chrift  or  Scripture  on 
the  Infaflibilty  of  the  Bifhop  o/Rome.  The  contrary  I '/hall  manifeft 
in  more  convenient  place.  I  WiU  only  adde  this  J^ueftion  :  How  doth 
the  Tope  and  his  Ceuncelknow  the  Script  urt  to  be  pods  WordUfthey 
Believe  it  on  their  own  .Authority,  that  is  becaufe  themfelves  fay  fo, 
then  they  arefelf-Idolizers  ;  and  what  makes  them  affirm  it  to  befo} 
or  what  reafon  have  they  for  their  belief}  If  they  Believe  by  any  con* 
vincing  Reafon  proving  Scripture  to  be  a  Divine  Teflimony%then  why 
may  not  the  Clergy  out  of  Councel,  and  others  alfo  Believe  on  the 
fame  grounds}  Elfe  the  Faith  of  the  Pope  and  his  Cou/jcel  Will  not 
have  the  fame  grounds  with  the  faith  of  the  People  or  Church  be  fides: 
and  then  it  is  another  faith :  and fo  either  the  People  or  Pope  are  He- 
reticles.  And  why  are  we  blamed  for  not  Believing  on  the  Authority 
of  the  Pope  and  Councel \wben  the  Pope  and  Councel  themf elves  Be- 
lieve not  on  that  ( that  is^  their  oWn)  ^Authority  ?  / hope  they  Will 
not  turn  Enthuftafts,  and  pretend  to  private  extraordinary  Revelati- 
ons of  the  Spirit.    If  they  /ay  that  they  receive  the  Scripture  by  the 
Tradition  of 'the  Ancient  Church. ,  and  fo  on  their  Credit,  why  ma) 
not  we  know  as  well  as  they  what  the  Ancients  fay  in  the  point  ?  and 
is  it  not  the  honeftefl  Way, if  they  know  more  herein  then  We \to produce 
it,  andfieW  us  what  and  where  the  Ancients  f peak  -   If  they  have  it 
\  meerly  upon  Verbal  Tradition,  have  not  other  men  as  good  ears  as  thex 
,  Tope  and  his  (fcuncel  ?  and  therefore  {being  as  honeft  )  to  be  as  well 
credited  iu/uch  reports  :  \\  And  if  it  be  their  office  to  keep  Traditi- 


}|  So  far  have 
the  Roma- 
nifts  been 
from  being 

faithful  keepers  of  their  pretended  additional  Traditions*  that  by  depraving  the  Monuments 
of  Antiquity,  and  by  adding  a  multitude  of  Legends  and  forged  writings,  to  advance  their 
own  ends,  they  have  done  the  Church  of  Chrift  more  wrong  then  evet  they  are  able  to  repair : 
(  as  the  lateKing  truly  told  the  Marq.  of  WoYCefttr  in  his  ('printed)  conference  ;  )  But  the 
vanity  and  forgery  of  their  pretended  Monuments  is  fully  manifefted  by  our  James  Cook's 
Ccrifura^aVtnm^  Erafmus  Duv.  Blondcllus  (on  the  by  in  all  his  writings,  but )  moft  fully  in 
his  Examcn  Dtcretalium  y  fo  our  Dr.  lo.  Reignolds  on  other  parts,  and  many  more  have  opened 
their  folly. 

ons% 


IParc.i. 


The  Preface. 


ons,  Why  have  they  beenfo  carelefs  as  to  loft  all  the  reft  of  the  things 
Which  Jefu  J  did,  which  J  ohn  faith ;  would  fill  fo  many  Volumes  :  and 
alfo  all  the  Traditions  Which  themfelves  /»/>/>*/>  Paul  to  have  de- 
livered unwritten  to  the  Theffalonians  and  others  *  Shall  we  Met  e 
them  Infallible  that  have  already  fo  deceived  m  ? 

^Andfor  thofe  that  think.it  of  Abfolute  ncceffity  that  the  Church 
havefomt  Judge  for  final  Decifion  of  Contr  over  fits  about  thefenfe  of 
Scripture;  and  that  judge  it  fo  abfurda  thing  for  every  man  to  be 
Judge  i  and  therefore  they  thinkWemuft  needs  come  to  Romc/ar 
a  Judge  :  \.  I  Would  know  whether  they  fpeak^of  Fundamentals ,  and 
fuch  other  points  as  are  plain  in  Scripture-,or  of f mailer  points  that  are 
darkj  For  the  former,  what  need  is  there  of  a  Judge  ?  No  C  hriftian 
denytth  Fundamentals :   and  Heathens  Will  not  ftand  to  the  Papal 
Infallibility,  A  teacher  indeed  is  necejfarjfor  the  Ignorant :  but  not 
a  ludge.  It  is  the  vilefi  Dotlrine  that  mo  ft  ever  Rome  did  forge,  that 
Fundamentals  themfelves  are  fuch  to  us  becaufe  they  determine  i 
them :  and  that  We  cannot  know  them  but  on  their  Authority  :yea, 
the  Church  {that  is,  the  Pope)  may  by  his  determination,  make  neW 
Fundamentals*    If  they  Were  not  impudent %  this  abomination  would 
never  have  found  fo  many  Patrons.    They  ask  w*  How  we  know 
Fundamentals tand  which  be  they  ?   /  anfWer,  Thofe  things  that  God 
hath  m>.de  the  Conditions  of  falvation.  And  what  if  we  take  in  both 
them  and  more,  thatfo  We  may  be  fur  e  not  to  mifs  of  them,  fo  We  go 
bnt  to  plain  and  Weighty  truths,  what  danger  is  in  that  ?  2.  Seeing 
all  Chrifiians  in  the  World  do  hold  the  fundamentals   (elfethey  are 
not  truly  Chriftiansy)why  are  they  not  fit  deliverers  or  ludge s  of  them, 
as  Well  as  the  Pope  ?   3.    And  for  leffer  an  I  darker  points,  by  what 
means  is  the  "Tope  andhn  Councelable  to  determine  them,  and  to  de- 
cide the  Cont  rover  fie  ?  If  by  rational  means ,  What  are  the  yf  and  why 
may  not  as  rational  men  decide  it  at  truly  ?  4.  Will  it  not  be  as  hsrd 
4  Sueflion,  who  fh  all  judge  of  the  meaning  of  the  Popes  De:rctals  or 
Canons,  where  they  are  doubtful  f  andfo  in  infinitum,    I  fee  not  but 
the  C  onnc  el  of  Trent  f peak?  m  darkly  as  the  Scripture ;  and  is  as  hard 
to  be  underftood.<y.lfgod  leave  a  point  darkjtnd  doubt  full,  will  it  not 
remain  fo^wbatfoever  confident  men  may  determine  ?  6.  If  God  have 
left  a  certain  me ajts,  and  infallible  ludge  for  determining  all  con- 
troverfiet,  and  expounding  Scriptures  ,  why  then  is  it  not  doney 
but  the  Church  left  ft  ill  in  fuch  uncertainties  and  contentions   } 
Asfome  Ambaptifts  among  us  do  boaft  of  a  poWer  to  Worl^Miracles 
Q_4  and 


The  Preface, 


Part. 2 


and  jet  we  can  gtt  none  of  them  to  flew  their  poWer  in  one  •  fuftfo 
doth  the  Church  of  Rome  bo  aft  of  an  infallibility  in  deciding  of  C on- 
troverftes,  and  yet  they  will  not  infallibly  decide  them,    lftheyjhould 
grow  mode  ft  ^  and  fay  they  do  not  determine  what  is  certain  in  itfelf,  j 
bat  what  we  are  to  reft  in.    I  anfWert  Why  fhould  We  be  compelled  to  ! 
profefi  things  uncertain  ?  If  they  fay,  they  are  not  all  fit  to  be  decided,  i 
and  therefore  the  Church  leaves  fome  to  mens  Liberty.  I  anffrer.  So 
Chrift  thought  them  not  all  fit  to  be  decided,  and  therefore  hath  left 
many  in  doubtfulnefs ;  and  is  it  not  as  fit  we  fbouldreft  in  thrifts  de- 
cifion  and  his  judgement  concerning  points  fit  to  be  cleared  and  de- 
cided\as  in  mans  ?  The  palpable  miftake  of  that  one  Text  i  Pet.i,ao, 
{that  no  Scripture  is  of  Private  Interpretation)  hath  mi  [led  many 
men. in  this  point, Tor  they  th'mk^it  f peaks  of  the  Quality  of  the  inter- 
preter3as  if  Private  men  muft  notintepret  it ;  when  the  Text  plain- 
ly ffealis  of  the  Quality  ofthefubjetl.  The  true  Taraphrafe  is  evi- 
dently thi.^q.d.Beftdes  the  Voice  from  Heaven,  giving  Teftimony  to 
Chrift  fWe  have  alfo  in  the  old  Scriptures  afure  Word  of  Prophefte  te- 
ftifying  of  him   (for  to  him  give  all  the  Prophets  Witnefs)  Whereto  ye 
do  Well  to  take  heed,  as  to  a  light  fhining  in  a  dark^  place,   &c.  'But 
then  you  muft  under  ft  and  thisi  That  no  Prophefte  of  Chrift  in  the  old 
Teftament  is  of  Private  interpretation  ,that  is:it  is  not  to  be  inter  pre- 
ted  as  f peaking  only  ofthofe  private  perfons  who  Were  but  Types  of 
Chrift,  of  whom  indeed  it  literally  and  fir  ft  f peaks  •  Tor  though  it 
might  feem  as  if  the  Prophets  [poke  ofthemfelves^or  of  the  Type  only, 
Who  was  a  Private perfon  ;  yet  indeed  it  is  Chrift  that  the  Spirit  that 
[pake  by  them  intended:  Tor  the  Prophefte  came  not  in  old  time  by  the 
Will  of  man  that  f poke  them tand therefore  is  not  to  be  interpreted  pri- 
vately ofthemfelves,  or  What  they  might  feem  to  intend,  but  holy 
men  [pake  as  they  were  moved  by  the  Holy  Ghoft  ;  and  therefore  his 
meaning  muft  be  looked  to,  and  he  intended  Chrift  the  Antitype^  Tor 
example  :  when  Dividfaid,  Pfil.  ^.  Yet  will  I  fee  my  King  on  my 
holy  hill  Zion:  You  muft  not  interpret  this  of  David  only,  a  Pri- 
vate perfon%  and  but  a  Type  \  but  of  Chrift  the  Tublique  perfon  and 
Antitype. 

But  1  muft  fpend  no  more  words  here  on  this  kind  of  men. 


Let 


Parr.  2. 


The  Preface. 


LEt  me  adventure  on  a  few  words  to  the  Miaifters  of  the  Gofpel , 
not  of  advice  (for  that  was  judged  prefumptuous  in  my  /aft, 
though  but  te  the  younger)  but  of  Apologia  Though  the  Acceptance 
of  this  Treatife  be  far  bejondWh.it  I  expecled,yetfome  have  ftgnified 
to  me  their  diflike  ofjome  things  in  this  fecond  Part,  of  which  I  think 
it  ml  duty  to  tender  them  fattsfatlion. 

I. Some  fay  it  is  aDigreffion.  Anfw.  And  what  hurt  is  that  to 
any  man  ?  Iccnfefs  it  Was  fit  ted  at  fir  ft  to  my  own  ufe  (as  all  the  reft 
was)  and  why  may  it  not  be  ufefulto  fome  body  elfe  }  My  bufinefs 
Was  not  to  open  a  Text ;  but  to  help  Chriftians  to  enjoy  the  [olid  com- 
forts "which  their  Religion  doth  afford ;  the  great  eft  hinder  ance  -where- 
of, in  my  observation,  is  a  weakjor  unfound  Belief  of  theTruth  of  it. 
And  therefore  I  ft  ill  think^that  tlot  very  mai*work^lieth  inftreng- 
thening  their  Belief.  So  that  lam  fur  e  I digrejfed  not  from  the  Way 
that  led  to  my  intended  end. 

2 .  Others  have  told  me,  that  I  (%ouldnot  havz  mixed contr over- 
fte  with  fuch  Pratlical  matter.  Anfw.  And  fome, as  Wife,  tell  me, 
They  had  rather  all  were  omitted  then  this.  For  the  truth  muft  be 
knoWn  before  the  Goodnefs  will  be  Defired  or  delighted  in.  It  feems 
tome  the  ordinary  caufe of 'Backftiding,  when  men  either  begin  at 
the  A  feci  ions,  or  beftow  mo  ft  of  their  labour  there \  before  they  have 
laid  a  good  foundation  in  the  Under  ft  anding.  And  they  are  f care  e 
likely  to  be  the  lengeft  Winded  Chriftianstnor  to  die  for  their  Religion, 
thatfearce  knoV?  Why  they  are  Chriftians.  Methlnkj  its  prepofterous 
for  men  to  beftow  ten  or  twenty  years  inftudying  the  meaning  of  Gods 
word,  before  they  wellknoW,  or  can  prove  that  it  is  Gods  Word*  As 
the  Italians  mentioned  by  Melan&hon,  that  difputedearneftlj  that 
Chrift  was  Really  in  the  bread,  When  they  did  not  well  believe  that  he 
Was  in  Heaven.  If  Fundamentals  be  controverted^  it  concerns  us  to 
beWellfeen  in  fuch  C  ontr  over  fie  s.  However  if  this  be  unufejul  to 
any  man,  if  he  Will  but  let  it  alonet  it  Will  do  him  no  harm. 

3 .  Some  blame  me  for  making  fo  much  ufe  of  the  Argument  from 
CMiracles  :  And  wit  hall  they  think,  it  invalid,  except  it  be  apparent 
Truth  which  the)  are  brought  to  confirm.  Anfw.  I.  If  it  be  fr ft 
knoWn  to  be  truths  there  needs  no  Aiiracles  to  prove  it*  2.  Do  not  all 
our  Divines  fife  this  Argument  from  C^iiracles  ?  3.  And  I  do  not  by 
uftng  this,  hinder  any  man  from  producing  or  ufing  as  many  more  as 

he 


The  Preface.  Part< 


he  cm.   I  nowhere  fay  that  this  is  the  enlj  ^Argument.  4.  Ifthefe 
men  were  at  wife  as  they  Jhould  bejhij  would  take  heed  ofjhakjng  the 
Chrlftian  Caufe,  and  finding  at  the  very  root  of  it,  fir  the  maintain- 
ingof  their  Conceits*    If  they  take  down  the  chief  Argument  wtj'ich 
confirms  it,  What  do  they  lefs  ?  5  .Search  the  Scripture. and  fee,  Whe- 
ther this  were  not  the  chief  Argument.  1 .  which  fuccetded  then  for 
bringing  men  to  Believe  f.. and  which  Chrift  him]  elf  laid  the  gre*teft 
Weight  on^  and  expelled  mo  ft  from.  Nathaniel  believed  upon  Chrift  s 
telling  him  of  his  conference  at  a  diftance*    Job.  2,48,45?.  upon  hi* 
beginning  of  Miracles  At  Cana  in  Galilee  %  he  manif eft  ed  forth  his 
Glory, and  his  Difciples  believed  on  him,  Joh  2. 1 1 .  The  Jews  there- 
fore enquired  for  Signs,  as  that  which  muft  confirm  any  neW  Rev  el  a- 
tionto  be  of  God,  Joh.  2,  18.  &  6.  30.  1  Cor.  1,22.    And  though 
Chrift  blame  them  for  their  unreafonable  unfatisfied  expectations 
her ein,and  would  not  humour  them  in  each  particular  that  they  would 
fxweily  prefer ibe  him, yet  ft  ill  he  continued  to  give  them  Cfrliracles^as 
great  as  they  required.  Though  he  would  not  come  doWnfrom  the 
Crofs  to  convince them(for  then  hcW  Should  he  have fuffered for fin}) 
yet  he  Would  Rife  aganfrom  the  dead,  which  was  far  greater.  They 
that  J aw  the  Miracle  of  the  Loaves,  f aid ^T  his  is  of  a  Truth  the  Pro- 
phet that  Jhould come  into  the  worlds  Joh.  6.  14.  John  (fay  they) 
did  no  Miracle  :  but  all  that  John/pa/^  of  this  man  was  true :  and 
many  believed  on  him  there,  Joh . :  o  4 1 .    Many  believed  when  they 
faw  the  ^Miracles  Which  he  did  J  >h.  i.i$.See  alfo  A&.4.  16.  Joh. 
6.  iMf.  gi.  &  II.47.  A3  6.8,  &  8.6,13  andGii.3.5.  Act.  2. 
I  43  &4.  30.  &  5.  I2.&7.  36.  &  14..  3.  Htb.  2.4.  And  Chrift 
J  himfelf faith  >  If  I  had  not  dene  the  works  that  no  man  elfe  could  do, 
ye  had  no  fin  (in  not  believing)  J  oh.  15.  24,   And  therefore  he  pro~ 
mifeth  the  Holy  § hoft  to  his  Difciples  to  enable  them  to  do  the  likefo 
convince  the  world,  Mar.  1 5.  17.18.  7  ea,  to  do  greater  Works  then 
he  had  done.  Job.  1 4  1 2.  And  he  upbraideth  andmoft  terribly  threat- 
neth  the  unbelievers  that  hadfeen  his  mighty  WorksMit.i  j.205  21. 
23.Luk.  10.  13.    Tea,  the  Blafphemingof  the  power  by  which  he 
Wrought  them^  (and  his  Difciples  afterward  were  to  workjhem)  and 
after  ibing  them  to  the  Devtl,he  maketh  the  unpardonable  yfo,Mat.I 1 , 
off  ,31.  fee  alfo  Mac.  11.2,3,4.  and  13.  54.  and  14.  2.  Mar.6.2. 
14  Joh.  5 .  19  20.  and  7.  3.  He  tels  them,The  works  that  I  do,  bear 
witnefs  of  me,  Joh.?.  36.  and  10.25.    'Believe  not  me ;  believe  the 
Works  that  I  do,  Joh.    10.  37,  38.  Believe  me  for  the  very  works 

Me, 


pare.  2 


The  Preface, 


fake,  Joh.  14.  ir.  And  how  did  the  Apoftles  preach  to  convince  the 
ftorldtbut  partly  by  telling  them  ofChrifts  RefurreUion  $he great  eft 
of alt 'his  Miracle*,)  and  his  other  works  :  and  partly  by  doing  Mi- 
racles them/elves  ?  They  tell  themfle  was  approved  of  god  by  figns 
andwondersy  Acl.  2. 22.  and  736.  They  declared alfo  what  Mira- 
cles And  wonders  were  wrought  b)  the  Apoftles  ,Aft>  I  $ ,  1 2.AndVi\}\ 
vindicate  th  the  Credit  ofhu  own  Apoftlejhip  andfo  the  truth  of  his 
Teftimony  to  the  Corinthians  rW,  \Truly the  figns  of  an  Apoftle 
Were  wrought  amongyouinall  patience^  in  figns  and  wonders  and 
mighty  deeds.  2  Cor.l  2. 12.]  The  way  of  bringing  men  to  Believe 
inthofedayesuexprejfed*  Heb,  2.3,4.  How  (hall  we  efcape,  if 
wc  neglecl  (0  great  falvation,  which  at  the  firft  began  to  be  fpoken 
by  the  Lord,  and  was  confirmed  to  us  by  them  that  heard  hfra  ? 
(there  it  fenfe  to  the  firft  Receivers,  and  their  Tradition  to  the 
next : )  God  alfo  bearing  them  witnefs  both  with  figns  and  won- 
ders and  divers  Miracles,  and  gifts  of  the  Holy  Ghoft  according 
to  his  will.  And  ftho  dare  aueftion  this  Witnefs  of  God  ?  And  fear 
fell 'on  them  all \  and  the  name  of  I ef us  wot  magnified,  and  men  con- 
verted by  the  fpecial  ^Miracles  that  Paul  did*  Ad.  ipr  1 1, 1  2,  16. 
17,  18,  I  p.  I  will  fay  no  more  to  the  oppofers  of  the  fufficiency 
of  this  Argument ,  but  ftifh  them  to  anfwert  or  learn  of  that  blind 
man,  Johno.  16.  £  an  a  man  that  is  afinner  dofuch  Miracles  } 
We  knoft  that  Qod  heareth  not  ftnners.  Or  hear  Nicodemus, 
John  3.2.  We  knoft  that  thou  art  a  Teacher  come  from  God  \  for 
no  man  can  do  thefe  Lfrliracles,  except  god  be  with  him.  Natural 
Reafon  ftefts  hs9  that  God  being  the  true  and  Merciful  Governour 
of  the  World,  the  caufe  of  Nature  cannot  be  altered  but  by  hisfpec:- 
al  appointment  ;  and  that  he  Will  never  fet  the  feals  of  his  omnipo- 
tency  to  a  lye ;  norfujfer  the  laft  and  great  eft  inducement  of  Belief 
to  be  ufedto  draft  men  tofaljhood :  For  then  how  deflorate  were  the 
the  Condition  of  mankind  ? 

Objccl.  'But  (you' I  fay)  Falfe  Prophets  may  arife  andjhewfignr. 
atfd  Antichrift  (ball  come  with  lying  ftonders.  Aniw.  Thefe  are  all 
lying  bonders  indeed]  Jeemingto  be  Miracles,  ft  hen  they  are not. 
Obje&.  But  the  great  queftion  is^How  we /hall  knoft  which  are  Mi- 
racles indeedtfthen  poor  Mortals  may  befo  eafily  deceived  byfuperitr 
pofters  ?  Anfw.  For  the  Difference  between  true  Miracles  andfalfe, 
Camero,  ^T\dciux^ndmoftD$7jmesth.uwr'teofthis  Argument, 
have  handled  it  Jo  whom  1  refer  jou.  I  will  only  fay  this  more  ;  That 

fte 


*  Obfcrre  this 
Text  well,and 
2c  will  help 
you  to  anfwer 
the  Qaeftion, 
[How  know 
you  the  Scrip- 
ture to  be  the 
Word  of 
God?] 


The  Preface 


Part. 2.1 


See  i  cor.  12, 
from  the  1 . 
verfe  to  the 
ii.     And 
Mm'h  16.1 7. 


We  need  ^t  be  curious  in  this  enquiry  :  for  if  any  doubt  whether  Mi- 
rude s  may  not  be  Wrought  to  delude^  wottldadd  thefe  Qualifications 
to  that  Medium,  and  thus  form  the  UWajor  Propofition  [_  That  do- 
&rine,or  thofe  books  which  were  attefted  by  Apparenc,Frequen:, 
uncontrolled  Miracles,  muft  needs  be  of  God.  J  But  fuck  is  this, 
&c.  A  wonder  wrought  once  or  twice  may  e after  deceive,  then  that 
Which  is  done  one  hundred  times.  A  wonder  in  u  Corner  may  be  blamed 
faljly  to  be  a  miracle:  But  Chrijl  hadfo  many  thonfand  witnef- 
fes  (at  of  the  CMir'acle  of  the  Loaves )  and  five  hundred  at  once  that 
faW  him  after  hit  Refurretlion  ;  and  the  nApoflles  appealed  to  whole 
Churches  {even  where  they  had  Jeer  et  adverfaries)  wbe  might  eafily 
have  difprovedthemt  if  it  had  not  been  true  ;  and  they  [pake  with 
tongues  before  people  of  many  Nations  \  and  it  Wat  not  one,  nor  me 
hundred)  but  the  multitudes  ofChriftians  that  had  one  gift  or  other 
of  this  fort,  either  Miracles fpecia/Iy  fo  called,  or  healings  or  pro- 
phecying^or  tougues^&c. 

But  efpecially  no  Uncontrolled  Miracles  /hall  ever  be  ufedto  de. 
ceive  the  World.Two  Ways  doth  Cjod  Contronl  even  thefeeming  Mi-  j 
racles  of  deceivers*  I.  By  doing  greater  in  oppofition  to  them,  andfo  \ 
dif gracing  and  confounding  them, and  the  Authors, and  the  Caufe  ;fo  | 
God  did  by  the  Magicians  in  Egypt ;  by  the  Exorciftsin  A  ft.  19. 
and  by  Simon  Magus,  as  Church- Hiflory  tels  us.  In  this  Cafe,  it  is 
nodifparagement  to  Gods  Mercy  or  Faithfulnefs  to  let  men  Work  I 
falfe  wonders  ;f or  he  doth  but  make  them  the  occafion  of  his  Triumph]  ' 
that  the  Victory  of  Truth  may  be  more  eminent ,  and  mens  faith  more 
confirmed*    2.  Alfo  by  fame  clear  and  undoubted  Truth  {either 
known  to  Common  Reafon.or  by  former  Scriptures)  doth  God  oft  Con- 
troul  deceiving  Wonders.  For  if  they  are  ufed  to  Atteft  an  undoubted 
Faljhood,  then  the  former  eflablijhed  Truth  contradicting  them,  is 
fufficient  controulment.    So  that  as  (jod  wiH  never fet  his  own  pro~ 
perfeal  of  a  true  Miracle  to  an  untruth,  fo  neither  will  he  fufer  a 
Teeming  Miracle  to  go  uncontrouledWhen  it  may  endanger  the  faith 
andfafety  of  mankind.    Nor  can  it  be  fheWen  that  ever  he  did  otloer. 
wife,  whereas  the  Miracles  of  Chrifl  and  his  Difciples  Were  Vncon- 
trouled,Frequent ,  Numerous ,  Apparent  prevalent  and  Triumphant. 
Objett.  Then  if  Miracles  be  Wrought  now,  they  will  inf err  a  New 
Scripture.  Anfw.  Nofuch  matter.  They  WiH  prove  the  Teflimony  to 
be  Divine,  where  it  is  certain  that  they  are  wrought  to  confirm  any 
Teflimony  ^but  no  more*  God  may  workjhem  without  man,  to  fir  up 


mens 


i 


Part.  2 


The  Preface. 


*Piele  Suare^- 
de  fide  D'tfpnt, 
4  Sc&.  i  §. 


mens  hearts,  and  rottfe  them  to  Repentance,  *  and  not  to  confirm 
any  neW  Teftimony,  or  he  may  enable  man  t  o  Worl^  them  for  at  t  eft  a- 
tion  of  formerly  revealedTruth. 

Objcft.  'But  wicked  men  may  do  Miracles.  Anfw.  But  not  When 
the)  pleafe  :  nor  for  What  they  pleafe  Jut  a*  God  pleafes.  Wicked  men 
may  be  rV;tneffes  of  the  Truth  of  God. 

I  conclude  with  this  Argument.  That  which  was  the  great  Ar- 
gument ufed  by  Chrifi  and  his  asfpoftles  to  win  the  world  to  Believe, 
fhould  be  the  Great  Argument  noW  for  every  man  to  ufe  to  that 
end  with  him f elf  and  others :  But  that  was  this  from  Miracles ^there- 
fore^ &c. 

4.  The  fame  men  that  make  this  exception  ,  are  offended  that 
I  overpafs  fome  other  Arguments,  which  are  taken  to  be  chief  eft  : 
as  Scripture  Efficacy,  andthewitnefs  of  the  Holy  Cjhoft  to  the  Con- 
fciences  of  Believers. 

Anfw.  I.  fVhy  fhould  1  be  tyed  to  do  that  which  fo  m**y  have  done 
already  r   2.  I  never  intended  the  full  handling  of  the  point,  but  tWo 
or  three  tsfrguments  toftrengthen  the  weakz    And  may  I  not  choofe 
Which  1  thought  fit t eft,  as  long  as  I  hinder  no  man  to  ufe  what  other 
he  pleafe  ?  3.  The  Efficacy  is  either  on  the  Vnderftanding,  or  on  the 
Will  and  Afetlions.  If  on  the  Vnderftanding^  then  it  is  the  Belief  of 
Scripture  truth  Which  is  thus  effetled :  andfo  the  Argument  fhould 
run  thus.  Whatfoever  isfo  effettualas  to  perfwade  men  of  its  Truth 
or  Divinity,  that  is  True  or  Divine  \  but  the  Scripture  isfuchj&c* 
I neednot fpe.^ofthe  abfurhity  of the  Major.  \\  Or  if  the  Efficacy   \L^eKob. 
be  on  the  Will  and  A  feci  ions,  then  it  prefuppofeth  that  it  is  fir  ft  Be-   &*ronim  A.] 
lieved  to  be  True.  For  nothing  Works  on  the  PVillJrut  by  means  of  the  P0'°&Tr*tt* 
Zander  (landing.  But  I  neither  dare  t  nor  need  to  fhewthe  weakxefs  of  j-rCr[ 
fuch  Arguments;  the  PUpifts  have  done  too  much  in  it,  as  their  wri-  I  page  7 19. 
tings  generally  Will  Jhew you.  See  Vane,  Geffye,  Richwonhs  Oia-  .  7 io.plenifsim 
logucs.Marcin^taple'on  ;  and  moft  run  that  Way.  \m'     ~~- 

4.  J]  And  for  the  Tefiimony  of  the  Spirit,  it  conftfteth  fir  ft,  in  its [ 
Ttftimonyb)  the  Miracles  which  it  enabled  the  Apodles  to  ejfeel  *  V*cl  ' 
for  the  fealingof their  dollrine  ;   2.  And  in  the  SanUifjing  lllumi-^J^^ 

turn 
ad  7i9<&Tr*£i.9.pa£e  i  page  6^5.  &  page  711-  Max'imopcre  MhawtoisMnqm 

I  Vide  cum  I'c^amjib  9  dc  Iuftif.cap.47- Greg  PXent.  Tom.  ? .  dtff  nt.i.  Qui (hi.pu 
\EtSh  r. i*defidd.§.}.Rt  Co,nr.Vci;iu?\z:on  ComovMctl*. qu  3  An.  z.;.. 

.t.Lahf.Ub  $.rtf.n.§.i;... 


The  Preface. 


Part. 


a. 


Read  Vidd'w 
his  Rationale 
The o log.  a- 
gainft  Vcroriu 
m ,8c  through. 
out,how  far 
Reafon  and 
Natural  Prin- 
ciples maybe 
ufed  in  Dif- 
putes  of  Di- 
vinity. 


nation  of  our  tinder  flan  dings  to  fee  that  Which  is  Objectively  Revea- 
led. So  that  this  Teftimony  is  the  efficient  and  not  Objeclive  Caufe 
of  our  Belie  fin  this  latter  fenfe.  Jf  men  fhould  judge  of  the  Canw  of 
Scripture,  by  the  immediate  Teftimony  of  the  Spirit,  as  if  this  were 
fome  Exterior  Revezler  of  What  is  Divinely  infpired,  we  Jhould then 
have  as  great  variety  of  Canons  almoft  as  of  per  Jons.  \JMen  tal\of 
this  in  rneer  Difputes  ;  but  I  never  knew  the  man  that  vroulj  un- 
dertake to  determine  efthe  Canon  by  retiring  into  his  hearty  and  con- 
fulting  meerly  With  the  Spirit  within  him. 

5-  Another  great  exception  of  the  fame  mentis,  That  Ifeek  t0  /*- 
tisfe  Reafon /<?  much  of  the  Scriptures  Authority :  And  the  Reafohs 
which  they  urge  againft  my  Reafoningare  thefetWe.    i.    It  is  too 
neer  the  Socinian.  way.  Anfw.  Socmians  will  believe  nothing, 
Without  Reafon  or  Evidence  from  the  Nature  of  the  Thing  Revealed* 
that  is,  They  Believe  nothing  at  all  as  pertain  :  For  if  the  Thing  be 
Evident,  it  is  (as  fuch)  the  ObjeQ  of Knowledge ,  and  not  of  "Belief 
I  Will  believe  any  thing  [in  the   World  Which  I  know  certainly  that 
Godfpeakj  or  Revealeth :  Though  the  Thing  in  it  felffeem  never 
fo  unreafonable.  Tor  1  have  reafon  to  TZelieve  (or  rather  to  Know) 
that  All  is  True  Which  Qodrevealeth,  how  improbable  foever  to 
fie fh  and  blood,    hit  not  a  fhame  that  Learned  men  fbould  charge 
this  very  Opinion  on  Chillingworth,  Dr.Hammon,  and  others,  as 
guilty  of  Socinianifm  ?  and  thereby,  i.  Make  the  Papifts  brag, 
that  we  cannot  confute  them,  £*tf0»  Socinian  Principles.   I.  And 
make  young  Schollars  through  prejudice  turn  of  from  the  true 
ways  of  defending  Scripture    Authority  ;  to  the  great  wrong  ; 
i.  of  their  fouls ,  2.  and  of  their  people,  3.  and  of  the  Proteftant, 
4.  and  Chriftian  Caufe.    3  •  And  how  could  all  the  Wits  in  the 
World  do  more  to  advance  Socinianifm  then  tbefe  men  do}  by  making 
men  believe,  that  only  the  So  amahs  have  Reafon  for  their  Religion  : 
Which  if  it  Were  true }(  as  nothing  lefs)  who  would  not  turn,  to  them  $■ 
4  And  what  more  can  be  done  to  the  difgrace>and  ruine  ofChriftiani- 
tyt  then  to  make  the  World  believe  that  we  have  no  reafon  for  it  } 
nor  are  able  to  prove  it  true  againft  an  Adverfary  ?  What  would 
thefemendo,  if  they  lived  among  Chrifts  Enemies,  and  Were  chal- 
lenged to  defend  their  Religion  or  prove  it  true  ?  Would  they  fay  (as 
they  do  to  me,  jl  will  Beliersand  net  Dispute  ?  Chrifis  Caufe  then 
would  be  little  beholden  to  them,  AndhoW  would  they  breach  for  the 
Converfion  of  Infidels,  if  they  had  not  Reafon  to  give  them  for  what 
'  they  ' 


Pare.  2 


The  Preface. 


they  perfvade  them  to  (  How  will  they  Try  the  fpir its,  and  Try  all 
thing,  and  hold  f 4  that  which  is  good,  but  by  Difcourfe  t  But  it 
feerits  thefe  men  themfelves  have  no  more  Reafonfor  their  believing 
in  Chrift,  then  in  Mahonut  or  Ant  ichrift  .They  are  good  Chriftians 
and  Teachers  that  while  1 

But  the  treat  Argument  is  this.  They  fay  {and great  ones  write 
fo)that  the  Divine  Authority  of  Scripture  is  Principium  indemon- 
ftrabile,  a  principle  not  to  be  Proved,  but  Believed  :  for  no  Science 
proves  its  principles. 

To  which  I  Anfwer,  i  when  our  R.Baronius, and  others  do  affirm 
it  to  be  Principium  indemonftrabile,  it  is  not  as  tf  it  Were  not  at  all 
demonftrable ;  bnt  that  it  is  not  demonftrabile  per  aliam  Revelatio- 
nem;  'But  they  acknowledge  that  it  contains  in  it  thofe  Characters  of 
the  Divine  Authority  which  by  Re af on  or  Difcourfe  may  be  difcerned. 
2.  It  is  therefore  improper  to  fay  it  is  Credendum,  a  thing  to  be 
believed  fir  ft,  and  directly  that  thefe  Books  are  Gods  Word  ;  feeing 
it  is  (by  confequence)  confejfed,  that  it  is  a  point  to  be  Known  by 
theforefaid  Evidence  ;  therefore  not  firft  to  be  believed,  g .  And 
otherwife  they  contradict  themfelves,  when  they  beftoVo  whole  Vo. 
lumes  to  prove,  that.  It  is  part  of  the  formal  object  of  Faith  (which 
anfwers  the  Cur  Credis  ?  )  and  jet  to  affirm  it  to  be  principium  pri- 
mo  Credendum,  which  makes  it  the  material  Object  of  Faith ;  For 
in  this  fence  it  cannot  be  both,  as  I  fhnll  [hew.  4.  How  the  Divine 
Authority  of  Scripture  is  the  Principium  Religionis  Chriftianse, 
and  hoVe  not,  would  hold  a  long  debate  of  it  f elf  Our  tf.Baronius, 
himfelf  faith,  that  \_when  we  fay  all  Chrift  ians  fhould  refolve  their 
Faith  into  the  Divine  and  Canonical  Authority  of  Scripture,  thty  do 
not  mean  that  this  is  the  only  VrayofrefolvingFaith;as  if  no  other  way 
Were  poffible,  or  available  tofalvation  ;  but  only  that  this  Way  is  the 
moft  convenient,  profitable  and  certain  ;  yea,  and  is  necejfarie  too 
in  thofe  Churches,  Where  the  Scriptures  a*e  kfoWn.  Apologia  adv. 
Turnebul.  Trad.  i.c.2.obf.i.p.46J  Which  WordsJheW,  how  far 
Scripture  is  a  Principium.J^^fr  Theologie,  Chriflianity  ^and  all  Re- 
ligion doprefuppofe  Reafon^Cas  all  Morality  prefuppofethNaturality) 
fo  it  is  evident  thatfome  of  the  Principles  bj  Religion,  or  of  Chrift  ia- 
nitymnft  fir  ft  be  proved  by  Reafon.  And  fo  we  may  compare  it  to 
thofe  inferior  Sciences,  whofe  Principles  muft  be  proved  by  fuperior 
Sciences, though  not  by  the  fame  Science.  Though  Scripture  in  point 
of  excellenxie  fhould  not  be  f aid  to  be  inferior  to  Reafon,yet  in  point  of 

Ordir 


Vld.   Baron. 

Traft.y.per 

totum, 

Auxhorita- 
I  tern  script ur a 
duplici  modo 
Deus apud 
nos  conteffatitr. 
l.IneoqHod 
eandem  orna* 
vit  notandis 
quail  tatibus  & 
prarogativis 
fupra  omnia 
bum  ana  Scrip- 
U. 

i.  In  eo  quod 
omnium  (uo* 
rum  cor  da  Spi* 
rilu  fuo  afficil 
at  agnofcant 
ventatem 
fuamin  Serif* 
lis  illli  mi- 
canttmSkviti, 
Catholic. 
Orthodox,  in 
Tradat.  prl- 
mo.Qua»it. 
n.pagc  131. 
Col.  2. 


The  Preface, 


Part, 


Order  it  may  ;  as  ftill  pre-requiring  or  pre-fuppofwg  Reafon.  As  the 
form  is  after  the  matter^  and  the  habit  after  the  faculty.  6.  Thofe 
Ch  (trailers  of  Divine  Authority  which  Divines  mention,  may.^t, 
leaft)Jome  of  them,  be  demonftratedto  others  (as  Prophejies  fulfilled 

(yvhich  is  Miraculous  oft)andallto  our  felvesiTherefore  the  Scrip, 
ture- Authority  is  not  an  Indemonflrable  Principle.  7.  The  very 
being  of  all  Belief  lieth  in  this,  that  it  be  an  Affent  to  the  Truth  of  an 
Enunciation, on  the  credit  of  the  Teftifier  orRevealer.Now  if  Vee  maft 
firft  believe  Scripture  to  be  Gods  Word  (and not  know  it)  then  we 
mufl  Believe  it  on  the  credit  of  the  Revealer,  And  then  it  is  byfome 
other  Revelation,  or  by  it  J elf  If  by  feme  other,  then  how  know  I 
that  otherRev  elation  to  be  ofgod}andfo  in  infinitum.  But  if  I  believe 
it  to  be  of  God,  becaufe  it  revealeth  it  f elf  to  befo  (as  our  Divir.es 
faj  ;  )then  this  felf  Revelation  */,  I.  either  by  V?ay  of  proper  Teftimo- 
ny,  or  2.  byObjettive  Evidence,  to  bedifcernea1  by  Reafon.  If the 
former  (which  mufl  be  [aid.  or  it  cannot  be  the  material  object  of 
Faith)  then  either  I  mufl  believe  every  Book^  that  affirms  it  f elf  to  be 
Divine}  or  elfe  I  mufl  havefome  Reafon  to  Believe  thisfo  affirming 
ofitf elf  more  then  others.  And  thefe  Reafons  will  be  things  K  no  ft  n 
and  not  Believed,  2,  But  if  the  later  (by  Objetlivt  Evidence) 
(*  which  is  it  that  Divines  generally  fay )  then  why  do  they  not  ob- 
serve, that  this  is  to  unfay  what  wasfaidtand  to  fay  plainly  ,r  hat  it  is 
a  thing  to  be  Known,  and  notftricllj  Believed,  that  this  is  Gods  Re- 
velation  ?  Things  evident^  are  the  Objetls  of  Knowledge :  Things 
Teftified,  are  the  Objetls  of  Faith  (as  Teftified.) 

S.Tet  I  confefs,That  When  we  firft  Know  tb%  or  that  to  be  a  Divine 
Teftimony,  We  may  in  a  fecond place  Believe  it.  For  it  is  Revealed 
in  Scripture;  \T has  faith  the  Lord,  &c.~\  And fo  the  fame  thing 
may  be, and  is  the  Objetl  of  Knowledge  and  of  Belief,  But  it  muft  ( in 
the  rational  order )  be  Known  firft,  and  not  Believed  firft.  For  elfe 
( 'at  is J aid)  I  fhould  Believe  every  writing  fo  affirming  it  f elf  Di- 
or elfe  Believe  the  affirmation  0/this  without.  Evidence  and 


vine 


Reafon.  9.  And  indeed  what  elfe  can  be  the  meaning  of  our  Di- 
vines, when  they  tell  us,  thas  allfaithts  refolveh  into  the  credit  or 
Authority  of  the  Teftifier%nd  Revealer}  And  at  our  Baronius,Apal. 
cont.Turnebul.Tracl.$,§.3.cap.4.p.io8,  faith,  [_Faith dependeth 
on  two  Principles,  which  mufl  neceffarily  be  foreknown  that  a  thing 
may  be  believed  on  oxe;  Authority^ '^quez.rightly  obferveth3d\f.l. 
de  Fide,  Sed.4  §.5.  & difp.  3.  Seel.  1 2.  §.  1  %One  ts,  that  [[the  par- 
ty 


[Pare.  2 


TRc  Preface, 


yet  doth  fpcik  th  s,]  The  other  is,  r^/Qhe  is  one  worthy  to  be  Be- 
lieved] Mark  *t>  he  faith  thefe  two  muft  be  foreknown,  andnot 
forebelieved.  (Though  I  k»oiv  what  he  and   others  fay,  to  make  it 
both  the  objedtum  formalc  &  maceriale  infeveral  refpefts:  but  that 
can  be  but  fecondarily  as  1  [aid!)  As  for  their firm lit ude  from  the  Sun% 
which  Reveals  it  felf  and  other  things  :  beftdes  that  eljetts  offenfc, 
and  of  Reafon  much  differ  in  this,  and ftmilhudes  prove  nothing  :  In 
afoundfenfe  I  grant  the  thing  inferred  by  it :  To  wit,  thrt  Scripture 
revealcth  particular  Truths  to  Belief  by  Way  of  Divine  Teftimony 
or  Affirmation  :  But  it  revealeth  it  felf  to  be  Gods  Tefiimony  fir  ft  to 
Knowledge  by  its  own  (f har  abler  s  or  Excellencies  (feconded  by   the 
external  Tefiimony  of  Miracles  ; )    And  then  i.  by  Teftifcation  to 
Belief  Learned  Hooker,  EccIef.Poli:.Ii.2.  &  $ thath /hewed,  that 
it  is  not  fir -ft  to  be  Bdieved  that  \_Scripture  is  gods  Wordf\  but  to 
be  proved  by  Reafon  ;  which  he  affrmeth.  is  not  very  difficult  denyon- 
ftratively  to  do,  I  dare  ft  ay  no  longer  on  this  (referring  the  more  ex- 
all  difcuffton  to  fame  fitter  plice  ;  )    °nly,  If  Scripture  cannot  be 
proved  \o  be  Gods  Word  by  reafon  ;  I.  Why  do  all  our  Divines  in  their 
Common  Places  bring  Reafons  to  prove  it}  2  HoW  Will  they  deal 
with  Pagans  and  Enemies?Ob)C&.But  they  ft  ill  telljou  [_  the  Spirit 
is  only  fufficient ,  when  all  Reafons  are  brought .  ]  Anfw.  I  .Thats  to 
remove  the  Queftion.   Or  when  the  Queftion  is  of  the  Objeclivefuf- 
ficitney,  they  anfw er  of  the  Efficient,  retlifying  and  elevating  the 
Faculty.  2.  who  knot's  not  that  a  man  may  Believe  or  Know  the 
Scripture  to  be  Gods  Word,  without  any  more  then  a  common  help  of 
the  Spirit  ?  The  Devils  and  Damned  believe  or  know-  it ;  and  fa 
doth  many  an  ungodly  man  here*  But  afavin?  Knowledge  or  Belief 
doth  indeed,  require  a  fpecial grace  of  the  Spirit. 

In  a  Word,  If  Reafon  were  of  no  more  ufe  here  then  fo  me  make  it, 
a*  it  were  in  vain  to  preach  or  write  on  this  point  (for  Chriftianity  ; ) 
foit  would follo^o  that  he  that  is  mad, or  drunk^  fjr  an  Infant,  (if  not 
a  brute)  were  the  fitteftto  make  a  Chriftian  ;  Which  isfo  vile  an 
imagination,  that  I  dare  fay,  He  that  hath  the  befi  ard  righteft 
Reafon^  and  by  Conftderation  makes  the  moft  ufe  of  it,  is  the  be  ft 
Cbriftian,  and  doth  God  btft  ferv'ice  :  And  that  all  fin  is  on  the  contra- 
ry,for  Want  of  Right  Reafon,  and  the  ufing  of  it  by  confideration ,  But 
me  thinks  I  fhouldnot  need  to  plead  for  Reafon,  till  beafts  can  (peak. 
and  plead  again  ft  me  I  But  yet  I  muft  tell  you,  if  you  heard  the  Ac- 
cufation,you  Would  excufe  my  Apology. 

!  R  if 


The  Preface: 


Part. 


If  none  but  the  Ignorant  be  an  Enemy  to  JCnowUdge^fure  none  but 
the  unreafenMe  u  an  Emmy  to  Reafon.. 


^9Ti  ^t  *^e  lreatefi  °fferice  of*lh  v>  that  I  lay  fo  much  upon  htr 
JLJmane  Tejiimony  and  Tradition  i  Which  fome  thmkjuncertain \ 
J  owe  thinhjt  whwld  make  our  Faith  too  Humane  ,  and  fome  think 
it  is  too  /ike  the  ^Papifls  arguing. 

To  all  which  I  Anfw.  \.  See  whether  thebtft  of  our  Divines  do 
not  the  likf.    I  Will  name  fome  of  thechoiceft  that  ever  the  Reformed 
(^hurch  enjoy  ed.Kob  .Baronius/rfj/^Apolog.co&t.Turnebul.Traft. 
9  punft.  2 . p.  6  86.  [The  Teftification  oftheprefent£hurch  is  a  con- 
dition necejfarily  r  e  qui  fit  e  for  our  believing  the  Scriptures  Autho- 
rity :  becaufe  Faith  comes  by  hearing.  2.  From  the  confent  of  all  the 
preftnt  Churchy  or  all  Christians  now  living,  the  chief  eft  Argument 
may  bedraWn  to  prove  the  Authority  of  any  Canonical  Boo^. From 
the  perpetual  and  univerfal  Tradition  and  pratlice  of  the  whole 
Church  from  the  Apoflles  times  to  ourst  we  may  have  a  humane  per" 
fwafiony  and  that  Certain  and  Infallible,  of  the  Divine  and  Canoni- 
cal Authority  of  thofe  Books  which  were  flill  undoubted,  or  which 
fome  call  the  Protocanonical.~]  Dr.  Wittaker  faith  [ft  belongs  to 
the  Church,  I.  To  be  awitnefs  and  keeper  of  the  Scriptures.  2.  To 
judge  anddifcern  between  Scriptures  which  are  true  and  genuine, 
and  which  are  falfeffuppofititious  and  Aphcryphal.  3.  To  divulge 
them.  4.  T.o  expound  them.  DiJ  Sacr.  Scrip.  (> 3,concr. 1.  cap.  2. 
page  203,  204.]  And  in  his  Duplicat.  adv.  Staple ton,  more  fully 
Page  57-  XJvhich  of  us  knows  not  the  neceffnj  of  the  LftLiniftryof 
the  Church  ?   and  that  it  is  fafely  and  wifely  appointed  of  Goa\ 
fo  that  to  contemn  the  Miniflry  andTeftimonj  of  the  Church,  is  no- 
thing elfe  but  to  err  from  the  Faith±arid  rujh  into  mofi  certain  defiru* 
clion^ SeemorepA 5.58,59.^-364 .60.62.69. 77.71,438.  up. 
328.  Dwenintalloweth  of  Hiftorical  Traditions  dejudice  con- 
trov.pag.l  i.§.  3^.24.27  $o.$i, $2. The  like  might  be  JheWed  out  of 
CarnerOjChamier,  Amefius,  and divers\\ot hers,  but  that  Imuft  not 
enlarge. 


11 

Exam.  Concil. 

Trident.  Part 

1   page  (mibi)  109.110,111,  &c  1$  To  full,  that  in  his  eight  forts  of Tradition  he  not  only 

faith  much  more  then  I  here  do,  but  in  fome  of  them  fatisfieth  Andradius  himfelf.    vide  An- 

drad.Dcfenf.ConcUii  Trident,  lib.  i.page  (mihij  a  17-  ufo  ai  130. 

2.  / 


Pare.  2. 


The  Preface. 


2.  /  Would  have  the  contrary  minded  tell  me ,HoW  they  know  With- 
out Humane  Teftimony  or  Tradition,  that  thefe  are  the  fame  Bookj 
Which  the  Prophets  and  Apoftles  wrote  ?  and  Wholly  the  fame  ?  that 
they  are  not  depraved  and  Wilfully  corrupted}  that  thefe  are  all'HoW 
know  y  on  that  one  of  the  Bookj  0/ Either  is  Canonical^  and  the  other 
Apocryphal  ?  Where  ts  the  man  that  ever  knew  the  Canon  from  the 
Apocrypha  before  it  Was  told  him} "an  {without  Tradition?  I  confefs  !  Ncmoex  < 
for  my  oWn  part  I  could  never  boafl  of  any  fuch  Teftimony  or  Light   ioribns  Ecclefi- 
ofthe  Spirit  (nor  Reafon  neither)  Which  without  Humane  Teftimony    aflicis  qui 
or  Tradition  would  have  made  me  Believe  that  the  Bookjof  Canticles    conunniti 
it  Canonical  and  Written  by  Solomon,  and  the  bookjf 'fVifdom  Apo-  !  ^^Tne 
crjphal  and  written  by  Philo  (as  fame  thinks)  Or  that  Pauls  Epiftle  j  ay  ^po^i 
to  the  Laodxearis  (which you  may  fee  in  Bruno  in  8pft.  Sixuis  Sc-    hue  ufa  vix- 
nenfis  andothert)   is  Apocryphal,  and  the  fecond  and  third  Epiftle  \crnntufquam 

'/John,  Canonical.  Nor  could  I  have  knoWn  all  or  any  Hijloricai (*?  Scrtr'1? fm 
1     1     r    r       t    n         T   j        ■>  ^  •_  V         •    w  r^t.       •  i       \inmemo/tam  I 

bookjjucbas  Jofhua,  Judge^Rucb,  Samuel,  King?,  Chromde.%  !  redigeye eos 

Ezra,  Nehemiah,  &c.  $0  be  written  by  Divine  in fpirationy  but  by ]\  dignatus  ejl. 
Tradition,    nor  could  I  know  all  or  any  of  thofe  books  to  be  Gods  1  Eaftb.  Hift. 
word,  which    contain  meer  fPofitive  conftitutuns,  Genefis,  -Ex- 
odus, Leviticus,  &c.   were  it  not  for  the  fame  Tradition.     Nor 
could  I  know  that  any  of  thofe  books  Were  Written  by  Divine  In- 
fpiation  Which  contain  (  befidesfuch  Hi/lory  and  Tofitives)  nothing 
but  the  Truths  which  are  known  by  the  Liqht  of  Nature,  Without 
further  fuper  natural  Revelation, if  it  had  not  been  for  Tradition  Nor 
could  J  haze  known  thofe  Bookj  to  be  written  by  Divine  Infpiration, 
Which ffeak^  of  meer  fuper  natural  things,  either  Hiftoricalas  Chrifts 
Incarnation,  Refur  reel  ion,  &c\  or  Dotlrinal,  had  not  Tradition  or 
Humane  Teftimony  a (fur ed  me,  that  thefe  are  the  Bookj  which  thofe 
Holy  men  Wroteynndthai 'fuch undoubted^nnc-on'rouled  Miracles  were 
wrought  for  the  confirmation  of  their  detlrine .  Further  I  Would  knoW, 
HoW  doth  an  illiterate  man  knowjbut  by  Humane  Teftimony, \  Whe- 
ther it  be  indeed  a  Bible  that  the  Mimjler  reads}  2  Or  Whey:  he  reads 
true,  and  when  fal/e  ?    and  whether  any  of  thofe  words  be  i*  the  Bible  j 
which  men  fay  are  in  it}  3.   Or  that  \t  is  truly  tranflated  out  of  the  j 
Hebrew  and  Greek>^.Or  that  it  Wat  Originally  written  in  thofe  Ian- 1 
gnages}  5  .Or  that  the  Copies  were  Authentickjut  of  which  they  r 
tr. inflated  ?  6. Or  how  will  they  know  many  Jewifi  Cuftoms.orp:. 
in  Chronologic  Geography  .^without  Which  fome  Scriptures  can  \ 
never  be  underftood  ?  7,  Or  hoWdo  the  mo  ft  Learned  Cniickj  know  ! 

R   2 


EcclcC/.^.c 
1  y.loquens  de 
lib-tis  Apocryz 
phis. 


The  Preface 


Pare, 


VtJ.Eufeb.Ni. 

rye  fiber g  dc  . 
0  jg.  5"  Scrip" 

,tiiYa,pittiit)iie 
f.i.  &1.2. 


the  true  fignification  of  any  cue  word  eft  he  Hebrew,  or  Greek  (in 
Scripture  or  any  other  book)  yea  Latine  or  EngliJhyor  any  language 
but  only  by  Tradition  and  Humane  Faith  ? 

Yea,  there  is  no  doubt  but  infome  Cafes  Tradition  may  fave  with- 
out Scripture.  For  I.  A<f  en  were  faved  from  Adam  to  Mofes  with- 
out any  Scripture,  that  We  k?oW  of.  And  ( as  Dr.  Ufher  well  obfer- 
veth)  One  Reafon  Why  they  might  then  be  Without  it,  Was  the  facility 
and  certainty  of  knowing  by  Tradition.  For  Methufelah  lived  many 
hundred  years  With  Adam.rfWSem  lived  long  with  Methufelah;  and 
Ifaac  I  ived  fifty  years  With  Sem  :  So  that  three  men faW from  the  be- 
ginning of the  world  till  Ifaac' s  fifty  eth  year.  2.  And  thoufands  were 
converted  and  favedby  the  dotlrine  of  the  Apofiles  and  primitive 
Preachers  before  it  was  committed  to  writing.   So  many  Jews  in  the 
Captivity  had  not  the  Scripture.  3.  And  if  any  among  the  Abaffines, 
Armenians,  or  ignorant  Papiftsdo  believe  in  Chrifi  upon  meer  Tra 
dition  (no  doubt,  they  may)  who  can  doubt  of  their  Jalvation  }  For 
Chrifi  faith,  that  whomever  Bdieveth  th  him  fhall  notperifo  : 
{Whch  Wayfoever  he  was  brought  to  Believe.)  Witt  you  hear  Irenas- 
us  in  thujvho  Lved before  Popery  was  bora ,  adv.  hzr.lib.  3.  cap  4» 
Quid  enim  ft  quibusde    allqua  modica  quaeftione  difceptatio 
dfet.Nonne  oporterec  in  antiquiffimas  rccurrere  ecckfanfAfark 
he  faith  net  ad  Ecckfiam  Romanam,vel  ad  unam  principemjin  qui- 
bus  Apoftoli  cemverfati  Cunt,  &  ab eis  de  przfenti  qiseftionc  fume- 
re  quod  certum  &  re  liquidum  eft  ?  Quid  autem  (i  neque  Apoftoli 
quidem  fcriptucas  reliquiflent  nobis? nonne  oportebat  ordinem  fe« 
qui  Traditionisjquam  tradiderunt  ii<  quibus  commiccebant  Eccle- 
fias  ?  Cui  Ordinationi  aflentiunt  mul  2  gentes  barbarorum  eorum 
qui  in  Chriftum  credunt,(ine  chara&ere  vel  arramento  fcriptam hi- 
bentes  per  Ipiritum  in  cordibus  fuis  falutem,  &  veterem  Traditio- 
nem  diligenter  cuftodientes,  &c.  Hanc  fidem  qui  fine  liceris  credi-' 
derunt3quantum  ad  fermonem  noftrum  barbari  iunt ;  quantum  au- 
tem ad  tententiam  &  confuetudirem  &  converfationem,  propter 
fidem  perquam  fapiemiflimi  font,  &  placent  Deo,  &c.  Sic  per  fl, 
lam  veterem  ApoftoloruTraditiore#ne  inconceptionem  quidem 
mentis  admittuntquodcurque  (Hareticorum)portentilcqu:ueft» 
As  forthofc  thatthmkjt  favors  the  Papifis to  argue  thus  from 
Tradition, they  are  quite  mifiaken^as  1  have fheWed afterwards  The 
^Papifis  build  on  the  Authority  of  the  Qhurches  decifive  Judgment  : 
But  i  ufemly  the  Churches  reitimon\ .  The  Tapifts  by  the  Church 

mean 


Pare.  2 


The  Preface. 


mean.X.thcprefent  Churchy,  only  their  own  Romifh  Church.  3.  And 
in  that  only  the  Pope,or  Councel  (as  infallible  Judge.)  But  I  mean. 
I.    the  tiniverfal  Church  through  the  world,  2.  Efpecially  the  An- 
cient Qhurch  next  to  the  ApoftUs,  3.   And  therein  the  godly  writers 
and  ChriftUns  generally.  The  Papifis ground  all  on  the  Church  on- 
ly,  and  think  that  we  muft  firfi  k»oW  the  true  Church,  Who  is  the 
fudge,  before  we  can  knoW  the  Scripture.  But  I  value  (in  fome  cafes 
more)  thcTefttmony  |(  of  Heat  hens t  Jcwsyand  all  Hereticlej,  (an] 
enemies  teftimony  being  moft  valid  again  (I  himfelf)  And  I  ufe  not 
their  Tefttmony  only,as  they  are  the  Church  yor  as  (fhriftians^but  alfo 
as  men,  endued  with  fenfe  and  Reafon,  and  the  common  remnants  of 
Mertlhonefty.  In  one  word  ;T he  Papifts  receive  the  Scriptures  on  tie 
Authoritative  Infallible  Judgement  of  their  ownChurch^that  is  the 
Tcpe^and  I  receive  it  as  gods  perfett  LaW  delivered  down  from  h*nd 
to  hand  to  this  prefent  age;and  know  it  to  be  the  fame  books  Which  the 
Prophets  and  Apoflles  Writ,  by  an  infallible  Teftimony  of  rational 
men, friends  and  foes  jn all  ages.  And  for  them  that  think  that  this 
lays  all  ourfath  on  uncertainties ,/  Anl.  1  .Let  them  give  us  more  cer. 
tain  grounds.  2 .  We  have  an  undoubted  infallible  Certainty  of  the 
Truth  of  this  Tradition, as  I  have  after  fiewed.  He  is  mad  that  doubts 
of  the  Certainty  of\Vi\\,the  Conquer  ers  raigning  in  Eng.  becaufe  he 
hath  but  humane  T+ftimony.We  are  Certain  that  the  Statutes  of  this 
Land  Were  made  by  the  fame  Parliament  sand  Kings  as  are  mentio- 
ned to  be  the  Authors'.and  that  thefe  ftatutes  which  We  have  now  in 
our  Books ^are  the  fame  which  they  made.  Tor  there  were  many  copies 
difperft'mens  lands  &  eflates  Were  ft  ill held  by  themithere  were  multU 
tudes  of  Lawyers  and  fudges  whofe  calling  lay  in  the  continual  ufe  of 
thtm\&no  one laWyer  couldcorrupt  them  but  his  antagonift  Wouldfoon 
tell  him  of  it,  andlQoo.  Would  find  it  out.  So  that  I  do  not  think^any 
man  doubt eth  oft  he  certainty  of  thefe  attstbeing  the  fame  they  prctoid 
to  be,  And  in  our  cafe  about  the  Scripture  We  have  much  more  certain- 
tyyas  I  have  /hewed. Thefe  Copies  Were  d'fperfed  all  over  the  world  fo 
th  -t  a  Cobination  to  corrupt  the  was  impoffible  in fecref. Men  judged 
their  hopes  offalvation  to  lie  in  thej&  therefore  would  fur  e  be  careful 
to  keep  them  from  corruption^  to  fee  that  no  other  ftjould  do  it:  There 
were  I  coOs  ofAiinifters  whofe  office  and  daily  Work  it  was  to  preach 
thefe  Scriptures  to  the  world.and  therefore  they  muft  needs  lookjo  the 
pteferving  of  them  :  and  God  was  p leafed  to  tufferfuch  abundance  of 
Heretickj  to  arife,  (perhaps  cfpurpofe for  this  end,  among  others-. 


gainit  Celjus 
give;  you  ma- 
ny. vid'1%*  & 
Auguflin.  de 
Civitat.  Deij.\. 
xzEt  tefli- 
moniitm  Par- 
pbyru  in  CjrlMi 
1. 20.  Contra 
Jaliannm :  Et 
Hieronym. 
adver.  Urfgi' 
Until.  Tlusa 
Vide  in  Anno- 
lat.Grotii  in  I. 
dc  Vcrit.Rcli> 
gionis.prtcipue 


K 


tint 


The  Preface. 


Pare. 


that  no  one  couid  corrupt  the  Scriptures  but  allhisadverfaries  Would 
foon  have  catcht  him  in  it  :  Tor  at  parties , of  each  opinion, fill  vie  aded 
the  fame  Scriptures  againft  all  the  reft  ;  even  as  LaWyers  plead  the 
Laws  of  the  Land  at  the  bar  again/I  their  adverfaries.  So  that  it  is 
impofpble  that  in  any  main  matter  it  fhould  be  depraved.  What  it 
may  be  in  a  letter  or  a  word  by  the  negligence  oftranferiben ,  is  of  no 
great  moment.  (Of  Which  I  defire  the  learned  Reader  to  perufe  that 
accurate  Treatifeoftbe  truly  Learned  and  Judicious  Ludovicus  Ca- 
pe llus  his  Critica  Sacra.)  But  with  Bootius  Anf.and  Bp.Vfhershte 
karned  letter  to  Lud.Capellus  for  determination  of  their  Contro- 
versies. * 

Jndeed  the  Popifh  Dotlrine  of  Tradition  (fuch  as  joh  may  find  in 
Richworths  Dialogues)  leads  diretlly  to  Heathenifm ;  and  builds 
all  our  Chriflianitj  on  fuch  certain  uncertainties ,   yea  palpable  un»  I 
truths  ,  that  it  is  a  Wonder  that  they  Who  believe  them,  renounce  not  \ 
their  Chriftianity. 

But  the  great  Objection  is,  that  by  arguing  thus,  our  Faith  is  fi- 
nally refolved  into  humane  Teflimony,  andfo  is  but  a  humane  faith* 
Ani  w.  If  I  [aid  that  thofe  that  make  this  Objection,  fhew  that  they 
know  not  well  What  faith  isxnor  What  the  refolving  of  it  is,  which  they 
mention ,  1  fhould  not  wrong  them.  But  becaufe  I  would  give  nfatis- 
faUory  account  of  my  Belief  in  this  great  point  & will  more  particu- 
larly anfwer  the  fever  al  ^ueftions  Which  ufe  to  be  here  raifed* 

j£ueft.  Why  do  you  believe  the  Incarnation,  Death  and  Re- 
furreclion  of  Chrift,  with  all  the  reft  of  the  articles  or  doclriacs  of 
your  Faith  ? 

Anfw.  Becaufe  they  are  the  word  of  God;  or,  G  od  hath  Te fitted 
or  reported  them;  or,  hath  Revealedthem  to  the  world  as  true  fo  th.it 
I  have  no  higher  or  further  reafon  to  believe  them  to  be  true,but  only 
this,  C/od hath  fpoken  them. 

guefti  How  know  you  that  God  hath  Revealed  or  Teftified 
thefe  things  f 

An(,There  are  many  jgueftions  comprehended  in  this  one;or  elfe  it 
is  very  ambiguous  An  regard  of  the  Objecl,/*  is  one  thing  to  askjriow 
I  knoW  it  to  be  Revealed .?  and  another,  How  IknoW  that  it  is  God 
that  revealed  it  t  In  regard  of  the  Aft,  the  word[_How  knoWyou^  is 
doubtful,  Tou  may  either  mean  in  your  enquiry,  By  What  principal 
Efficient  Caufe  ?  or  BfWhat  neerefl  efficient  ?  or  By  What  Motives 
or  convincing  Arguments }  Or  By  What  naturally  requifite  Means  ? 

Or 


Part.  2. 


The  Preface. 


Or   what    Jnftrument    ?     All  thefe    muft   not    be    confounded. 
9uefty  How  know  you  (that  is,  by  what  moving  Realons) 
thaTthefe  things  are  Revealed  ? 
Anfw.  I  need  not  Arguments;  myfenfes  ofSeeingand  hearing  tell 


it  me. 


gueft.  But  how  did  the  Prophets  and  Apoftles  know  that  they 
were  Revealed  to  them  ? 

Anfw.  Some  by  Internal  fenfe  (Who  had  it  by  infpiration  ;)  and 
fome  bj  external  fenfe,  (who  heard  it  from  Qod^or  Chrift,  or  An- 
gels,  or  read  the  tables  which  he  wrote. )  ; 

Maefi'  How  did  the  other  Believers  in  thole  times  know,  that 
thefe  things  were  Revealed  to  the  Prophets  or  Apoftles  ? 
Anfw.  Bj  their  oftnTeftimony. 

Queft.   How  know  they  that  their  Teftimony  was  true  ? 
Anfw.  /  have  anfwered  this  at  Urge  in  Chap.  4.  §.3.  If  it  had 
not  been  Revealed  to  them,  they  could  not  have  Revealed  it  to  others, 
j£ttf/?.«5uthow  do  we  in  thefe  times  know  that  thefethings 
were  Revealed  to  the  Apoftles  ? 

Anfw.  Some  few  parts  of  the  world  know  it  only  by  unwritten 
Tradition  :  But  •  mo  ft  of  all  the  Churches  knoW  it  by  the  Scripture 
which  thofe  holy  men  wrote,  containing  thofe  DoElrines. 

f£ueft.  But  how  know  you  that  thefe  Scriptures  were  written 
by  them  ? 
Anfw.   By  infallible*  Tradition. 

gueft.  But  how  know  you  that  they  be  not  in  the  fubftance 
corrup:ed  fince  ? 

Anfw.  Bj  the  fame  infallible  Tradition  ajfuring  my  reafon  of  it : 
Even  as  I  kno\X>  that  the  Statutes  of  the  Land  Were  made  by  thofe\ 
Kings  and  Parliaments  Whofe  names  they  bear  :  and  as  1  kndW  that 
the  Work*  <?/Ariftotl<r,Ciccro,  Virgil,Ovtd>&c.  were  made  by  them, 
and  are  not  in  the  fubftance  corrupted;  7ea,far  greater  certainty  doth 
Tradition  afford  me. 

£ueft.  But  though  you  are  thus  affured  of  rhe  Revelation ;  yet 
How  know  you  it  is  Divine  ?  Or  that  it  was  God  indeed  that  did 
Reveal  it  ? 

A 1  fw  1 .  You  muftknoW  (  as  prefuf>pofed)  that  themf elves  affirm 
that  god  revealed  this  to  them^both  bj  their  fpeech  to  thofe  that  heard 
them  preach  j  and  by  this  Scripture  ,W  hie  b  affirms  itfelfto  be  ofDi- 

Ivine  Infpiration* 
R  4-  gjufi. 


*  See  Cbemnit, 
ExamXonciL 
Trident. Part. 
1 .  page  (mibi) 
11$.  out  of  0- 
rigex,  En  'cbiiu 
and  Auftbi, 
(hewing  the 
ufeofthis  fort 
of  Tradition. 


The  Preface. 


Part. 


Vide  GyQ'I. 

de  Vulcnt'ia 
A  nalyf.fi del  j 
[lib  .i.cjp.2f. 
Et  Junit.de 
parte  Div'm. 
Lcgis,  lib.  r, 
cap.  27. 


*  Pblcgon  in 
lib,  13.  of  his 
Annals,  con* 
fefleth  the 
Miracles 
done  by  Peter, 
-as  Oiigen 
fahhj/ib.i. conc- 
ha Celfum, 


Jgueft.  But  how  did  they  know  themfelves  that  they  were  not 
miftaken  t 

Anfw.  I.  Thofe  Whom  God  infpired,  or  to  Whom  hefpakjs^  hneW 
certainly  by  an  mexpreffiblefenfe,  that  it  Was  Godhimfelfand  no 
delufion.  Qod  never  [peaks  fo  extraordinarily ,  but  by  the  fame  atl  he 
both  makes  known  the  thing  Rev  e  ale  d, and  him fe  If  to  be  the  Speaker, 
t.  Bcfides,  they  Were  fully  certain  it  Was  no&eluftonjby  the  frequent 
uncont  fouled  Miracles  which  Chrifl  did^  and  which  he  enabled  them 
to  do  them/elves*  See  more  Chap.  4.  § .  3 .  where  this  is  fttllier  an- 
fWered. 

£>ueft.  But  how  (hall  we  know  that  they  delude  us  not;  and 
chat  the  Scripture  faith  true  in  affirming  it  felf  to  be  of  Divine  In- 
fpi ration  ?  For  we  muft  not  believe  every  perfon  or  book  that  fo 
affirmeth. 

I     Anf.    /  have  anfwered  this  in  the  forecitei  Chapter  and  Se- 
ll ion. 

To  which  I  add:  I.  *  There  arefuch  Characters  of  ferity  and 
Majefty  in  the  Scriptures  themfelves  that  may  very  ftrongly  per- 
fWade  us  of  the  Verity  of  them,  at  leaft  as  being  exceeding  probable. 
Efpecially%  the  exceeding  Spirituality  and  ^Purity  of 'them ,  and  the 
High  ft  range  deft gn  of  Qod  manifefted  about  the  way  ofadvance- 
ing  his  glory,  andfaving  mankind ;  Which  sDefign  in  aU  the  parts  of 
it,  excellency  concatenated.  Was  not  laid  open  by  one  perfon  only ,  nor 
in  one  onely  age ;  but  was  in  doing  many  1 00  j ears ,and  opened  by  ma- 
ny fever al  perfons  at  that  diftance;  fo  that  it  is  impoffible  that  they 
fhould  lay  theW  heads  together  to  contrive  it.  Alfo  the  fulfilled  Pro- 
phefies  fheW  its  Verity .  And  if  any  one  part  have  not  thefe  Char  a- 
tiers  fo  Evidently  onit^  yet  it  is  certain,  becaufe  it  is  attefted  by  the 
j  reft  (crfome  of  them)  that  have  them.  2.  But  that  which fullj  per* 
\fWades  me,  (being  thus  prepared  by  the  Quality  of  the  Writings,  is, 
j  The  many,   Apparent  uncentrould  Miracles  *  Which  the  Apoftles 
themfelves  did  work^,  who  Wrote  thefe  'Books:  God  Would  not  have 
enabled  them  to  confirm  afalfe  deluding  Teftimony  (and  that  offuch 
moment)  by  Miracles,  and  fuch  Miracles,    3,    And,  when  I  have 
once  thus  Believed^  I  am  much  confirmed,  both  by  the  experience! 
!  have  of  the  power  andfWeet  rellifh  eft  he  Dotlrine  of  the  Scriptures 
'  on  my  own  foul  1  and  the  efficacy  of  it  on  the  fou\s  of  others  ;  and 
alfo  in  that  I  find  all  the  rational  caufes  of  doubting  of  the  truth  of 
Scripture  to  be  removed. 

JSpM 


Part.  2. 


The  Preface 


jQueft.  But  when  you  make  Miracles  your  great  Argument, 
Ho*w"knJfc  you  that  thofc  Miracles  were  indeed  wrought  ? 

Anfw.  #/  infallible  Tradition,  partly  by  the  Inftrumentality  of 
Scri  ittre,  and  parti)  by  other  writings,  and  univerfal  confeffion  : 
mI  know  that  Julius  C edit  conquered  Pompey,  and  William  the 
Norman  won  England. 

Queft.  But  did  you  at  firfl  believe  the  Scripture  on  thefe 
Grounds  ?  Or  can  it  be  expected  that  unlearned  people  (hould 
underftand  the  certainty  of  this  Tradition  f 

Anfw.  i  -1  fir  ft  Believed  that  the  Scripture  was  Gods  Wordy  meerly 
upon  the  common  ptncontradiEted  Affirmation  of  my  Teachers  :  And 
fo  do  moft  others  th.it  1  meet  With  :  *And  fo  proceed  to  fee 
the  more  certain  Argument  afterwards.  2.  Tet  if  they  Were 
wifely  and  diligently  taught  them, the  unlearned  are  capable  of  know- 
ing the  infallible  certainty  of  that  Tradition  :  Tea,  and  the -certain- 
ty of  the  Truth  of  the  Tr  an  flat  ion  in  thefubftance  ;  and  that  you  do 
read  truly  the  Scriptures  to  them,  &c  For  there  is  a  Humane  Tefti- 
many  Which  is  Certatn  '>  wAfo  a  Humane  Faith  :  Tea  more  Certain 
then  my  own  Senfe.  Senfe  hath  alWay  greater  Evidence  then  Be- 
lief but  not  fo  great  certainty  fometimes.  I  Will  rather  Believe  ten 
thoufand  fober  impartial  Witnejfes  that  fay,  they  fee  or  hearfuch  a  \ 
thing,  (having  no  conftderable comraditlion,)  then  /Would believe 
mine  own  eyes  or  ears  for  the  contrary. 

L3uefl.  But  is  that  Faith  Divine  and  faving,  when  men  take  the 
Saipcure  for  Gods  Word  meerly  on  Report  or  other  weak  Ar- 
guments  ? 

Anfw.  It  is  a  Faith  that  lies  open  to  great  danger  by  temptation, 
when  the  weaknefs  of  the  Grounds  Jhall  appear  \  and  will  have  much 
Weaknefs  in  the  mean  time  :  but  yet  it  may  be  Divine  andfaving. 
For  ft  ill  this  mans  Faith  is  refolvedinto  Cjods  Veracity  or  Authority. 
Though  on  WeakJ3  rounds  he  take  the' Scripture  to  be  Revealed  by 
C}od,yet  he 'Believes  it  to  be  Ttue,on/y  becaufe  Cjodfpoke  or  Revealed 
it.  So  that  the  error  not  lying  in  the  Formal  or  MaterialObjett  of 
Faiths  but  only  in  the  Arguments  perfwading  that  it  is  from  (}odf 
this  deftroyes  not  thefoundnefs  and  Truth  of  the  'Belief. 

Objecl.  But  how  know  we  that  the  Miracles  were  wrought  to 
confirm  the  truth  of  thefe  books  ? 

Anfwer.  They  were  wrought  to  confirm  the  Teftimony  of 
the  men,  Whether  delivered  by  Word  or  Writing*     And  this  by 

Writing 


The  Preface 


Part. 


Writing  is  that  part  of  their  Tefiimony  which  the  Church  now  en- 
joyeth.  4r 

Objeft.  But  all  that  wrote  the  Scripture,  diJ  not  work  tyi- 
ricks. 

Anfw.  Their  Tefiimony  is  confirmed  by  thofe  that  did. 

f&ueft.  Into  what  then  do  you  ukimately  Refolve  your  F  aith  ? 

Anfw.  If  J  oh  underftandthe  Phrafe  of\_Refolving  Faith]  flri  ft  ly 
and  proper ly^  foit  is  Refolvedonly  into  the  credit  or  Veracity  of  the 
Speaker,  as  being  the  Caufeof the  Verity  of  the  Proportion  which 
I  believe,  even  the  principal  Efficient  Caftfe  5  f^e  Knowledge  of 
whofe  infallible  Verity  tdothyabove  all  (and  only  in  that  kinde)  caufe 
me  to  believe  the  things  Revealed  to  be  True. , 

But  if  you  take  the  phrafe  of  \Refolving  Faith]  in  the  largefl 
fenfe,  as  it  containeth  not  only  its  Refolution  into  its  Formal  Ob- 
\jeft,  but  into  all  its  Caufes  in  their  fever al kinds,  fo  it  is  refolved 
thus.  i.  As  I  havefaid,  1  Refolve  my  Faith  into  the  Prime  Truth  : 
that  isjnto  gods  infallible  Veracity, as  the  only  Formal  ObjefW  full 
proper  Efficient  of  the  Verity  of  the  Tropo fit  ions  believed,  and  the 
Principal  Reaf en  of  my  Belief  2,  1  Refolve  mj  Belief  into  Gods 
[Revelation*  or  Teflimony]  as  the  Principium  Patefaclionis^r  the 
Naturally  necejfary  means  of  Application  of  the  Former \which  is  the 
Principium  Certitudinis  (It  «Rob.Baronius^»^i/?/w£?^^po* 
dix,Tracl.3.Cap.6.p.lZ3.J7>*  1 amforcedto diffentfrom  Baronius, 
in  that  he  mak^es  this  [Revelation]  to  be  part  of  the  formal  Object: 
Though  [gods  Veracity  of  Gods  Revealing,']  and  not  the  Truth  of 
Qod  Without  Revelation,  be  the  Formal  Objeft  of  Belief",  yet  I  con* 
ceive  the  f aid  Revelation  to  be  no  part  of  the  Formal  Objeft,  but  a 
Natural  Means  of  the  production  of  the  Material  Objeft  by  the  For- 
malObjeft  which  u  its  Efficient :  Andthat  not  direftly  of  the  Imme- 
diateMaterial Objeft,  but  of  the  Remote  onlj.For  the  immediate  Ma- 
terial Objell  u[the  Truth]of  Propofitions  :  and  the  Remete  is  [the 
Propojition]which  is  True.  Note  the  Revelation  is  direftly  a  Prodfi* 
ftion  of  [the  Tropofition^ufuch;  but  not  ofthem  Verity  of  it  direftly : 
We  therefore  Believe  it  to  be  True,  becaufe  the  True  God  fpoke  it. 
Though  in  afecondplace  the  ^Patefaftion  may  befaidto  produce  the 
Verity  of  the  thing.  3.  1  refolve  my  Belief  into  the  Characters  of 
Divinity  which  are  found  in  Scripture,  and  into  the  uncontrolled 
Miracles  by  Which  it  Was  attefled,  as  the  Principal  motives  (con- 
junct) by  which  Iamperfwaded  that  it  was  God,  and  no  other,  that 


was 


Part.  2 


The  Preface. 


wx<  the  Author  or  Reverter*  4.  Irefolve  my  'Belief  into  Humane 
Teftimonj,  or  infallible  Tradition  (Rationally  jtot  Authoritatively 
Infallible)  as  the  means  of  dif covering  to  me  matters  ofFacli\\z.that 
the  Apoftles  did  write  :   that,   This  delivered  to  me  u  the  Writing  : 
that  it  is  All :  that  fuch  Miracles  were  brought  :  that  the  Scrip- 
tures are  not  Depraved  in  any  material  point,  or  out  of  Dejign:  which 
Books  are  Canonical,  and  Which  not.    Had  I  been  the  perfon  to  whom 
God  from  Heaven,  or  Chrifl  on  earth  did  reveal thefe  Truths  Imme- 
diately, then  this  Refolution  ofmy.Faith/houl^have  been  into  my 
fenfes  (made  ufe  of  Rationally).;  Ifhould  have  k/ioWn  by  External 
fenfe  what  Chriftfpoke,  anb  What  not ;  what  Miracles  he  did  :  and 
by  Internal  fenfe ,  that  it  Was  God  and  no  other  that  infpiredme :  and 
by  both,  that  it  Hw  Chrift,  and  no  other  thatfpake  and  Workt  Mira- 
cles. But  feeing  I  live  at  fo  great  a  diftance,  and  God  Revealed  net 
thefe  things  to  me  Immediately  ,  but  to  the  Apoftles ,  and  they  to 
ether  sy  and  they  to  other  s, and  fo  down  to  this  day  ;  therefore  Tradi^ 
tion  muft  do  that  for  me  which  fenfe  did  to  the  firft  receivers \as  I  fay , 
What  fenfe  did  for  them,  that  Humane  Teftimony  doth  former  mufl 
carry  it  between  their  fenfes  and  our  fenfes,  andfo  to  our  Reafon.  5./ 
refolve  my  Belief  into  all  Truths  Revealed  in  Scripture,  as  into  the 
Material  Objecl  (if  it  were  not  too  improper  to  call  that  a  Refolving 
of  it  into  that  Which  anfWers  the  Quid  credis?  wnd  not  the  Cur  cre- 
dis ?  or  the  Cui  >)  6.  /  Refolve  it  into  the  Books  or  Writings,  as  the 
Authentick^Jnftrument  Revealing  Cjods  mind :  Not  into  the  Words 
M  in  this  or  that  language ^   or  as  confideredin  themf elves  \  but  as 
confidered  in  Relation  to  the  Truths  Which  they  exprefs,  viz.  as  they 
are fignifers  of  all  thofe  Enunciations  which  they  contain.  7. '  /  Re* 
folve  my  Belief  into  Reajon^or  my  Vnderjlanding^as  the  neerefl  vital 
Efficient  Caufc.   8   IReJolveit  into  the  Holy  ghofis.  Illumination 
or  Grace^as  into  ths  Remote  and  former  Efficient  $nab  ling  andcaufmg 
me  to  Believe  fine erely  and  favingly  (but  not  into  any  Internal 
Teflimonie  of  the  fp iritis  the  Objed  of  my  faith.) 

I  know  our  Baronius  oppofeth  Spilatenfis  for  one  of  the  Points 
which  I  here  affert  (Apolog*  Trad.  9.  punft.  4.  and  5.  pag. 
711.  71a.  713.  714  &C.J  Were  it  not  that  I  have  been  too 
tedicut  already,  I  Would  anfwer  thofe  Arguments  of  Baronius, 
which  is  very  eafic  to  do  ;  but  to  the  unprejudiced  and  confede- 
rate I  think^it  will  feem  needlefs,  or  at  leafl  is  fitter  for  another 
difcourfe. 

A»d] 


See  Conrad, 
Bcrgius 
Prax.Cathol 
difput.i.§. 

208.109,110. 
opening  all 
this  in  the 
fame  way  as 
here. 


The  Preface 


Part. 


And  thus  having  Catechifedmyfelf  to  give  men  an  account  of  my 
Belief, ana  help  thofe  that  are  weaker  herein%  Ifhall  conclude  all  with 
two  or  three  words  of  Advice  to  the  Reader. 


i.TiEware  that  you  exclude  not, in  jour  arguing^  any  Caufe  or  nc* 
±JceJfary  Medium  of  your  Faith  bj  quarelling  too  eagerly  with 
other  mens  grounds  *  many  men  run  upon  this  dangerous  Rock.  Left 
they  Jhouldgive  too  much  to  Reafontor  to  Tradition^or  the  Church lor 
Miracles  yfome  further  exclude  them  then  will  ft  and  with  the  Ratio- 
nality and  fafety  and  Honor  of  Chriflianity  $  fet  not  thofe  things 
in  Oppofitionjvhich  may  andmuft  confift  in  coordination  ^or  fab  or dila- 
tion toothers 

The  removal  of  one  necejfary  faufe  may  deftroj  the  Effe8;er  of  one 
Pillar ,  may  pull  down  the  houfe  ;  or  of  one  of  the  necejfary  parts,  may 
kill  the  man ;  though  all  the  reft  be  let  alone ^  or  move  regarded  then 
before*  It  u  no  'whit  derogatory  to  the  Law  of  the  Land,  to  fay,  I 
muft  read  it  With  my  eyest  and  bj  the  help  of  Spetlacles^  and  muft  re- 
ceive it  with  mj  hands,  or  ears,  from  a  Herald  or  other  Proc/a- 
mer,  &cm 

2.  Take  heed  of  denying  the  "TerfeHion  of  Scripture  in  Deed  while 
you  maintain  it  in  Words.  Two  forts  I  would  warn  of  this . 

*  Vndeifta  1.  Thofe  that  plead  for  Traditional  Dottrinesnot  contained  in 

Traditio}  Scripture.  To  thefe  I have  fpoken  elfewhere  (Appendix  to  Treat 

utrumne  de         „/<7?^**;/u.  \ 

dominica  &       ofB^ttfm.) 

Evangelica 

I  Autboritate  defcendens  ?  ande  Apoftolomm  Mandatis  ai%  Efijtolis  veniens  ?  Ea  trim  facienda  effe 
\qu*  fcripta  funt  Dchs  teftatur  ad  Jofhuam;  Nan  reccdet  Liber  legis  ex  ore  tuo,  &c.  fi  ergo  aut 
Eangeliopracipitur,  aut  in  Apofiolornm  Epiftolis  aut  Aftibus  coniinetur,  obfervetur  Div'mabac 
&faaclaTraditio.  £>u* ifla  ebU'matio ,  quave prafumptio,  bumanam  Tradiiionem  Dlvina  difpo- 
fitioni  antepomre*  nee  ammadverterc  indignari  &irafci  Dzttm,  quotlcs  Dlvina  praccpta  foh'it 
&  pYAter'ti  Humana  Trad'uio?  Mar.  7.  8.  1  Tim.  6  .  $.  Confuetuio  fac  veritatc,  K'~ 
tuflas  erroris  eft  ;  propter  quid  relielo  more  fequmwr  vwitatem,  Cyprian  Epift.  74.  ad 
Pomp.  page.  22^.  231.  The  Cams  place  of  Cyprian  is  vindicated  by  Dr.  irbital>cr  de 
fac.  Script.  Cont.  «£.  6,  de  virfeft.  Script,  mentioned  alio  by  GHartius  on  cvPr. 
ibid.  J 

2. The/1 


Part.  2 


The  Preface 


of our  Crted,  but  helps  to  our  un  der flan  dings  y  and  boa 
Pr  Alike  in  matters  Circttmftantialt  )fr bich  God  bath  left  > 


zThofeihat  arefo  eugcr\\to  tye  all  men  to  their  Sxpofttons  of  Scrip- 
ture, and  tenfure  all  fir  Heretical,  that  differ  from  them  therein; 
*7;r»  VW  have  difputed  and  contended  our  f elves  aweary ,  and  wrong- 
led  she  Church  into  flames  andafbes  ;)et  that  which  Cjodhathfpoken 
ebfeure/j,  *>ndfo  left  difficult  initfelf^  Will  remain  obfeure  and 
difficult  ft  ill.  And  that  which  is  difficult  through  the  ^eaknefs  and 
incapacity  of  unlearned  men,  will  be  far  beter  cleared  by  a  rational 
explication,  then  by  a  bare  Canon.  0  When  Vcill  the  Lord  once per- 
J\\\iae  his  Churches  to  take  his  Written  Word  for  the  only  Canon  of 
their  F<iitb  !  and  that  in  its  oWw  naked  fmplicity  and  Evidence, 
without  the  determinations  and  Qanons  of  men  !  Which  are  no  parts 

and  bounds  to  our 
to  mans  de- 
termination; when  Will  the  Lordperffrade  us,  not  to  be  wife  above 
what  u  written  f  but  to  acknowledge  that  Which  is  unrepealed 
in  the  word  to  be  bey  ond pu\and  that  Which  u  more  darkly  revealed  to 
be  more  doubtful  tons.  Then  the  hot  contentions  of  the  Church  a- 
bout  the  Ai^ ft  cries  of Cjods  Decrees,  and  nature, and  order  of  his  im. 
manent  Alls;  the  nature  and  Way  of  the  workings  of  the  Spirit  on 
the  Soul,  C?c.  With  an  hundred  quarrels  about  meer  names  and 
words,  will  be  more  lovingly  and  brotherly  debated%  Without fuch  a' 
lien  at  ion  of  affeclicns,  and  reproachful  exprefpons. 

Two  things  havefet  the  C hurch  on  fire  and  been  the  plauges  of  it 

*  mention  $  fit- 

-  hffi 'cent  artifices.   Vthtam  foti  artifices'  fupcrxd:ficarc?;t  !  Viinam  fupcrfiruilioncs  fuas 

mult  as  &  ftnc  infinitas  cum  panels  &  p'anis  fundamentalists  pari  affcClu  &  honor e  fufe'i 

da*,  non  commifccrcnt  !  Si  hoc  conmtur,  deect  tamen  pios&.prudcntes  Cbiiflianos  difccrncrc, 

prima  ilia  pauca  Credibilia  aClmflo  &  A^ofLohs  immediate  veyclata,&  innumeras  illas  tfa- 

duel.pn  s  Theo'cgo/um  pro  cujufa -ingenio  &  opinion?  cum  fundamental \bus  ineur.dcm  locum  con- 

.Davenanr.  Adhort.  pro  pace  Held,  page  87,8s.  It  was  for.rU  Counfcl  that  T 
ran.n  gives  the  miniiters  of  Gods  Word  fa  tot  anuulls,  &c.)  That  they  flwuld  not  with 
(o  many  Articles,  and  Creeds,  and  Confefficns  conkundrhe  minc'sof  plain  Chiiftians,  but 
that  they  fhould  draw  up  the  fumme  of  their  Belief  into  feme  few  heads.  Nothing  hinders 
bur  thai  Prokfljrs  and  Licentiates  .in  Divinity  may  bufie  their  thoughts,  and  fpend  their  Hours 
upon  the  knotty  and  abftrule  Queftions  of  that  facrcd  Faculty  5  but  why  fho^jdthc  heads  of! 
Otdinary  Chi  iftians  be  troubled  with  thofe  curious  ciifqu  Kit  tons  ?  Dr.  Hall.  .Peacemaker. 

8119.   I  prayj-ead  the  reft  of  that  fmait  Xi  entile  j  and  his  P<ax  terns,  a  ltnailcra  bu:  j 
both  worthy  all  cur  (erious  ftudying. 
Read  Vpjcrs,  excellent  Sermon  on  E?bef.  4.  1 3 ,  before  King/awe.^ Tun,  10.  16  ^.throughout. 


■II  Dofrjfimi 
Ntiyaujcni 
con  (ilium  ab 
omnibus  Chr'h 
Jlianis  audi en> 
dum.  \Divina 
co'fitcmplarCf   ■ 
ventm  in  tcrm 
minis  maneto  5 
Loquc/e'qua 
funt  Spiritus, 
&  ft  poffibile 
e(l  nihil  aliud 
Ne  Pair  is  no. 
turam  nimis 
curiorfe  ri ma- 
tor,   Vnigeniti 
effcntimjiin 
tus  gloriam  5 
unam  in  tribui 
Dei  tat  em  5 
Vtcre  verbis 
confuct'iSyRatio 
per  tine  at  ad 
fap/entiores. 
lufjiciat  libi  ut 
habeas  fundi- 


hove  a 


The  Preface. 


Part, 


*  Ait{\mcon* 
fir  mare ,  map* 
rem  tarn  vete~ 
rum  barcftum, 
quant  prafenti 
urn  diflidiorum 
partem,  in  Ec- 
clefia  hinc  pr«. 
cipue  natam 
fuiffe&ejfet 
quod  Concilia; 
Epifcopi,  Do- 
clorcs  Rcrtefia, 
mllo  difcri- 
mine  quavis 
Scholariim 
dogmata)  <& 
Catbedrayum 


Above  one  thoufandy ears .  I.  Enlarging  our  Creed \and making  more 
fundamentals  then  ever  God,*  made. 

2/  Compofing  [andfo  impoftng)  our  freed*  andConfeffionsin  our 
own  Words  and  phrafes. 

When  Men  have  learned  more  manners  and  humility  then  to  ac- 
cufe  Gods  language  as  too  general  and  ob'cure  fas  if  they  could 
mend  i  )  and  have  more  dread  of  God ,  and  compaffion  on  them- 
felves5then  to  make  thole  to  be  Fundamentals  or  certainties  which 
God  never  made.fo ;  And  when  they  reduce  their  Confeffions 
i.to  their  due  extent,  and  2,to  Scripture  phrafe  (that  Djffer.rers 
may  not  fcruple  fubferibingj  then,  mdf  I  thinkj  never  till  then 
fliall  the  Church  have  Peace  about  Oocl  i«>als.  ||  It  feems  to  me 
■  no  hai'no wSocinian  motion,  which  Chilhngworth  is  blamed  for •, 
j  viz  [/Let  all  men  believe  the  Scripture,  and  that .only,   and  en- 
,devor  to  believe  it  in  the  true  fenfe  (and  promife  thisj  and  require 
no  more  of  others,  and  they  (hall  find  this  not  only  abetter,  but 
ptotiaproZr-  c^e  on^  means  t0  fapprefs  Herefie,  and  reftore  Unity,  &c] 
ticuiis  fidei       I  Ifjou  fay,   Men  maj  fubferibe  to  Scripture,  and- jet  mif- 

Catholic*  ven-  interpret  them  j  /  anfwer^fo  they  may  do  by  humane  (fanons  If  you 
fay.  They  may  preach  againft  Fundamentals  or  Evident  Truths, 
while  yet  they  fubferibe  to  the  Scripture  mifunder flood :/  unfw.  1.  All 
fuch  weighty  Truths  are  delivered  exprejly  or  very  plainly.  2,  / 
hope  God  will  once  not  only  bring,  into  ufe  the  Minifterial  Power, 
but  atfo  teach  Itfagiftrates  to  rule  for  Cbrifl^  to  the  reflraining 
of fuch  as  fb  all fo  palpably  offend  as  openly  to  contraditl  What  they 
fubftribe. 

But  that  was  the  third  and  lafl  word  of  advice  I  here  intended, 
viz.  that  feeing  Scripture  isthef acred  T erf  eft  Late  of  the  mofi  high 
God^  that  men  Would  ufe  it  reverently \and  that  Cfrfagiflrates  would 
retrain  men  that  would  bring  gods  Word  into  contempt^  under 


ditarunt ;  pa- 

rify  adfalatem 

necejfitate  ere- 

denda  confei- 

entiis  impofu- 

erunt ;  ex  qua- 

vis  vero  intcr- 

pretationis 

Scripturarum 

difcrepantia, 

nimis  facile 

hare/es  vol 

Scbifmatafcce* 

runt.  Paraeus 

in  J^wV.page 

fmihi)  16. Vide  &  page  15.  &41.  All  Peacemaking  Divines  ftill  harp  upon  this 

ft  ring,  and  yet  Tome  call  it  Socinianl   If  any  man  would  fee  more#of  the  Evilof  miking  points 

neceffary  which  God  made  not  fo  ,    you  may  throughout  Conrad.    Bcrghis  his-  Prax.    Ca- 

'bo/,    fee  enough,  and    the  words  of  very  many   Divines,   Lutherans  and   Calvinijis}   tc 

chatend.  -  ' 

||  Chil'kgwortbt  Page  laft  of  the  Preface  $  Shall  men  be  judged  Socinians  for  advancing  the 
?crip:u:  es  a*  the  only  Rule  ? 

i  pay.  read  well  what  that  excellent  Divine  Doctor  Stougbtcnhzih  written  exprt  fly  and 
earmftly  for  what  I  now  urge,  in  his  Form  of  wholfom  Wbrds3  about  forming  Church  Con- 
feffions. 

pretence 


Pare,  i 


The  Preface. 


pretence  of  Preaching  it,  *  That  every  ignorant  fellow,  whofe  tongue 
hath  catcht  a  Lax,  may  not  run  up  in  the  Tttlpit  to  eaje  himfelf '; 
A  or  every  one  have  leave  to  dif gorge  himfelf  in  the  holy  Ajfemblies, 
that  hath  got  afurfet  of  Pride  and  ft  If  conceit.  O  if  you  kntW  the 
Weaknefs  of  poor  people  and  how  apt  they  are  to  be  deceived,  you 
would  not  give  deceivers  liberty  to  do  their  worft.    Ten  that  Will  not 
give  men  leave  to  perfwadeycur  Wives  to  Adultery,  your  Children 
to  lewdnefs,  your  Souldiers   or  Subjells   to  rebellion  or  Treachery , 
Would  fur e  ie  as  regardful  of  mens  fouls ,   and  the  honour  of  Chrijl . 
tSfnd  jou  that  will  not  give  every  fool  leave  to  go  inyour  names  on 
an  Embajfage,  who  would  but  dif grace  you  ;  would  not  let  menfpeak, 
publikely  as  in  the  name  ofChrift^that  cannot  fpeak^fenfejo  thejhame 
of  our  profeffion  ;  Nor  Should  men  turn  Preachers  as  the  River  Nilus 
breeds  Frogs,  {faith  Herodotus  J  When  one  half moveth  before the 
nher  is  made,  and  while  it  is  yet  but  plain  mud* 

'But  I  mttfl  make  this  Preface  no  longer.  I  pray  obferve  that 
n  the  CMargint  and  fee  whether  our.  time:  be  not  lily  Tertul- 1  *&•}}*%  alius 

ian5,  ' pus  eras  alius, 

hodie  Diaco~ 
us,  qui  eras  LcftOr :  bodie  Presbyter,  qui  eras  Laicus  $  Nam  &  Laicis  SaccrdotalU  Munera 
njungunt.    Tcrtulllan.  de  Prxfcr  iption.adyerf'hxrct. 

Reader,  As  thou  loveflthy  Comforts ,  thy  Faith,  thy  Hope,  thy 
Safety, thine  Innocency,thy  Soul,thy  Qhrifljhine  Everlafting  Re(l ; 
love,  Reverence^  Readj  Study*  Obey,  and  flic  kclofe  to  Scripture, 
:arewel, 


Ordinatio" 
ties  tor  urn  ti- 
mer aria,  leves  j 
mconfia?ites : 
nunc  ncophyto* 
collecovt,  nunc 
fcchlo  objtn. 
clos,  nunc  A' 
poflatas  n(m 
flrosjit  Gloria 
eos  cbligent, 
quia   Veritate 
non  fojfunt : 
Nu/quamfa- 
alius  profici 
tur  quamin 
cajlris  rebeUiu, 
ubi  ipfum  tiTe 
illiCj  promereri 


\pril 


I<5jl 


1 85 


THE 


SAINTS 

Everlafling 

REST. 


"y  A%T.     II. 


CHAP.     f. 


SECT.    I. 


S;    I 

Confirmation 
from  other 
Scriptures. 


E  are  next  to  proceed  to  the  confirmation 
of  this  Truth,  which  though  it  may  feem 
needlefs,  in  regard  of  its  own  clearhefs  and 
certainty,  yet  in  regard  of  our  diftance  and 
infidelity ,  nothing  more  recelTary.  But  you 
wil  fay,To  whom  will  this  endeavour  be  u(e- 
full  t  They  who  believe  the  Scriptures  are 
convinced  already  ;  and  for  thofe  who  be- 
lieve it  nor,  how  will  you  convince  them  ?  Anfw.  Bat  fad  expe- 
rience tells  us,  that  thofe  that  believe,  do  believe  but  in  part,  and  ]  ^cr,ptu 

S  there 


The  Truch 
confirmed 
from  oth;r 


\%6 


i.  Affirming 
the  Saints  to 
have  been  pre- 
deftinateto 
this  glory. 


Ifaiah 


4-24. 


The  S dints  everUfting  Reft, 


Pare, 


2. 


therefore  have  need  of  further  confirmation ;  and  doubtlefs  God 
hath  left  us  Arguments  fufficient  to  convince  unbelievers  them- 
felves,  or  elfe  how  (hould  we  preach  to  Pagans .?  Or  what  (Kouid 
vve  fay  to  the  greateft  part  of  the  world,that  acknowledge  not* the 
Scriptures  >  Doubtlefs  the  Gofpel  (hould  be  preacht  to  them ; 
anc  though  we  have  not  the  gift  of  miracles  to  convince  them  of 
the  truth,  as  the  Apoftles  had,  yet  we  have  arguments  demonftra- 
tive  and  clear,  or  elfe  our  preaching  to  them  would  be  vain,  we 
having  nothing  left  but  bare  affirmations. 

Though  I  have  all  along  confirmed  fuffiriently  by  teftimony  of 
Scripture  what  I  have  faid,  yet  I  will  here  briefly  add  thus  much 
more,  That  the  Scripture  doth  clearly  affert  this  Truth  in  thefe  fix 
ways. 

i.  It  affirms,  That  this  reft  is  fore-ordained  for  the  Saints,  and 
the  Saints  alfo  fore-otdained  to  it.  Heb.i\.\6,godis  not  afhamed 
to  be  called  their  God,for  he  hath  prepared  for  them  a  fitj.  i  Cor.  2. 
o*  Eye  hath  notfeeny  nor  ear  heardyior  heart  conceived  what  God 
hath  prepared  for  them  that  love  him  :  which  I  conceive  muft  be 
meant  of  thefe  preparations  in  heaven;  for  thofe  on  earth  are 
both  feen  and  conceived,or  elfe  how  are  they  enjoyed  ?  Mat.  20. 
23,  To  fie  on  Chrifts  right  and  left  hand  in  his  Kingdom  (hall  be 
given  to  them  for  whom  it  is  prepared.And  themfelves  are  called 
Veflels  of  mercy,before  prepared  unto  glory,  fow.9.23.  And  in 
Ghrift  we  hare.ohtarned  the  mheritanee^*'^  predefiinated  accord- 
ing to  the  pnrbofe  of  him  Veho  worketh  all  things  after  the  counfel 
of  his  eton  will.  Ephef.  1 . 1 1 .  And  whom  he  thus  predejlinatethythem 
heglorifieth.  Rom.  8.  30.  For  he  hath  from  the  beginning  chofen 
them  to  falvation,  through  fan&ification  of  the  Spirit,  and  belief 
of  the  truth,  2  Thef2.11. 

And  though  the  intentions  of  the  unwife  and  weak  may  be  fru- 
ftrated,  and  without  counfel  purpofesare  dif3ppointedfP?W  15. 
22  )  yet  the  thoughts  ofthe  Lord  (hall  furely  come  topafs,  and 
as  he  hath  purpofed,it  (hall  (land  The  Councel  ofthe  Lordftandeth 
for  ever, and  the  thoughts  of  his  heart  to  all  generations  :  Therefore 
blejfedare  thej  whofe  God  is  the  Lord,  and  the  people  whom  he  hath 
chofen  for  his  own  inheritance  Pfal.33  1 1 ,12.  Who  can  bereave 
his  people  of  that  Reft  which  is  defigned  them  by  Gods  eternal 
purpofe  ? 

SECT. 


Part.  2 


The  Saints  ever  Uft  tug  Reft. 


i87 


SECT.    II. 

SEcondly,  the  Scripture  tells  us,  that  this  Reft  is  purchafed,  as       §.  2. 
well  as  Purpofedfr  them;  or  that  they  are  redeemed  to  this  ^0™^icf(j* 
Reft.    In  wh3t  knfc  this  may  be  faid  to  be  purchafed  by  Chrift,  I  §Jem  by  th°e 
have  (hewed  before,  vik»  Not  as  the  immediate  work  of  his  fuflfer-  blood  of 
in^s  (which  was  the  payment  ofourdcbt,by  fancying  the  Law  j   Chrifl 
but  as  a  more  remote,  though  moft  excellent  fruit  5  even  the  ef- 
fect of  that  power,which  by  his  death  he  procured  to  hicnfclf.  He 
himfelffor  the  differing  of  death,  was  crowned  with  glory  ;  yet 
did  he  not  properly  die  for  himfelf,  nor  was  that  the  direft  effeel  Paul  Hobfon. 
of  his  death.  Some  of  thofe  Teachers  who  ate  gone  forth  of  late, 
I  do  cell  us,as  a  piece  of  their  new  difcoveries,thatChrift  never  pur- 
chafed Life  and  Salvation  for  u?,  bu>  purchafed  us  to  Life  and  Sal- 
|  vation  *  :  Not  undemanding  that  they  affirm  2nd  deny  the  fame 
I  thing  in  feveral  expreflions.    What  difference  is  there  betwixt 
buying  liberty  to  the  prifoner,and  buying  the  prifoner  to  liberty? 
betwixt  buying  life  to  a  condemned  malefaclor,  and  buying  him 
to  life .?  Or  betwixt  purchafing  Reconciliation  to  an  enemy,  and  } 
purchafing  an  enemy  to  Reconciliation?  But  in  this  laft  they  have 
found  a  difference,and  tell  us,that  God  never  was  at  enmity  with   px0(j  ^  1Zi 
raan,but  man  only  at  enmity  with  God,snd  therefore  need  not  be  pfalm  11.5. 
reconciled:  Direclly  contrary,  to  Scripture,  which  tells  us  that  ££*!*/•  5- 
God  hateth  all  <he  workers  of  iniquity  ,and  that  he  is  their  enemy.  *fa,ah<^'10- 
*  And  though  there  be  no  change  in  God,nor  any  thing  properly 
called  Hatred,  yet  i:  fufficeth  that  there  is  a  change  in  the  fianers. 
relation,  and  that  there  is  fjme  ting  in  God  which  cannot  better 
be  expreflfed  or  conceived,  then  by  thefe  terms  of  enmity  and  ha- 
tred :  And  the  enmity  of  the  Lav  1  (inner,  may  well  bet 
called  the  enmity  of  God;    however  this  difference 


*  I  confefs 
the  later  is  the 
more  proper 
expreflion, 
and  oftner 
ufed  in  the 
Scriptures, 


*  The  phraies 
are  ufed  frojfl 
thceffeft   W 
the  A  fl 
asw- 

. 

.  j  do  ; 


:veut 


miry  in  Gods  and  enmity  in  us .  but  hoc  betwixt  the  fenfe  of  the 
forementioned  expredi  :hat  w!  .1  will  call  it. 

before  converGodf  heftandsas  we  may  fay,  en^ged  by  his  L*ws  r 

which  enemies  do,  and  thence  is  faid  to  b 

cy  with  them.    Elfe  fpcaking  of  enmity  Drc  perly,  I  fay  as 

We  fay  that  God  is  an  rnemy  t  .  ■  ae  is  the  Q 

comes  to  pafs  bu:  what  he  will.  Bui;  we  Cay  thai  thofe  are  Enemies  to  • 

and  walk  not  by  his  Precepts,  for  they  beat  in  enmity  to  his  Tutanient.  c 

lib.  7. 

S  2  chifing  


388 


Paul  Hob/on. 


Ifa.yg.ix. 


§•  3- 

3 .  It  is  pro- 
•mifed  to  them. 


The  Saints  everlaftwg  Refi, 


Pare. 


chafing  life  for  us.or  purchafing  us  to  life,the  fenfe  is  the  fame,™*. 
By  fatisfying  the  Law,  and  removing  impediments,  to  procure  us 
Title  to,  and  poffeffion  of  this  Life. 

It  is  then  by  the  blood  of  Jefus  that  we  have  entrance  into'the 
HolieftH^  jo  19.  Even  all  our  entrance  to  the  fruition  of  God, 
both  that  by  faith  and  prayer  here,  and  that  by  full  polTcflion 
hereafter.  Therefore  do  the  Saints  (log -forth  his  praifes,  who 
hath  Redeemed  them  out  of  every  Nation  by  his  b!ood,and  made 
them  Kings  and  Priefts  to  God,  /to/. 5.9,10. 

Whether  that  ,  tfi  ^hvTfaenv  tya  vkmrncivi  \n*Eph.  1.  14. 
which  is  tranflared,  the  Redemption  of  the  purchafed  polleffion, 
do  prove  this  or  not;  yet  I  fee  no  appearance  of  truth  in  their 
expofuicnofit,  who  (becaufe  they  deny  that  falvation  is  pur- 
chafed by  Chrift)  do  affirm  that  irs  Chrift  himfelf  who  is  there 
called  the  Purchafed  poffeffion.  Therefore  did  God  give  his  Son, 
and  the  Son  give  his  life,  and  therefore  was  Chrift  lift  up  on  the 
Crofs  as  CMofes  lift  up  the  Serpent  in  the  Wilder  nefsjhat  whofoever 
believeth  in  him  fliould  not  perijb ,  but  have  everlaftwg  life,  John 
3.15,16.  So  then  I  conclude,  either  Chrift  muft  lofe  his  blood 
and  fufferings,  and  never  fee  of  the  travail  of  his  foul,  but  all  his 
pains  and  expectation  be  fruftrate,  or  elfe  there  remaineth  a  Reft 
to  the  people  of  God. 


SECT.    III. 

THirdly,  And  as  this  Reft  is  purchafed  for  us,  fo  is  it  alfo  pre- 
mifed  to  us :  As  the  Firmament  with  the  Stars,  fo  are  the 
facred  pages  befpangled  with  the  frequent* intermixture  of  trufe 
Divine  engagements,  Chrift  hath  told  us  that  it  is  his  will,  that 
thofe  who  are  given  to  him  ftiould  be  where  he  is,  that  they  may 
behold  the  Glory  which  is  given  him  cf  the  Father,  John  27.24. 
fo  alfo  Luke  12  $ztFear  not  little  ftocl^it  is  your  fathers  good  pie  a- 
fure  to  give  you  the  Kingdom.  q.d*  Fear  not  all  your  enemies 
rage,fear  not  all  your  own  unworthinef*,doubt  not  of  the  certain* 
ty  of-the  giftjfor  it  is  grounded  on  the  good  pleafure  of  your  Fa- 
ther,Z«^2  2.29. 1  appoint  to  you  a  Kingdom  as  mj father  hathap* 
pointed  unto  me  a  Kingdom^  That  ye  may  eat  anddrink^at  my  Table 
in  my  Kingdom.  But  becaufe  I  will  not  be  tedious  in  the  needfefs 
confirming  an  acknowledged  truth,  I  refer  you  to  the  places  here 

cited. 


Part.  2 .  The  S dints  everUfting  Reft, 


189 


cited.    iTbef.i.7-  HrM.ii*<^fr'.*S.34.&i?«43.  *7Y».4- 
18.  7^,1.5.  iP#M.n.  » Tbef.l.$.  e^fr/14.  22.  Z*4<6. 

20.    &  t3.28,29.   I  71fef/l2.l2.iW4^5,I2.CJW4rt  10.21.  &  I2.2J. 

1  Pfi.i.4.tt*.io.34.&  12.23.  Co/.i.j.TA//.  3.20,21.  ftfcii.16. 

£pki.2O.iC0r.i$.fo^2.7,ii,i7,&c, 

SECT.    IV. 

Fourthly,*  All  the  means  of  Grace,and  all  the  workings  of  the       §.  4. 
Spirit  upDn  the  foul,  and  all  the  gracious  adions  of  the  Saints,   4.  The  means 
are  fo  many  evident  mediums  to  prove  that  there  remaineth  a  and  motions 
Reft  to  the  people  of  God.    If  it  be  an  undeniable  maxirae,  that  ^vliLl' 
God  and  nature  do  nothing  in  vain ;    then  is  it  as  true  of  God  there  is  fuch 
and  his  Grace.    All  thefe  means  and  motions  imply  fome  End  an  end. 
to  which  they#tend,  or  elfe  they  cannot  be  called  means,  nor  are   ******  "oftrum 
they  the  motions  of  Wifdom  or  Reafon.  And  no  lower  End  then 
this  QReft]  can  be  imagined*   God  would  never  have  command- 
ed his  people  to  repent  and  believe ,  to  faft  and  pray,  to  knock 
and  feek,  and  chat  continually,  to  read  and  ftudy,  to  confer  and 
meditate,  to  drive  and  labor,  to  run  and  fight,  and  all  this  to  no 
purpofe.   Nor  would  the  Spirit  of  God  work  them  to  this,  and 
create  in  them  a  fupernatural  power,  and  enable  them  and  excite 
them  to  a  conftanc  performance  >  were  it  not  for  this  end  where- 
to'it  leads  us.    Nor  could  the  Saints  reafonably  attempt  fuch  em- 
ployment-, nor  yet  undergo  fo  heavy  furTerings,  were  it  not  for 
this  defirable  end.  But  whacfoever  the  folly  of  mm  might  do,cer- 
tainly  Divine  Wifdom  cannot  be  guilty  of  fetting  a  work  fuch 
fruitlefi  motions.  Therefore  where-ever  I  read  of  duty  required, 
when  ever  Ifindethe  Grace  beftowed,  I  take  it  as  fo  many  pro - 
mifesof  Reft.   The  Spirit  would  never  kindle  in  us  fuchftrong 
defires  after  Heaven,  nor  fuch  a  love  to  Jefus  Chrift,  if  we  fliould 
not  receive  that  which  we  defire  and  love.    He  that  fees  our  feet 

'  hi)  185.  B. 

Yet  I  do  not  argue  as  fome,  that  becaufe  the  foul  defireth.it  muft  enjoy  :  for  God  fulfilleth  but 
fcunddefircs,  which  are  of  his  own  exciting  in  us  ,  which  are  limited  Defires.  If  a  man  defire 
to  fly  with  wings>or  to  be  as  God,thefe  defires  God  is  not  to  fulfill.  Of  which  read  Cameropr*- 
tea.de  rcrboDticap.j-page  (operumfolJ  4?*.  Cumvitium  creator  a  angelica  (&  human*) 
dicitur,  'uodnonadbmetDco,  bine  aptiffime  declaratory  ejm  nature  ut  Deo  adbereat  convenire. 
Quamporro  magna  fit  lam  adbxrerc  Deo,  ut  eivivat,  indefapiat3  iUo  gaudeat,  t  ant  ay.  bono  fine 
morte,  fine  err  ore,  fine  molejiiaperfruaturjuis  cogitate  dignepofsit.  auteloqui?  AueufUib.iz.de 
Civit.  cap  i .  ° 

S  3  in 


r  ationalem  [pi- 
nt umefl  <\U€- 
dam  vivo  ima- 
go  Divine  fa- 
pientie:  ad 
quam  dum  re- 
fpicimusjnove. 
mur  per  quen- 
dm  Divinum 
impul/um$  ad 
pitlfandum,ad 
petendo  & 
querenda  ea 
quejunt  per- 
ficientia  imigt- 
nemyfive  ipfam 
adcxemplaris 
conformitatem 
ducentia.  Ca- 
fanus  ExcZtac. 
10.F0I.  (ml 


i^o 


The  Saints  everlafting  Reft, 


Part, 


2. 


*  Mr.  Bur- 
roughs thinks 
this  is  meant 
of  the  violence 
of  perfccatt- 
orubut  Lukes 
phnfe  confu- 
ted that. 


in  the  way  of  Peace  (Lake  1.79)  will  undoubtedly  bring  us  to 
the  end  of  Peace.  How  nearly  is  the  means  and  end  con joyned  f 
*  At  At.  1 1 . 1 2.  The  K'wg&om  of  Heaven  fuffereth  violence,  and  the 
violent  take  it  by  force,  or  (\%Lukf  \6. 1 6.)  every  man  preiTeth 
into  it.  So  that  the  violent  apprehends  the  Kingdom.  Thofc 
whom  he  caufeth  to  follow  him  in  the  regeneration ,  he  will  fure 
provide  them  Thrones  of  judgement,  Mat.ig.i2. 


SECT.  V. 

Fifthly,  SctiptRre  further  affures  us,  that  the  Saints  have  the  be- 
ginnings, foretafts,  earnefts,  and  Seals  of  this  Reft  here  :  And 
may  not  all  this  affure  them  of  the  full  polTeflion?Tbe  very  King- 
dom of  God  is  within  them,  Luke  17.21.  They  here  (  as  is  be- 
fore faid)  take  it  by  force.  They  have  a  beginning  cf  that  know- 
ledge which  Chrift  hath  faid  is  eternal  life,  fohnij.^    1  have 
fully  manifefted  that  before,  that  the  Reft  and  Glory  of  thepeo- 
pleof  Goddothconfiftin  their  Knowing,  Loving,  Rejoycing, 
and  Praifing  5  and  all  thefe  are  begun  ('though  but  begun,)  here : 
therefore  doubtlefs  fo  much  as  we  here  know  of  God,  fo  much  as 
we  Love,  Rejoyce,  and  Praife,  fo  much  we  have  or  Heaven  on 
earth,  fomuch  we  enjoy  of  the  Reft  of  Souls.    And  do  you  think 
that  God  wil  give  the  Beginning,  where  he  never  intends  to  give 
the  End?  Nay  God  doth  give  his  people  oftentimes  fuch  fore- 
fights  and  foretafts  of  this  fame  Reft,  that  their  fpirits  are  even 
tranfported  with  it,  and  they  could  heartily  wifti  they  might  be 
prefent  there.    Paul  is  taken  up  into  the  thkd  Heaven,  and  feeth 
things  that  muft  not  be  uttered.    The  Saints  are  kept  by  the  pow- 
er ofUod  through  faith  unto  that  falvationy   ready  to  be  revealed  in 
the  laft time,  wherein  the)  can  greatly  Rejoyce ,  even  in  temptations  ; 
1  Tet.1.%6.  And  therfore  the  Apoftle  alfo  teh  us,  That  they  ^ho 
now  fee  not  Chrift ,nor  ever  (aVv  him,  jet  love  him  sand  Believingfto 
Rejoyce  in  him  with  joy  unfpeakfble  and  full  of  glory,  Receiving  the 
end  of  their  faith  jhefalvation  of  their  fouls %  I  Pet.  I  «8,$>.  Obkrve 


§.  5. 

5.S0  do  the 
beginnings, 
foretafts,eat- 
nefts  &  feals. 

Atquin  [i  lu- 
men ipfum  Dei 
illudverum 
quod  eft  In  per* 
(onaCbrifli,vi- 
tarn  in  fe  conti- 
net,  eafy,  vita 
cumluminequte 
committitur  in 
carnem,  peri' 
tura  eft,  in 
quam  vita 
committitur  5 
'Plane  fie  pey'u 
turm  &  ipfe 
Tbefauru*  : 
pmturis   enim 
pmtura  ere* 
duntnr,  ficut 
vcteribu*  utri- 
but  novum  vi 
:  num. — Vi- 
I  ta  $cfu  mani- 
feflatur :  vbi  ? 

In  torpor e  nofiro ;  In  quo  ?  In  mortali  Ergo  in  carne  plane  mertali  fecundum  cutpam,  fed  &  vitali 
fecundum  Gratiam.  Vide  quantum  &  in  ilia  vita  Cbrifti  m wife  (let ur.  In  re  erg*  alicna  falutisjed 
in  fubfiantia  perpetu<e  diffolutionls  mamfeflabitur  vita  Cbrifli  *terna,jugis>  incorrupt  a,  jam  &  Dei 
vita}  aut cujm  temporis  vita  Domini manifeftabitur  in  corpore  nojiro I  Tcnulliari.  de  Anima 
cap.44.  page  Edit.  Pamel.4i9- 

hrrr, 


Part. 2. 


The  Saints  everlafihg  Reft. 


here,  Firft  how  God  gives  his  people  this  foretafting  joy.  Se- 
condly, how  this  joy  is  faid  to  be  full  of  Glory,  and  therefore  mud 
needs  be  a  beginning  of  the  Glory.  Thirdly,  How  immediately 
upon  this  there  follows  Receiving  the  end  of  their  Faith,  the  Sal- 
vation of  the  foul.  And  PWalfo  brings  in  the  Juftified,  Rejoy- 
cingin  hope  ofthe  Glory  of  God,  Rom.  5.  2.  Andldoubtnot 
but  fome  poor  Chriftians  amongft  us,  who  have  little  to  boaft  of 
appearing  without,  have  often  the/e  foretafts  in  their  fouls.  And 
do  you  think  God  will  Tantalize  his  people  ?  Will  he  give  them 
the  firft  fruits,  and  not  the  crop  ?  Doth  he  (Lew  them  Glory  to  fee 
them  a  longing,  and  then  deny  them  the  actual  fruition  f  Or  doth 
he  lift  them  up  fo  near  this  Reft,  and  give  them  fuch  rejoycings  in 
it,  and  yet  never  beftow  ic  on  them  ?  It  cannot  be.  Nay  doth  he 
give  them  the  earned  of  the  inheritance?  Ephi.  14.  And  Seal 
them  with  the  Holy  Spirit  of  promife?  Epb.  1.13.  And  yet 
will  he  deny  the  full  poiTeflion?  Thefe  abfurdities  may  not  be 
charged  on  an  ordinary  man,  much  lefs  on  the  faithful  and  Righ- 
teous God. 


191 


2  Cor.  1, 


22.8c 


entered  it  al. 
ready. 


SECT.    VI. 


Sixthly,  and  Laftly,The  Scriptare  mentioneth  particularly  and !  §•  6. 
i»y  name,  thofe  who  have  entred  into  this  Reft .  A>  Henoch  * 
who  was  taken  up  to  God.  So  Abraham^L^arm^t  thief  that 
was  crucified  with  Chrift,  &c.  And  if  there  be  a  R- ft  for  thefe, 
fure  rhere  is  a  Reft  for  all  believers.  But  ic  is  vain  to  heap  up  Scri- 
pture proof,  feeing  it  is  the  very  End  of  the  Scripture,  to  be  a 
Guide  to  lead  us  to  this  BlelTed  ftate,  and  to  difcovcr  it  to  us,  and 
perfwade  us  to  feek  it  in  the  prefcribed  way,  and  to  acquaint  us 
with  the  hindrances  that  would  keep  us  from  it ;  and  to  be  the 
Charter  and  Grant  by  which  we  hold  all  our  Title  to  it.  So  that 
our  Reft  ( and  thereby  Gods  Glory)  is  to  the  Scripture  as  the 
End  is  to  the  way,  which  is  frequently  exprelTed,  and  implyed 
through  the  whole.  There  is  no  one  that  doubts  of  the  certainty 
of  this  promifed  Glory ,but  onely  they  that  doubt  of  the  Truth  of 
the  Scripture,  orelfe  know  not  wUtit  containeth.  Andbecaufe 
I  find  that  moft  temptations  are  refolved  into  this,  and  that  there 
is  fo  much  unbelief  even  in  true  Believers,  and  that  the  truth  and 
, S  4  ftrength 


192 


The  Saints  everlafting  Reft. 


Parc.2 


§.  i. 

•  Sedquo  fie*. 
mm  &  mpref- 
fita  urn  ipfum 
quam  difpofiti- 
ones  eJM,  & 
Potentates 
adiremuSj  In* 
ftrumentumad- 
jech  literatu- 
re fiquis  velit 
dc  Deo  inquire* 
re>&  inquifi* 
turn  invcnhe, 
&  invento  err 
dere3&credi* 
to  defer  vire. 
Vuot  enim  lu» 


ftrength  of  our  belief  of  Scripture  hath  an  exceeding  great  influ- 
ence into  all  our  Graces ;  I  (hall  briefly  fay  fomething  for  your 
confirmation  in  this. 


CH  A%P.     II. 


(CMotives  tojludy  and  preach  the  Wivine 
^Authority  of  Scripture. 

sect.  I. 

Hus  *  much  may  fuffice  where  the  Scripture  is  belie- 
ved, to  confirm  the  truth  of  the  point  in  hand,  viz.. 
|  The  certain  futurity  of  the  Saints  Reft.   And  for 
B  Pagans  and  Infidels  who  believe  not  Scripture,  it  is 
befides  the  intention  of  this  difcourfc  to  endeavour 
their  conviclion.  I  am  endeavouring  rhe  confolation  and  edifica- 
tion of  Saints,and  not  the  information  and  converfion  of  Pagans. 
Yet  do  I  acknowledge  the  fubjeel  exceeding  neceffary  even  to  the 
Saints  themfelves:for  Satans  affaults  are  oft  made  at  the  foundati- 
on, and  if  he  can  perfwade  them  to  queftion  the  verity  of  Scrip- 
tnre,  they  will  foon  caft  away  their  hopes  of  Heaven. 

But  if  I  (hould  here  enter  upon  that  task[to  prove  Scripture  to 
be  the  infallible  word  of  God]I  (hould  make  too  broad  a  digref- 
fion,  and  fet  upon  a  work  as  large  as  the  main,  for  whofc  fake  I 
(hould  undertake  it :  Neither  am  I  infenfible  of  how  great  diffi- 
cattia  ditnJsDeum  noffe  &  eftendere,    a  pr'mordio  rnfccnlum  cmfu  fpiritu  Viv'mo'wundatos^uo 
pnedieamt  Veumunicumeffe,  qui  univerfacondiderit^ui  ^mmmhummo^uxmt,^Jed& 


operum  edit.  Pamcl  page  34 


culty 


Pare.  2 


The  Saints  everlafling  Refl. 


I 


cultyit  would  prove  to  manage  it  fatisfaclorily,  and  how  much 
more  then  my  ability  is  thereto  requifite. 

Yet  left  the  tempted  Chriftian  (hould  have  no  relief  nor  any  Ar- 
gument at  hand  againft  the  temptation,  I  will  here  lay  down  fome 
few :  not  intending  it  as  a  full  Refolution  of  that  great  Queftion; 
but  is  a  competent  help  to  the  weak,  that  have  not  time  or  ability 
to  read  larger  volumns.  And  I  the  rather  am  induced  to  it,  be- 
caufe  the  fuccefs  of  all  the  reft  that  I  have  written  depends  upon 
this.No  man  will  Love,Defire,Study,labour  for  that  which  he  be- 
lieveth  not  to  be  attainable.  And  in  fuch  fupernatural  points,  we 
muft  firft  apprehend  the  truth  of  the  Revelation,  before  we  can 
well  believe  the  truth  of  the  thing  Revealed.  And  I  defire  theLord 
to  perfwadethe  hearts  of  fome  ofhischoiceft  fervants  in  thefe 
times,  whom  he  hath  beft  furnillied  for  fuch  a  work,  to  undertake 
the  compleat  handling  of  it.  To  perfwade  them  to  which,  I  will 
here  annex  firft  fome  confiderations,which  alfo  are  the  Reafons  of 
this  brief  attempt  of  my  own;  and  may  alfo  ferve  topetfwade  all 
Miniftets,tobeftow  a  little  more  pains  fn  a  fcafonable  grounding 
their  hearers  in  this  fo  great  and  needful  a  point*  by  a  more  fre- 
quent and  clear  difcovery  of  the  Verity  of  this  Scripture,  (though 
fome  that  know  not  what  they  fay  may  celt  them  that  it  is  need- 
lefsj 

i.  Of  what  exceeding  great  neceffity  is  ir,  to  the  falvation  of 
ourfelvesand  hearers,  tobefoundly  perfwaded  of  the  Truth  of 
Scripture?  As  Gods  own  Veracity  is  the  prime  Foundation  of 
our  Faith,  from  which  particular  Axiomes  receive  their  Verity : 
fo  the  Scripture  is  the  principal  foundation  quoad  yatefattio*em% 
Revealing  to  us  what  is  of  God,  without  which  Revelation  it  is 
impoffibie  to  believe.  And  (hould  not  the  foundation  be  both 
timely  and  found !y  laid  ? 

i.  The  Learned  Divines  of  thefe  latter  times  have  in  moft  points 
of  Doclrine  done  better  then  any  fince  the  Apoftles  before  them, 
and  have  much  advantaged  the  Church  hereby,  and  advanced  fa- 
cred  knowledge.  And  (hould  we  not  endeavour  it  in  this  point, 
if  poflible,  above  all  f  when  yet  the  Ancients  were  more  frequent 
and  full  in  it,  for  the  moft  part,  then  we.  I  know  there  are  many 
excellent  Treatifes  already  extant  on  this  fubjed,  and  fuch  as  I 
doubt  not  mayconvince  gainfaycrs,and  much  ftrengthen  the  weak. 
But  yet  doubtlels  much  more  may  be  done  for  the  clearing  this 

wei^htr, 


193 


194 


The  Saints  evtrlafling  Rcfl< 


Part. 


((Ofthedif. 
ference  of 
Senfe3  Vifion, 
Illumination, 
and  Revelati- 
on. Vid.Mi* 
cariiHomil.  7. 
Edit.Paltben. 
page  99. 
Cognojcifine 
fide  fcrifturct 
pojfimt,  five  ex 
aclefia  lefir, 
monio,five  ex 
fc  nofcanw. 
Vt  liquido  ag- 
nofcantitr  cum 
certa  affenfiane 
anlmlfpm  eft 
fp'mtui  ilia- 
minatione  \ 
Whitaker  re- 
aiflime.  Du- 
plies, adv. 
Stapleton.  1. 3. 
c  8.  page  53*, 


weighty  needful  point.  Our  great  Divines  have  faid  almoft  as 
much  againft  Paptfts  in  this  as  need  to  be  faid  Cefpecially  Ckamier 
and  our  Rob,  Baromt4s%  Whitakgr,  RtignoUtu^  8cc.)  But  is  not 
moft  of  their  induftry  there  beftowed,  while  they  put  off  the  A- 
theift,  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  beft  Christians  have  too  great  a  (bare)  is  much  neg- 
lected; jftid  the  very  greateft  matter  of  all  overlookt  ?  Grotins9 
Mornay  ,&nd  Cameroyzbost  others, have  done  well :  but  if  God 
would  ftir  them  up  to  this  work,  I  doubt  not  but  fome  by  the 
help  of  all  foregoers,  and  efpecially  improving  Antiquities,  might 
do  it  more  compleat  then  any  have  yet  done:  which,  I  think, 
would  be  as  acceptable  a  piece  to  the  Church,  as  ever  by  humane 
induftry  was  performed. 

3.  And  i|  I  fear  the  course  that  too  many  Divines  take  this  way, 
by  refolving  all  into  the  Teftimony  of  the  Spirit,  in  a  miftaking 
fen(e,hath  much  wronged  the  Scripture  and  the  Church  of  God, 
and  much  hardned  Pagans  and  Papifts  againft  the  Truch.  I  know 
that  the  illumination  of  the  Spirit  is  neceffary :  Afpecial  illu- 
mination for  the  begetting  of  a  fpecial  faying  Belief ;  and  a  com- 
mon illumination^or  a  common  belief.  Hut  this  is  not  fo  proper- 
ly called  The  Teftimony  of  the  Spirit;  The  ufeof  this  is,  to  open 
our  eyes  to  fee  that  evidence  of  Scripture  verity  which  h  already 
extant ;  and  as  to  remove  our  blindnefs,fo  by  further  fanclifyng, 
to  remove  our  natural  enmity  to  the  Truth  and  prejudice  againft 
it,  which  is  no  fmail  hinderance  to  the  believing  of  it ;  foe  all  the 
hinderance  lyeth  not  in  the  bire  intellect. 

But  it  is  another  kinde  of  Teftimonv  chen  this,  which  many 
great  Divines  refolve  their  faith  into.  For  when  the  Qaeftion  is 
of  the  Objective  caufe  of  faith,How  know  you  Scripture  co  be  the 
Word  of  God  ?or  Why  do  you  believe  U  fo  to  be  f  They  finally 
conclude,by  the  Teftimony  of  the  Spirit;  but  the  Spirits  illumina- 
tion being  onely  the  Efficient  caufe  of  our  Difceming  ;  and  the 
Qaeftion  being  onely  of  the  Objective  Caufe  or  Evidence  ;  They 
muft  needs  mean  fome  Teftimony  befides  illuminating,  fanctify- 
ing  Grace,  or  elfe  not  underftand  themfelves.  And  therefore  even 
great  Cbamierci\kth  this  Teftimony  [[The  Word  of  God]  and 
likens  it  to  the  Revelations  made  to  the  Prophets  and  Apoftles 
(dangeroufly  I  think,)  Tom^.liz.ciy,  To  imagine  a  neceffity  ? 

firft 


Part. 2, 


The  Saints  tvtrl&fting  Reft, 


firft,  either  of  in  internal  proper  teftimony,  which  is  Argumen- 
tum  inartfficidte,  as  if  the  Spirit,  as  another  perfon,  fpoke  this 
truth  within  me  Qlhe  Scripture  is  Gods  Word  •]  or  fecondly,of 
the  Spirits  propounding  that  obje&ive  evidence  internally  to  the 
foul,  which  is  necelTary  to  perfwade  by  an  artificial  Argument, 
without  propounding  it  firft  ab  extra:  thirdly,  or  for  the  Spirit 
to  infuie  or  create  in  a  mans  mind,  an  actual  perfwafion,  that 
Scripture  is  Gods  Word,  the  perfon  not  knowing  how  he  is  fo 
perfwaded,  nor  why;  or  of  any  the  like  immediate  injection  of 
the  intelligible  fpecies;  I  fay , to  affirm  that  the  Scripture  cannot  be 
known  to  be  Gods  Word  without  fuch  a  teftimony  of  the  Spirit 
as  fomeofthefe;  is,  in  my  judgement,  ajuftifyingmenin  their 
infidelity,  and  a  telling  them  that  there  is  not  yet  extant  any  fuffi* 
cient  evidence  of  Scripture-Truth,  till  the  Spirit  create  it  in  our 
felves,  and  withall  to  leave  it  impoflible  to  produce  any  evidence 
for  the  conviction  of  an  unbeliever!  who  cannot  know  the  tefti- 
mony of  the  Spirit  in  me  $  And  indeed  it  is  direct  expedation  of 
Enthufiafms,  and  that  as  ordinary  to  every  Chriftian.  And  it 
alfo  infers,  that  all  men  have  the  teftimony  of  the  Spirit,  who  be- 
lieve the  Scripture  to  be  Gods  Word ;  which  would  delude  many 
natural  men,  who  feel  that  they  do  believe  this  ( Though  fome 
unfoundly  tell  us,  that  an  unregencrate  man  cannot  believe  it.  *  I 
know  that  favinglyhe  cannotjbut  undi(Temblingly,as  the  devilsdo, 
he  may. )  But  I  leave  this  point,referring  the  Reader  (that  under- 
ftands  them;for  full  fatisfadion  about  the  nature  of  the  Spirits  te- 
ftimony to  learned  Rob.  Baroniu$,Apol.  C0Ht.THrt1ebHfittmp.732. 
And  alfo  to  Judicious  Amiral.hh  Thef.de  Teftim.  Spir.  in  Thef. 
Safmttrienf.  Vol.  i.p. 1 2-2.  in  both  whom  it  is  moft  folidly  handled. 
4.  Doubtlefs  the  firft  and  chief  work  of  Preachers  of  the  Gc- 
fpil,is  to  endeavcur  the  Converfion  of  Pagans  and  Infidels/where 
men  live  within  their  reach,  and  have  opportunity  to  do  it.  And 
we  all  believe  that  the  Jews  (hall  be  brought  in:  and  it  mull  be 
by  means.  And  how  (hail  all  this  be  done,  if  we  cannot  prove  to 
them  the  Divine  Authority  of  Scripture  ?  what  have  we  to  fay  to 
them,  but  naked  affirmation  ?  Or  how  fhall  we  maintain  the  cre- 
dit ot  Chriftianicy,if  we  be  put  to  difpute  the  cafe  with  an  Infidel* 
I  know  fomewhat  may  be  done  by  Tradition  where  Scripture  is 
not ;  but  thats  a  more  weak  uncertain  means :  I  know  alfo  that 
the  firft  Trurh,  and  thofe  that  are  known  by  the  light  of  nature, 
.  may 


195 


*  Veflime,  rii 
faUtrm%  argu- 
mcntaiur  vir 
Dottif.Ktchtt* 
man.Syftema. 
te.Theol.  1.    . 
page  171. 
SoUelcClibA* 
bent  fidem  ; 
ergo  foli  clctti 
not unt  qutt  (it 
norma  fidei. 
This  will 
reach  the  vi- 
left  man  to 
conclude,  that 
he  is  clccl,  be* 
caufe  heknows 
the  Rule  of 
faith. 

||  See  alffi  the 
Ads  of  the 
Conference  at 

Jul),  in  the 
beginning. 


196 


The  Saints  everhfling  Reft. 


Part.  2, 


*  Ad  prim* 
veritatii  mani- 
fejlationem 
per  rationes  de. 
monjlrativas 
proccdendum 
'e(l-  Sedquia 
tales  rationes 
(i.e.  ab  evi~ 
dentil  rei)  ad 
fecundam  veri* 
tatem  baberi 
nonpo(fum,non 
debet  effe  ad 
hoc  intentio,  ut 
adverfarius 
Ycitionibiu  (i,e. 
a  re)convinca- 
>turfed  ut  ejus 
rationes  quas 
contra,  verita- 
tem  babet  fol~ 
vantur;  cum 
veritatifidei 
ratio  natura/is 
contraria  ejje 
non  pofsh.sin* 
gularis  vero 
mo  dm  convin« 
cendi  adverfa* 
num  contra 
buj'ufmodi  ve- 
ritatem>&  ex 
authorirate     \ 

Ifcripturas  divl- 
nitus  confir- 


may  be  evinced  by  natural  demonftrations :  (  and  when  we  deal 
with  Pagans,there  we  muft  begin.JBut  for  all  fupernatural  Truth, 
how  (hall  we  prove  that  to  them,  but  by  proving  firft  the  certain- 
ty of  the  Revelation  ?  (as  nAqHwas}ut  in*  marg.)  To  tell  them 
that  the  Spirit  teftifieth  it,is  nomeans  to  convince  them  that  have 
not  the  Spirit,  And  if  they  have  the  Spirit  a!ready,then,  what  need 
we  preach  to  convince  them/If  the  word  muft  be  mixt  with  Faith 
in  them  that  hear  it  before  it  profit  them  further  tofalvation  • 
then  we  cannot  exped  to  find  the  Spirit  in  Infidels.He  that  thinks 
an  unholy  perfon  may  not  Believe  the  Scripture  to  be  the  word 
of  God,  doth  not  fure  think  that  they  may  go  fo  much  further  as 
our  Divines  (and  the  Scripture)  tell  us  they  may  do. 


And  to  tell  an  Infidel  that  it  is  principium  in&emonfirabile ■  that 
Scripture  is  Gods  Word  ;  and  that  it  is  to  be  belie  ved, and  not  to 
be  proved,  fas  if  the  very  Revelation^**1  effeTeftimomumDivi- 
num\  and  not  only  the  thing  teftified  [hoc  ejfe  verum~]  were  not 
objettumfcientUifedpura  $dei)Thi$  might  fooner  harden  Infidels 
then  convince  them.  Sure  I  am  that  both  Chrift  and  his  Apoftles 
ufed  fafficknt{infuogeK€re)  convincing  Arguments  to  perfwade 
men  to  believe,  aod  dealt  with  men  as  Rational  creatures.  Truly 
fa\th-\  Hooker. ["It  is  not*  thing  impoffible,nor  greatly  hard,even 
11  by  fuch  kind  of  proofs  fo  to  manifeft  and  clear  that  point,  that 
*  no  man  living  (hail  be  able  to  deny  it, without  denying  fome  ap- 
u  parent  principle,  fuch  as  all  men  acknowledge  to  be  true.]  And 
c<  [^Scripture  teacheth  us  that  (aving  truth,  which  God  hath  difco- 
'*  vered  to  the  world  by  Revelation :  but  it  prefumeth  us  taught 
"  otherwife,that  it  felf  is  Divine  and  facred.]  And  QThefe  things 
"  we  believe  ;  Knowing  by  Reafon  that  Scripture  is  the  Word  of 
"  God.]Again,faithhe£It  is  notrequired,norcan  be  exacledat 
"  our  hands,  that  we  (hould  yield  it  any  other  Affent,  then  fuch  as 
"  doth  anfwer  the  evidence.^AgainQHow  bold  and  confident  fo. 
"  ever  we  may  be  in  words, when  it  comes  to  the  trial.fuch  as  the 
C{  Evidence  is  which  the  truth  hath,  fuch  is  the  Affent :  nor  can  it 
Us^eZ ' "  be  Wronger,  if  grounded  as  it  (hould  be. 

fupra  rationem 

humanam  Cunt,  nonacdimus,  mfiDco  revdante>  Aquln.  com.  Gentil.lib.x.  cap  9.  Vid.  eiiam 
de  hac re  Spahtanf.de  Rep.EccleJ Jib. 7. cap.i.  §.17  l8-2I«  &cap.  2.  §.8.&  12.  f  Hooker  Ecclcf. 
P0/.I.3.  page  102,103.  &  U.a.Pic.73,74.1  pray  read  him  there  more  fully  opening  this  point. 

5-  Is 


Pare. 


ibe  Sdtnts  ever lafting  Reft. 


197 


s.  Iyiot  I  aith  a  rational  Aft  of  a  rational  Creature  ?  And  fo 
the  Under  Itandng  proceeds  difcnrfivcly  in  its  production  ?  And 
is  not  that  the  (trongeft  Faith  which  hath  the  thonged  Reafons 
to  prove  the  Teftimony  to  be  valid  upon  which  it  refteth,  and  the 
cleareftapprehenfion  and  ufe  of  thole  Reafons?  Andthetrueft 
Faith  which  hath  the  trueft  Reafons  truly  aprrehended  and  ufed  ? 
And  muft  not  that  on  the  contrary  be  a  weak  or  falfe  faith  which  | 
receives  the  Verity  and  Validity  of  the  Teftimony  from  weak  or 
falfe  Grounds, though  the  Teftimony  ofitfelf  be  thetrueft  in  the 
world  ?  Our  Divines  ufe  to  fay  concerning  love  to  (Thrift,  that  it 
is  not  to-be  meafured  by  the  degree  of  Fervor,  fo  much  as  by  the 
Grounds  and  Motives ;  ft)  that  if  a  man  fhould  love  Chrift  upon 
the  fame  Reafons  as  a  Tur gloves  Mahomet  }i  were  no  true  love  ; 
if  he  love  him  upon  falfe  grounds,  it  muft  needs  be  a  falfe  love ; 
and  if  upon  common  grounds,  it  can  be  but  a  common  love.  I 
will  not  conclude,that  to  believe  in  Jefus  Chrift  upon  the  grounds 
thataT#ri(;  believes  in  Mahonut,  or  to  believe  Scripture  upon 
the  fame  reafons  that  the  Turk^  believes  the  Alcoran,  is  no  true 
Faith  (Suppofing that  both  have  the  like  verity  of  their  Reafons) 
But  at  belt,  it  muft  be  more  weak  and  doubtful. 

6.  Is  the  generality  of  Chriftians  able  to  give  any  better  then 
fome  fuch  common  reafon  to  prove  the  verity  of  Scripture  ?  Nay, 
are  the  more  esercifed,  Underftanding  fort  of  Chriftians  able  by 
found  Arguments  to  make  it  good,  if  an  Enemy  or  a  Temptation 
put  them  to  it  ?  Nay,  are  the  meaner  fort  of  minifters  in  England 
able  to  do  this  ?  Let  them  that  have  tried,  judge. 

7  #Can  the  Superftruclure  be  firm,  where  the  foundation  is 
Sandy  ?   And  can  our  Afreclions  3nd  actions  be  found  and  ftrong, 
when  our  belief  of  Scripture  is  unfound  or  infirm  ?■  Sure  this  Faith    *"clf"3  j*^1 
will  have  influence  into  all.   For  my  own  part,  I  take  it  to  be  the   cafe,™  if  it  * 
greareft  uufe  of  coldnefiin  Duty,  weaknefs  in  Grace?,  boldnefs 

iin  Sinning,  and  unwillingnefs  to  die,  &c.  that  our  Faith  is  either 
unfound  or  infirm  in  this  point  ;  *Few  Chriftians  among  us  for 
oughtlficde,  have  any  better  then  the  Popifh  implicit  faith  in  | 

is  fo  weak,  or 
who  Enounce  P.eafon.  Elte  an  Infant  or  a  mad  man  would  make  the  beft  Chriftinn.  if  Keafon 
were  at  fuch  odds  with  Faith  as  they  imagine..  *  Osigen  expounded  the  words  of  the  Apoftles 
1*1$  17.5.  Lordjincrcafecur  faith,  thus ;  Having  that  faith  which  is  not  according  to  Know- 
ledge, jet  us  hive  that  which  is  accoroing  to  Knowledge.  Ongtn  in  cap.ia.ad-Rom.  which  Dr. 
t  alfo  ciccth  and  approveth  in  Commcnrar.  on  ludc3Scci.  14,  page  (mibi)  131. 

this 


Rcl'igto  t 
CbrijiiiVia  per 
Apoflolos  tra- 
du.i&  fciifta 
cfl,  &  fuper 
fcriptAfro' 
pbctnrum  & 
ApoftoloYum 
fundata.  Dr. 
Sutlive  con. 
tra  Bellarm. 
dc  Monacb, 
page  1 1 . 
Sec  Dr./.7f£- 
fon  of  Saving 
Faith,  Sccl.  2. 
cap.z.pag.i^. 
&c. 

Seefincethe 
firft  edition  of 
tfcis,an  excel, 
lent  Treattfe 
put  forth  by 
Dr.  Ham. 
mond,  called 
the  Reafo- 
nablencfs  of 
Chrift  ian  Re- 
ligion. As  for 
thofe   that  c;y 
out  of  our  pro. 
ducino  of 


were  Sccini- 
anifm  5    their 
Faith  is  unlike 
to  bz  fti 
whofe  Rcafcn 


The  Saints  tverhfting  Reft. 


Part. 


|j  See  this        !  this  poinr  5  nor  any  better  \\  Arguments  then  the  Papiftsjiave  to 
mors  fully  in   Pr°ve  Scripture  the  Word  of  God.    They  have  received  it  by 


D:.P 
on  the 


i  Tradition  :  godly  Miniftets  and  Chriftians  tell  them  fo,  it  is'itn- 


\  pious  to  doubt  of  it,  and  therefore  they  believe  ir.  And  this  worm 
fa$$2  i  ^S  at  the  root  caufeth  the  languiflning  and  deciy  of  the  yvholte 
*  See  the  I  Ve- *s  *c  ufaally  undifcernedjfor  the  root  lieth  fecret  under  ground: 
ganger  and  ill  But*  I  am  apt:  to  judge,that  though  the  moft  complain  of  choir  un. 
effbasof B2-  cerrainty  of  falvation,  through  want  of  affurance  of  their  ovn 
ureonun-ip"  jIncereft>aml  of  the  weaknefs  of  tbeapplying  Aclof  Fai  .hjyet  the 
greater,  caufe  of  all  their  forrows,  and  that  which  fhakes  the 
whole  building,  is  the  weaknefs  of  their  faith  about  thetruch  of 
Scripture,  though  perhaps  the  other  be  more  perceived,  and  this 
taken  notice  of  by  few.  There  may  be  great  weaknefs  and  un- 
foundnefs  of  belief, where  yet  no  doublings  are  perceived  to  ftir. 
Therefore  f  chough  we  could  perf»vade  people  to  believe  rrever  fo 
confidently,  that  Scripture  is  the  very  Word  of  God,  and  yet 
teach  them  no  more  reafon  why  they  (hould  believe  this  then  any 
other  book  to  be  that  Word;as  it  will  prove  in  them  no  right  way 
of  believing,  fo  it  is  in  us  no  right  way  of  teaching, 

8.  There  is  many  a  one  who  feels  his  faith  (hake  here,  who  ne- 
ver difcovers  it ;  To  doubt  of  our  Evidences.is  taken  for  no  great 
difgrace,  ancrtherefore  men  more  freely  profefs  fuch  doubts  $  nay, 
and  fome  perhaps  who  are  not  much  troubled  with  them,becaufe 
they  would  be  thought  to  be  humblcChriftians.  B^c  to  queftion 
the  truth  of  Scripture  is  a  reproachfull  Blafphemy,  and  therefore 
all  that  are  guiky  here  speak  not  their  doubts. 

p.  Is  not  the  greateft  battery  by  all  fort  of  enemies,  efpecially 
made  againft  this  Foundation  ?  The  firft  place  th3t  the  *  ?3pift 
affaules  you  in,  is  here  ;    How  know  you  the  Scripture  to  be  the 


ture  on  un 
found 

Grounds,  ex- 
cellency ma- 
nifeftedbythat 
excellent  man 
of  God,  Mr. 
Pemblcoindic. 
.Gratia,  page 

Iflamableto 
judge  any 
thing  of  the 
Method*  of 
Satanstemp. 
tations,l  dare 
fay,  tha:  this 
weapon  is  re- 
ferved  ufually 
for  the  iaft 
combate :  and 
that  many  a 
mans  faith 
bath  peiiihed 
on  this  reck, 
bo:h  in  life, 


and  efpcclally  in  the  laft  agonies  and  conflicts  with  the  powers  of  death  and  darknefs.P*#;£#«£i 
[up,  f  ^et  we  acknowledge  it  belongs  to  the  Church,  fitft,To  be  a  Witr.efs  and  Keeper  of  the 
Scriptures;  fecondly,  .To  judge  and  difcern  betwixt  Scriptures  whichaetru.'  and  genuine, 
and  which  are  falfe  and  fuppolititious,or  Apocryphal:  thirdly,To  divulge  and  preach  the  Scrip- 
tures :  fourthly,  To  expound  and  interpret  them.  D  j}.  \.  co/itr. 
i.  cap.z.  page  203, 204.  *  I  would  fain  know  of  any  Papift*,  why  their  Church  believes  the 
Scripture  to  be  the  Word  of  God?  If  the  Laity  muft  believe  it  upon  the  authority  of  the 
Church  and  this  Church  be  the  Pope  and  his  Clergymen  it  followeth  that  the  gope  and  Clergy 
bdievc  i:  on  their  own  Authority  5  As  Parens  in  Thcmat.  Secular  lav.  Et  quia  Papa  foJ-.uvcV 
am prdatis  eft  Zcdefia3  idco  Papa- & pnelati  Scrtptu) .  bs :  [a'iccs  volunt  cre- 
dere Script urji \ propter  Papam  &pra\uo5. 

VWd 


Pare.  2 


The  Saints  cvcrlaftwg  Rrfl. 


^99 


\  Skul  in  VO" 
Ionia  u'ul  tion 
folumtrcccs 
rccitant  mala 
&  cYtmiuofa 
i  contra  Cbrifti- 


Word  of  God?  The  Seekers  (  who  are  the  Jefnice>  By  blows» 
though  they  yet  know  not  their  own  father )  wii!  accoftyou 
with  the  like  queftion ;  How  know  you  that  your  Scripture  3nd 
yourMfniftryisofGod  ?  The  Familifls  and  Libertines  dofpit 
their  venom  here  :  And  fome  Chriftians  by  experience  are  able 
to  tcftifie  that  Satars  temptations  are  moft  violent  here;  Yea.and 
our  own  carnal  deluded  Reafon  isapteft  of  all  to  ftumble  here. 

They  talk  of  a  Toleration  of  all  Religions  and  fome  defire  that 
the  f  Jews  may  have  free  commerce  amongft  us:  it  will  then  be  c 
time  for  us  I  think,  to  be  well  armed  at  this  point.  Let  the  ordi-j  magifiratut 
nary  profeffors  of  our  Time,  *  who  are  of  weak  judgements,and  continents  >  fed 
fiery  ipirics,  look  to  ir,  how  they  will  (land  in  fuchaiTaults;  leaft,  ' 
as  now,  when  they  cannot  anfwer  a  Separatift,  they  yield  to  him  ■ 
and  when  they  cannor  anfwer  an  Antinomian,  they  turn  Antino- 
mies ;  fo  then,  when  they  can  much  lefs  anfwer  the  fubtil  Argu- 
ments of  a  Jew  againft  Chrift,and  the  Gofpc),they  (hould  as  eali- 
ly  turn  Jews,  and  deny  Chrift,and  the  verity  of  the  Gofpel. 

ll  The  Libertines  among  us  think  it  neceflary  that  we  fhould  have 
fuch  a  Toleration  to  diftover  the  unfound ,  who  hold  their  faith 
upjn  Tradition  and  Cuftome.  I  am  no  more  of  their  mindes  in 
this,  then  of  his,  who  would  have  a  fair  Virgin  to  lye  with  him, 
and  try  hisCha(rity;and  make  its  victory  more  honorable;  But  if 
we  muft  needs  have  fuch  a  trial,  its  time  to  look  to  the  grounds 
of  our  belief,  that  we  may  be  ready  to  give  a  reafon  of  our 
Hope. 

10.  However,  though  I  weremiftaken  in  all  this,  yet  certain  1 
amtbat  the  ftrengthning  of  our  faith  in  the  verity  of  Scripcure 
would  be  3n  exceeding  help  to  the  joy  of  the  Saints,  and  would 
advance  their  confident  hopes  of  Reft.  For  my  felf,  if  my  fairh  in 
this  point  had  iiO  imperfeftictn,if  I  did  as  verily  believe  the  Glon 
to  commas  I  do  believe  that  the  Sun  will  rile  again  wllen  it  is  fer • 


daftcr  &  find 
omm  Clrrifli- 
tnomm  metu 
tmpr'munt 
quacunj.,  vo* 
litnt,ig  tcflatur 
Buxtorfius 
Synagrga  lit- 
daica.ci.ptge 
170. 

*Natn  fiad 
Divin*  Trad'r 
lionii  (viz.  in 
ScripturU  ) 
caput  &  origi- 
■xemrevcrta- 
vttrr,  ceff.U  Er- 
ror hii: 
&  quicqt'Jd 

ncbra- 
rum  ob)  : 
lattbati'w  la- 
cm  vmtatu 
epeiit 


I/i  compendio  cji  ighitr  r.:  os  &  fwiplices  twites  &  crrorcm  depo?icrc,  atcfchivmn  &  trm 

tdlem.    Cyprian.  Fj-ift. 74.  ad  Pomp,  page  z%i.    (j  If  a  bare  connivance  at  the  fe  divifi- 
onshave  iirriridi  ccafancd  fuch  scombuft  ion,  w.'  oleration  do  ?  A 

Toleration  cfali  forts  ofScds  and  Schifmcs,  and  Hcrehe;  and  BiafpMnles,  which  is  by  f 
(  and  thofc  more  then  a  good  many  )    under  rheabufed  notion  of  Liberty  of  i  e,  fo 

carneftly  pleaded  for.    For  my  eyei 

ilnll  fii  ft  fail  who  look  fo:  it:j    I  fo  a] 
Glory,  if  net  to  the  true  Religion  cf  God  tat! 
ticn.  page  75. 


20D 


As  Grnfcrtu 
when  he  faV 
his  legs  begin 
tofwel  with  a 
Dropfie,  faid, 
Euge.Deofit 
Uua  &  gloria 3 
quod  jam  mea 
inftet  libcmio 
&  borula  g/a- 
tijfma.  Melcb. 
Adam,  in  vita 
Graferi.. 


The  Saints  everlafting  Reft. 


Part, 


§.    2, 


O,how  would  it  raifemydefiresandmy  joyes  ?  what  haft  (hould 
I  make  ?  how  ferious  (hould  I  be  ?  how  (hould  I  trample  on  thefe 
earchly  vanities,  and  even  forget  the  things  below  ?  How  reftlefs 
(hould  I  be  till  I  were  allured  of  this  Reft  ?  and  then  how  reftlefs 
till  I  did  polTefs  it  ?  How  (hould  I  delight  in  the  thought  of  death, 
and  my  heart  leap  at  thetydingsof  its  approach?  How  *  glad 
(hould  I  be  of  the  bodies  decay  ?  to  feel  my  prifon  moulder  to 
duft?  Surely  this  would  be  the  fruit  ofa  perfect  belief  of  the  truth 
of  the  Promife  of  our  eternal  Reft.  Which  though  it  cannot  be 
here  expecled,  yet  (hould  we  ufe  the  moft  ftrengthening  means, 
and  prefs  on  till  we  had  attained.  Truly,  faith  Mafter  Pemble^iyi- 
dic.GrAt.pag.i19.  This  loofc  and  unfetled  Faith-,  is  one  of  the  fie- 
ry darts  and  forcible  Engines  of  Satan,  whereby  he  affaultsand 
overthrows  the  Hope  and  Comfort  of  many  a  dying  man :  who 
having  not  ftrengthened  himfelf  on  this  point,  by  undoubted  Ar- 
guments and  experiments,  is  there  laid  at,where  he  lies  open  and 
unarmed,  by  fuch  cunning  Cavils,  Shifts,  and  Elufions  againft 
the  Authority  of  Scripture,  that  the  poor  man,  not  able  to  clear 
himfelf  of  them,  falls  into  a  Doubting  of  all  Religion,  and  finks 
intodefpair. 


SECT.  II. 

THus  much  I  have  purpofely  fpoken  as  to  ftir  up  Chriftians  to  . 
look  to  their  faith,  foefpecialiy  to  provoke  fomechoife  fer-  j 
vant  of  Chrift,  among  the  multitudes  of  Books  that  are  writtcn,to  j 
beftow  their  labors  on  this  moft  needful  Subject ;  and  all  Minifters  ! 
to  preach  it  more  frequently  and  clearly  to  their  people.  Some  j 
think  it  isFaghs  honor  to  be  as  credulous  as  maybe;and  the  weaker 
are  the  rational  grounds/the  ftronger  is  the  faith ;  and  therefore  \ 
we  mud  believe  and  not  difpute.  Indeed  when  its  once  known  to 
be  a  Divine  Teftimony,  then  the  moft  credulous  foul  is  the  better. 
But  when  the  doubt  is,  whether  it  be  the  Teftimony  of  God  or  . 
no,  a  man  may  eafily  be  over-credulous ;  Elfe  why  are  we  bid,  be-  j 
lieve  not  every  fpirir,  but  try  them,  whether  they  be  of  Cod  or  \ 
not?  And  how  (hould  the  falfe  Chriftsj&falfe  Prophets  be  known,  j 
who  would  deceive,  were  it  poflible,the  very  eleel  ?  To  be  given 
up  of  God  to  believe  a  lye,  is  one  of  the  foareft  of  Gods  J  udge- 1 
ments*  Some 


Part. 2. 


Tht  Sairts  everlajfing  Reft. 


201 


Some  think,  the  oneJy  way  co  deal  with  fuch  temptations  to 
blafphemy,  is  to  caft  them  awayjand  not  to  difpute  them. .  And  I 
think  the  direction  is  very  good,lo  it  be  ufed  with  fomediftinction 
and  caution.  The  Rule  holds  good  againft  real  b!afphemy,known 
to  be  fuch  •  but  if  the  perfon  know  it  not,  how  (hall  he  make  ule 
of  this  Rule  againft  it  ?  Further,  it  is  fuppofed  that  he  who  knows 
ic  to  bebbiphemy.hath  Arguments  whereby  to  prove  it  fuch*  elfe 
how  doth.he  know  it  f  Therefore  her%i  lies  the  (in ;  when  a  man 
is  by  diffident  evidence  convinced,  (or  at  lead:  hath  evidence  fuf- 
ficient  lor  conviction  jthat  it  is  a  Divine  tcftimony,  and  yet  is  dill 
cherifhingdoibts,  or  hearkningto  temptations  which  may  feed 
thofe  doubts ;  when  a  man  ("like  BaLum)  will  take  no  anfwer. 
Buthewho  will  therefore  caft  away  all  doubts,  before  he  hath 
Arguments  Efficient  againft  them,  or  could  ever  prove  the  thing 
inQueftion,  he  doth  indeed  calt  afide  the  temptation,  but  not 
overcome  it,  and  may  expect  it  fhoald  (hortly  return  again  ;  It  is 
a  methodical  cure  wh:ch  prevents  a  reiapfe.  Snch  a  neglecter  of 
temptations  may  be  in  the  right,  and  may  as  well  be  in  the  wrong; 
but  however,  it  is  not  right  to  him,  becaufe  not  rightly  believed. 
Faith  always  implies  a.Teftimony,  and  the  knowledge  ufually  of 
the  matter  and  Author  of  that  Teftimony ;  Divine  Faith  hath  e^t 
a  Divine  *Teftimony,and  fuppoleth  the  knowledge  of  the  mattH 
( when  the  Faith  is  particular,)  but  always  of  the  Author  of  thac 
Teftimony.  An  impiicite  Faith  in  God,  that  is,  a  believing  that 
all  is  true  which  he  teftifieth,  though  we  fee  no  reafon  for  it  from 
the  evidence  ef  the  matter,th:s  is  neceiTiry  to  every  true  Believer: 
but  to  believe  implicitly,  that  the  Teftimony  is  Divine,  or  that 
Scripture  is  the  word  of  God,  this  is  not  to  believe  God,  but  to 
refolve  our  faith  into  fome  humane  Tcftimony ;  even  to  lay  our 
foundation  upon  the  fand,  where  all  will  fall  ac  the  next  af- 
fault. 

Its  ftrange  to  confider,  how  we  all  abhor  thit  piece  of  Popery, 
as  moft  injunoir  to  God  of  all  the  reftt  which  refolves  our  faith 
into  the  Authorry  of  the  Church.  And  yet  ihac  we  do;for  the  ge- 
nerality of  profefifors,  content  our  felves  ^Ith  the  fame  kinde  of 
faith.  Onely  wi:h  this  difference  :  The  Pjpifts  believe  Scripture 
to  be  the  Word  of  God,  becaufe  their  Chuich  faith  fo:  *  and  we, 
becaufe  our  Church,  or  our  Leaders  fay  fo.  Yea,  and  many  Mini* 
fters  never  yet  gave  their  people  better  grounds;  but  cell  them. 

T  which  j 


jmpijs  ttryu 

tncntatjones  /I 
ratio  refit 
wxpoffitj  fidei 

inidcre  debet , 
qua  ratiocina- 
tioflcs  evetit, 
&  b:  aplivL 
Litem  ridigit 
omnern  hucllc- 
tlum  in  Cbriflt 
obfcquiitM. 
Auguft. 


*  Though 
fomeexr.end 
belief  fo  fir  as 
to  confound 
it  wi:h  Opini- 
on. 

A  natitra  ad 
myjlc/ia,  .:b 
ttculp  ad  oi  a 
cufum,  a  vifu 
adfidem,  nan 
valet  confe- 
quaiti  i. 


*  Scqu 
non  qita 

fed  quo  tn  .<•  .. 
inqudScA- 
gcr  ad  C 
i-:um  j 

ClU 


20i 


The  Saints  everlafting  Reft. 


Part,  r 


*  He  that 
doubts  of  this3 
let  him  fee 
Dr. lacltfm  of 
Saving   Faitby 

/teg.i  4<$>i47. 
And  Mr. 
Pinfas  Ser- 
mons of  the 
Sincerity  of 


(which  is  true)  that  it  is  damnable  to  deny  it,  but  help  them  not 
to  the  neceflary  Antecedents  of  faith. 

If  any  think  that  thefe  words  tend  to  the  fluking  of  mens'faith, 
I  anfwer ;  Firft,  Onely  of  that  which  will  fall  of  it  felf;  Secondly, 
And  that  it  may  in  time  be  built  again  more  ftrongly  ;  Thirdly, 
Or  at  lead  that  the  found  maybe  furerfetled,*  It  is  to  be  under, 
flood  that  many  a  thoufand  do  prof efs  Chriftianity,  and  zealoufly 
hate  the  enemies  thereof  upon  the  fame  grounds, to  the  fame  ends, 
and  from  the  fame  inward  corrupt  principles,  as  the  feVrsdid  hate 
and  kill  Chrift ;  It  is  the  Religion  of  the  Countrey,  where  every 
man  is  reproached  that  believes  otherwife  ;  they  were  born  and 

Love  to '*  ckiff.  brought  up  in  this  belief,  and  it  hath  encreafed  in  them  upon  the 
like  occafiuns ;  Had  they  been  born  and  bred  in  the  Religion  of 
Mahemep,  they  would  have  been  as  zealous  for  him :  The  diffe- 
rence betwixt  him  and  a  t^lahometan  is  more,  that  he  lives  where 
better  Laws  and  Religion  dwell,  then  that  he  hath  more  know- 
ledge or  foundnefsof  apprehenfion. 

Yet  would  I  not  drive  into  cauflefs  doubtings  the  foul  of  any  true 
believer,  or  make  them  believe  their  fakh  is  unfound,  becauie  it  is 
not  fo  ftrorg  as  fome  others ;  Therefore  I  add,  fome  may  perhaps 
have  ground  for  their  belief,  though  they  are  not  able  to  exprefs 
Why  argumentation ;  and  may  have  Arguments  in  their  hearts  to 
perfwade  themfelves,  though  they  have  none  in  their  mouthes  to 
perfwade  another;  yea  and  thofe  Arguments  in  themfelves  may  be 
folid  &  convincing.  Some  may  be  ftrengthned  by  fome  one  found 
Argument,  and  yet  be  ignorant  of  all  the  reft  without  over- 
thro  wing .  the  truth  of  their  Faith.  Some  alfo  may  have  weaker 
apprehensions  of  the  Divine  authority  of*  Scripture  then  others; 
and  as  weaker  grounds  for  their  Faith,  fo  alefs  degree  of  aflent ; 
And  yet  that-  aflent  may  be  fincere  and  laving,  fo  it  have  theft 
two  qualifications;  Firft,  If  the  Arguments  which  we  have  for 
believing  the  Scripture,  be  in  themfelves  more  lufficient  to  con. 
vince  of  its  truth,  then  any  Arguments  of  the  enemies  of  Scripture 
can  be  to  perfwade  a  man  of  the  contrary  ;  And  do  accordingly 
difcover  to  us  a  high  degree  at  leaft  of  probability.  Second- 
ly,   And  if  being  thus  far  convinced,  it  prevailes  withusto  chufe 

QUavmauum  this  as  the  onely  way  of  life,  and  to  adventure  our  fouls  upon  this 

fie  Credo  per. 

ficla  fide  quod  lex  totaperinda  ut  eabodierno  tempore  in  mmbus  nojiris  e/2,  ha  per  Dcm  ipfum- 

met  M ofi  t/adita  fupid*  Buxcorf.   Synagng*  Judaic*  cap.  1  page  4,5  • 

way, 


'*  Artkklus  6. 
fide  Judaic* 
fie  fc  habet. 
Credo  pe.fcfia 
f  del  quod  omne 
quodcuntjue 
prophet a  docu- 
erunt  &  locuti 
fuerunt,veri- 
tasfineerafiu 


iPart.  2 


ibt  Saints  tverlafling  Keft, 


way,deriying  all  other,and  adhering  (though  to  the  lots  of  eftate 
and  life )  to  the  Truth  of  Chrift  thus  weakly  apprehended.  This 
(I  think)  God  will  accept  as  true  Belief. 

But  though  fuch  a  faith  miy  ferve  to  falvation :  yet  when  the 
Chriftian  (hould  ufe  ic  for  hisconfolation,  he  will  find  it  much 
fail  him:  even  as  legs  or  arms  of  the  weak  or  lame,  which  when 
amanfaould  ufe  them,  do  fail  him  according  to  the  degrees  of 
cheir  weakness  or  Iamenefs:fo  much  doubting  as  there  remains  of 
the  Truth  of  the  word,  or  fo  much  weaknefs  as  there  is  in  our  be- 
lieving, or  fo  much  darknefs  or  uncertainty  as  there  is  in  the  evi- 
dence which  paiwades  us  to  beJ'eve ;  fo  much  will  be  wanting  to 
our  Love,  Defircs,  Labours,  Adventures,  and  tfpecially  to  our 

Joys. 

Therefore  I  think  it  nereffary  to  fpeak  a  little fand  but  a  little) 
co  fortifie  the  Believer  againft  temptations,  and  to  confirm  his 
faith  in  the  certain  Truth  of  that  Scripture  which  contains  the 
piomtfesofhisReft. 

chef  ^a^(n^^^^^^<h^^^a^^^^^^^*^<^<^^^<^ 

CHAP.    III. 


20J 


SECT.    I; 

Nd  here  it  is  necelTary  that  we  firft  diftin- 
guifli  betwixt  I.  The  fubjeel  matter  of 
Scripture ,  or  the  doclrine  which  it  con- 
tains ;  2.  And  the  words  or  writings  con- 
taining or  expreffing  this  doctrine.The  one 
is  as  the  blood  ,  the  other  as  the  veins  in 
which  it  runs.  Secondly,  We  mufl  diltinguifh 
betwixt  i.  the  fubftantial  and  fundamental  part  of  Scriprme- 
doctrine,without  which  there  is  nofalvation  •  and  2  thecucum- 
ftantial,  and  thelefs  necelTary  pirt,  as  Genealogies,  Succeflions, 
Chronologie,  &c.  Thirdly,  Oi  the  fubtanti:!  fundamental  parts, . 
1.  Some  may  be  known  and  proved  even  without  Scripture,  as\ 
/*_  T  2  being* 


§.  I. 


2C4 


The  Saints  everUfiing  Refi. 


Pare, 


2. 


being  written  in  nature  it  k\f;  2.  Some  can  be  known  onely  by 
the  afTent  of  Faith  to  Divine  Revelation.  Fourthly,  Of  this  laft 
fort,  1.  fome  things  are  above  Reafon  (as  it  is  without  Divine  Re- 
velation,) both  in  rcfpecl  of  their  probability,  exiftence  and  fu- 
turity; 2.  Others  may  be  known  by  meer  Reafon,  without  Divine 
Teftimony,in  regard  of  their  Poflibility  and  Probability;  but  not 
in  regard  of  their  exiftence  or  futurity. 

Fifthly,  Again  matter  of  Doclrine  muft  be  dtftinguifhed  from 
matter  of  fad. 

Sixthly,  Matter  of  fad  is  either  I.  fuch  as  God  produceth  in  an 
ordinary  way.-  or  2.  extraordinary  and  miraculous.  Seventhly, 
Hiftory  and  Prophefie  muft  be  diftinguifhed*  Eighthly,  We  muft 
diftinguifh  alfo  the  books  and  writings  themfelves  :  1.  between 
the  main  fcope  and  thofe  parts  which  cxprefsthe  chief  contents ; 
and  2,  particular  words  and  phrafes,  not  expreflingany  fubftan- 
tials.  Ninthly,  Alfo  its  one  queftion,  1.  whether  there  be  a  cer- 
tain number  of  books,  which  are  Canonical,  or  of  Divine  Autho- 
rity ?  and  2.  another  queftion,  what  number  there  is  ofthefe, 
and  which  particular  books  they  are  t  Tenthly,  the  direct  exprefs 
fenfe  muft  be  diftinguifhed  from  that  which  is  only  implyed  or 
conftqoential.  Eleventhly,  Wc  muft  diftinguifh  Revelation  un- 
written, from  that  which  is  wrkten,  Twelfthiy,  and  Laftly,  We 
muft  diftinguifh  that  Scripture  which  was  fpoke  or  written  by 
God  immediately ,from  that  which  was  (poke  or  writ  immediately 
by  man,  and  but  mediately  by  God.  And  of  this  laft  fort  1.  Some 
of  the  Inftruments  or  penmen  are  known:  s.Some  not  known.Of 
thofe  known  1.  Some  that  fpoke  much  in  Seripaire,  were  bad 
men.  2.  others  were  godly.  And  ofthefe  fome  were  1.  More 
eminent  and  extraordinary,  as  Prophets  and  Apoftles.  2,  Others 
wereperfons  more  inferiour  and  ordinary. 

Again,  as  we  muft  diftinguifh  of  Scripture,  and  Divine  Tefti- 
mony,  So  muft  we  alfo  drftinguifh  the  apprehenfion  of  Faith  by 
which  we  do  receive  it. 

1.  There  is  a  Divine  Faith,  when  we  take  the  Teftimony  to  be 
Gods  own,  and  (0  believe  the  thing  certified  as  upon  Gods  word. 
Secondly,  There  is  a  Humane  Faith,  when  we  believe  it  meetly 
upon  the  credit  of  man. 

2.  Faith  is  either  firft  implicit,  when  we  believe  the  thing  is 
true,  though  we  underftand  not  what  it  is;  orfecondly,  explicit, 

when 


Part.  i. 


The  Saints  everlaffing  Reft, 


\      *05 


when  we  believe  and  underftand  what  we  believe.  Both  thefe  are 
again  Divine  or  Humane, 

3 ,  It  is  one  thing  to  believe  it  as  probable,another  thing  to  be- 
lieve it  as  certain. 

4.  Its  one  thing  to  believe  it  to  be  true  conditionally,  another 
to  believe  it  abfolutely. 

5,  We  muft  diftinguifti  betwixt  the  bare  alTent  of  the  under- 
ftanding  to  the  truth  of  an  Axiome,  when  it  is  only  fikneed  by 
force  of  Argument  (which  will  be  ftronger  or  weaker3as  the  Ar- 
gument feemeth  moreorlefs  dempnftrative)  and  fecondly,  that 
deep  apprehend  )n  and  firm  affent  which  proceedeth  from  a  well 
ftablifhed,  confirmed  Faith,  backed  by  experience. 

6.  Its  one  thing  to  aflfent  to  the  truth  of  the  Axiome;  another 
to  tafte  and  chufe  the  good  contained  in  it,  which  is  the  work  of 
the  Will. 


SECT.  II. 

THc  Ufe  I  fhali  make  of  thefe  diftinclions,  is  to  open  the  way 
to  thefe  following  Pofitions,  which  will  refolve  the  great 
Queftions  one  foot,  How  far  the  belief  of  the  Written  Word  is  of 
neceflity  to  falvation  ?  and  whether  it  be  the  foundation  of  our 
faith  f  And  whether  this  foundation  hath  been  always  the  fame  ? 
Pof.  1.  The  Object  of  belief  is  tht  will  of  God  revealed;  or  a 
*  Divine  Teftimony ;  where  two  things  are  absolutely  necefliry  ; 
firft,  The  Matter.*  fecondly,  The  Revelation.  2.  AM  this  Revealed 
Will  is  neceffary  [1  to  thecompleating  of  our  faith  5  f  and  it  is  out- 
duty  to  believe  it.  Duties  onelythe  fubftance  and  tenor  of  the 

Covenant 


The  word 
Foundation 
being  a  Meta- 
phor is  to  be 
banihed  di- 
fpute,till  fi;ft 
explained. 


||  Ad  bene  effe 

&fi.le\ 

ftiom 

t  Nccefsittte 


We  muft  therefore  know  it  to  be  a  Divine  Teftimony  before  \X>ecan  believe  it  fide 
divira  ;  For  if  yon  do  meerly  believe  it  to  be  Gods  Word^  it  is  either  by  a  Divine 
Testimony,  or  Without  :  If  without  .then  it  is  not  fides  divini,  a  belief  of  God :  If 
by  it,  then  Why  do  yqu  believe  that  Teftimony  aJfo  to  be  Divine*  If  upon  another 
Ine  Testimony,  fo  yon  may  run  in  infinitum.  21  tit  yon  ftillfrnj,  The  firft  Tc- 
fiimony  which  Wiinejfeth  of  Truth,  doth  alfo  minify  itfclfto  be  of  god,  Anfw.  // 
you  mtan  that  it  fo  W'itneffeth  m  a  Teftimony  to  be  meerly  believed,  then  the  ,Quc- 
f}i§n  how  9  ft  to  be  a  Divine  Teftimony,  Will  ft  ill  recur  i  1  infinitum  :  B* 

if  you  mem  th.it  it  Witntffith  itfclfto  be  Divine  Objectively  to  our  Re  ifo>i  as  h..vc 


c* 


io6      [  The  Stints  everUfting  Reft.  Part.  i. 


ing  the  evidence  of  a  divine  Spirit  and  Authority^  then  you  fay  right :  But  then 
(  as  this  fuppofeththe  ufe  of  alt  other  helps  to  our  Knowledge,  as  Tradition  by  hu- 
maneinfallible  Teftimony,  &c.  fo  )  this  gr ant eth  that  it  is  more  properly  kpoWn 
then  Believed^  to  be  a  Divine  Teftimony.    Tet  this  is  not  refolving  cur  faith  into 
Reafon  or  hum. we  Teftimony,    but  a  difceming  by  Reafon  and  the  help  of  humane 
Teftimony  the  marks  of  a  Divine  Author  in  the  writing,  and  the  CMiracles^  &c» 
and  thence  alfo  by  Reafon  concluding  tbe  Divinenefs  of  that    Teftimony  into  which 
my  Faith  is  refolved:  As  I  deteft  their  ufe  ofTradition,Which  would  maty  it  apart 
cfGods  Lawjo  fupply  the  defect  of  Scripture  ;  fo  I  deteft  that  infidelity  which  re- 
jecteth  all  Scripture,  fave  that  Which  fuiteth  their  Reafon ,  and  where  they  can  fee 
the  evidence  of  the  thing  it  f elf  If  1  once  know  that  Godfpeakj  it>I  will  believe  any 
thing  that  he  faith  though  itfeem  never  fonnreafonable  ;  But  yet  I  will  fee  Reafon 
{or  the  Divinenefs  of  the  Teftimony,  and  know  that  it  is  indeed  Cjod  that  f peaks  it ; 
clfe  I  mnft  believe  every  Teftimony  which  affirms  itfelfto  be  Divine.  And  for  thofe 
that  fay,  They  onely  Believe  Scripture  to  be  Cjods  Word,  becaufe  itfo  teftifieth  of  it 
felf  and  not  Know  it ;    and  fo  make  it  a  proper  A  Si  of  faith,  and  not  of  Know- 
ledge :  I  ask  them  j  Why  then  do  you  not  believe  {but  hold  him  accurfed)  an  An" 
gel  from  Heaven^  if  he  preach  another  C]  of  pel  be  fides  this,  and  fay,  It  is  from  God  ? 
And  fo  every  one  that  faith  I  am  Chrift  ?    2.  Why  do  you  ufe  to  produce  Rea- 
fonsfrom  the  Objective  Characters  of  "Divinity  in  the  Scriptures, when  you  prove  it 
to  Teftifie  ofitfelf*  Do  you  not  know  that  to  difcern  thofe  Characters  as  the  premU 
fes,  and  thence  to  conclude  the  rDivinity,  is  an  acl  of  Knowledge,  and  not  of  Faith  ? 
Blfeyoufhould  only  fay  ^hen  you  are  asktjhowyou  Know  Scripture  to  be  the  Word 
of  God  ?  that  you  'Believe  it,  becaufe  it  faith  fo  •  and  not  give  any  Reafon  from  the 
thing  Why  you  Believe  it.    3 .    And  then  how  w'ffl  you  prove  it  againft  a  Celfus,  or 
Lucian,  or  Porphyry  I  or  convince  Turks  and  Indians  ?  4.  Andwhj  were  the  Be- 
t^m  commended  for  trying  A poftolical  Doctrine ,    whether  it  were  true  or  not  ? 
5.  And  why  are  We  bid  to  7ry  the  Spirits  whether  they  be  of  Qod  ?  what  if  one  of 
thefe  Spirits  fay  as  the  old  Prophet,  or  as  Rabfhakeh  foHezekiah,  that  he  comes 
from  God,  and  God  bid  him  fpc&kj  Will  you  Believe^  or  try  by  Reafon .?    6.  Doth 
not  your  Doctrine  make  your  Belief  to  be  wholly  humane,  as  having  no  'Divine 
Teftimony  for  the  Divinity  of  the  fir  ft  Teftimony  ?  Andfo  What  are  all  your  graces 
like  to  prove  which  are  built  hereon  ?  And  what  a  fad  influence  muft  this  needs  have 
into  ally  cur  duties  and  comforts  '?  If  you  fly  to  the  inWard  Teftimony  of  the  Spirit 
(  as  diftinct  from  the  fanilifying  Illumination  of  the  Spirit  )  then  the  queftion  is 
moft  difficult  tf  all, How  you  know  the  Teftimony  cfthat  Spirit  to  be  Divine?  unlefs 
you  Will  take  in  the  fearful  delufton  of  the  Enthuftafts.andfay^  'that  the  Spirit  ma- 
mf eft  eth  the  Divinity  of  his  own  Teftimony  ?    And  then  I  ask^\   Doth  it  manifeft 
it  to  reafon  ?  or  only  to  inward  fenfe  >  If  to  Reafon}  then  you  come  to  that  you  fly 

N from  \_ 


Part,  i .  The  Saints  ever  Lifting  Reft*  a  07 


from  ;  and  then  you  can  produce  that  reafon,  and  prove  it :  If  only  to  inWrard fenfe; 
thin  hoW  ^naw  you  but  a  counterfeit  Angel  of  Light  may  produce  more  ftrange 
effetls  in  your  foul,  then  thefe  which y oh  take  to  befuch  a  manifeftation  ?  especially 
feeing  I.  We  knoVv  fo  little  of  Spirits,  and  what  they  can  do.  2.  And  wc  have 
ft  ill  known  thofe  that  pretended  to  the  ft  range  ft  fenfe  oj  fpiritual  Revelations  Jo  have 
proved  the  moft  wicked  and  deluded  per [ons  in  the  end.  7.  Doth  not  your  doElrine 
teach  men,  in  laying  ajide  Reafon,to  lay  aftde  Humanity ,  and  to  become  brutes  ?  If 
Faith  and  Reafon  be  fo  contrary  04  fome  men  talle^  yea,  or  Reafon  fo  nftlefsfhenyou 
may  btltevc  be  ft  in  your  fteep  :  and  Ideots,  Infants  and  Mad  men  are  thefittefl  to 
make  Chriftians  of.  8.  And  \X> hat  an  injurious  doElrine  is  this  to  Chrift  f  anddif- 
graceful  to  the  Chriftian  Faith  ?  9*  And  how  would  it  harden  Infiicls,  and  make 
them  deride  us  rather  then  believe  ?  • 

Thus  much  I  am  forced  here  to  add  both  becauje  I  fee  many  teachers  have  need  to 
be  taught  thefe  principles  (the  more  is  the  pity)  and  2.  Becaufe  fome  Reverend 
Brethren  bj  their  exceptions  have  called  me  to  it ;  in  a  word ,  Reafon  RcViified,  is 
the  Eyeof  the  foul,  the  Cjuide  of  the  Life  ;  The  Illumination  of  the  Spirit  is  the 
Retlifyingit  in  Potentia  Proxima ;  Nofmallpart  of  our  SanElification  lieth  in  the 
Retlifjing  of  our  reafon.  The  ufe  of  the  l>Vord%  and  all  ordinances  aud  providences 
is  fir  ft  to  Retlifie  Reafon,  and  thereby  the  Will,  and  thereby  the  Life.  Faith  it  f elf 
is  an  AH  of  Reafon  :  or  elfe  it  is  a  brntijh  atl.  and  not  humane.  The  ftronger  any 
mans  Reafon  isy  the  ftronglier  is  he  perfxaded  that  God  is  truet  and  that  he  cannot 
lye  ;  and  therefore  Vehatfoever  he  faith  muft  needs  be  true,  though  Reafon  cannot 
difcefn  the  thing  in  its  oVw  Evidence.  He  that  hath  the  Right  eft  Reafon,  bath  the 
moft  grace.  S  sneer  itie  (andconfequently  our  Salvation)  lieth  intheftrength  an  A 
prevalencie  of  Rett  i fie >d  Reafon  over  the  F  lefts ,  and  all  its  Inter  eft  and  defires.  But 
without  Scripture  or  Divine  Revelation,  and  the  Spirits  powerful  Illumination, 
Reafon  can  never  be  Retlifiedin  Spirituals,  By  this  mucht  judge  of  the  ignorance 
and  vanitie  of  thofe  men,  who  When  they  read  Dr.  Hamond  and  fu:h  others  that 
write  of  the  Reafonablenefs  ofChriftun  Religion,  do  prefentlie  accufe  it  erfufpetl  it 
of  Socinianifm. 


Covenants,  and  the  things  neceffarily  fuppofed  to  the  knowing 
and  keeping  of  the  Covenant  of  Grace, which  are  of  abfolurene- 
ceflity  to  the  beeing  of  Faith,  and  to  Salvation.  A  man  may  be 
faved  though  he  (houid  not  believe  many  things,  which  yet  he  is 
bound  by  God  to  believe.  3.  Yet  chi  >  muft  bs  only  through 
ignorance  of  the  DivinenefsoftheTeftimony  :  For  aflat  unbelief 

T  4  of 


208 


The  Stints  evcrlafting  Reft. 


Part. 


i. 


*  Primario& 
profUrfe, 

(J  Secundmo  & 
propter  aliud. 


of  the  fmaileft  truth,when  we  know  the  Teftimony  to  be  of  God, 
will  not  fhnd  with  the  being  of  true  Faith,  nor  with  Salvation. 
j  ForReafon  hies  on  this  ground  £That  God  can  fpeak  nothing  but 
J  Truth]wd  Faith  proceeds  upon  that  fuppoficion.^This  Doclrine 
1 )  abfolutely  neceffary  hath  not  been  ever  from  the  beginning  the 
!  fame,  but  hath  differed  according  to  the  different  Covenants  and 
|  Adminiftration?.    That  Poclrine  which  is  now  fo  neceffary,  was 
i  not  fo  before  the  Fall :  And  that  which  is  fo  neccffary  (ince 
|  the  comming  of  Chrift,  was  not  fo  before  his  comming.  Then 
!  they  might  be  faved  iflNbelieving  in  the  Mefliah  to  come  of  the 
feed  of  David :  but  now  its  of  neceflity  to  believe  that  this  Jefus 
'  the  Son  of  Cklqrj  is  He,and  that  we  look  not  for  another.  I  prove 
Utthus.    That  which  is  not  revealed,  can  be  no  objeel  for  Faith  ; 
|  much  lefs  fo  neceffary  :  But  Chtift  was  not  Revealed  before  the 
Fall ;  nor  this  Jefus  Revealed  to  be  He  before  his  comming;  there- 
fore thefe  were  not  of  neceflity  to  be  believed,  or  (  as  fome  Me- 
taphorically fpeakj  they  were  then  no  fundamental  Doclrines. 
j  Perhaps  alf  >  fome  things  will  be  found  of  abfolute  neceflity  to  us  > 
!  which  are  not  fo  to  IndianivcATurks.    5*  God  hath  made  this 
(fubfl:anceofSaipture*Dodrinetobe  thusneceffary  *  primarily 
and  for  it  felf.  6,  That  it  be  revealed.is  alfo  of  abfolute  neceflity; 
but  II  fecondarily,  and  for  the  Doclrines  fake,  as  a  means  without 
which  Believing  is  neither  poflible,  nor  a  duty.   And  though 
i  where  there  is  no  Revelation,  Faith  is  not  neceffary  as  a  duty;  yet 
it  may  be  neceffary  (I  think}  as  a  means,  that  is,  our  natural  mi- 
fery  maybe  fuchas  can  no  other  way  be  cured  (but  this  con- 
cerns not  us  that  have  heard  of  ChriftJ  7.  Nature,   Creatures, 
and  Providence,  are  no  fuffident  Revelation  of  this  tenor  of  the 
Covenants.  8.  It  is  neceffary  not  only  that  this  Doctrine  be  Re- 
vealed  ,but  alfo  that  it  be  Revealed  with  Grounds  and  Arguments 
rationally  fufficient  to  evince  the  verity  of  the  Doctrine,  or  the 
Divinenefs  of  theTeftimony,  that  from  it  we  may  conclude  the 
former.    9.   The  Revelation  of  Truth  is  to  be  confidered  in  re- 
fpectofthefuft  immediate  delivery  from  God,  orfceondly,  in 
refped  of  the  way  of  its  comming  down  to  us.    It  is  delivered  by 
God  immediatly  either  by  writing,  fas  the  two  Tables}  or  by  in- 
forming Angels(who  may  be  his  Meffengers}or  by  inspiring  fome 
choice  particular  men ;  So  that  few  in  the  world  have  received  it 
from  God  at  the  fir  ft  hand.  io»The  only  ways  of  Revelations  that 

(for 


Part.  I .  The  Saints  cver/a/lix*  Reft, 


2  09 


(for  ought  I  knowjare  now  left,are  Scripture  and  Tradition.For 
though  Gcd  hath  not  tied  himfelf  from  Revelations  by  the  Spirit, 
yet  he  ha:h  ceafed  them,  and  perfected  his  Scripture  Revelations: 
fo  that  the  Spirit  onely  reveals  what  isilevcaled  already  in  the 
Word,  by  illuminating  us  to  underftand  ir.  n.  The  more  im- 
mediate Revelation,  ceteris  paribus,  the  mote   fure  :  and  the 
more  fucceflion  of  hands  it  paiTeth  through,  the  more  uncertain, 
efpecially  in  matter  ol  Doctrine.  1 2,  When  we  receive  from  men 
by  Tradition  the  Doctrine  of  God  as  in  the  Words  of  God,  there 
is  lefs  danger  of  corruption,  then  when  they  deliver  us  that  Do- 
ctrine in  their  own  words,  becaufe  here  taking  liberty  to  vary  the 
expreffions,  it  will  reprefent  the  Truth  more  uncertainly,  and  in 
more  various  (liapes.  13.  Therefore  hath  Cod  been  pleafed  when 
he  ceafed  immediate  Revelation,  to  leave  his  Will  written  in  a 
form  of  words,  which  fhould  be  his  (landing  Law,  and  Rule  to 
try  all  other  mens  expreffions  by,  14,  In  all  the  forementioned 
refpecls  therefore  the  written  Word  doth  cxcellthe  unwritten 
Tradition  of  the  fame  Doctrine.  15.  Yet  unwritten  Tradition, 
or  any  fure  way  of  Revealing  this  Doctrine,  may  fuffice  to  fave 
him  who  thereby  is  brought  to  believe.  As  if  there  be  any  among 
the  Abajftnes  of  Ethiopia,  the  Copties  in  Egypt%  or  elfewhere  that 
I  have  the  fubftance  of  the  Covenants  delivered  them  by  unwritten 
Tradition,  or  by  other  Writings,  jf  hereby  they  come  to  believe, 
they  fhall  be  faved.  For  fo  the  Promife  of  the  Gofpel  runs; giving 
falvation  to  all  that  believe,  by  what  means  foever  they  were 
brought  to  ir.  The  like  may  be  faid  of  true  Believers  in  thofe  parts 
of  the  Church  of  Romc,whae  the  Scripture  is  wholly  hid  from  the 
vulgar  ("if  there  be  any  fuch  parts.)  16.  Yet  where  the  written 
Word  is  wanting, falvation  muft  needs  be  more  difficult  and  more 
rare,  and  Faith  more  feeble,  and  mens  converfations  worfe  or- 
dered, becaufe  they  want  that  dearer  Revelation,  that  furer  Rule 
of  Faith  and  Life,  which  might  make  the  way  of  falvation  more 
eafie.  17.  When  Tradition  arifeth  no  higher,  or  cometh  original- 
ly but  from  this  wricen  Word,and  not  from  the  verbal  Teftimoni- 
n;es  of  the  Apoftles  before  the  Word  was  written,  there  that 
Tradition  is  but  the  preaching  of  the  word,  and  not  a  diftincl 
way  of  Revealing.  18.  Such  is  mofl:  of  the  Tradition  ( for  ought  I 
can  learnjthat  is  now  a  foot  in  the  world,for  matter  of  Doctrine, 
but  not  for  matter  of  fact.    19.  Therefore  the  Scriptures  are  not 
or.elv 


2IQ 


The  Saints  everlafti&g  Reft. 


Part. 


onely  neceffary  to  the  well-being  of  the  Church,  and  to  the 
ftrengthof  Faith,  but  Qordinarily]  to  the  very  being  of  Faith 
and  Churche?,  20.N0C  that  the  prefent  Pofleflion  of  Scripture  itfof 
abfolute  ncceflicy  to  the  prefent  being  of  a  Church  :  nor  that  it  is 
fo  abfolutely  neceffary  to  every  mans  falvation,  that  he  read  or 
knew  this  Scripture  himfelf. But  that  it  either  be  at  prefent,or  have 
been  formerly  in  the  Church ;  that  fome  knowing  it,  may  teaeh  it 
toothers,  is  of  abfolute  neceffity  to  moft  pcrfons  and  Churches, 
and  neceffary  to  the  well-being  of  all.  21.  Though  negative  un- 
belief of  the  authority  of  Scripture  may  ftmd  with  falvation, 
yetpofitive  anduniverfal  (I  think)  cannot.  Or^hougtr Tradition 
may  fave  where  Scripture  is  not  known,  yet  he  that  reads  or 
hears  the  Scripture,and  will  not  believe  it  to  be  theTeftimony  of 
God,  (I  think  J  cannot  be  faved,  becaufe  this  is  now  the  cleared 
and  fureft  Revelation :  And  he  that  will  not  believe  it,  will  much 
lefs  believe  a  Revelation  more  uncertain  and  obfcure.2  2.  Though 
all  Scripture  be  of  Divine  Authority:  yet  he  that  believeth  but 
fome  one  book,  which  containeth  the  fubftance  of  the  Dodrine 
of  fa!vation,may  be  faved.-much  more  tbey  that  have  doubted  but 
of  fome  particular  Books.  23.  They  that  take  the  Scripture  to  be 
but  the  writings  of  godly^honeft  men,and  fo  to  be  only  a  means  of 
making  knownChrift,having  a  gradual  precedency  to  the  Writings 
of  other  godiy  men ;  and  do  believe  in  Chrift  upon  thofe  ftrong 
grounds  which  are  drawn  from  his  DoclrinejMiracles,  &c.  rather 
then  upon  the  Teftimony  of  the  Writing  as  being  pjrely  infallible 
and  Divine,may  yet  have  a  Divine  and  iaving  faith.  24. Much  more 
thofe  that  believe  the  whole  Writing  to  be  of  Divine  infpiration 
where  it  handleth  the  fubftance,but  doubt  whether  God  infallibly 
guided  them  in  every  circumftance.  25.  And  yet  more  thofe  that 
believe  that  the  Spirit  did  guide  the  Writers  to  Truth,  both  in 
Subftance  and  Circumftance  ,  but  donbt  whether  he  guided 
them  in  Orthography;  or  whether  their  Pens  were  as  perfectly 
guided  ss  their  minds?  26.  And  yet  more  may  thofe  have  faving 
Faith,  who  onely  doubt  whether  Providence  infallibly  guided 
any  Tranfcribers  or  Printers,  as  to  retain  any  Copy  thst  perfe&l? 
agreeth  with  the  Autograph:Yet  whether  the  perfected  Copy  now 
extant  may  not  have  fome  inconsiderable  litteral  or  verbal  er- 
rors, though  the  Tranfcribers  or  Printers  overfight,is  of  no  great 
moment,  as  long  as  it  is  certain  that  the  Scriptures  are  not  de  ix- 

diifiria 


Part,  i 


The  Saints  ever  I  a  fling  Reft. 


211 


dtiftria  corrup:ed,norany  material  Doclrine,Hiftory  or  Prophecy 
thereby  obfeured  or  depraved.  God  hath  not  engaged  himfelfco 
direcl  every  Printer  to  the  worlds  end  to  do  his  work  without 
any  error.  Yet  it  is  unlikely  that  this  O.ould  deprave  all  Copies,or 
leave  usuncertain  wholly  of  the  right  reading  (efpecially  fince 
Copies  were  multiplied  )  becaufe  ic  is  unlikely  that  all  Tranfcri- 
bers  or  Printers  will  commit  the  very  fame  errours.    We  know 
the  true  Copies  of  our  Statute- Books,  though  the  Printers  be 
not  guided  by  an  unerring  Spirit.  See  Vfhtr  Epift.  to  Lud. 
CAftH.  27.  Yet  do  all  thefe  (in  my  judgement}  caft  away  a 
lingular  prop  to  %:ir  faith,  and  lay  it  open  to  dangerous  Af- 
faults,  and  doubt  of  that  whieh  is  a  certain  truth.   28.   As  the 
Tranflations  are  no  further  Scripture  then  they  agree  with  the 
Copies  in  the  Original,  Tongues :  fo  neither  are  thofe  Copies 
further  then  they  agree  with  the  Autographs,  or  Original  Co- 
pie?,  or  with  fome  Copies  perufed  and  approved  by  the  Apo- 
ftles.   29.   Yet  is  there  not  the  like  neceffity  of  having  the  Au- 
tographs to  try  the  Tranfcripts  by,  as  there  is  of  having  the  Ori- 
ginal Tranfcripts  to  try  the  Tranflations  by.  For  there  is  an  im- 
pofllbility  that  any  Tranflation  (hould  perfectly  exprefs  the  fenfe 
I  of  the  Original:  But  there  isapoffibility,  probability,  and  fa- 
cility of  true  Tranfcribing,  and  grounds  to  prove  it  true  defaCl^ 
as  we  (hall  touch  anon.    30.  That  part  which  was  written  by 
the  Finger  of  God  ;  as  alfo  the  fubftance  of  Doclrine  through  the 
whole  Scriptures,  are  fo  purely  Divine,  that  they  have  not  in 
them  any  thing  humane.    31.   The  next  to  thefe  are  the  words 
that  were  fpoken  by  the  mouth  of  Chrift,  and  then  thofe  that 
were  fpoken  by  Angels.    32.  The  Circumftantialsare  many  of 
them  fo  Divine,  as  yet  they  have  in  them  fomething  Humane,  as 
the  bringing  of  Pauls  Cloak  and  Parchments,  and  (fas  it  feemsj 
J  his  counfel  about  Marriage,  &c.    33.  Much  more  is  there  fome- 
thing Humane  in  the  Method  and  Phrafe,which  is  not  fo  immedi- 
ady  Divine  as  the  Doclrine.  34.  Yet  is  there  nothing  finfully  Hu- 
mane,  and  therefore  nothing  falfe  in  all.  35.  But  all  innocent  im- 
perfection there  isinthe  Method  and  Phrak,  which  if  we  deny, 
we  muft  renounce  moft  of  our  Log ick  and  Rhetorick.  36.  Yet  was 
this  imperfecll  way,  (at  that  time  all  things  confidered)  thefktcft 
way  to  divulge  the  Gofpel-.That  is  the  beft;  Language  which  is  beft 
fuited  to  the  hearer*,  and  not  that  which  is  beft  limply  in  it  felf, 

and 


222 


The  Saints  everLfling  Reft, 


Part, 


A  fa  Ho  ad  jus  j 
ad  licit  urn  vci 
debkum  non 
valet  A%um. 


and  fuppofeth  that  undemanding  in  the  Hearers  which  they  have 
J  not.    Therefore  ic  was  Wifdom  and  Mercy  to  fit  the  Scripture  to 
the  capacity  of  all ;  Yet  will  it  not  therefore  follow  thar  all 
J  Preachers  at  all  times  fhould  as  much  neglect  Definition,Diftinc1i. 
on,  Syllogifm,  &c.  as  Scripture  doth.  37.  Some  Doctrinal  paf- 
fages  in  Scripture  are  onely  Hiftorically  related,  and  therefore  the 
relating  them  is  no  afferting  them  for  truth  •  and  therefore  thofe 
fentences  may  be  falfe,  and  yet  not  the  Scriprure  falfe  ;  yea,  fome 
falfefhoodsare  written  by  way  of  reproving  thzmAiGehezies  Lye, 
Sauls  Excufe,  &c.    38.  Every  Doctrine  that  is  thus  related  onely 
Hiftorically,  is  therefore  of  doubtful  credi^becaufe  it  is  not  a 
Divine  affertionjf  except  Chrift  himfelf  were  the  Speaker ; )  and 
therefore  it  is  to  be  tried  by  the  reft  of  the  Scripture,  39.  Where 
ordinary  men  were  the  Speakers,  the  credit  of  fuch  Doctrines  is  j 
the  more  doubtful,  and  yet  much  more  when  the  Speakers  were 
wicked ;  of  the  former  fort  are  the  fpeeches  of  Jobs  friends,  and 
divers  others;ofthe  later  fort  are  the  fpeeches  of  thePharifeeF,&c. 
and  perhaps  Gamaliels  counkl,  Acls  5.34.40.   Yet  where  God 
doth  teftifie  his  Infpiration,  or  Approbation,  the  Doctrine  is  of 
Divine  Authority,  though  the  Speaker  be  wicked  ;  As  in  Balaams 
Prophcfie.   41.  The  like  may  be  faid  of  matter  of  Fad ;  for  it  is 
not  either  neceffary  or  lawful  to  fpeak  fuch  words,  or  do  fuch 
actions  meerly  becaufe  men  in  Scripture  did  fo  fpeak  or  do  ;  no, 
not  though  they  were  the  beft  Saints ;  for  their  own  fpeeches  or 
actions,are  to  be  judged  by  the  Law,  and  therefore  are  np  part  of 
the  Law  themfelves.   And  as  they  are  evil  where  they  crofsthe 
Law  fas  lofephs  fwcaring,  the  Ancients  Polygamy,  &c.  )  fo  are 
they  doubtful  where  their  congruence  with  the  Law  is  doubtful-: 
I  42.  But  here  is  one  moft  obfervable  exception,  (conducing  much 
)  to  refolve  the  great  doubt,  whether  Eximples  btnde  ?  )   Where 
j  men  are  defigned  by  God  to  fach  an  Office,  and  act  by  Comnrffi- 
on,and  ivith  a  promife  of  Direction  their  Doctrines  are  of  Divine 
Authority,though  we  finde  not  where  God  did  dic~hte :  and  their 
Act  ons  done  by  that  Commifli  >n  are  currant  and  Exemplary,  fo 
far  as  they  are  intended  or  performed  for  Example,  and  fo  Exam- 
ple may  be  equivalent  to  a  Law,  and  the  Argument,  afafto  ad  jus, 
may  hold.  So  CMofes  being  appointed  to  the  forming  of  the  old 
Church  and  Common-wealth  of  the  few,  to  the  building  of  the 
Tabernacle,  &c,   his  Precepts   and  Examoles  in  cheio  works, 

f  rhouoh 


Pare.  2 .  The  S Mints  evtrlafling  Reft, 


*U 


('though  we  could  noc  find  his  particular  direction,)   arc  to  be 
taken  as  Divine.Soalfothe  Apoftks  having  Commiffion  to  Form 
and  Order  the  Gofpcl- Churches,  their  Doelrine  and  Examples 
therein,  arebytbeir  general  Commiffion  warranted,  and  their 
praclicc  in  (hblifhing  the  Lords  Day,  in  feeling  the  Officers  and 
Orders  of  Churches,  are  to  us  as  Laws,  ((till  binding  with  thofe 
limitations  as  ^oiitivcs  onely ,  which  give  way  to  greater.  J 
43.   The  ground  of  this  Pofition  i<,  becaufeit  is  inconfiftent  with 
the  Wifdom  and  Faithfulncfs  of  God,  to  fend  men  to  a  work,  and 
promife  to  be  with  them,  and  yet  to  forfake  them,  and  fuflfer  them 
to  err  in  the  building  of  that  Houfe,  which  muft  endure  till  the  end 
of  the  world.   44.    Yet  if  any  of  the  Commiffioners  do  err  in 
their  own  particular  conventions,  or  in  matters  without  the  ex- 
tent of  their  Commiffion,  this  may  confift  with  the  faithfulncfs  of 
Cod  ;  Gad  hath  not  promifed  them  infallibility  and  perfection; 
the  difgrace  is  their  own  :  but  if  they  flhould  mifcarry  in  that 
wherein  they  arefent  to  be  a  rule  to  others,  the  Church  would 
then  have  an  imperfect  Rule,  and  the  difhonor  would  redound  to 
God.  45.  Yet  I  find  not  thatever  God  authorifed  any  meer 
man  to  be  a  Lawgiver  to  the  Church  in  Subftantials,  but  onely  to 
deliver  the  Laws  which  he  had  given,to  interpret  them,and  to  de- 
termine Circumftantials  not  by  him  determined.    46.   Where 
God  owneth  mens  Doftrines  and  Examples  by  Miracles,  they  are 
to  be  taken  as  infallibly  Divine :  much  more  when  Commiffi  jn, 
Promife,  and  Miracles  do  concur,  which  confirmeth  the  Apoftles 
Examples  for  currant.  47.  So  that  if  any  of  the  Kings  or  Prophets 
had  given  Laws,  and  formed  the  Church  as  Mofes,  they  had  not 
been  binding,  becaufe  without  the  faid  Commiffion  ;  or  if  any 
other  Minifter  of  the  Gofpel  (hall  by  Word  or  Aflion  arrogate  an 
Apoftolical  priviledge.  48.  *  There  is  no  verity  about  God,  or 
the  chief  happinefs  of  man  written  in  Nature,  but  it  is  to  be 
found  written  in  Scriptures.  49.  So  that  the  fame  thing  may  in 
thefe  feveral  refpeclsbe  the  cbjed  both  of  knowledge  and  of 
Fsith.  5°.  The  Scripture  being  fo  perfect  a  Tranfcript  of  the  hw 
of  Nature  or  Reaion,  is  much  more  to  be  credited  inits^uperna- 
tural  Revelatiors.  51.  The  probability  of  moft  thmg«,  and  the 
poffibihty  of  all  things  contained  in  the  Scriptures,  may  w.  11  be 
difcerned  by  Reafon  it  felf,  \Nhich  makes  their  cxiftence  or  Futu- 
rity the  more  eafie  to  be  believed.  51.  Yet  before  this  Exigence 
•  or 


As  Peter, 
Gal.z.  n; 
*3- 


12. 


*  Stiff  aunt 
quidcm  fanc~l* 
ac  divinitM 
infpirat*  Scri- 
pluree  ad  om* 
nem  in(irt<c~lio~ 
ncmverhatU* 
Athanafius 
U.i.  contr. 
Gentil.  Initio 


214 


The  Saints  everUfting  Reft. 


Part. 


2. 


•  Credere  au~ 
tem  hac  tafia 
debemm  Deo, 
qiti&nos  fe- 
cit recl'ijfime 
fcicntesi  quia 
ftripturaqui- 
dm  perfctta 
fttnt  j  cfuippe 
a.  Verbo  Dei  & 
Jpbituejm  di 


or'  Futurity  of  any  thing  beyond  the  reach  of  Reafon  can  be 
foundly  belkved,the  Teftimony  muft  be  known  to  be  truly  Divine. 
53-Yet  a  belief  of  Scripture  Doctrine  as  probablc,doth  ufuallygo 
before  abelief  of  certainty,  and  is  a  good  preparative  thereto. 
54-  The  dircct,«exprefs  fenfe,  muft  be  believed  directly  and  abfo- 
lutely,  as  infallible,  (  and  the  confequences  where  they  may  be 
clearly  and  certainly  raifed:  )  but  where  there  is  danger  of  erring 
in  railing  confequences,  the  iflent  can  be  but  weak  and  conditio- 
nal. 55.  A  confequence  raifed  from  Scriprure  being  no  part  of  the 
'faiNosltutem  immediate  fen  fe,cannot  be  called  any  part  of  Scripture.  $6.  Where 
fecunium  quod  one  of  the  premifes  is  in  Nature,and  the  other  onely  in  Scripture 
mmorcsfmiu, !  there  the  Conclufion  is  mixt,  partly  known,  and  partly  believed.' 
ZZ°Dcf&  a  I  Thlt  ic  is  the  c<>nfequence  of  thofe  premifcs,ts  known  .  But  that 
fpi/itu  ejuije-  i lt  is  a  Truth,  is,  as  l  faid,apprehended  by  a  mixt  Ad.  Such  is  a 
cujidnm  boc&  Chriftians  concluding  himfelf  to  be  juftified  and  fanctffied,  &c. 
(dentin  myfle.  57.  Where  through  weaknefs  we  are  unable  to  difcern  the  Con- 
fequences, there  is  enough  in  the  exprefs  direct  fenfe  for  falvation. 
58.  Where  the  fenfe  is  not  underftood,  there  the  belief  can  be  but 
implicite.  5  9.  *  Where  the  fenfe  is  partly  underftood,  but  with 
fome  doubting,the  Belief  can  be  but  conditionally  explicate :  that 
is,we  believe  it,  if  it  be  the  fenfe  of  the  Word.  60.  Fundamentals 
muft  be  believed  Explicitly  and  Absolutely. 


riorum  ejus  in~ 
digemui.Etnon 
eft  mkum  fi  in 
fpirita!ibus>ca- 
leftibuii  &  in 
bis  qua  babent 
revelariy  hoc 
patimur  nos  3 


quandoquidem  etiam  eorum  qu*  ante  pedes  funt/dico  autem  quafunt  in  bac  creator  at  qua  &>  conte- 
runter  a  nobis  )&videnturi&  funt  nobifcum)multafugerunt  noftram  fcicntiam^&Deo  bac  ip/a  corn- 
mittimus.  Oportet  enim  eum  pro-  omnibu*  praceUere.Quid  enim.fi  tentemus  exponere  caufam  afccnfw 
nuNiltfMittta  quidem  dicimust&fwtaffisfuajoria/ortajfis  autem  non  fuaforiahquod  autem  verum  eft 
& ccrtum>adjacet  Deo.Sed&  volaniium  an'mal'um  babitatioyeorum qua  vcris  tempore advmiunt  ad 
nJs>&  Autumni  recedimtfu-m  in  boc  mundo  boeipfum  fiat3fugit  noPramfciextiami&c.lrenxus  adv. 
Ksref.  lib.2,cap.47- 

CHAP.    IV.  ~ 

ihe  fir  {{Argument  to  prove  Scripture  to  be  the  Word  of  God. 

SECT.    I. 

1"  TAjjing^thus  (hewed  you  in  what  fenfe  the  Scriptures  are 

I — I    the  word  of  God,  and  how  far  to  be  believed,  and  what 

i  A  is  the  excellency,  neceffity  and-authority  of  them  j  I  (hall 

now  add  three  or  four  Arguments  to  help  your  Faith, 

1  Tim.g.itf.     which  Ihope  will  not  only  prove  them  to  be  Divine  Teftimony 

to 


Part.  2 


The  Saints  cverlafltng  Reft. 


*i5 


1  to  the  fubftance  of  Doctrine  ( though  that  be  a  ufeful  work  againft 
our  unbeliel)but  alfo  that  theyare  the  very  written  Lawi  of  God, 
and  a  perfect  Rule  of  Faith  and  Duty.  My  Arguments  fhi  11  be  but 
few,becaufe  I  handle  it  but  on  the  by;  and  thofe  fuch  as  I  find  little 
of  in  ordinary  writings,  leaft  I  fhould  waft  time  in  doing  what  is 
done  to  my  hands. 

*i. Thofe  writings  and  that  Doctrine  which  were  confirmed  by 
many  and  real  \\  Mirades,muft  needs  be  of  God,and  confequent- 
ly,  of  undoubted  Truth.  But  the  books  and  Doctrine  of  Canoni- 
cal Scripture  were  fo  confirmed ;  Therefore,  &c. 


*  See  this  Ar- 
gument from 
Miracles  fully 
managed  by 
Camcroy  Vret— 
Un.de  Verbo 
Vide  &  Polan. 


Del  (fol )  /M#439.44°.44i3e^.  And  G, otitis  demerit.  Keligion.  Cbriftiarue 
Symag.l.i.  c.17. 

\\DonumMiraculorum  &linguarum  d.indwum  f rifle  &  c  x  traor  dinar  i  urn  >  &  a  folis  Apoflolis 
(  peculiar*  privilegio  dato  a  Chrifto  J  confer  ti  foUtum*  ccrto  ccrtius  eft.  Danxus  contr.  Bellande 
Baptifmo.  page  445. 


Againft  the  major  propofition  nothing  of  any  moment  can  be 
laid  .*  For  its  arfriuh  apparent  enough  to  nature,  that  none  but 
God  can  workreal  Miracles,  or  at  leaft  none  but  thofe  whom  he 
dothefpecially  enable  thereto.  And  it  is  as  manifeft,  that  the 
Righteous  and  Faithfull  God  will  not  give  this  power  for  a  feal 
to  any  falfhood  or  deceit.     . 

The  ufual  Objections  are  thefeFirft,Antichrift  (hall  come  with 
lying  wonders.  |] 


|[  Nam  ut  v£- 
gyptiorum  va» 
turn  nequa. 
quamv'u  omnis 
aquari  gratia 
potc[l>  qu<t 
Mofi  miranr 
dum  eftin  im- 
dum  collata  5 
Scd  Exitus  ar  - 
guit  t/£gyptos 
prafiigHs  niti  \  Moyfcn  vero  qua  gc fait  gej/iffe  divinitus.  Sic  &  cor  urn  qui  Chriftifatfo  fibi  nomen 
adcifcunt)  &  qui  perinde  ac  lefu  difcipuli  virtutes  mentiuntur,  &  prod'igia^  coirguntur  plane 
velin  omnis  ini  qui  talis  [cducliones  fallaeesy&c.  Orlgcn.  cont.Celfurn.lib.x.fol.  (mihi)  23.  G. 
I  da  not  believe  that  God  would  have  let  the  Egyptian  Sorcerers  do  fo  great  things  as  they  did, 
had  not  Mofes  been  prefenr,  that  To  his  Miracles  might  difcrcdic  their  Wonderland  God  be  the 
more  magnified  by  the  Conqueft. 


Anf\X\  They  are  not  true  f  Miracles.  As  they  are  7*3$*  4*V«*3 
iThefi.y.  lying,  in  fealing  to  a  lying  doctrine  :  fo  alfo  in  be- 
ing but  feeming  and  counterfeit  Miracles.  The  like  may  be  faid  to 


f  Fucrunt  mi. 
racnti  ut  buc- 
tin*  atque 
prtcones  qu':m 

bus  EvjngcHum  commendabstnr.rut  enim  Lex  Mods  compforibus  mkaculis  in  monte  ska  &pcr  de- 
fer turn  authontatem  fibi  conCifiavit,  qua  poftea  deflitetunl  cum  ad  tar  am  p/omifswnis  lenlum  eft ; 
thdem  ratiotu  miracula  nunc  quoque  fablata  funu  cum  Evangctium  per  umverfum  orbun  diffufum 
eft.  Promifsip  igitur  quam  thrift*}  in  Marco.  16. 17.  fcribi  vjluit,non  ad  omnia  tcmporapertifcbat. 
Pct.Mart. Lcc.Commun.ClalT.i. cap/3.  §  zo. 

thofe 


il 


2i5 


7  be  Saints  everlafting  Reft. 


Pare. 


2. 


*  See  how 
Chrifts  Mira- 
cles prove  his 
Godhead,  in 


718,  &c.  So 
Marius  Vifto 
r'inm  adver. 
ArrianJ.i. 


thofe  oiTharoahs  Magicians.and  all  other  Sorcerers  and  Witches, 
and  thofe  that  may  be  wrought  by  Satan  himfelf.  They  may  be 
wonders  but  not  Miracles. 

Objett.  i.  God  may  enable  falfe  Prophets  to  work  Miracles  to 
try  the  world,withouc  any  derogation  to  his  faithfulnefs. 

*Anfa.  No.for  Divine  power  being  properly  the  attendant  of 
Divine  Revelation,  if  it  (houldbe  annexed  to  Diabolical  delu- 
fions,  ic  would  be  a  fufficient  excufe  to  the  world  for  their  be- 
lieving thofe  deluficns.  And  if  Miracles  (hould  not  be  a  fufficient 
fealto  prove  the  Authority  of  the  witnefstobe  Divine,  then  is 
there  nothing  in  the  world  fufficient  5  and  fo  our  Faith  will  be 
quice  overthrown. 

Objett.  Bat  however,  Miracles  will  no  more  prove  Chrift  to 
be  the  Son  of  God,  then  they  will  prove  Mofes,  Ettas,  or  E/i/hs 
to  be  the  Son  of  God:  for  they  wrought  Miracles  as  well  as 
Chrift. 

*  Anfw*  Miracles  are  Gods  feal,  not  to  extol  the  perfon  that 
is  inftrumental,  nor  for  his  glory  ;  but  to  eKtolJbd,  and  for  his 
own  Glory.   God  doth  not  entruft  any  creature  with  this  feal  fo 
Botfacei  Ant),  j  abfolutely,  as  that  they  may  ufe  it  when  and  in  what  cafe  ttiey 
creffio  P.17SJ  p\cife%    if  Mofes  or  Ettas  had  affirmed  themfelves  to  be  the 
*L9~\°<3lVj  I  ^ons  of  God,  they  could  never  have' confirmed  that  affirmation 
with  a  Miracle :  for  God  would  not  have  fealed  to  a  lye.  Chrifts 
power  of  working  Miracles  did  not  immediately  prove  him  to  be 
the  Chrift;  But  it  immediately  proved  his  Teftimony  to  be  Di- 
vine, and  that  Teftimony  fpoke  his  nature  and  office.  So  that  the 
power  of  Miracles  in  the  Prophets  and  Apoftles,  was  not  to  at- 
teft  to  their  own  greatnefs,  but  to  the  truth  of  their  Teftimony 
concerning  Chrift.  Whatfoever  any  man  affirms  to  me,  and  works 
a  real  Miracle  to  confirm  ir,  I  muft  needs  take  my  feif bound  to' 
believe  him. 

Objett.  But  what  if  fome  one  fhould  work  miracles  to  confirm 
a  Doclrine contrary  to  Scripture?  Would  you  believe  it?  Doth 
not  Paul  fay,  if  an  Angel  from  Heaven  teach  any  other  Gofpel, 
Iahimbeaccurfed  ? 

II  iA*fa.  I  am  fure  God  will  never  give  any  falfe  teacher  the 
power  of  confirming  his  Doclfine  by  Miracles :  elfe  God  fhould 


none 


If  That 
but  God  can 
work  a  Mira- 
cle (  except  as  an  Angel  may  be  his  Tnftrumsnt)  See  Aquln.com.  Gentiles.  IM.  «^.  102.  Alio 
what  a  Miracle  \i^ \b\d.Q.  ioi.andofMigicians  wonders. q.  103/04 


fab- 


I 


Pare.  2.  The  S dints  everlafting  Rep:. 


217 


fubferibe  his  name  co  contradiclions.The  appearance  of  an  Angel 
is  no  Miracle,  chough  a  wonder. 

Ob]ett.  But  every  (imple  man  knows  not  the  true  definition  of 
a  Miracle,  and  consequently  knows  not  the  difference  between  a 
Miracle  and  a  Wonder:  andfo  knows  not  how  to  believe  on 
this  ground. 

AnfW.    As  God  doth  notufethe  Teftimony  of  Miracles,  but 
on  very  great  and  weighty  caufe,  Ceo  wit,  where  natural  and  or- 
dinary means  of  conviction  are  wanting,  and  ufually  for  the  deli- 
vering of  fome  new  Law,  or  truth  to  the  world,  or  the  like,)  fo 
when  he  doth  ufe  it,  he  fufficiently  manifefteth  the  Reality  of  the 
Miracles.   Satans  wonders  are  fuch  as  may  be  done  by  natural 
means,  though  perhaps  through  our  ignorance  we  fee  not  the 
means.    But  God  oft  vvorketh  that  which  no  natural  means  can 
do,  and  Satan  never  performed  :  as  the  railing  of  the  Dead  to 
Life:  thecreatingof  fight  to  him  that  was  born  blind,  thedivi 
dingoftheSea,  theftandingftilloftheSun,  with  multitudes  of 
the  like.    Aga  n,  though  many  ofChrift  works  might  be  done 
by  natural  means,  as  the  healing  the  deaf,  the  dumb,  the  lame,  &c. 
yet  thrift  did  them  all  by  a  word  fpeaking,  and  fo  it  is  apparent 
that  he  made  n  •  ufe  of  natural  means,  fecretly  nor  openly.  Again, 
the  wonders  of  Satan  are  moft  commonly  Jugling  Delufions ; 
and  therefore  the. great  Miracles  that  Pagans  and  Papifts  have 
boiftcd  of,  have  been  but  fome  one  or  two  ftrange    hings  in  an 
Age,  and  ufually  before  one  or  two,  or  fome  few,  and  that  of  the 
fimpler  or  more  partial  fort,  that  are  eafily  deceived  .  But  if  upon 
the  fame  of  thefe  you  go  to  look  for  more  thac  may  be  a  full  and 
open  Teftimony,  you  will  fail  of  your  expedition.  But  contnri- 
ly  that  there  might  be  no  room  for  doubting  left,  Chrift  wrought 
his  Miracles  before  multitudes :  feeding  many  thoufairds  at  feveral 
times  with  a  fmall  quantity  ;  healing  the  fick,  blind,  lame,  and 
raifing  the  dead  before  many  :  The  perfons  afterward  (hewing 
themfelves  to  the  world  jind  attefting  it  to  his  enemies :  And  ebb 
he  did  not  once  or  twice,  but  moft  frequently  :  fo  that  they  that 
fufpecled  deceit  in  one,  or  two,  or  ten,might  be  fatis  fied  in  twen- 
ty. Yea,  ("which  is  the  greateft  convincing  difcovery  of  the  Reali 
ty)  it  was  not  himfelf  only,  but  multitudes  of  his  followers, 
whom  he  enabled  when  he  was  gone  from  them,  to  do  the  like, 
co  Jpeak  ftrange  languages  before  multitudes,  to  heal  the  fick  and 

V  lame 


Read  Zanchm 
ac  large  of  this 
Voli.  To.;.' 
lib.i.cap.iz.de 
Potentia  D4+ 
muum. 


Miracula  vera 
funt  propria 
vera  Ecclefi*. 
Nam  certum  e(l 
Deum  veracem 
&gtorUfu4 
'Kclo  ardentcm, 
rmquam  tefli* 
monia  pcrkib'u 
turum  fuijfe 
auteffeiu 
qitifalfamdo- 
ft/mm  de  ipfo 
&  volumate  e- 
jus  fpxrgunt. 
Polanus  in 
Syntagm.li.i 
cap.zB. 


ai8 


The  Saints  everlafting  Reft. 


Pare.  2. 


lame,  and  raife  the  Dead.  And  ufually  falfe  wonders  are  done 
but  among  friends,that  would  have  it  fo,and  are  ready  to  believe. 
But  Chrift  wrought  his  in  the  midft  of  enemies,  that  gnafheS  the 
teeth,  and  had  nothing  to  fay  againft  it.  And  I  am  perfwaded 
that  it  wa9  one  reafon  why  God  would  have  Chrift  and  all  his  fol- 
lowers have  fo  many  and  cruel  enemies,  that  when  they  had  no- 
thing to  fay  againft  it,  who  doubtlefs  would  pry  narrowly  into 
all,  and  make  the  word  of  it,  it  might  tend  to  the  ftablifhing  of 
Believers  afterward.  Again,  ufually  falfe  Miracles,  as  they  creep 
put  in  the  dark,  fo  they  are  not  divulged  till  fome  after  Age,  and 
onely  a  little  muttered  of  at  the  prefent.  But  Chrift  and  his  A  po- 


nies wrought  and  published  them  openly  in  the  world  .If  the  lie- 1 
fpel  Hiftory  had  been  falfe,  how  many  thoufand  perfons  could 
have  witneffed  againft  it,  feeing  they  appealed  to  thoufands  of 
witnetfes,  then  living,  offeveral  ranks,  and  qualities,  andCoun- 
tries?  It  is  true  indeed,  the  Magicians  of  Egypt  did  kem  to  go 
far.  But  confider  whether  they  were  meer  delufions,  or  real  won- 
ders by  fecret  natural  means  5  .doubtlefs  they  were  no  Miracles 
ftriclly  fo  called.  And  left  any  fhould  fiy,  that  God  tempted  them 
by  fuch  above  their  ftrengtb,  you  may  pbferve,  that  he  doth  not 
fuffer  Satan  to  do  what  he  can  do,  without  a  Efficient  counter- 
teftimony  to  undeceive  men.  When  did  God  fuffer  the  like  de- 
ceit as  thofe  forcerers  ufed  ?  Nor  would  he  then  have  fuffered  it, 
but  that  Mofes  was  at  hand  to  overcome  their  delufions,and  leave 
the  beholders  with  full  conviclion  :  that  fo  the  enemies  ftrength 
might  make  the  vidory  the  more  glorious.  Balaam  could  not  go 
beyond  the  word  of  the  Lord.  So  that  I  defire  all  weak  believers 
toobferve  this ;  that  as  God  is  the  faithful  Ruler  of  th€  world,fo 
he  will  not  let  loofe  the  enemy  of  mankind  to  tempt  us  by  won- 
ders, further  then  he  himfelf  fhall  give  us  a  fufficient  contradi&o. 
ry  teftimony.  So  that  if  we  do  not  know  the  difference  between 
a  Miracle  and  a  Wonder,  yet  Gods  faithfulnefs  affords  us  a  fuffici- 
ent preservative,  if  we  difregard  it  nor.  And  if  we  fhould  grant 
that  Satan  can  work  Miracles;  yet  he  being  wholly  at  Gods 
difpofe,  it  is  certain  that  God  will  not  permit  him  to  do  it, 
without  a  full  contradiclion  :  and  therefore  fuch  as  Chrifts 
Miracles  were  he  (hall  never  work.  Elfe  fhould  the  creature 
be  remedilefly  deluded  by  fupernatural  powers,  while  God  looks 


on. 


Secondly, 


Part.*. 


The  Saints  everlaflhg  Reft. 


Secondly,  Butthemain  aflaule  1  know  will  be  made  againft 
the  Minor  propofition  of  the  Argument,  and  fo  the  queftion  will 
be  defatto,  whether  ever  fuch  Miracles  were  wrought  or  no  ?  I 
(hall  grant  that  we  muft  not  here  argue  circularly,  to  prove  the 
Doctrine  to  be  of  God  by  the  miracles,  and  then  the  miracles  to 
have  been  wrought  by  the  Divine  Teftirnony  of  the  Doclrine, 
and  fo  round.  But  yet  toufe  the  Teftirnony  of  theHiftory  of 
Scripture,  as  a  humane  Teftirnony  of  the  matter  of  fa8,is  no  cir- 
cular arguing. 

• 

SECT.  II. 

TOward  the  confirmation  of  the  Minor  therefore,  I  {lull  firft        §.  2« 
lay  thefe  grounds.  i.That  there  is  fo  much  certainty  in  fome   l>  Pofulon. 
Humane  Teftirnony,  that  may  exclude  all  doubting,  orcaufeof 
doubting  ;   *  or  there  is  fome  teftirnony  immediately  Humane, 
which  yet  may  truly  be  faid  to  be  Divine,  2.  That  fuch  Teftirno- 
ny we  have  of  the  f  Miracles  mentioned  in  Scripture.  If  thefe  two 
be  cleared,  the  Minor  will  ftand  firm,  and  the  main  work  here 
will  be  done.    Firft,  I  will  therefore  (hew  you  that  there  is  fuch 
a  certainty  in  fome  Humane  Teftirnony.    Both  Experience  and 
Reafon  will  confirm  this.    Firft ,   I  would  defire  any  rational 
man  to  tell  me,   Whether  he  that  never  was  at  London  ,   at 
'Paris,  ox  it  Rome,  may  not  be  certain  by  a  humane  faith,  that 
there  are  fuch  Cities  ?  For  my  own  part,  I  think  it  as  certain  to 
me,  nay  more  certain  then  that  which  1  fee  :  and  I  (hould  fooner 
queftion  my  own  fig'ht  alone,  then  the  eyes  and  credit  of  fo  many  j  autoritAth^fi 
thoufands  in  fuch  a  cafe.    And  I  think  the  Scepticks  Arguments  I rcm l  lPfam 
againft  the  certainty  of  lenfe  ,    to  be  as  ftrong  'as  any  that  can  be   ^w.Camcro 
brought  againft  the  certainty  of  fuch  a  Teftirnony.    Is  it  not !  Pr^ied.  de 
fomewhat  more  then  probable  ,  think  you ,   to  the  multitudes !  Vcrbo,fol.p. 
that  never  faw  either  Parliament  or  King,  that  yet  there  is  fuch  !  44°. 
anAdembly,  and  fuch  a  perfon  ?   May  wc  not  be  fully  certain   ^*"0cf 

that  thefe  Mi- 
racles of 
Chrift  and 

the  Difciples,  have  fuch  infallible  Teftirnony.    And  by  what  conditions  certain  Fime  may 
be  known  from  uncertain.   \   hides  bnmana  non  babet  fit  a  natitra.  ccrtitudinem  infaU 
quamvis  fit  fides  human*  qua  mor  abler  loqucndo  evidens  &  infallibilis  cenfdur,  ut  quod  Roma  fit, 
quodlndi  fmti&c.  Amef.indifpttt.de  fidel  divin.veritate.  Thef.j. 

V  2  man 


119 


i.  Pofition. 
*De  certitudi- 
ne  Hifior,  lege 
Ralgnoldum 
delib.Apocr. 
ProleS.  124. 
1 t 5.   1-6. 
rB^(p<mde3 
cjj'e  quondam 
famar/j,  qua 
tanti  ejfe  debet; 
tanta  inquam 


that  there  was  fuch  a  perfon  as  King  fames,  as  Q^een  Elizabeth, 
as  Queen  Murjfia:.  here  in  England  ?  Yea,that  there  was  fuch  a 


120        j 


The  Satnts  evtrlafting  Keji. 


Part. 


man  as  ivUHamtht  Conqueror  A  May- we  not  be  cejfain  alfo 
that  he  conquered  England}  with  many  other  of  his  aclions? 
the  like  may  be  faid  of  Iulim  Ctfar,  tsflexanier  the  Great, 

|  &c  fSure  thofe  that  charge  all  humane  Teftimony  with  uncertain. 

I  ty,  do  hold  their  lands  then  upon  an  uncertain  tenure.  Second- 

p^/Te"  sftlcs :  W*  maV  be  Proved  aHo  b^  ieafon»f°r if  *■  the  firft  teftifiers  may 
then  rhe^men-   i^^allibly  know  it,and  2. alfo  by  an  infallible  means  rranfmit  it  to 
tkn  of  thofe    j  pefterity.  and  3.  have  no  intent  to  deceive,  then  their  Teftimony 
j  may  be  an  infallible  Teftimony.  But  all  thefe  three  may  be  eafily 
(•proved  (I  had  thought  to  have  laid  down  here  the  rules  by  which 
:  a  certain  Humane  Teftimony  may  be  difcerned  from  an  oncer- 
!  tain  1  but  you  may  eafily  gather  them  from  what  I  {hall  lay  down 
I  for  the  confirmation  of  thefe  three  Petition?  J  Forthefirft»t  fup- 
pofe  none  will  queftion  whether  the  firft  teftifiers  might  infallibly 
know  the  truth  of  what  they  teftifie  ?   If  they  fliould,  let  them 
confider^FirftJf  it  be  not  matter  of  Doclrine  (much  lefs  abftrufe 
and  difficult  points )    but  only  matter  of  fad,  thenitsbeyond 
doubt  it  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  found  and  perfeel,  within  reach  of  the  objed,  and  ha- 
ving no  deceiving  medium.   Fourthly,  Which  may  be  difcerned, 
1. If  the  witneffes  be  a  multitude  ;for  then  it  may  be  known  they 
are  not  blind  or  deaf,  except  they  had  been  culled  outoffome 
Hofpitals :  efpecially  when  all  prefent  do  both  fee  and  hear  them. 
2.  When  the  thing  is  done  openly,  in  the  day-light.  5.  When  it  is 
done  frequently,  and  neer  at  hand :  for  then  there  would  be  full 
opportunity  to  difcover  any  deceit.  So  that  in  thefe  cafes  it  is 
doubtlefsj  fenfe  is  infallible;  and  confequently  thofe  that  fee  and 
hear,  are  moft  certain  witneffes. 

2.  Next  let  us  fee,  whether  we  may  be  certain  that  any  Tefti- 
mony is  fincere,  without  a  purpofe  to  deceive  us.  And  I  take  that 
for  undoubted  in  the  following  cafes.  1.   Where  the  party  is  of 

they  may 

judge  of  his  Apoftlefliip.  There  is  no  Deceiver  that  chre  do  thus  :  efpecially  if  his  Deceit  be 
called  into  queilion.  We  conclude  therefore  that  the  Report  or  Fame  ought  to  be  believed,  the 
Authors  whereof  have  fo  commended  the  things  Reported  to  pofterhy,  that  they  might  eafily 
be  di'fcovered  by  them  that  lived  in  thofe  times,  earner 0  in  P/alecl.  de  Vcrbo  Dei  pagefof.  441. 
The  Reafons  why  no  more  mention  is  made  of  Chrifts  Miracles  byPagan  wrlcers^ou  may  find 
in  camero  de  Vcrbo  Del  page  441.  Where  he  (hews  alfo  as  the  malice,  fo  the  grofs  ignorance  of 
Suetonius,  Tacitus  and  the  beft  of  their  writers,  both  in  the  Syrian  affairs,  and  In  the  matters  of 
the  Iewiih  and  Chriftian  Religion,  which  caufed  their  palpable  ridiculous  Errors. 

ingenuity 


t  Nothing 
commoner 


Miracles 
which  were 
done  among 
them  and  by 
thcmfelves  to 
whom  he 
wrote.    This 
had  been 
ftark  madnefs 
and  not  folly 
only  in  Paul 
if  he  had  lyed. 
For  he 
broght  not 
Arguments 
remote  from 
their  fenfes 
to  whom  he 
wrote,  but  he 
mentioneth 
thofe  Mincles 
which  they 
themfelves  did 
work  to  whom 
he  wrote :  yea 
he  provoketh 
them  to  Mi. 
r3cles,  that 
from  rhence 


Part.  i. 


J  be  Saints  everlaflwg  Reft. 


ingenuity  ind  honelty.*  2.  And  it  is  apparent  he  drives  on  no  de- 
fign  of  his  own,  nor  cannot  expect  any  advantage  in  the  world. 

3.  Nay,  ifhisTeftimony  will  certainly  undo  him  in  the  world, 
and  prove  the  overthrow  of  his  eafe,  honour,  eftate  and  life. 

4.  And  if  it  be  a  multitude  that  do  thus  tc(tifie,How  can  they  do  it 
with  an  intent  to  deceive  ?  5.  And  if  their  feveral  Teftimonies  do 
agree.6.  And  if  the  very  enemies  deny  not  this  matter  of  fad.  but 
only  refer  it  to  other  caufes;  then  there  is  no  poflibility  of  deceit 
C  as  I  (hall  further  anon  evince  when  lapply  it  to  the  Qucftion.J 

Thirdly,  We  are  to  prove,  that  there  are  infallible  means  of 
tranfmitting  fuch  Teftimony  down  to  pofterity.without  deprave- 
ing  any  thing  fubftantial.  And  then  it  will  remain  an  undoubt- 
ed truth,  that  there  is  a  full  certainty  in  fome  humane  Teftimony, 
and  that  to  pofterity  at  a  remote  diftance.  Now  this  tradition  is 
infallible  in  fhefe  cafes.  1.  If  ic  be  (asbeforefaid)  in  matter  of 
faclonly,  \vhtchchemeaneft  underftandings  are  capable  of  ap- 
prehending. 2.  If  it  be  alfo  about  the  (pbftance  of  aclions,  and 
not  every  fmall  rircumftance.  3.  And  alfo  if  thofe  Aclions  were 
famous  in  their  tr;nes,  and  of  great  note  and  wonder  in  the 
world,  an~  fucli  :s  were  thecaufe  of  publike  and  eminent  altera- 
tion^. 4.  If  it  be  delivered  down  in  writing,  arid  not  only  by 
word  of  m6u:h,  where  the  change  of  fpeech  might  alter  the  iinfe 
of  the  mfrter.  5.  If  the  Records  be  publike,  where  the  very 
enemijs  may  fee  them:  yea  published  of  purpofe  by  Heralds  and 
AmbalTadors,  that  Ae  world  may  take  notice  of  them.  6.  If 
they  are  men  of  greateft  honefty  in  all  Ages,  who  have  both  kept 
and  divulged  thefe  Record?.  7.  And  if  there  have  been  alfo  a 
multitude  of  thrfe*  8.  And  this  multitude  of  feveral  countries, 
where  they  cculd  never  fo  much  as  meet  to  agree  upon  any  de- 
ceiving councells :  much  lefs  all  accord  in  fuch  a  defign,  and  lead 
ofallbeable  to  manage  it  with  fecrecy.  9.  If  alfo  the  after- 
prefervers  and  divulgers  of  thefe  records  could  have  no  more  felf- 
advancing  ends,then  the  firft  certifiers.  1  o.  Nay,  if  their  divulge- 


221 


*  Quinam  ifti 
fin  t  fort  a  [ft 
qmeritis ;  gen* 
tes,  popuii, 
nationest&  in- 
credulum  illui 
genu*  huma- 
num\  qufdnifi 
apart*  res  e/fet, 
&  luce  ipfa, 
clarior,  nun- 
quam  rebut  bu. 
jufmodi  credit* 
litatis  fu*  com- 
madarent  affen- 
fun.  An  nun- 
quid  dicetnu* 
illiut  temporu 
homines,  ufa 
adcofuiffe  va- 
nos,mcndaces, 
Jlclidosjbrtttost 
itt  quce  nun* 
quamviderant, 
viditfe  fe  fin- 
ge/ent>&  que 
facia  omnino 
uou  erantyfalfis 
prodcrent  tcfii- 
moriiu  aut  pue- 
r'tli  ajfertione 
firmarent  ? 
cumfa  poffent 
vobifcum  & 
unanimiter  vi~ 
vert  1  &  inof- 
fenfas  ducerc 


conjun&ioncs, 

gratuita  fufciperent  odla%  &  cxecrabili  bdbc/entur  in  nomine  ?  Arnobius  ady.  Gences.  lib.i.  page 
(mibi)  46.  Sec  dixerit  aliquU  opum  affequendarum  gratia  cos  id  agere :  qui  plerumfy  ne  ad 
vidum  quidem  necefiaria,  tapiunt :  Et  ft  forte  aiiquid  prtt  return  innpia  caper  equando^  coguntur, 
foU funt nccejptate  content}*  Cu^ingens  hominummuHitudo  ad  CbrffHanam doftriuam  ecceffcrit, 
&pr*d;vitesquidam,  &  ex  his  aliqui  qui  gefffnnt  Magiflratus,  &  matron*  infupcr  opulent  a 
&  neb iles, audebitnc  aliquis gloria:  Cupiditate  has  illofve  affirmae  Chriflianx  Religions antiflites  fie- 
ri? &c.  Origcn.Cont.Celfam.llb.  3  .fol.  (mibi)  30. 
V  3  »ng 


222 


The  Saints  everlajfirig  Reft* 


Part, 


[I  do  confi- 
dently fay  that 
for  extrinfecal 
Teftimonles 
contradicting 
thefe  of  the 
Scripture, 
there  are  none 
fuch  at  all  to 
be  found:  un- 
lefs  ycu  will 
take  the  fay - 
ings  of  fuch  as 
were  both 
born  long 
after,and  were 
profeft  enc. 
mies  to  the 
Chriftian 
name.  Or  otitis 
de  Vtfit.  Kelig. 
lib.  5 .  pcge 
mih'i)  168. 
And  it  is  a 
ftrong  confir^ 
mation  when 
no  man  can 
produce  one 
contradictory 
Teftimony 
of  that  age. 
(|  De  legis  in- 


ing  and  attefting  thefe  records  did  utterly  ruinate  in  the  world 
their ftates  and  lives,  as  well  as  it  did  the  firft  teftifiers.  n.  If 
there  be  fucha  difperfingof  the  copies  of  thefe  records  all  over 
the  world,  that  the  cancelling  and  abolifhing  them  .is  a  thing  im- 
poflible.  12,  f  If  the  very  hiftorics  of  the  enemies  do  never  af- 
firm any  universal  abolifhing  and  confuming  of  them,  13.  If 
all  thefe  difperfed  copies  through  the  world,do  perfectly  agree  in 
every  thing  material.  14.  If  it  were  a  matter  of  fuch  moment  in 
the  judgement  of  the  prefervers,  neither  to  add  nor  diminiftyhat 
they  thought  their  eternal  Salvation  did  lie  upon  it.  15.  If 
the  hiftories  of  their  enemies  do  generally  mention  their  attefting 

•  thefe  records  to  the  loft  of  their  lives;  and  that  fucceflively  in 
:  every  Age.  16,  If  thefe  Records  and  atteftations  are  yet  vifible  to 

•  the  worldsand  that  in  fuch  a  form  as  none  could  counterfeit*  I7.1f 
the  enemies  that  lived  neer,or  in  thofe  times  when  the  things  were 
done,  do    I.    ||  write  nothing  againft  them  of  any  moment, 

2.  but  oppofe  them  with  fire  and  fword  inftcad  of  Argument, 

3.  nay  if  they  acknowledge  the  fact,  but  deny  the  caufe  *  only. 
18.  And  if  all  the  enemies  were  incompetent  witnefTes*  i.wit- 
neffing  to  the  Negative,  of  which  they  could  have  no  certain- 
tyy  2.  and  carried  on  with  apparent  malice  and  prejudice,  3.  and 
having  alltvorldly  advantages  attending  their  caufe,  4.  and  being 
generajly  men  unconfcionabla  and  impious.  19.  If  alfthefe  ene- 
mies.having  all  thefe  worldly  advantages,  could  neither  by  Argu- 
ments nor  Violence,  hinder  people  from  believing  thefe  famous 
and  palpable  matters  of  facl,  in  the  very  age  wherein  they  were 
done, when  the  truth  or  falQiood  might  moft  eafily  be  difcovered, 
but  that  the  generality  of  beholders  were  forced  to  affent.20.If 
multitudes  of  the  moft  ingenious  and  violent  enemies,  have  in 
every  age  from  the  very  acling  of  thefe  things  to  this  day,  been 
forced  to  yield,  and  turned  as  zealous  defenders  of  thefe  records 

(laumiom  per  |  and  their  doctrine,  as  ever  they  wereoppofers  of  them  before. 
M$*latta™  I 2 1 '  If  a!1  thefe  Converts  do confefs  upon  their  coming  in,  that 

turn  corrupt* 

efftntferipturte,  lege  SuwiiProlegorn.  cap.  12.  qui.  Et  quet  coUigu  Eufeb.  Nieremberg.  de 
Origene  S.Scripturje  Hb.4.capi9.  e  Rabbinlt  &  aliis.  *  lufl  Martyr  tellah  Trypbon  in  his  Dia- 
logue, of  the  wickednefs  of  the  Jews,  that  they  fent  out  into  all  parts  of  the  world  their  choiceft 
men  to  perfwade  the  people  againft  the  Christians,  they  were  Atheifts  and  would^  aboliftithe 
Diety,  and  that  they  were  convift  of  grofs  impiety.  And  yet  this  mtfehievous  induftry  of  the 
Jews  did  not  prevail. 

it, 


Part.  2. 


7  he  Saints  everlafting  Reft. 


it  was  ignorance,  or  prejudice ,  or  worldly  refpecls  that  made 
them  oppofe  fo  much  before.  22.  if  all  the  powers  of  the  world, 
ihat  can  burn  the  bodies  of  the  witnefles,  that  can  overthrow 
Kingdoms,and  change  their  Laws.could  never  yet  reverfe  or  abo- 
li(h  thefe  records.  23.  Nay,  if  iome  notable  judgement  in  all 
ages  have  befallen  the  moft  eminent  oppofers  thereof.  24.  And 
Laftly,tffucc^flions  of  wonders  (though  not  miracles  as  the  flrft, ) 
have  in  all  ages  accompanied  the  atteftation  of  thefe  records.  I 
fay,  if  all  thefe  twenty  four  particulars  do  concur,  or  moft  of 
thefe,  I  leave  it  to  the  judgement  of  any  man  of  underftanding, 
Whether  there  be  not  an  infallible  way  of  transmitting  matter  of 
Facl  to  pofterity  ?  And  confequently,whether  there  be  not  more 
then  a  probability,  even  a  fail  certainty  in  fuch  a  humane  Tefti- 
mony  ?     • 


223 


SECT.  III. 

2.  *T"He  fecond  thing  now  which  I  am  to  manifeft,  is,  That  we 
1  have  fuch  a  teftimony  of  the  Miracles,  which  confirmed 
the  Doclrine  and  Writings  of  the  Bible. 

And  here  I  muft  run  over  the  three  foregoing  Particulars  again; 
andfhewyou,  fiift,  That  the  witnefles  of  Scripture  Miracles 
could,  and  did  infallibly  know  the  Truth  which  they  tefti fied  : 
lecondly,  That  they  had  no  intent  to  deceive  the  world  5  and 
thirdly,That  ic  hath  been  brought  down  to  Pofterity  by  a  way  fo 
infallible,  that  there  remains  no  doubt  whether  our  Records  are 
Authentick.  For  the  flrft  of  thefe  I  think  will  be  moft  eafily 
acknowledged:  Men  are  naturally  fo  confident  of  the  infallibility 
cf  their  own  fenfes,  that  fure  they  will  not  fufpeel  the  fenfes  of 
others.  But  if  they  (hould,  let  them  apply  here  what  is  faid  before 
to  put  them  out  of  doubt, Firft,k  was  matter  of  Fad,which  migV 
be  eafily  difcerned.  *  SecondIy,the  Apoftles  and  others  who  bear 


s.  3- 

Epifcopi  com- 
auniter  tunc 
habebant  pote- 
(intern  faciendi 
Mir  acuta,  in- 
quit  Dionyfius 
Carthuf.  in 
Apocai.  c.  5. 
*  Beholding 
the  creatures 
with  aftcniffu 
mem,they  faw 
All  confefling 
Chrift  rre 
Lord  :  They 
thit  had  their 
cogitations  in- 


tent on  men,as 

if  they  had  been  Gods  5  comparing  Chrifts  works  with  theirs,  they  acknowledged  that  Chrift 
onely  amongft  men,  was  God,  and  the  Son  of  God,  aad  our  Saviour,  when  they  faw  that  there 
were  no  fuch  works  wrought  by  men  as  were  by  the  Word  of  God.  They  that  had  believed  De- 
vils to  be  Gods,  feeing  them  overcome  by  Chrift,  they  were  conftrained  to  conkfs  him  only  to 
be  God.  They  whofe  minds  went  after  the  Dead,  as  being  accuftomed  to  wormip  Gallant  men 
when  they  were  dead,  whom  the  Poets  called  bods,  beir\g  better  taught  by  our  Saviours  Refur- 
reaionjthey  confeffed  them  to  be  be  falfe  and  Iyars,and  that  the  Word  of  the  Father  was  the  only 
true  God,  who  had  the  command  of  Death.  Aibmaf.de  IncamVcrbi. 
V  4  witnefs  ' 


224 


Maxima  e(l 
differentia  in- 
te-fi  i.teftifica- 
tiontm  primith 
va  Ecclefia 
qu<gfuU  tem- 
pore dpeflolo- 
rum  :  i.  Inter 
teflificationem 
Ecclefia  qua 
proximi  pofl 
'  Apofiolorum 
tempora  fee  at  a 
efli  quaqu€ 


The  Saints  everlajiwg  Reft. 


Part. 


2. 


wicnefs  to  if,  were  prefent,  yea,  continual  companions  of  Chrift, 
and  the  multitude  of  Chriftians  were  eye- witneffes  of  theMiracles 
of  the  Apoftles.Third!y,Thefe  were  men  neither  blinde  nor  deaf, 
but  of  as  found  and  perfect  fenfes  as  we.  Fourthly,  This  is  appa- 
rent ;  firft,  Becaufe  they  were  great  multitudes,  even  that  were 
prefent,  and  therefore  could  not  all  be  blinde  •  if  .they  had, how 
did  they  walkabout  ?  Fifthly,  thefe  Miracles  were  not  done  by 
night,  nor  in  a  corner,  but  in  the  open  light,  inthemidft  of  the 
people.  Sixthly,  They  were  not  once  or  twice  onely  performed, 
but  very  oft,  of  feveral  kinds,  by  feveral  perions,even  Prophets, 
and  Chrift  himfelf  and  his  Apoftles  in  many  Generations ,  fo  that 
i  if  there  had  been  any  deceit,it  might  have  been  eafily  difcovered. 
prima  Ecciefi*  Seventhly,  and  laftly,  It  was  inthemidft  of  vigilant  andfubtil 
teflificationcm    enemjes    who  were  able  and  ready  enough  to  have  evinced  the 

acceperat:  .       .  *  *> 

l.JLi  inter  te-    «cc^« 
pificationcm 

prafentisEcdefiade  Scriptiira.  Quaeuim  &  nunc  e(l  &  antea  fuh  Zeclefi*,  ft  potefi  offender  e  tc 
(iimonia  eorum  qui  acceperant  &  never  ant  teflificationem  prima  ecclefia  de  QermanU  fcriptis> 
ciedimm  ei3  ut  tefti  probanti  fua  dicla :  Non  autem  babtt  poteftatem  (latuendi  aut  deccrnendi  aliquid 
de  lifohfocris  cujm  nonpojfit  certa  documenta  ox  teftificatione  primitive  Ecclefoproferre.  Chem. 
nitius  Exam-  Con.  Tredestin,  parti .  in  initio,  page  86.  £>uifquis  adhuc  prodigia  ut  credat  inqui- 
ry magnum  cjl  ipfe  prodgi»m3  qui  mmdo  credente  non  credit.  Dc.Humfredus  in  JcfuUifm.part.i. 
page  1 6  6. 

So  that  it  remains  certain,  That  the  firft  Eye  witneffes  them 
felves  were  not  deceived 

2 .   Let  us  next  confider,  whether  it  be  not  alfo  as  certain  that 
they  never  intended  the  deceiving  of  the  world. 

Firft,  It  is  evident  that  they  were  neither  fools  nor  knaves.but 
men  of  ingenuity,  and  extraordinary  Honefty.  There  needs  no 
more*to  prove  this  then  their  own  Writings,  fo  full  of  enmity, 
againftallkindeofvicioufnefs,  fofull  of  conscientious  zeal,  and 
heavenly  affeflions;Yet  is  this  their  Hontftyalfo  attefted  by  their 
enemies:fure  the  very  remnants  of  Natural  Honefty  are  a  Divine 
off  fpring,  and  do  produce  alfo  certain  effects  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  convert  together.But  now  fupernatural  extraordinary 
Honefty  will  produce  its  effect  more  certainly ;  If  three  hundred, 

or 


Part.  2 


The  Saints  everlafting  Reft, 


2*J 


*  Ncmopim  in- 
fmiam  incuti- 
at ;  nemo  all- 
ud  cxiflimct : 
quia  nccfauefl 
ulli  Ac  fufrRe* 
figioni  ntcniiri. 
Ex  co  enim 
quod  aliud  a 
fecoli  dicit 
quam  Colit,  -&* 
culturam  & 
honorem  in  al- 
ter urn  tranf- 
fc/ti  Et  tranf- 
ferendo  jam 
non  colit  quod 
ncgavit.  Dki- 
my4t&pa\am 
dicimus>  & 
vobis  torquen* 
tibus  lacerati 
^cruenti  vo- 
ciferamur. 


or  three  thoufandjhoneft  godly  men  (hould  fay,  they  faw  fuch 
things  with  their  eyes,  he  is  very  incredulous  that  would  not  be- 
lieveit.  2.  *  Ic  is  apparent  thit  neither  Prophets,  Apoftles,  nor 
Difciples  in  Attefting  thefe  things  could  drive  on  any  defignes  of 
their  own.    Did  they  feek  tfceir  HoAour,  or  Eafe,  or  Profits,  or 
worldly  Delights  ?   D<d  their  Matter  give  them  any  hopes  of 
thefe  ?   or  did  they  fee  any  probability  of  their  attaining  it  ?  or 
did  they  fee  any  of  their  fellows  attain  it  before  them  /  3.    Nay, 
was  it  not  a  certain  way  to  their  ruine  in  the  world?    Did  not 
their  Matter  tell  them  when  he  fent  them  out,  Than  theyfhould 
be  perfecuted  of  all  for  his  fake  and  the  Gofpels?    Did  they  not 
finde  it  true,  and  therefore  exped  the  like  themfelves  ?    Paul 
knew  that  in  every  City  Bonds  and  Afflictions  did  abide  himjand 
they  lay  it  down  as  a  granted  Rule,  That  he  that  mil  live  godly 
in  Chrift  Iefus^  muftfuffcr  ferfecution*  Now  I  would  fain  know, 
whether  a  mans  Self,  his  ftace,  his  Liberty,  his  Life,  be  not  na- 
turally fo  neer  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  objected  ,    is,  That  they  might  do  it  out  efa  defire  to  be 
admired  in  the  world  for  their  godlinef  and  their  fuffering J  ^eum'ioli 
Anfw.   Firft,  Go  fee  where  you  can  find  thoufands,  or  millions  j  mUs  per  Chri. 
of  men  that  willcaft  away  their  lives  to  be  talked  of.  Secondly, !  ftum ,  \_iUum 
Did  they  not  on  the  contrary  renounce  their  own  Honour  and  kominempnta- 
Efteem,  and  calj  themfelves  Vile  and  Miferable  Sinner^and  fpeak  ; "  ^  '?"> 
worfe  of  themfelves  then  the  mod  impious  wreth  will  do,and  ex-  j  mfci  vl^Deu] 
tol  nothing  but  God  and  his  Son  Jefus?  Third  ly,did  not  their  Ma-  j  &  coli.  Ter« 
fter  foretel  them,that  theyQiould  be  fo  far  from  getting  credit  by  tullian.  Apo- 
his  fervice,  that  they  (hould  be  hated  of  ail  men,  and  their  names  1<SBct- "P- " - 
caft  out  as  evil  doers  f  Did  they  not  fee  him  fpit  upon,and  hanged  j  ^fjtf*)* 
on  a  Crofs  among  thieves  before  their  eyes,  fome  of  them  f  Did  |  biftoria  e)l  ilia 
they  not  find  by  experience  ,  that  their  way  was  everywhere \rerum,  unde 
fpoken  again!*  f  And  the  reproach  of  the  Crofs  of  Chnft  was  the  [  tm  krnn  tem* 

fore  totus 
mundusiflareligione  computus  cfl*  Aleves  atioriibus  allefti  [tint  nudis,  irJufti  in  [pes  cafjas ,  & 
in  pericula  capitis  immitterefe  ftonte  temerarid  defperatione  volucrunt?Cum  nihil  tale  vidi  (fent  ,quod 
eos  in  hos  cultus  novitatis  Ju£  peffit  exeftare  miraculo  ?  Immo  quia  hue  omnia  ab  ipfo  cemebant  geri) 
&  ab  ejus  prtconibus  qui  per  orbem  totum  mi/si  bcneficia  patris  &  munr/a  bomiaibus  po;tabant~'\ 
veritatis  ipfws  vi  viftit  dederuntfefe  Deo  j  nee  in  magnis  po/ucre  difpendiis  membra,  vobis  projicere, 
&  vifcerafua  lax\ arda prtber e,  Arnobiuf  adv.  Genr.lib.i.p.46.  . 

luhan  confeffeth  that  thofe  were  the  writings  of  Peter,  VautMAtthW^rhMk^  which  the 
Chriftunsafcribedtothem. 

great 


216 


(j  In  unam  coire 
qui  potuerum 
mentem  Gcntes 
rcgionibus  dif- 
juncla^entis 
cali  comiexio- 
nibuft.  dimo- 
U}&c.  Ar- 
nob.ubi  fupra. 

*  Of  the 
Heathen  an- 
cient Wri  • 
ters  atteftatf- 
on  to  the  fe. 
veral  Hifto- 
ricsofthe 
Bible,  Ifhall 
particularly 
fay  little,  it 
being  done  fo 
fully  by  Gro* 
tius  de  Vcrit. 
Cbriflian.Reli* 
^w.l.i.p.40. 
&e>7 1.7  5.90. 

Tertullianus 
de  prafcripti. 
one  affirmat, 
ipjas  authentic 
cos  Apoftoto- 
rum  Uterus, 
hoc  cfl  ipfa 


The  Saints  everlafting  Reft. 


Part, 


great  (tumbling  block  to  the  world?  And  could  men  poflibly  chufe 
fuch  a  way  for  Vain  glory  *  I  am  perfwaded  it  is  one  great  realon 
why  Chrift  would  have  thYfirft  Witneffes  of  the  Gofpel  to  fuffe'r 
fo  much  to  confirm  their  Teftimony  to  future  Age«.that  the  world 
may  fee  that  they  imended  not  to  deceive  them.  5.||Confider  alfo 
what  a  multitude  thefe  Witneffes  were:  How  could  fo  many  thou- 
fands  of  feveral  Countries  lay  the  plot  to  deceive  the  world?  They 
were  not  onely  thoufands  that  believed  the  Gofpel,  but  thou, 
fands  that  faw  the  Miracles  of  Chrift,  and  many  Cities  and  Coun. 
tries  that 4aw  the  Miracles  of  the  Apoftles*6.  And  the  Teftimony 
of  all  doth  fo  punctually  accord,that  the  feeming  contrad?clion  in 
fome  fmaller  circumftances,  doth  but  (hew  their  fimplicky,  and 
(incemy,and  their  agreement  in  the*main.7§  And  flaftiy>The  very 
I  enemies  acknowledge  this  matter  of  Facl;one!y  they  afaibe  it  to 
other  caufes.They  could.not  deny  theMiracles  that  were  wrought: 
Even  to  this  day  the  Jews  acknowledge  much  of  the  works  of 
Chrift,  but  flanderoufly  father  them  upon  the  power  of  the  Devil, 
or  upon  the  force  of  the  name  of  God  fewed  in  Chrifts  thigh,and 
fuch  like  ridiculous  ftorks  they  have;even  the  Turks confefs  much  \ 
of  the  miracles  of  Chrift,  and  believe  him  to  be  a  great  Prophet,  I 
though  they  are  profeft  enemies  to  the  Chriftian  name. 

So  that  I  think  by  all  this  it  is  certain,  That  the  flrft  Witneffes 
of  the  Miracles  of  Chrift  and  his  Apoftles,  as  they  were  not  de- 
ceived themfelves,  fo  neither  had  they  any  intenj:  to  deceive  the 
world. 

3.  We  are  next  to' (hew  you,  that  the  way  that  this  Teftimo- 
ny hath  co'rae  down  to  us,  is  a  certain  and  undeceivable  way. 
for,  H 

Firft,  Confider,  it  is  of  matter  of  Fact :  (  for  the  Docrine  we 

Apofielorum  fuo  adbuc  tempore  in  Ecclefus  Apoflolicis  confervata  extitiffc.  f  Eeodem  momento  dics\ 
medium  or bemjignantefole,  fubduclaefi.  Detiquium  uti%  putaverunt  qui  idquoy.  fuper  Cbriflo 
prtdicatum  nefcierunt.  Et  tamen  eum  mundi  cafum  relatum  in  Archivis  vefir'u  babctis. T^zullhn. 
Apologet.cap.21. 

[[  Every  Se&  that  acknowledgeth  God  and  Chrift,  hath  thefe  bocks  as  we  have  :  And  every 
Sect  ufing  its  Teftimony  againft  the  other,  (hew  it  waswot  falfified  ;  for  if  it  had,  theadverfe 
Se£  would  have  difcovered  it.  As  Grotius  de  Vinu  Kellg.lib.  3.  page  176.  lrentus,  Tc+ullian, 
Cyprian,  Laftantius ,  and  the  reft  of  the  eldeft  Fathers  fully  manifeft  that  the  feveral  books  of 
the  New  Teftament  were  then  currant  and  uncorrupt  In  the  Church,  and  alledge  abundance  of 

J  places  in  the  fame  words  as  they  are  now  in  our  Bibles  :    As  luftin  Mxrt.  Amahm*  Lattantius^  I 

/  Atbenagoras3&c.  do  out  of  the  old. 

/  are 


"J   ! 


Part  z. 


The  Saints  tvtrUftlng  Rejl. 


227 


are  not  now  mentioning,  except  de  fafto  ,  that  it  was  theDo- 
clrine  attefted  )  2.  They  were  the  fabftances  of  the  anions  that 
they  chiefly  relaeed,  and  that  we  are  now  enquiring  jg^r  the  cer- 
tainty of.    Though  men  may  miftake  in  the  Circumltances  of  the 
fight  at  fuch  a  place.or  fuch  a  place,  yet  that  there  were  fuch  fights 
we  may  certainly  know.   Or  though  they  may  miftake  in  fmailer 
aclions,  circtimftances  or  qualifications  of  Henry  the  eighth,  of 
William  the  Conqueror,&c.yet  that  there  were  fuch  men  we  may 
certainly  know.    Now  the  thing  we  enquire  afrer,  is,  Whether 
fuch  Miracles  were  wrought  or  no?  3..  They  were  *  Aclions  then 
famous  through  the  world,  and  made  great  alterations  in  States: 
They  turned  the  world  upfide  down  ;    Cities  were  converted, 
Countries,  and  Rulers  were  turned  Chiiftians.    And  may  not  the 
Records  in  eminent  Aclions  be  certain?  We  have  certain  Re- 
cords  of  Battels,  of  Sieges,  and  of  Succeffions  of  Princes  among 
the  Heathens  before  the  coming  of  Chrift,  and  of  the  great  alte- 
rations in  our  own  Stare  for  a  very  long  time.  4.  It  was  a  formal 
fRecord  in  the  very  words  of  the  firft  WitnefTcs  in  Writing,which 
hath  been  delivered  to  us,  and  not  only  an  unwritten  Teftimonyj 
fo  that  mens  various  Conceivings,  or  Expreflions  could  make  no 
alteration.  5.  Thefe  Records  which  we  call  the  Scripture,  ha* 
been  kept  publikely  in  all  thefe  Ages,-  fo  that  the  moft  negligent  j 
enemy  might  have  taken  notice  of  its  depravation.  Yea,  God 
made  it  the  office  of  his  Minifters  to  publiflh  it,  whatever  came  of  deprincipiU 
it  to  all  the  world,  and  pronounced  a  wo  to  them  if  they  preach  I  ^mZmTb 
not  this  Gofpel ;  which  preaching  was  both  the  divulging  of  the !  z  &c,    ' 
Doctrine  and  Miracles  of  Chrift,  and  all  out  of  thefe  authentick  •  im  etiam 
Records;    And  how  then  ic  is  poflibie  there  (hould  be  an  uni-  !  quemadmodum 
verfal  depravation  ,    and  that  even  in  the  narration  of  the  mat- '  dlxm"*>  & 
tersof  Fafl,  when  all  Natrons  almoft,  in  all  the  Ages  fince  the  j  ™lZm& 

.  m  per  five  save-] 

runt  nobi fcum  annus  multU\  Et  quid  citttem  ?  rum  efl  mime  mm  dicer e  gratiarumy  quasper  umvtr- 
fummundumecclcfix  a  Vco  accipttosjn  nomine  Qbrifiiper  fingulos  dies  inopitulationegentiu  per  fie  t< 
ncfy  feducens  aliquem  ncepecuniam  el  aufcrens.  Qucmidmodum  enim  gratis  accepit  a  Deo3  gratti 
admini(lrat.  Nee  invocation! but  At geiicis  facial  aliqitidfiec  incantationibiM>  ncc  aliqua  prava  curie- 
Jkaie  ;  Sed  munde  &  pure  &  mani'fefleorationes  dirigentes  ad  Dominum  qui  omnia  fecit ,  &  n 
Domini noflri  Icfu  cbnfti  in  virtute  fecundum  utilitates  Ijomimm/ed  non  ad  feduttionem pcrfcc'u.Si 
lta}.& nunc nomen  Domini noftrilefuCbrifii  beneficia  praflat  &  curat  frmifftme  &  voeomnes 
ubity  crcdcntcs  in  eumt&c.\rti\rva  advef.hzrefes  lib.  icap.$Q.  Evmgelium  adulterate  alios  niillos 
prtter  MtrtionifUs  (jnordam  Harcticot  ?iorims  &  Vokntii  hflatores,  &  cos  forte  qui  1  Lucano 
quod-m predicant.  Origen.com.Celium.lib.i.fo).  (jnihi)  10. 

Original 


*  The  occafi- 
on  of  wriclnj 
the  fevcral 
Books  of  the 
new  Tefta- 
ment,  you 
may  fee  In 
Chcrmiit*  Exa. 
Concilii  Tri- 
dent, in  the 
beginning 
\Dico  Evan- 
gclium  Luc* 
quod  tuemur 
apud  Ecclcfias 
Apo{lolicati& 
jam  univerfas 
a§  initio  ede- 
tionu  fua  flare 
Tertul.  adv. 
Marc. 

Vide  Sibran- 
dum  lubbertum 


228 


The  Saint 5  evtrlafiing  Reft, 


Part, 


t  £ven  among 

the  Papifts  the 

more  learned 

and  modeft 

maintain  the 

perfection  of 

the  Hebrew 

Text  of  the 

oldTefta- 

mtnt£$Arias3 

Ragnhuu,  Va. 

tabiu*3Cajeta;z. 

Quid  e(i  gens 

tfudaorum  nifi 

quadam  fcrini* 

aria  Cbriflia- 

nor  urn  bajulans 

legem  &  fro- 

f  betas  inte(li% 

moriium  ajfer~ 

tionis  Eedcfid? 

Auguft.cont. 

Faaft.ManI, 
chseum.l.ii. 
cap.ig. 

([  There  were 
fomeofthe 
firft  copies 
kept  till  2«o 
years  after. 
And  a  book 
that  was  di- 

fpofed  in  fo  many  coptes3&  kcpt,not  by  private  menjbut  by  the  pubPike  diligence  of  the  Church, 
could  not  be  falfified.  Moreover,  in  the  very  firft  ages  it  was  prcfently  tranfhted  into  the  Syri- 
acfand  t/£thiopc\{^\it  Arabk^nd  Lat'mz  tongues:  which  tranflations are  all  yet  exta.nt,and  do 
in  nothing  of  any  moment  difcr  from  the  Greek  books.  Befides,  we  hive  the  writings  of  thofe 
that  were  inftru&ed  by  the  Apofiles  themfelves  or  their  Difcf|>les,who  cited  abundance  or" places 
out  of  the  Scriptures  in  the  fame  fenfe  as  we  read  them  now.  Nor  was  there  any  man  then  of 
fuch  authority  in  the  Church,  as  that  they  would  have  obeyed  him  t(  he  hid  changed  any  thing  ; 
as  Irenxuiy  Tertultiansi  Cypriotes  free  diffent  from  them  that  wete  then  moft  cminent,doth  (hew. 
Next  to  thefe  times  there  iucceeded  men  of  great  learning  and  judgement, ,  who  after  diligent 
fearch  did  receive  thefe  books  as  remaining  in  their  primitive  pixlty. Grot'w  it  ycrit.RcligJib.3. 
page  (mlbl  Lat.)  174. x 7 5*  *  Antioclm  did  what  he  could,  but  left  the  lews  their  Scripcure  en- 
tire  in  defpight  of  him.  Nam  cum  tot  fecula  inter  cejferint3  neao  tcmien  quicqu&m  addere  vet  auferre 
vcl  per  mutate  aufmfuit  5  omnibus  enim  no  fir*  gent  it  bommibm  in  fit  a  quadammodo  atque  Ingenita 
fides  c(l3  crcderebacDcieffeconfulta,  &  his  acquiefcere3ac pro  ipfis,fi  iia  res pofceret,  Ubenter  ani 
mam  ponere.  Iofep  cont.Appian.lib.i.S/V  &  EuCeb.Ecdcf.  Hi(l.  lib.  3.  cap.  10.  Ita  Philo.,  refercnte 
Eufebio,  Prxfarat.Evtng.  lib.8.cap.i,  Mirabilemihividetur  dutbm  annorum  miUibus,  imo  ma- 
jor e  tempore  jam  fere  tranJafto3nec  verbum  unum  in  lege  ill  ins  ejfe  immutatum/ed  czyties  unufquify 
ludtq/ummorieturquam  legi  Mofaicae dero^abit. aH 


Original  of  the  Hiftory,  have  had  thefe  Heralds,  who  have  pro- 
claimed it  to  the  death.   6.  And  it  is  moft  apparent?  that  the 
Keepers  aqj  Publishers  of  thefe  Records,  have  been  men  of  moft 
eminent  Fietyand  Honefty.The  fame  Teftimony  which  I  gave  be- 
fore for  to  prove  the  Honefty  of  the  firft  Witneffes,  will  prove 
theirs,  though  in  a  lower  degree :  A  good  man,  but  a  Chriftian, 
was  the  Character  given  them  by,  their  very  foes.    7.  They  have 
been  a  multitude,  almoft  innumerable.    8.  And  thefe  of  almoft 
every  Country  under  heaved.  And  let  any  man  tell  me,  How  all 
thefe,  or  the  chief  of  thefe  could  poflibly  meet,  toconfuit  about 
the  depraving  of  theHiftory  of  theScriptureMnd  whether  it  were 
poifible  if  fuch  a  multitude  were  fo  ridiculoufly  diQioneft.yet  that 
tfhey  could  carry  on  fuch  a  vain  fdefign  with  fecrecy  and  fuccefs  ? 
9.  Aifo  the  after-divulgers  of  the  Miracles  of  the  Gofpel,  could 
have  no  more  fejf- advancing  ends  for  a  long  time  then  the  firft 
WitneiTes.  io.Nay,ifrruinedth£min  the  World,as  it  did  the  firft  ; 
So  that  let  any  man  judge?whether  there  be  any  poffibility,that  fo 
many  millions  of  fo  many  Nations ftiould  ruinate  themfelves,  and 
give  their  bodies  to  be  burned,meerly  to  deprave  thofe  Scriptures 
which  they  do  profefs,i  i.[|Confider  alfo  when  this  facred  Hiftory 
vfas  fo  difperfed  over  the  world,  whether  the  canceling  and  ex:ir- 
pation  of  it  were  not  a  thing  impo(lible,efpeciallyby  thofe  means 
that  were  attempted,  it,  Nay,There  is  no  Hiftory  of  the  Enemies 
that  doth  mention  any  univerfal  abolition  or  depravation  of  thefe 
Records :  *  When  was  the  time  and  where  was  the  place,  that 


Pare.  2 


The  Satnts  everlafting  Reft. 


119 


all  the  Bibles  in  the  world  were  gathered  together  and  confumed 
with  fire,  or  corrupted  with  Forgery  ?  Indeed  Julian  thought  by 
prohibiting  the  Schools  of  Learning  to  the  children  of  Chriftiiiw, 
to  have  extirpated  Chriftianity ;  but  Chiift  did  quickly  firft  extir- 
pate him.    13.   All  the  Copies  of  thofe  facred  Writings  do  yet 
accord  (in  all  things  material,)  which   are  found  through  the 
world.    Andconfiderthenifth^y  had  been  depraved,  whether 
multitudes  of  Copiess,  which  had  efcaped  that  depravation  would  i 
not  by  their  diverfity  or  contr£3i&ion  have  bewrayed  the  reft? 
1.4.   It  was  a  matter  ofluch  a  hainous  quality,  both  by  the  fen- 
tenceoftheLaw,  and  in  the  confeiences  of  the  Prefer  vers  and 
Divulgersofit,  for  coaddordiminifhthe  leaft  tittle,  that  they 
thought  it  deferred  eternal  damnation.    And  I  refer  it  to  any 
manofreafon,  whether  fo  many  thoufands  of  men  through  the 
world,  could  pofllbly  venture  upon  eternal  torment,  as  well  as 
upon  temporal  death,  and  all  this  to  deceive  others  by  depraving 
the  Laws  which  they  look  to  be  judged  by;  or  the  Hiftory  of  thofe 
Miracles  which  were  the  grounds  of  their  Faith  ?  Is  not  the  con- 
trary fomewhat  more  then  probable  ?   15.  Furthermore,    The 
Hiflortesofthe  Enemies  do  frequently  mention  that  thefe  Scri- 
ptures have  been  frill  maintained  to  the  flames;  Though  they  revile 
the  Chriftians,yet  they  report  this  their  atteftation,  which  proves 
the  conftant  fucceflion   thereof,   and  the  faithful  delivery  of 
Chriftianity,  and  its  records  to  us.    It  would  be  but  labour  in 
vain,  to  heap  up  here  the  feveral  reports  of  Pagan  Hiftorians,  of 
the  numbers  of  Chriftians,  their  obftinacy  in  their  Religion,  their 
Calamities  andTorments.  i<5.ThefeRecords  and  their  Attentions 
are  yet  vifible  over  the  world,  and  that  in  fuchaformas  cannot 
poflibly  be  counterfeit.  Is  it  not  enough  ro  put  me  out  of  doubt, 
whether  Homer  ever  wrote  his  Iliads,  or  Demofthenes  his    Orati- 
ons or Virgil and Ovid  their  feveral  Works,  or  tAriftotle  his 
Volumes  of  fo  many  the  Science*,  when  I  fee  and  read  thefe  Books 
yet  extant;  and  when  I  find  them  fuch,  that  I  think  can  hardly 
nowbecour.terfeited,  no  nor  imitated  t  but  if  they  could,  who 
would  have  been  at  that  excefil/e  pains3  as  to  have  fpent  his  life 
in  compiling  fuch  Books,  that  he  might  deceive  the  world,  and 
mike  men  believe  that  they  were  the  Works  oiAriflotle.Ovid^cc, 
would  hot  any  man  rather  have  taken  the  honor  to  himfelf  ?  fo 
here  the  cafe  is  alike  :  Yea,  thefe  Scriptures  though  they  have  lefs 

o( 


25°     |  The  Saints  everlafiing  Reft.  Part.2. 


of  Arts  and  Sciences,  yet  are  incomparably  more  difficult  to  have 
been  counterfeited  then  the  other ;  I  mean  before  the  firft  Copies 

the  toKuTc.  WerC  drawn'  l  wou,d  herc  ftand  t0  &ew~  the  utt€r  innpofTibility 
Miracles  in-  ?f  any  mans  forging  thefe  Writings,  but  that  I  intend  to  make  up> 
credible  $  and  in  a  peculiar  argument, 

a>uTrL2gt  i     l7'  Whether  any  Enemy  hath  with  weight  of  Argument  con. 
wondasas     |  fi«ed  the  Cbriftian  Caufe  ?  Whether  when  they  have  undertaken 
the  next  ages    *r»  j'  natn  not  been  onety  an  arguing  the  *  impropability,  or  af- 
will  not  be-      figning  the  Miracles  to  other  caufes,  or  an  oppofing  the  Dodrine 
Heve.  Why  is    delivered  by  the  Chriftians,  *  rather  then  thefe  miraculous  adtons 
in*  of  Man""   ■ m  <lue^ion?  I  *eave  tnofe  t0  Ju(*ge  wn0  nave  rea<*  tneir  Writings. 
n?or  Qnafles  ^ea,  wnetner  tne^r  common  Arguments  have  not  been  Fire  and 
fromheaven,  j  Sword  ?  18,  It  is  an eafie  matter  yet  to  prove;  that  the  enemies 
as  credible  as  of  Scripture  have  been  incompetent  Witneffes ;  Firft,  Being  men 
the  raining  of  that  were  not  prefenc,  or  had  not  the  opportunity  to  be  fo  well 
bow^ywrs '  aC(luainted  wich  the  Aftions  of  Chrift ,    of  the  Prophets  and 
agoin£«g-    I  Apoftles ,  as  themfelves  and  others  that  do  atteft  them.    Se- 
Undi  It  fell     condly,  Being  men  of  apparent  maliee,  and  poffefled  with  much 
in  many  parts  prejudice  againft  the  perfons  and  things  which  they  oppofe.  This 
of  the  King-     J  j  mjght  ea^jy  an(j  fujfy  prove,  if  I  could  ftand  upon  it.    Thirdly, 
like^a  withered  Tney  ha(*  *'*  worldly  advantages  attending  their  Caufe,  which 
Wheat  corn,     they  were  alltolofe,  with  life  it  felf,  if  they  had  appeared 
but  not  fo        for  Chrift.  Fourthly,  They  were  generally  men  of  no  great  Con. 
long,  with  a     fcience,nor  Moral  Honefty,and  moft  of  them  of  moft  fenfual  and 
dark  colour       v"ious  converfacion.  f  This  appears  by  their  own  Writings,both 

which  being 

pulled  off,  the  grain  had  a  tafte  fomewhat  flnrp  and  hot :  I  tatted  ic ,  and  kept  forne  of 
it  long,  which  fell  on  the  Leads  of  the  Church  ,  and  of  the  Minifters  Houfe  in  Bridgenortb, 
where*I  preached  the  Gofpel.  Tiberim  upon  a  letter  from  Pilate>  of  the  Miracles,  Death  and 
Refurrection  of  Chrift,did  move  in  the  Senate  to  proclaim  him  to  be  God  ;  but  they  refufed,  be 
caufe  the  motion  was  not  firft  from  themfelves :  but  the  Emperor  did  abide  in  fiis  opinion  ftill. 
Eqefip.Anacepbaleof.  Wherefore  Tertultianbids  them,  Go  look  in  your  Regifters,  and  the  A&$ 
of  your  Senate,  in  Apolog.  Vil  Uiher  Brit.  Ecclfrim.page  3  34-  *  Not  being  able  to  refift  fuch 
open  truths,  or  fay  any  thing  againft  them,  they  will  not  deny  whit  is  written  ;  but  fay,  they 
yet  expect  thefe  things,  and  that  the  word  is  not  yet  come.  Atbanaf.  delncara-  Verbi.  Malunt 
nefche,  quia  jam  oderunt ;  adco  quod  nefauntprajudkant  id  c[Je3  qmd  ft  fciant  odifje  non  poterani. 
Tertullian.ApoIog.cap.i.  f  Of  thegenerall  wickednefs  of  the  Romans  themfelves, and  ail  hea. 
then  Enemies  to  Chr  ifta  the  Teftimonies  are  too  large  to  be  here  inferted.  You  may  find  enough 
in  Jit  (tin  Martyrs  Diategcum  Trip  and  Apologiest&c.  In  TertuUians  Apologet.  &pajfm  5  In  0,i- 
gcn.  cont.  Cclfum.  Arnbbim  adv.  (jent.  Latt.vuius  inftitutionh  Aib2nagorae>  TatiauHS>Minutius 
Fahx,  Athanaf.r.dver[.GentiU  &J>a(ftm  $  Ire?i*us3Clewns  Akxandrin.paffim>  and  all  the  writers 

of  thofe  times.  •*."'#•"«     • 

•  Doctrinal 


Part. 2. 


7 he  Saints  evcrlafting  Reft. 


Doclrinal  and  Hiftorical.  What  fenfual  Interpretations  of  the 
Law,  did  the  very  (hid*  Seft  of  the  Pharifees  make  ?  What  fleifhly 
Laws  have  the  followers  of  Mahomet  ?  What  Vices  did  the 
Laws  of  the  Heathens  tolerate  ?  Yea  what  foul  errors  are  in  the 
Ethicks  of  their  moft  rigid  Moralifts  ?  And  you  may  be  fure  that 
their  Lives  were  far  worfethen  their  Laws:  And  indeed  their 
own  Hiftories  do  acknowledge  as  much  ;  To  fave  me  the  labor  of 
mentioning  them,  Read  Dt.Hackpels  Apology  on  that  SubjecH. 
Surefuch  men  are  incompetent  Witneffes  in  any  caufe  between 
man  and  man,and  would  fo  be  judged  at  any  impartial  Judicature. 
And  indeed,  how  is  it  poflible  that  they  fhould  be  much  better, 
when  they  have  no  Laws  that  teach  them  either  what  true  Happi- 
nefs  is,  or  what  is  the  way  ajid  means  to  attain  it  ?  Fifthly,  Betides 
all  this,  their  Teftimony  was  onely  of  the  Negative,  and  that  in 
fuch  cafes  as  it  could  not  be  valid. 

jo.  Confideralfo,  that  all  the  Adverfaries  ofthefe  Miracles 
and  Relations,  could  not  with  all  their  Arguments  or  violence 
hinder  thoufands  from  believing  them ,  in  the  very  time  and 
Countrey  where  they  were  done :  but  that  they  who  did  behold 
them,did  generally  aflerit  at  Ieaft  to  the  matter  of  Fad:So  that  we 
may  fay  with  iAuftin^  Either  they  were  Miracles,  or  not :  If  they 
were,  why  do  you  not  believe?  If  they  were  not,  behold  the 
greateft  Miracle  of  all,  that  fo  many  thoufands  ("even  of  the  be- 
holdersjfhould  be  fo  blinde,  as  to  believe  things  that  never  were, 
efpecially  in  thofe  very  times  when  it  was  the  eaiieft  matter  in  the 
world  to  have  difproved  fuch  falQioods.  If  there  fhould  go  a  Re- 
port now  of  a  man  at  London,  That  fhould  raife  the  Dead,  cure 
the  Blinde,  the  Deaf,the  Sick,the  poffefled ;  feed  thoufands  with 
five  Loaves,  &c.  And  that  a  multitude  of  his  Followers  (bould  do 
the  like,  and  that  a  great  many  times  over  and  over,  and  that  in 
the  feveral  parts  of  the  Land,  in  the  prefence  of  Crouds,  and 
thoufands  of  people  ?  I  pray  you  judge,  whether  it  were  not  the 
cafieft  matter  in  the  world  todifprove  this, if  it  were  falfe  ?  And 
whether  it  were  poflible  that  whole  Countries  and  Cities  ftiould 
believe  it  ?  Nay,  whether  the  eafinefs  and  certainty  of  difproving 
it,  would  not  bring  them  all  into  extreameft  contempt?  Two 
things  will  be  here  objeded  :  tirftjhat  then  the  Adveriari es  noc 
believing,  will  be  as  ftrongagainftit,  as  theDifciples  beT 
is  for  it.  Anfw.  Read  what  is  faid  before  of  the  Adverfaries  in- 
competency. 


*3* 


2j2 


The  Saints  everlafting  Reft, 


Part. 


competency,  and  it  may  fatisfie  to  this.  *  Second ly,and  confider 
alfo  that  the  generality  of  the  Adverfaries  did  believe  the  matte* 
of  Fad,  which  is  ail  that  we  are  now  enquiring  after.  The  recital 
here  of  thofe  multitudes  of  Teftimonies  that  might  be  produced 
from  Antiquity,  is  a  work  that  my  (height  time  doth  prohibit ; 
but  is  done  by  others  far  more  able.  Onely  that  well  known  par- 
fage  in  fofephtu  I  will  here  fet  down  Jn  the  time  oXTiberitu  there 
was  one  Jefus,  a  wife  man  (atleaftif  he  was  to  be  called  a  manj 
|  who  was  a  worker  of  great  Miracles,  and  a  teacher  of  fuch  who 
i  love  the  truth,  and  had  many,  as  well  few*  as  Gentiles  ,\y\\o  clave 
unto  him.  This  was  Chrift.  And  when  Tilate  upon  his  being  accu. 
fed  by  the  chief  men  of  our  Nation,  had  fentenced  b-m  to  be  era- 
cified,yet  did  not  they  who  had  firft  loved  him  foifake  him  :  For 
he  appeared  to  them  the  third  day  alive  again,  according  to  what 
the  Prophets  Divinely  infpired,had  foretold  concerning  him ;  as 
they  had  done  an  innumerable  number  of  very  ftrange  things  be- 
fides.  And  even  to  this  day,both  the  name  and  fort  of  perfons  cal- 
led Chriftians.fo  named  from  him,  do  remain. Thus  far  Iofcphtu  a 
lew  by  Nation  and  Religion,   who  wrote  this  about  eighty  fa 
years  after  Chrift,and  fourteen  years  before  the  dearh  of  sc.M»; 
Himfelf  being  born  about  five  or  fix  years  afcer  Chrift. 

20. Confider  alfo  how  that  every  Age  ruth  afforded  multitudes 
of  ||  WitneiTes^who  before  were  moft  bitter  and  violent  enemies 

nertmtvin*  i 

Athanaf.de  Incarn.Verbi,  Ea  omnia,  fuper  chriflo  Pilattu  &ipfej  jam  frofrta  confeientia  cbrifli- 
aim £a fay -j  turn  Tiberb  nunehvit  5  Sed&  Ca  fares  credtd'ffent  fuper  Chrifto3f/aut  Cx fares  non  ef- 
fent  feculo  neceffarii  J  aut  fi&  Cbrifiiani  potuiffent  c(fe  Cafares.  Tertullian.  Apologet.  C3p.  2  1 . 
Of  the  fun  darkned  In  Tiberita  time  when  Jefus  was  crucified,  and  of  the  Earthquake,  1  blegon 
hath  written  in  the  ig  ot  14  book  de  Temporibtu,  faith  Ongen  ContrXelfum.lib.  i.fol  (rmb'i)  it. 
The  Star  that  appeared  at  Chrifts  birft  is  mentioned  by  Pliny  lib  z,  cap.z$ .  So  do  divers  others, 
as  Ofigcu  reports,  Cont-Celfum.  Herods  killing  the  children  is  mentioned  in  Augufiui  tatintjl  had 
rather  (faith  he)  be  Herois  Swine  then  his  Son,becaufe  he  killed  a  fon  of  his  own  among  the  reft. 
Macrob.  Satutpal,  |[  lofephus  relates  the  life  of  lohn  the  Baptift  as  the  Evangelifts  do.  The 
Darknefs  and  Earthquake  ac  Chrifts  death  Is  acknowledged  by  Phlegm  in  lib.  Cbron.i  3.  Lucian 
bid  his  Tormentors  fearch  their  own  Chronicles,  and  they  fliould  find  that  in  Pilates  time  the 
light  failed  in  the  naidft  of  the  day,and  the  Sun  was  darkned  while  Chrift  was  fuffering.  TertuL 
alfo  appealeth  to  their  own  Chronciies.  Apol.  And  that  it  was  no  Natural  Ecclipfe,  is  know  to 
Aftronomers.S'ee  MarcUiui  Fic'mus  of  the  Star.  The  death  of  Herod  is  fet  out  by  lofepbtu  Antiq. 
/.19  £7.as  by  Lulp.IrensHS  affirmed!, that  in  his  time  the  working  of  Mirades,the  railing  of  the 
Dead,  the  Cafting  out  ofDcvils^healing  the  Sick  by  meer  laying  on  of  hands  and  Prophefying 
were  ftill  in  force.  And  that  fome  that  were  fo  raifed  from  the  dead,  remained  alive  among  them 
long  after.See  Nicepb.Eirfef.HiJlor.Tom.i.l  4  dr.23.And  luflin  Martyr  faith,  That  the  gift  of  Pro- 
phesying vvas  famous  in  the  Church  in  his  ilmt.Dial.ad  Tyypb.  And  Cyprian  and  To-7/^.menrion 
he  ordinary* cafting  out  of  Devils.and  challenge  the  Heathens  to  come  and  fee  it. And 


*  Julian  when 
he  fcorneth 
Chrift,  doth 
acknowledge 
his  Miracles. 
What  (faith 
he)  hath  this 
Jefus  done 
w6rthy  of  me- 
mory or  of  any 
account  in  all 
his  life  ?  Save 
that  he  cured  a 
few  blinde  & 
lame,and  deli- 
vered fome 
from  Devils 
that  poflefled 
them,  &c 
Hie  e(l  qui  flel- 
tamfignare  fe- 
cit nativita- 
tem,&c.In  lu- 
d<ea  natum  ex 
Terfedefuppli. 
-ces  adorare  ve* 


Part.  2. 


The  Saints  tvtrlafling  Reft. 


*33 


and  divers  of  thefe  men  of  note  for  Learning  and  place  in  the 
world.    How  mad  was  iWagainft  the  Truth  ?  Surely  it  could  be 
no  favor  to  the  Caufe,  nor  over-much  credulity  that  caufedfuch 
men  to  witnefs  to  the  death,  the  truth  of  that  for  which  they  had 
perfecuted  others  to  the  death  but  a  little  before.   Nor  could 
childifti  Fables,  or  common  flving  Tales  have  fo  mightily  wrought 
with  men  of  Learning  and  Underftanding  (For  fome  fuch  were 
Chriftiansin  all  Ages  J   21.  Nay,  obferve  but  the  confeffions  of 
tbefe  Adverfaries,  when  they  came  to  believe  ;  How  generally 
and  ingenuoufly  ihey  acknowledge  their  former  ignorance  and 
prejudice  to  have  been  the  caufe  of  their  unbelief.  22.    Con- 
fider  alfo  how  unable  all  the  enemies  of  the  Gofpel    have 
been  to  aboiifh   thofe  licred  Records.    They  could  burn  the 
WitneiTes  by  thoufands,  but  yer  they  could  never  either  hinder 
their  fucceffion,or  exunguifti  thefc  Teftimonief.23.  Nay,  the  molt 
eminent  Adverfaries  have  had  the  molt  eminent  ruine  :  As  Anti- 
ochw, Herod ,7«/w*,with  multitudes  more  :  This  ftone  having  fain 
upon  them  hath  ground  them  to  powder.  24.  It  were  not  difficult 
here  to  colled  from  unqueftioned  Authors,  a  eonftant  fucceflion 
of  Wonders  (atleaftj  to  have  in  feveral  Ages  accompanied  the 
AtteQation  of  this  Truth :  and  notable  judgements  that  have  be- 
fain  the  perfecutors  of  it.  And  though  the  Papifts  by  their  Fictions, 
and  Fabulous  Legends  have  done  more  wrong  to  the  Chriftian 
Caufe  then  ever  they  are  able  to  repairjyet  unqueftionable  Hifto- 
ry  doth  jfT  >rd  us  very  many  Examples ;  And  even  many  of  thofe 
a&iuns  which  they  have  deformed  with  their  fabulous  additions, 
might  yet  for  the  fubftance  have  much  truth: And  God  might  even 
in  times  of  Popery  work  fome  of  thefe  wonders  ,  though  not  to 
confirm  their  Religion  as  it  was  Popifo,  yet  to  confirm  it  as  the 
Chriftian  Religion-  for  as  he  had  then  his  Church,  and  then  his 
Scripture,  fo  had  he  then  his  fpecial  Providences  to  confirm  his 
Church  in  their  belief,  and  tofilence  the  feveral  enemies  of  the 
Fairh  And  therefore  I  advife  thofe  who  in  their  inconfiderate  zeal 
ire  apt  to  rejed  all  thefe  H'ftories  of  Providences,  meerly  becaufe 
they  were  written  by  Papifts,  or  becaufe  fome  WitneiTes  to  the 
Truch  were  a  little  leavened  with  fome  Pop  (h  errors,  that  they 
would  firft  view  them,  andconfider  of  their  probability  of  Truth 
or  Fal(hood,that  fo  they  may  pick  out  the  Truth  and  not  rejed  all 
[together  in  the  lump,  leaft  otherwife  in  their  zeal  againft  popery, 
they  foould  injure  Chriftianity.  X  And 


234 


The  Satets  everlapng  Rtjl. 


Part. 


S.  4- 

Obje&ions  a» 
gainft  thisAr* 
gument  An- 
swered. 
I. 
Anfw. 


And  now  I  leave  any  man  to  judge  whether  we  have  not  had  an 
infallible  way  of  receiving  thefe  Records  from  the  firft  Witnef- 
fes  ? 

Not  that  every  of  the  particulars  before  mentioned  ,  are  rie- 
ceflary  to  the  proving  or  certain  receiving  the  Authentick  Re- 
cords without  depravation:for  you  may  perceive,that  almoft  any 
two  or  three  of  them  might  fuffice  ;  and  that  divers  of  them  are 
from  abundance  for  fuller  confirmation. 


SECT.    IV. 

ANd  thus  I  have  done  with  this  firft  Argument  drawn  from 
the  Miracles,  which  prove  the  Do&rine  and  Writings  to  be 
of  God. 

But  I  muft  fatisfie  the  Scruples  of  feme  before  I  proceed.  Firft, 
Some  will  queftion,  whether  this  be  not  1.T0  refolve  our  faith  in- 
to the  Teftimony  of  man  ;  2  And  fo  make  it  a  Humane  faith;  And 
fo  3 .  To  jump  in  this  with  the  Papifts,  who  believe  the  Scripture 
for  the  Authority  of  the  Church,  and  to  argue  Circularly  in  this 
>s  they.  To  ehis  I  Anfwer,  Firft,  I  make  in  this  Argument  the  laft 
Refoiution  of  my  faith  into  the*Mirac!es  wrought  to  confirm  the 
Doftrine.  If  you  ask  why  I  believe  the  Dodrine  to  be  of  God.* 
I  Anfwer,becaufe  it  was  confirmed  by  many  undeniable  Miracles. 
If  you  ask  why  I  believe  thofe  Miracles  to  be  from  God  f  I 
Anfwer,  becaufe  no  created  power  can  work  a  Miracle  :  So  that 
the  Teftimony  of  man  is  not  the  Reafon  of  my  believing,but  one- 
ly  the  means  by  which  this  matter  of  Fad  is  brought  down  to  my 
Knowledge.  Again,Our  Faith  cannot  be  faidtobeRefolved  into 
that  whkh  we  give  in  Anfwer  to  your  laft  Interrogation,  except 
your  Queftion  be  onely  ftill  of  the  proper  grounds  of  Faith  : 

But  if  you  change  your  Queftion  from,  what  is  the  Ground  of  my 
Faith  /  to^what  is  the  f  means  of  conveying  down  the  Hiftory  to 
me  ?    Then  my  faith  is  not  Refoived  into  this  means ;   Yet  this 


*  Nos  {idem 

qua  verbis  Del 

habetur,  etfi 

non  prorfus 

nafci  ex  mira- 

culls,  attamen 

ex  e  is  con  fir- 

marl  poffumiu 

credere,  Pet. 
Martyr.  Loci 
Commun.  cap. 
8.  pe&  38. 
Vid*  plura  ibi- 
dem. 

Lege  Wblta\m 
Duplicat.  adv. 
Staplecon  de 
fac.  Script.lib. 

1.  cap.g.  page  5^.56.57.  &c.  Plem'jjmede  hoc  different.  Siccap.4-p.61.  &c.  c.  $.  andcap. 
6,  de  quatuor  officiu  ecclefU  circa  Scrlptur.  vh^  utfii  Tabellio  velReg'ftarm.  ^.  Vmdex  qui  ve- 
ra* Script,  a  faljis  vtndicet.  3.  Pr*co}  qui  Script*promutget  &  divutget.  4.  inter pr  e  s.Vide  etiam 
l.i.cap  5-page  33 2"3 35-3 54,&c.  Et  triplex oj ficium  ecclefia  dat  Pato/jSyntag.l.i.cap.aS.  \Non 
per  alios  dlfpofitionem  faUuis  wflrtcegnovimui  ({nam  per  cos  per  quos  Evangeliumpervenit  ad  nos  5 
quod  quldem  tunc  praconiavcnmt 3  poflea  vcropcr  Del  voluntatcm  in  Scrlptur  is  nobis  tradidcrunt, 
fundamentum&columnamfidcinoflrafuturum*  Irenanis  adver.  hatref.lib.j  cap.i. 

means, 


Part.  2 


The  Saints  cvcrlafting  Reft. 


rowans,  or  fome  other  equivalent,  I  acknowledge  fo  neceiTary,that 
without  it,  I  had  never  been  able  to  have  believed.  2.  This  (hews 
you  alfo  that  I  argue  not  in  the  Popifh  Circle,  nor  cake  my  faith 
on  their  common  Grounds :  For  Ftrft,  When  you  ask  them, How 
know  you  theTeftimony  of  the  Church  to  be  Infallible  ?  They 
prove  it  again  by*  Scriprure ,  and  there's  their  Circle.  But  as  I  truft 
not  on  the  Authority  of  the  Romifli  Church  onely  as  they  do  ;  no 
nor  properly  to  the  Authority  of  any  Church;  no  nor  onely 
to  theTeftimony  of  the  Church,  but  alfo  to  theTeftimony  of 
the  enemies  themfelves :  So  do  I  prove  the  validity  of  the  Testi- 
mony I  bring  from  Nature,  and  well  known  Principles  in  Rea- 
fon,  and  not  from  Scripture  it  ielf,j|s  you  may  fee  before. 
3.  There  is  a  Humane  Teftimony  whicn  is  alfo  Divine,  and  fo  an 
Humane  Faith,  which  is  alfo  in  fome  fort  Divine.  Few  of  Gods 
extraordinary  Revelations  have  been  immediate;  (The  *  beft 
Schoolmen  think  none  of  all  J  but  either  by  Angels  or  by  Jefiu 
himfelf,  who  was  man  a  well  as  God.  You  will  acknowledge  if 
God  reveal  it  to  an  Angel,  and  the  Angel  to  MofeJ,md  CMcfss  to 
Ifrael,  this  is  a  divine  Revelation  to  Ifrael :  For  that  is  called  a 
divine  Revelation,  which  we  are  certain  that  God  doth  any  way 
Reveal.  Now  I  would  fain  know,  why  that  which  God  dorh 
naturally  and  certainly  Reveal,  to  all  men,  miy  not  as  properly 
be  called  a  Divine  Revelation,  *  as  that  which  he  Reveals  by  the 
Spirit  to  a  few.  Is  not  this  Truth  from  God  {^That  the  Senlc 
apprehenfion  of  their  Objecl  (rightly  ftated)  is  cet  tain]  is  well  as 
this  Qefus  Chrift  was  borrrof  a  Virgin,  &c]  Though  a  Saint 
or  Angel  be  a  fitter  MefTenger  to  Reveal  the  things  of  the  Spirit, 
yet  any  man  many  be  a  MefTenger  to  reveal  the  things  of  the:  flefli. 
An  ungodly  mar,f  he  have  better  Eyes  and  Ears,  may  be  a  better 
Meffenger  or  Witnefsof  that  matter  of  Fad  which  he  feeth  and 
heareth,  then  a  godlier  man  that  is  blinde  or  deaf;  eipecially  in 
cafes  wherein  that  ungodly  man  hath  no  provocation  to  fpeak 
falfly  ;  and  mod  of  all,  if  his  Teftimony  be  againft  himfelf.  I  take 
that  Revelation  whereby  I  know  that  thsre  was  a  fight  at  York,, 
&c.  to  be  of  God,  though  wicked  men  were  the  chief  witnefTes; 
For  I  take  it  for  an  undeniable  Maxaie,  That  there  is  no  Truth  but 
of  God,  only  it  is  derived  unto  us  by  various  means. 


X  2 


SECT, 


*35 


I  <i  k Lap. 

II  Though  I 
know  it  is  on- 
ly a  A  cftimo- 
rjy,or  Revela- 
tion wichouc 
Evidences 
pute  rci  that 
make?  a  Truth 
the  Obied  of 
faith  in  itii& 
fencelet  that 
which  is  Re- 
vealed toRca. 
Ton  and  $tn(c 
in  itsownevl 
d  nee  is  alfo 
ctrtiin  Ob- 
jectively :  and 
more  cei  tain 
fometimes 

ime 
1  fas 
Hoofer  againft 
Mr.  Travm} 
■  acra  So  t 
ra  quam  apitd  j 
homines  non— ' 
tiumfphtiu 
dei  <&vcY  iji- 
d"  don  at  OS)  ba- 
be t  auto 
tcmi  jnopter 
quoin  ab  /'/- 
In  map  it  ad-, 
mini  &  d'idir't 
tatiquam  l^cr- 
bum  Dti  h  -bet 
ttb  KctltJU 
Teflim 
Ian,  Syr; . 
z*. 


236 


The  Saints  everlafting  Reft. 


Part. 


§•  5- 


What  the  fin 
againft  the 
Holy  Ghoft 
is. 

*IconfefsI 
kept  filent  this 
opinion  and 
ex^ofition 
fome  years, 
becaufelknew 
no  mrm  that 
did  held  it: 
and  I  am  a- 
fraid  of  ra(h 
adventuring 
on  novelty, 
though  refol- 
ted  not  to  re- 
jed  any  revea- 
led truth.  Bat 
fincel  finde 
Great  Aihana- 


SECT.   V. 


2'  A  Nd  as  I  hive  evidently  difcovered  the  full  certainty  of  this 
-ZxTeftimony  of  man  concerning  thr  forementioned  matter 
of  Fa& ;  So  I  will  (hsw  you  why  I  chufe  this  for  my  firft  and  main 
Argument ;  and  alfo  that  no  man  can  believe  without  the  fore- 
faid  Humane  Teftimony.  Fir  ft  then  I  demanded  with  my  felf ;  By 
what  Argument  did  Mofes  and  Cbrifi  evince  to  the  world  the 
verity  of  their  Do&rine?  And  I  finde,  it  was  chiefly  by  this  of 
Miracles ;  and  fare  Chrift  knew  the  beft  Argument  to  prove  the 
divine  Authority  of  hisCtoftrinesand  that  which  was  the  beft  then, 
is  the  beft  dill.  If  our  felves  had  lived  in  the  days  of  Chrift,(houId 
we  have  believed  a  poor  man  to  have  been  God,  the  Saviour,  the 
Judge  of  the  world,  without  Miracles  to  prove  this  to  us .?  Nay, 
would  it  have  been  our  dutyto  have  believed?Doth  notChrift  fay, 
If  I  bad  not  done  the  works  that  no  man  elfe  could  do,  ye  bad  not  had 
fin  ?  That  is,  Your  not  believing  me  to  be  the  Meffias,  had  been 
no  fin.For  no  man  is  bound  to  believe  that  which  was  never  con- 
vincingly revealed;  *  and ( to  tell  you  my  thoughts,if  you  will  but 
pardon  the  novelty  of  the  Interpretation  )  I  think  that  this  is  it 
which  is  called  the  fin  againft  the  Holy  Ghoft,  when  men  will 
not  be  convinced  by  Miracles,that  Jefus  is  the  Chrift.  That  which 
fome  Divines  judge  to  be  the  fin  againft  the  Holy  Ghoft  (  an  op. 
pofing  the  known  Truth  onely  out  of  malice  againft  it  J  its  a 
Queftion  whether  Humane  Nature  be  capable  of  it.  And  whether 
all  Humane  oppofition  toTruth  be  not  through  ignorance,or  pre- 
valency  of  the  fenfual  lufts?And  fo  all  malice  againft  Truth  js  one- 
ly againft  it  as  conceived  to  be  fallTiood,  or  elfe  as  it  appeareh  an 
enemy  to  our  fenfual  dtfires ;  Elie  how  doth  mans  understanding, 
as  it  is  an  Underftanding,  naturally  chufe  Truth  (  either  real  or 
appearing)  foritsObjed/  So  that  I  think  none  can  be  guilty 
of  malice  agaiuft  Truth  as  Truth  ;    And  to  be  at  enmity  with 

fin*  hath  wrote  a  Tractate  on  the  fin  againft  the  HolyGhoft  > maintaining  the  very  fame  expositi- 
on which  I  here  give,  Cor  with  very  fmall  difference;  though  I  affent  not  to  his  application  in  the 
end  to  all  the  Arrians ; )  which  being  from  one  of  fo  great  Authority,  and  explaining  it  more 
fully  then  I  might  do  in  this  ihort  Digreffion,  I  defire  the  learned  who  rejected  my  expofition, 
to  perufe  it ;  Where  alfo  you  may  finde  his  confutation  of  the  fubtile,  but  unfound  opinion  of 
Orlgen  about  this  fin  5  as  alio  of  the  opinion  of  Tbeognoflus.  Though  I  know  fome  do  queftion 
that  book  :  but  on  weak  grounds. 

Truth 


Part.  2. 


J  be  Saints  ever  I  a  fling  Reft, 


Truth  for  oppofing  our  fcnfualiry,  is  a  fin  that  every  man  in  the 
world  hath  been  in  fome  meafure  guilty  of :  And  indeed  our  Di 
vines  do  fo  define  the  fin  agairft  the  Holy  Ghoft,thac  I  could  never 
yet  undetftand  by  their  dt  finicion  what  it  might  be:  fome  placing 
itinin  Acl  incompatible  whihe  Rational  foul  ;  and  others 
miking  it  but  gradually  to  differ  from  other  fins,*  which  hath  caft 
fo  many  into  teiror  of  foul,  becaufe  they  could  never  finde  out 
that  gradual  difference. 

Thefenfeof  the  place (which  the  whole  context, if  you  view  it 
deliberately,will  ftiew  you)  feems  to  me  to  be  this ;  As  if  Chrifl 
hadfaid;  While  you  believed  not  the  Teftimony  of  the  Pro- 
phets, yet  there  was  hope  $  The  Teftimony  of  John  Baptift  might 
have  convinced  you;  yea,  when  you  believed  not  hbni  yet  you 
might  have  been  convinced  by  my  own  Doctrine  ?  Yea,  though 
you  did  not  believe  my  Doctrine,  yet  there  was  hope  you  might 
have  been  convinced  by  my  Miracks ;  *  But  when  you  accufe 
them  to  be  the  wotksof  Belzebub,  and  afcribe  the  work  of  the 
Divine  Power,  or  Spirit,  to  the  Prince  of  Devils,  what  more 
hope  ?  I  will  after  my  Afoention  fend  the  Holy  Ghoft:  upon  my 
Dilcipks  that  they  may  work  Miracles  to  convince  the  world, 
that  they  who  will  believe  no  other  reftimony,  may  ye  t  through 
this  believe ;  But  if  you  fin  againft  this  Holy  Ghoft  (  that  is, 
if  they  will  not  believe  for  all  thefe  Miracles,)  (Tor  the  Scripture 
frequently  calls  Faith  by  the  name  of  Obedience  ,  and  Un- 
belief by  the  name  of  fin,)  there  is  no  other  more  convincing 
Teftimony  left,and  fo  their  fin  of  ("unbelief )  isincurable;and  cur- 
fequently  unpardonable  :  And  therefore  be  that  fpeaketh  agaialt 
the  fonof  Man  (thatis.dsnieth  his  Teftimony  of  himfcif;  itftuil 
be  forgiven  him  (if  he  yet  believe  by  this  Teftimony  of  the  Spirit) 
but  they  that  continue  unbelievers  for  all  this  (  and  fo  reproa*  h 
the  Teftimony  that  fhould  convince  them,  as  you  doj  (hail  nevei 
be  forgiven  ( becaufe  they  cannot  perform  the  condition  offor- 
givenefs.  ) 

This  I  think  to  be  the  fenfe  of  the  Tex- ;  And  the  rather,  whtn 
I  confider  what  fin  it  was  that  thefe  Phanlees  committed;  for  fure 
that  which  is  commonly  judged  to  be  the  fin  againft  the  Holy 
Ghoft,  I  nowhere  find  that  Quid  doth  accufe  them  of:  but  the. 

idiota  &  fimpl'iccs  dono fpiritits  fan  fit  rcpktijnmmam  fipicntim  &facundiam  in  inpnti  confcqttc*  J 

rentu,.  Aquinas  contr.Gcmilcs  lib.i.cap.6. 

v X  i  Scripture 


*37 


*How  Hunni' 
ua  vrasaf- 
faulted  viirh 
this  tempt*! 
tion  |_tha ;  he 
had  fumed  a- 
gainftthe  ho- 
ly Ghoft]  you 
may  read  in 
his  life  and 
death. 

Andic  is  ft  ill 
a  common 
tenets,  tjon. 
Match.  11.14. 
&c. 

Mar.  $.  28, 
Jch.5.39,33, 
45>4<M7. 
•Joh.15.2^24 
*  Dc m  ad  con- 
firman  dam 
ca  qua  nalura- 
[cm  cognulo- 
ncm  exceduat, 
opera  vifiblll. 
tcr  oflerJa 
cut  totiM  ni\ 

f 

bill  cm 
langn  ■■ 
moYtu  . 
fu[citaUonctCA* 

Icfti  urn  corpo 
run,  mrabiH 
mutate 
quoded  mira- 
biltittJivtaaH* 
rum  tin 


i3S 


The  Saints  cverlaflwg  Refi, 


Part. 


*Aa.3.i7. 

t  i  Cor. 2.8. 


Scripture  ieemeth  to  fpeak  on  the  contrary,  *  that  through  igno- 
rance they  did  it.ffor  had  they  known,they  would  not  have  cruci- 
fied the  Lord  of  Glory.  And  indeed  it  is  a  thing  to  me  altoge- 
f  her  incredible,  that  thefe  Pharifees  (hould  know  Chrift  to  be  trie 
Meffiah  whom  they  fo  defiroufly  expecled,  and  to  be  the  Son  of 
God,  and  Judge  of  all  men,and  yet  to  crucifie  him  through  meer 
malicejcharge  them  not  with  this,till  you  can  (hew  fome  Scripture 
that  charged  them  with  it. 

Objell.  Why  then  there  is  no  (in  againft  the  Holy  Ghoft  now 
Miracles  are  ceafed. 

||  tAnfa.  Yes.-though  the  Miracles  are  ceafed,yet  their*  Tefti- 
mony  dothftili  live.  The  death  and  Refurreclion  of  Chrift  are 
pad,  and  yec  men  may  fin  againft  that  death  and  Refurreclion, So 
that  I  think  when  men  will  not  believe  that  Jefus  is  the  Chrift, 
though  they  arc  convinced  by  undeniable  Arguments,  of  the 
Miracles  which  both  himfelf  andhisdifcip!eswrought,this  is  now 
the  fin  againft  the  Holy  Ghoft.  And  therefore  take  heed  of  flight- 
ing this  Argument. 

1  qi«eeffent   ve- 

j  lutperpetua  qn*dm  &  authentic*  Slgilia  veritath  divinte.  Hemmlngius  In  Prxfat.  ante  Poftll. 

I*  Nunc  ncnutolim  funt  ncccfjariamiracula-,  piufquam  ciedcret  mundus}  ?iece(farfo  fucreadboc 

I  ut mundus  credent,  ut  Auguft.de  Civit.Dei.lib. z 2.cap.8. 


(|  Exvetufiiffi' 
maantiquitate 
produt  Veritas 
Dei  qua  doce- 
uir  quanam 
fit  verqELcligio, 
Qui  con  fir  man- 
Ax  Dcus  mi- 
ran&a  Teflim:* 
nia  addidt3 


S.  6. 


SECT.    VI. 


C  EcondJy,  And  here  would  I  have  thofe  men,  who  cannot  en- 


dure this  refting  upon  *humane  teftimony,to  confider  of  what 
neceffity  it  is  for  the  producing  of  our  Faith.  Something  muft  be 
taken  upon  truft  from  man  whether  they  willorno  :  and  yet  no 
uncertainty  in  our  Faith  neither.  Fuft,  The  meer  illiterate  man 
muft  take  it  upon  truft,  that  the  book  is  a  Bible  which  he  hears 


*  Yec  do  I  be- 
lieve that    that 
of  a  Pct.i.io 
is  generally 

miftaken  :  as  if  the  Apoftle  did  deny  private  men  the  liberty  of  Interpreting  Scriptures,  even 
for  themfelves;  When  it  is  in  regard  of  the  Object,  and  not  of  the  interpreter  that  the  Apoftle 
calleth  it  [Private]  As  if  he  mould  fay  :  The  Prophets  are  a  fure  Teftimony  of  the  Doctrine 
of  Chriftianicy  5  but  then  you  muft  underftand  that  they  are  not  to  be  interpreted  of  the  Pri 
vate  men  that  fpoke  them,  for  they  were  but  types  of  Chrift  the  Publike  perfon  >  fo  Pfalm  2. 
&  i6,&c.  arc  to  be  interpreted  of  Chrift.,  and  not  of  David  only  3  private  perfon,  and  bu: 
a  type  of  Chrift  in  all ;  fo  chat  T^C/'anfwereththe  Qiieftion  otthe  Eufiuch  inAcls  8. Of  whom 
doth  tire  Prophet  fpeak?  ofhimfeif  (privately)  oriome  other  ('more  publikej  man?  This  is  I 
think  the  true  meaning  of  peter. 

rea 


Pare.  2 


The  Saints  everlafling  Reft, 


239 


read,  for  elfe  he  knows  not  but  it  may  be  fome  other  book.  Se- 
condly,That  thefc  words  are  in  ir,which  the  Reader  pronounceth. 
Thirdly,  That  it  is  cranflitcd  truly  out  of  the  original  languages. 
Fourthly,  That  the  Hebrew  and  Greek  Copies,  out  of  which  it 
wastranflated,  are  true  Authentick  Copies.  Fifthly,  That  it  was 
originally  written  in  thefe  languages.  Sixthly,  Yea,  and  the 
meaning  of  divers  Scripture,  pillages,  which  cannot  be  under- 
ftood  without  the  knowledge  of  Jewilh  cuftoms^f  Chronologie, 
of  Geography  &c.  though  the  words  were  never  fo  exa&ly  tran- 
(lited.  All  thefe,  with  many  more,  the  vulgar  muft  take  upon  the 
word  of  their  Teachers.  Aid  indeed  a  faith  meerly  humane, 
isancceflfary  preparative  to  a  faith  Divine,  in  refptel  of  fome 
means  and  Pracognita  nectfTiry  thereto.  If  a  Scholar  will  not 
take  his  matters  word,  that  fuch  letters  have  fuch  or  fuch  a  power, 
or  do  fpel  fo  or  fo  :  or  that  fuch  a  Latine  or  Greek  word  hath 
fuch  a  fignification ;  when  will  he  learn,  or  how  will  he  know? 
Nay,  how  do  the  moft  learned  Linguifts  know  the  fignification  of 
words.in  any  Language,  and  fo  in  the  Hebrew  and  Greek  Scrip 
tures,  but  only  upon  the  credit  of  their  Teachers  and  Authors  f 
And  yet  certain  enough  too  in  the  main.  Tradition  is  not  fo 
ufelefs  to  the  world  or  the  Church  as  fome  would  have  it;Though 
the  Papifts  do  finfully  plead  it  againft  the  fufficiency  of  Scripture, 
yet  Scriptures  fufficiency  or  perfection  is  only  in  fn 0  gen ere,  in  its 
own  kind,  and  not  in  omni  genere^  not  fufficient  for  every  pur- 
pofe.  II  Scripture  is  a  fufficient  rule  of  Faith  and  life,but  not  a  fuf. 
ficient  means  of  conveying  it  felfto  all  generations  and  perfons. 
If  humane  Teftimony  had  not  been  neceiTary,  why  fhould  Chrift 
have  men  to  be  witnefTes  in  the  beginning  ?  and  alfo  (till  inftru- 
ments  of  perfwading  others,  and  attelling  the  verity  of  thefe 
facred  records  to  thofe  that  cannot  otherwife  come  to  know 
them  ? 


(|  Would  the 
Fapifts  would 
read  Cyprians 
7.  Epift.  ad 
Pompciuwy  a* 
gainft  Tradi- 
tion and  their 
Popes  Stipre 
macy  1  And 
Clemens 
Alexand  .faith. 
The  Apofiles  teaching  ended  in  Nero's  time.  But  after  that,  about  Ainans  time,  thofe  that  de 
vifed  Herefies,  arofe,  as  Baftlidcs,  who  faid  Glaucia  was  his  Mafter,  who  was  Peters  Intcpte- 
ter :    So  Valentine  they  lay  heard  Tbcodadc,  who  was  Pauls  familiar    And  Atarc'wi  being  born 
in  the  fame  Age,  was  Coverfant  with  them,  as  an  old  man  whh  the  younger.  After  whom  he  a 
while  heard  Simon  Peter  preach  j  which  being  fo,  it  is  clear  that  thefe  later  Churches  are  inno 
vated  from  the  ancient  true  Church,  being  herefies  of  adulterine  note.  Slromat.lib  7.  five.  You 
ire  Hereticks  pretended  Tradition,  and  what  Church  Cltm.  turns  us  to. 


x4 


And 


34° 


\  The  ufe  of 
Church-  Go- 
vernours  and 
Tcachersjand 
how  far  they 
are  to  be  o- 
beyed. 
Oportet  dl* 
fcentem  credere. 
Ariftot.  in 
Analytic.  po% 
Titus  i.  7. 
1  Cor.4.1. 
1  Cor.  12.41. 
17.  M". 
Luke  12.  42. 
Heb.i$.$.i7. 
H. 

1  Tim  3.5. 
A&S20.28. 
1  Tim.  3.4,?. 
1  Pet.  5.  2.. 
1  Cor.4.1 5. 
*  If  the  revi- 
lers  of  the  Mi- 
nifters  of 
Chrift,  with 
whom  this  vi. 
tious  age  a- 
boundeth,  did 
know  what 
power  mlni- 
fters  hadj  both 
in  theApoftles 
times,  and  for 
many  hundred 


The  S dints  everlaftwg  Reft, 


Part, 


2. 


And  doubtlefs  this  is  the  chieffufe  of*Minifters  in  the  Church, 
and  the  great  end  of  God  in  the  Gating  and  continuing  that 
function  5  that  what  men  are  uncapable  of  believing  explicitly, 
with  a  faith  properly  Divine .  that  they  might  receive  implicitly  ,* 
and  upon  the  word  of  their  Teachers,  with  a  humane  faith.  Every 
man  fhould  labor  indeed  to  fee  with  his  own  eyes,  and  to  know 
all  that  God  hath  revealed,ind  co  be  wifer  then  his  Teachers;  but 
every  man  cannot  beftow  that  time  and  pains  in  the  ftudy  of  Lan- 
guages andSciences,without  which  that  knowledge  is  not  now  at- 
tained. We  may  rather  widi  then  hope,  that  all  the  Lords  people 
were  prophets  The  Church  of  Chrift  hath  been  long  in  a  very 
doleful  plight.betwixt  thefe  two  extreams,  taking  all  things  upon 
trufl  from  our  teachers,  and  taking  nothing  upon  truft :  And  yet 
thofe  very  men  who  fo  difclaim  taking  upon  truft,  do  themfelves 
take  as  much  upon  truft  as  others. 

Why  elfe  are  Minifteis  called  the  eyes  and  the  hands  of  the 
body  ?  Stewards  of  the  myfteries ,  and  of  the  houfe  of  God  ? 
Overfeers,  Rulers,  and  Governors  of  the  Church  ?  and  fuch  as 
muft  give  the  children  their  meat  in  due  feafon  ?  Fathers  of  their 
people  ?  &c.  Surely  the  clearly  known  Truth  and  Duty  muft  be 
received  from  any  one,  though  but  a  childe^  and  known  error 
and  iniquity  rnuft  be  received  from  none,  though  an  Angel  from 
Heaven.  What  then  is  that  we  are  fo  often  required  to  obey  our 
Teaching  Rulers  in  ?  Surely  it  is  not  fo  much  in  the  receiving  of 
new  inftitured  Ceremonies  from  them,  which  they  call  things  in- 
different :  But  as  in  all  profeffions  the  Scholar  muft  take  his 
mailers  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  (]  ar- 
tificers in  the  matters  that  concern  their  own  trade,  and  as  every 

years  after3&  what  ftri&  Difcipline  was  ufed(as  they  may  fee  in  holy  Cyprian  among  othcrs^they 
would  not  for  mame  charge  us  with  Tyranny  and  proud  domination.  It  is  wonderful  that  Reli- 
gion then  had  that  awe  and  power  on  mens  Confciences,  that  they  could  make  men  ftoop  to 
publike  confeflions  and  penitential  lamentations,  at  the  cenfure  of  the  Church  Guides,  even 
when  the  cenfures  were  rigid,  and  when  no  M3giftrate  did  lecond  them,  yea  when  it  was  a  ha. 
lard  to-their  lives  to  be  known  Chrift  ians.  And  yet  now  Chrift ianity  is  in  credit. even  thofe  that 
feemReligiouSjdo  judge  Chrifts  Difcipline  to  be  tyranny,  and  fubje&ionto  ittobe  intolerable 
flavery.  ||  Hxc  duo  diftit  ipfa  ratio.  Primo,  In  myfteriU  qmefuperant  rati$;iems  non  nitendum  effe 
ratiocinantis  Logic*  fed  7{evelantis  authoritate.  Secundo,  In  confequentiii  deducendu  aut  obfeuris  in 
Reli&one  inter pretandisy  magis  fidendum  effe  cAtui  in  nomine  Domini  legitime  conqregm  ytfuhm  pri- 
vates fpiritibus  feorfim  fapientibiu>&  iecdcUrantibui.  Dr.  Vadcaux  Lt&.iz.  de  Auth.  Eccl,page 
$$i.  See  Dt.Iactfon  Eternal  truth  of  Scripture,  /.i.rfwp.  1,2,3,4,5,6. 

,  wife 


Part.  2. 


The  Samts  everlafting  Re  (I. 


24 


wife  Patient  will  truft  the  judgement  of  his  Phyfitian,  except  he 
know  as  much  himfelf;  and  the  Client  will  take  the  word  of  his 
Lawyer :  fo  alfo  Chrift  hath  ordered  that  the  more  ftrong  and 
knowing  fliould  be  teichet  sin  his  fchool,  and  the  young  and  ig- 
norant (hould  believe  them  and  obey  them,  till  they  can  reach  to 
underftand  the  things  themfelves.    So  that  the  matters  which  we 
mull  receive  uprn  truft  from  our  teachers,  are  thofe  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  believe,  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  not;  here  ic  is  that  we  ought  to  obey 
them :  For  though  we  know  not  whether  God  hath  revealed 
fuch  a  point,  or  commanded  fuch  an  action,  yet  that  he  hath  com- 
manded us  to  obey  them  that  Rule  over  us,  who  preach  to  us  the 
word  of  God,  this  we  certainly  know.  Heb.  13.7.  Yet  I  think 
we  are  not  fo  ftriflly  tied  to  the  judgement  of  a  weak  Minifter  of 
our  own,  as  to  take  his  word  before  anothers  that  is  more  Judi- 
cious in  a  neighbour  congregation.    Nor  do  I  think,  if  we  fee  but 
an  appearance  of  his  erring,  that  we  fhould  carelefly  go  on  in 
believing  and  obeying  him  without  a  diligent  fearching  after  the 
Truth:  even  a  likelyhood  of  hismiftake  muft  quicken  us  to  further 
enquiring,  and  may  during  that  enquiry  fufpend  our  belief  and  c- 
bediencc :  For  where  we  are  able  to  reach  to  know  probabilities 
in  divine  things,,  we  miy  with  diligence  lightly  reach  to  that  de- 
gree of  certainty  which  our  Teachers  thcmfelves  have  attained,or 
at  leaft  to  underftand  the  Reafonof  their  Doctrine.    But  ftill 
remember  what  1  faid  before,  that  Fundamentals  muft  be  believed 
with  a  Faith  Explicit,  Abfolute,  and  Divine. 

And  thus  I  have  (hewed  you  the  flit  neceflicy  of  taking  much 
upon  the  Teftimony  of  man :  And  that  fome  of  thefe  humane 
Teftimonies  are  fo  certain,  that  they  may  be  well  called  Divine.  I 
conclude  all  with  this  intimation:  You  may  fee  by  this  of  what 
finguhr  ufe  are  the  monuments  of  Antiquity,  and  the  knowledge 
thereof,  for  the  breeding  and  ftrengthening  of  the  Chriftian 
faith:  efpecially  cheHiftories  of  thofe  times.  *  I  would  notper- 
IwadeyoutobLftowfomuchtrme  in  the  reading  of  the  Father?, 
in  reference  to  their  judgement  in  matter  of  Doctrine:  nor  fol- 
low 


*  I  may  fay  of 
many  of  them 
for  do&rine, 
as  Fulbeck  of 
Bradon,  Brlc- 
torij&c.Diretf. 
p.  17.  There 
be  certain  an 
cient  writers, 
whom  as  ic  is 
not  unprofita- 
ble to  read,  fo 
to  rely  on 
them  is  din 
gerous ;  their 
book  are  Mo- 
numenta  ado- 
rand*  ritbigi* 
;i>Sy  ofmorp 
reverence  the: 
authority. 


24* 


The  Saints  evtrUfling  Rift. 


Pares. 


- 


low  them  in  all  things ,*s  fome  do.Gods  word  is  a  fufficient  Rule, 
and  latter  times  have  afforded  far  better  Expofitors.  But  in  refe- 
rence to  matters  of  fad,  for  confirming  the  Miracles  mentioned  in 
Scripture,  and  relating  the  wonderful  providences  fince,  I  would 
they  were  read  an  hundred  times  more  :  Not  onely  the  writers  of 
the  Church,  but  even  the  Hiftories  of  the  enemies,  and  all  other 
antiquities.  Little  do  moftconfider,  howufefultjiefe  are  to  the 
Chriltian  faith  I  And  therefore  our  learned  Antiquaries  ffuch  as 
Vofllns,  Selderiy  and  efpecially  our  Reverend  Vjher)  are  highly  to 
be  honoured,  as  exceeding  ufeful  Instruments  in  the  Church. 

If  yet  any  man  befo  blind  rhat  he  think  uncertain  whether 
thefe  be  the  fame  books  which  were  written  by  the  Apoftles;  I 
would  39k  him  by  what  affurance  he  holdeth  his  lands  ?  i.   How 
knoweth  he  that  his  Deeds ,  Conveyances  or   Leafes  are  not 
counterfeit  ?  or  that  they  are  the  fame  that  their  forefathers  made? 
They  have  nothing  but  mens  words  for  it:  and  yet  they  think 
they  are  certain  that  their  Lands  are  their  own.    2.  And  whereas 
they  hold  all  they  have  by  the  Law  of  the  Land,  how  know  they 
that  thefe  Laws  are  not  counterfeit  ?  and  that  they  are  the  fame 
Laws  which  were  made  by  fuch  Kings  and  Parliaments  fo  long 
ago,  and  not  forged  (ince  ?  They  have  nothing  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  hath,  as  if  he 
had  no  certain  Tenure  or  Affurance.    And  is  it  not  evident  that 
thofe  Laws  which  are  fo  kept  and  praclifed  through  all  the  Land, 
cannot  poflibly  be  counterfeit,  but  it  would  have  been  publikely 
known?  And  yet  a  word  in  the  Scatute  book  may  be  falfe  printed. 
And  much  more  certain  is  it  that  the  Scripture  cannot  be  counter- 
feit, becaufeitisnotinone  Kingdom  onely,  but  in  all  the  world 
that  they  have  been  ufed,  and  the  Copies  difperfed :  and  Minifters 
in  office  ftill  to  preach  it,  and  publifh  it.  So  that  it  could  not  be 
generally  and  purpofely  corrupted,  except  all  the  world  (hould 
have  met  and  combined  together  for  that  end,  which  could  not  be 
done  in  fecret,  but  all  muft  know  of  it.  And  yet  many  Bibles  may 
be  here  or  there  mif-princed  or  mif-written;  but  then  there  would 
he  Copies  enough  to  correcl  it  by.  So  that  if  it  be  uncertain  whe- 
ther thefe  be  the  very  books  which  theApoftlcs  writ,then  nothing 
in  the  world  is  certain  but  what  we  fee.  And  why  we  may  not  as 
well  queftion  our  eyefighr,!  do  not  know.I  would  believe  a  thou-  j 
fand  other  mens  eve-fiaht  before  mine  own  alone.  CHAP,  j 


Part.  2 .  The  Stints  tverlafting  Rcfi. 


243 


CHAP.    V. 

The  fecond  Argument. 

SECT.    I. 

Come  now  to  my  fecond  Argument,  to 
prove  Scripture  to  be  the  word  of  God : 
And  it  is  this. 

If  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 
Divels  ,  nor  meerly  of  men,  I  (hall  now 
prove  (  for  I  fuppofe  none  will  queftion 
that  major  propofition  )  Firft,  Not  from  Devils ;  for  firft  they 
cannot  work  Miracles  to  confirm  them.  Secondly,  It  would 
not  (land  with  Gods  Soveraignty  over  them,  or  with  his  Good- 
nefs,  Wifdom  and  Faithfulnefs  in  governing  the  world,  to  fufTer 
Satan  to  make  Lav.  s,and  confirm  them  with  wonders,and  obtrude 
them  upon  the  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  fomuch  for  God/  So  Seek  his 
Glory  as  the  Scripture  doth  f  would  he  fo  vilifie  and  ^proach 
himfeif  ?  and  make  known  himfeif  to  be  the  hacefulleft,and  mod 
miferable  of  all  creatures  ?  would  he  fo  fully  difcover  his  own 
wiles?  his  Temprations?  his  methods  of  deceiving  ?  and  give 
men  fuch  powerful  warning  to  beware  of  his  fnares?  and  fuch  ex- 
cellent means  to  conquer  himfeif  ?  would  the  Devil  lay  fuch  a 
defign  for  mens  falvatiun  ?  would  he  (hewthe^n  their  danger? 
and  dired  them  to  efcape  it  ?  would  he  lo  mightily  labor  to  pro- 
mote all  Truth  and  goodnefs.and  the  happineft  of  mankind^  the 
,, Scrii 


Argument. ». 


§•  I. 


I  take  it  for 
granted  ,  that 
good  Angels 
could  not  be 
guilty  of  forg- 
ing the  Scri" 
pture. 


*  As  0,'i gen 
many  times 
demands  of 
Cn'fusy  If  Ma 
gicians  by  evi 
powers  could 
workmiracles_ 
would  they  do 
It  for  the  lead- 

.  in^  men  from 
fin  to  tx^ft 

]  Holinefs  and    I 

I  Iui^icc  ? 


2^4 


§.  J. 

2. 

Not  of  man. 


The  Saints  everUfling  Reft. 


Parr. 


Scripture  doth  ?  Let  any  mm  tell  me,what  book  or  project  in  the 
world,  did  ever  fo  mightily  overthrow  the  Kingdom  of  Satan, 
as  this  book,  and  this  Gofpel  defign  *  And  would  Satan  be  fuch 
*n  enemy  to  his  own  Kingdom?  Fourrhly,  If  Satan  were  the  au- 
rhor,  he  would  never  be  fo  unweatiedly  and  fubtilly  induftrious, 
to  draw  the  world  to  unbelief,  and  to  break  the  Laws  which  this 
book  containetb,  as  his  conftant  temptations  do  fenfibly  tell  many 
a  poor  foul,  that  he  is.  Would  he  be  foearneft  to  have  his  own 
words  reje&ed  ?  or  his  own  Laws  broken  ?  I  think  this  is  all  clear 
to  any  man  of  Reafon. 

S  E  C  T.   1 1. 

SEcondly,  That  no  meet  men  were  the  inventors  of  Scriptures, 
I  prove  thus.  If  men  were  the  devifers  of  it,  then  it  was  either 
good  men,  or  bad :  but  it  was  neither  good  men  nor  bad  :  there- 
fore none. 

Though  goodnefsand  badnefs  have  many  degrees,  yet  under 
fome  of  thefe  degrees  do  all  men  falJ.Now  I  will  (hew  you  that  it 
could  be  neither  of  thefe.  Andfirft,  Good  men  they  could  not 
be.For  you  might  better  fay  that  Murderer^TraytorSjAdulterers, 
Parricides,  Sodomites,  &c.  were  good  men,  rather  then  fuch.  To 
devife  Laws  and  father  them  upon  God ;  to  feign  Miracles,  and 
father  them  upon  God:  to  fet  themfelves  up  in  the  placeof  God: 
to  fay  their  word  is  the  word  of  the  Lord;  to  promife  eternal  fal- 
vationto  thofe  that  obey  them:  to  threat  damnation  to  thofe 
that  obey  them  not :  to  draw  the  world  into  a  courfe  fo  deftru- 
dive  to  all  their  worldly  happinefs,  upon  a  promife  of  happinefs 
in  another  world,  which  they  cannot  give  ;  to  endeavour  fo  egre- 
gioufly  to  cozen  all  mankind  :  If  all  this,  or  any  of  this,  be  con- 
fident with  common  honefty,  nay  ifitbenocas  horrible  w;ck- 
ednefs  as  can  be  committed,  then  I  confefs  I  have  loft  my  reafon. 
Muchlefs  then  could  fuch  a  number  of  Good  men  in  all  ages,  till 
Scriptures  were  finiflied,  be  guilty  of  fuch  unexpreflble  crimes. 
Neither  will  it  here  be  any  evafion,  toTay,  they  were  men  of  a 
middle  temper,  partly  good  and  partly  bad  :  for  thefe  are  not 
adionsof  a  middje  nature,  nor  fuch  as  will  (land  with  any  rem- 
nants of  ingenuity  or  humanity.    We  have  known  wicked  per- 
fcns,too  raany,and  too  badjyet  where  or  when  did  we  ever  know 

any 


Pare.  2. 


The  Saints  evtrlafttng  Reft. 


any  that  tempted  any  fo  more-  then  -Hellifh  an  enterprizc  ?  Falfe 
Prophets  have  fent  abroad  indeed  particular  falQioods :  But  who 
hath  adventured  upon  fuch  a  Syfteme  as  this  /  *  Mthomets  ex- 
ample indeed  comes  neareft  to  fuch  a  villany  :  Yet  doth  not  he 
pretend  to  the  hundred  part  fo  many  Miracles,  nor  fo  great,  a> 
the  Scripture  relareth,  nor  doth  pretend  to  be  God,  nor  any 
more  then  a  great  Prophet ;  trufting  more  to  his  fword  for  fuc 
cefs,then  to  the  Authority  or  truth  of  his  pretended  Revelations,! 
Not  denying  the  truth  of  much  of  the  Scriptures ;  but  add- 
ing his  Alcoran  ,  partly  drawn  from  Scripture ,  and  partly 
fitted  with  flefhly  liberties  and  promifes  to  his  own  ends.  And 
doth  not  every  man  among  us  take  that  ad  of  <JM*homet  to  be 
one  of  the  vileft  that  the  Sun  hath  fcen?  And  judge  of  the  man 
himfelf  accordingly  ?  So  that  I  think  it  beyond  doubt,  that  no 
one  good  man,  much  lefs  fo  great  a  number  as  were  the  penmen 
of  Scripture,  could  devife  it  of  their  own  brain,  and  thruft  it  on 
the  world. 


M) 


your  felves  of  your  enemies  -3   Take  as  many  wives  you  can  keep,  and  fpare 


*  Mahomet 
wai  an  Arabl- 
an.oneof  He- 
racliut  fouldi- 
ersi  and  in  a 
mutiny  chofen 
i>y  the  Arabi- 
an fouldicrs 
for  their  com- 
mander. In 
his  Alcoran 
he  confefleth 
himfelf  to  be 
a  (inner,  an 
Idolater,  an 
Adulterer, 
given  to  Le« 
chery ;  His 
Laws  run 
thus. Avenge 
not ;  Kill  the  In- 
fidels ;  he  that  fighteth  lazily  (hall  be  damned  ;  and  he  that  killeth  the  mod  (hall  be  in  Paradife. 
He  faith  that  Chrift  had  the  Spirit  and  Power  of  God,    and  the  foul  of  God  ;  and  that  he  is 
Chrifts  fervant.    See  Alcaran  A-zoar.  2.3.6.  Alio  A'zoaY. i%.$.i 1.1 $.  He  confefleth  that  Chrift 
is  the  fpirit,  and  Word,  and  Meflenger  of  God  5  that  his  doctrine  is  perfect,  that  it  enlightneth 
the  old  Teftament,  and  that  he  came  to  confirm  it  j  yet  denyeth  him  to  be  God.  Magnmfuit 
Sanftiu,  nuignta  Dei  amicus  s  magniu  Propheta,  &c.  Vide  Thorn. Bradwardin.  de  Cauia  Dei,lib. 
i.cap.i.Corol.parc.32.  And  Aqu'w.cont*GentiUib.i.c>6. 

Secondly,  And  it  is  as  certain,  that  no  bad  men  did  devil  e  the 
Scripturess   Could  wicked  deceivers  fo  highly  advance  the  glory 
of  God?  and  labour  fo  mightily  to  honour  him  in  the  world  ? 
Would  they  have  fo  vilified  themfelves,  and  acknowledged  their 
faults?    Could fjch an  admirable  undeniable  fpirit  of  holinefs, 
righteoufnefs ,  and  felf-  denial,  which  runs  through  every  vein  of  j  Atbmatck 
Scripture ,   have  been  infpired  into  it  from  the  invention  of  the  mens  Alcxand. 
wicked||?  Would  wicked  men  have  been  fo  wife,or  fo  zealous  for  mPromptic. 
thefuppreflingofwickednefs  ?  Or  (bearneft  to  bring  the  world  Alh^lal- 
to  Reformation  ?  would  they  have  been  fuch  bitter  adverfaries  to  fhereft  t'hl" 

•  dealt  with  the 

Heaihen?,  do  make  the  pure  excellency  of  Chrifts  doSrine  above  all  others,  one  of  their  main 
arguments  for  the  Chrlftian  faich.  » 

Cbrifliana  fides  ft  Mkatn/a  non  cflct  approbate ,  honep.t:  fua  recipi  debuit,  inqui:  JEnxn 
S;lvius,  ut  Platina,  page  328. 

rh^ir 


||  Origen  contra 
Celfuw,  Amok 
Tertul.  Iuflin. 


246 


§.  J. 

2. 


PidMgandum 
in  Method, 
ante  comment, 
in  minores 
prophet  as. 


The  Saints  everUfting  Reft, 


Part. 


their  own  ways  ?  and  fuch  faithful  friends  to  the  ways  that  they 
hate  ?  Would  they  have  vilified  the  ungodly,  as  the  Scripture 
doth  ?  And  pronounced  eternal  damnation  againft  them  ?  Would 
they  have  extolled  the  godly,  who  are  (o  contrary  to  them?  And 
proclaimed  them  a  people  eternally  blefled  ?  Would  they  have 
framed  fuch  perfecl  and  fuch  fpiritual  laws?  And  would  they  have 
laid  fuch  a  defign  againft  the  fle(h  ?  And  againft  all  their  worldly 
happinefs,  as  the  fcope  of  the  Scripture  doth  carry  on  ?  Its  need- 
lefs  fure  to  mention  any  more  particulars :  I  think  every  man  of 
the  leaft ingenuity,that  confiders  this,or  deliberately  vie weth  over 
the  frame  of  the  Scriptures,will  eafily  con fefs  that  it  is  more  then 
probable,That  it  was  never  devifed  by  any  deceiving  finnerjmuch 
lefs,  that  all  the  penmen  of  it  in  feverai  Ages  were  fuch  wicked 
deceivers. 

So  then,if  it  was  neither  devifed  by  good  men,nor  by  bad  men, 
then  fure,  by  no  men:and  confequently  muft  of  necefficy  proceed 
from  God. 


SECT.  III. 

SEcondly/That  it  proceeded  not  meerly  from  man,I  alfo  prove 
thus.  That  which  was  done  without  the  help  of  humane  learn- 
ing, or  any  extraordinary  endowments  of  nature ,  and  yet  the 
greateft  Philofophers  could  never  reach  near  it,  muft  needs  be  the 
eff cl  of  a  Power  fup^rnatural :  but  fuch  is  both  the  doclrine  and 
the  Miracles  in  Scripture :  therefore,  &c. 

It  is  only  the  Antecedent  that  here  requires  proof;  which  con- 
fifts  of  thefe  two  branches,  both  which  I  (hall  make  clear. 

Firft,  That  the  do&rine  of  Scripture  was  compiled,and  the  Mi- 
racles done,  without  the  help  of  much  humane  learning,or  any  ex- 
traordinary natural  endowments. 

Secondly,  That  yet  the  moft  learned  Philofophers  never  could 
reach  near  the  Gofpel  Myfteries,  nor  ever  workthe  Miracles  that 
were  then  done. 

But  I  (hall  fay  moft  to  the  Doflrine.  For  the  proof  of  the  for- 
mer, confider :  j 

*  Firft  i 


Parc.2 


The  Saints  evtrUfl'tn*  Reft. 


|        247 


*Firft,  The  whole  world  was  in  the  times  of  Mofes  and  the  | 
Prophets  comparatively  unlearned .  A  kind  of  learning  the  Egy- 
ptians then  had  ("and  fomefew  otherj  efpecially  confifting  in1 
fome  fmall  skill  in  Aftronomy :  But  it  wa-  all  but  barbarous  igno- 
rance, in  comparifon  of  the  Learning  of  Greece  and  Europe*  Thofe 
Writings  of  greatcft  Antiquity,  yet  extant,  do  (hew  this.  See  alfo 
Dt.HttclQvell,  as  before. 

2.  As  rare  as  Learning  then  was,  yet  did  God  chufe  the  un- 
learned of  that  unlearned  time,  to  be  inftrumems  and  Penmen  of 
his  choifeft  Scriptures :  David,  who  was  bred  a  Shepherd,  is  the 
Penman  of  thofe  divine  unmatchable  Pfalim.  Amos  is  taken  from 
a  Heardfman  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  foolifh,  the  unlearned  to  confound  them  ;  A  company 
of  p  jor  FiQiermen,Tentmakers,and  fuch  like,muft  wrire  the  Laws 
of  the  Kingdom  of  Chrift ;  muft  dive  into  the  Spiritual  Myfterics 
of  the  Kingdom;  muft  filence  the  Wife,  and  Difputersof  the 
world  ;  and  muft  be  the  men  that  muft  bring  in  the  world  to  be- 
lieve. Doubtlefs,as  Gods  fending  cDavidi  an  un*  armed  boy,  with  a 
Sling  and  a  Stone  againft  an  armed  Gy  ant,  was  to  make  ir  appear, 
that  the  victory  was  from  himfelf :  So  his  fending  thefe  unlearned 
men  to  Preach  the  Gofpd,  and  fubdue  the  world,  was  to  convince 
both  the  prefent  and  future  generations,  that  i:  was  God,and  cot 
man  that  did  the  work. 

4  Alfo  the  courfe  they  took  in  filencing  the  learned  adverfaries, 
doth  fhew  us  how  little  ufe  they  made  of  thefe  Humane  helps. 
They  difputed  no:  with  them  by  the  precepts  of  Logick  :  Their 
Arguments  were  to  the  JeVcs  the  Writings  of  Mofes  and  the  Pro- 
phets;  and  both  to  Jem  zndGentilesy  the  miracles  that  were 
wrought ;  They  argued  more  with  dtcdsy  then  with  words  :  The 
blind,  the  lame,  the  fick  that  were  recovered,  were  their  viable 
Arguments.  The  Languages  which  they  (pake,  the  Prophtfies 
which  they  uttered,  and  other  fuch  fupernatural  gifts  of  the  holy 
Ghoft  upon  them  ;  thefe  were  the  things  that  did  convince  the 
world.  Yet  this  is  no  prefident  to  us,  to  make  as  little  ufe  of 
Learning  as  they,  b-caufe  we  are  not  upon  the  fame  work,  nor  yet 
fupplied  wirh  their  fupernatural  furniture. 

5.  The  reproaches  of  their  enemies  do  fully  teftifi:  this,  who 

caft 


*  Namfifuc- 
runt  homines 
r udes  &  impc 
yiti  rerum/iuot 
rum  opcraDeui 
cji  ufu*  in  tra- 
dendo  Verbo,  [i 
non  fuerunt 
fummo  loco 
nati,  ft  nullti 
humanit  in- 
(Imfti  prafidiu 
bane  rem  ag- 
grefflfunt,  pro- 
feclo  oportet 
doftrinam  ab 
iis  profeclam 
e(fe  plane  Divi- 
nam.  Camero 
Przlcft.  de 
Verbo.p.435*. 
vid-  ultr. 
Of  the  Chara- 
fters  of  DivL 
nity  which  the 
Scripture  hath 
in  it  felf>read^ 
judicious  A. 
myr  nidus  his 
Thcfes  de  Ah- 
toritate  Scri' 
ptara'm  Tbef. 
Salmurieuf. 
Vol.  1. page  a. 


— 


243 


John  7.48.,  4£. 


The  Saints  evtrlafllng  Reft. 


Part 


3. 


caft  it  (till  in  their  teeth,  that  they  were  ignorant  and  unlearned 
men.  And  indeed  this  was  the  great  rub  that  their  Dcdrine  found 
in  the  world  s  it  was  to  the  Jews  a  Humbling  block,  and  to  the 
Qretks  foolifaneft;  and  therefore  it  appeared  to  be  the  power  of 
God,  and  not  of  man  ;  This  was  it  that  they  difcouraged  the  peo- 
ple with,  Bo  any  of  the  Ruler  s^or  Pharifees  believe  en  him?  but  this 
people  that  know  not  the  Loft  are  accurfed. 

6.  To  conclude,  The  very  frame  and  ftile  of  thefe  facred  Wri 

tings,  doth  fully  tell  us,  that  they  were  none  of  the  Logicians,  nor 

eloquent  Orators  of  the  world  that  did  compofe  them.  This  is 

yet  to  this  day ,  one  of  the  greater!  (tumbling  blocks  in  the 

world,  to  hinder  men  from  the  reverencing  and  believing  the 

Scriptures    They  are  dill  thinking,  Sure  if  they  were  the  very 

words  of  God,  they  would  excel  all  other  Writings  in  every 

kind  of  excellency,  when  indeed  it  difcovereih  them  the  more 

certainly  to  be  of  God,  becaufe  there  is  in  them  fo  little  of  man- 

They  may  as  well  fay,  If  Davidhtd  been  fen t  zgilnRGoliah  from 

God,  he  would  furehave  been  the  mofi  complcat  fouldier,  and 

mod  compleatly  armed.  The  words  are  but  the  difh  to  ferve  up 

the  fenfe  in ;  God  is  content  that  the  words  (hi  uld  not  only  have 

in  them  a  favor  of  Humanity,  but  of  much  infirmity,  fo  that  the 

work  of  convincing  the  world  may  be  furthered  thereby.    And  I 

verily  think,  that  this  is  Gods  great  defign,  in  permitting  thefe 

precious  fpirits  of  Divine  Truths,  to  run  in  the  veins  of  infirm 

Language,  that  fo  men  may  be  convinced  in  all  fucceeding  ages, 

that  Scripture  is  no  device  of  Humane  Policy.    If  the  Apoftles 

had  been  learned  and  fubtil  men,  we  (hould  fooner  have  fufpeded 

their  finger  in  the  contrivance.    Yea,  it  is  obfer? able,  that  in  fuch 

is  Paul,  that  had  fome  Humane  Learning,  yec  God  would  not 

have  them  make  much  ufe  of  it,  lead  the  excellency  of  the  Crofsof 

Chrift  (hould  feem  to  lie  in  the  inticing  words  of  nuns  wifdom  ; 

and  left  the  fuccefs  of  the  Gofpel  (hould  feem  to  be  more  from 

the  ability  of  the  Preacher,  then  from  the  *rm  of  Ciod 

Befides  all  this,  it  may  much  perfwade  us,that  the  Apoftles  never 
contrived  the  Doclrine  which  they  Preached,  by  their  fudden  and 
not  premeditated  fetting  upon  the  work.  They  knew  not  wether 
they  (hould  go,  nor  what  chey  (bould  do,  when  he  cils  one  from 
his  Fifhsng  and  another  from  his  Cuftomt  •  They  knew  not  what 
courfe  Chnft  would  take  with  himfelf  or  them,  no  not  a  little  be- 
fore 


Part.2. 


The  Saints  everlafting  Re(i, 


249 


fore  he  leaves  them.  Nay,*  they  muft'not  know  their  imployment 
till  he  is  taken  from  them.  And  even  then  is  it  revealed  to  them  by 
parcels  and  degrees,  and  that  without  any  ftudy  or  invention  of 
their  own;  even  after  the  coming  down  of  the  Holy  Ghoft, 
Peter  did  not  well  underftand  that  the  Gentiles  muft  be  called.  All 
which  ignorance  of  his  Apoftles,  and  fuddennefs  of  Revelation, 
I  think  was  purpofely  contrived  by  Chrift,  to  convince  the  world 
that  they  were  not  the  contrivers  of  the  Do&rine  which  they 
Preached. 


SECT.    IV. 

2 .  T  Et  us  next  then  confider,  how  far  (hort  the  learned  Philo. 

J^fophers  have  come  of  this.  They  that  have  fpent  all  their 
days  in  mod  painful  ftudies,  having  the  ftrongeft  natural  endow- 
ments for  to  enable  them,  and  the  learned  Teachers,the  excellent 
Libraries ,  the  bountiful  encouragement ,  and  countenance  of 
Princes  to  further  them ;  and  yet  after  all  ihis.are  very  Novices  in 
all  fpiritual  things.  They  cannot  tell  what  the  happinefs  of  the 
Soul  is,  nor  where  that  hapinefs  (hill  be  enjoyed,  nor  when, 
nor  how  long,  nor  what  are  the  certain  means  to  attain  it ;  nor 
who  they  be  that  (hall  poflefs  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  mod  of  them,  they 
multiply  feigned  Deities. 

Bur  I  (hall  have  occafion  to  open  this  more  fully  anon,  under 
the  laft  Argument. 


CHAP. 


Aa$  io. 


§•4- 


250 


The  Saints  everUftng  Reft. 


Part.  2 


Argument,  i 


mmmmm* 


****** 


CHAP.    VI. 


The  third  Argument. 


5.  i. 

SyKtog.Lb.i 


Cap.  20 


SECT.    I. 


Y  third  Argument,whereby  I  prove  the  DivineAu- 
thority  of  the  Scriptures,  is  this ;  Thofe  Writings 
which  have  been  owned  and  fulfilled  in  feveral 
Ages  by  apparent  extraordinary  Providences  of 
God,  muft  neeeds  be  of  God.  Bnt  God  hath  fo 
owned  and  fulfilled  the  Scriptures ;  Ergo,  They  are  of  God. 

The  Major  Proposition  will  not  fure  be  denied.   ThedireS 

confequence  is,  That  fuch  Writings  are  approved  by  God  ,•  and  if 

approved  of  him,  then  muft  they  needs  be  his  own,  becaufe  they 

affirm  themfelves  to  be  his  own.  It  is  beyond  all  doubt,  that  God 

will  not  interpofe  his  power,  and  work  a  fucceflion  of  Wonders 

1  in  the  world,  for  the  maintaining  or  countenancing  of  any  for- 

gery  ;  efpecially  fuch  as  fliould  be  a  {lander  againft  himfelf. 

AU  the  work  therefore  will  lie  in  confirming  the  ^//wr.-Where 

I  fhall  (lie  w  you,  firft,  By  what  wonder  of  Providence  God  hath 

i  owned  and  fulfilled  the  Scriptures:  And  fecondly,How  it  may  ap- 

i  p:ar  that  this  was  the  end  of  fuch  Providences. 

i ,  J|\e  fnft  fort  of  Providences  here  to  be  confidered,are  thofe 

|  that  have  been  exercifed  for  the  Church  univerfal.     Where  thefe 

j  three  trrngs  prefentthemftlves  efpecially  to  be  cbferved  ;    firft, 

*  Mifcrar.dm  1  The  Propagating  of  the  Gofpel,  and  raifing  of  the  Church;   fe- 

meritoquiffl*     condly,  The  Defence  and  continuance  of  that  Church :  thirdly, 

m  lUorum      I  The  improbable  ways  of  acceropl. filing  thife.  * 

cenjebit  amen. 

tiam,  qui  cum  vitHperan  cruccm,  r.on  vident  ejus  virtutcm  orbcm  implcjje  uxherfum,  ac  per. 

ipfam  Dei  notutAX,  ucdivina,  opera,  omnibus  imotuiffe.     Attanafiuslib.  i.  comr.  Genii],  in 

Prin. 


Parc.2. 


The  Saints  everlafling  Aejt, 


*$i 


tlf  ail  this  be 
not    fulVicicnc 
proof of 
ihcRefurrcai- 
on  of  Chrift, 
you  may 
gather  it  from 
the  things  that 
arc  continu- 
ally done.  For 
if  the  Dead 
can  work 
nothing,  and 
it  belong  only 
to  the  Living 
:o  Wok,  snd 
to  manage  hu. 
mane  affairs  j 
let  any  man 
then  fee,  and 
be  Judge,  and 
let  him  ac- 
knowledge the 
Truth  when 
he  is  taught  by 
things  VJfible. 
For  could 
our  Saviour 
work  fo  many 
things  in  men, 

and  by  a  wonderfull  power  perfwade  fuch  Multitudes  (invifibly)  of  Grecians  and  Barbadians 3  to 
Believe  in  him?and  by  the  force  of  hisPower  in.'ucs  them  all  to  obey  his  do<5fcrine?D.:re  any  min 
yet  doubt  of  Chrifts  RefurrcSIon,  and  that  he  lives,  yea,  that  he  is  th:  Life  of  Btlkvers?TJan  a 
dead  man  perfwade  mens  mindes  to  renounce  their  fathersLaws.and  obeyche  Precepts  of  Chrift  ? 
or  make  an  Adulterer  chafte,  and  the  manfUycr  and  injurious  to  do  no  wrong  ?  It  hs  be  not 
Rifen  but  ftlll  dead,how  doth  he  banilli  and  overthrow  all  falfe  i>ods?  For  whereever  his  voyce 
foundeth,  and  his  faith  is  held,  thence  ail  Idol-worfliip  is  deftroyed,  and  all  the  fub:i!e  deceits 
of  Divels  dilclofed,  and  no  Devil  can  endure  his  holy  Name,  but  as  foon  as  he  hears  it,  doth 
prefently  fall  down.  Is  this,  I  pray  you,  the  Work  of  a  dead  man  ?  or  father  of  the  Living  God? 
Aihandf.de  Incamat.verbi.Cbrifliaxis  vera  quidfimlle  ?  Kcm'ncm  pudcti  ncmincmpxnitct;  nip  plane 
retro  nonfitifjc.  Si  d:notaturi  ghriatur.  Si  aceu}Mu;\  nor.  defeadit :  \ntwg*tusx  velultro  confi- 
i  dmiut us , gratia  agit.  Quid  hoc  malicflquod  natm alia  m.ili  non  babct?  limoremjudareml 
terg'vcrfatiimm  panhentiam^deplorationcm.  Quid  bee  malt  eft^uju*  reus  gaudetHujus  auufati 
turn  c  ft  3  &  poena  falicitas  ?  Tcrtul.Ap3loget.cap1.  Scd  hoc  ague  bom  p<*  fides ,  mclioes  u.ulto 
apuipopulum^pillis  Chriftianos  tis  j  Cruciate,  tcrquete,  da  ■?mc,  titer  He ;.  n  :  p 

enim  eft  innocenlia  nop,*  mquitai  vcftra.   Nee  (]n  en propc.it  cxqw.pt >o<  %■'<+%  cruidilas 

vepra  ;  ilkcebra  efl  mag's (cft.t  j  plum  ejpeimur  qu  jf.es  mt .  eft  /unguis  Chri- 

flianorum.  Tertul.Apologec.  C20.49. 

Y  2                                       (mill 
— i • " 


t  And  firft,  Confider,  what  an  unlikely  defign  in  the  judgement 
of  man,  did  Chrift  fend  his  Apoftles  upon  ?  To  bid  a  few  ignorant 
Mechanicks,  Go,  Preach,  and  make  him  Difciples  of  all  Nation^  I 
To  fend  his  Followers  into  all  the  world,  to  make  men  believe 
him  to  be  the  Saviour  of  the  world,  and  to  charge  them  to  exped 
falvation  no  other  way  I  vVhy,almoft  all  the  world  might  fay,  They 
had  never  feen  him  :  And  to  tell  them  in  Brhn\n%  &c  of  one  cru- 
cified among  thieves  at  lerttfJem,  and  to  charge  them  to  take  h  rn 
for  theit  eternal  King  5  this  was  adefign  very  unlikely  to  prevail. 
When  they  would  have  taken  him  by  (orce,and  made  him  a  King 
then  he  refufed,  and  hid  himfelf.  But  when  the  world  though: 
they  had  fully  corquered  him,  when  they  had  feen  him  dead,  ar.J 
laid  him  in  the  Sepulchre.thendoth  he  rife  and  fubdue  thewoild. 
He  that  would  have  faid,  when  Chrift  was  on  the  Crofs.or  in  the 
Grave  [[that  within  fo  many  weeks  aany  thousands  of  his  Mar 
daers  fhould  believe  him  to  be  their  Saviour-,  or  within  fo  marry 
year?,  fo  many  Countries  and  Kingdoms  fhould  receive  him  for 
their  Lord,and  lay  down  their  Dignities,  PofTtflions  and  Lives  at 
his  feet]  would  have  hardly  been  believed  by  any  that  had  heard 
him  :  and  I  am  confident  they  would  moft  of  them,  then  have  ac- 
knowledged, that  if  fuch  a  wonder  fhould  come  to  pafs,  it  muft 
needs  be  irom  the  Finger  of  God  alone.That  theKingdoms  of  the 
world  flbould  become  the  Kingdoms  of  Chrift,  was  then  a^matte; 
exceeding  improbable.  But  you  may  Objed;  Thatfiift,ic  is  but  a 


2)- 


The  Saints  everlafting  Rep. 


Pare. 


fmill  pirt  of  the  world  that  believes;  And  fecondly,Chrift  himfelf 
faith.that  his  Flock  is  little.  I  A  nfwer,Firft,It  is  a  very  great  part 
of  the  worlcf  that  are  Believers  at  this  day,  if  we  confider  beh'des 
Europe,  all  the  Greek,  Church,  and  all  the  Believers  that  are  difpdr- 
fed  in  Egypt,  Ittdeay  and  moft  of  the  Turkj  Dominions  ,  and  the 
vaft  Empire  otPrefler  Iehan  in  Africa. Secondly, Moft  countries  of 
the  world  have  Received  the  Gofpel;  but  they  had  but  their  time; 
they  have  (inned  away  the  light,  and  therefore  are  now  given  up 
to  darknefs.  Thirdly, Though  the  Flock  of  Chrifts  Ele6l  are  fmall, 
that  (hall receive  the  Kingdom  :  yet  the  called,  that  profefi  to  be- 
lieve his  Gofpel,  are  many. 

2.    Confider  alfo,  as  the  wonderful  raifing  of  the  Kingdom  of 
Chrift  in  the  world,  fo  the  wonderful  prefervation  and  continu- 
ance of  it.    Hv*endsouthisDifcipksas  Lambs  among  Wolves, 
and  yet  promifeth  them  deliverance  and  fuccefs.    His  followers 
are  everywhere  hated  through  the  world  :  their  enimies  are  nu- 
merous as  the  fandsof  the  fea  r  The  greateft  Princes  and  Po- 
tentates, are  commonly  their  greateft  enemies,  who,  one  would 
think,  might  command  their  extirpation,  and  procure  their  mine 
with  a  word  of  their  mouths:  The  learned  men,  and  great  Wits 
I  of  the  world,  are  commonly  their  moft  keen  and  confident  adver- 
[  fariesi  who,one  would  think,by  their  wit  fibould  eafily  over-reach 
!  them,  acd  by  their  Learning  befool  them,and  by  their  policy  con- 
trive fome  courfe  for  their  overthrow.  Nay,  (which  is  more 
wonderful  then  all,)  the  very  common  profefforsof  the  Faith  of 
;  Chrift  are  as  great  haters  of  the  fincere  and  zealous  Profeffors,  a4- 
(moft   fif  not  altogether^)  as  are  the  very  Turks  and  Pagans  j 
I  And  thofe  that  do  acknowledge  Chrift  for  their  Saviour,  do  yet  fo 
I  abhor  the  ftri&nefs  and  fpijituality  of  his  Laws  and  ways,  that  his 
fincere  fubjecls  are  in  more  danger  of  them,  then  of  the  moft  open 
enemies :  whereas  in  other  Religions,  the  forwardeft  in  their  Re- 
ligion are  bell  efteemed  of.   Befides,  the  temptations  of  Satan, 
theunwillingnefsof  theFlefh,  becaufeof  the  worldly  comforts 
which  we  muft  renounce.and  the  tedious  ftrid  converfation  which 
we  muft  undertake,  thefe  are  greater  oppofers  of  the  Kingdom  of 
Chrift  then  all  the  reft  ;  yet  in  defpite  of  all  thefe,b  this  Kingdom 
maintained,  the  fubjecls  encreafed,and  thefe  fpiritual  Laws  enter- 
tained and  obeyed;and  the  Church  remains  both  firm  and  ftedfaft, 
as  the  rocks  in  the  Sea,  while  the  waves  that  beat  upon  i:  do  break 
themselves  in  pieces.  2.  Confider 


Part.*.  The  Stints  everlafling  Reft. 


153 


*  Formido  ilia 
ccjfavie  jamdin 
q'c<e  divcxare 


•3.     Confider  alio  in  what  way  Chrift  doth  us  fpread  his 
Gofpel,  and  prefcrve  his  Church.    Firft,  Not  by  vyprldly  might 
and  power,  not  by  compelling  men  to  profefs  him  by  theSword. 
Indeed  when  men  do  profefs  themfelves  voluntarily  to  be  his  fub- 
jecls.he  hath  au:horifed  theSword  to  fee  in  part  to  the  execution  Qf 
his  Laws, and  to  punifh  thofe  that  break  theLaws  which  chey  have 
accepted.    But  to  bring  men  in  from  the  world  into  hs  Church, 
from  Paganifm,Turcifm,or  Judaifm  ro  Chriftianity,  he  never  gave 
the  Sword  any  fuch  commifiian  ;    He  never  levied  an  Army  to 
advance  his  Dominion  ;    nor  fent  forth  his  Followers  as  fo  many 
Commanders,  to  fubdue  the  Nations  to  him  by  force,  and  fpare 
none  that  will  not  become  Chrjttians ;  *  He  will  have  none  but 
thofc  that  voluntarily  lift  themfelves  under  him  ;  He  fent  out  Mi-  i »«  videbamy 
nifters,and  notMagilhates  or Commanders,to  bring  in  the  world;    &*qtufntu 
Yea>  though  he  be  truly  willing  of  mens  happinefsin  receiving 
him,  and  therefore  ejrnettly  inviteth  them  thereto,  yet  he  lets 
them  know  that  he  will  be  no  lofer  by  them  s  as  their  fervice  can- 
not advantai^  hi  m,k>  their  neglecl  cannot  hurt  him;  He  lets  them 
know  that  hehach  no  need  of  them,  and  that  his  befeeching  of 
them  is  for  their  own  fake  s,and  that  he  will  be  beholding  to  none 
of  them  all  for  their  fervice  >  if  they  know  where  to  have  a  better 
Matter,  let  them  take  their  courfe  ;  Even  the  Kings  of  the  earth 
(lull  (loop  to  his  Terms  *,   and  be  thankful  foo  ,   or  elfe  they  ace 
no  fervants  for  him  :  His  Houfe  is  not  fo  open  as  to  welcome  ail 
comers,  but  only  thofe  that  wll  fubmit  to  his  Laws,  and  accept 
of  him  upon  his  own  conditions ;  therefore  hath  he  told  men  the 
word  as  well  as  the  beft  ,    that  if  they  will  be  difcouraged  or 
frighted  from  him,  let  them  go ;    He  tells  them  of  poverty,  of 
difgrace,  of  lofing  their  lives,  or  elfe  they  cannot  be  his  Difciples 
And  is  not  this  an  unlikely  way  to  win  men  to  him  ?  Or  to  bring 
info  much  of  the  world  to  worfliip  him  ?  He  flatter  none,  hs 
humorethnone,he  hath  not  formed  his  Laws  and  Ways  to  pleafe 
them.  Nay,  which  is  yet  more,  he  is  as  Uriel  in  turning  fom.*  m:n 
out  of  his  Service,  as  other  Matters  would  be  ready  to  take  crum 
in.    Therefore  he  hath  required  all  his  Followers  to  difclaim  ill 
fuch  as  are  obftinate  offenders,  and  not  fo  nuch  as  to  eat,  or  be 


nos cbrifii  pradie.itio  fere ubfy  audita  e@}  in  Cbryfofiomut  fcibl 
docli  fua  dogmata  nifi  fero  admoditm  ex  tea  Graciam  pr  otitic,- ant. 
(wife/)  781. 

Yj 


rum  eft  ut  in 
poflcr  am  ccflct', 
nee  externa  id' 
lo  timore  tenc- 
turnover  con- 
ventus.  Or!- 
gen.  cone. 
Celfum.  lib. 
J.  Fol.$j 
Nm  lev2yimmj 
prodigiofum 
fitit  Miracu- 
'urn  taw  brevi 
f patio  temp  or  is 
Cbnfii  doclri- 
nim  pot/tijft 
per  u;i:v?i"(um 
orbzm  d  fpt'idi, 
cumtofbabe- 
ret  advcrf.r* 
rios  i  &  prte- 
d'.citonim  cjjl't 
Hoqii'm  mag" 
■1. 1  [implicit  as 
&  rudttas 

■jrio.ld  b 
nas  ay tes. Intra 
10 .vd  \o .  an- 
Pijilnfo;  hi  autcm  tnpmofi  & 
Pet.  Miic.  in  Rom.  10. 


familiar 


*J4 


*  Ccrte  fidem  • 
ft vftti  voabm 
pafcmvjf  fpcm 
erigifjm,  fidu- 
ciam  figimm  5 
difcipiinam 
preceptor  am 
nibilomi?inA  in- 
CHkcitloriibuA 
dcfifamm  :  ibi- 
dem ctiam  ex 
bortationcst 
cafiigationcS) 
&  cenfura   di 
liina.Nam  & 
judicatttr  mag 
no  turn  pondi- 
re,  ut  a  pud 
ccrtos  Dei  con' 
fpcftu  j  fumm 
muwey*  fttturi 
jiidicu^ffudi" 
ciume(l,  fiquis 
it  a  dcliquciit, 
ut  a  communi- 
cations oratio* 
nk  &  conven- 
tus9  '&  omnis 
fancfi  commcr- 
cii  relcgctuz. 
Tertuliian. 
Apologet.cap. 
39.  You  have 
here  the  true 
defcription  of 
the  Primitive 
Church  cen~. 


7  he  Saints  everlafting  Reft. 


Part.  2. 


familiar  with  them.  *How  contrary  to  all  this  is  the  courfe  of  the 
great  Commanders  of  the  world,  when  they  would  enlarge  their 
Dominions,  or  procure  themfelves  followers?  They  have  no 
courfe  but  to  force  men,  or  to  flatter  them.  How  contrary  was 
Mahomet scoutk  in  propagating  hs  Kingdom  ?  He  levieth  an 
Army,  and  conquereth  fome  adjoyning  parts ;  and  as  his  fuccefs 
increafeth,  fo  doth  his  preemption  ;  he  inticeth  all  forts  to  come 
to  his  Camp  ;  he  maketh  Laws  that  would  pleafe  their  fltftily 
luft  ;  he  promiieth  them  beautiful  fights,  and  fair  women, 
and  iuch  carnal  delights  In  another  world  :  In  a  word,  as  h's 
Kingdom  was  planted  ,  fo  hath  it  been  preserved  by  no  other 
ways  but  force  and  flattery.  But  Chrift  hath  not  one  word  for 
either  of  thefe  ;  His  compelling  men  to  come  in,  is  but  rational 
per  (wading. 

2.  Nay,  yet  more  then  this,  he  makes  his  Church  to  grow  by 
fnfTerings;  when  others  increafe  their  Dominions  by  the  deftroy- 
ing  of  their  enemies ,  he  increafeth  h;s  by  fuflfering  them  to  kill 
his  Subjects;  An  unlikely  way  one  would  think,  to  make  the 
world  either  love  or  ferve  him.  1  here  have  been  few  Ages  fince 
the  fir  ft  appearing  of  the  Gofpel  in  the  world,  wherein  the  earth 
hath  not  drunk  in  the  blood  of  Bel  evers.  In  the  beginning  it  was 
a  rare  cafe  to  be  a  faithful  Paftor,  and  not  a  Martyr:  (|  Thirty 
three  Komane  Bfhops  fucceffivefy  were  Martyred  :  thoufands, 
yea  ten  thoufands  flaughtered  at  a  time  ;  In  fomuch  that  Gregory 
wdCjprUn  cry  outjthac  the  witneffes  who  had  dyed  for  the  Truth 
of  the  Gofpel,  were  to  men  innumerable,  that  the  world  was  all 
over  filled  with  their  blood  ;  and  they  that  were  left  alive  to  be- 
hold it, were  not  fo  many  as  thofe  that  were  flain;  that  no  war  did 
confume  fo  many:  And  the  Hiftoriesof  the  Enemies  acknowledge 
almoft  a5  much. 

Nqw  whether  this  be  a  likely  courfe  to  gain  difciples,  and  to 
fubdue  the  world,you  may  eafily  judge.  Yet  did  the  Church  never 

fures,  which 

was  performed  in  one  particular  Church,  as  the  foregoing  words  (hew,  and  not  in  a  comblna. 
tion  of  Churches,  or  a  Diocelan  Church  The  tru.h  is,  each  particular  Church  had  all  Chrifts 
officers  and  ordinances  in  thofe  times  :  even  the  Bilhop  with  his  Prtsbyterie  was  in  each  par- 
ticular Church,  as  I  undertake  to  prove  (  when  Bifhops  were  firit  diftmguiftied  from  Presby. 
tens.)  So  far  the  Independents  are  nearer  the  right  then  meft  others. 

\\   1  hough  I  know  fome  judicious  Hiftorians  do  exempt  divers  of  them  (as  Hygirw,  Sec.  ) 
fcom  the  honou;  of  Martyrdom  -}  and  affirm  that  they  were  onely  Confeflbrs. 

thrive  J 


Part.2. 


The  Saints  tverlajting  Re(lt 


*SS 


thrive  better  then  by  perfection  ;  what  they  got  not  in  number, 
yet  they  got  in  the  zeal  and  excellency  of  ProfefTors;  and  fekiom 
hath  it  loft  more  then  in  profperity  ;  yea,when  the  vulgar  profef- 
fors  have  enjoyed  profperity  ,  yet  persecution  hath  almoft  ever 
been  the  lot  of  the  zealous  and  fincere. 

And  thus  have  I  (hewed  you  thofc  wonders  of  Providence 
which  have  been  exercifed  for  the  Church  univerfal. 


SECT.    II. 


§.  x. 


SEcondly,  Confider  next  what  ftrange  providences  have  been 
exercifed  from  particular  Churches.  I  cannot  ftand  to  heap  up 
particular  examp'es:  You  may  find  them  frequent  in  the  Hifto- 
ries  of  the  Church.  What  deliverances  Cities  and  Countries  have 
had,  what  Victories  thofe  Prirces  have  had  who  have  been  their 
Defenders ;  as  Conftantinexbz  Great,  and  many  fince  :  and  what 
apparent  manifeftations  of  Gods  hand  in  all.  Yes,  he  that  reads 
but  the  Hiftories  of  latter  times,  where  wars  have  been  managed 
for  defence  of  the  Doctrine  of  this  Scripture ,  and  obedience 
thereto;  againft  the  corruptions  and  perfections  cf  *  Rome,  may 
fee  moft  apparent  difcoveries  of  the  hand  of  God  ;  yea  even  in  memo-nam 
thofe  wars  where  the  enemy  hath  at  laft  prevailed,  as  in  Bohemia,  templum  fingn- 
in  Zifcaj  time,  in  France  at  Merwdol  and  Cabriers.  The  Hiftory  lfl  fche^a^ 
of  Belgia  will  (hew  it  clearly:  fo  will  the  flrange  prefcrvation  of 
the  poor  City  of  Geneva.  But  all  thefe  are  further  from  us :  God 
hath  brought  fuch  experiments  home  to  our  hands.  If  we  (hould 
overlook  the  flrange  providences  that  produced  the  reformation  !  orum  muUitu 


*  Cum  Komani 
in  viftoriofte 
antiquum,  ti 


viffmty  ab  om' 
niilladeomm, 
immo  damoni- 


dincflutfieiunl 
ufqucquo  d'i- 
r.vcpoffct  tarn 
excek'entis  ope- 
ris  tarn  operofa 
conjlruflio  f 
Kefponfum  efl^ 
Donee  virgo 
parcel.  lUi  ad 
impojfibilitam 
tern   Oraculum 
YCtorqueateSy 

templum  aternum fotennem  Warn  machinam  vocaverunt.  Notte  autem cum  virgtnali  tbalamo  Virgi- 
nia flos  Maria  cgnfliu  e[ls  ita  cecidit  &  confraclum  eft  illudmirabile  &  columnar  turn  opus,  ut  vix 
appaream  veftigia  rumarum.  Bcrnard.in  Natal.Domini  Serm.  2 3 . 

Y  4  of 


in  the  times  of  Henry  the  eighth,  Edward  the  fixth,  Queen  Mary, 
Queen  Elizabeth,  and  King  lames  ;  yet  even  the  ftrange  palTages 
ot  thefe  years  paft,have  been  fuch  that  might  filence  an  A:heift,or 
an  Antifcripturift  ;  To  fee  the  various  (heights  that  God  hath 
brought  his  people  through  /The  unlikely  means  by  which  he  ftill 
performed  it  /  The  unexpected  events  of  moft  undertaking?  IThe 
uncontrived  and  unthought  of  ways  which  men  have  been  led  inl 
The  ftrange  managing  of  counfels  and  actions  I  The  plain  appear- 
ance of  an  extraordinary  providence,  and  the  plain  interpolation 


l256 


The  Saints  everlafting  Reft. 


Part. 


2- 


of'  an  Almighty  arm,  which  hath  appeared  in  almoft  every  fight; 
even  where  it  went  againft  us  was  this  apparent ;  and  our  over- 
throws were  but  preparatives  to  fome  eminent  good,  and 'the 
means  of  carrying  on  the  defigns  of  God,  whofe  Iflfues  will  (hew 
us  what  we  cannot  fee  before.  We  have  as  plainly  difeerned  the 
fuccefc  of  prayer,  and  our  unfuccefsfulne fs  when  we  grew  fecure, 
a!moft,as  if  we  hid  ftood  by  Mofes,  Aaron  and  Bur  in  the  Mount. 
How  confident  were  they  (till  before  their  overthrows  ?  When 
did  we  win  afield  (for  the  moft  part )  but  we  loft  it  firft  ?  How 
little  did  we  profper  when  our  Armies  were  frefti,and  flourifhing, 
andftrcng?  When  was  it  that  we  were  revived,  but  when  we 
took  our  ielves  for  dead  ?  And  when  we  gave  up  all  for  Joft,  then 
did  Cod  mod  evidently  reftore.ir.  When  it  was  thought  about  a 
year  or  two  before,  that  the  whole  Kingdom  would  not  have 
afforded  enough  to  have  refifted  the  power  of  the  perfecutors  in 
one  County,  they  were  fooppreflVd  and  bantfiied  into  America, 
then  did  God  arifey  and  his  enemies  did  fiie  before  him  •  thev  mel- 
ted as  the  wax  before  the  fire,  they  were  fcattered  as  the  chaffe  be- 
fore the  wind. 

Not  that  I  make  a  meer  fuccefs  any  evidence  of  a  good  caufe ; 
But  fucceiTes  that  have  the  apparent  finger  of  God,   and  are 
brought  about  by  fuch  wondeis  or  providence,  I  am  fure  do  teach 
us  much  of  God,  and  tend  exceedingly  to  confirm  us  in  the  ve- 
rity of  his  promifes.    Some  men  are  lo  ftrongly  poffeft  with  pre- 
judice, andorhersfounobfervantof  Divine  providence,  and  o- 
ther^fuch  Atheift.%  that  they  think  all  things  fall  out  by  chance, 
that  it  is  no  wonder  if  nothing  work  upon  them  ;  Miracles  from 
Heaven  had  no  better  fuccefs  with  moft  of  the  beholders  in  times 
of  old.    Sure  the  ftrange  providences  for  the  Church  in  the  times 
of7*4g«,of  the  Kings  ptB  eft  er>oi  Nefomiah^were  very  convince- 
ing,though  they  were  not  miracles.  And  ours  have  been  as  ftrange 
as  moft  of  theirs.    For  my  own  part,  having  been  an  eye-witnei> 
of  a  very  great  part  of  thefe  eminent  providences,  from  the 
firft  of  the  war,  I  have  plainly  feen  fornething  above  the  common 
courfe  of  nature,  and  ordinary  way'  of  Gods  workings,  in  almoft 
every  fight  that  1  have  beheld.  And  many  of  the  adveifaries  that 
before  would  not  fee,  yet  have  feen  the  hand  of  God.  and  have 
been  adorned  becaufe  of  their  envyings  at  his  people,  J  fat. 26.10, 
Many  dp  yet  fufpend  their  judgement  of  all  this,  till  they  fee  ch 

ful 

-      $ 


Part.  2. 


The  Saints  everlafling  Reft. 


I       *57 


full  IfVue  :  But  what  ever  the  end  may  yet  prove,  I  am  fure  1  have 
feen  the  Lord  in  the  mears  :    And  we  msy  yet  fee  up  Samuels 
(tone,  and  fay,  hithertv)  hath  the  Lord  helped  us.   If  we  will  fee 
the  end  before  we  judge,  tor  ought  !  know  you  may  ftay  till  the 
end  of  the  world,  and  till  you  are  judged  your  idves.  ForGod^ 
work  is  a  chain  of  many  link< :    every  age  hath  one  link,  but  the 
laftreachcth  to  eternity,  and  you  cannot  fee  the  end  till  chert.   If 
you  wait  to  know  the  full  Iilue*,  you  fhall  not  fee  it  till  the  Iflue 
of  all  things.     This  folly  cauleth  a  fucctflion  of  enemies  to  the 
Church  ,  ard  of  men  of  deluded  and  perverfe  underltandings ; 
who  will  become  wifer  altogether  when  they  fee  the  lull  end 
indeed:    but  then  it  will  be  too  late.     It  is  true,  that  things  are 
ftill  in  a  fad  confufion ,   and  in  the  eye  of  manworfe  then  they 
were  :  But  I  have  fo  often  feen  fuch  a  cloudy  morning  to  go  be- 
fore a  Sunfoine  day,  and  that  God  delighcech  to  work  by  con 
traries,  and  to  walk  in  the  cloulds,  and  to  hide  the  birth  in  the 
womb,  til  the  very  hour  of  deliverance,  that  I  am  the  refs  afraid 
of  all  this:  Onr  unbelief  hath  been  filenced  with  wonders  fo  oft, 
that  I  hope  we  fhall  truft  God  tke  better  while  we  live. I  know  the 
||  Sword  is  a  molt  heavy  plague,and  War  is  naturally  an  enemy  to 
Vertuc  and  Civility,  and  wo  be  to  them  that  delight  in  blood,  or 
.  ufe  the  Sword  but  a*  the  laft  remedy,and  that  promote  not  Peace 
to  the  utmoft  of  their  power :  I  know  alfo  how  unfatisfied  many 
are  concerning  the  lawfulnefs  of  the  War  which  hath  been  ma- 
naged, j"  It  were  too  unfeafonable  here  to  fatisfie  fuch.  As  I  can 
nor  yet  perceive  by  any  thing  which  theyobjeel,  but  that  we  un- 
dertook  our  defence  upon  warrantable  grounds  ;    fo  am  I  m oft 
certain  that  God  hach  wonderfully  appeared  through  the  whole. 
And  as  I  am  cerrain  by  fi^ht  and  fenfe,that  the  extirpation  of  Pie- 
ty  was  the  then  great  defign  ;  *  which  had  fo  far  fucceeded,  that 
very  many  of  the  moft  able  Minilteis  were  filenced,  Lectures 


i  Sim. 7' 


(I  Wo  is  mc  } 
if  the  Sword 
go  thus  on, 
where  is  the 
Church  ?  or 
what  do  we 
talkofPhyfick 
after  Death  ? 
faith  the 
peaceable  Bi. 
(hep  Hall  In 
hhPciccmaiier. 
page  46. 
\Lege  Grotium 
dc  lure  Belli. 
II.1.C.4.  §.8,' 
o.&c.fc  S.15. 


iV5.   &c. 

*  IdeGre  the  Reader  to  pet  ufe  the  Articles  of  accufacion  brought  into  the  Parliament  againft 
Bifhop ;?/-«»,  bifaop  Place,  Land,  with  the  reit  of  the  Bilhops,  that  we  may  not  forget  what  a 
cafe  we  were  in. 

I  should  be  a  flatterer  of  the  times  paft  if  I  mould  take  upon  me  to  juftifie  or  approve  of  all 
the  carriages  of  fome  that  have  been  entrusted  with  theKeyes  of  Ecclefialtical  Government. or  to 
bianch  over  the co  ruptionsof  Conliftemi  (  ffi.ers :  In  both  thefc  there  was  fault  enou?hto 
o  round  bjch  a  Comtliint ,  and  Refor  nation.  And  may  that  man  never  proffer ,  that  defires 
not  a  happy  Reformation,  of  whatever  hath  been  or  is  amifs  in  the  Church  of  Gcd  '  Honcft 
Peaceable  Bilhop  H..U  inhismodeft  offer  to  the  Aikmbly.  fige  5. 

and 


258 


The  Saints  everlaftlng  Reft. 


Part 


and  Evening  Sermons  on  the  Lords  Day  fuppreffed,  Chriftians 
imprifoned,difmembred,andbani(lied;tne  Lords  Day  reproach- 
ed,and  devoted  to  PaftinKs,that  it  was  as  much  as  a  mans  eftace  at 
leaft  was  worth,  to  hear  a  Sermon  abroad,  when  he  had  none  (or 
worfe)  at  home ;  to  meet  for  prayer,  or  any  godly  exercife;  and 
that  ic  was  a  matter  of  credit,  and  a  way  to  preferment,  to  revile 
at,  «md  be  enemies  againft  thole  that  were  moftconfeientious  • 
and  everywhere  fafer  to  be  a  Drunkard,  or  an  Adulterer,  then  a 
painful  Chriftian ;  and  that  multitudes  of  humane  Ceremonies 
took  place,  when  the  worflbip  of  Chrifts  inftitution  was  caft  out 
f  befides  the  flavery  that  invaded  us  in  civil  refpe&s)  fo  am  I 
mod  certain,  that  this  was  the  work  which  we  took  up  Arms  to 
refift;  and  thefe  were  the  offenders  whom  we  endeavoured  to 
offend.  And  many  of  thofe  that  fcruple  the  lawfulnefs  of 
our  War,  did  never  fcruple  the  lawfulnefs  of  deftroying  us,  nor 
of  that  doleful  havock  and  fubverfion  that  was  made  in  the 
Churches  of  Chrift  among  us :  though  now  perhaps  they  will  ac- 
knowledge fome  of  our  persecutors  mifcarriages.  The  fault  was, 
that  we  would  not  die  quietly  ;  nor  lay  down  our  necks  more 
gently  on  the  block ;  nor  more  willingly  change  the  Gofpel  for 
Ignorance,  and  our  Religion  for  a  fardle  of  Ceremonies ;  nor  be- 
tray the  hopes  of  our  Pofterity  to  their  wils.  As  Datitah  by  Samf- 
fen,  fo  do  they  by  us :  They  accufe  us,  that  we  do  not  love  them, 
becaufe  we  will  not  deliver  up  ourftrength,  that  they  may  put 
outoureyes;  Yetldefirenone  fo  far  to  miftake  me,  as  to  think 
I  fpeak  of  all  that  were  of  the  adverfe  party,  I  doubt  not  but  ma- 
ny ingenuous  and  civil  Gentlemen,  and  Learned  and  pious  Divines 
went  that  way,  that  had  no  malignant  Hatred  to  Piety ;  whom 
I  think  no  modeftman  fhould  term  Malignants.  And  I  know 
yet  more  Judicious  men  were  againft  the  War  on  both  fides. 
I  would  all  had  been  fo.  But  when  all  would  not,  there  was  no 
remedy  :  fome  impofed  a  Neceffity  on  thofe  that  would  fain  have 
avoided  it.  Yet  (though  it  be  my  moft  earneft  daily  prayer,  that 
God  would  convince  me,  if  I  have  erred  in  this :  and  I  have  ufed 
all  probable  means  for  information,)  it  is  not  my  intent  to  deter- 
mine which  party  was  in  the  right :  I  never  knew  men  go  far  in  a 
quarrel,but  both  parties  were  too  blame,  more  or  lefs.  And  upon 
the  moft  ferious  review  of  mine  own,  and  other  mens  proceed- 
ings, I  unfeignedly  repent  that  we  were  not  more  zealous  and 

ftudious 


Part. 2 


The  Stints  everlafling  Kejf. 


59 


ftudious  for  Peace,  and  for  thcjenifying  of  exafprrated  and  exuJ- 
cerated  mindcs,  and  had  not  a  deeper  dettftation  of  war ;  (But 
who  then  knew  what  it  wr?;  And  it  unfeignedly  grieves  mc,that 
there  yet  remain  fuch  adiftance  in  mens  aft'eclions,  and  they  ftill 
look  on  each  other  as  enemies,  and  that  rhere  have  been  no  more 
tffeclual  Reconciling  endeavors,e(peaalIy  in  matters  of  Religion: 
(where  I  think,  if  it  were  well  followed,  it  m<ght  well  be  accom- 
plished ;  the  difference  lying  info  narrow  a  room  i)  tfut  yet  this 
I  am  fure  of,  that  who  ever  were  in  the  right,  or  wrong,  there  ap- 
peared more  of  Chrifts  Intereft  on  one  fide  then  on  the  other;  as 
in  the  firft  occafion,  fo  in  the  ptofecution.  Though  fome  that  Ru- 
led might  have  better  ends :  yet  we  cannot  choofc  but  know,  that 
as  it  was  the  moft  notorious  perfons  for  wickednefs,  that  made  up 
the  multitude ;  fo  the  very  deadly  implacable  hatred  to  Godlinefs, 
wa-  it  that  then  ftirred  them  up,  as  a  neft  of  wafps ;  and  a  man 
that  was  more  devout  and  pious  then  the  multitude,  could  not  live 
by  them  in  moft  places,  but  were  forced  into  Garrifons  and 
Armstofave  their  lives,  who  would  e!fe  have  fat  (till  i  So  that 
the  firft  rage  of  the  Prelates,  in  filencing  as  learned  able  Minifters, 
and  incefTantly  perfecuting  as  Godly  Chriftians  as  the  world  en- 
joyed, was  now  encreafed  a  hundred  fold.  Thofe  that  are  mode- 
rate of  that  party,  doconfefs  this  to  be  true,  and  that  it  was  the 
caufe  of  their  ruine.  It  was  his  own  People  therefore  that  Chrift 
was  tender  of,  and  his  own  Intereft  that  he  ftood  up  for  againft 
thefiercenefs  of  the  ungodly  multitude.  And  the  name  that  he 
hath  got  himfelf  in  the  defence  of  his  Intereft,  I  dare  not  obfeure, 
norecclipfethe  Glory  of  his  Providences  which  I  have  feen,  nor 
take  down  the  monuments  and  Trophies  of  his  Praife,  what  ever 
the  mifcarriages  of  Inftruments  may  be,before,  or  in,  or  fmce  that 
work.  I  doubt  not  but  many  have  changed  their  Judgements, 
("that  formerly  were  admirers  of  Gods  proceedings  J  becaufeof 
the  fearful  mitcarriagesfince,  and  of  the  late  inundation  of  Scan. 
dals,Errors  aud  hainous  contempt  of  the  Miniftry  and  Ordinances 
of  Chnft  ;  and  the  danger  that  appeareth  of  the  mbverting  of 
all ;  which  things  are  the  grief  of  my  foul  to  remember;  and  I  con- 
fefs  I  1  jok  upon  thefe  times  as  the  moft  hainoufly  finful,  and  deep- 
ly guilty  before  C.od,  of  any  that  I  have  known  ;  and  think  there 
is  no  honeft  heart  but  is  pierced  with  the  wounds  that  have  been 
given  to  :he  Credit  of  the  Gofpel  h  and  that  trembleth  not  to  be- 
hold 


i6o 


The  Saints  tverlafting  Refi. 


Part, 


hold  the  fierce  alTaults  upon  the  Church  •  and  chat  men  do  fo  for- 
get the  2d.  Pfalm ,  and  the  Comrrfentary  on  it  which  they  have 
lately  read  in  Gods  Providences.  But  if  men  turn  Devils,yet  God 
will  be  God.  If  I  were  fure  God  meant  to  deftroy  us,and  remove 
his  Gof'pel,  yet  dutft  I  not  ecclipfe  the  Glory  of  his  Works,  nor 
overlook  his  former  Mercies  to  us.    If  the  Papifts  (hould  y^t  pre- 
vail,! durft  not  therefore  forget  the  Powder-Plot,  or  Spanifh  In. 
vafien.  If  I  dye  of  a  fecond  difeafe,  yet  would  I  not  be  unthankful 
for  deliverance  from  a  former.    1  feel  temptation  in  mensmif. 
cariagesj  and  fa,d  iffue^  and  new  caufes,  and  parties  to  draw  me 
towards  a  doubting  of  the  old  (  much  different  caufe ;  )  But  he 
that  takes  up  his  principles  deliberately,  and  on  found  grounds, 
will  not  mutably  lay  them  by  on  grounds  fo  weakv  The  truth  is  ' 
Chrifts  Church  is  ufually  dealt  with  as  himfclf.    h  iuffcreth  be- 
tween xwo  Thieves,  (as his  Truth  doth  between  two  exr>  earns ; ) 
the  cruel  perfecutor,  and  the  dividirg  ,^ch  fmatick> ;    Ad  when 
men  fee  the  cruelty  of  the  former,  in  hatred  of  them,  they  turn 
to  the  folly  of  the  later ;  And  when  or  hers  lee  the  madrefs  of  Di- 
viders, they  begin  again  to  approve  of  the  wickedreo  of  Persecu- 
tors; Overlooking  the  Truth  ofCurift  in  the  Middle ;  A  ^d  thus 
as  drunken  men  we  reel  from  fide  to  fide,    Which  will  prove  the 
converted  Thief,  I  know  not ;  I  pray  for  both.  And  O  that  God 
would  perfwade  the  Moderate  Godly  perfonsof  all  parties,  to 
dofe  in  Love,  and  finde  out  a  Reconciling  Temperament,  and 
joyn  againft  th  uncurably  wicked  of  what  fide  ioever.    In  the  j 
meap  time,  I  live    ( though  in  deep  forrow  for  prefent  fins  and  ! 
miferies3yet)inadmiration  of  former  merciful  providencesjand  in  I 
hope,that  if  we  muft  have  a  Munfter  malady,  it  will  be  no  longer 
then  fuch  have  hitherto  been;  and  that  the  Hiftory  ofthis  Age 
fhall  yet  convince  men  of  particular  providence,  fullfillwg  the  pro- 
mifes\andconfequently,that  Scripture  is  the  very  Word  of  God,  And 
methinks  Chrilt  faith  to  me  now,  as  he  did  to  Peter    (  and  as  he 
doth  in  my  own  perfonal  afficlions )  what  I  do>  thou  knoweft  not 
now  5  but  hereafter  thou  Jhalt  hyo-pp. 


SECT. 


Part.  2 


The  Saints  ever  lofting  Reft. 


SECT.    III. 

THirdly,  f  Confider  alfo  of  the  ftrange  judgements  which  in 
all  agesbave  overtaken  the  moft  eminent  of  the  enemies  of 
the  Scriptures.  Befides  ^ntiochns^  Herod>Ptlate9tht  perfecuting 
Emperors,  efpecially  Julian  ;  Church  Hiftories  will  acquaint  you 
with  multitudes  more  :  Foxes  book  of  Martyrs  will  tell  you  of 
many  undeniable  remarkable  *  judgements  on  thofe  adverfaries 
of  pure  Religion  the  Papifts,  whofe  greateft  wickednefs  is  againft 
thefe  Scriptures  j  fubjecling  them  to  their  Church,  denying  them 
to  the  people,  and  fetting  up  their  Traditions  as  equal  to  them. 
Yea  our  own  times  have  afforded  us  moft  evident  examples.  Sure 
God  hath  forced  manyof  his  enemies  to  acknowledge  in  their  an- 
guifh  the  truth  of  his  threatnings,  and  to  cry  out,as  Mian,  ficifti 
Galilxe. 


261 


§•3 


\  vi  mmcYiM 

taccamUi  an- 
tiques &  ult'i- 
oncspro  ctiltori. 
buA  Dei  [ape 
r  c  petit  a*  ^docu- 
ment urn  recen- 
tit  id  fatis  eft, 
quod  ficceleri- 
tcr  quod<jf}  in 
tanta  clcritate 
fie  granditcr 
niipcr  fecuta 
I  defentio  cfi  5 
ruinis  rcgitm, 
jaelurisepum^difpendlomilitum^imbjutionecalirorum.  Sec  hoc  cajuaccidi(fes  &c.  Cyprian,  ad 
Demctrian.  §.14.  page  $  z8.  *  Not  that  Miracles  are  ft  ill  neceffiry  ,  but  fpecial  proyi- 

dences  do  much  confirm.  Nee  jam  opus  eft  Miraculis,  cum  in  omnem  terram  vcrbum  fonuerit. Do8> 
Humfrcdus  Jcfuitif  part.  1.  page  114. 


SECT.    IV. 

Fourthly,  Confider  alfo  the  eminent  Judgements  of  God 
that  have  befallen  the  vile  tranfgreffors  of  moft  of  his  Laws. 
Befides  all  the  voluminous  Hiftories  that  make  frequent  mention 
of  this,  I  refer  you  to  Dodor  Beard  his  Theatre  of  Gods  Judge- 
ments': and  the  book  entituled  Gods  Judgements  upon  Sabbath- 
breakers.  And  it  is  like  your  own  *obfervation  may  add  much. 


§*   + 


*  About  the 

time  of  the 

fi  kneing  of 


Mlnifters3  how  many  Churches  in  England  were  torn  at  once  with  terrible  lightning  ?  and 
almoft  no  place  elfe  but  Churches  were  touched,  efpeciallly  in  the  the  lower  part  of  Df  von(hire3 
where  many  were  fcorched,  maimed,ind  fome  their  brains  ft  ruck  out  3s  they  fat  in  Church. And  | 
at  the  Church  of  Anthem  in  Cornwall  necr  Plimouth.onWhitfund3y.1640.  See  the  Relation  in  j.. 
Print.  I 


SECT.    V. 

I  fifthly,  Confider  further  of  the  eminent  providences  that  have 
been  exercifedfor  the  bodies  and  (htts  of  particular  belie- 
vers    The  ftrange  deliverance  of  many  intended  to  Martyrdome; 

As 


§•  5 


t6z 


The  Saints  evtrlafting  Reft. 


Part 


As  you  have  many  inftances  in  the  A&s  and  Monuments :  befides 
thofe  in  Ettfebins  and  others,  th,*t  mention  the  ftories  of  thefirft 
perfecutions.  If  it  were  convenient  here  to  make  particular 
mention  of  mens  names,!  could  name  you  many  who  in  thefe  late 
wars  have  received  fuch  ftrange  prefervations,  even  againft  the 
common  courfc  of  nature,  that  might  convince  an  Atheift  of  the 
finger  of  God  therein.But  this  is  fo  ordinary,thit  I  am  perfwaded 
there  is  fcarce  a  godly  experienced  Chriftian  t  that  carefully 
obferves,and  faithfully  recordeth  the  providences  of  God  toward 
hHD,but  is  able  to  bring  forth  fome  fuch  experiment  >  and  to  (hew 
you  fome  fuch  ftrange  and  unufual  raercies,which  may  plainly  dif- 
.  cover  an  Almighty  difpofer  making  good  the  promifes  of  this 
Scripture  to  his  fervants:  fome  in  defperate  difeafes  of  body,fome 
in  other  apparent  dangers ,  delivered  fo  Mdcnly  ,  or  fo  much 
againft  the  common  courfe  of  nature,  when  all  the  beft  remedies 
have  failed,  that  no  fecond  caufe  could  hayc  any  hand  in  their  de- 
liverance. 

Six  hly,  andLaftly,  Confider  the* ftrange  and  evident  deal, 
ings  of  God  with  the  fouls  and  confeiences  both  of  believers  and 
unbelievers.  What  pangs  of  hellifh  defpair  have  many  enemies 
of  the  truth  been  brought  to  /  How  doth  God  ex:end  the 
fpirits  of  his  own  people  ?  Bruifing,  breaking,  killing  them  with 
terrors,  and  then  healing,  railing  and  filling  them  with  Joys 
which  they  cannot  utter  ?  How  variotfly  doth  he  mould  them  ? 
fometimes  they  are  brought  to  the  gates  of  Hell ;  fometime  they 
are  ravifhed  with  the  foretafts  of  Heaven ;  The  proudeft  fpirits 
are  made  to  (loop  j  the  loweft  are  raifedtoan  invincible  cour- 
age. In  a  word,  The  workings  of  God  upon  the  fouls  of  his  peo 
pie  are  fo  clear  and  ftrange,  that  you  may  trace  afupernatural 
caufalky  through  them  all,  [|  Befide  the  admirable  efficacy  of  them 
in  changing  men's  heart?,  and  making  them  to  differ  from  what 
they  were,  and  from  all  others  J  in  all  Holinefs,  Righteoufnefs 
and  ielf  denyal. 


C0nt.CelfttmJib.3i0L  (edicAfcenf.)  3 3 


SECT. 


Pare.  2. 


The  Stints  everlajling  Reft. 


263 


§.  6. 


sect:  yi. 

SEcondly,  Bat  though  it  be  undeniable,  that  all  thefeare  the 
extraordinary  workings  of  God;yet  how  do  they  confirm  the 
authority  of  Scripture*  How  doth  it  appear  that  they  have  any 
fuch  end  ?  e^»/v*\That  is  it  I  come  to  (hew  you  next. 

Firft,  Some  of  thefe  works  do  carry  their  end  apparently  with 
them,  and  manifell  it  in  ther  event.  The  forementioned  provi- 
dences for  railing  and  preserving  the  Churrh,  are  fuch  as  (hew  ui 
their  own  ends. 

Secondly,  They  are  moft  ufually  wrought  for  the  friends  and 
followers  of  Scripture,  and  againft  the  enemies  and  difobeyers  of 
ir. 

Thirdly.They  are  the  plain  fulfilling  of  the  Predictions  of  Scrip- 
ture.The  Judgements  on  the  offenders  are  the  plain  fulfilling  of  its 
threttnings :  And  the  mercies  to  believers  are  the  plain  fulfilling 
of  itsPromife?.  As  for  example  5  as  unlikely  as  it  was,  yet  Chrift 
foretold  his  Apoftles,  that  when  he  was  lifted  up,  he  would  draw 
all  men  to  him  :  He  fent  them  upon  an  errand  as  unlikely  to  be  fo 
fuccefsful  as  any  in  the  world:  and  yet  he  told  them  juft  what  fuc- 
cefs  they  (hould  find  ;how  good  to  their  me(T3ge,and  how  hard  to 
their  pcrfons.  The  promife  was  of  old,  to  give  Chrift  the  heathen 
for  his  inheritance,and  the  uttermoft  parts  of  the  earth  for  his  por- 
feffion.  Chrift  promifeth  to  be  with  his  melTengers  to  the  end  of 
the  world.  Why  now,how  punctually  doth  he  accomplifli  all  this  ? 
What  particular  Proprieties  of  Scripture  have  been  fulfilled,  and 
when,and  how,hath  been  already  at  large  difcovered  by  *  others, 
and  therefore  I  (hall  overpafs  that. 

FouthJy,  Thefe  |)  Judgements  have  been  ufually  executed  on 
offenders,  at  the  very  time  when  they  have  been  either  oppofing 
or  violating  Scripture :  And  thefe  mercies  beftovved  chiefly  upon 
ers  at  fuch  a  time  when  they  have  been  moft  engaged  in  de- 
fence of,  or  obedience  ro  the  Scriptures. 

Fifthly  ,  They  ufually  proceed  in  fuch  effectual  fort,  that  the 

*  decus  mor. 

ttrous  births  were  not  convincing  providences  agair.ft  their  Ant  inomian  Antifcripturilherer.es, 
as  if  God  from  heaven  had  fpoken  againft  them  >  and  yet  Old  England  will  not  rake  wan 

Ecclb'fl.  Tom.  1.  lib.  4,  cap.  1 5.   where  Ttrtul.  W.  I  ,  O,ofu<si  (pc.   do 


Pfcl.  z.  I 

4,5. 


3  5j 


*  Morncy, 
Grotius,Do&. 
luhjon,  Vay 
fons  Refolut. 
part.  1.  &:• 
[|  Ask  them  in 
New  Ingland 
whether  Mrs. 
Hut  chin  foil  y 
3nd  Miftris 
: -.oft  hi- 


men:i 


force 


264 


The  Saints  everUfling  Reft. 


Part. 


*  The  Legion 
of  Malta  in  the 
time  of  Mar. 
Aurelim,  who 
procured  by 
prayer  both 
Thunder  on 
the  enemies, 
and  rain  for 
the  Army.  See 
theEpift.  of 
M.  Awel'iUi  in 
Iuftin  Martyrs 
Avol  &  Xu 
philin.  in  Vita 
Aurelii. 
And  it  is  con- 
fidently aver- 


force  the  enemies  and  ungodly  toconfefs  the  caufe  f  yea  and 
oft-times  the  very  ftanders  by ;  fo  do  they  force  believers  alfo  to. 
fee,  that  God  makes  good  his  word  in  all  their  mercies. 

Sixthly,  they  are  performed  in  anfwer  to  the  prayers  of  be- 
lievers; while  they  urge  God  with  the  promifes  of  Scripture,then 
doth  he  appear  in  thefe  evident  providences.  This  is  a  common 
and  powerfull  Argument,  which  moft  Chriftiansmay  draw  from 
their  own  experiences.  Had  we  no  other  Argument  to  prove 
Scripture  to  be  the  word  of  God,  but  only  theftrangefuccefsof 
the  prayers  of  the  Saints,  while  they  trull:  upon,  and  plead  the 
promifes  with  fervency  ;  I  think  it  might  much  confirm  experi- 
enced men.  What  wonders,  yea  what  apparent  miracles  did  the 
prayers  of  former  Chriftians  procure  ?  *  Hence  the  Chriftian  fol- 
diers  in  their  Army  were  called,  the  thundering  Legion  ;  they 
could  do  more  by  their  prayers  then  the  reft  by  their  Armies. 
Hence  (i%Zhingerust&\fe.s)  Gregory  was  called  3*1^*7^©-, 
from  his  frequent  miracles  among  the  Heathen.  And  Vincentim 
reporteth  that  Snlpitita  Biturkenfis  did  expel  the  Devi!s,hea!  the 
fick,and  raife  the  dead,by  praying  to  God  for  them.Wben  ||  Mj- 
conini  (a  godly  Divine,)  lay  fick  of  that  Confumption  which  is  cal- 
led a  Phthifis,  Luther  prayeth  earneftly  that  he  might  be  recover- 
ed, and  that  he  might  not  die  before  himfelf.  And  fo  confident 
was  he  of  the  grant  of  his  defire,  that  he  writes  boldly  to  lMjco- 
nitu3  that  hefhould  not  dienow,  but  (hould  remain  yet  longer 
upon  this  earth.  Upon  thefe  prayers  did  Myconius  prefently  re- 
vive,  as  from  the  dead,  and  live  fix  years  after^  till  Luther  was 
ST  by  itarf- 1  dead  5  An(*  nimfelf  hath  largely  written  the  (lory,  and  profeffed, 
Han  Apoiogct.  j  that  when  he  read  Luthers  letters,he  feemed  to  hear  that  voice  of 
tap.-},  with  j  (Thrift,  Lazarus  come  forth.  Yea,  fo  powerful  and  prevaling  was 
many  more,as  £utber  in  prayer,  that  luttm  Unas  writes  of  him,  J  fie  vir  potuit 
adUa^eyinepl '  W  **'**  5™at  ™n  c°uld  do  what  his  *  lift. 
melius  notes  » 

on  Tertullians  Apolvgct.  Nota.64.  \\  Melch.Adam  in  vita  Myconii.  *Ofi  audit  e  vclics  &  videre, 
quando  a.  nobis  adjxrantur  &  torqucntur  fpiritualibu*  fogris,  &  verborum  tot  mentis  de  objeflis  cor- 
poribui  ejiciutitur quando  ejul 'antes  & gementes  vocebumana,  & potefiate  divina  flagella  &  verbe- 
rafentientes,  venturum  judicium  confitentttr !  Veni,  &cognofce  vera  ejfe  qua  diumui.  Et  quia 
fie  Deos  colert  tc  die  is,  vet  ipfis  quos  cclis  crede :  aut  (1  volue-rU  &  tibi  credere,  de  te  ipfe  loquetur , 
audiente  te,  qui  nunc  tuumpetlm  ebfedit.  Videbis  nos  rogari  ab  cis  quos  tu  rogas  :  timeri  ah  eis  quos 
tu  adoras,  videbisfub  mami  no  (Ira  flare  vmc~los,&  turner e  captivos  quos  tu  Jufpit*  &  veneraru  ut 
Dominos.  arte  vcl  fie  confundi  in  Wis  cm;  ibmtuis  poteris-  cum  confpexens  &  audteris  Deos 
tuos,  quidfmt,  interrcgationewfirafiatimproderct&c.  Cyprian.ad  Dcmetrium.page328.This 
is  an  excellent  Teftimony.  ^ _______ — — 


What 


Parc.2 


The  Saints  cverlaflwg  Rcfl. 


265 


What  was  it  lefs  then  a  Miracle  in  Baynam  the  Martyr,  who 
told  the  Papifts,  Lo  here  is  a  Miracle  !  Keel  no  more  pain  in 
this  fire  then  in  a  bed  of  Down.  It  is  as  fwect  to  me  as  a  bed  of 
Rofes.    So  Bifhop  Farw,  who  could  fay  before  he  went  to  the 
fire,  Ifl  ftir  in  the  fire,  believe  not  my  Dodrine  :  And  accord 
Iy  remained  unmoved    Theodora  the  Martyr  to  the  midftof  his 
torment  had  one  in  the  fhape  of  a  yong  man ,  as  he  thought, 
came  and  wiped  of  his  fweat,  and  eafed  him  of  his  pain.  But  whit 
need  I  fetch  eximples  fo  far  off?  or  to  recite  the  multitudes  of 
them  which  Church  hiftory  doth  sfford  us  ?  Is  there  ever  a  pray- 
ing Chriftian  here  who  knoweth  what  it  is  importunately  to  drive 
with  God,  and  to  plead  his  promifes  with  him  believingty,  that 
cannot  give  in  his  experiences  of  mod  remarkable  anfwers?  I 
know  mens  Atheifraand  Infidelity  will  never  want  fomewhat  to 
fay  againft  the  molt  eminent  providences  though  they  were  Mi- 
racles themfelves.    That  nature  which  is  fo  ignorant  of  God,  and 
at  enmity  with  him,will  not  acknowledge  him  in  his  clear  difcove- 
riesto  the  World,  but  willafcribe  all  to  fortune  or  nature,  or 
fome  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  without  the  ufeorhelpof  any  other  means 
or  creatures,  yea  and  perhaps  many  times  over  and  over :  Is  not 
this  as  plain  as  if  God  from  heaven  (hould  fay  to  us,  lam  ful- 
filling to  thee  the  true  word  of  my  promifein  Chrift  my  Son  ? 
How  many  times  have  I  known  the   prayer  of  faith  to  fave  the 

.  when  all  Phyfitianshave  given  them  up  as  dead  /  It;  hath 
been  my  own  cafe  more  then  once,  or  twice,  or  ten  times  when 
means  have  all  failed^  and  the  higneft  Art  or  Reafon  have  fer> 
tenced  me  hopelef? ,  yet  have  I  been  relieved  by  the  prevalency  of 
fervent  prayer,and  that  fas  the  Phyfitian  faidjr/u/o cite  &]uctinde\ 
<JMy  fiefh  and  my  heart  failed^  but  God  is  the  ftrength  of  my  hearty 
and  my  port  ion  for  ever  ;  And  though  he  yet  keep  me  under  necef- 
fary  weaknefs,  and  whole  fome  ficknels,  and  certain  expecta- 
tion of  further  neceflitiesand  affaults,  yet  am  I  conftrained  by 
moft  convincing  experiences,  co  fet  up  this  (lone  of  Remem- 
hrance,  and  publikely  to  the  praife  of  the  Almighty,  to  acknow- 
ledge, that  certainly  God  is  true  of  his  promifes,  and  that  they  are 
indeedhis  own  infallible  Word,  and  thacitis  a  mod  excellent 
priviledge  to  have  intereft  in  God,  and  a  Spirit  of  fupplication,  to 

Z  be 


Recorded  by 
So  ^om  .and  o. 
thcrs. 


lam.?.  i:.i 


3>M> 


;j 


265 


The  Saints  everlafting  Reft. 


--1 


Part, 


August,  dc  Ci- 
vilate  DeL 
lib.  5. 


be  importunate  with  him.    I  doubt  npt  but  mod  Chriftians  thac  J 
observe  the  fpir't  and  providences,are  able  to  acted  thisprevalen- 
cy  of  prayer  by  their  own  experiences. 

Objett.  Perhaps  you  will  fay,  Ifthefe  rare  examples  wete  com- 
mon, I  would  believe. 

ssfvfw.  Fird,  If  they  were  common,  they  would  be  flighted, 
as  common  wonders  are. 

Secondly,  Importunate  prayer  is  not  common,  though  formal 
bablingbe. 

Thirdly,  Theevident  returns  of  prayer  are  ordinary  to  the 
fairhful. 

Fourthly,  If  wonders  were  common,  we  flbould  live  by  fenfe, 
and  not  by  faith* 

Fifthly,!  anfwer  in  the  words  of  Aftguftw,Godi  letteth  not  every 
Saint  partake  of  Miracles,  left  the  weak  fhould  be  deceived  with 
this  pernicious  error,  to  prefer  Miracles  as  better  then  the  works 
ofRighteoufnefs,  whereby  eternal  life  is  attained. 

And  let  me  now  add ;  that  if  the  Scriptures  were  not  the  word 
of  God,  undoubtedly  there  would  have  been  as  many  wonders 
of  providence  for  the  difgracing  it,  as  have  been  for  the  defend- 
ing it :  and  God  would  have  deftroyed  the  Preachers  of  it,  as  the 
greated  abufers  of  him  and  all  the  world,  that  fliould  father  fuch 
a  thing  upon  htm.  Can  any  min  believe  that  God  is  the  jud  and 
gratious  Ruler  of  the  world,  (that  is,  that  there  is  a  God  )  and 
yet  that  he  would  fo  long  fuffer  fuch  things  to  be  publifhed  as  his 
undoubted  Laws,  and  give  no  Tedimony  againd  it,  if  it  were  not 
true  ?  As  Perkins  faith  (Cafes  ofConfcMb,i.cap.$.pa£e  I30.§.i.J 
If  it  had  not  been  Gods  Word,  the  falfhood  had  been  detected' 
long  ago.  For  there  hath  been  nothing  falfly  faid  of  God  at  any 
time,  which  he  himfelf  ha  h  not  at  fome  time  or  other  opened 
and  revealed ,  as  he  did  the  falfe  Prophets. 


CHAP. 


Part.*. 


The  S dints  tverhfting  Reft. 


767 


Argum.  4. 


1 


CHAP.    VII. 

The  fourth  Argument. 

1 

SECT.    I. 

Y  Fourth  and  lift  Argument  which  I  will  now 
produce  to  prove  the  Scripture  to  be  the  Word, 
and  perfeel  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  it. 

Here  I  have  thefe  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  (land  with 
the  welfare  of  minkind,and  confequently  with  that  honor  which 
the  wifdom  and  goodnefs  of  God  hath  by  their  welfare,  that  the 
world  (hould  be  without  a  written  Law  5  then  certainly  there  is 
fuch  a  written  Law.  But  that  it  cannot  ftand  with  the  welfare  of 
the  creature,  or  that  honour  of  God,  appears  thus.  That  there  be 
a  certain  and  fufficiect  Revelation  of  the  will  of  God  to  mm, 
more  then  meer  Nature  and  Creatures  do  teach,  is  ncceiTary  to 
the  welfare  of  man,  and  the  aforefaid  honour  of  God.  But  there 
is  now  no  fuch  certain  and  fufficient  Revelation  unwritten  in  the 
world  j  therefore  it  is  neceflfary  that  there  be  fuch  a  Revelation 
written.  *  Ihe  proof  of  the  Major  is  the  miin  task,  which  if  it  be 

to  prove  the 

abfolute  Neceffity  that  there  mu ft  ^  fome  Written  word,  among  and  above  others,  Gna 
Camtro  hatb  done  it  fully,  Prxlefl.de  Vabo  Del,  cap  A  S,  6,  &c.  Operum  (  fol. )  page  450451, 
&c.  and  (hem  how  lamentably  even  the  wifeft  of  the  PbiLiophers  were  befotted  and  ignorant. 

Z  2  well 


*  I  do  of  pur- 
pofe  pafs  orer 
thofe  things 
which  others 
have   fully 
written  of,  be- 
caufe  it  is  a- 
gaiaft  my 
Judgement  to 
trouble  :^e 
world  fo  oft 
wi:h  the  fame 
words  which 
others  have 
faid  before  us 
(asmoftdoj 
In  particular 


268 


*  See  Jujiin 
Martyr  Serin. 
adGentes 
proving  the 
unity  of  the 
Godhead  out 
of  the  Hea- 
thens them. 


The  Saints  everlafting  Reft. 


Part, 


2. 


well  performed  will  clearly  carry  the  whole  caufe  $  for  I  believe 
all  the  reft  will  quickly  be  granted,  if  that  be  once  plain  :  There- 
fore I  (hail  ftand  a  little  the  more  largely  to  prove  it,  v&»  That 
there  is  a  necefficy  for  the  welfare  of  man,  and  the  honor  of  Gods 
Wifdom  and  Goodnefs,  that  there  be  fome  further  Revelation 
of  Gods  Will,  then  is  in  meer  Nature  or  Creatures  to  be  found. 
Andfirft,  I  will  prove  it  neceffary  to  the  welfare  of  man;  And 
that  thus.    If  man  have  a  happinefs  or  Mifery  to  partake  of  after 
this  life,  and  no  fufficient  Revelation  of  it  in  Nature  or  Creatures, 
then  it  is  neceffary  that  he  have  fome  other  Revelation  of  it, 
which  is  fuffic  ient.   But  fuch  a  Happinefs  6v  Mifery  man  mud  par- 
take of  hereafter,  which  Nature  and  Creatures  do  not  fufficiently 
reveal,  ("either  end  or  meansj  therefore  fome  .other  is  neceffary. 
I  will  Hand  the  largelier  on  the  fuft  Branch  of  the  Antecedent,  be- 
caufe  the  chief  weight  lieth  onit;and  I  fcarce  ever  knew  any  doubf. 
of  Scripture,  but  they  alfo  doubted  of  the  immortal  flaw  an'dre- 
compence  of  foulsjand  that  ufually  is  their  fir  ft  and  cliiefeft  doubt 
I  will  therefore  here  prove  thefe  three  thing  iri  order,  thus. 
I  Firft,  That  there  is  fuchaftate  for  man  hereafter.  Secondly,That  it 
j  is  neceffary  that  he  know  it,  and  the  way  to  be  fo  happy.  Thirdly, 
I  That  nature  and  Creatures  do  not  fufficiently  reveal  it. 
f     Vor  the  firft,  I  take  it  for  granted,  that  there  is  a  God,  becaufe 
*  Nature  teacheth  that ;  and  I  fhall  pifs  over  thofe  Arguments 
|  drawn  from  his  righteoufnefs  and  juft  difpenfations,  to  prove  the 
|  variety  of  mens  future  conditions,  becaufe  they  are  commonly 
!  knownjand  I  (hall  now  argue  from  fenfe  it  felf,bccaufe  that  works 
heft  with  fenfual  men:  and  that  thus.If  the  devil  be  very  diligent  to 
deceive  men  of  that  Happincfs,and  bring  them  to  that  mifery  ,then 


[faesfirpben, !  fure  there  is  fuch  a  Happinefs  and  Mifery ;  but  the  former  is  true  ; 
\\  Ergo  the  latter.  They  that  doubt  of  the  Major  Proportion,  do 
moftofthem  doubt  whether  there  be  any  devil,  as  well  as  whe- 
ther he  feek  our  eternal  undoing.  I  prove  both  together.  Fitft,  By 
his  Temptations.  Secondly, Apparitions.  Thirdly,  Poflefllons  and 
difpoffefiions.Fourthly.His  Contracts  with  Witches  J  hope  thefe 
are  palpable  Difcoveries. 

MlrtethhomU  ■■  _.    .   .     .  .         .,   r 

mm  ad  Deos  'ml  Deus  ad  homines  venh :  immo  (quod  proprius  eft)  in  homines  vemt  i  nulla  /me 
Deo  mm  bona  eft.  Semina  incorporibm  hurnanU  divina  difperfa  fittiti  qua  pbonm  cultor  ex- 
am ,  Gmilia  oxigml  p odeum ,  &  paria  bis  ex  quibm  orta  juntfurgunt :  ft  malm*  non  ahter  quam 
bumui  (lerills ac  paluflris  necat,ac  deinde  creat purgamenta  pro  frugibu*.  Seneca.Eplft.73  PaSe  J73^ 
'  I  The 


the  Sybils,  So 
p bodes,  Homer, 
Plato,Tytba- 
goyas,  &c. 
||  Hear  what  a 
Heathen  faith 
of  the  Life  to 


Pan. 2. 


TbeSaints  cverlaftwg  Refl. 


169 


l%  The  temptations  of  Satan  are  fometimefo  unnatural,  To 
violent,  and  fo  importunate,  that  the  tempted  perfon  even  feels 
fomething  befides  himfelf,perfwading  and  urging  him :  He  cannot 
go  about  his  calling.he  cannot  be  alone,but  he  feels  iomewhat  fol- 
lowing him,  with  perfwafions  to  fin,  yea,  to  fins  that  he  never 
found  his  nature  much  inclined  to,  and  fuch  as  bring  him  no  ad 
vantage  in  the  world,and  fuch  as  are  quite  againft  the  temperature 
of  his  body,  t  Doth  it  not  plainly  tell  us  that  there  is  a  Devil,  la- 
bouring  to  deprive  man  of  his  Happinfes,  when  men  are  drawn  to 
commit  fuch  monftrous  fins  ?  Such  cruelty  as  the  Romans  ufed  to 
the  IeVc s  at  the  taking  of  Ierufalcm  :  So  many  thoufand  Chriltians 
fo  barbaroufly  murdered  ;  Such  bloody  aSions  as  thofe  of  Nero^ 
Caligula,  S j Ha,  MeJfala/CaracalU,  the  Romane  Gladtatores,  the 
French  Mafl'acre,the  Gunpowder  pi  Jt,the  Spanifj  Inquificion,  and 
their  numbering  fifty  millions  of  Indians  in  fourry  two  years.ac- 
cordingto  the  Teftimony  otAcofta  their  Icfuite.  Men  invading 
their  own  neighbours  and  brethren,  with  an  unquenchable  third 
after  their  blood,  andmeerly  becaufe  of  their  ftridnefs  in  the 
common  profetled  Religion,  as  the  late  cruel  wars  in  England 
have  declared  :  I  fay,  how  could  thefe  come  to  pa's,  but  by  the 
inftigationof  the  Devil  f  When  we  fee  men  making  a  jefi:  of 
fuch  fins  as  thefe,  making  them  their  plea(ure,impudently,and  im- 
placably  againft  Knowledge  and  Confcience  proceeding  in  them, 
hating  thofe  ways  that  they  know  to  be  better,  and  ail  thofe  per- 
fons  that  would  help  tofavethem:  yeachufingfin,  though  they 
believe  it  will  damn  them  ;  defpairing,and  yet  finning  ftill ;  Doth 
not  this  tell  men  plainly  that  there  is  a  Devil,  their  enemy?  When 
men  will  commit  the  fin  which  they  ablnr  in  others,  wh*ch  Rea- 
fon  is  againft;  When  menofchebeft  Viix.^i^%^iVefp.tnanJuHany 
&c.  fiiall  be  fo  bloody  murderers ;  When  men  will  not  be  ftirred 
from  fin  by  any  intreaty,  though  their  deareft  friends  (hould  beg 
with  tears  upon  their  knees  j  though  Preachers  convince  them, 


t  Suachvt  ait- 
tern  minis  & 
invifibilibus 
rxodisypcrilLm 
fubtilitatem 
fuorum  corpo.    I 
fumy  CO 
bomhi  um  nan 
fc'iticnuum 
penctrando, 
fefcj:cogimio- 
nibm  cornm 
per  qua  dm 
imagiama 
vifa  mifccndO) 
five  vigilanti- 
um^five  dor  m'v 
r*zi««?.  Aug. 
lde  Divin. 
D*ttf#.cap.f, 
Nonpolcjl  D.<? 
mon  inf»nder$ 
novas  format 
in  matc/iain 
corp9rafemt 
imdc  nccpet 
confequens  in 
fenfum  & 
imaginationem^ 
.  .  in  q-.tibui  ml 

recipuur  fine  Qf%ano  corporali  J    Vnde  rdinquitirr  in  aliqu'd  free x; flat  in  torpor c  >  quod  per 
quondam  tram[mutationem  localcm  (pi&tuum  &  bumorum  reducitur  adpnncip'ia  fenfualium  < 
norum  :  ut  fie  videantur  ib  anlma.  im.tginar'u  vel [enfitali  vifione.  Aquin  1 .  q.   16.  a.  1 1 . 

Expcrimur  n.u'.tas  f*pe nobTs  invitis  mains  crg'tationes  in  matem  eb-reperc.  V/idc  vero  hit  cogi- 
tationes  ?  Ab  aV.quo  eerti  agente  cas  emmovente.   N??i  >i   nobis  1  quia  inviti  illas  patimur  j 
Nonab  Angelis  bonis,  ncfy  a  Deo  fcrillos,  quia  cogtatmes  mafafunc.    A  Diabolis  igitw 
Zanch.To.3.1  4.dePotenr.Drmon.c.ii.p  ipi. 

_ Z  3  and 


27° 


§• ». 

Lege  Epifiolam 
y of  ill  de  S> 
muele  appi- 
renie  Sauloy;«- 
Joan.  Bevero- 
vitii  Epiflol/s. 
El  Dr.  Reig- 
noldum  de  Sa. 
muele  apparen 
tey  in  vaiiU 
p/dlettiombwi 
dsl'ib*  Apo- 
cryph. 


The  Saints  everlafting  Reft, 


Part. 


and  befeech  them  in  the  name  of  the  Lord  ;  though  wile  and  chil- 
dren,body  and  foul  be  undone  by  it :  Nay,  when  men  will  be  the 
fame  under  the  greateft  judgements,  and  under  the  moft  wonder- 
ful convincing  Providences;as  appears  in  England,  yea,under  Mi- 
racles themfelves. 

Surely  I  think  all  this  (hews  that  there  is  a  Devil,  and  that  he  k 
diligent  in  working  our  ruine.  Why  elfe  (hould  itbefo  hard  a 
thing  to  perfwade  a  man  to  that  which  he  is  convinced  cobe 
good  ? 


SECT.  II. 

BUtyetif  thisbenot  palpable  enough,  The  frequent  Ap- 
paritions of  Satan  in  feveral  (hapes ,  drawing  men  ,  or 
frighting  them  into  fin,  is  a  difcovery  undeniable.  I  know 
many  are  very  incredulous  herein,  and  will  hardly  believe  that 
there  hath  been  fuch  apparitions ;  For  my  own  part,  though  I  am 
as  fufpitious  as  moft  in  fuch  reports,  and  do  believe  that  moft  of 
them  are  conceits  or  delufions,  yet  having  been  very  diligent  in- 
quificive  in  fuch  cafes,  I  have  received  undoubted  teftimony  of 
the  Truth  of  fuch  Apparitions;  fome  from  the  mouths  of  men  of 
undoubted  honefty  and  godlinefs,  anjd  fome  from  the  report  of 
multitudes  of  perfons,  who  heard  or  faw.  Were  it  fit  here  to  name 
the  perfons,  I  could  fend  you  to  them  yet  living,  by  whom  you 
would  be  as  fully  fatisfied  as  I :  Houfes  that  have  been  fo  frequent- 
ly haunted  with  fuch  terrors,  that  the  Inhabitants  fucceffively  have 
beenwitnelTesof  it. 

Learned  Godly  Zanch'mva  his  To,  5.  Mb. cap. 4. to.  defotentia 
Dtmonum  faith,  He  wonders  that  any  fhould  deny  that  there  are 
fuch  Spirits  as  from  the  tffefl  are  called  Hags  (or  Fairies,,)  that  is, 
fuch  as  exercifc  familiarity  with  men:and  do  without  hurting  mens* 
bodtes,come  to  them,  and  trouble  them,  and  as  it  were  play  with 
them.  1  could,  ( faith  hearing  many  examples  of  perfons  yet  a- 
live,  that  have  bad  experience  of  theie  in  themlelves.  But  it  is  not 
neceffary  to  name  them,  nor  indeed  convenienr.  But  hence  it 
appears  that  there  arc  fuch  Spirits  in  the  aire  :  and  that  when  God 
permits  them,  they  exercife  their  power  on  cur  bodies,  either 
to  fporr,  or  to  hurt.  So  far  Zanchy.  And  he  makes  this  ufe  of  it  5 
£Ofthis  faith  he)  befides  the  certainty  of  God  Word,  we  have 

alfo 


Part.  2. 


The  Saints  cvcrlaftwg  Reft, 


271 


alfomens  daily  experience.]  Thefe  Devils  therefore  do  ferve 
to  confirm  our  faith  of  God.  of  the  Good  Angels,  of  the  King- 
dome  of  Heaven,  of  the  blefled  fouls,  and  of  many  things  more 
which  the  Scripture  delivereth.  Many  deny  that  the  foul  of  man 
remaineth  and  liveth  after  death,becaufe  they  fee  nothing  go  from 
him  but  his  breath  ;  And  they  come  to  that  impiety,  that  they 
laoght  at  all  that  is  faid  of  anocher  Life.  But  we  fee  not  the 
Devils;  andyetit  is  clearer  then  the  Sun,  that  this  air  i>  full  of 
Devils ;  becaufc ,  befides  Gods  Word,  experience  it  fclf  doth 
teach  it.  Thus  Zancby  pleads  undeniable  experience,  lib.4  cap.20. 
pagan. 

Luther  affirmed  of  himfelf,  that  at  Cebtirge  he  oft-  times  had  an 
apparition  of  burning  Torches,  the  fight  where  of  did  fo  affright 
him,  that  he  was  neer  fwooning  ;  affo  in  his  own  Garden  the 
devil  appeared  to  him  in  the  likenels  of  a  black  Bo3r,  but  then  he 
made  light  of  it.    Socmen  in  his  Ecclefiaftica!  Hiftory  writes  of 

Ivfyf/fc/aSmith,  famous  in  Egypt  tot  working  Miracles,  who  in 
_  the  nightjwhile  he  was  at  work,was  tempted  to  uncleannefs  by  the 
devil,  appearing  in  the  (Tnpe  of  a  beautiful  woman  ;  Thelikehe 
telsof  aftrange  apparition  in  Antioch  the  night  before  the  Se- 
dition tgainft  Theodofius.  Tbeodorus  mentions  a  fearful  fight  that 
appeared  to  Gennadius  ,  Patriarch  of  Constantinople  ,  and  the 
threatning  words  which  it  utteted.   The  Writings  of  Gregory, 
Ambrofe^  Auflin^  Cbrjfoflome,  TQcepborus,  &c.  make  frequent 
mention  of  appiritions,  and  relate  the  feveral  (lories  at  large. 
You  may  read  mLavater  de  Spedlris,  feveral  other  relations  of  ap. 
paritions  out  of  Alexander  ab  Alexandro,  Baptifia,  Fulgojtia, 
and  others.    Ludovicus  Fives,  lib  A.  de  Veritatefidei,  faith,  That 
among   the   Savages  in   America  ,  nothing  is  more  common 
then  to  hear  and  fee  Spirits  in  fjch  fli3pes  both  day  and  night. 
The  like  do  other  Writers  teftifle  of  thofe  Indians  ;  So  faith  Olaus 
Magnus  of  the  Iflanderf.   Cardanus  deSubtilri*  hath  many  fuch  j  lib.  cap  $. 
Stories.||  So  lob.  Manlins  in  locor.Commun.  collet  an. cap  de  mail*   If  The  like 
fpiritibus,  &  de  fatisfaclione.    Yea,  godly,  iober  Melancbton  ;  ^Abe  &g* 
affirms  that  he  had  feen  fome  fuch  Sights  or  Apparitions  himfelf,  j  ©f  Goo^An" 


gels,encoura 


Melch.Adam. 
in  vita  Luch. 

Sozom.!ib.60 
cap.  28. 
Lib  7.0.11. 


Lavatcr  page 
64^5. 


De  Gent,  Sept ! 


as  chiding  him  for  his  lothnefs  to  fuflfcr  death  for  Chrift. 

__  z  4 


and 


I  <- — 


272 


The  Sams  everlaflwg  Re(l.  Part.  2 


Exam.  Theol. 

In  obfdione 
Nolatia  Civi- 
tatisi  Nolanum 
Epifcopam  Fa- 
licjem  mortuum 
confpetlum  fw 
ijje  a  multli  cL 
vitatcm  Mm 
defendmtw, 
refert  Auguft. 
libdeMirab. 
Scripturae  (ft 
iUc  liber  fit 
Auguftini.) 
Sew  innumera 
referyi  fabulofa 
vel  a  fraude, 
Scc.fcd  (n;  a 
virii  turn  do- 
ftis,  turn  per- 
(picac'tbuA)  turn 
gravibm  & 
probity  &  plu- 
rimu  retro 
fcculk  allata 
funty  &  hodie 
memorantur 
innumera  s  ubi 
non  pofjit  non 
cum  opera  bu- 
tnana  concur- 
rijjeillufio  aut 
vis  diabolica, 
fupplente,  vi\ . 
fpirku  maligno 
quod  hominii 
fuperet  pote- 
flatem.    Vof. 


and  many  credible  perfons  of  his  acquaintance  have  told  him, 
that  they  have  not  onely  feen  them,  but  had  much  talk  with 
Spirits ;  Among  the  reft  he  mentions  one  of  his  own  Aunts,  who 
fitting  lad  at  the  fire  after  the  death  of  her  husband,  there  ap- 
peared unto  her  one  in  the  likenefs  of  her  husband,  and  another 
like  a  Francifcan  Frier ;  the  former  told  her  that  he  was  her 
husband,  and  came  to  tell  her  fome  what ;  which  was,that  (lie  muft 
hire  fome  Priefts  to  fay  certain  Maffes  for  him,  which  he  earneftly 
befought  her ;  then  he  took  her  by  the  hand,  promifing  to  do  her 
no  harm  ;  yet  his  hand  fo  burned  hers,that  it  remained  black  ever 
after,  and  fo  they  vanished  away.  Thus  writes  Mtlanclhon,  La- 
vattr  alfo  himfelf,  who  hath  writ  a  book  wholly  of  Apparitions, 
a  Learned,Godly,Proteftant  Divine,tels  us,that  it  was  then  an  un- 
deniable thing,  confirmed  by  the  Testimonies  of  many  honcft  and 
credible  perfons,  both  men  and  women,  fome  alive,  and  fome 
dead,  that  fometime  by  night  and  fometime  by  day  have  both  feen 
and  heard  fuch  things :  fome  that  going  to  bed  had  the  cloaths 
plucked  off  them ;  others  had  fomewhat  lying  down  in  the  bed 
with  them ;  others  heard  it  walking  in  the  Chamber  by  them,fpit« 
ing,  groaning,  faying  they  were  the  fouls  of  fuch  or  fuch  perfons 
lately  departed  ;  that  they  were  in  grievous  torments  •  and  if  fo 
many  Maffes  were  but  faid  for  them,  or  fo  many  Pilgrimages  un- 
dertaken to  the  fhrine  of  fome  Saint,  they  (hould  be  delivered. 
Thefe  things,  with  many  fuch  more,  faith  Lavater,  were  then  fre- 
quently and  undoubtedly  done,and  that  where  the  doors  were  fail 
locked,  and  the  room  fearched,  that  there  could  be  no  deceit. 

So  Sleldan  relates  the  ftory  of  Crefcentitts  the  Popes  Legate, 
feared  into  a  deadly  ficknefs  by  a  fearful  Apparition  in  his  Cham- 
ber.Moft  credible  and  godly  Writes  tell  us  Jhat  onlune  20.1484 
mTowncilkdHammelin  Germany,  the  Devil  took  away  one 
hundred  and  thirty  children  that  were  never  feen  again. 

But  I  need  to  fay  no  more  of  this ;  there  is  enough  written  al- 
ready, not  onely  by  Cicogna,  DelrioxVaracelJus  &c.  and  others  of 
fufpecled  credit,but  alfo  by  godly  and  faithful  Wrkcts^sLavater, 
Cjeor.  Agrkola,  Olaus  Magnus ,  Zanchms}  PHlorius,  and  many 
more*. 


fius  Epiftol. 

de  f amuele  in  Beverovitli  Epiftol.  page  103.    Fid.  Mercur.  viperam  dt  prod'tg- 

*  -Jhyrm  deloctiinfefHs. 


lib.  8.  PfcHum. 
Objell. 


Part. 2. 


The  Saints  ever laft ing  Rejh 


in 


Objetl.  But  you  will  fay, Though  this  prove  that  there  are  Devils 
and  that  they  are  enemies  to  our  Happincfs;  yet  how  dothic 
proto  that  there  is  a  future  Happinefs  or  Mifery  for  man  I 

\\Anfiff*  Why,  plainly  thus.  What  need  Satan  by  thefe  Appa- 
ritions to  let  up  Supeiftition  to  draw  men  to  fin,   if  there  were 
no  difference  between  finners  and  others  hereafter  ?  Surely  in  this 
life  it  would  be  no  great  difpleafure  to  them;    for  ufually  the 
wicked  have  the  mod  profperous  lives.thcrefore  his  delufions  muft 
needs  have  refpecl  to  another  life  ;  And  that  the  end  of  his  Appa- 
ritions is  either  to  drive  men  to  defpair,  or  tofupeiftition,  or 
fome  fin,is  evident  to  all ;  f  Moft  of  the  Pap'fts  Idolatry  and  Wil- 
worfhip,  hath  either  been  caufed  or  confirmed  by  fuch  Appariti- 
ons ;  *  For  in  former  days  of  darknefs  they  were  more  common 
then  now.   How  the  order  of  the  Cartbujian  Friers  was  founded 
by  'Bruno  upon  the  terrible  fpecches  and  cries  of  a  dead  man,  you 
may  read  in  the  life  of  Ttruno,  before  his  Expofition  on  Pauls 
Epiftles.    Such  was  the  Original  of  All-Souls- Day  ,  and  other 
HoWdiy swTr it enhemiu j,  Petrusde  Natdibtts*  lib.io.c.i.Polyd. 
VirgJe  i*vlL6,c>9*  do  declare.  Alfo  praying  for  the  dead,pray- 
ing  to  Saints,  Purgatory,  Merits  of  good  WorkSjSatisfaclion,  Pil- 
grimages, Mattes,  Images,  Reliques,  Monaftical  Vows,  Auricular 
Confeflion,  and  moft  of  the  Popifli  Ceremonies  have  had  their 
life  and  ftrength  from  thefe  Apparitions  and  Delufions  of  the 
Devil.  *  But  efpecially  the  Crofs  hath  been  fo  magnified  hereby, 
that  it  is  grown  thecommoneft  remedy  to  drive  away  Devils  of 
any  in  the  world  for  many  hundred  years;  The  Churchyard  muft 
have  one  to  keep  rhe  Devil  from  the  graves  of  the  deadand  ;  the 
Church,  and  almoft  every  Pinacle,  Window,  and  part  or  it  to 
keep  him  thence  ;    the  childe  Baptized  muft  have  one  to  keep 
him  thence;  the  High  ways  alfo  muft  have  them,  that  heme 
left  not  the  Traveller;   yea,  every  morning  and  evening,  and  in 
times  of  danger,  and  in  the  beginning  of  any  work  of  duty,  men 
muft  fign  themfelves  with  the  Crofs,  to  keep  away  Devils .  Info- 
much  that  the  learned  Doctors  do  handle  it  among  their  pro-  ^lu'dwUh-pS 

tended  Mira- 
cles, were  not  indeed  of  true  Miracles,as  neither  reciting  the  railing  the  Dead,  or  the  like  evi- 
dent Miracle,  nor  any  cure  done  but  with  fome  fenfible  pain  or  Motion,  which  ihewed  feme  fe> 
condcaufe.  See  Umer.Prah6l.dc  Verbo  Dei,  page  438.  Vol. 

*  How  the  Devil  doth  imitate  God,  in  fctting  up  a  worflu'p,  and  deluding  men  with  his  won- 
ders, efpecially  about  the  Ciofs,  Read  Calfbifo -Preface  before  hisAnfwer  to  Mdnhl,  cf  the 
Crofs.  found 


||  Mr£  Satan 
btcc  pr  aflat  lit 
bencfaciatho- 
mimbtU)  <]uos 
in  fummo  babet 
odlo :  fed  ttt 
corporali  umm 
curationc  infi- 
?titos  alios  fpt- 
rituali  mortt 
trucidet.  Zsm- 
chius.  To.  3. 
1  4.  ca.10.de 
Potentia  Das- 
raonum. 
Vid.  etiam 
Zanch.  ibid. 
c.n.pag.194. 
\  So  his  Teem- 
ing Miracles- 
Lege  Jo.  Bap. 
Van.Helmont 
del  ithiafi, 
c.9.  §.  17. 
page  168. 
*  Camer 0 
fliewsthat  Mi- 
racles are, 
when  things 
are  done  with* 
out  fecond 
caufes :  And 
proves  that  the 
two  books 
which  Lipfius 
wrote  (d.c  Di- 
va Virgme 
Hallenfi,  & 
dc  Viva  Viy- 
gmc  Aj  price  Hi) 


274 


Z  wcby  thinks 
ic  is  the  very 
fubftance  of 
Devils  that 
encereth  men, 
and  that  they 
have  bodies 
more  fubtile 
then  the  aire 
by  which  they 
enter.  To.  3. 
I A  c.io. 

■gel  8  8. 
So  dugufline. 
alfo  thinks,D2 
Divlnatione 
Damonum. 
cap.  j. 
And  fo  Ter- 
tullian  faith, 
Damones  fua 
bac  corpora, 
contrahunty  & 
dilatant  ut  vo- 
lant :ficut  eti- 
am  lumbrici  & 
alia  quaedam 
infefta.    Jta 
diflimile  Mis 
non  eft  penetra. 
reinnoftracor. 


The  Saints  everlafling  Reft. 


Part.  2. 


found  Queftiorr,[[  What  makes  the  Devil  foafraid  of  the  Crofs 
that  he  (buns  ic  above  all  things  elfc  ?  ]  Sothatyoumayeafily  fee 
what  great  advantage  the  Devil  hath  got  over  the  fouls  of  a  great 
pure  of  the  world  by  thefe  Apparitionsjand  confrquently  that(this 
being  the  end  of  his  endeavours,)  there  U  certainly  a  Happincfs 
which  he  would  deprive  us  of,and  a  mifery  that  h?  would  bring  us 
to  when  this  life  is  ended. 


SECT.    III. 

j.TTis  manifeft  alfo  by  the  Devils  Poffeffing  and  Tormenting 
1*  the  bodies  of  men;  for  if  it  were  not  more,  for  che  fake  of 
the  foul  then  the  body,  why  (hould  be  not  as  much  poffefs  or  tor- 
ment a  beaftf  Certainly  it  is  hot  chiefly  the  outward  torment  of 
the  perfon  that  he  regardeth,(though  he  defire  that  too)  for  then 
he  would  not  labour  to  fettle  his  Kingdom  generally  in  peace  and 
profperity,  and  to  make  men  chufe  iniquity  for  its  worldly  ad- 
vantages.   Yet,  it  may  perhaps  be  the  fouls  of  others,  more  then 
the  poiTeffed  perfons  themfelves,  that  the  Devil  may  hope  to  get 
advantage  on.  So  among  the  Papifts,it  hath  brought  their  ||  Exor- 
cifms  into  lingular  credit  ,by  their  frequent  difpolTefling  the  devil; 
I  confefs,there  have  been  many  counterfeits  of  thiskind,as  the  Boy 
at  Bilfon  by  Wolverhampton,  hired  by  the  Papifts,  and  difcovered 
by  the  vigilant  care  of  Bifriop  Morton^  and  divers  others.    But  j 
yet  if  any  doubt  whether  there  is  any  fuch  thing  at  all,  credible 
Hiftory,  and  late  experience  may  fufficiently  fatisfie  him.    The 
Hiftory  of  the  difpoffeffion  of  the  Devil  out  of  many  perfons  to- 
gether  in  a  room  in  Lancajbirey  at  the  prayer  of  fome  godly  Mi. 
nifters,is  very  famous;  for  which  thefe  Minifters,  being  Non-con- 
formifts,  were  queftioned  in  the  High  Commiffion-Court,  as  if  k 
had  been  a  device  to  ftrengthen  the  credit  of  their  caufe.Read  the 
Book  and  Judge.    Among  the  Papifts,  PolTeffions  are  common ; 
(though  I  believe  very  many  of  them  are  the  Prieftsand  Jefuks 
delufionsj 

What  polTtflion  is,  and  how  the  Devils  is  confined  to  a  body, 
or  whether  circumfcribed  there  in  whole  or  in  part,  are  things  be- 
yond my  reach  to  know.    But  that  the  ftrange  effecls  which  we 


pora. 

Siquand^nosoporteatbliopitulariy  non  loquamwr  cum  fpiritu,  vel  adjurando,  vel  impcrando, 
quafinos  audlat/fcd  cant  am  precibiu  &  jejuni  it  incumbendo  per  [ever  emus.  Origen  in  Mac.  17. 

have 


Parc.i 


The  Saints  cvcrlafltng  Refl. 


275 


J  T1ie  devil  had 

I  the  power  of 
I  death,  faith 

the  holy 

Ghoft  Hcb.x. 

14. 


have  feen  on  fome  bodies,  have  been  the  producls  of  the  fpecial 
power  of  the  Devil  there,  I  doubt  not.  Though  for  my  own  pare 
I  believe  that  Gods  works  on  the  world  are  ufually  by  Instru- 
ments, and  not  immediate  ;  and  as  good  ||  Angels  are  his  Inftru- 
ments  in  conveying  his  Mercies,both  to  foul  and  body,&Churches, 
and  States ;  fo  evil  Angels  are  inftruments  of  inflicting  his  Judge- 
ments both  corporal  and  fpiritual.Hence  God  is  faid ,P 'fal. 78.49. 
to  fend  evil  Angels  among  the  Ifraelites :  hence  Pauls  phrafe,  of 
delivering  to  Satan  ;  herce  Satan  doth  execution  on  the  children, 
cattle.and  body  of  Job  ,  and  upon  Ierufalem  in  that  Plague,  after 
numbering  the  people.  To  facisfie  you  fully  in  this,  and  to  filence 
your  objections,  and  to  teach  you  the  true  and  fpiritual  ufe  of  this 
dodrine,  I  refer  you  to  Mafter  Lawrences  book  fa  now  Member 
of  the  Houfe  of  Commons )  called  Our  communion  and  War  with 
Angels.  And  efpecially  Zanchius  ,  To.  3.  his  books  de  An- 
gelts* 

So  then  though  I  judge  that  Satan  is  the  inftrument  in  onr 
ordinary  difeafes,  yet  doth  he  more  undeniably  appear  in  thofe 
whom  we  call  the  potTeiTed.  Luther  thought  that  all  phrenetick 
perfons,aud  Ideots,  and  all  bereaved  of  their  underftanding,  had 
Devils,-  notwithftanding  Phyfitians  might  eafe  them  by  reme- 
dies. And  indeed  the  prefence  of  the  Devil  mayconfift  with  the 
prefence  of  a  difeafe,  and  evil  Humor,  and  with  efficacy  of 
means.  Sauls  Melancholy  Devil  would  be  gone  when  David 
played  on  the  Harp.  Many  Divines  fas  Tertul.  Auftiny  Zan- 
chiuiy  Lavater  &c* )  think  that  he  can  work  both  upon  the  body 
and  the  mind  ;  and  thathemakethufetothisend  of  Melancholy 
humors.  And  indeed  fuch  Grange  things  are  oft  faid  and  done 
by  the  Melancholy  and  Mad,  that  many  learned  Phyfitians  think 
that  the  devil  is  frequently  mixt  with  fuch  diftempers,  and  hath  a 
main  hand  in  many  of  their  fymptomes.  So  Avicen,  Rhajis,  Ar~ 
culanw,  Aponenfis,  Jajon  Pratenjis}  Hercul.  Saxon  &c.  Who  can 
give  any  natuial  caufe  of  mens  fpeaking  Hebrew  or  Greek,  which 
they  never  learned  orfpoke  before  f  Of  their  verfifying  f  Their 
telling  perfons  that  are  prefent  their  fecrets  ?  difcovering  what 

(unt  melancbih 

lici/ednon  emncs  melancholia  dtwomaci.  Foreft.obf.lib.io.obf.  1$,  Meld?.  Adammvit.  Lu- 
ther- Vide  Pet.  M.htyr.  L^c.  Commun.  Ciif.imp.  0.  per  totum.  For  fpealrin^  ftrange  languages 
and  verifying,  Ice  Guainoius  Jraft.  1  5.  de  melanc.c  4.  Ec  Wiemm  de  prefagitsM.z.e.ii*  2  z.  & 
%$.El  ?OYc(l»obf.lib.  1 0. 0'jJ.  in fchol. 

\  is 


(I  The  Angels 
do  ferve  in 
both  thefc  ML 
niftries  (fupe- 
riorand  infe- 
rior,) in  the  ad- 
miniftranon 
and  ceconomy 
for  govern- 
ment) of  earth- 
ly things. 
dim.  Alex. 
PrOMat.1.7  ini- 
rioleis  <  hrift 
that  giveth  to 
the  Greeeks 
Wifdome,  by 
inferior  An- 
gels. For  the 
Angels  are  by 
an  Ancient  & 
Divine  com- 
mmJ  distri- 
buted by  (or 
through)  Na» 
tions.   idem 
ibid.   . 

*  Vid  Pet. 
Mdttyr.  in 
Lcc.  Com- 
mun.Claff.i. 
c«pZ.§.s.p.?ge 

Dtrr.oniaci 
femp'er  fere 


2-]6 


*  De  Abdit. 
Rer.CaufisLz. 
c.  i6.y/deFal. 
Plater  I  O'jfer- 
vat.pag.zo. 
de  fiu  fore  d<e- 
moninco :  &\de 
Exordia  ipfo 
a  D&monepcr- 
cuffo.  &  Ufo. 


*  Lib.io.de 
^cnems.Obfer- 
vat$Jn  fcbol 


Cyprian  Sem' 
delapfis,  hath 
a  Hiftory  of 
one  poffefied, 
and  of  her 
impatience 
during  the 
timeof  prayer. 
And  in  thofe 
times  when 
they  went  to 
Jacrament,the 
Catechifed, 
the  penitent^ 
and  the  pof- 
fefied were  all 
warned  to  de- 
part the  Ai- 
fembly. 
||  Tertul.  Apo- 
(ogct.cap.z$. 
where  he  pref. 
(eth  them  on 
to  make  tr)  al 
of  it. 


The  Saints  evertafting  Reft. 


Part, 


2. 


is  done  at  a  diftance  ?  which  they  neither  fee  nor  hear  ?  *Femdim 
mentionech  two  that  he  faw:  whereof  one  was  fo  tormented 
with  convulfive  pain,  fometime  in  one  arm,  fometime  in  theo: 
ther,  fometime  in  one  finger,^,  that  four  rr>en  could  fcarce  hold 
him  ,  his  head  being  (till  quiet  and  well:  The  Phyfitians  >udge- 
ed  it  a  Convulfion  from  fome  malignant  humor  in  ihefpitcadorji: 
till  having  ufed  all  means  in  vain,  atlaftthe  Devil  derided  them, 
that  they  had  almoft  deftt  oyed  the  man  with  their  medicines?  The 
man  fpoke  Greefc  and  Latine  which  he  never  learned,  he  told  the 
Phyfitians  many  of  their  fecrets ;  and  a  great  deal  of  talk  with  the 
Devil  which  they  had,he  there  mentions.  In  conclufion,  both  this 
and  the  other  weredifpoffefled  by  Popifli  prayer§,fafting  and  ex- 
orcifm.  *  Foreftus  mentions  a  Country-man,  that  being  caft  into 
melancholy  through  djfeontent,  at  fome  injuries  that  he  had  re- 
ceived, the  Devil  appeared  to  him  in  the  likenefs  of  a  man,  and 
perfwaded  him  rather  to  make  away  himfelf,  then  to  bear  fuch  in- 
dignities ;  and  to  that  end  advifed  him  to  fend  for  Arfenick.  and 
poyfon  himfelf.  But  the  Apothecary  would  not  let  him  have  it, 
except  he  would  bring  one  to  promife  that  he  (hould  not  abufe  it; 
whereupon  the  Devil  went  with  him  as  his  voucher,  and  fo  he 
took  a  Dram;  But  though  it  tormented  him,  yet  it  did  not  pre- 
sently kill  him;  wherefore  the  Devil  brought  him  afterward  a 
Rope,  and  after  that  a  Knife  to  have  deftroyed  himfelf.  At  which 
fight  the  man  being  affrighted,  was  recovered  to  his  right  mind  a- 
gain.  You  miy  read  a  multitude  of  fuch  examples  in  Scribonius, 
ScenkfUSiWierMiChY.a  Vega^Langiw >DonatusJ.2.c.i.de  med.  mir. 
Qornel.Gernma  /.*.  denatur.mirac  c.^Sce  alfo  Valefita  c.  iS.Sacr. 
Philofoph. Roderick  Caftro  de  morb.mul.  in  r.j.  Schol.  C alius  Kho- 
diginus  ii.antiq  left V.34.  (|  Tertullian  challenged  the  Heathen  to. 
bring  any  one  poffeffed  with  a  Devil  before  their  Judgement  feat, 
or  one  that  pretended  to  have  the  fpirit  of  the  Gods,and  if  at  the 
command  of  a  Chriftian  he  do  not  confefs  himfelf  to  be  a  Devil, 
let  them  take  the  Chriftian  to  be  prefumptuous,and  put  him  imme- 
diately to  death.But  of  Jefusf  faith  he)  they  fay  not  fo,nor  that  he 
was  a  meer  man,but  the  Power,  the  Wifdome,  and  Word  of  God, 
and  that  they  are  Devils  damned  for  their  wickedneft.  The  like 
doth  Cjprian  ad  Deinetrian.  §.12. 

So  that  it  feems  it  was  then  common  for  the  Devil  in  the  poitef- 

kd  to  conftfi  Chrift,  or  elfe  Tertullian  durft  not  have  made  fuch  a 

challenge.  Some 


Part.  2 


The  Saints  tvtrlafling  Re(l. 


277 


.Some  wonder  that  there  were  fo  many  poiTeffed  with  Devils  in 
Chrifts  time,  and  fo  few  fince  :  But  they  underftand  no  that  it 
was  Mad-men  whom  they  called  pofTefTed,  and  Chriftconfirmeth 
their  judgement ;  as  Wx.CMead  on  John  10.29.  hath  proved  out 
of  Scripture,  and  from  Tlmtui,  JuftinMart.  Timotheus  Alex. 
BalfamoH)Zon<tr&,dic,  to  whom  I  refer  the  Reader  for  the  fuller 
proof  hereof. 


SECT.    IV. 


§.  4- 

4 
See  a  notable 
ftory  of a 
woman  pre- 
tending to 
have  the  Holy 


Fourthly,  the  fourth  and  laft  of  thefe  palpable  Arguments,  to 
prpve  thatmsn  hath  a  future  hippinefs  or  Mifery,  is  drawn 
from  the  Devils  compacls  with  Witches.    It  cannot  be  oncly  his 
defire  of  hurting  their  bodies  that  makes  him  enter  into  thefe 
contracts  with  them ;  for  that  he  might  procure  by  other  means 
as  likely.    Befides,  it  isfomekindeofprofperity,  or  fulfilling  ofj  Ghoft/but 
their  defires,  which  he  conditioned  to  give  them.  It  is  a  chiidifh  I  proving  to  be 
thing  to   conceit  that  Devil  cares  lo  much  for  a  few  { drops 
of  their  blood  ;  Is  not  the  blood  of  a  beaft  or  other  creature  as 
fweet  ?  Neither  can  it  be  onely  the  acknowledgement  of  his 
power  that  he  aims  at;  nor  a  meer  defire  of  being  honoured  or 
worfliipped  in  the  world,  as  Popbyrius  and  other  Pagans  have 
thought ;  For  he  is  moft  truly  ferved,  where  he  is  leaft  difcerned  ; 
and  moft  abhorred,  when  he  moft  appears.  His  Apparitions  are  fo 
powerful  a  means  to  convince  the  Atheift,  who  believes  not  that 
there  is  either  God,  or  Devil,  or  Heaven,  or  Hell,  that  I  am  per- 
fwaded  he  would  far  rather  keep  out  of  fight,  and  that  for  the 
moft  part  he  is  conftrainedby  God  to  appear  againft  his  will. 
Befides,  if  Satan  fought  his  own  honour,  he  would  ftill  fpeak  in 


a  Witch,  and 
what  wonders 
/lie  did  s  and 
had  a  gift  of 
prayer,  and 
did  baptize 
and  admini- 
fterthe  Lords 
Supper  in  the 
ordinary  way. 
in  Fimiliatua 
Epift.to  Cypn. 
75 -page  aj8. 
Bp.  Hall  faith; 
1  Saians  preva- 
lency  in  this 

age  is  moft  clear  in  the  marvelous  nnmber  of  Witches  abounding  in  all  parts.  Now  hunderds 
j  are  difcovered  in  one  fhire  ;  and  (if  fame  deceive  us  notj  in  a  Village  of  i4.houfes  in  the  North 
are  found  fo  many  of  this  damned  bree J.  Heretofore  only  barbarous  deferts  had  them  ;  Now 
the  civileft  and  moft  Religious  parts  are  frequently  peftered  with  them.  Heretofore  fome 
(illy  poor  ignorant  old  women,  Sec:  Now,  VVe  have  known  thofe  of  both  Sexes,  which  have 
profeffed  much  knowledge,holinefs  and  devotion3drawn  into  this  damnable  pra&ice.H^/ 
1  $.  page  5  3,54-  Car.Pifo..de  moibti  (erofin  ubfezv.  9.  De  Dolore  auru  cum  odonta!gi.i.page  45>46« 
Even  the  Paplfts  confefs  that  all  thofe  fpels.  and  fcrols,  and  anions  which  muft  be  done  at  fuch 
anTiour,  or  in  fuch  a  form  and  order,  and  with  iuch  circumftances  as  nothing  conduce  to  the 
cfifed  intended,  if  thefe  do  any  thing  k  is  from  the  devil.  Vide  ReignOldum,  Prax.Confcien.Caf, 
part.i.£>j7-&  Prax.  frr.p3>ntientialM.i7.?ut.i  17.&  beq. 

his 


278 


The  Saints  cverUfting  Reft. 


Part. 


2. 


his  own  name:  But  contratily ,  his  ufual  appearance  is  in  the 
fhape  and  name  of  fdme  deceafed  perfon,  affirming  himfelf  to  be 
the  foul  offuchan  one,  or  elfe  he  pretends  to  bean  Angel  of 
light ;  And  when  he  makes  his  compass  with  Witches,  it  is  fel- 
dome  fo  plainly  and  direftly,  as  that  they  underftand  it  is  indeed 
the  Devil  that  they  deal  with-    So  that  it  is  apparent,  Satan  feeks 
fomething  more  then  the  honour  of  domineering,  that  is   the 
ruine  of  the  party  with  whom  he  deals :  And  that  it  is  not  their 
bodily  and  temporal  ruine  only,  appears  further  by  this -that 
he  will  heal  as  well  as  hurt,  and  give  power  to  his  confederates  to 
do  the  like,and  this  tends  not  to  the  ruine  of  mens  bodies.Though 
there  be  a  great  deal  of  deceit  among  them,  yet  doubtlefcmany 
have  been  cured  by  Fopifli  fpels,and  Pilgrimages,  and  Exorcifms, 
Carolns  Pifo  mentions  one  of  his  Patients,who  was  incurably  deaf 
ayeer  together,  and  was  fuddenly  cured  in  the  midft  of  his  devotu 
on  ta  the  Lady  of  Lauretto.  Femelm  mentions  thofe  that  could 
flop  any  bleeding  by  repeating  certain  woids.He  faw  an  univerfal 
Jaundife  cured  in  one  night,  by  the  hanging  of  a  piece  of  Paper  a. 
bout  the  neck.  A  great  deal  more  to  the  fame  purpofe  he  hath ; 
De  abditis  rerxattfiis  l.i.c.  16.  If  any  fhould  doubt  whether  there 
be  any  fuch  Witches,  who  thus  work  by  the  power  of  the  divel, 
or  have  any  compacl  with  him,  he  hath  as  good  oportunity  now 
to  be  eafily  refolved,as  hath  been  known  in  moft  Ages.Let  him  go  j 
but  into  Sufolk,oi  Ejfex,  or  Lancafiire,  &c.  and  he  may  quickly 
be  informed.    Sure  it  were  ftrange,  if  in  an  age  of  (0  much  know- 
ledge and  confeience,  there  (hould  fo  many  fcore  of  poor  creatures 
be  put  to  death  as  Witches,  if  it  were  not  clearly  manifcfl  that 
they  were  fuch.   We  have  too  many  examples  lately  among  us,to 
leave  any  doubt  of  the  truth  of  thi?. 

So  that  by  thefe  attempts  of  Satan,to  deceive  and  deftroy  fouls, 
it  is  evident,  That  there  is  an  eftate  of  happinefs  or  mifery  for  eve-' 
ry  mm  after  this  life. 

*  All  thofe  Arguments  which  every  Common-place  book,  and 
Philofopher  almoftcan  afford  you.to  prove  the  immortality  of  the 
foul,  will  alfo  ferve  to  prove  the  point  in  hand.  But  many  can  ap- 
prehend thefe  Arguments  from  fenfe,  who  cannot  yet  reach,  and 


De  SimonU 

Magi  pr*(ligi- 

iifcripfere  Ab 

dias  Epifi:  Ba- 

bll.in  Certam. 

Apoflol.  & 

Egefip.  & 

Nicepbor.  & 

pluns.  Vide 
\etiam  que 
HmpfttQ'am 
1  Magn.  de 
(Gent.Septen* 

I  trfonal.lib.j. cap4.de  Merothin-Mago.  &  dealiis.lib.g.cap.18. 
!*  See  Qn.Dighy  of  the  immort.  of  the  foul.  And  Ab.Ro.JJe  his  Philofophical  Touch/tone  in 

Anf.  co  it. 

will 


IP 


arc.  2. 


The  Saints  cvtrlafiing  Reft. 


279 


will  not  be  convinced  by  other  Demonfhtions.   As  temptations* 
Apparitions,  PolTeffions,  Difpofleflions  and  Witches,are  moft  ex 
cellent  means  to  convince  a  Sadducee,  that  there  are  Angels  and 
Spirits;fo  alfo  by  clear  confequence,  that  there  is  a  Refnrreclion, 
and  Eternal  life. 


SECT.    V. 

THe  fecond  thing  that  I  am  to  clear  to  you,  if,  That  it  is  ne- 
ceffary  (or  man  to  know  this  happinefs,  and  the  way  to  ob- 
tain it ;  and  to  know  the  mifery,  and  the  way  to  efcape  it  ;  This 
appears  thus. 

Firft,  If  he  mud  go  that  way,  and  ufe  thofe  means,  then  he  mufl 
needs  firft  know  both  the  end  and  way.  But  he  that  will  obtain 
the  end  ,  mufl  ufe  the  means  ;  therefore  he  mad  neceffarily 
know  them.  All  this  is  fo  evident,  that  I  believe  few  will  deny  it. 
That  man  mult  ufe  the  means,  before  he  attain  the  end,  is  evi- 
dent; 

Firft,  From  the  nature  of  the  motion  of  the  Rational  foul, 
which  is  to  feek  the  attainment  of  its  propounded  end  by  a  vo- 
luntary ufe  of  means  conducing  thereto  ;  For  as  it  hath  not  at  its 
firft  infufion  that  height  of  perfection  whereof  it  is  capable,  fo 
neither  is  it  carry ed  thereto  by  violence,  or  by  blind  inftindt ;  for 
then  it  were  not  a  Rational  motion. 

Secondly,  Yea  the  very  enjoyment  of  the  end,  and  the  feeking 
of  it,  are  adions  of  the  fame  nature ;  It  is  enjoyed  by  Knowingi 
Loving,  Re  joy  ring,  &c.  And  thefe  aclions  are  the  means  to  attain 
it. 

Thirdly,  And  if  the  means  were  not  neceflary  to  the  end,  the 
wicked  were  as  capable  of  it,  as  the  godly  .*  but  that  will  not  ftand 
with  the  Jaftice  of  God. 

Fourthly,  If  knowledge  of  the  end,  and  ufe  of  means,  were  not 
of  neceflity  to  the  obtaining  of  that  end  :  thenabeaft,  or  a  block 
were  as  fit  a  fubjeel  for  that  bleflednefs,  as  a  man  ;  But  thefe  can- 
not be. 

And,  That  man  cannot  feek  a  happinefs  which  he  never  knew ; 
nor(hun  a  mifery  whkh  he  was  not  awVeof;  nor  ufe  means 
thereto  which  he  was  never  acquainted  with;  I  think  would  be 
loft  and  needlefs  labor  for  me  to  prove, 

SECT. 


2. 


iSo 


§.  6. 

3- 

I  fit  were  not 
God*  Book, 
then  all  Gods 
Will  inould  be 
Hidden,   and 
God  fliould 
never  yet  hive 
revealed  hi? 
Will  to  man. 
Perkins  Cafes 
ofcon/c.hb.i.' 


The  Saints  everlajling  Reft. 


Part 


v 


SECT.   VI, 


THe  third  thing  I  am  to  prove,  is  this;  That  meer  nature 
and  creatures,  contain  no  fufficient  revelation  of  the  fore- 
mentioned  end  and  means.  This  appears  thus.  Firft,  Nature  by 
the  help  of  creatures,  though  ittellusthat  thereisa  God,  yet 
what  he  is,  or  how  he  will  be  worshipped,  or  how  he  came  to  be 
fodifpleafed  with  the  world,  or  how  he  muft  be  reconciled,  of 
all  this  it  tel  us  nothing.  Again,though  it  may  poflibly  acquaint  us 
with  an  immortal  flate,  yet  what  the  happinefs  there  ht  and  what 
themifery,  or  how  we  ate  naturally  deprived  of  that  happinefs, 
and  how  it  muft  be  recovered,  and  who  they  be  that  fhall  enjoy 
it,  of  all  thisittels  us  little;  Much  lefsof  the  Refurre&ion  of 
our  bodies  from  the  grave.  Soalfo,  though  nature  may  poflibly 
findeit  felf  depraved,  yet  how  it  came  to  be  fo,  or  how  to  be 
healed,or  how  to  be  pardoned^it  cannot  tell.  Secondly,  If  nature 
by  the  mcer  book  of  the  creatures  could  learn  all  things  necefTary, 
yet  firft  it  vtouid  be  fo  fiow,and  by  fo  long  ftudy. Secondhand  fo 
doubtfully  and  uncertainly.  Thirdly,  and  fo  rarely,  that  it  appears 
by  this,the  means  of  revelation  is  not  fufficient.  All  this  is  apparent 
by  event  and  fuccefs.For  what  nature  and  creatures  do  fufficiently 
teach,  that  their  Scholars  have  certainly  learned. 

Firft  Then>obferve  how  long  did  the  moft  learned  Philofophers 
ftudy,  before  they  could  know  thofe  few  rude  imp?rfedl  notions, 
which  fome  of  them  did  attain  to  concerning  eternity?  They  were 
gray  with  age  and  ftudy,  before  they  could  come  to  know  that 
which  a  childe  of  feven  years  old  may  now  know  by  the  benefit  of 
Scripture.  But  all  men  live  not  to  fuch  an  age ;  therefore  this  is 
no  fufficient  means. 

Secondly,  Obfervc  alfo  how  uncertain  they  were,  when  all  was 
done  j  what  they  fpeak  rightly  concerning  God,  or  the  life  to 
come  in  one  breath,  they  are  ready  to  unfay  it  again  in  another;as 
if  their  fpeeches  had  fain  from  them  againft  their  wils,  or  as 
Caipb&s  h  s  confeffion  of  Chrift.  They  raife  their  Conclusions 
from  fuch  uncertain  Premifes,  that  the  condufions  alfo  muft  needs 
be  uncertain,  * 

Thirdly,  Obferve  alfo  how  rare  that  Knowledge  was  among 
them.  It  may  be  in  all  the  world  there  may  be  a  few  hundreds  oi ; 

learned 


Part.  2 


The  Stints  evertafiing  Rcfi, 


284 


learaed  Philofophers,and  among  thofe  there  is  one  part  Epicures, 
mother  Peripateticks,  &c*  that  acknowledge  not  a  future  Happi 
nefs  or  Mifery  :  And  of  thofe  few  that  do  acknowledge  it,  none 
knows  it  truly,  nor  the  way  that  leads  to  it.   How  few  of  them 
could  tell  what  was  mans  chief  good  ?  And  thofe  few  how  im- 
perfectly ?  with  what  mixtures  of  falfhood  '  we  have  no  certain- 
ty of  any  of  them  chat  did  know  fo  much, as  that  there  was  but  one 
God.   For  though  Socrate s  dyed  for  deriding  the  multitude  of 
gods,  yet  there  is  no  certain  Record  of  his  right  belief  of  the 
Unity  of  the  Godhead  Befides.what  Plato  vhd*Plotinm  did  write 
of  thi-s,  that  was  found,  there  is  far  greater  probability  that  they 
had  it  fromScripture,then  meerly  from  Nature  andCreatures.For 
li  that  PUto  had  read  the  Writings  ofMofes,  is  proved  already  by 
divers  Authors.  The  like  may  be  faid  oi  ||  Seneca^nd  many  others. 
So  that  if  this  means  had  contained  any  fufficiency  in  it  for  falvati- 
on,  yet  it  would  have  extended  but  to  fome  few  of  all  the  learned 
Philofophers  ;  And  what  is  chit  to  an  univerfal  fufficiency  to  all 
mankind?  Nay,  there  is  not  one  of  all  their  exac~teft  Moralifts, 
that  have  not  miftaken  Vice  for  Vertue  ;  yea,  moft  of  them  give 
the  names  of  Vertue  to  the  fouled  Villanies/cuh  as  Self-murder  in 
feveral  cafes,Revenge,a  proud  and  vainglorious  affectation  of  Ho- 
nor and  Applaufe,  with  other  the  like;  fofar  have  fhefe few 
learned  Philofophers  been  from  the  true  Knowledge  of  things 
Spiritual  and  Divine,  that  they  could  never  reach  to  know  tht 
principle*  of  common  honefty.  Varro  faith,   That  there-were  in 
his  days  two  hundred  eighty  eight  Seels  or  Opinions  among  Fhi 
lofophers  concerning  the  chief  good  :    What  then  (hould  the 
mukkudes  of  the  vulgar  do,  who  have  neither  ftrength  of  wic  to 
know,  nor  time,  and  books,  and  means  to  tfudy,  that  they  might 
attain  to  the  height  of  thefe  learned  men?  So  that  I  conclude  with 
*  AqttiKatiihit  if  poflibly  Naure  and  Creatures  might  teach  fome 
ft  w  enough  to  falvation,  yet  were  the  Scripturesloi  flat  necefluy ; 

ted  by  Qfig, 

agalnft  Cctfu43  doth  call  him  Mofes  Anient.  And  divers  of  Snmcmha  his  Boods  do  recite  with 
great  reverence  many  texts  out  ofMo'es  and  the  Prophets.  [[  Thcugh  the  Hpiftles  betwixt  Pau, 
and  Seneca  nny  be  fained,  yet  it  :s  more  then  probable  that  he  had  heard  or  read  Pauls  Do 
Arine. 

And  dement  AieT.chmt  th?  fame  in  Numevim  ,(hews  alfo  out  of  Arifiobulu*  li.  1.  ad  Philoma 
trem%  thar  P  ato  w;s  very  ftudicus  of  CMujes  and  the  Jews  Laws  :  and  faith  alfo  that  Pythagoras. 
took  many  thinLs  luc  of  th;  S::.ptures,  Stromat.b.  1.  Aqtiin.  Sum. prima  \x.  Art.  l.  <Q.  1 
&  aa.  ix  ^  ;.  Art.  34-  Bat  mote  fully  Com. Gentiles //.x^.4  jt6. 

A  a  for 


*  Sir  ifalier 
Ralcighs  Hift. 
of  the  World, 
(hewcth,  that 
PytbagpraSy 
0,-phcia,  and 
Plato  had  their 
do&rinc  of . 
God  from 
Scripture,  but 
durit  notpro- 
fefsje. 

Pottktui  was 
Origens  con- 
difciple  of 
AmmoniiUy 
•.herefore  no 
wonder  if  he 
beliker  a  Di- 
vine then  the 
reft. 

See  Pcmble 
vind  Grat.  cf 
this  p.   60. 
61.61,  &c. 
jj  Therefore 
Numemui  ci- 


282 


The  Saints  everlafting  Reft. 


Part, 


7- 


§. 

.Objeft. 
Su  Sebirpii 

CurfmTheolog. 
de  S>  Scrip. 
Com  to.  6.de 
Ncccf.S.S. 
p.iii3izt, 
124.  andfoal- 
moit  every 
Common- 
place book  an* 
fwers-this  O'jj. 


for  firft,  the  more  cornmonnefs  i  fecondly,  and  more  eafinefj^nd 
fpecdinefj :  thirdly,  and  the  more  certainty  of  Knowledge  and 
Salvation. 


Objett. 


SECT.  VII. 

BUchere  are  fome  Objections  to  be  Anfwered.  Firft,  were 
not  the  Fathets  till  Mofes  without  Scripture?  ^»/Wr.  Firft, 
Yet  they  had  a  Revelation  of  Gods  Will,  befide  what  Nature 
or  Creatures  taught  them.  Adum  had  :he  Doclrjne  of  the  Tree, 
of  Knowledge,  and  the  Tree  of  Life,  and  the  Tenor  of  the  Cove- 
nant made  with  him,  by  fuch  Revelation,  and  not  by  Nature.  So 
had  the  Fathers  the  Doclrine  of  Sacrificing;  for  Nature  Could  teach 
them  nothng  of  that;  therefore  even  the  Heathens  had  it  from  the 
Church.  Secondly,  All  other  Revelations  are  now  ccafed  ;  there- 
fore this  wav  is  more  neceffary.  Thirdly,  And  there  are  many 
Truths  neceffary  now  to  be  known,  which  then  were  not  reveal- 
ed, and  fo  not  neceffary. 

Objett.  2.  Doth  not  the  Apoftle  fay, that  which  may  be  known 
of  God  was  manifeft  in  them?  &c\  AnfW.  This,  with  many  other 
Objections  are  fully  fcanned  by  many  Divines,  to  whom  I  refer 
you  ;  particularly  DiWi!Iet,on  Rom.  I. 14.  20.  &c.  Only  in  ge- 
neral I  Anfwer,  There  is  much  difference  between  knowing  that 
there  is  a  God  of  eternal  power,which  may  make  the  (inner  unex- 
cufable  for  his  open  fin  againft  Nature  ( which  the  Apoftle  there 
fp.eaks  of, )  and  knowing  fufficient  to  ialvation.  How  God  deals 
then  with  the  multitude  that  have  not  the  Scripture,  concerning 
their  eternal  ftate,  I  leave  as  a  thing  beyond  us,  and  fo  nothing  to 
us.  But  if  a  pofftbilfcy  of  the  falvation  of  fome  of  them  be  ac- 
knowledged, yet  in  the  three  re fpeds  above  mentioned,  there  re- 
mains ftil]  |  neceffity  of  fome  further  Revelation  then  Nature  or 
Creatures  do  contain.  And  thus  I  have  manifeiled  a  necefluy  for 
the  welfare  of  man  :  Now  it  would  follow  that  I  (hew  it  neceffary 
for  the  Honor  of  God  5  but  this  follows  fo  evidently  as  a  Confe- 
dary  of  the  former,,  that  I  think  I  may  fpare  that  labour.  Objett. 
But  what  if  there  be  fuch  a  neceflity  ?  doth  it  follow  that  God 
muft  needs  fupply  it  ?  Anfto.  Ye^to  fome  part  of  the  world.  For 
firft,  It  cannot  be  conceived  how  it  can  ftand  with  his  exceeding 
Goodnefs,  Bounty,  and  Mercy ,  to  make  a  world,  and  not  to  fave 

fome 


Part. 2 


TheSaints  tvcrUfling  Reft, 


I        **3 


fome.  Secondly,Nor  with  his  Wifdom,  to  make  To  rainy  capable 
offaivation,  and  not  reveal  it  to  them,  or  beftow  it  on  them. 
Thirdly,  Or  to  prepare  fo  many  other  helps  to  mans  Happintfs, 
and  to  We  them  all  for  want  of  fuch  a  funicient  Revelation. 
Fourthly,  Or  to  be  the  Governor  of  the  world,  and  yet  to  give 
them  no  perfccl  Law  to  acquaint  men  with  their  duty,  and  the  re- 
ward of  obedience,  and  penalty  of  difobedience. 


SECT.    VIII. 


§.  8, 


HAving  thus  proved  that  there  is  certainly  fome  written 
Word  of  God  in  the  world.    The  hft  thing  that  I  have  to 
pro veis, That  there  is  no  other  writing  in  the  world  but  this  can  be  1  *  j^c  Ap0- 
it.  And  full*  There  is  no  other  Book  in  the  world  that  ever  I  heard  1  cryphal  books 
of,that  doth  fo  much  as  claim  this  Prerogative  and  Dignity. +  Ma- 1  are  but  Re- 
6mm;  calleth  himfelf  a  Prophet,  but  he  acknowledged  the  truth  \™^™* 
of  moft  of  the  Scripture  :  and  his  ^/^rf»||cnotradicleth  the  very 
light  of  Nature.  4riJlot/efFIato}and  other  Philofophers  acknow- 
ledge their  Writing  ro  be  meerly  of  their  own  ftudy  and  inventi- 
on. What  book  lakh  [_  Thus  faith  the  Lord]  and  £  This  is  the  word 
of  the  Lord]  but  this?  So  that  if  it  hath  no  Competitor,  there 
needs  not  fo  much  to  be  faid. 


imperfe&3and 
uncertain,  of 
the  fame  do- 
drine  for  the 
fubftance  with 
the  reft^hough 
mixt  with 
fome  fufped- 
ed  Hiftory, 
and  doth  confirm,  but  not  contradict  the  Scriptures,  and  but  few  of  thofe  bocks  do  pretend  to  a 
Divine  Authority,  as  the  reft.  \  Though  Mzbomct  pretended  to  fpeakfrom  God  as  a  Prophet  •' 
I  he  barbaroufnefs,  andfotrilhnefs  of  his  Alcoran,  its  contradi&ion  to  irs  (elf,  and  to  the  Scri- 
pture, which  he  acknowledged  may  fatisfie  any  man  of  its  forgery  5  fo  that  it  is  the  moft  ftu- 
pendious  judgement  of  God,  that  fo  great  a  part  of  the  world  mould  continue  fo  brutiih,  as  to 
believe  and  follow  him  ft  ill.  Read  Bradwat  dines  excellent  difpute  of  this  fubject  >  Dc  cauf, 
hb.i.uf.i.C9rol.fart.^.&  Grot im  dc  verkate  Relig.cbrijiiaua. 

|j  tcrtc  in  AU  or  ant  nulla  out  infrequent  fie  mmtio  miraculoru'm  5  €>  fiqu^fiat,  ftnt  ilia 
monjlofay&  hoc  not  a  inufl^ut  non  modo  pro  ingenio  confict*[cdbarhire  quoeu  ex  agitata  hjidtantur* 
turn  non  audit  iUius  Miraculi  tefies  appcllurc ;  non  enimfunt  talia  ui  author  A'coranipataM  an  fa 
affcrere  fatrata.  Camero  de  Veibo  Dei,  page  44 1  • 

Secondly,  What  other  book  doth  reveal  the  Myfteries  of  God,  thenRe1Hon 

of  the  Trmity,  of  God  and  man  in  one  perion,  oi  Creation,  or    isnotthe°true 

the  Fall;the  Covenants,  their  Condition?,  Heaven,  Hell,  Angels     Religion, all 

Devils,  Temptations,  Regeneration,  Woi rfhtp/cfc  beiides  this   the  old  I- a- 

t hers  that 

wrote  againft  tfiem,  Jujlhi,  A>  nubias    L.iclmt'na,  Tcrtulliani  Atbwfius,  0  igen,  and  the  rdt 
1  before  named  have  (hewed  at  lit  ge. 

A  a  2  one 


aSi 


iVfl*  uico  m  j- 
fvrew  fidtm 

vangclio  Joan- 
nu  quam  Ni- 
code  mi)  quod 
ab  Ecclefu 
'coTijiitutum  & 
dccrctnm  (it, 
&c.  linlLbi 
cn'im  dccrctum 
e(lt  ncc  ullum 
dc  hac  re  Con- 
cilium unqtiam 
vocatum.  Scd 
quod  Apofioli 
adbuc  invl" 
vis,  buJHfaod, 
Zvangctia  veje- 
certtnt.  His 
criim  credidh 
Ecclefia,  & 
cor  urn  fides  po- 
ftenstnvnife- 
(iavit^Apo- 
fioli  etiam  (? 
EQangelifl* 
Evangelia  fua 
conscript  a  tra- 
didtyttnt  Ecclc- 
fia.quibui  ipfa 
alia  deinde  ex* 
aminavit  $  $• 
quoniam  iUa 
multum  differ- 
re  cognovit 3  ca 
rejeut  5  aliofcp. 
deillis  p*m»* 
nuit.  Bullin- 
ger.  Corp. 
rfc&.l.  j,c.4. 


The  Saints  cvtrUfting  Kefit 


Part. 2. 


one  book,  and  thofe  that  profefs  to  receive  it  from  this,  and  pro- 
fefs  their  end  cobe  but  the  confirming  and  explaining  the  Do- 
clrine  of  this  ?  Indeed  upon  thofe  fubjecls  which  are  below  the 
cripture,  as  Logick,  Arithmetick,  &c.  other  books  may  be  more 
q  xcellent  then  it  ;as  a  Taylor  may  teach  you  how  to  make  a  cloak 
better  then  all  the  Statute-Books  or  Records  of  Parliament.  But 
rhis  is  a  lower  excellency  then  the  Scripture  was  intended  to. 

And  thus  I  have  done  with  rhis  weighty  fubjeel:,  That  the  Scri- 
ptue,  which  contains  the  promifes  of  our  Reft,  is  the  certain  in- 
fallible Word  of  God.  The  reafon  why  I  have  thus  digreffed,  and 
(aid  fo  much  of  it,  is,  becaufe  I  was  very  apprehenfive  of  the  great 
neceffity  of  it,  and  the  common  neglecl  of  being  grounded  in  it; 
and  withall,  that  this  is  the  very  heart  of  my  whole  Difcourfe  ; 
and  that  if  this  be  doubted  of,  all  the  reft  that  I  have  faid  will  be 
in  vain.  If  men  doubt  of  the  Tiuth,they  will  not  regard  the  good- 
nefs.  And  the  reafon  why  I«have  faid  no  more,  but  paffed  over 
the  mod  common  Argument's,  is,  becaufe  they  are  handled  in  ma- 
ny books  already  ;  which  I  advife  Chriftians  to  be  better  verfed 
in.  To  themeer  Snglijb  Reader  I  commend  efpecially  thefe* 
^ir  Phil.  Mornay^  Lord  du  Tlejfis,  tm  VeritjjfChriftian  Religion; 
Grotius  oftheTrutb  of  Chriftian  Religion  1  which  I  lately  faw  is 
tranflated  into  Englifti  which  I  knew  not  before;  And  MttPerkins 
Cafes  of  Confcience?  li.  2,  c.3.  Parfons  Book  of  Refo lux ion  cor - 
reeled  by  Bunny,  the  Second  Parr.  Dr.  Jackfon  on  the  Creed, 
and  (come  forth  fince  I  begun  thisj  Mr  White  of  Dorchefter 
DireUions  for  reading  Scripture.  Mr. Iehn  Goodwins  Divine  Au- 
thority of  Scripture  averted,  ( though  fome  of  his  Pofitions  I 
judge  unfound,yet  the  Work  for  the  main  is  commendable.)  Alfo 
Read  a  Book  Called  ^  Treatife  of  Divinity  ,firi\  Part,  Written 
by  our  honcft  and  faithful  Country. man,  Colorel  Edward  Leight 
a  now- Member  of  the  Houfe  of  Commons.Alfo  Vrjins  Catechtfm 
on  this  Queftion  ;  and  Bals  Catechifm,  with  the  Expofition, 
which  to  thofe  that  cannot  read  larger  Treatifes,  is  very  ufeful  *.- 


*  In  Latinethe  bfft  that  I  knew  of  Is  Gr  otitis  de  Veritate  Relig.  Ludov.Vives  dc  Veyit.  Relig. 
Mar fil, Fichus  de  verit, Relig.  and  efpecially  Camera  his  Pralcclwes  de  Verba  Bel  Though  every 
common  place- Bock  fpeaks  to  this,  and  fome  very  well ;  as  ludCrocm^olatus,  Sec.  K'- 
medor.cus  de  Verbo  Scripto,  &c.  And  the  Fathers  that  write  againft  ihe  Pagans  are  of  great  ofe 
to  Students  in  this  point :  as  Jufiin^AthencgcraiiTatianus  Laclanuui^TcrtuUian^yp-nicn,  Jibana- 
put,  Clemens  Akxand.  &c.  But  efpecially  Ongcn  againft  Cel/ut.  Eujibii  Vcmonfiratio  £- 
vangelica  et  Prapayatio  Evf.vg*Na?jan%:  &  Cyilius  Alex  and*  Contra  lulianum,  &c. 

For 


Part. 2. 


TheS aims  everlafting  Reft. 


*85 


For  the  Queftion,  How  it  may  be  known  which  books  be  Ca- 
nonical ,  I  here  meddle  not  with  it ;  I  think  Humane  Teftimony, 
with  the  forementioned  qualifications  muft  do  raoft  in  determin- 
ing that.  Yet  we  muft  carefully  diftinguifh  between  thofe  Cano- 
nical Books  which  have  been  queftioned,  and  thofe  which  were 
unqueftioned,but  delivered  by  more  infallible  Tradition-  And  alio 
between  thofe  which  contain  moftofthe  fubftanceof  our  Faith, 
and  thofe  which  do  not. 

i.  Propof  No  book  in  the  Canon  was  ever  generally  doubted 
of ;  but  when  one  Church  doubted  of  it,others  received  it  From 
whom  we  have  as  much  reafon  to  receive  thcm,as  from  the  Roman 
Church. ) 

2.  Propof.  Thofe  books  which  have  been  generally  received,are 
known  to  be  Canonical,  by  the  fame  way  and  Teftimony,  and 
Means,  as  the  Scripture  in  General  is  known  to  be  Gods  Word. 

3.  Propof.  It  is  not  a  thing  which  one  cannot  be  faved  without, 
To  believe  every  particular  book  to  be  Canonical ;  If  we  believe 
all  that  were  generally  received, ( yea  or  but  one  book  which  con- 
taineth  the  fubftanee  of  Chriftian  doctrine,)  though  we  doubt  of 
thofe  that  fome  formerly  doubted  of,  it  would  not  exclude  from 
falvation.  The  books  are  received  for  the  Doclrines  fake.  It  is  vain 
cavilling  therefore  for  the  Papifts,  when  they  put  us  to  prove  the 
Canon,  to  (tick  only  on  the  Queftioned  books.  Efpecially  when 
thofe  were  but  few  and  (hort.  Matthew  and  CMark+tnd  Luke  and 
Joh»,md  Pauls  writings,which  are  full,and  contain  the  main  body 
of  Chriftian  dcclrine,  do  withall  contain  the  Characters  of  their 
own  Canonical  verity,  which  feconded  with  the  conveyance  of 
Umverfafjlational, Infallible  Tradition  fnotRomifh  Authorita- 
tive Tradition,  or  the  Judgement  of  the  Pope,  ortheprefent 
Church jmay  certainly  be  difcerned;even  with  a  faving  certaintyby 
thofe  that  are  fpecially  illuminated  by  Gods  fpirit,and  with  an  or- 
dinary rational  ccrtainty,by  thofe  that  have  Gods  common  help, 

I  conclude  this,  as  I  begun,  with  an  earned  requeft  to  Minifters, 
that  they  would  Preach  ;  and  to  people,  that  they  will  (ludy  this 
fubje&  more  throughly  ;  That  while  they  firmly  believe  the  Truth 
of  that  Word  which  ptomifeth  them  Reft,ind  prefcribes  them  the 
means  thereto,  they  may  Believe,  and  Hopc,and  Love,  and  Long, 
and  Obey,  and  Labour  with  the  more  ferioafnefs,  and  Livelinefs, 
and  Patient  Conftancy. 

A  a  3  CHAP. 


So  Dr.P/f- 
flon  on  the 
Atc.ibutcs, 
P*t.    47  48. 
and  forward. 
And    -y  fields 
Principles. 


When  nievome 
proverh  the 
Epiftle  to  the 
Heb-retvs  to 
be  Canonical, 
he  fhewcth 
how  we  muft 
judge  of  the 
Canon ;  Non 
pcrbujus  tem- 
pore confue- 
tudinetft)  fed 
veterum  Scrip*- 
ptorumaiitborL 
tatcmtp!crutn% 
utriiisjsabu- 
tcntium  tijlu 
momiit:nonut 
Apocry  phis,  fed 
canonick  & 
Eccltfiafticu. 
Hier.  ad  Dar- 
dan.  To  4. 
fol.  :o.  Where 
then  is  the  Pa- 
pifts Judicial 
Autrnriry  of 
the  prefenc 
Pope  or 
Church? 


286 


The  Saints  everlafting  Reft. 


Part  2. 


§.  x. 


«.$■ 


Mark 
6,    7. 
Luke  14.24 
Hcb.1^,14. 


Joh.j  18.36. 
1  Cor.  6.9,10* 
Gal.5.u. 
Pfalm  9.17. 
>  Thef.1.8.^ 
16., 


CHAP.    VII. 


'Reft  for  none  but  the  people  ofCjo&^proved. 


sect.  1. 

T  may  here  be  expelled,  that  as  I  have  provedjhat 
this  Reft  remaineth  for  the  people  of  God  .-  fol 
(hould  now  prove,  that  it  remained)  enely  for 
them  ;  and  that  the  reft  of  the  world  (hall  have  no 
part  in  it.  But  the  Scripture  is  full  and  plain  in  this, 
that  I  fuppofe  it  needlefs  to  thofe  who  believe  Scri- 
pture. Chrift  hath  rcfolved  that  thofe  that  make  light  of  him  and 
the  ( flFers  of  his  Grace,  (hall  never  tafte  of  his  Supper ;  And  that 
without  holinefs  none  fiall  fee  Qcd :  And  that  except  a  man  be  re- 
generate and  born  again,  he  cannot  enter  into  the  Kingdom  of  God. 
That  he  that  believes  not,fhall  net  fee  life,  but  the  wrath  ofGcdabi- 
deth  on  him :  That  no  unclean  per/on,  nor  covetous,  nor  railer,  nor 
drunksrdi  &c.  fiall  enter  into  the  Kingdom  of  {hrifl^  and  of  God 
Ephei.  5  4,5.  That  the  wicked  fia/l  be  turned  into  hell,  and  all  they 
that  forget  God\  That  all  they  fi  all  be  damned  that  obey  not  the 
Truth ,  but  have  f  leaf ure  in  unrighteoufnefs.  2  Thef.2.12.  That 
Chrift  will  come  in  faming  fire,  to  take  vengeance  on  them  that 
know  not  Cjod,  tndebey  not  the  Cjofpel  of  cur  Lord  'jefvu  Chrift  ^  Veho 
fiall  be  f  unified  Vci-th  tverlafting  defruBionfrom  theprefence  of  the 
Lord,  and  from  tkeglcrjofhis  power.  And  Chrift  himfclf  hath 
opened  the  very  manner  of  their  procefs  in  judgement, and  the 
fcnter.ee  of  their  condemnation  to  eternal  fire  prepared  for  the 
devil  and  his  Angels,  (JHatth.  25.  So  that  hereisno  Reft  for  any 
but  the  people  of  God;  except  you  will  call  the  intolerable  ever- 
lifting  flames  of  Hell  a  Reft. 
And  it  werceafie  tomanifeft  thisalfoby  Reafon.Forfitft  Gods 

Juft  ice 


Parc.2. 


ThcSaints  cvcrlajling  Reft. 


*87 


Juftice  requires  an  inequility  of  mens  ftate  hereafter,  as  there  was 
of  their  lives  here.And  fecondly,They  that  walk  not  in  the  way  of 
Reft,and  ufe  not  the  mean«,are  never  like  to  obtain  the  End;They 
would  not  follow  Chrift  in  the  Regeneration,  nor  accept  of  Reft 
upon  his  conditions ;  they  thought  him  to  be  top  hard  a  Maftcr, 
and  his  way  too  narrow,  and  his  Laws  too  ftri&  :  They  chofe  the 
pleafures  of  fin  for  a  feafon,  rather  then  toforTer  affliction  with 
the  people  of  God  :  They  would  not  fuffer  with  Chrift,  that  fo 
they  might  reign  with  him.  What  they  made  choife  of,  that  they 
did  enjoy  ;  They  had  their  good  things  in  this  life ;  and  what  they 
did  refufe,  it  is  but  reafon  they  (hould  want ;  How  oft  would 
Chrift  have  gathered  them  to  him  and  they  would  not  ?  And  he 
ufeth  to  make  men  willing  before  he  (ave  them,  and  not  to  fave 
them  againft  their  wils. 

Therefore  will  the  mouths  of  the  wicked  be  flopped  for  ever, 
and  all  the  world  (hall  acknowledge  the  Juftice  of  God,  Had  the 
ungodly  but  returned  before  their  life  was  expired,  and  been 
heartily  willing  to  accept  of  Chrift  for  their  Saviour  and  their 
King,  and  to  be  faved  by  him  in  bis  way,and  upon  his  moft  reafo- 
nable  term?,  they  might  have  been  faved. 

Ob)ett.  But  may  not  God  be  better  then  his  Word,  and  fave 
thofj  that  he  doth  not  promife  to  fave  ? 

Anfw.  Butnotfalfe  of  his  word,  in  favingthofe  whom  he  hath 
faid  he  will  not  fave.  Mens  fouls  are  in  a  doleful  cafe  when  they 
have  no  hope  of  Happinefs,  except  the  Word  of  God  prove  falfe. 
To  venture  a  mans  eternal  falvation  upon  Hope  that  God  will  be 
better  then  his  word,  (that  is  in  plain  £nglijh%  that  the  God  of 
Truth  will  prove  a  lyar)  is  fomewhat  beyond  ftark  madnefs,which 
hath  no  name  bad  enough  to  exprefs  it. 

Yet  I  do  believe  that  the  defcriprion  of  Gods  people  in  Eng- 
/W.and  in  Americajxw&  not  be  the  famejbecaufcas  GodsRevela- 
tions  are  not  the  fame,fo  neither  is  the  aclual  Faith  which  is  requi- 
red in  both,the  fame ;  and  as  the  Written  and  Pofitive  Laws  in  the 
Church  were  never  given  them,fo  obedience  to  thofe  meer  Pofi- 
tives  is  not  required  of  them.  Whether  then  the  threats  againft 
unbelievers  be  meantof  Unbelief  privative  and  pofitive  on!y,and 
not  negative  r  (fuch  as  is  all  non-believing  that  which  was  never 
revealed;  Or  whether  their  believing  that  God  is,and  that  he  is  a 
Rewarderofrhem  that  fcek  him,  will  ferve  the  turn  there  ?  Or 

A  a  4  whether 


288 


The  Saints  everlafting  Reft. 


Part 


3. 


*  The  Catho* 
like  Verity 
neither  deny- 
cih  Free- rviU 
either  to#a 
good  life,  or  a 
bad :  nor  yec 
afcribeth  fo 
much  to  hi  as 
if  it  were  able 
without  Gods 
Grace,  either 
to  convert  a 
man  from  bad 
to  Goodjor  to 
make  him  per. 
feveringly 
proceed  in 
Good,  or  to 
attain  to  that 
Everlafting 
Good,  where 
he  need  not 
ifear  falling  a. 
vzy.duguft. 

The  Precepts 
of  Love  were 
in  vain  given 
to  men  that 
have  not  Free- 
Will  :  but 
when  they  are 
given  by  the 
old  and  new 

Law  :  and  the  Law  without  grace  is  a  killing  Letter  >  but  in  the  grace  of  the  fpirir,  It  is  quick- 
ning;  whence  then  have  men  the  love  of  God,  but  from  God  ?  Augufl.  lib.  de  grat.  &lib. 
atbit.cap.  18.  ||  I  would  that  excellent  Treatlfe  of  Mr.  William  Fenner,  of  wilful  Impenirency, 
publillied  by  Reverend  Dr.  Hill,  were  more  imitated  by  fome  Divines  in  their  preaching. 
And  that  when  they  have  done,  they  would  not  quite  contradict  their  popular  Dodrine  in  their 
Polemical. 

fpeeches 


whether  God  hath  no  people  there  ?  I  acknowledge  again  is  yet 
paft  my  underftanding. 

So  that  in  what  is  faid,  you  may  difcern  not  only  the  Truth,  but 
alfo  the  Reafon  and  equity,  that  none  but  Gods  people  (hall en- 
ter into  his  Reft.    Though  Gods  will  is  the  firft  caufe  of  all  things 
f  of  which  fee  Bradrvardine  at  large )  yet  all  the  fault  lieth  in  tin- 
ners themfelves.    Their  conferences  (hall  one  day  tell  them  that 
they  *  might  have  been  faved  if  they  would  ;  and  that  it  was  their 
own  wilful  Refufal  which  (hut  them  our.   God  freely  offered 
them  life,  and  they  would  not  Accept  it  on  his  eafie  and  Reafon. 
able  Conditions.    They  perifh  becaufe  they  would  not  be  faved 
in  Gods  way.  The  Pleafures  of  the  Flefh  feemed  more  defirable  to 
them  then  the  Glory  of  the  Saints :  Satan  offered  them  the  one  5 
and  God  offered  them  the  other ;  and  they  had  Free  Liberty  to 
choofe  which  they  would  ;  and  r.hey  chofe  the  Pleafures  of  fin  for 
a  feafon,  before  the  everlafting  Reft  with  Chrift.    And  is  it  not  a 
Righteous  thing  that  they  fhould  be  denyed  that  which- they  de- 
nyed  to  accept?Nay,when  God  preft  them  fo  earneftly,  and  per- 
fwaded  them  fo  importunately,  and  even  befeeched  them  by  his 
Meffengers,and  charged  us  to  Compel  men  f  by  importunity,and 
taking  no  denyalj  to  come  in :  and  yet  they  would  not :  where 
(hould  they  be  but  among  the  dogs  without  ?  ||  Though  man  be  fo 
wicked,  that  he  will  not  yield  till  the  mighty  Power  of  Grace  do 
prevail  with  him,  yet  ftill  we  may  truly  fay,  that  He  may  be  faved 
if  he  will  (on  Gods  terras.  J  And  his  disability  being  moral,  lieing 
in  wilful  wickednefs,  is  no  more  excufe  to  him,  then  it  is  to  a 
common  Adulterer  that  he  Cannot  Love  his  own  Wifejor  to  a  ma- 
licious perfon  that  he  Cannot  choofe  but  hate  his  brother;  Is  he 
not  fo  much  the  worfe,  and  deferveth  fo  much  the  forer  punifh- 
ment?  As  therefore  I  would  have  all  finners  believe  chis;fo  I  would 
advife  all  Minifters  more  to  preach  it.    Pry  not  too  much  into  the 
depths  of  Gods  Decrees :  Alas,  how  little  know  we  of  far  lower 
things  ?  Lay  all  the  blame  on  the  Wils  of  finners.    Bend  your 


Part.  2 


The  Saints  ever lafting  Reft. 


fpeeches  co  perfwade  their  wills.  Is  not  that  the  bufinefs  of  our 
calling  ?  Let  rne  gi?e  you  but  one  Argument,  which  deferves  to  be 
confidered.  Sinners  fhall  lay  all  the  blame  on  their  own  wills  in 
Hell  for  ever.  Hell  is  a  rational  Torment  by  confcience,  accor- 
ding to  the  nature  of  the  Rational  Subjecl.  If  finners  could  but 
fay  then  £lt  was  long  of  God  whofe  will  did  neceflitate  me,and 
not  of  me]  it  would  quiet  their  conferences,  and  eafe  their  Tor- 
ment, and  make  Hell  co  be  no  Hell  to  themfelves.  But  to  remera. 
ber  their  wilfulneff,  will  feed  the  fire,an4  caufe  the  worm  of  Con. 
fcience  never  to  dye. 


CHAP.    IX. 

Reafons  why  this  Reft  remains,  and  is  not  here  enjoyed. 

SECT.    I. 

He  next  thing  promifed  in  the  beginning  in  my  me- 
thod (  which  in  the  firft  Edition  I  forgot  to  per- 
fonn)is  to  (hew  you  why  this  Reft  muft  yet  remain, 
and  not  be  enjoyed  til!  we  come  to  another  world. 
And  I  will  fpeak  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  the  fourth  Part. 

And  firft  the  main  Reafon  is  the  Will  of  God  that  it  ftiould  be 
fo.  Whofhould  difpole  of  the  creacuresbut  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  power 
to  fee  his  will  accomplifhed  ?  You  may  therefore  as  well  ask,why 
have  we  not  the  Spring  and  Harveft  without  Winter  ?  and  why  is 
the  Earth  below,  and  the  Heavens  above  ?  and  why  is  not  all  the 
world  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  fatisfaclory  Reafon  in  the  thing  it 
fclf  alfo.  As  firft ,  God  ftiould  fubvert  the  eftaWi(hed  order  in 
Nature,  if  he  fhould  give  us  our  Reft  on  Earth. ,  All  things  muft 
come  to  their  Perfection  by  Degrees ;  nothing  is  perfecl  in  its 
beginning,where  the  Fall  brought  an  imperfeclion.  The  ftrongeft 
man  muft  firft  be  a  child,  and  formed  in  the  womb  from  fmall  ob- 
fcure  principles.  The  greateft  fcholar  muft  be  firft  a  fchool-boy, 

and 


289 


§.  1- 


The  Saints  everlafting  Keft. 


Pare.  2! 


and  begin  in  his  Alphabet.In  the  beft  ordered  Governments  men 
muft  come  to  their  Dignity  and  Authority  by  degrees,  beginning 
at  the  lower,  and  rife  as  they  deferve.  The  skilfulleft  Artificer 
was  firft  an  ignorant  learner.  The  talleft  Oak  was  once  an  Acorn. 
This  is  the  conft*nt  courfe  of  Nature  in  the  production  of  fubluna- 
ry  things.  And  I  know  none  that  deny  ir,but  only  fome  Emhufiafts 
concerning  the  production  of  Grace,who  think  they  are  taught  of 
Godfullyinaninftant,  and  think  themfelf  es  perfeel  as  foon  as 
they  have  learned  the  opinion  of  the  Perfe&ionifts  ;  when  all 
knowing  men  about  them,  difcern  their  imperfections ;  (  yea 
fuch  horrid  Paganifm  and  Prophanefs  in  fome  of  them,  as  if  they 
had  almoft  renounced  Hummity  and  Reafon.J  Now  this  life  is 
our  Infancy:and  would  we  be  perfeel  in  the  womb,or  born  at  full 
ftature  ?  Muft  God  overturn  the  courfe  &f  nature  for  us J 

2.  And  it  were  an  abfurdity  in  Morality,  as  well  as  a  Monfter  in 
Nature,if  our  Reft  and  full  content  were  here.  For  firft,  it  would 
be  injurious  both  to  God,  and  to  our  felves. 

Firft  to  God;  And  that  both  in  this  life,and  in  the  life  to  come; 
I .  In  this  life  it  would  be  injurious  to  God,  both  in  regard  of 
what  he  is  here  to  do  for  tit,  and  in  regard  of  what  he  is  to  receive 
(  as  it  were  )  from  tu.  i.  If  our  Reft  were  here,  then  moft  of 
Gods  providences  muft  be  ufelefs ;  his  great  defigns  muft  be  fru- 
ftrate,*nd  his  gracious  workings  and  mercies  needlefs  to  us.Should 
God  lofc  the  glory  of  all  his  Churches  deliverances,  of  the  fall  of 
his  enemies,of  his  Wonders  and  Miracles  wrought  to  tbisend,and 
all  that  men  may  have  their  Happinefs  here  ?  If  the  Ifnelites  muft 
have  been  kept  from  the  Brick-hils,  and  from  the  danger  of  the 
Egyptians  purfuit,  and  of  the  Red  Sea,  then  God  muft  have  loft 
die  excrcife  of  his  great  Power,  and  Juftice,  and  Mercy,  and 
the  mighty  Name  that  he  got  upon  Pharoah.  If  they  had  not  felt 
their Wilderneil-necefficies,God  ftiould  not  have  exercifed  hiswil- 
dernef  ^providences  and  Mercies.  If  man  had  kept  his  firft  Reft  in 
Paradife,  God  had  not  had  opportunity  to  manireft  that  far  grea- 
ter Love  to  the  world  in  the  giving  of  his  Son.If  man  had  not  fal- 
len into  the  depth  of  mifery  ,Chrilt  had  not  come  down  from  the 
height  of  Glory,nor  Dyed, nor  Rifen,nor  been  Believed  on  in  the 
world.  If  we  were  all  Well,  whar  need  we  the  Phytltian  /  and  if 
all  were  Happy,and  Innocent  and  Perfedt,what  ufe  were  there  for 
the  glorious  works  of  our  Sa&ification,  Juftification,  Prelervati- 

on, 


Pan. 2.  The  Saints  everlafting  ReJL 


291 


*on,and  Glorification  ?  What  ufe  for  his  Minifters,  and  word,and 
Sacrament?,  and  Affiliations,  and  Deliverances  ? 

2.  And  as  God  fhould  not  have  opportunity  for  theexercife 
ofallhisOrace,  but  fome  onely ;  fo  he  would  not  have  Returns 
from  us  for  all.  We  (hould  never  fear  eff^nding  him,  and  de- 
pend on  him  foclofdy,  and  call  upon  him  fo  earneftly,  if  we 
wanted  nothing.  Do  we  not  now  feel  how  ready  our  prayers  are 
to  freeze,  and  how  fleepily  we  ferve  him,  and  how  eafily  we  let 
flip  or  run  over  a  duty,  if  we  be  but  in  health,  and  credit,  and  prc- 
fperity  ?  though  fti  11  we  are  far  from  full  Content  and  Reft.  How 
little  then  fhould  he  hear  from  us,  if  we  had  what  we  would  have? 
God  delighteth  in  the  foul  that  is  Humble  and  Contrite,  and 
Trembleth  at  his  Word ;  But  there  would  be  little  of  this  in  us,  if 
we  had  here  our  full  defires.  What  glorious  Songs  of  Praife  had 
God  from  Mofes  at  the  Red-fea  and  in  the  Wildernefs  ?  from 
Deborah,  and  Hannah,  and  David,  and  Hezekjah  ?  from  all  his 
Churches,  and  from  each  particular  gracious  foul  in  every  age? 
which  he  fhould  never  have  had  if  they  had  been  the  chufers  of 
their  own  condition,  and  had  nothing  but  Reft,  have  not  thy 
own  higheft  Joys  andPraifes  to  God,  Reader,  been  occafioned 
by  thy  dangers,  orforrow%  or  miferies?  We  think  we  could 
praife  Godbeft  if  we  wanted  nothing  ;  but  experience  tels  us  the 
contrary  ;  we  may  have  a  carnal  joy  in  congratulating  our  flefhes 
felicity,  which  may  deceive  an  Hypocrite ;  but  not  fo  fenfible  ac- 
knowledgements of  God  ;  (Indeed  in  heaven  when  we  are  fit  for 
fuchaftate,it  wili  be  far  other  wife.;  Thegreattft  gtory  and  praife 
that  God  hath  through  the  world,  is  for  Redemption,  Reconci- 
liation and  Salvation  by  Chrift  5  And  was  net  mans  miferythe 
occafion  of  that  *  Befides,  as  variety  is  part  of  the  Beauty  of  the 
Creation,  fo  is  it  of  Providence  alfo.  If  all  the  trees,  or  herbs,  or 
fowls  or  beaftf,  or  fifhes,were  of  one  kind,and  all  the  world  were 
but  like  the  Sea",  all  water,  or  like  one  plain  fiekJ,  yea  or  one  Sun, 
it  were  a  diminution  of  its  beauty.  And  if  God  (hould  exeicife 
here  but  one  kind  of  Providence,  and  bellow  but  one  kind  of 
Grace  (Delight^  and  receive  thanks  but  for  one,  it  wouldbe  a  di- 
minution of  the  beauty  of  Providence. 

2.  And  it  would  be  no  fmall  injury  to  our  felves,  as  well  as  to 
God,  if  we  had  our  full  content  and  Reft  on  Earth.  And  that 
both  now,  and  for  ever.  1 ,  At  the  prefent  it  would  be  much  our 

lofsi 


292 


The  Saints  tverUfting  Reft. 


Part.  2. 


lofs:  Where  God  lofeth  the  opportunity  of  exercifing  his  Mer- 
cies, man  muft  needs  lofe  the  happinefs  of  enjoying  them.  And- 
where  God  lofeth  his  praife,man  doth  certainly  lofe  his  comforts. 
Oh  the  fweet  comforts  that  the  Saints  have  had  in  returns  to  their 
prayers;  when  they  have  layn  long  in  forrow  and  importunate 
requefts,  and  God  hath  lift  them  up,  and  fpoke  peace  to  their 
fouls,and  granted  the'rr  defires, and  faid,  as Chrift,/?*  ofgoodchear, 
Son,  thy  fins  are  forgiven  thee  ;  Arife  from  thy  bed  of  ficknefs,and 
walk  and  live  :  How  (hould  we  know  what  a  tender-hearted  Fa- 
ther we  have,  and  how  gladly  he  would  meet  us,  and  take  us  in 
his  arms,  if  we  had  not  as  the  Prodigal,  been  denyed  the  husks 
of  earthy  pleafure  and  profit,  which  the  wordly  fwinc  do  feed 
upon  ?  we  (hould  never  have  felt  Chnfts  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 
ft"  we  had  not  had  tears  to  be  wip't  away.  We  (hould  never  have 
had  thofe  fweeteft  Texts  in  our  Bibles  \jCome  to  me  all  ye  that  are 
weary  and  heavy  laden  ^  &c7\  and  \Jrio  every  one  that  uathirfty 
Come  and  to] freely ,  &c"\  and  ^Blejfed  are  the  poor  in  fpirit~]  and 
{Thus  faith  the  high  and  lofty  one:  I  d^ell^ith  him  that  is  of  an 
humble  and  contrite  fpirit,  &c.~]  if  we  had  not  been  weary,  and 
Heavy-laden,  and  Thirfty,  and  Poor,  and  Humble,  and  Contrite. 
In  a  word,  we  (hould  lofe  all  our  Redemption-Mercies,  our  San- 
Sificationjuftificationand  Adoption- Mercies,  our  Sermon,  Sa- 
crament and  Prayer- Mercies,  our  Recoveries,  Deliverances  and 
Thankfgiving-Mercies,  if  we  had  not  our  Miferies  and  forrows  to 
occafion  them. 

2.  And  it  would  be  our  lofs  for  the  future  as  well  as  for  the 
prefent.  It  if .  delight  to  the  Souldier  or  Traveller  to  look  back 
upon  his  adventures  and  efcapes  when  they  are  over;  And  for  a 
Saint  in  Heaven  to  look  back  upon  the  ftate  he  was  in  on  earth,and 
remember  his  (ins,his  forrows,  his  fears,  his  tears,  his  enemies  and 
dangers,  his  wants  and  calamities,  muft  needs  make  his  joy  to  be 
(rationally)  more  joyful.  And  therefore  the  Bltffed  in  their 
praifmg  of  the  Lamb,do  mention  his  Redeeming  them  cut  of  eve- 
ry Nation,and  Kindred,and  Toungue,  (and  fo  out  of  their  mifery, 
!  and  want5,and  fins; which  redemption  doth  relate  to)  and  making 
them  Kings  and  Priefts  to  God.  When  they  are  at  the  end,  they 
look  back  upon  the  way.  When  the  fight  is  done,  and,  the  danger 

over, 


Part.2.  The  S dints  ever  lafting  Reft,  i     293 


overhand  the  forow  gone,yet  their  rejoycing  in  the  remembrance  j 
of  it  is  not  done,  nor  the  praifes  of  t  heir  Redeemer  yet  over.  But 
if  we  fhould  have  hid  nothing  but  Content  and  Reft  on  Earth, 
what  room  would  there  have  been  for  thefe  rejoycings  and  prai- 
fes hereafter  ?  So  that  you  kt  firft,  it  would  be  our  Lofs.  2.  And 
then  our  incapacity  forbids  it  as  well  as  our  commodity.  We! 
are  not  capable  of  Reft  on  Earth.  For  we  have  both  a  Natural 
incapacity,  and  a  Moral. 

1.  A  Natural  incapacity  both  in  regard  of  the  Subject  and  the 
Object ,  that  is,  both  in  regard  of  our  perfonal  unfitnefs,  and  the 
defect  or  abfence  of  what  might  be  our  Happinefs. 

I»  Our  (elves  are  now  uncapable  Subjects  of  Happinefs  and 
Reft:  and  that  both  in  refpect  of  foul  and  body.   1.  Can  afoul 
that  is  fo  weak  in  all  grace,  lo  prone  to  (in,  fo  hampered  with  con- 
tradicting principles  and  defires,  and  fo  nearly  joyned  to  fucha 
neighbour  as  this  flefti,  have  full  Content  and  Reft  in  fuch  a  cafe  ? 
What  is  Reft  but  the  perfection  of  eur  graces  in  habit  and  in  act  ? 
to  love  God  perfectly,  and  know  him,  and  rejoyce  in  him.  How 
then  can  the  foul  be  at  Reft,  that  finds  fo  little  of  this  knowledge, 
and  love,  and  joy?  What  is  Reft  but  our  freedom  from  fin,  and 
imperfections,  and  enemies  ?  And  can  the  foul  have  Reft  that  is 
pcftred  with  all  thefe,  and  that  continually  ?  what  makes  the  fouls 
of  fenfible  Chriftians  fo  groan  and  complain,  defiring  to  be  deli- 
vered ?  and  to  cry  out  fo  oft  in  the  language  of  Paul,  O  wretched 
man  that  lam  ;  ftho  fhall  deliver  me*  if  they  can  be  contented 
andReftinfuchaftatej  What  makes  every  Chriftian  to  prefs 
hard  toward  the  mark,  and  run  that  they  may  obtain,  and  ftrive 
to  enter  in,  if  they  are  capable  of  Reft  in  their  prefent  condition  > 
Doubtlefs  thereforedoth  God  perfectly  purge  every  foul  at  its 
removal  from  the  body,  before  he  receives  it  to  his  Glory,  not 
onely  becaufe  iniquity  cannot  dwell  with  him  the  moft  holy,  but 
alfo  becaufe  rhemltives  are  uncapable  of  the  joy  and  glory  while 
they  have  imperfect  fmful  fouls :  The  right  qualification  of  our 
own  fpiiits,  for  reception  and  action,  is  of  abfolute  neceflity  to 
our  Happinefs  and  Reft. 

is  And  our  bodies  are  uncapable  as  well  as  our  fouls.  They 
are  not  now  thofe  Sun. like  bodies  which  they  (hall  be,  when  this 
corruptible  hath  put  on  incorruption,  and  this  mortal  immortali- 
ty.   They  art  our  prifons  and  our  burdens:  fo  full  of  infirmities, 

and 


2P4 


The  S  dints  ever  la  ft  fag  Reft. 


Part 


z 


and  dek&s,  that  we  are  fain  to  fpend  the  moft  of  our  tima  in  re- 
pairing them,  and  Supplying  their  continual  wants,  and  Jenifer 
ing  their  grievances.  Js  it  poffible  that  an  immortal  foul  (honld 
have  Red*  in  fuch  a  rotten,  dirty,  difeafed,  wayward,  diftemper- 
ed,  coyfome  habitation  ?  when  it  muft  every  day  expecl  to  be 
turned  out,  and  leave  its  beloved  companion  to  the  worms  ; 
fureiy  thefe  (ickly,  weary,  loathfome  bodies,  muft  be  refined  to  a 
perfection  Citable  thereto  before  they  can  be  capable  of  enjay- 
ing  Reft. 

2.  An  fa*  As  we  are  unfit  for  Reft  on  earth  our  felves :  fo  we 
want  thofe  Objecls  that  might  afford  us  Content  and  Reft.    For 
firft,  thofe  we  do  enjoy  are  inefficient ;  and  fecondly,  that  which 
is  fuffictent  is  abfent  from  ur.  i.  We  enjoy  the  world,  and  its  la- 
bours,  and  what  fruit  they  can  afford  :  and  alas,  what  is  in  all  this 
to  give  us  Reft  ?  They  that  have  moft  of  k,  have  the  greateft  bur- 
then, and  the  leaft  Reft  of  any  others.   They  that  fet  moft  by  it, 
and  re  Joyce  moft  in  it,  do  allay  out  at  laft  of  its  Vanity  aud  vex- 
ation. A  contentation  with  our  prefent  eftate  indeed  we  muft 
have  ;  that  is,  as  a  competent  provifion  in  dur  journey  •  but  not 
as  our  portion,  Happinefs  or  Reft.   Men  cry  out  upon  one  ano- 
ther in  thefe  times  for  not  underftanding  Providences/ which  are 
but  Commentaries  on  Scripture,  and  not  the  Text.)  Butif  men 
were  not  blind,  they  might  eafily  fee,  that  the  firft  Leclu re  that 
God  readeth  to  us  in  all  our  late  changes,  and  which  Provid  ence 
doth  moft  ftill  inculcate  and  infift  on,  is  the  very  fame  that  is  the 
firft  and  greateft  leffon  in  the  Scripture :that  is^hu^thireis  no  Reft 
or  Happinefs  for  the  foul    hut  in  God."]  Men  expectations  are  high 
raifed  upon  every  change,  and  unexperienced  fools  do  promife 
themfelves  prefently  a  heaven  upon  eat  th;  Butwhenthey  come 
to  enjoy  it,  it  flieth  from  them ;  and  when  they  have  run  them: 
(elves  out  of  breath  in  following  this  fliadow ,it  is  no  nearer  the  m 
then  at  the  firft  letting  out ;  and  would  have  been  as  near  them 
if  they  had  fate  ftill;  As  Solomom  Dreamer,  they  feaft  in  their  deep 
but  awake  hungry.    He  that  hath  any  regard  to  the  works  of  the 
Lord,  may  eafily  kc,  that  the  very  end  of  them  is  to  take  down 
our  Idols,  co  weary  us  in  the  world,  and  force  us  to  feek  our  Reft 
in  him,  V  Vhere  doth  he  crofs  us  moft,  but  where  we  promife  our 
felves  moft  Content  ?  If  you  have  one  child  that  you  dote  upon, 
it  becomes  your  forrow.  If  you  have  one  friend  that  you  troll  in, 

and 


Part.  2 


The  S dints  evcrlajting  Reft, 


and  judge  him  unchangeable,  and  think  your  felf  hippy  in,  he  is 
cftranged  from  you  or  becomes  your  fcourge.  O  what  a  number 
of  thefe  experiences  have  I  had !  O  what  fweet  Idolizing  thoughts 
of  our  future  (late  had  we  in  time  of  Wars  /  What  full  content 
d'd  I  promile  my  foul  /  when  I  fhould  enjoy  Peace,  and  fee  the 
Gofpcl  fetupin  power  and  plenty,  and  all  the  ordinances  in  puri- 
ty, and  true  Difciplinecxercifed  in  the  Churches,  and  ignorance 
cured,  and  all  perfecution  ceafed,  and  the  mouths  of  railers  flop- 
ped, whok- pt  men  from  Chrift  by  filling  the  world  with  preju- 
dice againft  him  1  A  nd  now  where  is  the  Reft  that  I  promifed  my 
foul  ?  even  that  is  my  greateft  grief  from  which  I  txpeded  molt 
Content.  In  ftead  of  Peace  we  have  more  blood  fhed  ;  and 
fuchasisconfclTedto  be  the  blood  of  Saints ;  The  two  Nations 
that  were  bound  in  an  Oath  of  Union,  and  where  fo  great  a  part 
of  the  Intereft  of  Chrift  on  earth  is  contained  fin  regard  of  Puri- 
ty of  Dodhine  and  WorfhipJ  are  dafhing  each  other  in  pieces, 
and  the  fouls  of  multitudes  let  out  of  their  bodies,  by  thofethat, 
look  to  rejoyce  with  them  for  ever  in  Heaven,  whether  it  will  be 
the  voice  of  thefe  ejected  fouls,  \_HoVc  long  Lord,  Holj  andTrue* 
wilt  not  thou  Avenge  our  blood  on  them  that  dWe/l  on  the  earth  \ 
I  know  not. 

And  for  this,  the  greateft  fhame  that  ever  befel  our  Religion, 
and  the  greateft  forrovv  to  every  understanding  Chriftian,  God 
hath  the  folemn  thanks  of  men,  as  if  they  begM  that  he  would 
do  fo  ftill  ;  and  they  rejoyce  in  it  ,  and  are  hainoufly  of- 
fended  with  thofe  that  dare  not  do  fo  too,  and  run  to  God  on  all 
their  errands;  Infteadof  pure  Ordinances,  we  have  a  puddle  of 
errors,  and  Ordinances  themfclves  cryed  down  and  derided. 
Inftead  ofthe  Power  and  Plenty  of  the  Gofpel wehaveevery^ 
where  Plenty  of  violent  gainfayers  and  feducers ;  we  have  pulpits 
and  Pamphlets  filled  wi:h  the  moft  Hellifh  reproachings  of  the 
Servants  and  MefTengersof  the  moft  high  God  ;  provoking  the 
people  to  hate  their  Teachers,  flandering  them  with  that  venome  I 
and  impudent  falfaood,  as  if  the  Devil  in  them  were  bidding  de- 
fiance  to  Chrift,  and  were  now  entred  upon  his  laft  and  great  Bat' 
tail  with  the  Lamb.  As  if  they  would  }u[i\fe  Rabjhe\ah  ;  and 
have  Ltician  and  Tulian  Sainted  for  the  modefty  of  their  re- 
proaches If  a  confcionable  Minitter  be  but  in  doubt  fas  knowing 
himfclf  uncapable  of  underftanding  ftate  Myfteries5and  not  called 


t3 


2p5 


The  Saints  everlajling  Reft. 


Part  3. 


to  Judge  of  them    and  fo  dare  not  go  whine  before  God  hypocri- 
tically in  pretended  humiliation,nor  re  Joyce  and  give  thanks  when 
men  command  him,  and  read  their  Scriptures :  (is  knowing  thar 
all  men  are  fallible;  and  if  a  manfhould  upon  mifhke  incur  the 
guilt  of  fo  hainous  unexpreffible  (in,  it  were  a  fearful  thing :  and 
therefore  that  to  go  toGod  doubtingly  or  ignorantly  in  an  extra- 
ordinary duty  in  a  caufc  of  fuch  weight,  is  a  defpe*ate  vemure.-far 
beyond  venturing  upon  Political  ccremonies,or  Popifti  Tranfub- 
ftantiation,to  fay  Chrift  is  Really  prefent  in  the  bread  :  for  ree- 
fing of  which  the  Martyrs  fuflkred  in  the  flames,)  I  fry,  if  he  dare 
not  dothefe,  he  muft  part  from  his  deer  people,  whofe  fouls  are 
more  precious  to  him  then  his  life.  O  how  many  Congregations 
in  EnglandTwit  been  again  forced  to  part  with  their  Teachers  in 
forrow?  (Not  to  fpeak  of  the  ejection  of  fuch  numbers  in  our  Uni- 
verfities.)  And  for  our  fo  much  dtfired  Difciplinc  and  holy  Or- 
der, was  there  ever  a  people  under  heaven,  who  called  themfelves 
Reformers,  that  oppofed  it  more defperately, and  thatvilifyedit, 
and  railed  againft  it  more  fcurriloufly  ?  as  if  it  were  but  the  de- 
vice of  ambitious  Presbyters,  that  Traiteroi  fly  fought  Domina- 
tion over  their  Superiors;  and  not  the  Law  and  order  eftabli- 
(hed  by  Chrift  :  As  if  thefc  men  had  never  read  Scriptures,  (Heb. 
15.7.17.    1  Thef.$  10,11,12.  Aft  20.28.  1^^4.1.^/^.2425, 
26,27.  Tit.i.-j.    1  7?m.'3.  1,4,5, 6.&4.U.&;.  17.  18,  ip, 
20.)  or  will  tread  in  the  dirt  the  Laws  of  Chrift  which  muft  judge 
them !  And  for  railing  at  the  Minifters  of  the  Gofpel,  the  preten- 
ders of  Religion  have  fo  far  outftript  the  former  prophane  ones, 
that  it  even  woundeth  ray  foul  to  think  of  their  condition.    O 
where  are  the  tender-hearted  mourners,  that  (hall  weep  over  8n- 
glands  Sins  and  Reproaches  /  Is  this  a  place  or  ftate  of  Reft  ?  Ha:h 
not  God  met  with  our  Idolatrous  fetting  up  of  Creatures  ?   and* 
taught  us  that  all  are  not  Saints  that  can  talk  of  Religion  ?  much 
lets  are  thefe  Pillars  of  our  confidence,  or  the  inftruments  to  pre- 
pare us  a  reft  upon  Earth.   O  that  all  this  could  warn  us  to  fa  lefs 
by  Creatures ;  and  at  laft  to  fetch  our  comforts  and  contentments 
from  our  God. 

2.  And  as  what  we  enjoy  here  is  inefficient  for  to  be  our  Reft  : 
fo  God  wh  is  fufficient,  is  little  here  enjoyed.  It  is  not  here  that 
he  hath  prepared  the  prefence  Chamber  of  his  Glory  ;  He  hath 
drawn  the  curtain  between  us  and  him  :  we  are  far  from  him  as 

Creatures 


iPart.2. 


the  Saints  cvcrUfting  Reft. 


297 


Gfw.31.10. 

*  Oporlct  cnlm 
ttqu'idem  pri- 
nt 0  Ord'mm 
hom'inu  cufl<h> 
dire  i  tunc  dc+ 
inde  panicipa' 
re  ghri*  Dei* 
No n  enim  tn 
Dcumfiicifj 
(cdtcVeu-i 
facit.  Si  ergo 
opera  Dei  cs, 
manum  artifi- 
cti  expccldy 
opportune 
omnia  fu'ien  - 
tern  opportune 
anion  quan- 
\  turn  cd  te  mi 


Creicurcs,  and  further  as  frail  mortals,  andfurtheft  as  finners.  We 
hear  now  and  then  a  word  of  comfort  from  him,  and  receive  his 
love-tokens,  to  keep  up  our  hearts  and  hopes :  but  alas,  this  is  not 
our  full  enjoyment.    While  we  are  prefent  in  the  Body,  we  are 
Abfenc  from  the  Lord:  even  Abfent  while  he  is  prefent.    For 
though  he  be  not  far  from  u<, feeing  we  live  and  move  and  have  our 
being  in  him,who  is  All  in  All,  (not  in  all  Places,  but  all  Places 
in  him,,)  Yet  have  we  not  eyes  now  capable  of  feeing  him;for  mor- 
tals cannot  fee  God  and  Live  :  Even  us  we  are  prefent  with  ftones 
and  tree?,  but  they  neither  lee  nor  know  us.  And  can  any  foul,that 
hath  made  v  jod  his  Portion, and  chofen  him  for  his  only  Happinefs 
and  Reft  (as  every  one  doth  that  fhall  be  laved  by  him  ,  find  Reft 
infovaft  a  diftance  from  him?and  ib  feldomeand  fmall  enjoy- 
ment of  him  ? 

2.   And  laftly  ,  as  we  are  thus  Naturally  uncapable,  fo  are  we 
alio  Morally.    There  is  a  worthy nefs  mutt  go  before  our  Reft.  It 
hath  thenacure  of  a  Reward  ;  not  a  Rt  ward  of  Debt,  bu:  a  Re- 
ward of  Grace.  Rom.^  3;  4.    Ar.d  fo  we  have  *  not  a  Worthjnefs 
ofDibt  or  proper  Latent ;  but  a  Worth) nefs  of  Grace  and  preparati- 
on.  If  the  Apoftles  mult  give  thei-  Peace  and  Cofpel  td  the  wot* 
thy  (cftfrff, 10,10,11- ,12, 12,2.7, 38.  j^/7.4  i.CW.1.10.  \Thef:2. 
12.   i  Thef,\  11.)  Chrift  wiii  give  thdCrownto  none  but  the 
Vrerthj ;  and  thole  which  by  preferring  the  world  before  him  do 
(hew  themfelves  Vnworthj,  (lull  not  tafteofhis  topper.  Mat. 
2i.  S.£«Af  14.24  &20  35. &  22.56.  iThef.i.^.  ex/fl.5.41.) 
Yea,  ic  is  a  work  of  Gods  Juitice  to  give  the  Crown  to  thoie  that 
overcome;  (Not  of  his  Legal,  bu:  this  Evangelical  Juftice}  For 
Chrift  ruth  b ought  us  to  it ;  and  Cod  hath  prorhifed  ir^and  there- 
fore in  his  Judiciary  procefs  he  will  adjudge  it  them  as  their  "Due, 
To  thofe  that  have  fought  the  good  fight, and  finished  their  courfe, 
and  kept  the  Faith,  a  Crown  ot  Right  eoufnefs  is  laid  up  for  them, 
which  the  Lord  as  a  Righteous  Judge  will  give  them  at  that  day. 
2  7//W.4  7,8.  And  are  we  .fit  for  the  Crown  before  we  have  over- 
come r  or  the  prize,  before  we  have  Run  the  Race  /  or  to  Receive 
our  Penny  .before  we  have  workt  in  the  vineyard?or  to  be  Rulers  \  %[  fZfacT 
of  ten  Cities,  before  we  have  improved  our  ten  talents  for  to  en   \  cot  tuumvolle 
ter  into  the  joy  of  our  Lord,  belore  we  have  well  done  -as  sood  |  &tra8*bile1&  I 
.  cuflodl  ffttrm 

qua  tefiguravit  A.ufex^aUm  in  fmpipfo  humor  em,  re  iniurattu  aminos  vtfti^a  dmloruA 
ejus.  Cuftodtem  Compagnutioncm3afccndcm  ad pcrfeclum.lrxnzus  zdv  hxref.l. 4.C76. 

Bb  and 


293 


§.  x« 


gutftionr 


The  Saints  everlafting  Reft, 


Part. 


and  faithful  Servants  ?  or  to  inherit  the  Kingdom,  before  we  have 
teftified  our  love  to  Chrift  above  the  world  ( if  we  have  opportu- 
nity.,) Let  men  cry  down  works  while  they  pleafe ;  you  (hall  find 
that  thefe  are  the  conditions  of  the  Crown,  fo  that  God  will  not 
alter  the  courfe  of  Juftice,  to  give  you  Reft  before  you  have  La- 
boured ;  nor  the  Crown  of  Glory,  till  you  have  Overcome. 

You  Set  then  Reafon  enough,  why  oar  Reft  fhould  Remaini\\\ 
the  life  to  come.    O  take  heed  then,  Chriftian  Reader,  how  thQU 
dareft  to  contrive  and  care  for  a  Reft  on  earth  1  or  to  murmur  at 
Godfor  thy  trouble,  and  toil,  and  wants jn  the  Fleftu  Doth  thy 
poverty  weary  thee?thy  ficknefs  weary  thec?thy  bitterEnemiesand 
unkind  Friends  weary  thee?why,  it  fhould  be  fo. here.  Do  thy  fee- 
]  ing  and  hearing  the  abominations  of  the  times,  the  ruines  of  the 
Church,  the  fins  of  profeffors  ,the  reproach  of  Religion,  the  hard- 
ning  of  the  wicked,  all  weary  thee  ?  why,itmuftbe  fo  while  thou 
art  abfent  from  thy  Reft  Do  thy  (ins,and  thy  naughty  diftempered 
heart  weary  thee  ?  I  would  thou  were  W*iir*W with  it  more.  But 
under  all  this  Wearinefs^  art  thou  willing  to  go  to  God  thy  Reft  * 
and  to  have  thy  warfare  accomplished  ?  and  thy  Race  and  Labour 
ended  ?*f  not:  O  complain  more  of  thy  own  heart:  and  get  it 
more  weary, iiWRefi  feem  more defirable. 

CHAP.    X. 


Whether  the. Souls  departed  enjoy  this  %eft 
before  the  T^furreBion .« 

_  SECT.  I. 

Have  but  one  thing  more  to  clear,  before  I  come  to 
f  the  ufc  of  this  doctrine  5  And  that  ic3  Whether  this 
I  Reft  remain  till  the  refurredion  before  we  (hall  en- 
joy k?0r  whether  we  firall  have  any  potfeffion  of  it 
before?The  Socinians  &  many  others  oflate  among 
think  that  the  foul  feparattd  from  the  body  is  either  nothing, 

or 


us. 


?art.  2 


iht  Saints  everhjlwg  Re  [I. 


299 


or  at  leaft  not-  capable  of  happintfs  or  mifery.  Truly,  ifitfhould 
be  fo,  it  would  be  fomewhat  a  fad  uncomfortable  doctrine  to  the 
godly  at  their  death,  to  think  of  being  deprived  of  their  glory  till 
the  refurredion  ;  and  fomewhat  comfortable  to  the  wicked,  to 
think  of  tarrying  out  of  hell  lo  long.  But  I  am  in  ftrong  hopes  that 
this  dodrine  is  falfe  ;  yea,  very  confident  that  it  is  fo.  I  do  believe 
that  as  the  foul  feparated  from  the  body,  is  not  a  perfeel  man,fo  it 
doth  not  enjoy  thc^lory  and  happinefs  fo  fully  and  fo  perfectly  as 
it  (hill  do  after  the  Refurreclion,  when  they  are  again  conjoyned. 
What  thed  ffcrence  is,and  what  degree  of  Glory  fouls  in  the  mean 
time  enjoy,  are  too  high  things  for  mortals  particularly  to  difcern. 
For  the  great  queftion,what  place  the  fouls  of  thofe  before  Chnft, 
of  Infants,and  of  all  other  fince  Chnft,do  remain  in  till  the  Refur- 

■■  reclion?I  think  it  is  a  vain  inqury  of  what  is  yet  beyond  our  reach. 

|  his  a  great  queftion  what  Waceif.   But  if  it  be  only  acircumfhnt 
body;  and  if  [jo  be  in  a  place  ■]  be  only  £cobe  inacircumlhn 
body  jor  in  the  fuperfioes  of  an  ambient  body.or  in  the  concavity 
of  that  fuperflciesjtht  n  it  is  doubtful  whether  fpirits  can  be  proper 
ly  faid  Qto  be  in  place]  *  We  can  have  yet  no  clear  conceiving 
of  thefe  tfrngs.  But  that  feparated  fouls  of  Believers  do  enjoy 
unconceivable  BSelTednels  and  Glory,  even  while  they  remain 
thus  feparated  ffom  the  body  ,  I  prove  as  followeth.    (  Bcfide  aii 
hofe  Argumem  s  for  the  fouls  Immortality ,  wh  ch  you  may  read 
in  ssilex.  Rojfehis  Philofophica!  Touchftone,  Part  laft.  ) 


It  is  a  doubt, 
whether  to  be 
inaplacecnly 
Definitiv^mi 

not  Circunu 
{cnpltve,  do 
notcontradid 
the  definition 
of  place. 
Anima  dicitur 
effc  in  Cor  pore 
ut  fuo  domic  i- 
iio.    Scd  non 
propria  conti 
ictus  in  cor- 
iore3fcd  potim 
'onimct  cor 
ptft  5  EC  T)us 
iicitur  effe  in 

omnibus  loots-, 
fed  imprdprhf 
(rme  Zinh  d 
Angelis  c  1 1 
p  (mihPSr. 
fid.  Tivifs  againft  Dr.  Jat\fon  p.n,o.&  zancbium  To,l.c*il.p  8  6.  87.  de  Angelis.  *  txeep-  w 
return  to  the  opinion  of  TertMft.  and  the  reft  of  the  Ancicnteft  of  *he  Fath^rs.who  fav  thit  A. 
gth  and  other  Spirits  are  but  Bodies  more  rare  and  pure  ^  Of  which  fee  learned  Z  web. in.  ya 
i.Tfl.}.-  dc  Angel. cap.  3 .p.66.  &c.  who  determines  it  as  the  Fathers,  that  Angels  are  corpora 
in  his  Judgement. 


I.  Thofe  words  of  Taut,  2O.5.8.  are  fo  exceeding  plain 
that  I  yet  underftand  not  what  tolerable  exception  can  be  made 
againft  them.  \\  Therefore  we  are  alwaies  confident,  knowing  that 
while  we  arc  at  home  in  the  body,  we  are  abfentfrom  the  Lord,  (for 
we  walk  bjfnth,  not  by  fight  )  we  are  confident ,  I  fay,  and  willing 
rather  to  be  abfent  from  the  body,  andprefent  with  the  Lord.  Wha" 
can  be  fpokenmore  plainly?  foalfo  thei,2,  3,4.  verfes  of  the 
fame  Chapter. 


Bb  2 


2. As 


Ver.6.7,8. 


300 


*  Gmius  feis 
fancie.That  to 
be  with  Chrift 
is  no  more 
then  to  be 
Ckrifh  iepofi- 
tum>  is  evi- 
dently vain  : 
for  fo  to  be 
with  Chrift, 
would  not  be 
Bell  of  agree- 
ing that  our 
meer  deli- 
verance from 
prefenc  fuffer- 
ings  is  not 
To  great  a 
good  as  our 
prefent  life  in 
the  fervice  and 
enjoyment  of 
God  in  his  or- 
dinances and 
mercies, 
though  accom. 
panied  with    " 
imperfedion, 
and  afflidi- 


The  Saints  evtrUfting  Reft. 


Part. 


2. 


i.  As  plain  is  that  in  *  'PhiLt  23.  For  I  am  in  a  ftreight  be- 
twixt two,  having  a  defire  to  depart  and  to  be  with  Chrift,  which 
is  far  better.  What  fenfewerein  thefe  words,  if  PWhadnot 
expeclcd  to  enjoy  Chrift  till  the  Refurreclion  ?  Why  (hould  he  be 
in  a  (height  ?  or  defire  to  depart  ?  Should  he  be  with  thrift  ever 
the  fooner  for  that  ?  Nay,  {hould  he  not  have  been  loth  to  de- 
part upomhe  very  fame  grounds?  For  while  he  was  in  the  flsfh. 
he  enjoyed  fomcthing  of  Chrift  ;  But  being  departed  f  according 
to  the  SocinUns  doclrine)  he  (hpuld  enjoy  nothing  of  Chrift,  till 
the  day  of  Refurreclion. 

3.  And  plainenough  is  that  of  Chrift  to  the  thief:  This  day 
[halt  then  be  VPithmeiaTaradife*  Thediflocation  of  the  word, 
\jhis  day']  is  but  a  grofs  evafion. 

4.  And  lure,  if  it  be  but  a  Parable,  of  the  Rich  man  in  hell,  and 
Lazarus  •  yec  it  feems  unlikely  tome,  that  Chrift  would  teach 
them  by  lucfc  a  Parable,  as  feemed  evidently  to  intimate  and  fup 
pofe  the  fouls  happinefsor  mifery  prefently  after  death,  if  there 
were  no  fuch  matter. 

5.  Doth  not  his  Argument  againft  the  Sadducts  Jot  the  Refur- 
reclion, run  upon  this  fuppofition,  That  (God  being  not  the  G*d 
of  the  dead,but  of  the  living.thereforej  Abraham-  Jjaac.und  Jacob 
were  then  living ?  i.e.  in  foul ;  aod  confequently  (hould  have  their 
bodies  raifed  at  the  r\efurreclion. 

6.  Plain  alio  is  that  in  the  Revelations \chap.iq.  ver.13.  Bleffed 
£ns  *  b  *cePc  I  are  the  dead  that  dye  in  the  Lord  ;frorn  henceforth,) ea,  faith  the  Spi. 

oracatcafstobe  happier  then  a  man.  Non  interim  ignoroquidmullie  patribus  dehac  re  judica- 
tunt\  Vt  nominatim  Irenasus  adverf  fczref.l^.p  ultima. Cum  enim  Dominus  in  medio  umbr*  mortis 
abler  it  ^ubi  ant  ma  mortuorum  era?itthinc  tta  Difciputorum  tfus  proBicrquos  &  hac  operatus  eft  Vomi- 
nus^anima  abibunt  in  inviftbilem  locum  dcfiriiuim  eis  a  Deo  5  &  ibi  uffy  ad  refurreftionem  commora- 
bunturjufiinentes  Refuneftionem  j  poft  recipient  es  cor  pom,  &  perfefte  refur gentest  hoc  eft  corpora.' 
liter  tquemadmodum  dominus  refurrex'tt\fic  lenient  ad  cnnfpcclum  Dei,f/cut  Magtfter  nofier  nonflatim 
evolans  abiitjedjuftinens  definitum  tempu*,  &c-fic  (jr  nos  fujlinc.  t  dvbemu*  definitum  a  Deo  refur* 
yeclionis  tioftra  tempus^&c.  H<ec  recitout  err  ores  &  Tatris  bu\us  proculdubio  Naves,  E contra- 
r to  audi  Tertullian.  Nos  autem  Anmam  corporalem  &  hie  proftiemur  (chat  was  a  common 
error  then^  &  in  fuo  volumine  probamus  habentem  profrtum  genus  fub(lanti<e>  foliditatis,  per  quam 
quid  &  [entire  &  pati  poffit.  Nam  &  nunc  animas  torquen  fovcrify  penes  infer os,licit  nudas,  licet 
adlxie  cxules  carnhjrobavit  La^ariExemplum.  Tertullian  de  Refurred.CarniSjCap.17.  And  Ire- 
us  ovin  words  do  confirm  the  Immortality  of  the  foul,  and  deny  not  all  joy  to  it  before  the  Re- 
furredion  $  but  full  Joy.  And  fo  Origcn  faith,  Vbi  e  vita  Chrifius  exceffit^depofno  corf  ore  in  ani* 
mam  nudam  redudus^cum  animis  etiam  corpore  vacuis,  nudatify  verfabatur  >  ex  bis  adfercvocans 
quos  vel  fequi  £je  vcllet>vel  pro  cognitisfibi  rationtbus  aptiores  videret,  ut  adfeipfum  concitet,  Orl- 
gen,Cont.Celfum.ii.2.fol.  (mibij  n. 

rit% 


Pare.  2 


The  Saints  cverlafting  Mefi, 


rtt,  that  they  may  Rift  from  their  labours,  and  their  workj  do  follow 
them  (i,  e,  dofe  as  the  garments  on  a  mans  back  follow  him.and 
not  at  fuch  a  diftance  as  the  refurredion. )  For  if'  the  bleflcdneJs 
were  onely  in  Refting  in  the  Grave,  then  a  beaft  or  a  ftone  were 
as  bleffed  ;  Nay,it  were  evidently  a  curfe,  and  not  a  blefling  For, 
was  not  life  a  great  Mercy  ?  was  ic  not  a  greater  mercy  to  enjoy 
all  the  o  mforts  of  life?  to  enjoy  the  fellowship  of  the  Saints? 
The  comfort  of  the  ordinances  ?  And  much  of  Chrift  in  all  ?  To 
be  imployed  in  the  delightful  work  of  God,  and  to  edifle  his 
Church  ?  &c.Is  it  not  a  curfe  to  be  fo  deprived  of  all  thefe?  Do  not 
thefe  yield  a  great  deal  more  fweetnefs,  then  all  the  troubles  of 
this  life  can  yield  us  bitternefs  ?  Though  I  think  not  fas  *  fomej 
that  ic  is  better  to  be  mod  miferable,  even  in  hell,  then  not  to  be 
at  all:  yet  it  is  undeniable,  that  it  is  better  to  enjoy  life,  and  fo 
much  of  the  comforts  of  life,  and  fo  nvichof  God  in  comforts 
and  afBclions  as  the  Saints  do,  though  we  have  all  mis  with  per- 
fection, then  to  lie  rotting  in  the  grave ;  if  chat  were  all  we  could 
expjft.  Therefore  it  is  fome  further  bleflednefs  that  is  there  pro- 
mi  led, 

7.  How  elfe  is  it  faid,  That  we  are  come  to  the  Mount  Zion%  the 
City  of  the  living  God,  the  heavenly  lerufiilem,  to  an  innumerable 
company  of  Angels,  to  the  general  Affembly  And  (fhurch  of the  fir  ft 
born,  which  are  written  in  Heaven  %  and  to  God  the  judge  of '  al^and  to 
thefpiritf  ofjufi  men  made perfett.   H  b.  ll.  22,  23.    Sure  at  thi 
Refurreclion  the  body  wll  be  made  perfeclas  wellas  the  fpirir 
To  fay  (2l\  La/hinjrton  d'jihjthit  rrV*y  are  faid  co  bemadeperfecl 
becaufe  they  are  fur  cot  if,  as  if  rhey  had  ir,  isanevafioniogrofl 
contrad  cling  the  Text,  tha  by  iuch  Commentaries  he  may  ar 
well  deny  any  truth  in  ScripcirtC  :  to  nnkeg;od  which,  he  a 
muchabufcth  that  of  Philip. 3.12. 

8.  Doth  not  Scripture  tell  us  that  HenocJ^and  Sliasixz  taken 
up  alrcadyMnd  (hill  we  think  they  poffefc  that  Glorv  alone  ? 

9.  D»d  not  Peter,  and  lames,  and  Iohn  fee  Mvfes  alfo  with 
Chrift  on  the  Mounc .?  Yet  the  Scripture  faith, Mofes  d>  td.  And 
is  it  Lkely  that  Chrift  dufdelude  their  fenfes,in  (hewing  them  Mo- 
fes if  he  fhould  not  partake  of  that  glory  till  the  Refurrecl  >n  ? 

10.  And  is  not  that  of  Stephen  as  plain  as  wecan  defire  ?  Lord 
Je(u%  receive  my  fpirit.  Sure  if  the  Lord  receive  ic,  iCisneichef 
aflof  p,  nor  dead,  nor  annihiheed  :  butic  is  where  he  i<,  ind  b<- 
ho'dshi^    »lory. Rb  \_  n    T  )t 


301 


*  Doa-Tmf. 
^ee  B. ir  lows 
Excrcit.  po,l 
Metapb.  Schib, 
Jo.  Fraud  feu s 
Picus  Mir xnd 
faith  he  heard 
of  a  Pope  that 
in  his  life  time 
toM  a  fami'tar 
friend  of  his, 
chat  re  belie- 
ved noc  the 
Immortality 
of  fouls  •  His 
friend  b.in^ 
lead,  appeared 
)him  as  he 
vatch.d,   and 
j  >ld  him  chat 
hi  foul  which 
hcbtlicved  to  • 
be   "orul    h 
ihouli  by   ih> 
luft  lu; 
ment  c»: 
prov.  to  ^e 
nnmor  >l,  Co 
his  exceco   ig 
tormmt  in  c- 
ternal  ti  e. 
rhis  Pope 

Leo  the  ten  k 

lyftery  o( 
Uuqaky.pa*. 

641 


5ca 


Polycarpus  in- 
ter mttltaspr** 
da;  as  voces 
qua*  flamm* 
^Amotm  edi- 
d/t}  eo  die  ye. 
prafentandum 
fe  dixit  coram 
efcomfpiritu. 
£ht   codetn 
t  mpore  M'elito 
Epircopm  Sar 
Mnfts  vir  par  • 
finceritatis  li. 
br  mi  crip  ft 
dc  corpore  & 
amma3  &c 
Adeo  autem 
hacfententia 
melioreillofe-i 
culo  valuit,  U 
Tertulltenus 
repenat  earn 
inter  commu- 
nes &  prima* 
mimi  comeptr 
ones  qua  nath 
ra  communiter 
npprebeniwr 
tur.  Calvin.  In 
Pfychopannic. 
vid;   Eufeb. 
Hiftor.lib.-i. 
cap.i5»tir,c. 


The  Saints  everlafting  Reft. 


Part.  2 


ii.  The  like  may  be  faid  of  that,  Ecclef.11,7.  The  fpirit  (hall 
return  to  God  who  gave  it. 

1 1  How  elfe  is  it  faid  that  we  have  eternal  life  already  }  fohn 
6,  }4  and  that  the  knowledge  of  God  (  which  is  begun  herej  ) 
eternal  life?  John  17.  3.  Soi^Zw?.  13.  And  he  that  believeth 
onChrift  hath  everlafting  life,  lobn  3.36.  John 6.  47.  Hethat 
eateth  this  bread  (hall  not  dye,  ver.<yO.  For  he  dwelleth  in  thrift, 
and  Chrift  in  him,  verfe  56.  And  as  the  Son  livethby  the  Father, 
fohe  that  eateth  him, (hall  live  by  h\m>verfs  57.  How  is  the  King- 
dom of  God,  and  of  heaven  (which  is  eternal^  faid  to  be  in  us/ 
Lnkei-j.il.  Rom.  14.17.  //*mj, 

Surely  if  there  be  as  great  an  interruption  of  our  life,  as  till  the 
Refurreclion  (which  with  fome  will  be  many  thoufand  years )  this 
is  no  eternal  life,  nor  everlafting  Kingdom.  Lujbingtons  evafion 
is,  That  becaufe  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  been  at  firft,- 
Therefore  the  Scripture  fpcaksof  them  as  if  they  were  there  al- 
ready. It  h  true  indeed,  if  there  were  no  joy  till  the  Refurredion, 
then  that  confederation  would  be  comfortable:  But  when  God 
harh  thus  plainly  told  us  of  it  before,  then  this  evafion  contradict- 
eth  the  Text,  Doubtlefi  there  is  time  alfo  to  the  dead,  though(in 
refpeft  of  their  bodies  J  they  perceive  it  not.  He  will  not  fure 
think  it  a  happinefs  to  be  petrified  or  ftupified,  whiles  others  are 
enjoying  the  comforts  of  life :  If  he  do,  it  were  the  beft  courfe  to 
fleep  out  our  lives. e, 

1 3  .In  lude  7.  The  Cities  of  Sodom  and  gomorrabvit  fpoken  of 
as  fuffering  the  vengeance  of  eternal  fire.  And  if  the  wicked  do 
already  fuffer  eternal  fire ;  then  no  doubt  but  the  godly  do  enjoy 
eternal  bleffednefs.  I  know  fome  underftand  the  place  oftha? 
fire  which  confumed  their  bodies,  as  being  a  Type  of  the  fire  of 
Hell:  I  will  not  be  very  confident  againft  this  expofition*  but 
the  Text  feemeth  plainly  to  fpeak  more. 

14.  It  is  alio obfervable,  that  when  John  faw  his  Glorious  Re- 
velations, he  is  faid  to  be  in  the  fpirit,  Rev,  1.10.  &4.2.  and  to 
be  carried  away  in  the  fpirit,  Rev.  17. 3.  *Jc  21.  10.  And  when 
Paul  had  his  Revelations,  and  faw  things  unutterable*  he  knew 
not  whether  it  were  in  the  body,  or  our  of  the  body;  Aliimph 
ing,  that  fpirits  are  capable  of  thefe  Glorious  things,  without  the 
help  of  their  bodies. 

15.  And 


-  -  — - — — — — — — — — -—    I  —■ 

Part.  2 .  The  Saints  everlajling  Reft. 


303 


1  J.  And  though  it  be  a  propheticil  obfcure  book,  yec  it  feems 
to  me,  that  thofe  words  in  the  Revelations  do  imply  this,  where 
loins  faw  the  fouls  under  the  Altar.  Rev.6.9.&c. 

l\6;  WcirecommndedbyChrili,  Tfyt  to  fear  them  that  can  If  you  would 
kill the body,  but  or enot  able  to  kill the  /W.Luke  12.4.  Doth  not  M" '«'» fubjsd 
this  plainly  imply,  That  when  wicked  men  have  killed  our  bodies  Ja,?dled  morc 
(that  .separated  the  fouls  from  them)yet  the  fouls  are  ftill  alive' .'  £"a™  M 

17.  The  foulof  Chnft  wa,  alive  when  his  body  was  dead  :  And  men*trfweri 
therefore  fo  (hall  ours  too  Tor  his  created  nature  was  like  our<    <d  "hicf,  are 
except  in  (in. That  Chufts  humane  foul  wasalive,isaneceffary  con-  bfOU&ht  t0 
frquent  of  itshypoftatical  union  with  the  Divine  nature  fas  I  ?t0,Te'rhat 
judgej  And  by  his  words  to  the  thief,  This  day  (halt  thou  be\ith  Z 1%™'' 
me,n<Parad,fe-  to »Ho by  his  vo.ceon  the  Cro/s,  Luke  ^.45.  Pain  Xhe 
Father,  ,nto  thy  hands  I  commend  my  fpirit.    And  whether  that  in  ™*"'&loa-. 
1  Pet.}  18,  19.    that  he  »ent  and  preached  to  thefpiritsin  priCon    S4<c"<™> 
&c.  will  prove  it,  I  leave  to  others  to  judge.    Read  llhJJ.Zl    /"'!'  h«* 
Arguments  in  hi.  pavss  Scriptura  on  this  fexr    Manv fhin ? "  °1',  ""1  !!y' 
theoppofitionisnot  fo  irregular,  «?pISeSS^/S  &K^ 
™S*       '  [ub^rec'P'^f.  ™d  the  Dative  Z*J?&  Z  "'  E*™"><- 
XTf  ■ "  the,efficient  ""ft  :  But  that  it  i,  plainly  to  £  or!  i4-D'7'- 
derftood  as  a  regular  oppofition.  that  Chnft  «,«  *™  7x  j  •     l     R'^idum  de 
flefh.but  vivified  in  thefnir  f ?,£,, T>-  I  V ""  mortified  in  the  ubr.Apocryph. 
put  in  c  pSfi  ion  toThi K  f  t*S  "lthe,  fp,nt  which  is  "<«%  :  p^ ** 
L  B„,  n.       ...        i     .    ' whuh  ls  che  fouU  by  which  fpirit  I  *  8o-  *' 
■«    w       Ch'Sasd0ub[,ul;  There's  enough  befides.    P     '  W*  A 
18.   Why  is  there  mention  of  Gods  brearrL,  Jr.  L     (*»>3"rf* 

.pirated  fpirus  of  the  r„ft !  3'9,Then  certa<nly  thefe- 

milery,bucauf,r  LTh  reco  f0"3  ^^  not^ir  full 
refervation  in  a  living  and  fuS,  l6™*'  y"  *  imPorc«h  * 
they  could  not  be  in  prifon  fta'ngftsce5  F°<  were  they  nothing, 

Though 


304 


The  Saints  evtrkfling  Reft. 


Part.  2. 


Dr.  /■  % 
Wet's  do  \ib. 

■Apoc  Prdtct. 
79./7.  (rnibi) 
5746.  hath 
another  Argu- 
ment from 
Col.  1. 20. 
God  Recoil* 
cilcd  by 
ChriftAU    J 
things  to  him-; 
felf,     both      I 
things  in  Hea- 
ven and  in 
fiarth:  No- 
l  thing  in  Hea- 
ven was  capa- 
ble ofrecon- 
ciliation,  but 
the  fouls  of  the 
godly,  (who 
were  then 
there  j  but 
reconciled  be- 
fore,by  vertue 
of  Chrifts 
blood,  after, 
ward  tobe 
Ihed  :  )  An- 
gels were  not 
enemies ;  De- 
vils were 
hopelefs : 
Therefore  it 
muft  needs 
be, the  fouls 
departed 
vfhich  are  cal. 
led  [things 
Jn  Heaven  re= 
sopciled.] 


Though  I  have  but  briefly  named  thefe  20  Arguments,  *and  put 
them  together  in  a  narrow  room,  when  fome  men  cannot  fee  the 
truth  without  a  multitude  of  words ;  yet  I  doubt  not  but  if  you 
will  well  confider  them,  you  will  difcern  the  clear  evidence  of 
Scripture-verity.    It  is  a  lamentable  cafe  that  the  brutifh  opinion 
of  the  fouls  mortality  fhould  find  fo  many  patrons  profeffing 
godlinefs !  when  there  is  fo  clear  light  of  Scripture  againft  them  , 
and  when  the  opinion  tends  to  no  other  end  then  the  embold- 
ning  of  fin,the  cherishing  of  fecurity,and  the  great  difcomfort  and 
difcouragement  of  the  Saints;    And  when  many  Pagans  were 
wifer  in  this,  without  the  help  of  Scripture.  Surely  this  error  is  an 
Intrcducliou  to  Paganifm  it  felf.  Yea  more,  the  moft  of  theNa- 
tions  in  the  world,  even  the  barbarous  Indians  do  by  the  light  of 
nature  acknowledge  that  which  thefe  men  deny, even  that  there  is  t 
Happinefs  and  Mifery  which  the  fouls  go  prefently  to,  which  are 
!  feparated  from  their  bodies.  I  know  the  filly  evading  anfwers  that 
1  are  ufed  to  be  given  to  the  forementioned  Scriptures;  which  being 
carried  with  confidence  and  fubtile  words,  may  foon  (hake  the  or- 
dinary fort  of  Chriftians  that  are  not  able  to  deal  with  a  fophifter. 
Eutif  they  be  throughly  dealt  with,  they  prefently  appear  to  be 
meer  vanity  or  contradiaion.    Were  there  but  that  one  Text 
2  Cor.  5.  8,  or  that  iT-tf.3.19.  orthat  PW/.i,aj.  alltheSedu- 
cers  in  the  world  could  not  anfwer  them. 

Believe  therefore  ftedfaftly,  O  faithful  fouls,  that  whatever  all 
the  deceivers  in  the  world  (hall  fay  to  the  contrary,  your  fouls 
(hall  no  fooner  leave  their  prifons  of  flefli,  but  Angels  will  be  their 
I  convoy,  Chrill  will  be  their  company,  with  all  the  perfected  fpi- 
rits  of  the  Juft  l  Heaven  will  be  their  refidence,  and  God  will  be 
their  Happinefs.  And  you  may  boldly  and  believingly  when  you 
dye,  hyn  Stephen,  Lord  fefiu  receive  mjffirit;  and  commend 
it  asChriftdidfintoa  Fathers  hands. 


THE 


THE 


SAINTS 

Everlafting 

REST. 


The  Third  Tart. 


Containing   Several  ufes   of   the  former 
Doftrine  of  R  e  s  t. 

Him  that  overcometh  will  I  make  a  pillar  in  the  Temple  of  my  Godyand  he  JhaS 
go  no  more  out :  and  will  Write  upon  him  the  name  of  my  Godtand  the  name  of 
the  City  of  my  Q 'od,N eft  ferufal em, which  comet h  down  out  of  Heaven  from 
my  God,  and  my  new  Name,  Rev.  J-.  12. 

Wherefore  we  receiving  a  Kingdom  which  cannot  be  moved,  let  us  have  grace •, 
Whereby  we  may  ferve  God  acceptably  with  reverence  and  godly  fear',  For  our 
God  is  a  con  fuming  fire,  Heb.  12.28,29. 

Therefore,  my  beloved  brethren,  beyefiedfafly  unmov e Me ^alW ales  abound- 
ing in  the  work^of  the  Lord*,  fcrafmuch  as  yon  know  that  your  labour  ts  net 
in  vain  in  the  Lord%  I  Cor*  1 5.5.8. 

If  Children^  then  heir s ;  heirs  of  (jod,  and  joy  nt-heirs  with  Chrifl  ;  iffobe 
that  we  fuffer  With  him,  that  We  may  be  alfo  CJlorificd  together;  For  1 
reckon  that  thefujferings  of  this  prefent  time,  are  not  worthy  to  be  compared 
With  the  glory  which  Jhall  be  revealed  in  us,  Rom  8, 1 "J,\ 8. 

London,  Printed  for  Thomas  Underbill,  and  Francis  Tyton ,  and  are  tc 

be  loid  at  the  Sign  of  the  A  >chor  and  Bible  in  St.?**/*  Church  yard, 

and  at  the  three  Daggers  in  Fieetit  reec,    » 6u . 


To  my  dearly  beloved  Friends, 

The  Inhabitants  of  the  City  of 

COVERT  %y9 

Both  Magiftraces  and  People ; 

ESPECIALLY, 

Col.    John  Barker,    and  Col.   Tbo*  Willoughby, 

late  Governours,  with  all  the  Officers, 

and  Souldiers  of  their  Garifon. 

cRick.cBaxter  Devoteth  this  part  of  this 

Treatife,  in  thankful  acknowledgement 

of  their  great  Affe&ion  toward  him,  and 

ready  acceptance  of  his  labors  among  them 

f  which  is  the  higheft  recompence,  if  joyned 

with  obedience,  that  a  faithful  Mini* 

Iter  can  exped.) 

Vmbly  befeeching  theLord 
on  their  behalf,  that  he  will 
fave  them  from  that  fpirit 
of  Pride,  Hypocrifie,  Dif- 
fention,  and  Giddinefs,which  is  of  late 
years  gone  forth,  <3c  is  now  deftroying 
and  making  havock  of  the  Churches 

of 


of  Chrift :  And  that  he  will  teach 
them  highly  to  efteem  thofe  faithful 
Teachers  whom  the  Lord  hath  made 
Rulers  over  them,  i  Tf?$fa.iiy\y  Heb. 
15.7,17.  and  to  know  them  (To  to  be} 
and  to  obey  them  :  And  that  he  will 
keep  them  unfpotted  of  the  guilt  of 
thofe  fins,  which  in  thefe  days  have 
been  the  mame  of  our  Religion,  and 
have  made  us  a  fcandal  or  fcorn  to  the 
World. 


1 


Q 


- 


THE 


I 

• 

iBrlOr  IW^TlnltniiiTl    1            U     IrttM 

M^Vi^Pi^^^i^ 

THE 

SAINTS 

Everlafting 

REST. 

• 

T  A%T.     III. 


CHAP.     I 


SECT.    I. 

Hatfoever  the  Soul  of  man  doth  entertain, 
muft  make  its  fiift  entrance  ac  the  under- 
(landing  ;  which  muft  be  fatisfied,  fitft.of 
;ts  Truth,  and  fecondly  of  its  goodnefs,  be- 
fore itfinde  any  further  admittance  :  If  this 
porter  be  negligent,  it  will  admit  of  anv 
thing  that  bens  but  the  face  or  name  of 
Truth  and  Goodnefs;  But  if  it  be  faithful, 
able  and  diligent  in  its  office,  it  will  examine  ftridly,  and  fearch 
to  the  quick ;  what  is  found  deceitful,  it  calteth  out,  that  it  go  no 

further: 


s.i. 


Ihe  Saint  i  everlaftingRe/l. 


Part. 


1*  Caveat  quivis 
ChriflQ  fidefc 
ab  impiifli- 
fermombus 
Xduibiudefperati 
[  &  pro flight iffi. 
uniquidem  bu- 
\mnes  ttttmtur, 
dictates  Morte 
omnia  dderj> 
miUam  effe  fu- 
turamvitamin 
%io  mundo,  & 
homines  ut  pc. 
cora  morte  con- 
fumi ;  ideofy  fi 
corpori  beUe 
profpiciatur, 
anim*  abunde 
profpeclum 
eje,&c.   Grar 
vifsimis  foenis 
hu\u[modi  fcr- 
mones  a  Chr'u 
fliano  Magi' 
flratupuniem 
dos  effearbitra* 
mur.  Etcnimfi 
,  \mtla  eft  vita 
pojl  banc  pr<e* 
[entemjur  Sec. 
Vide  ultra. 
Bnllinger.c0/-p. 
doftr.Cbriftian. 
1.  io.c.i.p. 
(mibi)  14  J  • 


further :  bat  what  is  found  to  be  (incere  ard  currant,  it  letteth  in- 
to the  very  heart,  where  the  Will  and  Affc&ions  do  with  wji- 
come^ntettain  it,  and  by  concoction  fas  it  were)  incorporate  it 
into  their  own  fubftance.  Accordingly  I  have  been  hitherto 
prcfenting  to  your  underftandings,  Firft,  the  excellency  of  the 
Reft  of  the  Saints  in  the  firft  part  of  this  book:  and  then  the 
Verity  in  the  fecond  part.  I  hope  your  underftandings  have  now 
tailed  this  food,  and  tryed  what  hath  been  expreffed.  Truth  fears 
not  the  light.  This  perfeel  beauty  abhorreth  darknefs ;  Nothing 
but  Ignorance  of  its  wotth  can  difparage  it.  Therefore  fearch, 
andfparenot;  Read,  and  read  again,  and  then  Judge.  What 
think  you?  Is  it  good,-  or  is  it  not?  Nay  is  it  not  the  chiefeft 
good  ?  And  is  there  any  thing  in  goodnefs  to  be  compared  with 
it?  And  is  it  true,  or  is  it  not  ?  *  Nay  is  there  any  thing  in  the 
I  world  more  certain,  then  that  there  remaineth  a  Reft  to  the 
people  of  God  ?  Why  if  your  underftandings  are  convinced  of 
both  thefe,  I  do  here  in  the  behalf  of  God  and  his  Truth,  and  in 
the  behalf  of  your  own  Souls  and  their  Life,  require  the  further 
entetrainmenc  hereof;  and  that  you  take  this  bleffed  fubje&of 
Reftj^md  commend  it  as  you  have  found  it  to  your  Wilis  and 
affeclions;Let  your  hearts  now  cheerfully  embrace  it,and  improve 
it,  as  I  (hall  prefent  it  to  you,  in  its  refpeclive  Ufes. 

And  though  the  Laws  of  Method  do  otherwifedirecl  me,  yet 
becaufe  I  conceive  it  moft  profitable,  I  will  lay  clofe  together  in 
the  firft  place,  all  chofe  Ufes,  that  moft  concern  the  ungodly,  that 
they  may  know  where  to  finde  their  lefTon,  and  not  to  pick  it  up 
and  down  intermixt  with  Ufesof  another  ftrain.  And  then  I 
(hall  lay  down  thofe  ufesthat  are  more  proper  to  the  Godly  by 
themfelvesin  the  end. 


Ufe 


Part.  ?. 


The  Saints  everlafting  Reft. 


-life  Fit  ft, 


Shewing  the  unconceivable  wiftry  tf  the  ungodly  in  their 
lofsofthis  Reft. 


SECT.   II. 


§.2. 


Vfei. 
Confucv'mus 


ANdfirft,.  if  this  Reft  be  for  none  but  this  people  of  God, 
What  doleful  tidings  is  th<storhe  ungodly  world?  That 
there  is  fo  much  Glory,  but  none  for  them:  fo  great  joyes '  nos  homines, 
for  the  Saints  of  God,  while  they  muftconfume  in  perpetual  lor-  Pr*f* 
rows    !  Such  Reft  for  tht  m  that 


haveobeyedthe  Gofpel,  while,  f#^£# 
s  of  hell  i  If  thou  who  Readeft  \mtupotius 


tct  andifcer?. 
Theophylad. 
in  Joan.c*. 
v.  iz. 

Iudg.2.:o,ii. 
Sen  imp/obi f- 


theymuftbeRtftlelsin  the  flames  ui  iic  11  1  ni«i»u^v  «..uui ,  mtu potm 

theie  words  art  in  thy  foul  a  ftranger  to  Chrift,  and  to  the  holy  ;  qua*  bene  fie. 

nature   and  life  of  his  people,  and  art  not  of  them  who  are   ais  qitod  opo; 

before  defcribed,  and  fhak  live  and  dye  in  the  fame  condition 

that  thou  art  now  in  j  Let  me  tell  thee,  I  am  a  meflenger  of  the 

faddeft  tidings  to  thee,that  ever  yet  thy  ears  did  hear :  That  thou 

(halt  never  partake  of  the  joyes  01  Heaven,  nor  have  the  leaft  tafte 

of  the  Saints  eternal  Reft  ;  J  may  fay  to  c  hee,  as  8bnd  to  Eglon ; 

I  have  t  meffage  to  thee  from  God. :  but  it  is  a  mortal  meiTage ;  f  j-lmi  qu'  iam 

facile  chrifii- 
av*  doftrina  fubdumntuYtqum  [mpliclons  &  Ycclf,gravcs  alioqui  &  mode/li.  Hi  nmc^fuppliciorur/i 
denunciata  for rmdmc  flux  &  maxime  movct3&  ab  bis  ui  caivant  admodum  exbn rtantur ..quorum  g» a. 
in   hfciuhiui  torrent  a \-9  cnixe   adeo   dedacje  Letos   Cl'iiftiar.x   difciplina,  tantofertf 
hoc  ipfa  detimntur  doclriaa  atcrnas  vciiti  p.wis3&c.  Origen  Com.  Cclfum  circa  [m\  adde  chefc  for 
thtm  that  think  wc  fhruid  win  men  to  Chrift  only  by  arguments  fom  his  iove,and  not  by  any 
mention  of  hell,  which  I  confefs  muft  not  be  the  chief  3   for  terror  will  not  win  to  love  ;  Bug 
yet,  1.    Fear  and  care  and  obedience,  are  necfffary  as  well  as  love.  2.  God  would  not  have  gi- 
ven us  roixt  aflc.iion.s  if  he  would  not  have  had  us  to  ufe  them.   3.  The  do&rlne  and  example 
cfChrift  required  us  to  ftir  up  in  men  both  iove  and  fear.  Mat. 13.  &  ij.&c.  Even  L 
could  fay,  fear  is  the  awe-band  of  rhe  fell.  And  Clemens  Alexander omatji.  z  faith.  Fear  and 
j  lifkrancearethe  helpers  of  fakh  •,  [Theyihat  accufe  fear,  do  reproach  the  Law  ;  a:iJ  ifths 
ILaw,  then  it's  plain,  hrm  a'fo  that  made  the  Law]   And  he  anfwers  them  that  fay,  Fea: 
J pertu-.bation  ana  a  declining from  reafon.    And  thefame  Clem,  pxd.igig.  li.i.cap.  9  filth  A 
j  have  all  need  of  a  Saviour,foheuferh  not  only  gentle  and  milde  remedies jbucaifo  (harpdoi 
Fear  doth  flop  the  earing  corrofions  of  the  roots  of  {in.  Fear  therefore  i*  whole  fome,  thou 
be  bitter. 

I _Wl-^._- 


7  he  S  dints  everlafling  Reft, 


Parc.3 . 


againft  the  very  life  and  hopes  of  thy  foul,  That  as  true  as  the 
word  of  God  is  true,  thon  (halt  never  fe£  the  face  of  God  with 
comlbrt.  This  fentence  I  am  commanded.ro  pafs  upon  thee,from 
the  word:  Take  it  as  thou  wile,  and  fcapeicif  thgucanft.Iknovv 
thy  humble  and  hearty  fubjeclion  to  Chrift  would  procure  thy 
efcape:  andif  thy  heart  and  life  were  tRroughly  changed,  thyr^^ 
lations  to  Chrift  and  eternity  would  be  changed  alfo^  he  would 
then  acknowledge  thee  for  one  of  his  people,  and  jufti fie  thee 
from  all  things  that  could  be  charged  upon  thee,  and  give  thee  a 
portion  in  the  inheritance  of  his  chofen  ;  And  if  this  might  be  the 
happy  fuccefs  of  my  meiTage,I  fhould  be  fo  far  from  repining  like 
fonasy  that. the  threatnings  of  God  are  not  executed  upon  thee, 
that  on  the  contrary  I  (hould  blefs  the  day  chat  ever  God  made* 
me  fo  happy  a  Meffenger^nd  return  him  hearty  thanks  upon  my 
knees,  that  ever  he  blefied  his  Word  in  my  mouth  with  fuch  deft- 
red  fuccefs.  But  if  thou  end  thy  days  in  thy  prefent  condition 
(whether  thou  be  fully  refolved  never  tochange,or  whether  thou 
fpend  thy  days  infruitlefspurpofingtobebetter  hereafter,  all  is 
one  for  that;  I  fay,)  if  thou  live  and  die  in  thy  unregenerate  eftate, 
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,  fofure  (halt 
thou  be  (hut-out  of  the  Reft  of  the  Saints,and  receive  thy  portion 
in  eveilafting  fire.  I  do  here  expecl  that  thou  (houldeft  in  the 
pride  and  fcorn  of  thy  heart,  turn  back  upon  me,  and  (hew  thy 
teeth,  and  fay*  Who  made  you  the  door-keeper  of  heaven  /  when 
were  you  there  ?  and  when  did  God  (hew  you  the  Book  of  Life, 
or  tell  you  who  they  are  that  (hall  be  faved,  and  who  fhut  out  ? 

I  will  not  anfyer  thee  according  to  thy  folly ;  but  truly  and 
plainly  aslcan  difcover  this  thy  folly  to  thyfelf,  that  if  there  be 
yet  any  hope,  thou  mayft  recover  thy  undemanding,  and  yet  re- 
turn to  God  and  live  .  Firft,  Idonotnamethee,norany  other: 
I  do  not  conclude  of  the  perfons  individually,andfay,Thisman 
(hall  be  fhut  out  of  heaven,and  that  man  frnll  be  taken  in  :  I  one- 
ly  conclude  it  of  the  unregenerate  in  general,  and  of  thee  condi- 
tionally, if  thou  be  fuch  a  one.  Secondly,  I  do  not  go  about,  to 
determine  whofhall  repent,  and  who  (hall  not ;  much  lefs,  that 
thou  fhait  never  repent,  and  come  in  to  Chrift.  Thefe  things  are 
unknown  to  me  ;  I  had  far  rarhcr  (hew  thee  what  hopes  thou  haft 
before  thee,  if  thou  wilt  nQt  fit  ftiil  and  lofe  them,  and  by  thy  I 

wiifull 


Part.  3 


The  Saints  ever  I  a  fling  Reft. 


wilful  carelefnefs  caft  away  chy  hopes :  And   I  would  far  rather 
pei  fvade  thee  to  hearken  in  time,  whik  there  is  hope,  and  oppor- 
tunity, and  offers  ofCjracc,  and  before  the  door  is  (hutwinft 
thee,  that  fo  thy  foul  mayr  return  and  live  ,  then  to  tell  thee,  that 
there  is  no  hope  of  thy  repenting  and  returning.    But  if  thou  lie 
hoping  that  thou  (halt  return, and  never  do  it  ;if  thou  talk  of  re- 
penting and  believing,  but  iliJl  art  the  fame :  if  thou  live  and  die 
with  the  world,  and  thy  credit,  or  pleafure  nearer  thy  heart  then 
Jefus  Chrift;  In  a  word,If  the  foregoing  defcription  of  the  people 
of  God  do  not  agree  with  the  ftate  of  thy  foul;  isitthen  ahard 
,queftion,  whether  thou  (hah  ever  be  faved  f  Even  as  hard  a  que- 
iiion,  as  whether  God  be  true  ?  or  the  Scripture  be  his  Word  ? 
Car.not  I  certainly  tell  that  thou  (hale  perifh  for  ever,except  I  had 
fcen  the  Book  of  Life/  Why,the  Bible  alfois  the  Book  of  Life ,and 
it  defcribeth  plainly  thofe  that  fhall  be  faved,  and  thofe  that  (hall 
be  condemned  ;  Though  it  do  not  name  them,  yet  it  tels  you  all 
thofe  figns  and  conditions,  by  which  they  may  be  known.    Do  I 
need  to  afcend  up  into  heaven,  to  know,  That  without  holinefs 
none /hall  fee  Qod  ?  Heb.l  2 . 1 4.  Oc^That  it  is  the  pure  in  heart  who 
fi  all  fee  God  ?  Math.  5.8.  Or,  That  except  a  man  be  born  again ,  he 
cannot  enter  into  the  Kingdom  of  God ?  Job. 3  .i.Ot,That  be  that  be- 
lieveth  not  (that  is,  (loops  not  to  (Thrift  as  his  King  and  Saviour) 
is  condemned  already  ?  and  that  he  Shall  not  fee  life,  but  the  Wrath  of 
God  abideth  on  him  1  Job.   3. 1 8. 3 6.  And  that  except  you  repent , 
CwhichinculdesreformationJ^/W/^//^^?  luk.  13.3.  5. 
with  an  hundred  more  fuch  plain  Scripture-expreflions  >  Cannot 
thefe  be  known  without  fearching  into  Gods  Counfels  ?  Why, 
thou  ignorant  or  wilful  felf-deiuding  Sot  /  Hath  thy  Bible  layn 
by  thee  in  thy  houfe  fo  long,  and  didft  thou  never  read  fuch 
words  as  thefe  ?  Or  haft  thou  read  it,  or  heard  it  read  fo  oft,  and 
yetdoft not tho^ remember  fuch  pafTagesas  thefe?  Nay,  Didft 
thou  not  finde,  that  thegre*at  drift  or  the  Scripture  is,  to  fhew 
men  who  they  are  that  (hall  be  faved,  and  who  not  ?  and  let  them 
ee  the  condition  6f  both  eftates  ?  And  yet  doft  thou  uk  me,  How 
i  k.ow  who  fhall  be  faved  ?  what  need  I  go  up.  to  heaven  to  in- 
quire that  of  Chrift,  which  he  came  down  \p  earth  to  tell  us  ?  and 
lent  hi  >  Spint  in  his  Prophets  and  Apoftlesto  telluj?  and  hath  left 
upon  Record  to  all  the  world  t   And  though  I  do  not  know  the 
fecrets  of  thy  heart ,  and  therefore  cannot  tell  thee  by  name, 

Cc  whether 


The  Saints  tverlafting  Refl. 


Parc.3-! 


Mat.  10.3 
Luke  i4.2 


whether  it  be  thy  ftate,o£no ;  yet,  if  thou  art  but  willing  and  dili- 
gent, thou  maift  know  thy  felf,whetheriihou  be  an  heir  of  heaven, 
orngt.  And  that  is  the  main  thing  that  idefire;  thatifthou  be 
yet  miferable,  thou  mayeft  difcern  it  and  efcape  it.Buccanft  thou 
poffibiy  efcape  if  thou  neglect  Chrift,and  falvation?  Heb.  2, 3JS  it 
not  rcfolved  on,  That  if  thou  love  father,  mother,  wife,  children, 
houfe,lands,or  thine  own  life  better  then  Chtift,  thoujeanft  not  be 
his  difcpUe  r"  and  confequently,canft  never  be  faved  by  him  ?  Is  this 
the  word  of  man  or  of  God  >  Is  ic  not  then  an  undoubted  con- 
cluded cafe,  that  in  the  cafe  thou  arc  now  in,  thou  haft  not  the  leaft 
title  to  heaven  ?  Shall  I  tell  thee  from  the  Word  of  God?  Jc  is 
as  impoffible  for  thee  to  be  faved,  except  thou  be  born  again  and 
made  a  new  creature,  as  it  is  for  the  devils  themfelves  to  be  faved. 
Nay,   God  hath  morepla'mly  and  frequently  fpoken  it  in  the 
Scripture,  that  fuch  finners  as  thou  fhall  never  be  faved,  then  he 
hath  done,  that  the  devils  (hall  never  be  faved.  And  doth  not  this  I 
tidings  go  cold  to  thy  heart  ?  Methinks  but  that  there  is  yet  fife 
and  hope  before  thee,  and  thou  haft  yet  time  aud  means  to  have 
thy  foul  recovered,  or  elfe  it  ftiould  kill  thy  heart  with  terror,  and 
the  fight  of  thy  doleful  discovered  cafe,  fltould  even  ftrikethee 
dead  with  amazement  and  horror.    If  old  Ely  fell  from  his  feat 
and  died,to  hear  that  the  Arkof  God  was  gone,  which  was  but  an 
outward  fign-  of  his  ptefence,  how  then  fhould  thy  heart  be  afto- 
nifhed  with  this  ty dings,  that  thou  haft  loft  the  Lord  God  hirafelf, 
and  all  thy  title  to  his  eternal  prefehce  and  delights?  If  Rachel 
wept  for  children,  and  would  not  be  comforted,  becaufe  they 
were  not  5  How  then  (houldft  thou  now  fit  down  and  weep  for 
the  happinefs  and  future  life  of  thy  foul,  becaufe  to- thee  it  is  not? 
When  King  TSelJbAz&ar  law  but  a  piece  of  a  hand  fent  from  God, 
writing  over  againft  him  on  the  wall,  it  made  his  countenance 
change,  his  thoughts  trouble  him,  his  loyns  looied  in  the  joynts, 
and  his  knees  fmite  one  againft  another,  Dm,  5.  6,  Why,  what 
trembling  then  flbould  feize  on  thee,  who  haft  the  hand  of  God 
hmfelf  againft  thee  ?  not  in  a  Sentence  or  two  only,  but  in  the 
very  tenor  and  fcope  of  the  Scriptures  ?  not  threatning  thee  with 
theiofsofakingdompnely,  ashedid^W/^**.^,  but  with  the 
lofs  of  thy  part  in  the  everlafting  Kingdom  ?  But  becaufe  I  would 
fain  have  thee,  if  it  be  poffible,  to  lay  it  clofe  to  thy  heart,  I  will 
here  ftay  a  little  longer,  and  (hew  thee,  firft,  The  greatnefs  of 

thv 


1  Part.3 


The  Stints  everUJling  Reft. 


thy  lof§;  and  fecondly,  the  aggravations  of  thy  unhappmefs  in 
this  lofs ;  thirdly,  and  the  poficive  miferies  that  thou  maift  alfo 
endure,with  their  aggtantions. 


SECT.   III. 


§•3* 


FIrft,tha*ngodly  in  their  lofs  of  heaven,  do  lofe  all  that  glori- 
ous perfonal  perfection  which  the  people  of  God  do  there  en- 
joy.    They  lofe  that  fhining  luftre  of  the  body,  furpafling  the 
brighrncfs  of  the  Sun  at  noon-day.  Thofgh  perhaps  even  the  bo- 
dies of  the  wicked  will  be  raifed  more  fpiritual  incorruprible  bo- 
dies, then  they  were  on  earth,  yet  that  will  be  fo  far  from  being  a 
hsppinefs  to  them,  that  it  only  makes  them  capable  of  the  more 
exquifite  torments,  their  underllandings  being  now  more  capable 
of  apprehending  the  greatnefs  of  their  lofs,  and  their  fenfes  more 
capable  of  feeling  their  fufferings.  They  would  be  glad  then  if 
every  member  were  a  dead  member,  that  it  might  not  feel  the  pu- 
tt, fhment  inflicted  on  irj  and  if  the  whole  body  were  a  rotten 
carkafs,  or  might  again  lie  down  in  the  duft  and  darknef .  *  The 
devil  himfelf  hath  an  Angelical  and  excellent  nature,  but  that  only 
honoureth  his  skilful  Creator,  but  is  no  honor  or  comfort  at  all  to 
himfelf;  The  glory,  the  beauty,  the  comfortable  perfections 
they  are  deprived  of;  much  more  do  they  want  that  moral  per- 
fection which  the  BleflTed  do  putake  of :  Thofe  holy  difpofiaons 
and  qualifications  of  minde ;  chat  bieffed  conformity  to  the  Ho- 
linelsofGod;  that  chearful  readinefs  to  do  his  Will ;  that  per- 
fect rectitude  of  a)l  their  actions;  In  (lead  ofthefe,  they  have 
their  old  ulcerous  deformed  fouls,  thatpervcrfnefsof  Will,  ^K^mntc^. 
diforder  in  their  faculties,  that  loathing  of  good,'  hat  love  to  evil,  pteat  indigen- ' 
that  violencaof  paflion,which  they  had  on  earth.  It  is  true,  their  tiamfuam,  nifi 
underftanding&will  be  much  cleared,  bo:h  by  the  ceafing  of  their  utifh  beat*  fit 
temptations  and  deluding  obje&s  which  they  had  on  earth,is  alio  el%  e^ndx 
by  the  fad  experience  wh:ch  they  will  have  in  hell,of  the  falfrood  T/d^m- 

fcclononnli 
adbmett  vit'tum  c/?.Aug.deCiv.l.i  z.c.i. Anim.iilllc  pnjita  knecflc  podidit  at  effe  non  pcrdidk.Ex 
t  femper  Cogitur3  ut  &  mortem  fine  mn,tc3  &dcfcclum  fmc.de fcilu3&  fincm  fine  fine  patiatur  $ 
qtntrjHi  ci  &  mo-rs  immor talis  ft,  &  dcfetlus  indcficiensi  &  finis  infinitus.  Grfcgor.  Dial.  1. 4. 

In  inferno  ctjie/it  fiimulus  ptnitudinis,  nulla  ibi  crit  correclio  voluntatis  ;  a.  quibus  it  %  culp.i- 
bitur  miquitas,  ut  nullatenus  ab  eis-.foffu  diHgi  vcl  dcfidcran  \uHitia.  Aug.de  fide, ad  Pet. 

Cc   2  uf 


*  Shut  melior 
eft  natu/a  fen 
ticnt,  &  cum 
dolctquam  la- 
pis qui  Aoicrt 
nullo  modo  po- 
tcfl',  ita  Raifb. 
nalis  natura 
praflantioy  e(l, 
ctiam  mifera, 
quamilla  que 
rationis  &fen~ 
fn<  cfi  cxpers, 
&idcoin  earn 
non  caiit  mifc- 
tia,  Quod  cum 
itafit3  huic 
natur£,  qua  in 
tanta  excelled 
tia  crcataefi, 
ut  licet  ipfafit 
mutabiliS)  in- 
bxrendo  tamen 
mcommutabili 
bono,  i.e.  / urn  - 
modcoy  beati" 


"The  Saints  everUftmg  Reft. 


Part. 


3. 


'lUa  efi  peccah  ■ 
panajuftijfimai 
ut  amirLtat, 
'(jiii/%  quo  bene 
ut'i  noluit,cum 
fine  ulla  poffet 
dfficultate  uti 
five  tie  t.  Id  eft 
autem3  ut  qui 
{cutis  recle  nan 
fccUt  ami  tat 
fcire  quod  Hr> 
clam  frnt  $  & 
qui  return  fa- 
cere  cum  poffet 
noluity  amtjiat 
■poffe  cum  velit* 
Aug.!. 3.  de 
Liber.  Arbic. 
cap.  1 8. 

Mat.  13.12. 
Luke  3. 18. 


§.  4. 


Rom.  1.  18. 
Jobu,  34. 


of  theif  former  conceits  anddelufions.Bu:  this  proceeds  not  from 
the  fin&ifying  of  their  natures.  And  perhaps  their  experience  and 
too  lace  undcrftanding,  rffay  reftrain  m«ch  of  the  evil  motions  of 
their%ills  which  they  had  formerly  her^  on  earth;  but  the  evil 
,d  fpoficion  is  never  the  more  changed;  fo  alfo  will  the  conventi- 
on of  the  damned  in  hell  be  void  of  many  ol  thole  fins  which  they 
commit  here  on  earth:  They  will  be  drunk  no  more,  and  whore 
no  more,  and  be  gluttonous  no  more,  nor  opprefs  tile  innocent, 
nor  grind  the  poor,nor  devour  the  houfes  and  eftates  of  their  bre- 
thren,nor  be  revenged  on  their  enemies,nor  perfecute  and  dedroy 
the  members  of  Chrift  .••Al!  thefe  and  many  moreaclual  fins  will 
then  be  laid  afide.  But  this  is  not  from  any  renewing  of  their  na- 
tures, they  have  the  fame  difpofitions  ftill,  and  fain  they  would 
commit  the  fame  fins  if  they  could  ;  they  want  but  opportunity, 
they  are  now  tyed  up:  It  is  part  of  their  torment  to  be  denyed 
thefe  their  pleafures ;  No  thanks  to  them,that  they  fin  not  as  much 
as  ever :  Their  hearts  are  as  bad,though  their  actions  are  reftrain- 
ed.  Nay,  itisa  great  queftion,whedierthofe  remainders  of  good, 
which  were  left  in  their  natures  on  earth,  (as  their  common  ho- 
mily, and  moral  vertues)  be  not  all  taken  fronvthem  in  Hell? 
according  to  that,  *  From  him  that  hathnot^  Jhallbe  taken  away 
even  that  which  he  hath.  This  is  the  judgement  of  Divines  general- 
ly ;  but  becaufe  it  is  queftionable,and  much  may  be  faid  againft  it, 
I  will  let  that  pafs.  But  certainly  they  fhall  have  none  of  rhe  glo* 
rious*  perfection  of  the  Saints,  either  in  foul  or  body.  There  will 
i>€  a  greater  difference  between  thefe  wretches,  and  rhe  glorified 
Chriftian,  then  there  is  betwixt  a  Toad  tinder  a  Sil),  and  the  Sun  in 
the  firmament.  The  rich  mans  purple  robes  and  delicious  fare,  dii 
not  fo  exalt  him  above  Lazarus  at  his  door  in  fcabs,  nor  make  the 
difference  between  them  fo  wide,  as  it  is  now  made  on  the  con 
trary  in  their  vaft  feparation. 


SECT.    IV. 


SEcondly,  But  the  great  lofs  of  the  damned,  will  be  their  Iofs 
of  God,  they  (hall  have  no  comfortable  relation  to  him  :  Nor 
any  of  theSaints  communion  with  them;  As  they  did  not  like  to 
retain  God  in  knowledge  ;but  bid  him3Depart  from  u»,we  defire 

not 


Parc.j, 


The  Saints  evetlafting  Reft. 


not  the  knowledge  of  thy  waies;  fo  God  will  abhor  co  retain 
them  in  his  hou(hold,or  to  give  them  entertainment  in  his  Fel- 
lowfhip  and  Glory.  He*will  never  admit  them  to  the  inheritance 
of  his  Saints,  nor  endure  them  to  (land  amongft  them  in  his  pre- 
fence  ;  but  bid  them,  Depart  from  me,  ye  workers  of  i<  iquity, 
I  know  you  not.  Nowthefe  men  dare  belye  the  Lord,  it  not 
blafpheme.ig  calling  him  by  the  title  of  Their  Father;Hovi  bold- 
ly and  confidently  do  they  daily  approach  him  with  their  lips^nd 
indeed  reproach  him  in  their  formal  prayers,  with  that  apella- 
tion,  Our  Father  ?  as  if  God  would  Father  the  devils  childrenjor 
as  if  the  fleighter s  of  Chrift,  the  pleafers  of  the  flefli,  the  friends  of 
the  World,the  haters  ofGod!inefs,or  any  that  trade  in  fin,and  de- 
light in  iniquity,  were  the  Oflf-fpring  of  Heaven  1  They  are  ready 
now,  in  the  height  of  their  preemption,  to  lay  as  confident  claim 
to  Chrift  and  Heaven.as  if  they  were  fincere  believing  Saints.  The 
Swearer,  the  Drunkard,  the  Whoremifter,  the  Worldling,  can 
fcornfully  fay  to  the  people  of  God,What,i&  not  God  our  Father 
as  well  as  yours  t  Doth  he  not  love  us  as  well  as  you  ?  Will  he 
favenone  but  a  few  holy  Precifians  ?  O,  but  when  that  time  is 
come,  when  the  cafe  mud  be  decided,and  Chrift  will  feparate  his 
followers  from  his  foes, and  his  faithful  friends  from  his  deceived 
flatterers,  where  then  will  be  their  prefumptuous  claim  to  Chrift? 
Then  th^y  (hall  finde  that  God  is  not  their  Father,  but  their  re- 
folved  foe  ;  becaufe  they  would  not  be  his  people,  but  were  re- 
folved  in  their  negligence  and  wickednefs ;  Then, though  they  had 
preached,or  wrought  miracles  in  his  name  he  will  not  know  them: 
And  though  they  were  his  brethren  or  fifters  after  the  flefh,  yet 
will  he  not  own  them,  but  rejeel  them  as  his  enemies :  And  even 
thole  that  did  eat  and  drink  in  his  prefente  on  earth,  (hall  be  caft 
out  of  his  heavenly  pre  fence  for  ever;  And  thofe  that  in  his 
name  did  caft  out  Devils,  (hill  yet  at  his  command  be  caft  out  to 
thofe  Devils,  and  endure  the  torments  prepared  for  them.   And 
as  they  would  not  confent  that  God  (houW  by  his  Spirit  dwell  in 
them,  fo  (hall  not  thefe  evil  doers  dwell  with  him :  The  Taberna- 
cles of  wickednefs  (hall  have  no  fellow(hip  with  him:  nor  jhe 
wicked  inhabit  the  City  of  God.   For  without  are  the  Dogs,   the 
Sorcerers,  Whoremongers, Murderers,  Idolaters,  and  whattoever  ' 
Ioveth  and  maketh  a  lye.  For  God  knowech  the  way  of  the  righ- 
teous, but  the  way  or  the  wicked  leads  to  periflrn*.  God  is  firft 
Cc  3 enjoyed 


Decern   mi  lie 
quis  ponat  Ge- 
hennas .nihil 
talc  duct  quale 
eft  a.  beat  a  g/o. 
fid  excidcrCy  a 
C\mpo  audiYC, 
Nonnovi  vos. 
Chryfoll.  in 
Mat.H0m.5j. 
Mufti  Gchcn- 
nam  abhorrent; 
ego  autcm  ca. 
fumiUiu4glo~ 
ritmultoama- 
riorem  gekcnnne 
pttnaaio.Gxtg. 
Nulla  major& 
pejor  ejl  Mors, 
(juitmubl  non 
tnorilur  Mors. 
Sedqiiodanimce 
natura  per  id 
quod  immor  ta- 
li screata  eft,  ft. 
ne  qua/iexnj, 
vita  efjc  non 
potefti  fumma 
Mors  ejus  efi 
aliemtio  d  v'u 
ta  Dei  hi  <eter* 
ntiatcfupplicii, 
Aug./.  6.de 
Civir.f.  1 2. 

Mar.7.21. 


Mat.  15.4 


Pfal.94.20.  & 
Rev.ii.25. 


Viili.6j. 


IO 


The  S dints  everlafting  Reft, 


Part, 


t 
I 

aKings.4,40.  i 
Pfal.30.?. 
PfaU'j.  3. 


S.  5 


eum  cujtodiunt  i 
dileftionemjo'^ 
I  urn  his  pjaftat\ 
communloncm.  J 
Qulcunfyau*  \ 
tern  abfifium  fe- 
cundum  fentm* 
iiam  fu&m  ab- 
co,his  cam  qua 
eleClaejiab  ip 
Jjs  fepe,  ationem 
induc'it.Scpa* 
ratio  autem  a 
Deo  Mors  j  & 
feparatio  Incis 
tenth,-* :  &  fe* 
potatio  Dei  a- 
mifffo  omnium 

\qu*junt   apud 

1  Deum  bono* 

rum. 


enjoyed  in  part  on  earth,  before  he  be  fully  enjoyed  in  Heaven. 
It  isonely  they  that  walked  with  him  here,  who  (hall  live  and  be 
happy  with  him  there.  O  li:tle  doth  the  world  now  know  wjiat 
a  lofs  that  foul  hath,  who  lofeth  God  /What  were  the  world  but 
a  dungeor,if  it  had  loft  the  Sun?  What  were  the  body,but  a  loath- 
fome  carrion,  if  it  had  loft  the  foul  f  Yet  all  thefe  are  nothing  to 
the  lofs  of  God  9  even  the  little  tafte  of  the  fruition  of  God  which 
the  Saints  enjoy  in  this  life,  is  dearer  to  them  then  all  the  world. 
As  the  world,  when  they  feed  upon  their  forbidden  pleafures,may 
cry  out  with  the  fons  of  the  Prophet,  Therets  death  in  the  pot  ;So 
when  the  Saints  do  but  tafte  of  the  favor  of  God,  they  cry  cut 
with  David,  In  his  favor  is  life.  Nay,  though  life  be  naturally 
moft*dear  to  all  men ;  yet  they  that  have  tafted  and  tryed,  do  fay 
with  David,  His  loving  kindnefs  is  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  ungodly.  And  as  the  enjoying  of  God  is 
the  enjoying  of  All;  So  the  lofs  of  God  is  the  lofs  of  All. 


SECT.    V. 

'"T^Hirdly,  Moreover  as  they. lofe  God,  fothey  lofeallthofe 
I  fpiritnal  delightful  Affeclions,  and  Actions,  by  which  the 
Bleffed  do  feed  on  God.  That  transporting  knowledge:  thofe  ra- 
vishing views  of  his  Glorious  FacerThe  unconceivable  pleafure  of 
loving  God;The  apprehenfions  of  his  infinite  Love  to  us;The  con- 
ftant  joys  which  his  Saints  are  taken  up  with  ;  and  the  Rivers  of 
confolation  wherewith  he  doth  fatisfic  them.  Is  it  nothing  to  lole 
all  this.?The  employmenrof  a  King  in  ruling  a  Kingdom,doth  not 
fo  far  exceed  the  employment  of  the  vileft  foillion  or  (live,  as  this 
Heavenly  employment  exceedeth  his. 

Thefe  wretches  bad  no  delight  in  Praifing  God  on  earth  5  their 
recreations  and  pleafures  were  of  another  nature:and  now,  when 
the  Sants  are  finginghispraifes,and  employed  in  magnifying  the 
Lord  of  Saints  j  then  (hall  the  ungodly  be  denied  this  happinefs, 
and  nave  an  employment  fuitable  to  their  natures  and  deferts  : 
Their  hearts  wete  full  of  Hell  upon  earth  :  inftead  of  God,  and 
his  Love,and  Fear  and  Graces ;  there  was  Pride,  and  felf-love,and 
Luft,and  Unbelief-  And  therefore  Hell  muft  now  entertain  thofe 

Heart?, 


Part,  i 


The  Saints  cverlafltng  Reft. 


Hearts,  which  formerly  entertained  fo  much  of  it.  Their  Houfes 
on  earth  were  the  rcfemblances  of  Hell :  inftead  of  worrtiipping 
God,  and  calling  upon  his  Name,  there  was  fcorning  at  his  VVor- 
(hip,  and  fwearing  by  his  Name:  And  now  Hell  muft  therefore  be 
their  habitation  forever,where  they  fbal  never  be  troubled  with 
that  worfliip and  duty  which  they  abhorred,  but  joyn  with  the 
reft  of  the  damned  in  blalpheming  that  God  who  is  avenging 
their  former  impieties  and  blafphemies.  Can  it  probably  be  expe- 
cted, that  they  who.  made  them fe Ives  merry  while  they  lived  on 
earth,  in  deriding  the  perfons  and  families  of  the  godly.for  their 
frequent  worftiipp'mg  and  praifing  God,fhould  at  laft  be  admitted 
into  the  Family  of  Heaven,  and  joyn  with  thofe  Saints  in  thofe 
more  perfecl  praifes  ?  $yrely  without  a  found  change  upon  their 
hearts  before  they  go  hence,it  is  utterly  impofllble.    It  is  too  late 
then  to  fay,  Give  us  of  your  Oy  1,  for  our  Lamps  arc  out  •  Let  us 
now  enter  with  you  to  the  marriage  feaft ;  let  us  now  joyn  with 
you  in  the  joyful  heavenly  melody.   You  (hould  have  joyned  in 
it  on  earth,  if  you  would  have  joyned  in  Heaven.  As  your  eyes 
mull  be  taken  up  with  other  kinde  of  fights ;  fo  muft  your  hearts 
be  taken  up  with  other  kinde  of  thoughts,  and  your  voices  turned 
to  another  tune.  As  the  doors  of  Heaven  will  be  (hut  againft  you; 
fo  will  that  joyous  employment  be  denied  to  yt>u.   There  is  no 
tinging  the  fongs  of  Zion  in  the  land  of  your  thraldome;  Thofe 
that  go  down  to  the  pit  do  not  praife  him ;  Who  can  rejoyce  in 
the  place  of  forrowi  ?  And  who  can  be  glad  in  the  land  of  confu- 
fionSGod  fuites  mens  employments  to  their  natures ;  The  bent  of 
yeur  fpirics  was  another  way,  your  hearts  were  never  fee  upon 
God  in  your  lives ;  you  were  never  admirers  of  his  Attributes  and 
works,  nor  ever  throughly  warmed  with  his  love  ;  you  never  long- 
ed after  the  enjoyment  of  him  ;  you  had  no  delight  to  fpeak  or  to 
hear  of  him,-you  were  weary  of  a  Sermon  or  prayer  an  hour  long, 
you  had  rather  have  continued  on  earth,  if  you  had  known  how ; 
you  had  rather  yet  have  a  place  of  earthly  preferment,  or  lands, 
and  Iord(hips,or  a  feaft,or  fports,  or  your  cups,  or  whores,  then  to 
I  be  intereffed  in  the  Glorious  Praifes  of  God,  and  is  it  meet  then 
that  you  fhould  be  members  of  the  Celeftial  Quire  ?  A  Swine  is 
fitter  for  a  Lecture  of  Philofophy,  or  an  Afs  to  build  a  City,  or 
govern  a  Kingdom,  or  a  dead  Corps  to  feaft  at  thy  Table,  then 
thou  art  for  this  work  of  Heavenly  Praife. 

______   Cc4  SECT. 


II 

l renins    adv., 

(cdit.Gtpti.) 
610. 


12 


The  Stints  evtrUfiing  Rtft. 


Pari. 


§.  6. 


i  King.  1 8. 17. 


SECT.    VI. 

FOorthly,  They  fhall  alfo  be  deprived  of  the  Bleffedfociety'of 
Angels  and  glorified  Saints.    Inftead  of  being  companions  of 
thofe  happy  Spirits,  ard  numbred  with  thofe  Joyful  and  Tri- 
umphing Kings,   they  muft  now  be  members  of  the  Corporation 
of  hell, where  they  fhall  have  companions  of  a  far  different  natnre 
and  quality.  While  they  lived  on  earth,  they  loathed  the  Saints; 
1  theyirrprifoned,  banifhed  them,  and  caft  them  out  of  their  focie- 
j  ties  or  at  lead  they  would  not  be  their  companions  in  labour,and 
in  fufferings  •  And  therefore  they  fhall  not  now  be  their  com- 
!  panions  in  their  Glory.  Scorning  them^and  abufing  them,  hating 
theniiand  rejoycing  in  their  calamities.was  not  the  way  to  obtain 
their  bleffednefs.  If  you  would  have  (hined  with  them  as  Stars 
in  tht  Firmament  of  their  Father,  you  (houldhave  joyned  with 
them  in  their  holiref?,  and  faith,  and  painfulnefs,  and  patience  : 
You  (bould  have  flrft  been  ingraffed  with  them  into  Chrift,  the 
common  frock,  and  then  incorporated  into  the  fraternity  of  the 
members.and  walked  with  them  in  finglcnefs  of  heart,and  watch- 
ed with  them  with  oyl  in  your  Lamps,  and  joyned  with  them  in 
mutual  exhortation,  in  faithful  admonitions,  in  confcionable  re- 
formation, in  prayer  and  in  praife  ;  you  fhould  have  travelled 
with  them  out  of  the  Egypt  of  your  natural  eftate^  through  the 
red  Sea  and  Wildernefs  of  humiliation  and  affliction,  and  have 
cheerfully  taken  up  the  Crofs  of  Chrift,  as  well  as  the  name  and 
profefiion  of  Chriftians3and  rejoyced  with  them  in  fuffaing  pe% 
fecution  and  tribulation  :  All  this  if  you  had  faithfully  donr,you 
might  now  have  been  triumphing  with  them  in  Glory,  and  have 
pofleffed  with  them  their  Matters  joy.    But  this  you  could  nor, 
you  would  not  endure  :  your  fouls  loathedit,  your  flefh  was  a- 
gainft  it,  and  that  fltfh  muft  be  pleafed,  though  you  were  told 
plainly  and  frecjuently  what  would  come  of  it  :  and  now  you 
partake  of  the  fiuit  of  your folly,  and  endure  but  what  you  were 
foretold  you  muft  endure  ;  and  are  fhut  out  of  that  company, 
from  which  you  firft  fhut  out  your  felves  ;  and  are  feparatcd  but 
from  them  whom  you  wouid  not  be  joyned  with.  You  could  not 
endure  them  in  your  houfes,  nor  in  your  Town5,  norfcarcein  the 
Kingdom ;  you  took  them  as  Ahab  did  Eliot,  for  the  t< <  ulkrs  of 

the 


Part,  j, 


ihc  Saints  evtrUfttng  Reft. 


1J 


the  land  ;  and  as  the  Apoftles  were  taken  for  men  that  turned  the  Afts  I?'  6- 

world  upfide  down ;  if  any  thing  fell  out  amifr,  you  thought  all 

was  long  of  thtm.  When  they  were  dead  or  banifhtd,  you  were 

glad  they  were  gone,  and  thought  the  Country  was  well  rid  of, 

them  .-  They  mokfted  you  with  their  faithful  reproving  your  fin  ; 

Their  holy  converfations  did  trouble  your  confciences,  to  fee 

them  fo  far  excell  your  felves,  and  to  condemn  your  loofnefs  by 

their  ftriftnefs,  and  your  prophanefs  by  their  confcionable  lives,! 

and  your  negligence  by  their  unwearied  diligence.    You  fcarce  , 

ever  heard  them  pray  or  ling  praifes  in  their  families,  but  it  was  a 

vexation  to  you;  And  you  envied  their  liberty  in  the  worfhipping 

of  God.    And  is  it  then  any  wonder  if  you  be  Separated  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  defires  granted  them?  The  day  is  near  when  they  will 

trouble  you  no  more  ;  betwixt  them  ind*you  will  be  a  great  gulf 

fet,  that  thofe  that  would  pafs  from  thence  to  you  (if  any  had  a 

defire  to  eafe  you  with  a  drop  of  waterj  cannot,  neither  can  they 

pafs  to  them  who  would  go  from  you  (for  if  they  could,  there 

would  none  be  left  behind)  Luk.i  6. 26.  Even  in  this  life,  while 

the  Saints*  were  imperfect  in  their  paflions  and  infirmities,  cloath- 

ed  with  the  famg  frail  flefh  as  other  men,  and  were  mocked/defti- 

tute,  afflicledJ''^crmented ,  yet  in  the  judgement  of  the  holy 

Chofr,  they  Wpluch  of  whom  the  world  was  net  worthj%Y\tb*  II. 

3^)37)  38-  Much  more  unworthy  are  they  of  their  fellowfln'p  in 

Iheir  Glory/1 


HAP 


The  Saints  tverlaftwg  Reft. 


Part-j, 


§.  i. 


CHAP.    II. 


The  aggravations  of  the  loj?  of  Heaven  to  the  ungodly. 


SECT.  I. 

Know  many  of  the  wicked  will  be  ready  to  think, 
If  this  be  alJ,they  do  not  much  care;  they  can  bear  it 
wel  enough; What  care  they  for  lofing  the  perfedi* 
oris  above?  What  care  they  for  iofing  God,his fa- 
vorer his  prefence.'They  lived  merr iiy  without  him 
on  earth,  and  why  flhould  it  be  fo  grievous  to  be 
without  him  hereafter  ?  And  what  care  they  for  being  deprived 
of  that  Love,  and  Joy,  and  Praifing  of  God  ?  Jtey  never  taft. 
ed  fweetnefs  in  things  of  that  nature.  Or  what  (Mley  for  being 
deprived  of  the  Fellowftiip  of  Angels  and  Saints  ?  They  could 
fpare  their  company  in  this  world  well  enough  ;  rttnd  why  mijk 
they  not  be  without  it  in  the  world  to  come  ?  To  make  thefe  men 
therefore  to  underftand  the  truth  of  their  future  condition,  I  will 
here  annex  thefe  two  things. 

i .  I  will  (hew  you  why  this  forementioned  lofs  will  be  into* 
fcrable,  and  will  be  moft  tormenting  then,  though  it  feem  as  no- 
thing  now. 

2.  I  will  fhewyou  what  other  loflls  will  accompany  thefe  5 
which  though  they  are  lefs  in  themfelves,  yet  will  now  be  more 
fenfibly  apprehended  by  thefe  fenfual  men.  And  all  this  from  Rea- 
fon,  and  ihe  truth  of  Scripture. 

1.  Then, That  this  lofs  of  Heaven  will  be  then  moft  torment- 
ing, may  appear  by  thefe  confiderations  following. 

Firft, 


Parr.  3. 


The  Saints  everlafling  Reft. 


1" 


Firft,  The  Undaftandinpsofthe  ungodly  will  be  then  cleared 
to  know  the  worth  of  thic  which  they  have  loft.    Now  they  la- 
ment not  their  lofs of  God,  becaufe they  never  knew  his  excel- 
lency, nor  the  lofs  of  that  holy  imployment  and  fociety,  for  they 
were  never  fenfible  what  they  were  worth  :  A  rrfim  that  hath  loft 
a  Jewel,  and  took  it  but  for  a  common  ftone,  is  never  troubled  at 
his  lofs  j  but  when  he  comes  to  know  what  he  loft,  then  he  la- 
mented it  :  Though  the  underftanding?  of  the  damned  will  not 
then  be  fanclified  fas  I  faid  before)  yet  will  they  be  cleared  from 
a  multitude  of  errors  which  now  poflfefs  them,  and  miflead  them 
to  their  ruinc ;  They  think  now  that  their  honour  wrth  men,  their  ! 
eftates,  their  pleafures,their  health  and  lik,  are  better  worth  their 
ftudies  and  labour,  then  the  things  of  another  world  which  they 
never  faw;  but  when  thefe  things  which  bad  their  hearts,  have 
left  them  in  mifery.ind  given  them  the  flip  in  their  greateft  need, 
when  they  come  to  know  by  experience  the  things  which  before 
they  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  fea  ;  nor  that  the  fire  would  burn,  till  they  were  caft 
into  it;  but  when  they  feel  it,  they  will  eafily  believe  :  All  that 
error  of  their  minde  which  made  them  fet  light  by  God,  and  ab- 
hor his  worfhip,  and  vilifie  his  people,  will  then  be  confuted  and 
removed  by  experience ;  their  knowledge  (hall  beencreafed,  that 
their  forrows  may  be  encreafed ;  as  ssidam  by  his  fall  did  come  to 
the  knowledge  of  Good  and  Evil,  fo  (hall  all  the  damned  have 
rjn<  increafe  of  knowledge :  As  the  knowledge  of  the  excellency 
of  that  Good  which  they  dt)  enjoy,  and  of  that  Evil  which  they 
haycefcaped,  is  neceflary  to  the  glorified  Saints,  that  they  may 
rationally  and  truly  enjoy  their  glory  :  fo  is  the  knowledge  of  the 
grca>nefs  of  that  good  which  they  have  loft,  and  of  that  evil 
which  they  have  procured  to  themfelves,  neceflary  to  the  tor- 
menting of  thefe  wretched  finners  ;  for  as  the  joyes  of  Heaven  f 
ire  not  enjoyed  fo  much  by  the  bodtiy  fenfes,  as  by  the  intellect 
and  affedions ;  fo  it  is  by  underftanding  their  mifery,  and  by  affl- 
clons  anfwerablr,  that  the  wicked  fhall  endure  the  moft  of  their 
torments;  for  as  it  was  the  foul  that  was  the  chiefeft  in  the  guilt 
(whether  poficively,  by  leading  to  fin,  or  only  privatively,  in  not 
keeping  the  Authority  of  Reafon  over  Senle,  the  Underftanding 
be  moft  ufually  guilty,  I  v,  ill  not  now  difputc)  fo  (ball  the  foul 

be 


Ignti  gchi-mni* 
luctbn  mijeru 
Mtvuleant  utf 
de  doleant)  ad 
augment  umt& 
non  ad  confola- 
tionem.ne  vi% 
deant  unde 
gaudeam. 
Ifidor.  de  Cam- 
mo  bon.lib*  i. 


\6 


! 


The  Saints  everlafltng  Reft. 


Part. 


3. 


Luke  16.25. 
chary  on  of 
Wifdom./.i.c 
164.69.  tells 


be  chiefeft  in  the  puni(hment ;  doubtkk  thofe  poor  fouls  would 
be  (comparatively)  happy,  if  their  undeiftandings  were  wholly 
taken  from  them,  if  they  had  no  more  knowledge  then  Ideots,or, 
brute  beafts ;  or  if  they  knew  no  more  in  bell,  then  they  did  upon 
earth,their  lofs  a*hd  mifery  would  then  |ef$  trouble  them.  Though 
*  all  knowledge  be  Fhyfically  good,  yet  fome  may  be  neither 
u  Morally  good,  nor  good  to  the  owner.  Therefore  when  the 
Scripture  faith  of  che  wicked,that  They  fhall  not  fee  life,/W>  3.36. 
nor  fee  God,  H^.12.14.  the  meaning  is,  they  (hall  not  poflefs 
life,  or  fee  God  as  the  Saints  do,  to  enjoy  him  by  that  fight  5  they 
fhall  not  fee  him  with  any  comfort,nor  as  their  own,  but  yet  they 
(lull  fee  him  to  their  terror,  as  their  enemy ;  and  (I  think^  they 
(hall  have  fome  kinde  of  eternal  knowledge  ot  beholding  of  God 
and  Heaven,  and  the  Saints  that  are  there  happy,  as  a  neceiTary 
ingredient  to  their  unutterable  calamity  :  The  rich  man  (hall 
fee  Abraham  and  Lazarw^ut  afar  off;  As  God  beholdeth  them 
afar  off,  fo  fhall  they  behold  God  afar  off :  Oh  how  happy  men 
would  they  now  think  themfelves,  if  they  did  not  know  that 
there  is  fuch  a  place  as  Heaven,  or  if  they  could  but  (hut  their 
of  a  man  that  eyes,  and  ceafc  to  behold  it  1  Now  when  their  knowledge  would 
having  hiseyes  help  to  prevent  their  mifery,  they  will  not  know,  or  will  not  read 
ceivehfsdeath"  anc*  ftuty,  that  they  may.  know  :  Therefore  then  when  their 
and  uncovered  knowledge  will  but  feed  their  confuming  fire,  they  (hall  know 
again  to  re-  whether  they  will  or  no.  As  Toads  and  Serpents  know  not  their 
ceive  his  par-  own  vile  and  venemous  nature,  nor  the  excellent  nature  of  man 
don^was  found  or  other  crearures,  and  therefore  are  neither  troubled  at  their 
fcaffo?d  If  the  own»  nor  defirous  of  curs ;  fois  it  with  the  wicked  here;  bS 
imagination  j  when  their  eyes  at  death  fhall  be  fuddenly  opened,  then  the  cafe 
can  kill,  how  '  will  be  fuddenly  altered.  They  are  now  in  a  dead  fkep,  and  they 
will  the  appre- 1  cjream  that  they  are  the  happieft  men  in  the  world,  and  that  the 
alteHefsmK  g°dly  are  but  a  company  of  precife  fools,  and  that  either  Heaven 
fery  torment?1  wi^  be  theirs  as  fure  as  another?,  or  elfe  they  may  make  fhift 
i  without  it,  as  they  have  done  here  ;  but  when  death  fmites  thefe 
men,  and  bids  them  awake,  and  rowfeth  them  out  of  their  plea- 
fant  dreams,  how  will  they  ftand  up  amazed  and  confounded? 
how  will  their  judgements  be  changed  in  a  moment?  and  they 
that  would  not  fee,  (hall  then  fee,  and  be  afhamed. 

SECT. 


P»rt.3 


The  Stints  everlajiing  Reft. 


I  17 


SECT.    II. 


2.  A  Nother  Reafon  to  prove  that  the  lofs  of  heaven  will  more 
.x\tormenc  them  then,  is  this  I>ec3ufe  as  the  Undemanding 
will  be  cleared,  fo  it  will  be  more  enlarged,  and  made  more  capa- 
cious to  conceive  ol  the  worth  of  that  Glory  which  they  have 
loft.  The  ftrength  of  their  apprehenfions,  aswellasthe  truth  of 
them,  will  then  be  encreafed.  What  deep  apprehenfions  of  the 
wrath  of  God,  of  the  madnefs  of  finning,  of  the  mifery  of  finners. 
have  thofe  fouls  that  now  endure  this  mifery,  in  comparifon  of 
thofe  on  earth  thar  do  but  hear  of  it  ?  what  fenfible  apprehenfions 
of  the  worth  of  life  hath  the  condemned  man  that  is  going  to  be 
executed,  in  comparifon  of  what  he  was  wont  to  have  in  the  time 
of  his  profperity  ?  Much  more  will  the  aclual  deprivation  of 
eternal  blelTednefs  make  the  damned  exceeding  apprehenfive  of 
the  greatnefsof  their  lofs ;  and  as  a  large  VelTel  will  hold  more 
water  then  a  fhell,  fowill  their  more  enlarged  underftandings 
contain  more  matter  to  feed  their  torment,  then  now  their  (hal- 
low capacity  can  do. 


SECT.     III. 


§.2. 


3.    A  Nd  as  the  damned  will  have  clearer  and  deeper  apprchen- :  7ierls  human 
XjLfions  of  the  Happinefs  which  they  hate  loft,  fo  will  they '  vitium  cfllr 
have  a  truer  and  clofer  application  of  this  Dodrine  to  themfeive^  bendopeccatum 
which  will  exceedingly  tend  to  encreafe  their  torment.   It  will  .csmmutere, 
then  be  no  hard  matter  to  them,  to  fay,  This  is  my  lofs,  and  this  is  ^^oa^J^ 
my  everlafting  remedilefs  mifery.    The  wane  of  this,  isthe  main  dcre^&con- 
caufe,  why  they  are  now  fo  little  troubled  at  their  condition,  virfumdefen- 
They  are  hardly  brought  to  believe  that  there  is  fuchaftateof  dendoexcufart. 
milery  ;  but  morerurdly  to  believe,that  it  is4ike  to  be  their  own.    ^S°r-Mo- 
*  This  makes  fo  many  Sermons  to  them  robe  loft  ,and  all  threat-    ^ICSvuit 
nings  and  warnings  to  prove  in  vain.  Let  a  Mlniftet  ofChrift  [ecrcd>c'ji 

iem, 
1  difrgfttcmitcmcrai-iui  fortem^inhumanm  parciwjgnavMi  quietumjUmidus  c  1 
nun  maximum  c(l  v'uiiimfluo  labirat humanitas 3ut  poft  peccatum  ftutm  ma  xcu- 

fatioais  refkgiu  eosfijJioHi  proftrr/ixt+quod  faciuvs  inter  futm  con. 


(I at  nitmeratam  (ft;  J« 


}ut  ad  pwiiuntiam  re  its  tar  dim  venire  -vV&^w.G.  .. 

fhew 


i8 


Joh.3.3 

Heb.i  z  14. 


C*piflin$n  de- 
fendere  pccctr 
turn  tuum}  jam 
incboafli  jufH: 
tlam.  Aug.de 
CarneScr.4. 
*  Feayers  and 
Gouts  are  felt 
and  known 
when  they  are 
ftrong, though 
we  doubt  of 
them  before. 
But  in  the  dl. 
feafes  which* 
hurt  mens 
fouls,  it  is 


The  Saints  cverlafting  Kejl, 


Part.  3. 


(hew  them  their  mifery  never  fo  plainly  and  faithfully,  and  they 
will  not  be  perfwaded  that  they  are  fo  miferable :  Let  him  tell 
them  of  the  Glory  they  muft  lofe,  and  the  fufferings  theyrrjuft 
feeJ,  and  they  think  it  is  not  They  whom  he  means  •  fuch  a  Drun. 
kard,  or  fuch  a  notorious  (inner  they  think  may  poffibly  come  to 
fuch  a  doleful  end,  but  they  little  think  that  they  are  fo  near  it 
themfelves.  We  find  in  all  our  Preaching  by  fad  experience,  that 
it  is  one  of  the  hardeft  things  in  the  world  to  bring  a  wicked  man 
to  know  that  he  is  wicked  ;  and  a  man  who  is  porting  in  the 
way  to  Hell,  to  know  that  he  is  in  that  way  indeed,  or  to  mike  a 
man  fee  himfelf  in  a  ftate  of  wrach  and  condemnation  :  Yea, 
though  the  Preacher  do  mark  him  out  by  fuch  undoubted  figns, 
which  he  cannot  deny  ,  yet  will  he  not  apply  them,  nor  be 
brought  to  fay,  It  is  my  cafe  j  though  we  (hew  them  the  Chapter 
and  Verfe  where  it  is  written,  that  without  Regeneration  and 
Holineis,  none  (hall  fee  God  ;  and  though  they  know  no  fuch 
work  that  was  ever  wrought  upon  themfelves;  nay,  though  they 
might  eafily  find  by  their  ftrangenefs  to  the  new  Birth,  and  by 
their  very  enmity  to  Holinefs,  that  they  were  never  partakers  of 
them,  yet  flo  they  as  verily  txpecl  to  fee  God,  and  to  be  faved,as 
if  they  were  the  moft  (andified  perfons  in  tie  world,  *  Jtisa 
mod  difficult  work  to  make  a  proud  perfon  know  that  he  is  proud, 
or  a  covetous  man  to  know  that  he  is  covetous^  or  an  ignorant, 
or  errontous  heretical  man  to  know  himfelf  to  be  fuch  an  one  in- 
deed- But  to  make  any  of  thefe  to  confefs  the  firsind  to  apply  the 
threatning,  and  to  believe  themfelves  the  children  of  wrath,  this 
is  to  Humane  ftrength  an  impoffibility.  How  feldom  do  you  hear 
men  after  the  plaint  ft  difcovery  of  their  condemned  eft  ate,  to  cry 
out.and  fay,  I  am  the  man  ?  or  to  acknowledge,that  if  they  die  in 
their  prefent  condition,  they  are  undone  for  ever? And  yet  Chrift 
hath  told  us  in  bis  Word,  That  the  moft  of  the  world  are  in  that 
cftate;  yea,  and  the  moft  of  thofe  that  have  the  preaching  of  the 
GofpehFcr  many  are  called jjpit  few  are  cbofen$o  that  it  is  no  won- 
der that  theworftofmen  are  not  now  troubled  at  their  lo(s  of 


The  worfe  a  man  is,  the  lefs  he  feels  it  ;  and  no  wonder ;  For  he  that  doth  but  flumber  and 
dream,  doth  fometimethink  in  his  fleep  that  he  is  afleep  :  but  a  deep  fleep  expelleth  dreams,  and 
drowns  the  mind  fo  deeply,  that  it  leaves  no  ufe  of  the  underftinding.  Why  doth  no  man  con- 
fefs his  faults  ?  Becaufe  he  is  yet  in  them.  To  rehearfe  a  dream,  is  the  work  only  of  a  man  that 
is  wakine  ;  and  to  confefs  ones  faults, is  a  fign  of  recovery.  Sen.Ep.54  ad  LuciH.pMS. . 

3  Heaven, 


Part.; 


The  S tints  everlaflittg  Reft. 


19 


Heaven,  and  at  their  eternal  mifery  :  becaufe  if  we  (hould  con- 
vince them  by  the  moft  undeniable  Arguments,  yet  we  cannot 
bring  them  to  acknowledge  it,If  we  fhouldPreach  to  them  as  long 
as  we  have  breath,  we  cannot  make  them  believe  that  their  dan- 
ger is  fo  great  ;  excep:  a  man  rife  from  the  dead,  and  tell  them 
of  that  place  of  torment*,  and  tell  them  that  their  merry  Jovial 
friends,  who  did  as  venly  think  to  be  Uved  as  they,  are  now 
in  Hell  in  thofe  flames,  they  will  not  believe.  Nay  more, 
though  fuch  a  Meflenger  from  the  dead  (hould  appear  and  fpeak 
to  themj  and  warn  them  that  they  come  not  to  that  place  of  tor- 
mcnts,and  tell  them  that  fuch  and  fuch  of  their  dear,beloved,wor- 
(hipful,  or  honourable  friends  are  now  there,  deftitute  of  a  drop 

!  of  water,  yet  would  they  not  beperfwaded  by  all  this.  ForChrift 
hath  faidfo;  That  if  they  will  not  hear  Mofesand  the  'Prophets  t 
neither  will  they  be  perfyvadedyt  hough  onejljonld  rife  from  the  dead. 
There  is  no  perfwading  them  of  their  mifery  till  they  feel  it, 
except  Ghe  Spirit  of  the  Almighty  perfwadejhem. 

Oh,  but  when  they  find  therafelves  fuddenly  in  the  land  of  dark- 
nefs,  and  perceive  by  the  execution  of  the  fentence  rhat  they  were 

,  indeed  condemned,  ami  feel  themfelvesin  the  fcorehing  flames, 

;  and  fee  that  they  are  fhut  out  of  the  prefence  of  God  for  ever,  it ! 
will  then  be  no  fuch  difficult  matter  to  convince  them  of  their  mi- 
fery ;  This  particular  Application  of  Gods  Anger  to  themfelver, 
will  then  be  the  eafieft  matter  in  the  world;  then  they  cannot 
chufe  but  know  and  apply  it  whether  they  will  or  no.  If  you  come 

,  to  a  man  that  hath  loit  a  l?g,  or  an  arm>  or  a  childe,  or  goods,  or 
houfe,  or  his  health,»is  it  any  hard  matter  to  biing  this  man  to  ap- 
ply it  ?  and  to  acknowledge  that  the  lofs  is  his  own  }  or  that  the 
pain  which  he  feels  in  his  (icknefs  is  his  own  ?  I  think  nor.  Why, 
it  will  be  far  more  eafie  for  the  wicked  in  hell,  to  apply  their 

;  mifery  in  the  lofs  of  Heaven,  becaufe  their  lofs  is  incomparably 
greater.  O  this  Application,which  now  if  we  (hould  dyrrwe  can- 
not get  them  to,  for  prevention  of  their  lofs,  will  then  be  part  of 
their  torment  itfelf:  O  that  they  could  then  fay,  It  is  not  my 
cafe  !  Put  rheir  dolourous  voyecs  will  then  roar  out  thefe  forced 
eonfeffion* ;  O  my  mifery  /  O  my  folly  /  O  my  unconceiveable. 
unrecoverable  lofs  I 


Luke  1 6.$  i, 


5.HGT 


20 


§•4. 


The  Saints  everUfting  Reft. 


Part  3. 


Maxima,  eft  fa. 
fta  injuria  pe. 
na/eciffe  3  t?ec 
quifquam  g?a- 
vim  afficiturt 
quam  qui  ad 
fupplicium  ptz- 
nitentia  trabi- 
///v.Seneca  de 
lra,\\b.  j.  cap. 
19-P.45*. 


SECT.  IV. 

4-    A  Gain,  as  theunderftandings  and  Confciences  of  (inners 
./Vwill  be  ftrengthned  3gainft  them,  To  alio  will  their  Af- 
fections be  then  more  lively  and  enlarged  then  now  they  are :  As 
Judgement  will  be  no  longer  fo  blinded,  nor  Confcience  ftifkd 

I  and  bribed  as  now  it  is ;  fo  the  Afteclions  will  be  no  longer  fo 
fhpified  and  dead.    A  hard  heart  now  makes  Heaven  and  Hell  to 

jfeem  but  trifles:.;  And  when  we  have  (hewed  them  evedafting 
Glory  and  miJery,  they  are  as  men  half  afl'ep,  they  fcarcetake 
notice  what  we  fay  ;  our  words  are  caft  as  [tones  againft  a  hard 
wall,  which  flyback  in  the  face  of  him  that  caftech  them,  but 
make  no  impreffion  at  all  where  they  fall.  We  talk  of  terrible 
aftoniQiing  things,but  it  is  to  dead  men,  that  cannot  apprehend 
it.-  We  may  rip  up  their  wounds,  and  they  never  feel  us;  we 
fpeak  to  Rocks  rather  then  to  Men  ;  the  earth  will  as  fooiv  tremble 
as  they  ;  O  but  when  thefe  dead  wretches  are  revived,  what 
paffionate  fenfibility!  what  working  Affeclions  f  what  pangs  of 
horror  1  whatdepth  offorrow  will  there  then  be!  How  violently 
will  they  fly  in  their  own  faces  /  How  will  they  rage  againft  their 
former  madnefs/  The  lamentations  of  the  moft  paffionate  wife  for 
the  iofs  of  her  husband,  or  of  the  tendered  mother  for  the  lofs  of 
her  children,  will  be  nothing  to  theirs  for  the  lofs  of  Heaven.  O 
the  felf-accufing,  and  felf-tormenting  fury  of  thofe  forlorn  wret> 
ches !  How  they  will  even  tear  their  own  hearts,and  be  Gods  Ex- 
ecutioners upon  themfeives  1  I  am  perfwaded,  as  it  was  none  but 
themfelves  that  committed  the  fin,  and  themfeives  that  were  the 
onely  meritorious  caufe  of  their  fufferings,  fo  themfeives  will  be 
the  chiefeft  executioners  of  thofe  fufferings :  God  will  have  it  fo 
for  the  clearing  of  Juftice,  and  the  aggravating  of  their  diftrefs : 
even  Satan  himtelf ,  as  he  was  not  fo  g  reat  a  caufe  of  their  (inning 
as  themfeives,  fo.  wilfhe  not  be  fo  great  an  inftrumenc  as  them- 
feives of  their  torment.  And  let  them  not  think  here,that  if  they 
muft  torment  themfeives,  they  will  do  well  enough,  they  (hall 
have  wit  enough  to  eafe  and  favor  themfeives,  and  reiolution 
enough  to  command  down  this  violence  of  their  paffions «  Alas 
poor  fouls  ,  They  little  know  what  paffions  thofe  will  be  / 
and  how  much  beyond  the  power  of  their  resolutions  to  fup- 

prefs  i 


Pare  3 


The  Saints  everlafUng  Reft. 


prefi  /  Why  have  not  lamenting,  pining,  felf-confunvngper  Ion 
(oncarthfo  much  wit  or  power  as  this/  Why  do  you  not  thu 
^erfwsde  defpairing  fouls,  who  lie  tsSpira,  inakindeof  Hell 
!  upon  earth,  and  dare  not  eat  nor  drink,  nor  be  merry,  but 
■torment  themfelves  with  continual  terrors?  Why  do  you  not 
i  fay  to  them,  Sir,  Why  will  you  be  fomad  as  to  be  your  own 
Executioner?  and  to  make  your  own  life  a  continual  mifery, 
which  otherwife  might  be  as  joyful  as  other  mens  f  Cannot 
you  turn  your  thoughts  toother  matters,  and  never  think  of 
Heaven  or  Hell  f  Alas,how  vain  are  all  thefe  perfwafidns  to  him  ? 
how  little  do  they  eafe  him?  you  may  as  well  perfwade  him  to 
remove  a  mountain,  as  to  remove  thefe  hellifh  thoughts  that  feed 
ugponhisfpiritjitisaseafieto  him  to  ftbp  the  dream  of  the  Rivers, 
or  to  bound  the  overflowing  waves  of  the  Ocean,  as  to  flop  the 
ftreim  of  his  violent  paffions,  or  to  rt  (train  thofe  forrows  that 
feed  upon  his  foul.  O  how  much  lefs  then  can  thofe  condemned 
fouls,  who  fee  the  Glory  before  them  which  they  have  loft,  .re- 
ftrain their  heart- renting,  felf  tormenting Pafllons  ISo  fome  di- 
rect to  cure  the  Tooth-ach,  Do  not  think  of  it,  and  it  will  nor 
grieve  you ;  and  fo  thefe  men  think  to  eafe  their  pains  in  Hell.  (X 
but  the  lofs  and  pain  will  make  you  think  of  it  whether  you  will 
or  not ;  You  were  3S  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  Paffion  nor  Senfe  /  O  now 
how  happy  were  you,if  you  could  feel  as  lightly  as  you  were  wont 
to  hear  /  and  if  you  couid  fleep  out  the  time  of  Execution,  as  you 
did  the  time  of  the  Sermons  that  warned  youof  it  !  Bucycurftu- 
pidity  is  gone,  it  will  not  be. 


21 


SECT.  V. 


J.  \>f  Oreover,  it  will  much  increafe  the  torment  of  the  dam- 
xVJL  ned,  in  that  their  memories  will  be  as  large  and  ftrong  as 
their  Undei (landings  and  Affe&ions;  which  will  caufe  thofe  vio- 
lent Pafllons  to  be  dill  working  :  Were  their  lofs  never  fo  grear, 
and  their  lenfe  of  it  never  fo  paflionate,  yet  if  they  could  but  lo'fe 

Dd  the 


§•5 


22 


Jer.ij.  29. 
Pfalp.16. 


Deut  6.  9. 


Tfo  S/itott  everlajiing  Reft. 


Part,  3 


he  ufe  of  their  Memory,  thofe  paffions  would  dye,  and  that  lofs 
being  forgotten,  would  little  trouble  them.  But  as  they  cannot 
lay  by  their  life  and  beeing,  though  then  they  would  account  an-r 
nihilation  afingular  mercy  :fo  neither  can  they  lay  afide  any  part 
of rhat  beeing :  Undemanding,  Confcience,  Affec*tion5,Memory, 
mud  ail  i^ve  to  torment  them,  which  (hould  have  helped  to  their 
Hippinefs :  And  as  by  thefe  they  (hould  have  ^d  upon  the  Love 
of  God,  and'drawn  forth  perpetually  the  Joysof  his  Prefence; 
foby  thefe  muftthey  now  feed  upon  the  wrath  of  God,  and 
draw  forth  continually  the  dolours  of  his  abfence.  Therefore 
never  think,  that  when  I  fay  the  hardnfs  of- their  hearts,  and 
their  biindnefc,  dulnefs,  and  forgctfulnefs  (tall  be  removed,  that 
therefore  they  are  more  holy  or  more  happy  then  before  :  No, 
but  Morally  more  vile,  and  hereby  far  more  miferable.  Ohow 
many  hundred  times  did  God  by  his  Meflengershere  call  upon 
them,  Sinners,  confider  whether  you  are  going  ;  Do.but  make  a 
ftandawhile,  and  think  where  your  way  will  end  5  what  is  the 
offered  Gl  >ry  that  you  focarek fly  rejeft?  will  not  this  be  bitter- 
nefs  in  the  end  .? 

And  yet  thefe  men  would  never  be  brought  to  confider.  Bur 
in  the  latter  days  (faith  the  Lord,)  they  (hall  perfe&ly  confider  it- 
when  they  are  enfnared  in  the  work  of  their  own  hands;  when 
God  hath  Arretted  them,  and  Judgment  is'paft  upon  them,  and 
Vengeance  is  poured  out  upon  them  to  the  full,  then  they  can- 
[  not  chufe  but  confider  it  whether  they  will  or  no.  Now  they  have 
no  leafure  to  confider,  nor  any  room  in  their  Memories  for  the 
things  of  another  life:  Ah,  but  then  they  (hall  have  leafure  e- 
nough,  they  (hall  be  where  they  have  nothing  elfe  to  do  but  con- 
fider it ;  their  Memories  (hall  have  no  other  employment  to  hin- 
der them;  it  (hall  even  be  engraven  upon  the  Tables  of  their 
heart-.  God  would  have  had  the  Doclrine  of  their  eternal  State 
to  have  been  written  on  the  pofts  of  their  doon,  on  their  houfes, 
on  their  hands,  and  on  their  hearts;  He  would  have  had  them 
minde  it,  and  mention  it  as  they  rife  and  lie  down,  as  they  fit  21 
home,  andas  they  walk  abroad,  that  fo  it  might  have  gonev 
with  them  at  their  latter  end  ;  And  feeing  they  rejected  this  con  - 
fel  of  the  Lord,  therefore  (hall  it  be  written  alwayes  before  th^m 
in  the  place  of  their  thraldom,  that  which  way  foever  they  look 
they  may  Hill  behold  it. 

Among 


Part.  3 


The  Saints  cvcrlaftwg  Reft. 


Among  others.I  will  briefly  lay  down  here  tome  of  thole  Con- 
fiderations  which  will  thus  feed  the  anguifa  uf  trrcfe  damned 
wretches 


SECT.   VI. 

Flrft,  It  will  torment  them  to  think  of  the  greatnefs  of  the 
Glory  which  they  have  loft*  O  if  it  had  oeen  chat  which  they 
could  have  fpared,  ithadbeena  (mall  iimcer :  or,  lfithadbeen 
alofs  reparable  with  any  thing  elfe;  If  it  had  been  health,  or 
wealth,  or  friends,  or  life,  it  had  been  nothing  j  Hut  to  lofe  that 
exceeding  Eternal  weight  of  Glory  I > 


23 


§.  6. 


SECT.  VII. 

SEcondly,  Ic  will  torment  them  alfo  to  think  of  the  poffibility 
that  once  they  were  in  of  obtayning  it :  f  Though  all  things 
confidered,  there  was  an  rmpoffibilicy  of  any  other  event  then 
what  did  befall;  yet  the  thing  in  it  felf  was  pofsible,  and  their 
will  was  left  to  tSi  without  constraint.  *  Then  they  will  remc:m- 
ber,Thc  time  was  when  I  was  in  as  fair  pofsibility  of  the  Kingdom 
as  others ;  I  was  fct  upon  the  ftage  of  the  world  ;  If  I  hid  plaid 
my  part  wifely  and  faithfully,  now  I  might  have  had  poflefsion 
of  the  inheritance  ;  I  might  taveb-en  amongft  yonder  bit  (Ted 
Saints,  who  am  now  tormented  wkhthefe  damned  fiends:  The 
Lord  did  ft  t  before  me  life  and  death;  and  having  chofen  death, 
I  deferve  to  fuffer  it  -  The  prize  was  once  held  out  before  me;  If 
I  hid  tun  well,  I  might  have  obtained  it;  If  I  had  driven,  I 
;  might  have  had  the  maftery  ;  If  had  fought  valiantly,  I  had  been 
'  crowned. 

1u'a  4  (ado  pr$vi  ta  ab  *tcrno\  nee  qn>, ;  .imfni 


§.   7. 

\Honfatis  a 
cutb  igiturHie- 
Yony<hui  ad 
Cttfipb*  advci-f^ 
Pelagian,  fol 
(m.hi)  117. 
Rogo  qnx  c\i 
i(lx  xrgummttu 
Uorfeftccfle    ■ 
quod  nunquam 
fumt  ? 

*  AfiVA  CVCrli- 

ens  eft  evitabi* 
In  fecundum 
fcyinevitabilh 
vcro  fccundui 
quod  c[i  p-rov  • 
(us ;  At  did 
bee  fn  V2rum} 
tamen  non 
folvii  nodum, 
\r.c  in  i» 1 


Dd  2 


SECT. 


24 


§.8. 
0  veteRcconc> 

li  &:io  facilis  fed 
per  uli'is!  quam 
facilis  modbt 
tamdffki&serit 
pofiea:  &  //cut 
wodb  nemo  efi 
qui  rcconc'Uiari 
non  poffit  ;  ita 
pod  p minium 
nemo  qui  poffit', 
quon'.am    [icut 
ben' grin  as  ap- 
p  or  nit  ultra 
omem(pcmy 
ultra  omnem 
tfiimatiowm  , 
(imilcm  ex- 
pzclare  poffu- 
mus  judicii  di- 
firiBonem. 
Bern.Serm.  I. 
inEpifhan. 


The  Saints  tverlafting  Reft. 


Part.  3 


§.* 


StulM  vafctw 
dinisfruclus 
eftpeccatum. 
Nazianz. 


SECT.  VlIL 

Thirdly,  it  will  yet  more  torment  them  to  remember,  1103 
only  the  poflibifity  ,but  the  great  Probability  that  once  they 
were  in,  to  obtain  the  Crown  and  prevent  the  mi fery.  Ic  will 
then  wound  them,  to  think,  Why,T  had  once  the  gales  of  the  Spi- 
rit ready  to  have  aflifted  me.  I  was  fully  purpofed  to  have  been 
another  man,  to  have  cleaved  to  Chrift,  and  tohaveforfook  the 
world;  I  was  almoft  refolved  to  have  been  wholly  for  God  :  I 
was  once  even  turning  from  my  bafe  feducing  lufts ;  I  was  purpo 
fed  never  to  take  them  up  again,  I  had  even  caft  off  my  old  com- 
parvions;  and  was  refolved  to  have  alTociated  my  felf  with  the 
godly  ;  And  yet  I  turned  back,  and  loft  my  hold,  and  broke  my 
promiles,  and  flacked  my  purpofes ;  Almoft  God  had  perfwaded 
me  to  be  a  real  Chriftisn,  and  yet  I  conquered  thofe  perfwafions  ; 
What  workings  were  in  my  heart  when  a  faithful  Minifter  pref 
fed  home  the  tiuth  /  O  how  fair  was  I  once  for  Heaven  ?  I  had 
almoft  had  it,  and  yet  I  have  loft  it ;  If  I  had  followed  on  to 
feekthe  Lord,  and  brought  thofe  beginnings  to  maturity,  and 
blown  up  the  fpark  of  defires  and  purpofes  which  were  kindled 
in  me,  1  had  now  been  bleffed  among  the  Saints. 

Thus  will  it  wound  them,  to  remember  what  hopes  they  once 
had,  and  how  a  little  more  mght  have  brought  them  over  to 
Chrift,  and  have  fet  their  feet  in  the  way  of  peace. 


SECT.   IX. 

FOurthly,  Furthermore,  it  will  exceedingly  torment  them,  to 
remember  the  fair  opportunity  that  once  they  had,  but  now 
have  loft.  To  look  back  upon  an  age  fpent  in  vanity,  when  his 
lalvation  lay  at  the  ftake.  To  think,How  many  week?,and  months 
and  years  did  I  lofe,  which  if  I  had  improved  I  might  now  have 
been  happy?  Wretch  that  I  was  !  Couldlfindenptime  toftudy 
the  work  for  which  I  had  all  my  time  ?  Had  I  no  time  among  all 
my  labours,  to  labour  for  eternity  ?  Had  I  time  to  eac,  and  drinK, 
and  deep,  and  work ;  and  none  to  feek  the  faving  of  my  foul? 
Had  I  time  for  fports,  and  mirth,  and  vain  difcourfc,  and  none 

for 


Part.  3 


The  Saints  everUfting  Reft. 


25 


for  prayer,  or  medication  on  the  life  to  come  ?  Could  I  cake  time 
to  look  to  my  eftate  in  the  world ;  and  none  to  try  my  title  to 
Heaven,  and  to  make  fare  of  my  fpiritual  and  cverlafting  ftate  ? 

0  precious  time,  whether  art  thou  fled  *  I  had  once  time  enough, 
and  now  I  mud  have  no  more  /  I  had  fo  much  that  I  knew  noc 
whactodo  with  it;  I  was  faintodevife  paftimes,  and  to  talk 
it  away,  and  trifle  it  away,  and  now  it  is  gone,  and  cannon  be  re- 
called I  O  the  golden  hours  that  I  did  enjoy  I  Had  I  fpent  but 
one  year  of  all  thofe  years,or  but  one  month  of  all  thofe  months, 
in  through  examination,  and  unfeigned  converlion,  and  earneft 
feeking  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 
Glafsisrun,  my  Sun  is  fee,  and  will  rife  no  more  :  Godhirafelf 
did  hold  me  the  candle,  that  I  might  do  his  work,  and  I  loitered 
till  it  was  burnt  out;  And  now  how  fain  would  I  havecnore, 
but  cannot  t  O  that  I  had  but  one  of  thofe  years  to  live  over 
again  /  O  that  it  were  poflible  to  recal  one  day,one  hour  of  chat 
time/  O  that  God  would  turn  me  into  the  world,  and  try  me 
once  again,  with  another  lives  time  !  Howfpeedily  would  Ire- 
pent  I  How  eaweftly  would  I  pray  /  And  lie  on  my  knees  day 
and  night  I  How  diligently  would  I  hear  IHow  chearfully  would 

1  examine  my  fpiritual  ftate  1  How  watchfully  would  I  walk.' 
How  ftficlly  would  I  live  1  But  its  now  too  late  ;  ala?,  too  late, 
I  abufed  my  cim :  to  vanity  whileft  I  had  it,and  now  I  muft  (uffcv 
juftly  for  that  abufe. 

Thus  will  the  remembrance  of  the  time  which  they  loft  on  totheinthat 
earth,  be  a  continual  torment  to  thefe  condemned  fouls.  *  fctk  and  un. 

ceritand  the  , 

cefs  is  eafie.     If  thou  ask  pardon  of  thy  fins  at  the  very  time  of  thy  death,  and  in  the  oaiYageof 
thy  temporal  life,and  implore  the  true  and  only  God  in  confeffion  and  believing  acknowledge- : 
ment  of  him ,  parpen  (hall  be  given  thee  by  the  goodnefs  of  God  on  thy  Conftffin*    anaDf, 
ving  indulgence  on  thy  Believing  5  and  thou  lhalt  pifs  immediately  from  death  to  immortality"  ' 
I  his  Grace  doth  Chrift  beftow  s  this  gift  of  his  mercy  he  giveth,  by  fubduing  death  in   the  I 
tropheyefhisG-ofsj  by  redeeming  the  Believer  by  the  price  of  hi*  Blood,  by  recoflcituB?  man ! 
:oUod  the  Father  i  and  by  quickning  the  mortal  by  Heavenly  Regeneration.   CjOri^iai  ft 
;w/*7«t,paM  1  j  1    Can  there  be  a  fuller  tefiimony  againft  Purgatory,  or  neceflity  of  me 
nous  Works,  with  many  the  like   Popilh  doctrines ,  when  this  was  written  by  cmi<n 
bloody  perfecting  Pagan  ? 

Dd3 


v£terntt>n  Dei 
qui  fugiuut  In. 
mcny  quod  con- 
tnm  m  ft  om- 
nia bona }ip ft  fi- 
bi  caufa  Juntt 
ut  tetcrnas  in* 
habitant  tene- 
b/as  i  dcfl'aitti 
mriibtu  bonu, 
fibimetipfi  ciu- 
fa  bujufmodi 
babitationis 
fatti.  Irajneus 
adv.basref./.  4. 
c.76. 

Here  no  man 
is  kindred  by 
fins  (repented 
of)  or  by  age 
from  obtain- 
ing falvation. 
While  a  man 
is  in  this 
woild^no  true 
repentance  is 
tooiae.   The 
pjffige  to 
<iods  mercy  is 
ftill  open3and 


»6 


*  Make  oar 
life  doleful, 
and  Chrift  wil 
make  your 
death  doleful, 
be  as  greac  as 
you  will ;  day 
long  in  the 
birth,  and  kill 
the  Midwife, 
and  you  will 
be  delivered  in 
hell.    Eafeus, 
&  eafe  Chrift, 
for  Chrift  ftrL 
veth  in  us. 
Locfyer  in  CoU 


.  The  S dints  everlafiing  Reft. 


Part.j 


SECT.  X. 

Fifthly,  And  yeC  more  will  it  adde  to  their  calamity,  to  remem- 
ber how  often  they  were  perfwaded  to  return,  both  by  the 
Miniftery  in  publike,  and  in  private  by  all  their  godly  faithful 
friends;  every  requeft  and  exhortation  of  the  Minifter  will  now 
be  as  a  fiery  dirt  in  his  fpirit.How  frefh  will  every  Sermon  come 
now  into  his  minde?  even  thofe  that  he  had  forgotten,  asfoon 
as  heard  them.  He  even  feems  to  hear  ftill  the  voice  of  the  Mini- 
fter, and  to  fee  his  tears ;  O  how  fain  w<?uld  he  have  had  me  to 
have e fcaped  thefe torments/  How  earneftlydid  heintreat  me/ 
With  what  love  and  tender  compaffion  did  he  befeech  me,/  How 
did  his  bowels  yearn  over  me  1  And  yet  I  did  but  make  a  jeft  of 
it,  and  hardned  my  heart  againft  all  this.  How  oft  did  he  con- 
vince me,  that  all  was  not  well  with  me!  andyetlftifled  all 
thefe  conviftions.  How  plainly  did  he  rip  up  ray  fores  1  And 
open  to  me  my  very  heart  I  And  (hew  me  the  unfoundnefs  and  de- 
ceitfulnefs  of  it  1  And  yet  I  was  loth  to  know  the  worft  of  my  felf, 
and  therefore  (hut  mine  eyes,  and  would  not  fee.  O  how  glad 
would  he  have  been  after  all  his  ftudy  and  prayers  and  painsjf  he 
could  but  have  feen  me  cordially  entertain  the  truth,  and  turn  to 
Chrift  I  He  would  have  thought  himfelf  well  recompenced  for 
all  his  labors  and  fufferings  in  his  work,  to  have  feen  me  conve re- 
ed and  made  happy  by  it.  *  And  did  I  withftand  and  make  light 
of  all  this  ?  Should  any  have  been  more  willing  of  my  happinefs 
then  my  felf?  Had  nod  morecaufeto  defireit  then  he?  Did  it 
not  more  nearly  concern  me  ?  It  was  not  he,  but  I,  that  was  to 
furTer  for  my  obftinacy  ;  He  would  have  laid  his  hands  under  my 
feet  to  have  done  me  good,  he  would  have  fallen  down  to  me 
upon  his  knees  tp  have  begged  my  obdience  to  his  meffage,  if 
that  would  have  prevailed  with  my  hardened  heart.  O  how  de 


i.zo.p.5$o. 

When  I  hear-men  under  all  the  means  that  we  enjoy,yec  think  that  their  Tgnoranee  (hould  excufe 

them,  it  maketh  me  think  of  the  Anfwer  of  the  Agent  of  Charles  the  5.Emperor  to  the  Amb-sffa- 

dor  of  Siena.  The  Sknols  having  rebelled  againft  the  Empe:  or,  fent  their  AmbarLdor  to  excufe 

it  5  who  when  he  could  finde  no  other  excufe,thought  in  a  jeft  to  put  it  off, thus ;  What,  faith  he, 

"not  we  of  Siena  be  excufed,  feeing  we  are  known  to  be  all  fools?  The  Agent  reply  ed  •* 

fhall  excufe  you  S  but  upon  the  condition  which  is  fit  for  fools,  which  is3  to  be  kept 

^chained.     Lord Remy  b'u  Civil  Conpderations,  Chap.70.  page  200. 

fervedly 


Part.  3. 


The  Saints  tverUJting  Rtft* 


*7 


(ervedlydol  now  (offer  thefe  flame*,  who  was  fo  forewarned  of 
them,  andfointreatedtoefcapethem  I  Nay  my  friends,  my  pa- 
rente,  my  godly  neighbours  did  admonifh  and  exhort  me :  They 
told  me  what  would  come  of  my  wilfulness  and  negligence  at  laft, 
but  I  did  neither  believe  them,nor  regar'd  them  j  foag'ftrates  were 
fain  to  reftrain  me  from  (inning  by  Law  and  punifhment ;   Was 

not  the  forefight  of  this  mifery  fufficient  to  reftrain  me ! • 

Thus  will  the  Remembrance  of  all  the  means  that  ever  they 
enjoyed,  be  fuell  to  ked  the  flames  in  their  confeiences.   O  that 
finners  would  but  think  of  this,  when  they  fit  under  the  plain  in- 
ftru&icn  and  preffing  exhortations  of  a  faithfull  Miniftry  /  How 
dear  they  mult  pay  for  all  this,  if  it  do  not  prevail  with  them/ 
And  howwhey  will  wifh  a  thoufand  times  in  the  anguifhof  their 
fouls ,   that  they  had  either  obeyed  his  doclrine  ,    or  had  never 
heard  him.    The  melting  words  of  exhortation  which  they  were 
wont  to  hear,  will  be  hot  burning  words  to  their  hearts  upon  this 
fad  review.  It  coft  the  Minifter  dear,  even  his  daily  ftudy,his  ear- 
ned prayers,  his  companionate  forrows  for  their  mifery,  his  care, 
his  fufferings,  his  fpending,  weakning,  killing  pains ;  But  O  how 
much  dearer  will  it  coft  thefe  rebellious  finners  ?   His  loft  tears 
will  coft  them  blood,  his  loft  fighs  will  coft  them  eternal  groans, 
ind  his  loft  exhortations  will  caufe  their  eternal  lamentations. 
ForChrift  hathfaid  it,  that  if  any  City  or  people  receive  not,  or 
welcome  not  the  Gofpel ,  *  the  very  duft  of  the  meflengers  feet 
(  who  loft  his  travel  to  bring  them  that  glad  tidings  )   (hall  wit- 
nefs  againft  them ;  much  more  then  his  greater  pains ;  And  it  (hall 
be  eafier  for  Sodom  and  Gomorrah  in  the  day  of  Judgement  then 
for  that  City.    That  Sodom  which  was  thefhame  of  the  world, 
for  unnatural  wickednefs ,  the  difgrace  of  mankinde,  that  would 
have  committed  wickednefs  with  the  Angels  from  Heaven,  that 
were  not  afhamed  to  profecute  their  villany  in  the  open  ftreet ; 
that  proceeded  in  their  rage  againft  Lots  admonitions,  yea  under 
he  very  miraculous  judgement  of  God,  and  groped  for  the  door 
when  they  were  ftricken  blinde  ;  That  Sodom  which  was  cpnfu- 
med  with  fire  from  Heaven,  and  turned  to  that  deadly  lea  of  wa- 
ters, and  fujfers  the  vengeance  of  eternal  fire  ('/tide  7.)  even  that 
Sodom  (hall  fcape  better  in  the  day  of  Judgement,  then  the  neg- 
I  lexers  of  this  fo  great  Salvation.  It  will  fomewhat  abate  the  heat 
of  their  torment,    that  they  had  not  thofe  full  and  plain  offers  of 
! _Dd  4  grace, 


*  Munim  turn 
non  cognovit  j 
ut  pdjjitfectn- 
dum  hoc  dicij 
Redemptor 
mundi  dedit 
pro  mmio  [an. 
gtimemfuum^ 
&  mundvA  re- 
d\mi  noliia  j 
Quia  lucem  te- 
nebration  rece- 
pcrunt. 
Profpcr 

Ga.'lor. 
lac.  10.14, 
15,   16. 
H<b.a.  ^. 


Ref- 
poni.^  Cap  p. 


28 


7 be  Saints  ever lafting  Reft. 


Part.  3 


j  grace,  nor  thofe  conftant  Sermons,  nor  preffing  perfwafion?,  nor 
;  clear  conviclions ,  as  thofe  under  the  found  of  the  Gofpel'have 
!  had.  I  befecch  thee  who  readeft  thefe  words,  ftay  here  a  while, 
j  and  fadly  think  of  what  I  /ay.  I  profefs  ro  thee  from  the  Lord' 
;  it  Is  eafier  thinking  of  it  now,-  then  it  will  be  then  j  What  a  dole-' 
j  full  aggravation  of  thy  mifery  would  this  be,  that  the  food  of  thy 
foul  (hould  prove  thy  bane  ?  and  that  That  fhould  feed  thy  evcr- 
I  lading  torment,  which  is  fent  to  fave  thee,  and  prt vent  thy  tor- 
i  ments  ? 


§.  it. 

*  Subjedio 
autem  del  Re- 
quiet  io  efl  <e- 
tertta}  ut  hi  qui 
fuglunt  lumen, 
d/gnurn  fug<s 
\u«e  bubcant  b* 
cum,  &  quifu- 
gutnt  ate-i  nam 
requiem,  cok- 
gruentem  fug* 
(u<t  habeant 
habitationcm,  t 
Cum  n'li  em 
apud  Veum  omm 
niaftnt  bona3 
qui  ex  fua  fen" 

tentia  fugiunt  T>cumfcmUip(os  ab  omnibus  fraud  ant  bonh.Fraudati  autem  orrnibiu  e-rga  Veumbonh. 
confequcnter  injuftum  Dei  Judicium  incident.  J^ui  tnim  fugiunt  Rcqukmyjufle  in  poena  convcrfa- 
bwntur  ,&  qui  fugerunt  lumen,  jufle  inhabit  ab  ant  tenebras.  Irenacns  adv.h«refes.  ltbA.cap.76. 

*  Satanas  fecitJicit  pcecator  ,ipje  mihi  perfuafit  5  qua  ft  Satan M  habeat  potefiatem  cogendi! 'A(ln- 
Uam  fuadendi  habet^fed  ft  Satantt  loqucrcturi&  tacerct  DetUihabcres  ur.de  te  excuf ares  Modo  aura 
tudt  pojita  funt  inter  nmmtcm  Deum3&  fuggeremem  ferpentcm,  quare  hue  fiefluntur:bir.c  avertun- 
tu>  ?Non  ccfl'at  Satanof/uadere  malnmyfed  xcc  Vem  ceffat  admoncre  bonum;Satanss  autemnon  cogu 
hvitum  3  to  thS.  pot i (late efi?conf entire  autaon  con f entire,  Auguftin.Enarrat.i»Pfal.$i. 

Hof.8.  $.  Whydoft  thou  thus  delay  f  What  doft  thou  mean,,  that  thou 
jer.  4.  H.        doft  not  open  to  me  ^  How  long  (hall  it  be  till  thou  attain  torn- 

nocency  ?  How  long  (hall  thy  vain  thoughts  lodge  within  thee  ? 

Wo  to  thee,  O  unworthy  finner ;   Wilt  thou  not  be  made  clean  ? 

Wilt  thou  not  be  pardoned,  and  fanclified,  and  made  happy? 

When 


SECT.    XL 

Sixthly,  *  Yet  further  it  will  much  add  to  the  torment  of  the 
wretches  to  remember,  that  God  himfelf  did  condefcend  to 
intreacthem;  That  all  the  intreatings  of  the  Minifter  were  the 
intreatings  of  God  :  How  long  he  did  wait,  How  freely  he  did 
offer,  how  lovingly  he  did  invite,  and  how  importunately  he  did 
follicite  them ,  How  the  fpirit  did  continue  driving  with  their 
hearts ,  as  if  he  were  loth  to  take  a  denial!.  How  Cbrift  flood 
knocking  at  the  door  of  their  hearts,  Sermon  after  Sermon  ,  and 
one  Sabbath  after  another  •  crying  out,  Open,  finner,  open  thy 
heart  to  thy  Saviour,  ard  I  will  come  in,  and  fup  with  thee,  and 
thou  with  me,  Rev.  3.20,  Why  finner?  *  Are  thy  lulls  anld  car- 
nal plcafures  better  chen  I  ?  Are  thy  worldly  Commodities  better 
then  my  everlafling  Kingdom  ?  Why  then  doft  thou  refill  me  : 


Pares* 


The  S dints  everlafling  Reft. 


29 


Ka.S  1.13,14. 
If*.  48-17,18. 


Ifa.i.i8. 
Dcut. 32.29. 

Eccl  u.i. 


Hag.i.?. 


When  (hall  it  once  be.?  O  that  thou  would!!  hearken  to  my  word, 
and  obey  my  Gofpel  I  Then  fhould  thy  peace  be  as  the  River,md 
thy  righteoufnefs  as  the  waves  of  the  Sea;  though  thy  fins  were 
as  red  as  the  Crimfon  or  Scarlet,  I  would  make  them  as  white  as 
the  Snow  or  Wooll.  O  that  thou  were  but  wife  to  confider  this  ! 
and  that  thou  wouideft  in  time  remember  thy  latter  end  I  before 
the  evil  dayes  do  come  upon  thee,  and  the  years  draw  nigh,  when 
thou  (halt  fay  ofall  thy  vain  delights,  1  have  no  pleafure  in  them  / 
Whv  finncr  /  Shall  thy  Maker  thus  befpeak  thee  in  vain  ?  Qiall 
the.God  ofall  the  world  befeech  thee  to  be  happy,  and  befeech 
thee  to  have  play  upon  thine  own  foul,  and  wilt  thou  not  regard 
him  ?  Why  did  he  make  thy  ears,  but  to  hear  his  voice  f  Why  did 
he  make  thy  undemanding,  but  to  confider  ?  Or  thy  heart,  but  to 
entertain  the  Son  in  obediential  Love?  Thus  faith  the   Lord  of 

Hofts,  confider  thy  wayes ■ 

O  how  all  thefe  psffionate  pleadings  of  Chrift,will  pafllonate- 
lytrarfport  the  damned  with  felf-indignation  !  That  they  will 
be  ready  to  tear  out  their  own  hearts/How  fre(h  will  the  remem 
branceof  them  be  ftill  in  their  minds  ?  launcing  their  fouls  with 
renewed  torments  I  What  felf-condemning  pangs  will  it  raife 
wichin  theny  o  remember  how  often  Chrift  would  have  gathered 
them  to  himfelf,  even  as  the  Hen  gathereth  her  Chickens  under 
her  wings,  but  they  would  not  ?  Then  will  they  cry  our  againft 
themfelves,  O  how  juftly  is  all  this  befallen  me  !  Mult  I  tire  out 
the  patience  of  Chrift?  Mufti  make  the  God  of  Heaven  to  fol- 
low me  in  vain,  from  borne  to  the  Aflembly  ?  from  thence  to  my 
Chamber?  from  AlehoufetoAlehoufe  ?  till  I  had  wearied  him 
with  crying  tome,  Repent,  Return/  Muft  the  Lord  of  all  the 
world  thus  wait  upon  me  ?  and  all  in  vain  ?  O  how  juftly  is  that 
Patience  nowiurned  intofury?  which  fals  upon  my  foul  with 
iriefillibleviolerce?  When  the  Lord  cryed  out  to  me  in  bis  word, 
How  long  will  it  be  before  thou  wile  be  made  clean  and  holy  r','w; 
my  heait,  or  atleaft  my  practice  anfwered,  Never*,  I  will  never  \cratur3&c.si. 
be  (0  precife  ;  And  now  when  I  cry  out  How  long  will  it  be  till  I 
be  freed  from  thi*  torment,  and  faved  with  the  Saints  ?  How 
juitiyjdo  I  receive  the  fame  anfwer  ?  Never,  Never} 


Mat.  17. 17. 
Lex  juba  c  ?io- 
vitj  Gratia jit? 
varc,  Ncc  Lex 
juberct3  mfi 
cjfet  voluntas; 
ncc  gratUju*   < 
vjrcii  fif.it  cf- 
fct  voluntas. 
Jubctur  ut  fa. 
ciamta  bonum*- 
&>  non  facia- 

llUPly  & 


o 


(inner,: I  btfeech  thee  for  thy  own  fake,  thirkof  this  for  preven 
tion,  while  the  voice  of  mercy  foundeth  in  rhine  ears:  Yet  pati- 
ence continusth  waiting  upon  thee;  Canft  thou  think  it  will- do  |«»>/*itfi« 

f0lAuS-£f?>- 


cutergo  aptof- 

olmus  volunta- 
tern  cui 
fracipiwuur  -, 

nefcat  Cjratizti 


3<> 


| 

!  Rev.  i.  8c  j. 


Heb.  3.8. 


ii, 


§.I2. 


As  voluntary 
Eledion  is  the 
principle  of 
Adion,   fo 
Faith  is  found 
to  be  the  prin- 
ciple of  Adi- 
on,  the  foun- 
dation of  pru- 
dence, choice, 
Jkc.  All  pro- 


The  Saint  everUJttng  Reft. 


Part-3. 


fo  dill  ?  yet  the  offers  of  drift  icd  life  ace  mide  to  thee  in  the 

Gofpef ;  and  the  hand  of  God  is  ft  retched  out  to  thee  :  But  will 
it  (till  be  thus?  The  Spirit  hath  not  yet  done  driving  with  thy 
heart ;  butdoft  thou  know  how  foon  he  may  turn  away,and  give 
thee  over  to  a  reprobate  fenfe,  &  let  thee  perifh  in  the  ftubborn- 
nefs  and  hardnefs  of  thy  heart  ?  Thou  haft  yet  life,*nd  time,  and 
ftrength,  and  means;  But  doft  thou  think  this  life  will  alwayes 
laft  ?  O  feek  the  Lord  while  he  may  be  found,  and  call  upon  him 
while  he  is  near :  He  that  hath.an  ear  to  hear,  let  him  hear  what 
Chriftnowfpeaketh  to  his  foul.  And  to  day,  while  it  is  called  to 
day,  hirden  not  your  hearts ;  left  he  fwear  in  his  wrath  that  Jou 
(hall  never  enter  into  his  Reft.  For  ever  blefled  is  hethat  hatha 
hearing  heart  and  ear,  while  Chrjft  hath  a  Calling  voice. 


SECT.    XII. 


SEventhly,  Again,  it  will  be  a  moft  cutting  confideration  to 
thefe  damned  finners,to  remember  on  whae  eafie  terms  they 
might  have  efcaped  their  mifery;  and  on  what  eafie  conditions 
the  Crown  was  tendred  to  them.  If  their  work  had  been  to 
remove  Mountains,  to  conquer  Kingdoms,  to  fulfill  the  Law  to 
the  fmslleft  tittle,then  the  impoflibility  would  fomewhataflfwage 
the  rage  of  their  felf-accufing  confcience :  If  their  conditions  for 
Heaven  had  been,  the  fatisfying  of  Juftice  for  all  their  tranfgref- 
fions,  the  fuffering  of  all  that  the  Law  did  lay  upon  them,or  bear- 

prietyanddif-  ing  that  burden  which  Chrift  was  fain  to  bear ;  why  this   were 

ference  of 

Faith  andun 

belief  would 


'nothing  but  to  fuffer  Hell  to  efcape  Hell:  but  their  conditions 
were  of  another  nature ;  The  yoke  was  lighr,  and  the  burden  was 


eafie  which  JefusChrift  would  have  laid  upon  them  ;  his  com. 


mandments  were  not  grievous*.  It  was  but  to  repent  of  their  for 
mer  tranfgreffions,  and  cordially  to  accept  him  for  their  Saviour 


neither  be  lia- 
ble to  praife 
or  difpraife,  if 
they  had  a 

foregoing  natural  Neceffity  arifing  from  him  who  is  omnipotent.  If  we  are  drawn  by  natural  o- 
peradons,  as  by  ropes,  ljke  things  that  have  no  life,  then  it  is  in  vain  to  talk  of  Involuntary3  or 
Voluntaiy  ;  Nor  do  I  underftand  that  to  be  a  Living  Creature, whofe  power  of  Dcfire  is  fubjed 

to  Neceffity But  for  us  who  have  learned  from  the  Scripture,  that  God  hath  given  men  to 

Choofe  and  Avoid  thingsby  a  Free  and  abfolute  power,  lee  us  reft  in  the  judgement  of  Faith, 
which  cannot  be  moved,  or  fail  usj  manifeft  ing  a  chearful  and  ready  fpirit,becaufe  we  have  cho- 
fen  Life, &c,  c!em.Alex.Stromat.l^.prope  itt*.*Mat,  11.28.29.  1  John  5.3. 

and 


Ipart .  3 .  the  Saints  ever la/ling  Reft.  3 1 

and  their  Lordjto  ftudy  his  will,  and  feek  hi*  face;  to  renounce  all 
other  hippinefs,  but  that  which  heprocureth  us,  and  to  take  the 
Lord  alone  for  our  Supreme  Good:  to  renounce  the  government 
of  the  world  and  the  flefh,  and  to  fubmitto  his  meek  and  gra- 
cious government ;  to  forfake  the  waves  of  our  own  deviling, 
and  to  walk  in  his  holy  delightful  way,  to  engage  our  felvesto 
this  by  Covenant  with  him,  and  to  continue  faithful  in  that  Co* 
venant.  Thefe  were  the  terms  on  which  they  might  have  en- 
joyed  the  kingdom :  And  was  there  any  thing  unreafonable  in 
all  this  ?  Or  had  they  any  thing  to  objeel  againft  it?Was  it  a  hard 
bargain  to  have  Heaven  upon  thefe  conditions  ?  When  all  the 
price  that  is  required,  is  only  our  Accepting  it  in  that  way  that 
the  Wifdom  of  our  Lord  thinks  meet  to  beftow  it?  And  for  their 
want  of  ability  to  perform  this,  it  confifteth  chiefly  in  their  want !  *The  feu<J  f 
of  will.  *  If  they  were  but  willing,  they  (houldfinde  that  God  as  mortal  J 
would  not  be  backward  to  affift  them.  If  they  be  willing, Chr  id  bouc  this  que- 
ls much  more  willing.  |  Mon  between 

O  when  the  poor  tormented  wretch,  (hall  look  back  upon  l[je  ^Pifts 
thefe  eafie  terms  which  he  refufed,  and  compare  the  labour  of  Us:™nYfor  aH 
them  with  the  pains  and  lofs  which  he  there  fuftaineth,  it  cannot  1  the  means  to 
be  now  conceived  how  it  will  rent  his  very  heart  /  Ah  (thinks  he) 
how  juftly  do  I  fuffer  all  this,  who  would  not  be  at  fo  fmall  a  coft 
and  pains  to  avoid  it  /  Where  was  my  understanding  when  I  neg- 1  af  y'^^fee 
in  Auzufi.  Tprenf.  ApoL&  Tbniaca  Vincmtn  Lenls.  And  the  Anfwer  of  Patavius  &  Kicardtu  to 
it.  All  men  can  if  they  rviU  Believe  in  God3  and  convert  themfelves  from  the  love  of  vifible  and 
temporal  things,  to  (he  keeping  of  his  Commandments.  Aug.de  Gen.cont.  Manichcap.T,.  It  is  a 
certain  truth,  that  men  can  do  this  if  they  will,  but  the  will  is  prepared  by  the  Lord,A><g.R(tfac7. 
li.i.cap.  jo.  exponent  locum  priorem.  All  men  have  power  to  Believe,  if  tbtywill,  but  actually  to 
BdLve  (or  will/is  from  that  Grace  which  is  proper  to  the  Faithful.  j4//g  de  Pradcfi.  Satift.ap.y 
Trureisfirft  a  power  which  the  Will  commandeth-,  this  we  deny  not  to  be  in  the  moft  wicked 
men,  and  contemners  of  God.  We  can  woifliip  God  if  we  will :  And  thence  ic  is  that  God  is 
Juft  in  p-.oncuncingfentence  againft  finncrs  5  For^what  hindreth  us  but  we  may  obey  ?  Cer- 
tainly it  is  not  the  want  of  any  faculty  which  the  Will  commandeth,  as  oft  as  ic  impeljeth  us  to 
d3  what  we  willed  ;  Elfe  ic  were  no  fin  to  us  (as  if  a  man  would  fain  relieve  the  poor,  and  can- 
not) If  our  difability  were  fuch,it  were  a  Calamity,  not  a  Vice.  Bj:  there  is  a  difability  which 
is  in  the  Will  it  ftlf  which  is  indeed  a  fin,  and  fpreads  it  felt  far  and  wide  When  we  fay  there- 
fore that  there  ate  many  that  cannot  be  good  men,we  wcuid  not  be  (o  under  ftood^s  if  we  meant 
as  it  there  were  any  that  could  no:  be  a  good  man}and  ye:  would,  &c  Camera  P,  \lecl.ad  Ph/l.z. 
UjM*   °i  £*S4°.  Voluntas  Libera  Unto  Lib  e  nor  quanta  Win*  grati*  mfr.wnd 

fukjeclior  ;  9-  Perhaps  fome  fuch  tolerable  fenfe  mav  b.  put  on  Oem.Al  1 

s,  who  fo  oft  iakh  over  2nd  over.  That  to  believe  and  ob.y  is  <n  cur  own  power.  Strt 

I  aed 


(ilenceit,as 
hot  breaks  out 


32 


5.  i3« 


Iht  Saints  everlafiing  Reft. 


Pare, 


lefled  that  gracious  offer  /  When  I  called  the  Lord  a  hard  Ma- 
tter /  and  thought  his  pleafant  fervice  to  be  a  bondage,  and  the 
fervice  of  the  devil  and  my  flefh  to  be  the  only  delight  and  free- 
dom /  Was  I  not  a  thoufand  times  worfe  then  mad,  when  I  cen- 
tred the  holy  way  of  God  asneedlefsprecifenefs  I  Andcryed 
out  on  it  as  an  intolerable  burden  I  When  I  thought  the  Laws 
of  Chrift  too  ftricl  !  and  all  too  much  that  I  did  for  the  life  to 
cornel  O,  what  had  all  the  trouble  of  duty  been,  in  companion 
of  the  trouble  that  I  now  fuftain  ?  Or  ail  the  fufferings  for  Chrift 
and  weldoing,  in  comparifon  of  thefe  fufferings  that  I  muft  under- 
go for  ever  ?  V  Vhat  if  I  had  fpent  my  dates  in  the  ftri&eft  life  that 
ever  did  Saint?  What  ifl  had  lived  ftill  upon  my  knees?  What 
if  I  had  loft  my  credit  with  men  ?  and  been  hated  of  all  men  for 
the  fake  of  Chrift  t  and  born  the  reproach  and  fcorn  ofthefoo- 
lifb?  What  if  I  had  been  imprifoned,or  banifhedjor  put  to  death? 
O  what  had  all  this  been  to  the  miferies  that  I  now  muft  fuffer? 
ThenJiad  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  recompenced  all  my  loffes  f  and  (hould  not  all 
my  fufferings  have  been  there  forgotten?  What  if  Chrift  had 
bid  me  do  lome  great  matter?  as  to  live  in  continual  tears  and 
forrow,  to  fuffer  death  a  hundred  times  over?  (which  yet  he 
did  not,)  (hould  I  not  have  done  it  ?  How  much  more,  when  he 
(aid  but,  Believe  and  be  faved  ?  Seek  my  face,  and  thy  foul  (hall 
live  :  Love  me  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  rhee  everlafting  life.  O  gracious  offer !  O 
eafie  terms  1  O  curfed  wretch,  thar  wouldnotbeperfwadedto 
accept  them  1 


SECT.    XIII. 

Eighthly,  Furthermore,  this  alfo  will  be  a  moft  tormenting 
Conflderation ;  to  remember  what  they  fold  their  eternal 
welfare  for,  and  what  it  was  that  they  had  for  Heaven  ;  when 
they  compare  the  value  of  the  pleafures  of  fin,  with  the  value 
of  the  recompence  of  reward  which  they  forfook  for  thofe 
pleafures ;  how  will  the  vaft  difproportion  aftonifh  them  !  To 

think 


Part,  i 


The  Saints  everlafling  Reft. 


33 


think  of  a  few  merry  hours  a  few  pleafint  cups  or  (weet  morfels, 
alictle  eafe,  or  low  delight  to  the  fiefh,  the  applauding  breath 
of  the  mouth  of  mortal  men,  or  the  poflftflion  of  fo  much  *  gold 
on  earth  ;  and  then  to  think  of  the  cverlaftjng  glory  /  tvhat  a 
valt  difference  between  them  will  then  appear  ?  To  think,  This 
is  all  I  had  for  my  foul,  my  God,  my  hopesof  BlelTednefs  .'  It 
cannot  poflibly  be  exprefied  how  thefe  thoughts  will  tear  his 
very  heart.  Then  will  he  exclaim  againft  his  folly,  O  defcrved- 
ly  miferable  wretch  I  Did  I  fet  my  loul  to  fale  on  fo  bafe  a  price  f 
Did  I  part  wirh  my  God  for  a  little  f  dirt  and  drofs  ?  and  fell 
my  Saviour,  as  Judas,  for  a  little  filver  ?  O  for  how  fraall  a 
matter  have  I  parted  with  my  Happinefs  ?  I  had  but  a  dream  of 
delight,  for  my  hopes  of  Heaven  j  and  now!  am  awaked,  it 
is  allvanifhed:  where  are  now  my  honours  and  attendance? 
who  doth  applaud  me,  or  trumpet  out  my  praifes :  where  is  the 
Cap  and  Knee  that  was  wont  to  do  me  reverence  ?  My  morfels 
now  are  turned  to  Gall,  and  my  Cups  to  Wormwood.  They 
delighted  me  no  longer  then  while  they  were  pafling  down  ; 
when  they  were  paft  my  tafte,  the  pleafure  perifhed  ;  and  is  this 
all  that  I  have  had  for  the  ineftimable  treafure  ?  O  what  a  mad 
exchange  did  I  rnake^  What  if  I  had  gained  all  the  world  and  loft 
my  foul  ?  would  it  have  been  a  faving  match  *  But  alas  !  How 
fmall  a  part  of  the  world  was  ir,  for  which  I  gave  up  ray  part  in 

Glory  ? O  that  finners  would  forethink  of  this,  when  they 

are  fwimming  in  delights  of  flcfh ;  and  iludying  how  to  be  rich 
and  honourable  in  the  world  I  when  they  are  defperately  ven- 
turing upon  known  tranfgreflion,  and  finning  agalnft  the  checks!  Pl}*ms H™1- 

ofConfciene!  Lw/'*T* 

!  negligmtibus . 

hb.ubifftp.  I. 

Cater  um  non  Icvitcr  peccat  in  Dominum^ qui  cum  ttnulo  ejus  D'tabolo  ptzmtmt'ia  fcnuvctaffet  &  htc 

nomine  ilium  omnino  fubjcciffctfurfuieundcm  re  reffnfuo  erigit  ;  &  exultatione  ejn*  feipfum  facit , 

nt  ilenuo  mains  rccupcrataprtedafua  adverfus  Dominum,gaudeat.  Nmne^quoddicaequoy.  pcricu. 

lofmejljcd  ad ad.ficationem profcrenduvt eft>  diabolum domino  proponit*  Comparationcm  cmrn 

" 'qui  utriwfr  cognovv it,  (<r  judtcato  pronuvciafi  eum  meliorem  cuius  fe  rurfusefTe 


*  Avar  us  pott. 
Ui  viilt  in  in. 
fono  atcrnali- 
icr  comburi, 
quam  btrtdi- 
tatcmfalsc  ac~ 
qui  ft  tarn  mi- 
nuit  vd  injure 
rctcntam  rc~ 
ftitucre. 
Alex. Fabric 
in  Deftrufio. 
rio  vitlorum, 
part.4.c  2.  M. 
t  Lutum  eft 
divitiarum 
propnijfimum 
cpitbeton;  ut 
lutum  enim  in 
plateis  a.  pedi- 
bia  ambulanti* 
urn  conculca- 
tity \  it  a  Dens 
in  pesnit  epes 
vel  vtaximas 
d'fpergit  & 
dclet.  Wigand. 
In  Habac.  2. 
pag.  400- 
Avar  us  cfipw 
erisfimitis  pa 


videtur  cgifje  qu 

mxlutiit.  Tcrtul.ll  de  pcenicent.cap.  5  p.fedit  Pame) .)  1 19. 


SECT. 


34 


The  Saints  everlaftwg  Reft. 


Part.  3 


§.*4 


SECT.  XIV. 


*  lUe  qui  non 
confcquitur  c- 
amjtbimet  fu* 
impecfeclionis 
eficaufa.  Nee 
enirn  lumen  de- 
ficit propter  eos 
qui  femetipfos 
excacave/uati 
fed  illoperfe- 
vzrante  quale 
&cfl3  exoeeati 
gerfuam  cul~ 
pam  in  caligine 
con/lituuntur. 
Ncfy  lumen 
ciim  m&gna  ne- 
cefsitate  fubji- 
cht  fibi  qucd* 
quam-y  ncfy  De- 
us  cogit  eum 
qui  nolit  conti- 
nere  ejusar* 
tern.  Qui  igi 


Ninthly  ,Yet  much  more  will  it  add  unto  their  torment>when 
they  confider  that  all  this  was  their  *  own  doings,,  and  that 
they  moft  wilfully  did  procure  their  own  deftru&ion  :  Had  they 
been  forced  to  fin  whether  they  would  or  no,  it  would  much  a- 
bate  the  rage  of  their  confeiences ;  Or  if  they  were  punifhed  for 
another  mans  tranfgreffions  ;  or  if  any  other  had  betn  the  chiefeft 
author  of  their  mine;  But  to  think,that  it  was  the  choice  of  their 
own  will ;  and  that  God  hath  fet  them  in  fo  freea  conditi'  n,  hat 
none  in  the  world  could  have  forced  them  to  fin  againtt  their 
wils,  this  will  be  a  griping  thought  to  their  hearts.  Wi.*t  (thinks 
this  wretched  creature)  had  I  not  enemies  enough  in  rhe  world, 
but  I  muft  be  an  enemy  to  my  felf  t  God  would  neither  give  the 
devil  nor  the  world  fo  much  power  over  me,  as  to  force  me  to 
commit  the  leaft  tranfgreffion ;  if  I  had  not  confented,  their 
temptations  had  been  in  vain  j  they  could  but  entice  me,  it  was  my 
fe|f  that  yeelded,  and  that  did  the  evil;  and  muft  I  need*  lay  hands 
upon  my  own  foul  ?  and  imbrew  my  hands  in  my  own  blood  ? 
who  (hould  pity  me,  who  pitied  not  my  felf,  and  who  brought 
all  this  upon  mine  own  head  f  When  the  enemies  of  Chrift  did 
pull  down  his  Word  and  Laws,  his  Miniftry  and  woiflbip,  the 

tur  abjtiterunt   r  »  /  r> 

a  pateraolumines&  tranfgrefsifunt  legem  lifartatis,  per  fuam  ab /liter  unt  culpam :  liberi  arbitrii  & 
fua  Jtate/latis  fafti.  D2U4  autem  omnia  prafciens  utr'ify.  apt  as  praparavit  babitationes  :  eu  quidem 
qui  inquirunt  lumenincorruptibilitatis»  #»  ad  id  yecurruntj  benigne  donans  hoc  quod  conthpifcun!  lu- 
men J  alia  verbid contemnentibuA & avertentibus  fe ab eot  &  id  fugientibus  j&qutG  (eipfos  exece.- 
cantibuSyCovgYuentes  lumini  adverjant'tbus praparavit  tenebras;&  ms  quifugiunt  cieScfubjccli^con' 
vmientem  fubdiditp<snam.lren.zdv.hx:eu.4.c.76.As  if  a  man  be  armed  all  over,  yet  it  is  left  in 
his  own  Will,  either  to  ufe  his  arms,to  fight  and  ftrive  with  the  enemy,and  carry  the  vi&orysor 
elfe  to  love>and  make  peace  with  his  enemy  s  ami  not  to  fight3for  all  he  is  armed  :  So  Chriftians 
that  have  put  on  perfect  vertue^and  have  got  the  heavenly  armour ,  it  rhey  wHl3they  may  be  de- 
lighted in  Satan,and  make  peace  with  him,and  forbear  war.  For  nature  is  changeable  5  and  if  a 
man  will,he  may  be  the  Son  of  God  j  if  not,  the  fon  of  death3  becaufe  there  remains  to  us  our 
Vrec-iVill  or  choke.M  acarius  in  Hom,i7.p.$6  *  Ye  this  doth  not  intimate  any  fufficiency  with- 
out  grace.  Auftin  himfelf,  and  all  the  Fathers,  and  all  Divines  acknowledge  liberum  arbitrium 
Free  Will  or  Choice^  who  yet  plead  moft  for  a  necefliry  of  Grace. 

Qua  pet'ut  rutilans  operum  fplcndore  bonoium3 

Qua  Deus  in  nobis  veluti  fua  dona  coronat. 

Liberum  enim  Arbitrium  dvina  ita  yaiia  femper 

Ad\uvau  ut  fine  ea  (it  inanli  cimfta  potefias : 
Vt  canit  Eucharws-  Gaudenli  in  vita  Dionyfii  Carthufiani  ante  eius  opera, 

news 


Part.  3 


The  S dints  everlafthg  Reft, 


35 


news  of  it  did  tejoyce  me  ;  when  hey  fet  up  dumb,or  feducing.or 
ungodly  Minifters,inftead  of  the  faithful  Preachers  of  the  Gofpel, 
I  was  glad  to  have  it  fo  ;  when  the  Minifter  told  me  the  evil  of 
my  wayes,and  the  dangerous  (late  that  my  foul  was  in,  I  took  hrm 
for  mine  enemy,  and  hisPreaching  did  ftir  up  my  hatred  againft 
him,  and  every  Sermon  did  cut  me  to  the  heart,  and  I  was  ready 
to  gnafo  my  teeth  in  indignation  againft  him.  If  a  drunken  Cere- 
monious Preacher  did  fpeak  me  fair,  or  read  the  Common  Prayer , 
or  fometoothlefs  Homily,  inftead  of  a  fearching,  (plain-dealing 
Sermon,  why,  this  was  according  to  my  own  heart;  never  was 
I  willing  of  the  means  of  my  own  welfare ;  never  had  I  fo  great 
an  enemy  as  myfelf ;  never  did  God  do  me  any  good,  or  offer 
me  any  for  the  welfare  of  my  foul,.butI  refilled  him,  and  was  ut- 
utterly  unwilling  of  it:he  hath  heaped  mercy  upon  mc,aad  renew- 
ed  one  deliverance  after  another,  and  all  to  entice  my  heart  unto 
him,  and  yet  was  I  never  heartily  willing  to  ferve  him;  He  hathj 
gently  chaftized  me,  and  made  me  groan  under  the  fruit  of  my 
difobedience;andyery  though  I  promifed  largely  in  my  affliction, 
I  was  never  unfainedly  willing  to  obey  him  :  Never  did  a  good 
Magiftrate  attempt  a  Reformation,  but  I  was  againft  it;  nor  a 
good  Minifter  labour  the  faving  of  the  Flock,  but  I  was  ready  to 
hinder  as  much  as  I  could ;  nor  a  good  Chriftian  labour  tofave 
his  foul,  but  I  was  ready  to  difcourage  and  hinder  him  to  my 
power,  as  if  it  were  not  enough  to  peiifh  alone,  butlmuftdraw 
all  others  to  the  fame  deftruclion.  O  what  caufe  hath  my  wife, 
my  children,  my  fervants,  my  neighbour?;  to  curfe  the  day  that 
ever  they  faw  me  !  .*  s  if  I  had  been  made  to  refill  God,  and  to 
deftroy  mine  own  and  other  mens  fouls,  fo  have  I  madly  beha- 
ved myfelf  .Thus  will  it  gnaw  upon  the  hearts  of  thefe  wretches, 
to  remember  that  they  were  the  caufe  of  their  own  undoing  j 
and  that  they  wilfully  and  obftinately  perfifted  in  their  Rebelli- 
on, and  were  meer  Voluntie  rs  in  the  fervice  of  the  Devil ;  They 
would  venture  ,  they  would  go  on,they  would  not  hear  him  that 
fpose  againft  it :  God  called  to  them  to  hear  and  ftay,  but  they 
would  not;  Men  called,   Conscience  called,  and  faid  to  them 
(isTiUts  wife)  have  nothing  to  do  with  that  hateful  fin,  fori  Mat  27-19. 
have  fuffcred  many  things  becaufe  of  ir,  but  they  would  not  hear; 
their  Will  was  their  Law,  their  Rule  and  their  Ruine. 

SECT. 


3* 


1 he  Saints  everlafting  Reft. 


Part.j 


§.  ij* 


SECT.  XV. 


THEnthly  and  laftly  *,U  WM  yet  ma^e  the  wound  in  their  Con- 
fciences  much  deeper,when  they  (hall  remember,  that  it  was 
not  only  their  own  doing,  but  that  they  were  at  fo  much  cofl 
and  pains  for  their  own  damnation.- What  great  undertakings  did 
they  engage  in  for  to  effecl  their  ruirie  'i  To  refift  God.to  conquer 
the  Spirit,  to  overcome  the  power  of  Mercies,  Judgements,  and 
the  Word  it  felf,  to  fiience  Confcience !  all  this  did  they  take  up- 
on them,and  perform.  What  a  number  of  fins  did  they  manage  at 
once  ?  What  difficulties  did  they  fet  upon  f  even  the  conquering 
ofthe  power  of  Reafon  it  felf.  What  dangers  did  they  adven- 
ture on  t  Though  they  walked  in  continual  danger  of  the  wrath 
of  God,  and  knew  he  could  lay  them  rn  the  dull  in  a  moment; 
though  chey  knew  they  lived  in  danger  of  eternal  perdition,  yer 
would  they  run  upon  all  this.  What  did  they  for  fake  for  the 
fervice  of  Satan,  and  pleafures  of  fin  f  They  forfook  their  God, 
their  Confcience,  their  beft  Friends,  their  eternal  hopes  of  falva- 
tion,  and  all.  They  that  could  not  tell  how  to  forfake  a  lull,  or  a 
little  honour  or  eafe  for  Chrift;  yet  can  lofe  their  fouls.and  all,for 
fin.  Othe  labour  that  it  coftcth  poor  wretches  to  be  damned  I 
Sobriety  they  might  have  at  a  cheap  rate,  and  a  great  deal  of 
health  and  eafe  to  boot  •  and  yet  they  will  rather  have  Gluttony 
and  drunkenuefs,with  poverty,and  fhame,and  ficknefs,  and  belch- 
ings,  and  vomitings ;  with  the  outcryes  and  lamentations  of  wife 
and  children,  and  Confcience  it  felf.  Contentednefs  they  might 
have  with  eafe  and  delight  ?  yet  will  they  rather  have  Covetouf-  j 
nefs  and  Ambition ,  tkough  i:  coft  them ftudy ,and  care,and  fears, 
and  labour  of  body  and  mind,  and  a  continual  unquietnefs  and] 
diftradion  of  fpirit  ,and  ufually  a  flhameful  overthrow  at  the  laft. 
Though  their  anger  be  nothing  but  a  tormenting  themfelves,  and 
Revenge  and  Envy  do  confume  their  fpirits?  and  keep  them  upon 


ditd* 
mundi  initium 
babetex  Arbi- 
trio  voluntas 
tis>progreffum 
ex  jucunditate 
voluptatis,  & 
firmamentum 
ex  vinculo  con- 
fuetudinis> 
Aug.  lib.  de 
PatienLia.c.17. 
Eft  quippe  Ani. 
macondita  /;- 
berat  poteftjj 
bona  tu  cligere3 
ita&  aver  fori* 
£>uum  igitur 
quodbonum  eft 
refugiat,  necef- 
farib  contraria 
cogitat;  qui. 
efcere  enim  a. 
motu  omrimb 
non  pmvalett 
cum  fit,  at 
dix'h  nattirali- 
wmobilis.Ag- 
no f ceils  verb 
Orbitrii  fui  li- 
bertatem,con- 
fpicit  fe  poffe  in 
utramys  partem 
membris  corpo* 
is  ut'hfive  ad 
ea  qua  Cunt, 
five  ad  ea  qua 

non  funt.Sunt  quippebon^non  funt  autem  mala  Athanaf.l.i.cont  Gent.A'c^  enim  malum  in  Deo 
efl,nei} s  per feipfum  omninb  fub fiftic.  Alioqui  Bonus  non  cjjet,  fivci  per  mix  tarn  habere  contrariam 
natmam,vd  cdufa  ejfct  Mali,  Athanaf.  ubi  fupra.  Veritas  fentcntU  ecclcfiaflicA 'per  fe  eluceU  Ma- 
lum fcilicet  nefy  a  DeOiMfy  in  Deo3ne<fr  ab  initio  fuiffe  5  ne  illm  quihem  ipfius  Mali  cjfe  fubjlanti- 
am  -,  Sed  homines  per  frivatio?iem  Boni  fibi^jua  non  funr,  &  qu<e  volunt,  capijje  confngere.  Vid* 
ultra  in  A  chanafio  ibid, 

aeon* 


P 


tJart.  3 


The  Saints  evcrUfling  Reft. 


acantinualllackof  difquiet,  though  unclcannefs  deftroy  their 
bodies,  and  ftates,  and  names ;  and  though  they  are  foretold  of 
the  hazzatd  of  their  eternal  Happinefs,  yet  will  they  do  and  fuffer 
ill  this,  rather  then  lifter  their  fouls  to  be  faved.  How  faft  runs 
(?ehez.i  for  hh  Leprofte  ?  what  coft  and  pains  is  Nimrod  at  to  pur- 
chafe  an  univerfal  confufion  f  How  doth  an  amorous  zAmnon 
pine  himfelf  away  for  a  fe If-  deftroy ing  luft  f  How  ftudioufly  and 
painfully  doth  Ahfalon  :eek  a  hanging .?  Achitopbels  reputation, 
and  his  life  mjft  go  together  ;  even  when  they  ire  (Iruck  blind  by 
a  Judgement  of  God,  yet  how  painfully  do  the  Sodomites  grope 
and  weary  themfeJves  to  find  the  door  ?  what  coft  and  pains  are 
the  Idolatrous  Pa^ifts  at  for  their  multifarious  Will-worfhip  ? 
How  unwearicdly,  and  unrefervedly  have  the  Malignant  enemies 
ofthe  Gofpel  among  us,formerly  and  ftill,fpent  their  eftates, and 
health,  and  limbs,  and  lives,  to  overthrow  the  pow^r  of  Godli- 
nefs,  and  fetup  formality  ?  to  put  out  the  light  that  fhould 
guide  them  to  Heaven  ?  and  how  earneftly  do  they  (till  profe* 
cute  it  to  the  laft  ?  How  do  the  Nations  generally  rage,  and  the, 
people  imagine  a  vain  thing?  the  Kbgsor'the  Earth  ferting 
cherhfelves,  and  the  Rulers  taking  counfel  together,  againft  the 
Lord,  and  againft  his  Chrift  ?  that  they  may  break  the  bonds  of 
his  Laws  afunder,  andcaft  away  the  cords  of  his  Government 
from  them,  though  he  that  fitteth  in  Heaven  do  laugh  them  to 
fcorn,  though  the  Lord  have  them  in  derifion :  though  he  fpeak 
to  ttiem  in  his  wrath,  and  vex  them  in  rfis  fore  difpleafure,  and  re- 
folve  them,  that  yet  in  defpite  of  them  all,  He  wili  fet  his  King 
upon  his  holy  Hill  of  Sion  ?  Yet  will  they  fpsnd  and  tire  out 
themfelves  as  long  as  thsy  areabletoftir  againft  the  Lord.  O 
how  the  reviews  of  this  will  feed  the  flames  of  Hell?  With  what 
r>ge  will  thefe*  damned  wretches  cutfe  themfelves/  and  hy  , 
Was  damnation  worth  all  my  coft  and  pains  ?  Was  it  not  enough 
that  I  perilled  through  my  negligence,  and  that  I  fie  ftill  while 
Satan  played  his  game,  but  I  muft  feek  fo  diligently  for  myowr 
perdition?  Might  1  not  have  been  damned  on  free-colt,  but 
I  muft  purchafe  it  fo  dearly  ?  J  thought  1  coulci  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,  ann 
violence  no  at  required  f  Muft  I  woik  out  fo  iaborioufly  my  own 
damnation,   when  God  commanded  me  to  work  out  my  fal- 

E  e  vation  ? 


57 


Gen.19.11. 

As  Phocion, 
when  being 
condemned  to 
die,h  is  fellows 
had  drunk  up 
ail  the  poyfon 
before  him,  fo 
that  he  could 
not  have  any 
except  he 
would  pay  for 
it  a  dear  price, 
he  defires  his 
friend  to  pay 
for  kyqnomam 
Aibenis  ne  mo. 
d  quidem  gra> 
tis  licet  $  fo 
becaufe  God 
In  mercy  hath 
refolvcd  thac 
no  man  ihall 
be  damned 
except  he  buy 
itwr.h  his  lit 
ful  iabour^they 
will  pay  the 
price  rather 
then  cfcipe. 

PhiU.12- 


f   Though  I 
am  no  Atmi- 
nian,  yet  I  de- 
reft  their  do- 
ctrine and  way 
of  pacaching 
on  the  other 
extream,  who 
teach  men  to 
lay  the  chief 
caufe  of  their 
Sin  and  Dam- 
nation from 
themfelvcs  on 
'God;  And 
would  have 
wicked  men 
believe,  that 
none  but  the 
£led  do  fin 
againft  the 
price  that  was 
paid  for  them, 
and  that 


The  Saints  everlaftwg  Reft. 


Part.?. 


vacion  ?  f  O  if  I  had  done  as  much  for  Heaven,  as  I  did  for  Hell, 
f  had  finely  had  ir.  I  cryed  out  of  the  tedious  way  oi  Godlinefs, 
md  of  the  painfull  courfe  of  Duty  and  Self-denial;  and  yec  I 
could  be  at  a  great  deal  more  pains  for  Satan,  and  for  death.  If  I 
had  loved  Chrift  as  ftrongly  as  I  did  my  pleafures  and  profits,  and 
honuurs,and  thought  on  him  as  often,and  fought  him  as  painfully, 
O  how  happy  had  I  now  been .'  But  juftly  do  I  fuffer  the  flames  of 
Hell,  who  wocild  rather  buy  them  fo  dear,  then  hive  Heaven  on 
free  coft,  when  it  was  purchafed  to  my  hands !  — — 

Thus  I  have  (hewed  you  fome  of  thofe  thoughts,which  will  ag- 
gravate the  mifery  of  thefe  wretches  for  ever.  O  that  God  would 
perfwade  thee  who  readeft  thefe  words,to  take  up  thefe  thoughts 
now  feafonably  and  foberly,  for  the  preventing  of  that  uncon- 
ceivable calamity,  that  fo  thou  maytt  not  be  forced  in  defpite  of 
chee,  to  take. them  up  in  Hell  as  thy  own  tormentor. 

It  may  be  fome  of  thefe  hardned  wretches  will  jeft  at  all  this, 
and  fay,  How  know  you  what  thoughts  the  damned  in  Hell  wiJl 
have  ? 

tAnfto.  Firft,  Why  read  but  the  16.  of  Luke,  and  you  (tall 


Chrift  that  dyed  for  thenr>and  fo  would  quiet  their  conferences  in  Hellas  if  they  were  not  guil- 
ty of  any  fuch  fin.  And  the  Dodrine  of  a  Phyfical  Active  determination  of  mans  Will  to  fin, 
or  the  Aft  which  is  finful,  by  Gods  effe&ual  Influx,  hath  need  of  a  wary  confideration  ;  And 
though  Trvijfe  and  other  learned  men  affert  i:,yct  ordinal y  Chriftians  need  not  put  It  into  their 
Creed.  May  net  all  common  Chriftians  well  take  up  witha  contented  ignorance  here3  when  Co. 
\rtan  could  finde  reft  nowhere  elfe  ?  And  Ambafthzt  reproveth  him)faith  in  a  manner  as  much, 
li.  i .  ca.  3  o.  p.  1 8 8  And  our  learned  Barlow  takes  up  this  j  Defuturitione  maliy  praefmim  mo* 
y(UU3  fiatuant  alii$  non  ego  qui  rem  tot  difficult  atibus  perplex  am  determinare nee  vote,  mcvaleo. 
Solum  hoc  fir  mum  maneat  &  ixnmotum  \  nempe  mail  moralis  futuritionem  ita  (latuendam*  ut  hypo. 

Ithefcs  noflra  peccati  originem  in  Dcum  non  rejiciant.  Siquidem  fpuria  ilia  &  dc{ormts/oboles3  noflri 
progenies  eft,  non  Dei :  qui  peccatum  placidovultunecvideat  qu'idem  nedumfaciat.  Scilicet  infant* 
am  Ethniocorum  fuperlativsim  avguitfluod  fovem  Dcum  agnovcrunt  &  adulurum ,  ut  Minutiui$& 
miratur  Mtbcnagoras  qui  fieri  potuit3ut  ilium  tanquam  Deum  colcrent, quern  omiK07rav  &  \z§p§vij.ov 
fur  em  &  fuperbumcognoverunt.  CerteDeust  non  cji^nifiovmino  Bonus,  malitia  nulla  vitiam.Refte 
Nay  any  Epifcopmy<lvct^L%T\)\Qr  I  GiQ-  Dcus  peccati  nefcicm.  turn  imp ojfibile  eflut  vitiufuc- 
cumbatipfabonitMj&c.  Barlow  Exercit.5.p.n7.  Nutto  modo  cofimur ,  aut  retentd  prafcicntia 
Dei,  toller e  voluntatis  arbitrium  $  aut  retento  voluntatis  arbitrio3  Deum  ( quod ne fas  eft)  negare  pr*~ 
fciumfutmorum  :  Sed  utrumfy  ampleHimur  \  utrumfy  fidclitcr  &  veraciter  confitemur ;  lUud,  ut , 
beneOedamuss  ho^ul  bene  vivamus  ;  Male  autem  Vwitur,  fide  Deo  non  bene  Cveditur;  Aug.de 
Civit.H.j.c.io.  Quifquh  audet  dicere>  [Habeo  ex  mcipfofidem,  non  ergo  accept]  profcko contra- 
dicit  huiccpcrtiffimx  veritati  [  Quid  babes  quod  non  accepifti  ?]  2vj?»  quia  Credere  velnon  Credere 
non  eft  in  arbirrio  voluntatis  humanajj/W  in  Eleclis  praparatur  Voluntas  a  Domino.  Jdeoadipfam 

]  quo<ks  Fidcm3qu<ein  Voluntatceft^ernnst  [Quis  te  difcerniti']  Aug.de  Piasdeft.Sand.c  f. 

/  tkere 


Pare.  3- 


The  Saints  evcrUfting  Reft. 


there  finde  forbe  of  their  thoughts  mentioned. 

Secondly,  1  know  their  underftandings  will  not  be  taken  from 
them,  nor  their  confeience,  nor  Padions :  As  the  Joys  of  Heaven 
are  chiefly  enjoyed  by  the  Rational  foul  in  its  rational  a&ings 
fo  alio  muft  the  painsof  Hell  be  fuffaed.  As  they  will  be  men  Rill, 
fo  will  theyad  as  men. 

Thirdly, Btfide,Scriprure  hath  plainly  foretold  us  as  much,  that 
their  own  thoughts  fhall  accufe  them,  Rom.  2.15.  and  their  hearts 
condemn  them.  And  we  fee  it  begun  in  despairing  perfons  here. 

AAAAAAA&&AA-AAA-  AAAAA*4 &4  &&5  *  && 
CHAP.    III. 

Tl?ey  [ball  lofe  all  things  that  are  comfortable,  as 
well  06  Heanjcn, 

SECT.  I. 


Aing  (hewed  you  thofe  confiderations  which 
will  then  sggravare  their  mifery,  I  am  next  to 
fhew  you  their  Additional  kites  which  will  ag 


§. 


Ic  •  Is  a  great 
Qucftionwich 
many,  Whe« 


gravate  ir.  For  as  Godlinefs  hath  the  promife  !  ther  there  be 
both  of  this  \\k  and  that  which  is  to  come;and  ™  *v«cy in 
as  God  hath  fa;d,that  if  we  fiift  feekhis  King- 
dom and  RighteoufneMI  things  elfe  fhall  be  added  to  us:fo  al?o 
are  the  ungodly  threatned  with  the  lofs  both  of  fpiritusl  and  of 
corporal  bleflings;and  becaufe  they  lought  not  firft  Chrtfts  King, 
dom  and  R.ghccoufnefc,  therefore  (hall  they  lofe  both  ic.ind  that 
wh,ch  they  did  fcek  ;  and  there  (hall  be  taken  from  them  ever> 
that  little  which  they  have.  If  they  could  but  have  kept  their  pre 
.ent  enjoyment,,  they  would  not  much  have  cared  for  the  lofs  of   «i»;  batf  fay 

_Ee  \  Heaven: 


Hell  /*  Aquinas 
1  q.  ziji.^xm, 
faith  there  is  5 
So  Lot  mm t 
Var  CJ)ctan> 
Fruai rdcntiiif, 
SatwitroniMto 

with  fomeof 


4° 


The  Saints  fuerLftin£  Rcfi. 


Part.  3 


§.* 

*  Indeed  to 
fpeak  the  plain 
nuth3  that 
which  fome 
teach,  and  the 
Prefumptuous 
conceit  to  be 
truejuftifying 
Faith,  vi%  [A 
Believing  that 
our  fins  are 
pardoned  be- 
fore they  are  5 
that  is,  upon 
our  bare  Re- 
ceiving Chrift 
as  Saviour  to 
Ju  ft  ifleusj  be- 
fore we  receive 
him  as  Lord 
to  Rule  us] 
this  is  truly  a 
believing  the 
Devil,  the   fa- 
ther of  lyes, 
and  not  God  : 


Heaven  :  le  them  take  it  that  have  more  mind  of  it ;  But  catching 
at  the  fhadevy  and  lofing  the  fubftance,  they  now  finde  that  they 
have  loft  both  j  and  that  when  they  rejected  Chrift,  they  rcjecled 
all  things.  If  ihey  had  loft  and  forfaken  all  for  Chrift,  they  would 
have  found  all  again  in  him  ;  for  he  would  have  been  all  in  all  to 
them  :  But  now  they  have  forfaken  Chrift  for  other  things,  they 
flialJ  lofe  Chrift  and  that  alfo  for  which  they  did  forfake  him. 
But  I  will  particularly  open  to  you  fome  of  their  other  iofles. 


SECT.   II. 


FIrft,  They  (hall  lofe  their  prefent  prefumptuous  conceit  and 
belief  of  their  intereft  in  God,  and  of  his  favour  towards 
them,  and  of  their  part  in  the  merits  and  fufferings  of  Chrift. This 
falfe  Belief  doth  now  fupport  their  fpirits,and  defend  them  from 
the  terrors  that  would  elfe  feize  upon  them  j  and  fortifie  them 
againft  the  fears  of  the  wrath  to  come.  Even  as  true  Faith  doth 
afford  the  foul  a  true  and  grounded  fupport  and  confolation,  and 
enablethus  to  look  to  Eternity  with  undaunted  courage:  So 
alfo  a  falfe  ungrounded  Faith  doth  afford  a  falfe  ungrounded 
comfort,  and  abates  the  trouble  of  the  confederations  of  Judgi 
ment  and  damnation.  But  alas  this  is  but  a  palliate  falve,  a  deceit- 
full  comfort;what  will  eafe  their  trouble  when. this  isgoneWhen 
they  can  Believe  no  longer,  they  will  be  quieted  in  minde  no 
longer,  and  rejoyce  no  longer.  If  a  man  be  neer  to  the  greateft 
mifchief,  and  yet  ftrongly  conceit  that  he  is  in  far'ety ,  his  conceir 
■  may  make  him  as  cheerful  as  if  all  were  well  indeed,  till  his  mife- 
I  ry  comes,  and  then  both  his  conceit  and  conforts  vanifti.  An  un- 
j  grounded  perfwafion  of  happincls,  is  a  poor  cure  for  real  mifery . 
When  the  mifchief  comes,  it  will  cure  the  mifbelief  j  but  tha 
belief  can  neither  prevent  nor  cure  the  mifchief.  If  there  were  no 
more  to  make  a  man  happy,but  to  believe  that  he  is  fo,  or  (hall  be 
,  fo,  happinefs  would  be  far  commoner  then  now  it  is  like  to  be. 

God3  And  it  is  S  *  l£  lS  a  wonc*er*  tnaC  any  man  wno  ls  not  a  ftranger  both  to  Go- 

aP.eftingon  the  deceiving  promife  of  the  Devil  for  Juftificat ion  :  And  are  not  fuchlike  tob 
well  Jffltifie-d  by  their  Accufer  ?  Nay,  it  i  a  making  the  Devil  their  God,  by  taking  his  w;  rd 
who  tels  them,they  (hall  be  juftified  and  faved  bya  bare  expeding  Juftificacion  and  falvation 
from  Chrift,  when  God  telleth  them  tne  contrary.  Tnrtuttian  faith.  Per  diver Citatm  enim  Pro- 
mflianum.  diver fitasmfinmur  Deorw.  Tertui.  1.  de  Refurred.  Cam.  c.  z.  p.  adj. 

fpel 


Part.  3 


The  Saints  tvcrUfting  Ke/I, 


4* 


fpeland  Reafon,(hould  be  of  the  Antinomian  faith  in  this;  who 
tell  us  chat  faith  is  but  the  believing  that  God  loveth  us,  and  that 
our  fins  are  already  pardoned  through  Chrift ;   that  this  is  the 
chief  thing  that  Minifters  (hould  preach  ;  that  our  Minifters 
preach  not  Chrift,  becaufc  they  preach  not  this ;  that  every  man 
ought  thus  to  believe,  but  no  roan  to  queftion  his  Faith,  whether 
he  believe  truly,  or  not,  &c.  But  if  all  men  muft  believe  that  their 
fins  are  pardoned,then  raoft  of  the  world  muft  believe  a  lye;  And 
if  no  man  ought  to  queftion  the  truth  of  his  Faith,  then  moft  men 
(hall  reft  deluded  with  an  ungrounded  belief.  The  Scripture  com 
mandeth  u  firft  to  believe  for  remiflion  of  finijbefore  we  believe 
that  our  fins  are  remitted  :  It  we  believe  in  Chrift,  that  is,  accept 
him  cordially  for  our  Saviour,  and  our  King,then  we  (hall  receive 
the  pardon  of  fins.  The  truth  is,  we  have  more  ado  to  Preach 
down  this  Antinomian  faith,  then  they  have  to  Preach  it  up ;  and 
to  Preach  our  people  from  fuch  a  believing,  then  they  have  to 
Preach  them  to  it.    I  lee  no  need  to  perfwade  people  fo  to  be- 
lieve ;  the  generality  arc  ftrong  and  confident  in  fuch  a  belief  al- 
ready.   Take  a  congregation  of  5000  perfons,  and  how  few  a- 
mong  them  all  will  you  finde,  that  do  not  believe  that  their  fins 
are  pardoned,  and  that  God  loves  them  f  Efpecially  of  thevileft 
finners,  who  have  leaftcaufeto  believe  it  ?  Indeed  as  it  is  all  the 
work  of  ihofe  men  to  perfwade  people  to  this  belief  :  fo  is  it  the 
hardeft  task  almoft  that  we  meet  with,  to  convince  men  of  the 
ungroundedncf9  of  this  belief,  and  to  break  that  peace  which  Sa- 
tan maincaineth  in  their  fouls.    Neither  do  I  know  a  commoner 
caufeofmensdeftruftion  then  fuch  a  misbelief.    Whowillfeek 
for  that  which  he  believes  he  hath  already  t  This  is  the  great  en* 
gineofHell,  to  make  men  go  merrily  to  their  own  perdition.  I 
know  men  cannot  believe  Chrift,  or  believe  in,  or  upon  Chrift, 
either  too  foon,  or  too  much.  But  they  may  believe,  or  judge  that 
themfelvf  s  are  pardoned,  adopted  and  in  favor  with  God  too 
foon,and  too  much. For  a  falfe  judgement  is  alwaies  too  much  and 
too  foon.  As  true  grounded  Faith  is  the  mailer  grace  in  the  Rege- 
nerate ,and  of  the  greateft  ufe  in  the  kingdom  of  Chrift;io  is  a  filfe 
ungrounded  faith,  the  m  after  vice  in   the  unregenerate   foul, 
and  of  greatest  ufe  in  the  Kingdom  of  Saran  :   Why  do  (facha 
multitude  fie  ftill,  when  they  might  have  pardon  for  the  feel- 
ing, but  that  they  verily  think   they  are  pardoned  already  f 

Ee  5  Wh} 


4* 


The  Saints  tvtrUfting  Reft. 


Part.  3.1 

Why  do  men  live  fo  contentedly  in  the  power  of  the  Devil,  and  | 
!  walk  focarek  fly  in  the  certain  way  to  Hell  ?  but  that  they  think! 
'their  way  will  have  no  fuch  end,  and  that  the  Devil  hath  no-  ■ 
j  thing  to  do  with  them?  they  defie  him,  they  fpit  as  the  men-; 
j  tion  of  his  name.  If  you  could  ask  fo  many  thoufands  as  are' 
now  in  Hell,  What  madnefs  could  caufe  you  to  come  hither  vo- 
luntarily ?  or  to  follow  Satan  to  this  place  of  torment  *  when  you 
might  follow  Chrift  to  the  land  of  Rcft?They  would  moft  of  them 
anfwer  you,  We  believed  that  we  had  followed  towards  Salvati- 
on; 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 
felves  damned  $  and  never  feared  Hell,  till  we  were  fuddenly  in 
it ;  we  would  have  renounced  our  finful  courfes  and  companions, 
but  that  we  thought  we  might  have  them,  and  Heaven  too  •  We 
m>uld  have  fought  after  Chrift  more  heartily,  but  that  we 
thought  we  had  part  in  him  already;  We  would  have  been  more 
earned  feekers  of  Regeneration,  and  the  power  of  godlinefs,  but 
that  we  verily  thought  we  were  Chriftians  before,  O  if  we  had  \ 
known  as  much  as  now  we  know,  what  lives  would  we  have  led  ! 
what  per fon$  would  we  have  been  1  But  we  have  flattered  our 
felves  into  thefc  unfufferable  torments .•  We  were  told  of  this  be- 
fore from  the  word  of  God :  but  we  would  not  believe  it,  till  we 

felt  it :and  now  there  is  no  remedy.- Reader/io  but  ftop  and 

think  here  with  thy  (elf,  how  fad  a  Cafe  this  is  ?  That  men  fhould 
fo  refolutely  cheat  themfelves  of  their  Everlafting  Reft  f  The 
Lord  grant  it  never  prove  thy  own  cafe.    I  would  be  very  loth 
to  weaken  the  true  faith  of  the  meaneft  Chriftian,  or  to  perfwade 
any  man  that  his  faith  is  falfe,  when  it  is  true  ;  God  forbid ,  thar  1 
fhould  fo  difparage  that  pretious  grace  which  hath  the  ftamp  of 
the  Spirit  1  or  fo  trouble  the  foul  that  Chrift  would  have  to  be 
comforted/  Butlmuft  needs  in  faithfulnefs  tell  thee,  that  the 
confident  belief  of  their  good  eftate,  and  of  the  pardon  of  their 
fins,  which  the  carelefs,  unholy,  unhumbled  multitude  amongft 
us  do  fo  commonly  boaft  of,  will  prove  in  theend  but  a  foul- 
damning  delufion.   It  hath  made  me  ready  to  tremble  many  a 
time,  to  hear  a  drunken,  ungodly,  unfaithful  Minifter,  as  confi- 
dently in  his  formal  prayers  in  the  Pulpit,  give  God  thanks  for 
Vocation,JuftificationjSandification,and  allured  hope  of  Glory - 
ficatioB,as  if  he  had  been  a  moft  allured  Saint  1  when  it  may  be  his 

Sermon 


Pare.  3. 


7  he  Saints  everUfting  Reft, 


43 


Sermon  wis  intended  co  reproach  the  Saints,  and  to  jeer  at  San- 1 
cTification  1  Me  thoughts  I  even  heard  the  Pharifee  fay,   /  think.  Luk> 
thee  that  I am  not  as  other  men:  Qt  Corah,  tAre  not  all  the  people  Num. 
b$ly    everyone  ?  How  commonly  do  men  thank  God  for  thefe,1 
which  they  never  received,  nor  ever  fhalldo  ?  How  mar.y  have 
thanked  God  for  pardon  of  fin,  who  are  now  tormented  for  it  ? 
andforSana.fication,  and  allured  hope  of  Glory,  who  are  now 
(hut  out  of  thit  Inheritance  of  the  Sanaified?  I  warrant  you, 
there's  none  of  this  believing  inHcIl :  nor  my  perfwafions  of  pir- 
don  or  happinefs,  nor  any  boafting  of  their  honefty,  nor  jultify- 
ing  of  themfelves?  This  was  but  Satans  (hatagem,  that  being 
blmdefold,  they  might  follow  him  the  mote  boldly,  but  then 
will  uncover  theireyes,  and  they  (hall  fee  where  they  are. 


lo, 


he 


SECT.    III. 

SEcondly ,  Another  addition  to  the  mifery  of  the  damned  will 
be  this;  That  with  the  lofs  of  heaven,  they  (hall  lofe  alio  all 
their  hopes.    In  this  life,  though  they  were  threatned  with  the 
wrath  of  God,  yet  their  hope  of  efcaping  it  did  bear  up  their 
hearts ;  And  when  they  were  wounded  with  the  terrors  of  the 
Word, they  licVc  all  whole  again  with  their  groundiefs hopes; 
but  then  they  (hall  part  with  their  hopes  and  heaven  together: 
We  cart  now  fcarce  fpeak  with  the  vileft  drunkard  or  Swearer,  or 
covetous  Worldling,  or  fcornerat  Godlinefs,  but  he  hopes  to  be 
faved  for  all  this:  If  you  ihould  go  to  all  the  Congregation,  or 
Town  or  Country,  and  ask  them  one  by  one,  whether  they 
hope  to  be  faved?hovv  few  (hall  you  m:et  with3that  will  not  lay 
yea,  or  that  make  any  great  quefUon  of  ic  ?  But,0  happy  world, 
[if  Salvation  were  as  common  as  this  Hope!  tven  thofe  whofe  hel- 
Tlilh  nature  is  written  in  the  face  of  their  converfatibn  ,  that  he 
that  runs  miy  read  it,  whofe  tongues  plead  the  caufe  of  the  de- 
vil and  fpeak  the  language  of  helland  whofe  delight  is  in  no  tiir.g! 
but  the  works  of  the  flelh:  ycr  thefe  do  ftrongly  hepe  for  heaven, 
though  the  God  of  Heaven  hath  told  them  over  and  over  again 
in  hi::  Word,  that  no  foch  as  they  ft  all  ever  come  there.  Though 
moft  of  the  world  (hall  eternally  per:(h,  and  the  Judge  of  the 
world  himfclf  hath  told  us,  that  of  the  many  that  are  called,  yet 

Ee  4  buc 


It  doth  us  no 
good  to  l^now 
what  is  to 
come,  but  to 
fear  it;  that  we 
m3ybealwaie$ 
as  (ec  on  cur 
watch,  that  (o 
the   Righteous 
grow  not  rf. 
miffeor  negli- 
gent, crthe 
firmer  fecure  $ 
that  fo  not 
knowing,  wc 
mould  aiwayes 
fear  ■>  and'ob- 
ferving  and 
locking  for 
the  time,    we 
mould  amend. 
Ambiof.  de 
y^.l.f.cS. 


44 


The  Saints  tverlafting  Heft. 


Part.  3. 


but  few  are  choten,  yet  almoft  all  do  hope  for  it,  and  cannot  en 
dure  ary  msn  that  doth  but  queftion  their  hopes ;  Let  but  their 
Mmlfter  preach  againft  their  falfe  hope«,or  their  beft  friend  come 
to  thern,and  fay>I*m  afraid  jour  pre/em  hopes  of  heaven  will  deceit)* 
you,  I  fee  you  mind  not  jour  foult  Jour  heart  it  not  fet  upon  Chrift 
and  heaven,  youdonotfo  much  as  praj  to  (jod,  and  worflnphim  in 
your  Family  >  and  the  Scripture  gives  you  not  the  leafi  hope  of  being 
favedinfuch  a  condition  as  this  is  :  How  ill  would  they  take  fueh  an 
admonition  as  this  ?  and  bid  the  Admonifher  look  to  himfelf,and 
let  them  alone, he  ftiould  not  anfwer  for  them,  they  hope  to  be 
faved  as  foon  as  thefe  precifer  men,that  pray  and  talk  of  heaven  fo 

much Nay,fo  ftrong  arc  thefe  mens  hopes,  that  they  will  dif- 

pute  the  cafe  with  Chrift  himfelf  at  Judgement,  and  plead  their 
eating  and  drinking  in  his  prefence,  their  preaching  in  his  Name, 
and  calling  out  devils  (and  thefe  are  more  probable  Arguments, 
then  our  Baptifm,and  common  Profeflion,  and  name  of  Chrifti- 
ans)  they  will  ftifly  deny  that  ever  they  neglected  Chrift  in  hun- 
ger,  nakednels,  prifon,&c.  (and  if  they  did,  yet  that  is  lefs  then 
ftrippingjimprifoningjbanifhingjOr  killing  Chrift  in  his  Members) 
till  Chrift  confute  them  with  the  fentence  of  their  condemnation. 
Though  the  heart  of  their  hopes  will  be  broken  at  their  death, 
and  particular  Judgement,yet  it  feems  they  would  fain  pleid  for 
fome  hope  at  the  general  Judgement.  But  O  the  fad  ftate  of  thefe 
men,  when  they  muft  bid  farewel  to  all  their  Hopes  1  when  their 
Hopes  fhall  all  peri(h  with  them /Reader,  if  thou  wilt  not  be- 
lieve this,  it  is  becaufe  thou  wilt  not  believe  the  Scriptures.    The 
Holy  Ghoft  hathfpoken  it  as  plain  as  can  befpoken,  Prov.  11.7. 
When  a  wicked  man  dyeth,  his  expectation  {ball  per  ifh, and  the  hope  of 
unjuft  men  perifheth.  Prov.  1 0.2  8.  The  hope  of  the  righteous  {hall  he 
gladnefj Juut  the  expeclation  of  the  wicked /ball  peri/b.See  Ifa,  28.15, 
1 8.  Job  27  83Q,  For  what  is  the  hope  of  the  hypocrite ^though  he  hatli 
gained \  when  god  take  th  away  his  foul  ?  Will  God  hear  his  cry,  when 
trouble  cometh  upon  him  ?  Job  8.  12,  I2,,i4«  Can  the  rufb groft  up 
without  mire  ?  Can  theflaggroft  Without  water  *  fVhilefi  it  is  yet  in 
itj  greennefs  ,not  cut  down  ft  wither  eth  before  any  other  herb;  So  are 
the  paths  of  all  that  forget  God}  and  the  hypocrites  hope  poallperi/h  ; 
fthofe  hope /ball  be  cut  ojf/tnd  whofe  truft  /ball  be  afpiders  web;  Be 
fljaH  lean  upon  his  houfe,  but  it  /bull  not  /land;  he  /ball  hold  itfa/l,but 
it  /hall  not  endure.  Job  1 1 .2.0.  But  the  eyes  of  the  wicked  /ball fail \ 

and* 


Part.  5 


The  S dints  evcrlafting  Reft. 


45 


and  they  /hall  not  efcape,  and  their  hope  [ball  be  as  the  giving  npof  Onc0^ch^ 

the  ghofi:  The  giving  up  the  ghoft  is  a  fit,  but  terrible  refem-  cSofmens 

blanceofa  wicked  mans  giving  up  of  his  hopes.    Forfirft,  As  the  felf-deccir,  is 

foul  departeth  not  from  the  body  without  the  greateft  terrour  bccaufe  they 

and  pain,  fo  aifo  doth  the  hope  of  the  wicked  depirc.  O  the  dire-  j  &7i  chcv  dai!y 

ful  gripes  and  pangs  of  horror  that  feize  upon  the  foul  of  the  r 

(inner  at  Death  and  Judgement,  when  be  is  parting  with  all  his 

former  hopes  /  Secondly,  The  foul  departeth  from  the  body  fud- 

denly,  in  a  moment,  which  hath  there  delightfully  continued  fo 

many  years,  Juftfo  doth  the  hope  of  the  wicked  depart.  Thirdly, 

The  foul  which  then  departeth,  will  never  return  to  live  with  the 

body  in  this  world  any  more ;  and  the  hope  of  the  wicked  when 

it  departeth,  takethan  everlafting  farwell  of  his  foul.  A  Miracle 

of  Refurre&ion  fhall  again  conjoyn  the  foul  and  body,  but  there 

fhillbeno  fuch  miraculous  Refurredion  of  the  damned's  hope. 

Methinks  it  is  the  molt  doleful  fpe&acle  that  this  world  affords, 

to  fee  fuch  an  ungodly  perfon  dying,  and  to  think  of  his  foul  and 

his  hopes  departing  together  /  and  with  what  a  fad  change  he  pre- 

iently  appears  in  another  world-    Then  if  a  man  could  but  fpeak 

with  that  hopelefc  foul,and  ask  it ;  whac,are  you  now  as  confident 

of  falvation  as  you  were  wont  to  be  ?  Do  vou  now  hope  to  be  fa- 

ved  as  toon  as  the  mod  godly  ?  O  what  a  fid  anfwer  would  he  re-  I  revenge,  lye, 

turn  I  They  are  juft  like  £V*£,  cDathan%  and  their  Companions;   backbite,^. 

while  chey  are  confident  in  their  Rebellion  againft  the  Lord,  and  I  ™* ^£1™* 

cry  our,  Are  not  all  the  people  holj  ?  They  are  fuddenly  fwallowed   in  that  they  re 

up,  and  their  hopes  with  them  ;  Or  like  Ahaby  who  hating  and  ' 

imprifoning  the  Prophet  for  foretelling  his  danger,  while  he  Is  in 

confident  h-pes  to  return  in  peace,  is  fuddenly  imicten  with  that 

mortal  Arrow,  which  let  out  thofe  hopes  together  with  his  foul  ; 

Or  like  a  Thief  upon  the  Gallowswho  hath  a  ftrong  conceit  that 

he  fhall  receive  a  Pardon,  and  fo  hopes  and  hopes,  till  the  Ladder 

is  turned  -3  O:  like  the  unbelieving  finners  of  the  world  before  the 

faith,  Conti- 
nued repenting  for  (grofs)  fins, which  run  on  in  courfefrepemlng  andnnningagain)do  nothln* 
diSa  from  them  that  believe  not  at  all ;  fave  only  in  this  5  that  they  perceive  themfelve  s  to  fin  • 
And  I  kno  v  not  which  is  the  worfej  to  fin  wittingly  and  wiIIingIy,orfthus)t  j  fin  again  after  re- 
pent ings:(£V.  Ufccmcib  therefore  to  be  repentance,but  indeed  is  not/or  a  man  frequently  to  beg 
pardon,when  he  frequently  linnet  h,  (v;^  grofsly3or  as  fomecall  immortally  for  rhits  his  mean- 
ing,' I  Stromat.li.  1  (Quod  adjungit  defecunda  tantitm  &  Mil  tenia  pcenltaui.i  ai  ntf/g 
improbandu;  3 

Flood, 


daily  fin,and 
therefore  hope 
they  have  daily 
pardon-indeed 
in  ordinary 
unavoidable 
infirmitieSj 
fucb  as  fome 
call  Venial, 
and  as  Paul 
laments  (I 
thin\t)Rom. 
7.  this  may 
hold  good.Uur. 
when  men  will 
daily  or  fre- 
quently fwear, 
whore,  be 
j  drunkjdecei've, 


pent  of  it,  and 
fo  fpend  their 
lives  in  grofs 
finning  and 
repenting,  ic 
will  prove  an 
unprofitable 
repentance. As 
d cm.  Alex  ami. 


4« 


*  When  our 
Vliniftrype- 
crefies, turns 
hearts  into 
(lones3&  thefe 
:aken  up  and 
hrownat  us> 
his  kilsus  the 
-ecoiling  of 
our  pains  kils 
us »,    when  our 
peace  returns 
to  us.    When 
we  fpend  our 
ftrength  to 
make  men 
more  naught 
then  theywerej 
This  wounds 
our  heart  > 
which  mould 
be  confidered 
of  Tinners;  To 
kill  ones  felf  5 
and  ones  Mi- 
niftertoo  that 
would  fave 
him  j  What  a 
bloody  condi- 
tion is  this?  the 
blood  of  a  Mi. 
nifter  on  a 
mans  foul,  is 
more  then  the 
blood  of  many 
men.S  ubborn 
fouls,  lay  this 
to  hearr.  Lock- 
er im  Col,  1.20. 
p.  5^. 


The  Saints  ever  lofting  Reft.  Part .  3 . 

Flood,  who  would  not  believe  the  threatnings  of  Noah,  but  per- 
haps deride  him  for  preparing  his  Ark  fo  many  years  together, 
when  no  danger  appeared,  till  fuddenly  the  Flood  came'and 
fwept  them  all  away.  If  a  man  had  asked  thefe  men,  when  tnev 
were  climbing  up  into  the  tops  of  Trees  and  Mountains ;  Where 
is  now  your  hope  of  efcaplng,  or  your  merry  deriding  at  the 
painful  preventing  preparations  of  godly  Noah  ?  Or  your  con- 
temptuous unbelief  of  the  warnings  of  God  ?  what  do  you  think 
thefe  men  would  then  fay  I  when  the  water  ftill  purfued  them 
from  place  to  place,  till  it  devoured  their  hopes  and  them  toge- 
ther? Or  if  one  had  asked  Ahab,when  he  had  received  his  wound, 
and  turned  out  ol  the  battel  to  die  ;  what  think  you  now  of  the 
Prophecie  of  Mkaiah  ?  will  you  releafe  him  our  of  prifoa  *  do 
you  now  hope  to  return  in  peace  ?  Why  fuch  a  fudden  overthrow 
of  their  hopes  will  every  unregenerate  finner  receive.  V  Vhile  they 
were  upon  earth,  they  fruftrated  the  expectations  (as  I  may  fay) 
of  God  and  man:  GodfenthismeiTengers  to  tell  them  plainly 
of  their  danger,  andfaid,  It  may  be  they  will  hear,  and  return 
and  efcape:  but  they  ftiffned  their  necks  and  hardned  their 
hearts:  TheMinifterftudiedand  inftruiled  and  perfwaded,  in 
hope:  *  And  when  one  Sermon  prevailed  not,  he  laboured  to 
fpeak  more  plainly  and  piercingly  in  the  next,  in  hope  that  at  laft 
they  would  be  pcifwaded  and  return  ,till  their  hopes  were  fru 
ftrate,  and  their  labour  loft,  and  they  Were  fain  to  turn  their  ex- 
hortation to  lamentation,  and  to  fie  down  in  forrow  for  mens  wil 
ful  mifery  ,  and  take  up  the  fid  exclamation  of  the  Prophet,  Ifai. 
5  -i,.\.lVko  hath  believed  our  report  ?  and  to  whom  is  t  he  arm  of  the 
Lord  revealed?  So  did  godly  parents  alfoinftruft  their  children 
in  Hope  ;  and  watch  over  them,  and  pray  for  them,  hoping  thar 
at  laft  their  hearts  would  turn  to  Chnft.  And  is  it  not  meet  that 
God  (hould  fruftrate  all  their  hopes,  who  have  fruftrated  the 
hopes  of  all  that  defired  their  welfare?  O  that  carelefs  fioners 
would  be  awaked  to  think  of  this  in  time.  If  thou  be  one  ol 
them,wTio  art  reading  thefe  lineal  do  here  as  a  friend  advife  thee 
from  the  word  of  the  Lord ,  that,  as  thou  wouldft  not  have  all  thy 
Hopes  deceive  thee  when  thou  haft  mod  need  of  them,  thou  pre- 
fencly  try  them  whether  they  will  prove  currant  at  the  touch- 
(lone  of  the  Scripture;  and  if  thou  find  them  unfound,  let  them 
go,»what  lorrow  foever  it  coft  thee.  Reft  not  till  thou  canft  give  a 

reafon 


The  Saints  everlaflwg  Rcfi. 


Part.  3. 

reafon  of  all  thy  hopes  j  till  thoucanft  prove  that  they  are  the 
hopes  which  grace  and  not  nature  only  hath  wrought,  that  they 
are  grounded  upon  Scripture-promifes  and  found  evidences,  that 
they  punfie  thy  heart;    that  they  quicken,  and  not  cool  thy  en- 
deavours in  godlinefs ;  that  the  more  thou  hopeft,  the  lefs  thou 
(inneft*s  and  the  more  painful  thou  arc  in  following  on  the 
work;  and  not  grown  more  loofe  and  carelefsby  the  increafing  of 
thy  hopes ;  that  they  make  thee  fet  lighter  by  all  things  on  earth, 
becaufe  thou  haft  fuch  hopes  of  higher  poiTeffions;  that  thou 
art  willing  to  have  them  tried,  and  fearful  of  being  deceived; 
that  they  ftirupthy  defires  of  enjoying  what  thou  hopeft  for, 
and  the  deferring  thereof  is  the  trouble  of  thy  heart /Prw.  1 3.1 2. 
If  thou  be  fure  that  thy  hopes  be  fuch*s  thefe  ,  Cod  forbid  that 
I  fhould  fpeak  a  word  againft  them,  or  difcourage  thee  from  pro- 
ceeding to  hope  thus  to  the  end  ;  No,  1  rather  perfwade  thee  to 
go  on  in  the  ftrength  of  the  Lord ;  and  what  ever  men  or  devils, 
or  thy  own  unbelieving  heart  1!  (hall  fry  againft  it,  go  on,and  hold 
fad  thy  hope,  and  be  fure  it  fhall  never  make  thee  afhamed.  But 
if  thy  hope  be  not  of  this  fpiritual  nature,  and  if  thou  art  able  to 
give  no  better  reafon  why  thou  hopeft,  then  the  worft  in  the 
world  may  give,  That  God  is  merciful ;  and  thou  muft  fpeed  as 
well  as  thou  canft,or  the  like ;  and  haft  not  one  found  evidence  of 
a  faving  work  of  grace  upon  thy  foul  to  (hew  for  thy  hopes ;  but 
only  hopeft  that  thou  fhah  be  faved  becaufe  thou  wouldeft  have 
it  fo,  and  becaufe  it  is  a  terrible  thing  to  defpair;  If  this  be  thy 
cafe,  delay  not  an  hour ;  but  prefently  caft  away  thofe  hope*,thar 
thou  may  ft  get  into  a  capacity  of  having  better  in  their  ftead. 
But  it  may  be  thou  wilt  think  this  ftrange  do&rinejardfay^hat, 
would  you  perfwade  me  direclly  to  defpair  1    Anfoer*  Sinner,  1 
would  be  loth  to  have  thy  foul  deftroyed  by  wilful  felf-delufion, 
The  truth  is,  There  is  a  hope  ( fuch  as  I  have  before  fhewed  thee 
of)  which  is  a  lingular  grace  and  duty ;  and  there  is  a  hope  which 
is  a  notorious  dangerous  fin;   So  confequently  there  is  a  defpair 
which  is  a  grievous  fin  ;  and  there  is  a  deipair  which  is  absolutely  j 
neceflaryto  thy  falvation.  I  would  not  have  thee  defpair  of  the 
fufficiency  of  the  blood  of  Chrift  so  fave  thee,  if  thou  believe  and , 
heartily  obey  him  ;  Nor  of  the  willingnefsofGod  to  pardon  and( 
lave  thee,  if  thou  be  fuch  a  one;  Noryct  abfolucely  of  thyowo 
falvation  ;  becaule  while  there  is  life  and  time,  there  is  forne  hope 


47 


1  Per.j.i  5- 

Maikf  of 
found  Hope. 
*  Theic  is  a 
twofold  repe  n 
cancc  Tuconc 
for  that  a  man 
hath  finned, 
which  Is  com- 
mon:the  other 
When  a  man 
hath  learned 
the  nature  of 
fin,perfwadeth 
him  by  princi- 
pal reafon  to 
defift  from  fin; 
heconfequent 
of  which  is,  To 
fin  no  more, 
Clem.  Alex and 
Stromat.li.6. 
||  Give  me  a 
man  that  afte 
many  fecrec 
bickerlngs3and 
hard  confli&s. 
inhisbreft  up 
on  a  fericus 
penitence,  and 
lenfe  of  recon- 
cilhcion    with 
his  God3  hath 
attained  to  a 


Cjuei 


heart. 


walking  con* 
fcionably  and 
clofe  with  t  at 
Majefty  with 
whom  he  is  a- 
toned.  I  uS 
blefsand  emu 
late  him  as  a 
mcetfubje&of 
true  joy.B. 
H  ill  So'Moq. 
11  P  37,$8. 


48 


Iohn  $.3. 
Heb.  i2.  14. 
Luke  13.3,5. 
Luke  14.  24, 

2*,2^27.&C. 

Mat.  6.  11. 
Rom.  8,7J8,^J 

1  Iohn.  2. 1  j. 
Luke  16.1  j. 


The  Saints  cverlajtwg  Reft. 


Part.  3 


of  thy  conversion,  and  fo  of  thy  falvation;  Nor  would  I  draw 
chee  to  defpair  of  rinding  Chrift,if  thou  do  but  heartily  feek  him: 
Or  of  Gods  acceptance  of  any  fincere  endeavors,  nor  of  thy  fuc- 
cefs  againft  Satan,  or  any  corruption  which  thou  (halt  heartily 
oppofe,  nor  of  any  thing  wbatfoever  God  hath  promifed  to  do, 
either  to  all  men  in  general,  or  to  fuch  as  thou  art.-I  would 
not  have  thee  doubt  of  any  of  thefcin  the  leaft  meafure,  much 
lefs  defpair.  But  this  is  the  defpair  that  I  would  peel  wade  thee 
to,  as  thou  loveft  thy  foul :  That  thou  defpair  of  ever  being  fa- 
ved, except  thou  be  born  again  ;  or  of  feeing  God  without  Ho. 
linefs :  or  of  efcaping  periftiing,except  thou  foundly  Repent :  Or 
of  ever  having  part  in  Chrifr,  or  falvation  by  him,  or  ever  being 
one  of  his  true  Difciples,  except  thou  love  him  above  Father,  Mo- 
ther,or  thy  own  life:  Or  of  ever  having  a  Treafure  in  Heaven-ex- 
cept  thy  very  heart  be  there  :  Or  of  ever  fcapmg  eternal  death,  if 
thou  walk  after  the  flefh,  and  doft  not  by  the  Spirit  mortifie  the 
deeds  of  the  flefh ;  or  of  ever  truly  loving  God,  or  being  his  fer- 
vant,  while  thou  loveft  the  world,and  ferveft  it.  Thefe  things  I 
would  have  thee  defpair  of;  and  whatever  elfe  God  hath  cold 
thee  (hall  never  come  to  pafs.  And  when  thou  haft  fadly 
fearched  into  thy  own  heart,  and  findeft  thy  fclf  in  iny  or  thife 
cafes,  I  would  have  thee  de'pair  of  thy  felfof  ever  being  faved  in 
that  ftate  thou  art  in ;  Never  ftick  at  the  fadnefr  of  the  conclu- 
fion,  man,  but  acknowledge  plainly,  If  I  die  before  I  get  out  of 
thiseftate,  I  am  loft  for  ever.  It  is  as  good  deal  truly  with  thy 
felfasnot;  God  will  not  flitter  thee,  he  willdealplainly,whe- 
ther  thou  do  or  nor.  The  very  truth  is,  This  kinds  of  defpair  is 
one  of  the  firft  fteps  to  Heaven.  Confidcr,  if  a  man  be  quite  out 
of  his  way,  what  mutt  be  the  firft  means  to  bring  him  in  again? 
Why,  a  defpair  of  ever  coming  to  his  journies  end  tn  the  way 
that  he  is  in.  If  his  home  be  Eaftward  and  he  be  going  Weft  ward, 
as  long  as  he  hopes  he  is  in  the  right,  he  will  go  on ;  and  as  long 
as  he  lo  goes  on  hoping,he  goes  further  amifr. Therefore  when  he 
meets  with  fome  body  that  affures  him  that  he  is  clean  out  of  his 
way,  and  brings  him  to  defpair  of  coming  home,  except  he  turn 
back  again,  then  he  will  return,  and  then  he  may  hope  and  fpare 
nor.  Why,  (inner,  Juft  fo  it  is  with  thy  loul ;  Thou  art  born  out 
of  the  way  to  Heaven  $  and  in  that  way  thou  haft  proceeded  j 
many  a  yeer ;  Vet  thou  goeft  on  quietly,  and  hopeft  to  be  faved,  | 

becaufe ' 


Pare,  3, 


The  Saints  everlaflmg  Reft. 


49 


becaufe  thou  arr  no:  lo  bad  as  many  others.  Why,  I  tell  thee,ex- 
cept  thou  be  brought  to  throw  away  thofehop:s,  *nd  fee  that 
thou  haft  all  this  while  been  quite  out  of  the  way  to  Heaven,and 
haft  been  a  childe  of  wrath,  and  a  fervantof  Satan,  unpardoned, 
unfandificd,  and  if  thou  hadft  died  in  thisftate,  hadft  been  cer- 
tainly damned ;  I  fay,  till  thou  be  brought  to  this,  thou  wilt  never 
return  and  be  faved.   Who  will  turn  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  intend  to  five  thee,  this  is  one 
of  the  firft  things  he  will  work  upon  thee  .-  Remember  what  I  fay, 
till  thou  feel  God  convincing  thee,  that  the  way  which  thou  haft 
lived  in,  will  not  ferve  the  turn,  and  fo  breaking  down  thy  for- 
mer hopes,  there  is  yet  no  laving  work  wrought  upon  thee,  how 
well  foever  thou  mayeft  hope  of  thy  felf.  Yea,  thus  much  more,If 
any  thing  keep  thy  foul  out  of  Heaven  ( which  God  forbid,)  there 
is  nothing  in  the  world  liker  to  do  it,  then  thy  falfe  hopes  of  be- 
ing faved,  while  thou  art  out  of  the  way  to  falvation.  Why  elfe  is 
it  that  God  cries  down  fuch  hopes  in  his  word  >  Why  is  it  that 
every  faithful,  skilful  Viinifter  doth  bend  all  his  ftrength  againft 
the  falfe  faith  and  hope  of  finners  ?  as  if  he  were  to  fight  againft 
neither  fmall  nor  grca%  but  this  prince  of  iniquity  ?  Why  alas, 
they  know  that  the'tar*7  rhe  main  pillars  of  Satans  Kingdom; 
Bring  down  but  them  two,  and  the  houfe  will  fall.    They  know 
alfo  the  deceit  and  vanity  of  fuch  hopes ;  that  they  are  dirediy 
contrary  to  the  Truth  of  God,  and  what  a  fid  cafe  that  foul  is  in, 
who  hath  no  other  hope,  but  that  Gods  word  will  prove  falfe ; 
when  the  truth  of  God  is  the  only  ground  of  true  hope.  Alas,  it 
is  no  plealure  to  a  Minifter  to  fpeak  to  people  on  fuch  an  unwel- 
come fubjedt;  no  more  then  icisto  a  pitiful  Phyfician,  to  tell 
his  Patient ,  I  dodefpsir  of  your  life,  except  you  lee  blood  ;  or 
there  is  no  hope  of  the  cure,  except  the  grangren^d  member  be  cut 
off;  Ifitbetrue,  andoiflamecefllty,  though  it  be  difplealing, 
there  is  no  remedy.    Whv,  Ibcfeech  you  think  on  it  reafonably 
without  prejudice  o:  paflion,  and  tell  me,  Where  doth  Go  J  give 
any  hope  of  your  falvation  till  you  are  new  Creatures;  (Jal6,i$. 
Nay,  I  have  fhewed  you  where  he  flatly  overthroweth  all  fuch 
hope.    And  will1  it  do  you  any  good  for  a  Minifter  to  give  you 
hope,  where  God  gives  you  none  r  or  would  you  defire  them  to 
do  fofWhy,  what  would  you  think  of  (uch  a  Minifter,  when  thofe 

hoprs 


Gal.f.x8,i9, 

*032I,  22,2$, 
'-4. 

i  Cor. 5. 17. 


5o 


The  Saints  everlafting  Reft.  Part.3 


hopes  forfake  you ;  or  what  thanks  w»ll  you  give  him,  when  yoo 
finde your  felf  in  Hell?  would  you  not  there  lie  andcurfe  him 
for  a  deceiver  for  ever  f  1  know  this  to  be  true,  and  therefore;  1 
had  rather  you  were  difpleafed  with  me  here,then  curie  me  there. 
For  my  ownpatt,  if  I  had  but  one  Sermon  to  preach  while  I 
lived,  I  think  this  fhould  be  it ;  to  perfwade  down  all  your  un- 
grounded hopes  of  Heaven  ;  not  to  leave  you  there  in  defpiir,  but 
that  you  may  hope  upon  better  grounds  which  w  li  never  dtceiv.: 
you.  God  huh  told  us  what  we  (hall  fay,  Jfa  3,10,  n.  Say 
to  the  righteous^  It  fb all  be  frell frith  him;  and  to  the  wicked,  It 
/hall be  ill  frith  him.  And  if  I  (hall  lay,  it  (hall  be  Well  with  thee, 
when  God  hathfaid,  it  (hall  be  ill  with  thee,  what  the  better 
were  thou  for  this  ?  Whole  word  would  ftand,  think  you  ?  Gods 
or  mine  ?  O,  little  do  carnal  Minifters  know  what  they  do  who 
ftrengthen  the  hopes  of  ungodly  men  ?  They  work  as  hard  as 
they  can  againft  God  ,  while  they  ftand  there  to  fpeak  in  the 
name  of  God.  God  layeth  his  battery  againft  thefe  falfe  hopes, 
as  knowing  that  they  muft  now  down,  or  the  (inner  muft  perifli } 
And  thefe  teachers  build  up  what  God  is  pulling  down  :  I  know 
not  what  they  can  do  vvorfe  todeftroy  mens  fouls.  There  are 
falfe  teachers  in  regard  of  application,  though  they  are  true  in 
regard  of  doclrine.  This  is  partly  through  their  flittering  men- 
pleafing  temper,  partly  becaufe  they  are  guilcy  themfelves,  and  fo 
(hould  deftroy  their  own  hopes,  as  well  as  others ;  and  partly  be- 
caufe  being  graceleff,  they  want  that  experience  which  (hould 
help  them  todifcern  betwixt  hope  and  hope.  The  fame  may  be 
faid  of  carnall  friends.  If  they  fee  a  poor  (inner  but  doubting 
whether  all  be  well  with  him,  and  but  troubled  for  fear  leaft  hr 
be  out  of  the  way ;  What  pains  do  they  take  to  keep  up  his  old 
hopes  ?  Whar,  fay  they,  If  you  (hould  not  be  faved,  God  help  a 
great  many .-  You  have  lived  honeftly,  &c.  Never  doubt,  man  ; 
God  is  mercifull. -Alas  (illy  creatures  !  You  think  you  pet- 
form  an  office  of  friendfhip  ,  and  do  him  much  good !  Even  as 
much  as  to  give  cold  water  to  a  man  in  a  Feaver ;  you  may  eafe 
him  at  the  prefent,  but  it  afterwards  inflames  him.  What  thanks 
will  he  give  you  hereafter  if  you  fettle  him  upon  his  former 
hopes  again?  Did  you  never  read  Trov.  2424.  tfe  that  faith  to  the 
wicked.  Thou  art  righteous  ;  him  [hall  the  people  curfe%  Nations  /hail 
abhorrehimt  If  you  were  faithfull  friends  indeed;  you  (hould  ra- 
ther 


Part. j, 


the  Saints  everUfltng  Reft* 


L*     I 


therfay  thas  to  him  ;  Friend,  if  jrou  pt  rceive  the  foundnefs  of 
your  hopes  for  Heaven  to  be  doubtful,  O  do  not  fmother  thofe 
doubts ;  but  go  and  open  them  tu  your  Minifter,  or  fome  able 
friend  j  and  try  them  thioughly  in  time ,  and  hold  no  more  of 
them  now,  then  will  hold  good  at  Judgment :  it  is  better  they 
break  while  they  may  be  built  more  furely,  then  when  the  difco- 

very  will  be  your  torment,  but  not  your  remedy. This 

were  friendly  and  faithful  counfel  indeed.  The  Proverb  is,  If  it 
were  not  for  hope  jhe  heart  would  breaks  And  Scripture  tels  us,that 
the  heart  muft  break  that  Chrift  will  fave.  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  are  as  we  fay,  penny  wife,  and 
pound  foolifh,  who  are  wife  to  keep  off  the  fmart  of  a  (hort,con- 
ditional,  neceffary,  curable  defpair,  but  not  wife  to  prcventan 
eternal,  abfolute,  tormenting,  uncurable  defpair )  do  not  change 
their  condition  fpeedily,theie  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,  fhali  let  them  go  whether  they  will  or  no.  Then  let  them 
hope  for  heaven  if  they  can. 

So  that  you  fee  it  will  aggravate  the  mifery  ofthedamned,that 
with  the  lofs  of  heaven,  they  (hall  lofe  all  that  hope  of  it,  which 
now  fupporteth  them. 


SECT.   IV. 

THirdly,  Another  Additional  lofs  will  be  this ;  They  will  lofe 
all  ihit  falle  peace  of  Confcience  which  maketh  their  prefent 
life  fo  eafie.  The  lofs  of  this  muft  necelTarily  follow  the  lofs  of 
the  former.  When  Preemption  and  Hope  are  gone,  Peace  can- 
not tarry.  Who  would  think  now  that  fees  how  quietly  the  mul- 
titude of  the  ungodly  live,  that  they  muft  very  flhortly  lie  roaring 
in  everlafting  flimes  ?  They  lie  down,  and  rife,  and  deep  as  quiet- 
ly, they  eat  and  drink  as  quietly  •  they  go  about  their  wotk  as 
cheerfully,  they  talk  as  pleafantly  as  if  nothing  ailed  them,  or 
as  if  they  were  as  far  out  of  danger  as  an  obedient  Believer ;  like 

a  man 


S.4. 


52 


7he  Saints  everUfling  Re(t. 


Part.3 


Math.  24.37, 


a  man  that  hath  the  iralhng-ficknefs,  you  would  little  think  while 
he  is  a  labouring  asftrongly,  and  talking  as  heartily  as  another 
man,howhe  willprefenrly  fail  down,  and  be  gafpingfand  foam- 
ing, and  beating  his  brelt  in  torment ;  So  it  is  with  thefe  men  .- 
They  are  as  free  from  the  fears  of  hell  as  others,  as  free  from  any 
vexing  forrows,  not  lb  much  as  troubled  with  any  cares  for  the 
(late  of  their  fouls,  nor  with  any  fad  or  ferious  thoughts  of  what 
(hall  become  of  them  in  another  world  $  yea,  and  for  the  moft 
part  they  have  lefs  doubts  or  difquiet  of  minde  then  thofe  who 
(hall  be  faved.  O  happy  men,  if  it  would  be  alwayes  thus  I  and  if 
this  peace  would  prove  a  lading  peace  I  But  alas,  there's  the  mi- 
fery,  it  will  not-  They  are  now  in  their  own  Element,  as  the  Fi(h 
in  the  water  ;  but  little  knows  thai  filly  creature,  when  he  is  moft 
fearlefly  and  delightfully  (wallowing  down  the  Bait,  how  fud- 
denly  he  (ball  be  fnatched  out,  and  lie  dead  upon  the  Bank  1  And 
as  little  think  thefe  carelefs  tinners,  what  a  change  they  are  near. 
The  Sheep,  or  the  Ox  is  driven  quietly  to  the  (laughter,  becaufe 
he  knows  not  whither  he  goes ;  if  he  knew  it  were  to  his  death, 
you  could  not  drive  him  fo  eafily.  How  contented  is  the  Swine, 
when  the  Butchers  knife  is  (having  his  throat  ?  little  thinking 
that  it  is  to  prepare  for  his  death.   Why,  it  is  even  fo  with  thefe 
fenfual  carelefs  men  :  they  fear  the  mifchief  leaft  when  they  are 
neareft  to  it,becaufe  they  feel  it  not,  or  fee  ic  not  with  thetreyes: 
As  in  the  days  0/Noah  (  faith  Chrift^  they  were  eating  and  drinks 
ing^marrjing^and  giving  in  marriage^  till  the  day  that  Noah  entered 
into  the  Ark^tnd  knew  not  tiR  the  flood  copse  andtookjhem  all  aftvay\ 
So  will  the  comfag  of  Chrift  be  ;  and  fo  will  the  coming  of  their 
particular  judgement  be  5  For  f  laith  the  Apoftlej  when  they  fay 
peace  andfafetyjhenfudden  deftrttttioncometh  upon  them,  as  travel 
upon  a  woman  with  childe,  and  they  JhaJl not  efcape,  1  Thef,  5/2. 
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  felf-created  Peace,  I  could  heartily  wifh  for  thy  own 
fake  that  thou  wouldft  caft  it  off.  As  I  would  not  have  any  humble 
gratious  foul  to  vex  their  own  confeiences  needlefly,  nor  to  dif- 
quiet, and  difcompofe  their  fpirits  by  troubles  of  their  own  ma- 
king, nor  to  unfit  themfelves  for  duty,  nor  interrupt  their  com- 
fortable communion  with  God,  nor  weaken  their  bodies,  or 
caft  themfelves  into  Melancholy  diftempers  to  the  fcandal  of  Re- 
J'gion ; 


Part.  3 


The  Saints  everUfling  Reft. 


53 


ligion;  fo  would  I  not  have  a.  mifertble  wretcb,who  lives  in  daily 
and  hourly  danger  of  dropping  into  Hell,  to  be  as  merry  and  as 
quiet,  asif  all  were  well  with  him;  Itisbothunfeemly  and  un- 
(afe;  more  unfeemly  then  to  ice  a  man  go  laughing  to  the  Gal 
lows;  and  more  unfafe  then  to  favor  the  Gangrened  member 
which  mult  be  cut  off,  or  to  be  making  merry  when  the  enemy  is 
encringourHabitations;Mensn\ft  peace  is  ufually  a  falepeacejic 
is  a  fecond  peace  which  is  brought  into  the  foul  upon  the  cafting 
out  of the firft,  which  will  ftand  good  ;  and  yet  not  alway  that 
neither ;  for  where  the  change  is  by  the  halves,  the  fecond  or 
third  peace  may  beunfound  as  well  as  the  firft :  as  many  a  man 
that  cafteth  away  the  peace  of  his  Prophanefs,  doth  take  up  the 
peace  of  meer  Civility  and  morality  ;  or  if  he  yet  difeover  the 
unfoundnefsof  that,  and  is  caft  into  trouble,  then  he  healeth  all 
with  outward  Religioufnefs,or  with  a  half  Chriftianity,  and  there 
hetaketh  up  with  peace;  this  is  but  driving  Satan  out  of  one 
room  into  another,  but  till  he  be  call  out  of  pofleffion,  the 
peace  is  unfound.  Hear  what  Chrift  faith,  £0^.11.21,22.  when 
aftrongman  armed  keepeth  his  palace,  his  goods  are  in  peace*,  but 
when  4  flronger  then  he  /hall  come  upon  him,  and  overcome  him,  he 
takethfrom  him  all  his  Armour  wherein  he  trufted,  anddivideth  his 
fpoils.  The  foul  of  every  man  by  nature  is  Satans  Garrifon  ;  all  is 
at  peace  in  fuch  a  man,  till  Chrift  comes ;  when  Chrift  ftorms ; 
this  heart,  he  breaks  the  peace,  he  giveth  it  moft  terrible  Alarms : 
of  Judgement  and  Hell,  he  battereth  it  with  the  Ordinance  ofhis  I 
Threatnings  and  Terrors ;  he  fets  all  in  a  combuftion  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  out ;  and  then  doth  he 
eftabliQi  a  firm  and  lafting  Peace.  If  therefore  thou  artyet  but  in 
that  firft  peace,and  thy  heart  was  never  yet  either  taken  by  ftorm, 
or  delivered  up  freely  to  Jefus  Chrift,  never  think  that  thy  peace 
will  endure.  Can  the  foul  have  peace  which  is  at  emnity  with 
Chrift,  orftandsoutagainft  him,  or  thinks  his  Government  too 
fevere,  and  his  conditions  hard.;Canhe  have  peace  againft  whom 
God  proclaimeth  war .*  I  may  fay  to  thee,  as  Jehu  to  ?oramtwhzn 
he  asked 5  Is  it  peace}  Whut  peace  While  the  whoredoms  of  thy  mother 
Jezabel  remain?  So  thou  art  defirous  to  hear  nothing  from  the 
mouth  of  a  Vinifter  but  peace  ;  butwhat  peace  can  there  be  till 
thou  haft  caft  away  thy  wickednefs,  and  thy  firft  peace,  and  made 
•  F  f  thy 


54 


The  Saints  ever  la/ling  Reft. 


Part.  3. 


thy  peace  with  God  through  Chrift  ?  wile  thou  believe  God  him- 
felt  in  this  Cafe?  Why,read  then  what  he  faith  twice  over,  f/a^S. 
22.ind  5 7.  22.  There  is  no  peace  faith  my  Gody  to  the  wicked.  And 
hath  he  (aid  it  ?  and  (hall  it  not  ftand  ?  Sinner,  Though  thou 
maift  now  harden  and  fortifie  thy  heart  againft  Fear,  and  Grief, 
and  TroubIe;yet  as  true  as  God  is  true, they  will  batter  down  thy 
proud  and  fortified  fpirit,  and  feize  upon  it,  and  drive  thee  to  a- 
mazement :  This  will  be  done  either  here  or  hereafter.  My  coun- 
fel  therefore  to  thee  is,  that  thou  prefently  examine  the  grounds 
of  thy  peace,and  fay,  T  am  now  at  eafe  and  quiet  in  my  minde$  but 
Ts  it  grounded  f  and  will  it  be  lafting  ?  Is  the  danger  of  eternal 
Judgement  over  ?  Ara  I  fure  my  fins  are  pardoned,  and  my  foul 
(hall  be  faved  ?  If  not,  alas,  what  caufe  of  peace?I  may  be  in  hell 

before  the  next  day  for  ought  I  know. Certainly,a  man  that 

(lands  upon  the  Pinaclc  of  a  Steeple,  or  that  fleeps  on  the  top  of 
the  main  Maft,  or  that  is  in  the  heat  of  the  moft  bloody  fight,hath 
more  caufe  of  peace  and  carelefnefs  then  thou.  Why,  thou  lived 
under  the  wrath  of  God  continually,  thou  art  already  fentenced 
to  eternal  death,  and  mayft  every  hour  expeft  the  execution^ill 
thou  have  fued  out  a  pardon  through  Chrift.  I  can  (hew  thee  a 
hundred  threatnings  in  Scripture  which  are  yet  in  force  againft 
thee  ;but  canft  thou  (hew  me  one  Promife  for  thy  fafety  an  hour? 
What  affurance  haft  thou  when  thou  goeft  forth  of  thy  doors, 
that  thou  (hale  ever  come  in  again  ?  I  (hould  wonder,  but  that  I 
know  thedefperatehatdnefs  of  the  heart  of  man,  how  a  man  that 
is  not  fure  of  his  peace  with  God,  could  eat,  or  drink,  or  fleep,or 
live  in  peace /Ihat  chou  art  rot  afraid  when  thou  lieft  down,  left 
thou (houldft  awake  in  hell;  or  when  thou  rifeft  up,  left  thou 
fhouldft  be  in  hell  before  night ;  or  when  thou  fitteft  in  thy  houfe, 
that  thou  dill  feareft  not  the  approach  of  death,  or  fome  fearful 
judgement  feizing  upon  thee,  and  that  the  threats  and  fentence 
are  not  alwayes  founding  in  thy  eat?.  Well,  if  thou  wert  the  near- 
eft  friend  that  I  have  in  the  world,  in  this  cafe  thou  that  art  in,  1 
could  wifh  thee  no  greater  good,  then  that  God  would  break  in 
upon  thy  carelefs  heart,  and  (hake  thee  out  of  thy  falfe  peace,  and 
caft  thee  into  trouble;  that  when  thou  feeleft  thy  heart  at  eafe, 
thou  wouideft  remember  thy  mifery  j  that  when  thou  art  pleafing 
thy  felf  with  thy  eftate,orbufwtf%or  labours,  thou  wouJdeft  ftill 
remember  the  approaching  wo  *,  that  thou  wouideft  cry  out  in  the 

midft 


Pare,  3 


The  Saivts  evcrhftwg  Reft* 


55 


midft  of  thy  pleafanc  difcourfe  and  merry  company,  0  ho\\>  uteris 
the  great  and  dreadful  change !  that  what  evir  thou  art  doing.God 
would  make  thee  read  thyMentence,  as  if  it  were  (till  written  be- 
fore thine  eyes ;  and  which  way  foever  thou  goeft,  he  would  ftili 
meet  thee  full  in  the  face  with  the  fenfe  of  his  wrath,  as  the  Angel 
did  Balaam  witfc  a  drawn  fword,  till  he  had  made  thee  caft  away 
thy  groundlefs  peace  and  lie  down  at  the  feet  ofChrift  whom 
thou  haft  refitted,  and  fay,  Lord,  what  wouldeft  thou  have  me 
to  do  ?  and  \o  receive  from  him  a  furer  and  better  peace,  which 
will  never  be  quite  broken,  but  will  be  the  beginning  of  thy  ever- 
lafting  Peace,  and  not  penfti  in  thy  perifhing,  as  the  groundlefs 
peace  of  the  world  will  do. 


SECT.  V. 


§5 

The  forrow  of 
the  godly  is 
wlh  Hope  and 


Fourthly,  Another  additional  lofs,  aggravating  their  lofs  of 
Heaven,  is  this ;  They  (hall  lofe  all  their  carnal  Mirth.  Their 
merry  vein  will  then  be  opened  and  empried.  They  will  fay 
themfelves  fas  Selomon  dothj  of  their  laughter,  Thou  waft  mad  j 
and  of  their  mirth,  What  didft  thou  ?  Eccl.  2.2.  Their  witty  jefts, 
ar.d  pleafanc  conceits  are  then  ended,and  their  merry  tales  are  all'  without  hope 
told.  Their  mirth  was  but  as  the  crackling  of  thorns  under  a  por  Icft  not  with 
Ecclef.'j.  6.  It  made  a  great  blaze  and  unfeemly  noife  for  a  little  >  J!el1 '.V isha.n 
while,  but  it  was  prefemly  gone,  and  will  return  no  more.  They 
fcorned  to  entertain  any  fadning  thoughts ;  the  talk  of  deach 
and  jadgmenr  was  irkfome  to  them,  becaufe  it  damp:  their  mirch  • 
they  could  not  endure  to  think  of  their  fin  or  dinger,  becaufe* 
ehefe  thoughts  did  fad  their  fpirics ;  They  knew  not  what  k  was 
to  weep  for  (In  ;  or  to  humbk  themfelves  under  the  m  ghcy  hand 
of  God:  They  could  laugh  away  forrow,  and  fing  away  cares,  is  lawful.  But 
and  drive  away  thefe  Melancholy  thoughts :  They  thought,  if  as  Scncc:l  h'l& 
they  (Tioiild  live  fo  aufterely,  and  meditate, and  pray,  and  mourn, 
as  the  godly  do,  their  lives  would  be  a  continual  mifery,  and  it 
were  enough  to  make  them  run  mad.  Alas,  poor  fouls  /  VVhat  a 


Io)  j  but  the 
forrow  of  the 
wicked  is 


to  fall  into  the 
hanch  of  a 
confuming 
fire.  Rollocl^on 
Job.  Ua.16. 

p.  i£\< 

I  know  Mirth 


tothcEpicure; 

Tu  v  Mt[  tit  cm 
completion  : 
ego  cornpcfoO. 


mifery  then  will  that  life  be,  where  you  (hall  have  nothing  but  '*««■&/*«* 
forrow  ;  intend,  heart  piercing,  mulciplied  forrow  f  When  you  &***  *  e*° 


n  tor.     Tu 


famfummum bonum  putts  5  ego  ncc  bonum  Tu  omnia  v.  In -talis  eaufafaeis  i  ego  uibiI.Szn.de  V.ti 

Ff  *  (lull 


5* 


the  Saints  everlafthg.Reft. 


Part.3. 


Vids  Vlalemm 
obfervat.ltb.i. 


.6. 


ihallhave  neither  the  Joys  of  the  Saints,  nor  your  own  former 
loys  ?  Do  you  think  there  is  one  merry  heart  in  hell  }  or.one 
jofull  countenance  or  jelling  tongue  ?  You  cry  now,  A  little 
mirth  is  worth  a  great  deal  of  forrow  :  But  fure  a  little  godly  for- 
row, which  would  have  ended  in  eternal  Joy,  had  been  more 
worth  then  a  great  deal  of  your  foolifh  mirth,  which  will  end  in 
forrow.  Can  men  of  gravity  run  laughing  and  playing  in  the 
iheets,  as  little  children  do  f  or  wife  men  laugh  at  a  mifchief,  as 
fools  and  mad  men  ?  Or  men  that  are  found  in  the  brain,  fall  a 
dancing,  as  they  will  do  in  a  Viti  Saltus,  till  they  fall  down  dead 
with  it?  No  more  pleafure  have  wife  men  in  your,  pitiful  mirth  • 
For  the  end  of  fuch  mirth  is  forrow. 


SECT.  VI; 


Fifthly,  Another  additional  lofs  will  be  this,  They  (ball  lofeall 
their  fenfual  contentments  and  delights.  That  which  they 
efleemed  their  chiefeft  good,  their  heaven,  their  God,  that  rnuft 
they  lofe  as  well  as  heaven  and  God  himfelf.  They  (hall  then  in 
defpite  of  them  fulfil  that  command,  which  here  they  would  not 
be  perfvvaded  to  obey,  Rom.  13.14.  of  making  no  provifion  for 
theflefh,  to  fulfil  the  lufts  thereof.  O  what  a  fall  will  the  proud 
ambitious  man  have,  from  the  top  of  his  honors !  As  his  duft  and 
bones  will  not  be  known  from  the  duft  and  bones  of  the  pporeft 
beggar;  fo  neither  will  his  foul  be  honoured  or  favoured  any 
more  then  theirs.  What  a  number  of  Right  Honourable  Lords, 
Right  Woifhipful  Knights  and  Gentlemen,  Right  Reverend 
Fathers  arid  Learned  Doftors  are  now  (hut  out  of  the  prefence 
ofChrift?  If  you  fay,  How  can  I  tell  that  *  Whylanfwer,  be- 
caufe  their  Judge  hath  told  me  fo ,  Hath  he  not  faid  by  his  Apo* 
(1  le,    1  Cor.  ir~G.  TloAt  not  many  wife  men  after  thefiejb^  not  many 


*  The  dead 
skull  of  a  King 
retains  not  fo 
much  as  a 
print  of  the 
Crown  5  tV  e 
guilty  foul 
maythefpots 
of  fin.  As  the 
bold  Bifhop 
told  the  great 
Emperor,    ta- 
king hold  of 
his  purple 
robe,  Sir,  you 
ftiail  not  carry 
this  hence 
with  you; 
V,  St  oughton 

Magiflr.  Cowmijfip.  32,.  Tunc  cdax  famma  comburcttfios  nunc  carnalU  deleclatio  folluit ;  Tunc  in- 
finitum patens  inferni  barathrum  devorabihquos  inanu  elatio  nunc  cxaltat ,  &  qui  elm  ex  vitio  vo- 
luntitcni  caftdi  perfuaforis  expfeverunt  tunc  cum  duct  {uoveprobi  ad  tormenta  pevenient.  Gregor. 
Moral.  9,  Quid  enim  confoletur  cos  quifuam habent  confoktioncm  ?  non  confolatur  Cbrifti  infantia 
Garyuhs  ;  non  confolantur  Cbriflilacbrim*  cachinnantcs  j  non  confolantur  panni  ejus  ambulantcs  in 
{lolls  j  Hon  confolantur  fr*fcpe&  (labulum  amames  primus  cathedra  sin  Synagcgis  j  led*<{uc.riu 
miter  forte  univerfam  banc  confofaiioncm  cxpcftaniilws  w  {UcrJio  deminum  i  luicntibus^  pannofis, 
patipc'jtbm  credere  videbuvtur.  Bernard.  Scrm.22. 

mighty, 


Pare.  3 


The  Saints  ever  la/ling  Rejl< 


57 


mighty ,  nor  many  noble  are  called  ?  And  if  they  be  not  called,they 
be  not  predeftinate,or  juftified,  or  glorified,  Rom*.  30.  Sure  char 
rich  man,£«^.i6.hath  nownohnmble  obeyfance  done  him, nor 
tides  of  honour  put  upon  him  ;  nor  do  the  poor  now  wait  ac  h»s> 
gates  to  receive  of  his  (craps.  They  muft  be  (hut  out  of  their 
wel  contrived  houfes,  and  (umptuous  buildings  their  comely 
chambers  with  coftlv  hangings,  their  foft  beds,  and  eafie  couches. 
They  (hall  not  flnde  their  gallant  wahs,  their  curious  gar- 
dens, with  variety  of  beauteous  odoriferous  fruits  and  flowe  s  ; 
their  rich  paftures  and  pleafant  meadows,  and  plenteous  Harveft, 
and  Flocks  and  Herds.  Their  tables  will  not  be  fo  Thread  and  fur* 
nilhed,nor  they  fo  punctually  attended  and  obferved.  They  have 
not  there  variety  of  dainty  fare,  nor  feveralcourfe?,  nor  temp- 
ting dirties  prepared  to  pleafe  their  appetites  to  the  full :  the  rich 
man  there  fareth  not  delicioufly  every  day  :  Neither  (hall  he  wear 
there  his  purple  and  fine  linnen :  The  jetting  gorgeous  well.dieft 
gallant,  that  muft  not  have  a  pin  amifs,  that  Hands  as  a  picture 
fet  to  fale,  that  take  themfelves  more  beholden  to  the  Taylor  or 
Semfter  for  their  comelinefr,  then  to  God,  they  (hail  then  be 
quite  in  a  different  garb  •  There  is  no  powdering  or  curling  the 
hair,  nor  eying  of  themlelves,  nor  defirous  expecting  the  admira- 
tion ol  beholders.  *  Sure  our  voluptuous  youths  muft  leave  their 
Cards  and  Dice  behinde  them ;  as  alfo  thei r  Hawks,  and  Hounds, 
and  Bouls,  and  all  their  former  pleafant  fports ;  They  (hall  then 
fpend  their  time  in  a  more  fad  employment,  and  not  in  fuch  pa- 
ftimes  as  thefe.  W  here  will  then  be  your  Maygames,  and  your 
Morricedauncesfyour  Stage-Playes,  and  your  Shews?  What 
mirth  will  you  have  in  remembring  all  the  games,  and  Sports, 
and  Dauncings  which  you  had  on  the  Lords  days,  when  you 
(hould  have  been  delighting  your  felves  in  God  and  his  work  ? 
O,  what  an  alteration  will  our  Iovial  roaring  fwaggerers  then 
finde?  What  bitter  draughts  will  they  have  inftead  of  their 
Wine  and  Ale^If  there  were  any  drinking  of  healths,the  rich  man 
would  not  have  begged  fo  hard  for  a  drop  of  water  :  The  heat  of  \ 
their  luft  will  be  then  abated  :  They  (hall  noc  fpend  their  time  in 
courting  their  Mi(tre(Tef,in  lafcivious  difcourfe,  in  amorous  fongs,  bunmampi 

tarn  cucimfirc- 
pentibui  minis  1  Quomodo  confpeclum  mortis  ?  quomodo  dolores  fcret  ?  quomodo  mundi  frago  csy& 
Umtum  acerrimotum  hofliitm,*  tarn  moUiadvcrfario  viflus  }  Quicquid  voUtptas  fiuafcrii  fatiiet;/lgt 
non  vidts  qitam  multujuafuya  /fr.Seneca  de  Vic. beat.  c.  1 1 . 

Ff  3  in 


•   Difittksl 

fumn.u io.o  ad 

volnjUariutn 
mduwfluoma* 
loJeip/i.M  ftM 
du  loju (ius. it 
quia  bun  trulo 
autoor  non  c(t 
D:u*)  fed  homo 
ptrve/fus/frgie 
itafy  bomtai 
qui  ft  pcrdidit 
pcc.atot  reddi- 
tiffin  tormen- 
tis  ttcrna  per- 
ditio-y  ut  pcrcat 
quidem  qui  pe- 
nre  vuUut^non 
tam:n  fie  pcreat 
quemadmodum 
voluit.  Qui  c- 
nim  ftc  pcribit, 
dclcclatiove 
ptccatorum  ti- 
le ft  us  ,ut  fi  po fi- 
fe t  fieri,  mane* 
rctwopercpcc- 
cati  perpetuus, 
jufle  quidem  tA 
in  pcrd.tione 
pzuali  d.mijfus, 
quo  propria  cc 
adit  voluntzie. 
Fulgcn.1.  1. ad 
Monim.  c.i<?. 
A  voluptMc  oc- 
enpatui  qua* 
tnodo  reflect  /... 
boriec  pCiicu'-L 

Cgiflill  cx    W 


58 


The  Saints  everlafting  Rtjl< 


.■ 


[m-I 


Part.  3 


*  Quid  mini 
voluptatem  no- 
minoiiRominu 
bonurn  quaro3 
mn  VentrUflui 
pec  u  dibit  s&  ■■ 
bdlitM  laxiw 
eft.  Seneca  de 
"Vic  beat.  c.^.  ■• 


in  wanton  dalliance,  in  their  luftful  embracements,  or  Brutifti  de- 
|  filemenrs ;  Yet  they  are  like  enough  to  have  each  others  company 
there  y  Bat  they  will  have  no  more  comfort  in  that  company ,tlien 
Zimri  and  Cosbi  in  dying  together,  or  then  lewd  companions 
have  in  being  hanged  together  on  the  fame  GallowsjO  the  dole- 
ful meeting  thatihefe  luftful  wantons  will  have  there?  How  it 
I  will  even  cut  them  to  the  heart  to  look  each  other  in  the  face/ 
I  And  to  remember  that  beaftly  pleafure  for  which  they  now  muft 
pay  fo  dear  /So  will  it  be  with  the  Fellowship  of  Drunkards;and 
;  all  others  that  were  playfellows  together  in  fin,  who  got  not 
their  pardon  in  the  time  of  their  lives  ?  What  a  direful  greeting 
will  there  then  be  ?  Curfing  the  day  that  ever  they  faw  the  faces 
of  one  another  /  Remembring  and  ripping  up  all  their  lewdnefs, 
to  the  aggravation  of  their  torment?  Othatfinners  would  re- 
member this  in  the  midft  of  ther  pleafure  and  jollity,  and  fay 
to  one  another,  We  muft  fhortly  reckon  for  this  before  the 
jealous  God.    Will  the  remembrance  of  it  then  be  comfortable, 
or  terrible?  Will  thefe  delights  accompany  us  to  another  woe  Id? 
How  (hall  we  look  each  other  in  the  faces,  if  we  meet  in  Hell  to- 
gether for  thefe  things?  Will  not  the  memorial  of  them  be 
then  our  torment?  Shall  we  then  take  thefe  for  friendly  adions  ? 
Or  rather  wifh  wehadfpent  this  time  in  praying  together,  or 
adraonlfhing  one  another  f  O,  why  (bould  we  fell  fuch  a  lading, 
incomprehenfible  Joy,forone  tafteof  a  feeming  pleafure/  Come, 
as  we  have  finned  together,  let  us  pray  together  before  we  ftir, 
that  God  would  pardon  us ;  and  let  us  enter  into  a  promife  to 
one  another,  that  we  will  do  thus  no  more,  but  will  meet  toge. 
ther  with  the  godly  in  the  worfhip  of  God,  and  help  one  ano- 
ther toward  Heaven  as  oft  as  we  have  met  for  our  finful  merri- 
ments, in  helping  to  deceive  and  deftroy  each  other. This 

would  be  the  way  to  prevent  this  forrow,  and  a  courfe  that 
would  comfort  you  when  you  look  back  upon  it  hereafter. 
*  Who  would  fpendfo  many  days  and  years  and  thoughts,  and 
cares,  and  be  at  fo  much  coft  and  pains,and  ail  to  pleafe  this  flefli 
for  a  moment,  which  muft  flhortlybe  moft  loathfome  (linking 
rottennefs ;  and  in  the  mean  time  neglecl  our  precious  foul?,  and 
that  ftate  which  we  muft  truft  to  for  ever  and  ever  ?  To  be  at  fuch 
pains  for.  that  pleafure  which  dyes  in  theenjoying5.and  isalmoft 
as  foon  gone  as  come,  and  when  we  have  moft  need  of  comfort 

will 


Part.  3 


The  Saints  everh[lingRcft< 


will  be  fo  far  from  following  us  as  our  happinefs,  thac  it  will  be 
perpetual  fuel  to  the  flames  which  fhall  torment  us  I  O  that  men 
knew  buc  what  they  defire,  when  they  would  fo  fain  have  all 
things  fuited  to  the  dcfires  of  the  flefh  /  They  would  have  Build- 
ings,  Walks,Lands,Cloaths,  Diet,  and  all  fo  fitted  as  may  be  moft 
pleafing  and  delightful.  Why,  this  is  but  to  delre  their  tempta- 
tions to  be  increafed,  and  their  fhare  ftrcngthned  ;  Their  Joyes 
will  be  more  carnal ;  and  how  great  an  enemy  carnal  Joy  is  to 
fpiritual,  experienced  men  can  quickly  tell  you.  If  we  took  the 
flefh  fo  much  for  our  enemy  as  we  do  ptofefs,  we  could  not  fo 
earneftly  defire,  and  contrive  to  accommodate  it,  and  focongra 
tu!ate  all  its  contentments  as  we  do.  ntftyjsnol 

difficulty ,thcn  to  combine  things  by  nature  moft  contrary.    %odin  Cojpmojnvealtb.lt.  i  .p.  3 . 

CHAP.   1 1 1 1. 


J9 


Moft  certain  k 
ls,that  Vertuc 
hath  not  a 
more  capital 
enemy  then 
fuch  a  perpe- 
tual fuccefs  as 
theyca!l  moft 
happy  5  which 
to  joyn  toge- 
ther with  Ho- 


Tliegreatnefs  of  the  torments  of  the  damned  difcoVered. 


SECT.  I. 

Aving  thus  (hewed  you  how  great  their  lofs  is 
who  are  fhut  out  of  Reft,and  how  it  will  be  ag- 
gravated by  thofe  Additional  loiTes  which  will 
accompany  it:  I  (hould  next  here  fhew  you  the 
greatnefs  of  thofe  Poficive  furTerings  which  will 
accompany  this  lofs.  But  becaufe  I  am  to  Treat 
of  Reft  rathei  then  of  cormeGt,I  will  not  meddle  wich  the  Expli- 
cation of  the  quality  of  thofe  fufferings, but  only  fhew  their  great- 
nefs in  fome  few  brief  difcoveriesleft  thecarclefs  (inner,  while  he 
hears  of  no  other  punifhment  but  that  of  lofs,  before  mentioned, 
(hould  think  he  can  hear  that  well  enough  by  his  own  refolved- 
nef5,and  fo  flatter  himfelf  in  hope  of  a  tolerable  hell.  That  there 
are,  befides  the  lofs  of  Happinefs,.  fuch  actual  fenfible  Torments 

F  r  4  for 


§.r 


6o 


The  Saints  everUfting  Keft. 


Part.  3 


for  the  damned,  is  a  matter  beyond  all  doubr,  to  him  that  doth 

not  doubt  of  the  truth  of  the  Scripture  ;  and  that  they  will  be 

Yet  I  know  exceeding  great,  may  appear  by  thefe  Arguments  following. 

what  Gdneuf       *  Firft,From  the  principal  Author  of  them,  which  is  God  him- 

k^hod  ma" '  felf:  As  it  was  no  le's  then  Cod  whom  the  finner  had  offended,fo 

nirGod*fc J  "  ,s  no  *e**  then  Go<* chat  wil*  Pjni^ tnem  f°r  tne,r  offences.He 
not  cM.'amk  ^acn  prepared  thofe  torments  for  his  enemies;  His  continued 
Anger  will  ftill  be  devouring  them  ;  His  Breath  of  Indignation 
will  kindle  the  flames ;  His  Wrath  will  be  an  intolerable  burden 
to  their  fouls.    O,  if  it  were  but  a  creature  that  they  had  to  do 
with,  they  might  better  bear  it,  for  the  Fenahy  would  be  anfwe 
rable  to  the  infirmity  of  him  that  fhould  inflid  it :  achildecan 
give  but  an  eafie  ftroak,  but  the  ftroaks  of  a  Gyant  will  be  anfwe- 
rable  to  his  ftrength  :  Wo  to  him  that  fals  under  the  ftroaks  of 
the  Almighty  I  They  (hall  feel  to  their  forrow,That  it  is  a  fearful 
thing  to  fall  into  the  hands  of  the  living  God  ;  It  were  nothing 
in  comparifon  to  this,  if  all  the  world  were  againft  them,  or  if  the 
ftrength  of  all  creatures  were  united  in  one  to  inflicl  their  penal- 
ty.   They  had  now  rather  venture  upon  the  difpleafure  of  God, 
then  to  difpleafe  a  Landlord,  a  Mafter,  a  Friend,  a  Neighbour,or 
their  ownFlefli  jbut  then  they  will  with  a  thoufand  times  in  vain, 
that  they  had  loft  the  favour  of  all  the  world,  and  been  hated  of 
all  men,fo  they  had  not  loft  the  favour  of  God ;  for  as  there  is  no 
life  like  his  favour,  fo  is  there  no  death  like  his  difpleafure  ;  O, 
What  a  confuming  fire  is  his  Wrath  ?  If  it  be  kindled  here,  and 
that  but  a  little,  how  do  we  wither  before  it,  as  the  grafs  that  is 
cut  down  before  the  fun  f  how  foon  doth  our  ftrength  decay  and 
,  turn  to  weaknels  ?  and  our  beauty  to  deformity  ?  Churches  are 
"n  jfyofafiam\  f°oted up,Commoir- wealths areoverthrown,Kingdomsdepopu- 
amiferunt  qua  lated,  Armies  deftroyed,  and  who  can  ftand  before  his  wrath  ?. 
p*ditlafuntt    Even  the  Heavens  and  the  Earth  will  melt  at  his  prefence,  and 
quippe  defaiati  when  he  fpeaks  the  word  at  his  great  day  of  Accompt,  they  will 
ZsTmnibZ  be  burnt  up  before  him  as  a  fcrole  in  the  fire.    Theflimesdonot 
^wwtYfln*'  f°  eafilyrun  through  the  dry  Stubble,   or  confumetheHoufes 
tin.  Deo  qui-     where  its  violence  hath  prevailed,  as  the  wrath  of  God  wiH  feed 

dm  principalis 
Iter  non  a  feipfo  eos  punknte\profequente  autem  cos  ptsna  quoniamfunt  defoJati  ah  omni  bono,  in  in 
: immenfo  limine } qui  ex'coecaverunt  femetipios3vd ab  aim  exececati  funt}femper  privatifunt  jucun- 
\  ditate  luminis :  7{on  quod  imtn  pcenam  en  infer  at  ccecitatis ;  fed  quod  ipja  cxzitas  fupe-r'mducat 
\eis cilamitatem-henxus  adverf.  h#ref  li.  %.  page  (mibi)  610,611. 
I  upon 


(etiampana) 
qua  malum  : 
And  I'tTtau* 
rpeaksaslfhe 
thought  ic 
were  a  natural 
confequene  of 
rheir  own  wiU 
fulnefs,and 
not  properly 
c  footed  by 
3od.  (And 
indeed  if  it  be 

I  trucks  B.nhw 
and  many  Phi* 
iofophers  fay, 
char  tMalnm 
enfut,  as  well 
as  Malum 
dawrii  eJlfoY* 
maliter  yrivi- 
tiobon'^Scc. 
tunccaufamcf-\ 
fid  en  tan  perfe 
non  habet  Do 


Pare.  3 


The  Stints  ever  lofting  Reft, 


61 


upon  thefe  wretches.  O,  they  that  cculd  not  bear  a  Pnfon,  or  a 
Gibbet,  orFireforChrift,  no  norfcarcea  few  (corns  from  the 
mouths  of  the  ignorant,  how  will  they  now  bear  the  devour- 


ing fire  ? 


SECT.    II. 

i.'T^He  phce  or  (rate  of  torment  is  purpofely  ordained  for  the 
1  glorifying  of  the  Attribute  or  God>Juftice.  As  all  the 
Works  of  God  are  great  and  wonderful, fo  thofe  above  all  which 
are  fpecially  intended  for  the  eminent  advancing  of  fome  of  his 
Attributes':  When  he  willglorifie  his  Power,  he  makes  the 
worlds  by  his  Wifdom:  The  comely  order  of  all  and  lingular 
creatures  declare  his  Wifdom^His  Providence  is  (hewn  in  fufiain- 
ing  all  things,  and  maintaining  order*, and  attaining  his  excel- 
lent ends,  amongft  the  confufed,  perverle,  tumultuous  agitations 
ofa  world  of  wicked,fooli(l),felf-deftroying  Mifcreants:  When  a 
fpark  of  hi?  Wrath  doth  kindle  upon  the  earth,  the  whole  world, 
fave  only  eight  psrfons  are  drowned  ;  SodomfGomoraht  Admah, 
and  Zeboim  are  burnt  with  fire  from  heaven  toadies;  The  fea 
fhuts  her  mouth  upon  fome ;  The  earth  doth  open  and  fwallow 
others;  The  Peftilence  deftroyeth  them  up  by  thoufands;  The 
prefent  deplorable  eftate  of  the  fervj  may  fully  teftifie  this  to  the 
world:  And  yet  the  glorifying  of  the  two  great  Attributes,  of 
Mercy  and  Juftice,is  intended  mod  eminently  for  the  life  to  come. 
As  therefore  when  God  will  purpofely  then  glorifie  his  Mercy, 
he  will  do  it  in  a  way  and  degree  that  is  now  incredible  and  be- 
yond the  comprehenfiori  of  the  Saints  that  muft:  enjoy  it ;  fo  that 
the  blood  of  his  Son,  and  the  enjoyment  of  himfelf  immediatly  in 
Glory,  (hall  not  be  thought  too  high  an  honour  for  them;  So 
alfo,  when  the  time  comes  that  he  will  purpofely  manifeft  his  JiJ- 
ftice,  it  fhall  apear  to  be  indeed  the  Juftice  of  God  ;  The  ever- 
lafting  flames  of  Hell  will  not  be  thought  too  hot  for  the  rebel 
lious ;  and  when  they  have  there  burned  through  millions  of 
Ages,  he  will  notrepenthim  of  the  evil  which  isbefalnthem. 
O,  wo  to  the  foul  that  is  thus  fet  up  for  a  Butt,  for  the  wrath  of 
the  Almnghty  to  (hoot  at  I  and  for  a  Bufh  that  muft  burn  in  the  J 
flimes  of  his  Jealoufie,  and  never  be  confumed  I  ~\ 

SECT. 


§.2. 


*  Deus  permit- 
tit  Mala  ut 
indc  eliciat 
Bona ,  ut  prebat 
Glbleuf./  z.c 

io.  Etfi  malum 
inter/if  abun* 
defy  fit  amen 
difponentem 
defuper  prsvl. 
dentiamfpefles, 
nihil  ufquam 
Mali  deprebeam 
de*$oeiklus3 
referentc 
Gibieuf. 


6i 


Cremabit  ad" 
dittos  Ardens 
femper  Gehen- 
na j  &  vivacL 
bus  flammis 
vorax  poena. 
Hecer'itunde 
h  ibere  tormen- 
ta  vel  requiem 
pofsint  all. 
quando  velfi- 
nem.Seivabun- 
tur  cum  corpo- 
ribus  fuis  ani' 
m<e  infinitis 
cruciatibus  ad 

dolor  em. 

Vermis  eorum 
non  morituri& 
igniieorumnon 
extinguetur, 
&c  Cyprian, 
ad  Demetrian. 

PfaU.?. 


The  Saints  ever  lofting  Reft. 


Pare.  3 


§4. 


SECT.  III. 

$.  npHe  torments  of  the  damned  muft  needs  be  extream,  be- 
JL  caufe  they  are  the  effect  of  Divine  Revenge ;  Wrath  is 
terrible,  but  Revenge  is  implacable  :  When  the  great  God  (hall 
fay,  I  will  now  be  righted  for  all  the  wrongs  that  I  have  born 
from  rebellious  creature? ;  I  will  let  out  my  wrath,  and  it  (hall  be 
ftaid  no  more ,  you  (hall  now  pay  for  all  the  abufe  of  my  Pati- 
ence /  Remember  now  how  I  waited  your  leafure  in  vain,  how 
I  (looped  to  perfwade  you ;  how  I,  as  it  were,  kneeled  to  intrea: 
you:  did  you  think  I  would  always  be  flighted  by  fuch  mi  fere- 

ants  as  you?. •  O,   who  can  look  up  when  God  (hall  thus 

plead  with  them  in  the  heat  of  Revenge  ?  Then  will  he  be  reven- 
ged for  every  mercy  abufed,  for  his  creatures  confumed  in  luxury 
andexcefs,  for  every  hours  time  mifpent,  for  the  neglect  of 
his  Word,  for  the  vilifying  of  his  Meffengers,  for  the  hating  of 
hh  people,  for  the  prophanation  of  his  Ordinances,  and  neg- 
lecl  of  his  Worlhip,  for  the  breaking  of  his  Sabbaths,  and  the 
grieving  of  his  Spirit,  for  the  taking  of  his  Name  in  vain,  for 
unmerciful  negledt  of  his  fervants  in  diftrefs.  O  the  number- 
lefsBils  that  will  be  brought  in!  And  the  Charge  that  will  over- 
charge  the  foul  of  the  finner  I  And  how  hotly  Revenge  will 
purfue  them  all  to  the  higheft  I  How  God  will  ftand  over  them 
with  the  rod  in  his  hand  (not  the  rod  of  Fatherly  chaftife- 
ment,  but  that  Iron  rod  wherewith  he  bruifeththe  rebellious) 
andlayitonforalltheirnegledls  ofChrift  and  Grace  1  O  that 
men  would  forefee  this  I  and  not  put  themfelves  under  the  I 
hammer  of  revenging  fury,  when  they  may  have  the  treafure  of  i 
happinefs  at  foeafie  rates,  and  pleafe  God  better  in  preventing  J 
their  woe ! 


SECT.    IV. 


4. /^onfider  aKo  how  thisjaftice  and  Revenge  will  be  the  de- 

V^lighc  of  the  Almighty.    Though  be  had  raiher  men  would 

ftoop  to  Chriftand  accept  of  his  mercy,  yet  when  they  perfift 

in  rebellion,  he  will  take  pleafure  in  their  execucion.    Though 

he 


Part.  3 


The  Saints  everlafting  Reft. 


he  defire  not  the  deith  of  him  that  dieth,  but  rather  that  he  re. 
pent  and  live  ;  yet  when  he  will  not  repent  and  live,  God  dorh 
defire  and  delight  in  the  execution  of  Juftice  :  conditionally,  fo 
that  men  will  rcpenr,  he  defires  not  their  death,   but  tber  \if§, 
Ez,ck.ll.ii>   yetif  they  repent  not,  in  the  fame  place  he  utter- 
eth  his  refolution  for  their  death,  verf.%.  13.    He  tels  us,  Ifau 
27. 4.  That  fury  is  not  in  him,  yet  he  addeth  in  the  next  words, 
Who  would  fet  thebryersand  thorns  againft  me  in  battle  }  I 
would  go  through  them,  I  would  burn  them  together.  What  a 
doleful  cafe  is  the  wretched  creature  in,  when  he  fhall  thus  fet 
the  heart  of  his  Creator  againft  him  ?  and  he  that  made  him  will 
not  fave  him,  and  he  that  formed  him  will  not  have  mercy  upon 
him,  lfnL17.11.  How  heavy  athreatningis  that  \i.Deut,i%.6l. 
As  the  Lord  Rejoyced  over  you  to  do  you  good,  fo  the  Lord 
will  Rejoyce  over  you  to  deftroy  you,  and  to  bring  you  to 
nought.    Wo  to  the  foul  which  God  Rejoyceth  to  punilh.  Yea, 
he  tels  the  timple  ones  that  love  (implicity,  and  the  (corners  thac 
delight  in  fcorning,  and  the  fools  that  hate  knowledge,  That 
becaufe  he  called  and  they  refuted,  he  ftretched  out  his  hand 
and  no  man  regarded  ,  but  fee  at  nought  all  his  Counfel,  and 
would  none  of  his  reproof,  therefore  he  will  alfo  laugh  at  their 
calamity,  and  mock  when  their  fear  cometh;  when  their  fear 
cometh  as  defolation,  and  their  defhucTon  as  a  whirl winde,whcn 
dftrefs  and  anguifh  cornech  upon  them,  Then  (hall  they  call 
upon  him,  but  he  will  not  anfwer,  they  (hall  feek  hm  early,  bur 
fhall  not  finde  him  ;  for  that  they  hated  knowledge,  and  did  not 
choofe  the  fear  of  the  Lord,    Prov  1.22,23,24,25,26 ,27,  28,29. 
I  would  intreac  thee,  whoreadeft  this,  if  thou  be  one  of  that 
fort  of  men,  that  thou  wilt  but  view  over  ferioufly  that  part  of  I 
the  Chapter,  Prov.i.  from  the  20th  verfe  tothe  end,  and  believe 
them  to  be  the  true  words  of  Chrift  by  his  Spirit  in  Solomon  :   Is 
itnotaterible  thing  to  a  wretched  foul,  when  it  (hill  lie  roar- 
ing perpetually  in  the  flames  of  Hell,  and  the  God  of  mercy  him- 
felffliall  laugh  at  them  ?  When  they  (hall  cry  out  for  mercy, 
yea,  for  one  drop  or  water,  and  God  fhall  mock  them  in  fleai  ol 
relieving  them  ?  When  none  in  Heaven  or  Earth  can  help  them 
but  God,  and  he  fhall  Rejoyce  over  them  in  th  ir  calamity? 
Why,  you  fee  thefe  are  the  very  words  of  God  himfelfin  Serf- 
ptu.-e  :  Andmoftjuit  is  ir,  that  they  who  laughed  at  the  Sermon, 

and 


63 


Vnutighur.& 
idem  Dcus 
pater  qui  con* 
cupifecntibus 
ejus  commitm- 
ent ioncm 
&  perfeveran. 
ribus  in  fubjc 
dtioncetuSiqua 
funt  apudfe 
praparata 
bona ;  principi 
autem  ab/ccf- 
fiQni/y  Viabalo 
&  qui  cum  co 
abfceffciiuu, 
angclu  3atcr- 
num  ignem 
praparans  in 
quern  mit+ 
txniur,  in. 
quit  DominuS) 
illi  qui  in  [mi- 
fir  a  [ep  avail 
funt.lrenxus 
adv.hercf. /i.4, 
cap.  7  6. 


*4 


So  alfo  Pfil. 
37.  13. 


§•5 


Vtrum  ignis 
Gehenna  fit 
corporeu*)   lege 
pltnifsime  dif- 
ferent m  D.j  o. 
Raignoldum 
de  Libr.  Apo- 
cryphis  pr*- 

5P- 


T£*  Saints  evcrlaflhg  Reft. 


Part.  3. 


*nd  mocked  ac  the  Preacher,  and  derided  the  people  that  obeyed 
the  Gofpel,(hould  be  laughed  ar,  and  derided  by  God.  Ab  poor 
ignorant  Fools  (forfo  this  Textcals  them,)  they  will  then  have 
mocking  enough  till  their  heart  ake  with  it  / 1  dare  warrant  them 
for  ever  making  a  jefl:  at  Godlinefs  more ,  or  making  themfelves 
merry  with  their  own  flanderou*  report?.  It  is  themfelves  then 
that  muft  be  the  woful  obje&s  of  derifion ,  and  that  of  God  him- 
felf,  who  would  have  crowned  them  with  Glory.  I  know  when 
the  Scripture  fpeaksof  Gods  laughing  and  mocking,tt  is  not  to  be 
undetftoood  laterally,  but  after  the  manner  of  men  :  but  this  may 
fuffice  us,  that  it  will  be  fuch  an  ad  of  God  to  the  tormenting  of 
the  (inner,  which  he  cannot  more  fitly  conceive  or  esprefs  under 
any  other  notion  or  name,  then  tbefe. 


SECT.  V. 

j./^Onfider  whofhall  be  Gods  Executioners  of  their  Tor* 
V^mentj  and  that  is,  Firft,  Satan.  Secondly^  Themfelves. 
Firft,  He  that  was  here  fo  fuccefsf  ul  in  drawing  them  from  Chrift, 
will  then  be  the  Inllrument  of  their  puniftiment,  for  yielding  to 
his  temptation?.  It  was  a  pitiful  fight  to  fee  the  man  po&ffed, 
that  was  bound  with  chains,  and  lived  among  the  Tombs  s  and 
that  other  that  would  be  caft  into  the  fire  and  into  the  waterjbut 
alas,  that  was  nothing  to  the  torment  that  Satan  puts  them  to  in 
Hell  t  That  is  the  reward  he  will  give  them  for  all  their  fervice  j 
for  their  rejecting  the  commands  of  God,  and  forfaking  Chrift, 
and  neglecling  their  fouls  at  his  perfwafion.  Ah,  if  they  had  fer- 
ved  Chrift  as  faithfully  as  they  did  Satan,  and  had  forfaken  all 
for  the  love  of  him,  he  would  have  gwen  them  a  better  reward. 
Secondly,  and  it  is  moft  juft  alfo,  that  they  fhould  there  be  their 
own  tormentors,  that  they  may  fee  that  their  whole  deftru&ion 
\s  of  themfelves ;  and  they  who  were  willfully  the  meritorious 
caufe,fliouId  alfo  be  the  efficient  in  their  own  fuffcrings  ^  and  then 
who  can  they  complain  of  but  themfelves  ?  and  they  will  be  no 
more  able  to  ceafe  their  felf  tormenting,  then  men  that  we  fee  in 
a  deep  Melancholy,  that  will  by  no  Arguments  be  taken  off  from 
their  forrews. 

SECT. 


Part.  3. 


The  S dints  ever la/ling  Reft. 


SECT.    I. 


65 


/^Onfider  alfo  how  that  their  torment  will  be  univerfal,  not 


pon  one  part  alone,  wliile  the  reft  are  free;  but  as  all 
have  joyned  in  the  fin,  fo  muft  they  all  partake  of  the  torment. 
The  foul  as  it  was  the  chief  in  finning,  fhall  becheif  infuffer- 
ing  ;  and  as  it  is  of  a  more  fpiritual  and  excellent  nature  then 
bodies  are,  fo  will  its  torments  as  far  exceed  our  prefent  bodily 
fuflferings.  As  the  joyes  of  the  foul  do  far  fuppafs  all  fenfual 
pleafures,  and  corporal  contentments ;  fo  do  the  pains  of  the  foul 
furpafsthefe  corporal  pains ;  and  as  the  Martyrs  did  triumph  in 
the  very  flames,  becaufc  their  fouls  were  full  of  joy,  though  their 
bodies  were  in  pain ;  fo  though  thefe  damned  creatures  could 
enjoy  all  their  bodily  pleafures,  yet  the  fouls  fufferings  would 
take  away  the  fweetnefs  of  them  all. 

And  it  is  not  only  a  foul,  but  a  finful  foul  that  muft  fufTer; 
The  guilt  which  ft  ill  remains  upon  ir,  will  make  it  fit  for  the 
wrath  of  God  to  work  upon  ;  As  fire  will  not  burn  except  the 
fuel  be  corabuftible ;  but  if  the  wood  be  dry,  or  it  light  upon 
ftraw,  how  fiercely  will  it  burn  then  ?  Why,  the  guile  of  all  | 
their  former  fins  will  be  as  Tinder  or  Gun-powder  to  the  damn 
ed  fouls,  to  make  the  flames  of  hell  to-take  hold  upon  them  with, 
fury. 

And  as  the  foul,  fo  alfo  the  body  muft  bear  its  part;  that  bo- 
dy that  muft  needs  be  pleafed,  whatfoever  became  of  its  eternal 
fafety,  fhall  now  be  paid  for  all  ics  unlawful  pleafures:  That 
body  which  was  fo  carefully  looked  to,  fo  tenderly  cherifhed, 
fo  curioufly  dreft  ;  that  body  which  could  not  endure  heat  or 
cold,  or  an  ill  Jmeif,  or  a  loathfome  fight ;  O  what  muft  it  now 
endure  !  How  are  its  haughty  looks  now  taken  down  /  How  lit- 
tle will  thofe   flames  regard  itscomlinefs  and  beauty  1  But  as 
cam  pat; poflit,  quamfme  ca  plcne  cgcre  non  potuit.  Tenul.de  Rcfnr.  tarnis  c.  17.^.41 1 .  N- 
operarum  focictatcm^utmeritb  poJJ'cnt  ctiam  Mercedcmncgare.Non  fit partite?  s  rentenli*  caro3fi 
fucnt  &m  camfa.  Sola  anima  revocetur,  fifola  decettitt  At  cnim  non  magU  fola  deccdit,  qu  m 
■it-jo"  ud  unde  deccdit,  vitam  banc  duo.  Adco  autcmmnfoU  anima  iranffgil  vitam ,  ut  1 . 
Uitjt;:s  licet  folos,  licet  non adiffcttumpcr  carnem  dtdaflos  auferamus  a colkfia ca\ 
J         w,  &  cum  cm  ne.  &  per  carr.em a^itur  ab  anion,,  quod  agituc  in  corde.  1  lejiir 

1  red.Carmsi  cap.  ij-pag.i  10. 

Death 


§.(5. 
Duplex  doom*. 

torum  poem  eft 
mgcbcwhi'i 
nam  &  men- 
tern  ui  it  trifli- 
tia,&  corpus 
fltmma.  Bern. 
de  medit.gcbcn* 
nails  fupplicii. 
(Patielur  eti- 
am  corpus)  non 
qua  [entire 
quid  fine  came 
non  pojfu  ani- 
Vta,  fed  qua 
neceffe  eft  illam 
etiam  came 
fent'ire  Qjtan- 
turn  enim  ad 
Agendum  de 
!uo[uffkity 
tantum  &  ad 
Vatiendum.Ai 
agendum  aw 
tern  minus  de 
[no  (ufficit. 

- 1  enim  de 
'(uo  folummodo 
cogitare,vct/c3 
cupercJUponc- 
re  1  ad  per  fid- 
end urn  ant  em 
operam  carnk 
cxpccl.it.   Sic 
it.ijj  &  adP.t- 
tiaidum  focic* 
taum  earn  is 
expoJIul.it,    ut 
tan  plcne  per 


66 


The  Saints  evtrlafiing  Reft. 


Hue  denify 
carnls  fpeciem 
ircctn  animte 
etiam  Dominus 
in  fugiUatione 
coghatuum  tax 
at.[  Quidcogi 
tatism   cordi- 
bus  veftris  ne . 
quam>]  Et 
[Qui  confpexe- 
rit  miiUcrem  ad 
concupifcen- 
dumy8cc.  ] 
Adco  &  fine 


Death  did  not  regard  ir,  nor  the  Worms  regard  ic>  but  as  freely 
feed  upon  the  face  of  the  proud  and  luftful  Dames,  and  thehciu 
of  the  moft  ambitious  Lords  or  Princes,  as  if  they  had  been  bde 
beggars  or  bruits ;  fo  will  their  Tormentors  then  as  little  pitie 
their  tendernefs,  or  reverence  their  Lordlinefs,  whenrhey  fhui 
be  raifed  from  their  graves  to  their  eternal  doom.  Thofeeyes 
which  were  wont  to  be  delighted  with  curious  fights,  and  to 
feed  themfelves  upon  beauteous  and  comely  objects,  muft  then 
fee  nothing  but  what  (hall  amaze  and  terrifiethetn,-  an  angry, 
(in-revenging  God  above  them,  and  thofe  Saints  whom  they 
fcorned,  enjoying  the  Glory  which  they  have  loft;  and  about 
them  will  be  only  Divels  and  damned  fouls ;  Ah  then  how  fadJy 
will  they  look  back  and  fay,  Are  all  out  merry  Meetings,  our 
Feafts,  our  Playes,  our  wanton  Toyes,  our  Chriftmas  Games, 
and  Revels  come  to  this  ?  Then  thofe  Ears  which  were  wont  to 
be  delighted  with  Mufick,  fhall  hear  the  (brieks  and  cries  of 
their  damned  companions,  Children  crying  out  againft  their 
Parents,  that  gave  them  encouragement  and  example  in  evil,  but 
did  not  teach  them  the  fear  of  the  Lord ;  Husbands  crying  out 
upon  their  Wives,  and  Wives  upon  their  Husbands,  Matters 
and  Servants  cuiiing  each  other ;  Minifters  and  People,  Magi- 
ftrates  and  Subjects  charging  their  mifery  upon  one  another,  for 
difcouraging  in  duty,  conniving  at  fin,  and  being  (ilent  or  for- 
mal, when  they  Qiould  have  plainly  told  one  another  of  their 
mifery,  and  forewarned  them  of  this  danger.  Thus  will  Soul  and 
Body  be  companions  in  Calamity  *. 

opcre,  & 

fine  cffeQu,  cogitatus  camis  efi  aftus  ;  Sed  etfi  in  cerebro  vel  in  medio  fupcrciliorum  difcrimine  vcl 
ubi  Pbilofopbis placet,  princifalkas  fenjuum  confecrata  efi,  quod  Hegemmicon  appcllatur,  Caro  erit 
cmne  Animae  cogitatoriutn.  l^unquam  Anima  fine  came  eft,  quamdiu  in  came  cfl.  Nihil  non  cum 
ilia  agitftne  qua  noa  e(l~  Qua  adbuc  an  cogitatus  quoqueper  carnem  admim(lrenturyciui  per  carnem 
frgnofcuntuY  extrinfccuuVolutct  aliquid  Anima;  vultus operatur  indicium.  Faciesintcmionum  o'm-- 
mum  ffeculum  efi.  Ncgcnt  faftorumjocietatem,  cui  negare  non  poffunt  cogitatorum.  El  iUi  qui- 
dim  delinquencies  Cams  emmerant  5  ergo  peccatrix  tenebitur  fupplicio.  Tertullian.  ubi  fupra. 
pag.  410. 


SECT. 


Part.  3. 


The  Stints  everUfting  Reft, 


SECT.   VII. 

7.    \  Nd  the  greater  by  far  will  their  Torments  be,  becaufe 
jL-Lthty  (hill  have  no  comfort  left  to  help  them  to  mitigate 
:hem.    fn  this  life  when  a  Minifier  fore-told  them  of  Hell,  or 
Conference  begun  to  trouble  their  peace,  they  had  Comforters 
enough  at  hand  to  relieve  them  :  Their  carnal  friends  were  all 
ready  to  fpeak  comfort  to  thcm,and  promife  them  that  ail  (hould 
be  well  with  them  :  but  now  they  have  not  a  word  of  comfort, 
either  for  him  or  themfelves.  Formerly  they  had  their  bufinefs, 
their  company,  their  mirth,  to  drive  away  their  fears;  thep 
could  drink  away  their  forrows,or  play  them  away,  or  deep  them 
away,oratleaft,  time  did  wear  them  away ;  but  now  all  thefe 
remedies  are  vanifhed  :   They  had  a  hard,  a  prefumptaous,  un- 
believing heart,  which  was  a  wall  to  defend  them  againft  trou 
bles  of  minde;  but  now  their  experience  hath  banifhed  thefe,  and 
left  them  naked  to  the  fury  of  thofe  flames  \  Yea,  formerly  Satan 
himfelf  was  their  comforter,  and  would  unfay  all  that  the  Mini- 
fterfaid  againft  them,  as  he  did  to  our  firft  Mother ;  Hath  God 
(aid,  Ye  (hall  not  eat?   Ye  (hall  not  furely  die.  Sodothhenow; 
Doth  God  tell  you  that  you  (hall  lie  in  Hell  ?  It  is  no  fuch  mat- 
ter ;  God  is  more  merciful ;  he  doth  but  tell  you  fo  to  fright  you 
from  finning  1  Who  would  lofe  his  prefent  pleafures,  for  fear  of 
that  which  he  never  (aw  ?  Or  if  there  be  an  hell,  What  need  you 
to  fear  it?  Are  not  you  Chriftians  ?  And  (hall  you  not  be  faved  by 
C  hrift  ?  Was  not  his  blood  fhed  for  you  ?  Minifters  may  tell  you 
what  they  pleafe,  they  delight  to  fear  men,  that  they  may  be  ma- 
tters in  their  Conferences,  and  therefore  would  make  men  believe 
that  they  (hall  all  be  damned,  except  they  will  fit  themfelves  to 

their  precife  humor. Thus  as  the  Spirit  of  ChriftistheCom- 

forterofthe  Saints,  fo  Satan  is  the  Comforter  of  the  wicked;for 
he  knows  if  he  (hould  now  difquiet  them,  they  would  no  longer 
fervehim;  or  if  fears  and  doubts  (hould  begin  to  trouble  them, 
they  would  bethink  themfelves  of  their  danger,  and  fo  efcape  it : 
never  was  a  thief  more  careful  left  he  (hould  awake  the  people 
when  he  is  robbing  the  houfe,  then  Satan  is  careful  not  to  awake 
afinner  .•  AndasaCut  purfe  will  look  you  in  the  face,  and  hold 
you  in  a  tale,  that  you  may  never  fufpedhim  while  he  is  robbing 

your 


s.7. 


6% 


The  Saints  everlafting  Reft.  Part.  2 


your  pockets,  fo  will  Satan  labour  to  keep  men  frorrwll  doubrs 
or  jealoufies,  or  forrowful  thoughts.  But  when  the  (inner,  is 
dead,  and  he  hath  his  prey,  and  his  ftratagem  ha:h  had  fucceft 
thenhe  hath  done  flattering  and  comforting  them.  While  the 
fight  of  fin  and  mifery  might  have  helped  co  five  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  forlorn  (inner  then 
look  for  comfort?  They  that  drew  him  into  the  fnare,  andpro- 
mifed  him  fafety.do  now  forfake  him,and  are  forfaken  themfelves- 
His  ancient  comforts  are  taken  from  him,  and  the  righteous  God' 
whofe  fore- warnings  he  made  light  of,  will  now  make  good  hi' 
word  againft  him  to  the  lead  tittle. 


§.8. 
j  Porrendo  rnsdo 
fit  mifier timers 
fine  tnone^fink 
fine  fine^e- 
feclus  fine  dc- 
fec%u\aLHia  mors 
femper  vivid 

I.  &  finis  femper 
incipit>&  dc~    I 
I  feclus  deficere    j 
[  nejeit.  Mors 


SECT.  VIII. 

BUt  the  great  aggravation  of  this  mifery,  will  be  its  Eter- 
nity ;  That  when  a  thoufand  millions  of  ages  are  pad, 
their  Torments  areas  frefti  to  begin  as  the  firft  day.    If  there 
were  any  hope  of  an  end,  it  would  eafe  them  to  forefeeit;  but 
when  it  muft  be  for  ever,  that  thought  is  intolerable :  much 
more  will  the  mifery  it  felf  be  fo.  They  were  never  weary  of  fin- 
ning, nor  ever  would  have  been,  if  they  had  lived  eternally  up  1 
on  earth  ;  And  now  God  will  not  be  weary  of  plaguing  them. 
permit  &  mn  j  They  never  heartily  repented  of  their  (in  ;  and  God  will  never] 
cxtingMidohr  repent  him  of  their  fufferings;  They  broke  the  Laws  of  the  eter- 
cmaatfednul- 0*1  God,  and  therefore  (hallfuffer  eternal  puniihment;  They 
faT/flZ™\kn™  »c  was  an  Everlafting  Kingdom  which  they  refufed  when 
tombunh  fed    it  was  offered  them,  and  therefore  what  wonder  if  they  be  ever- 
nequaqudmte-  laftingly  flhutOHtofit  f  It  was  their  immortal  fouls  that  were 
mb'/as  excHtit  guilcy   of  the  trefpafs,  and   therefore  muft  immortally  fuffer 
the  pains.   O  now  what  happy  men  would  they  think  themfelves, 
if  they  might  have  lain  ftill  in  their  graves,  of  continued  duft,  or 
fuffered  no  worfe  then  the  gnawing  of  thofe  wormsl  O  that  they 


lib,9.. 

I  approve  not 

learned  Par' 


km  judgment  might  but  there  lie  down  again  /  What  a  mercy  now  would  it  be 
about  the  De-  t0  jje  ?  ^nd  how  will  they  call  and  cry  out  for  it  ?  O  death, whi- 

iert  of  eternal 

fuffering,  as  arifing  only  from  the  Eternity  or  perpetuity  of  finning,  which  he  take  t'i  from 

Scotui  mdMirandala^ibA'^  Vefccnfti.f.  164,1 65. 

thee 


j  Part.  3.  The  Saints  ever  tatting  Rett, 


\       69 


therart  thou  now  gone?  Now  come  and  cut  off  this  dole-full 
life!  O  that  t'jeie  pains  would  break  my  heart,  and  end  my 
being  !   O  that  I  might  once  at  laft  die  !   *6  that  I  had  never  bad 

a  being  I The'c  groans  will  the  thoughts  of  Eternity  wring 

from  their  hearts:  They  were  wont  to  think  the  Sermon  long, 
and  Prayer  long  ;   how  long  then  will  they  think  theie  Endlefs 


i[tu:c  cxccjjum 

I  11  ii it  nulla* 

jamptnitcntid 

?  What  difference  is  there  betwixt  the  length  of  their  [  tow*  tinnitus 


torments 

pleafures,  and  of  their  pains  ?  The  one  continued  but  a  moment.  '  'S^f/JJ 
but  the  other  endureth  through  all  eternity.  O  that  (inncrs  would    ^  alt  amit- 
lay  this  thought  to  heart !  Remember  how  time  is  almoft  gone  :    titur  aut  tcne- 
Thou  art  ftanding  all  this  while  at  the  door  of  Eternity ;  and    tur  i  Hicfalut, 
death  is  watting  to  open  the  door,  and  put  thee  in :  Go  deep  out  j  *"**?  urdtli 
yet  but  a  few  more  nights  ,   and  ftir  up  and  down  on  earth  a  few  j  ?^]  ^^ifa- 
more  dayes ,  and  then  thy  nights  arid  dayes  fhail  end  ;    thy    tm,  Cyprian, 
thoughts,  and  cares,  and  pleafures  ,  and  all ,  (hall  be  devoured  by 
Eternity:  thou muft enter  upon  that  ftate  which  (hall  never  be 
changed.     As  the  Joys  of  Heaven  are  beyond  our  conceiving, 
lb  alio  are  the  pains  of  Hell.     Evcrlafting  Torment  is  uHconcie- 
vable  Torment. 

&  fine  fine 

funt  a  Deo  bona,  &  propter  ktc  &  miffi$eomm  tterna  &  fine  fine  cfi.  Irenauis  adv.  hjeref. 
I1.5  page  (mihi)  610 


adDcmctrian. 
li.11.  p.331. 
Vb'i  bit  Purga- 
toi'mm  Ponttfi- 
ciomm  ? 
sterna  antem 


B 


SECT.  IX. 

It  I  know  if  it  be  a  fenfuall  unbeliever  that  readeth  all  this, 
^e  will  caft  it  by  with  difdain ,  and  fay,  I  will  never  believe 
fiat  God  will  :hus  Torment  his  Creatines  :  What ,  to  delight  in 
*heir  torture  !  And  that  for  everlafting  !  And  all  for  the  faults 
ofaflhort  time !  It  is  incredibe:  How  can  this  ftand  with  the 
infinitenels  of  his  mercy  ?  1  would  not  thus  torment  the  worii 
enemy  that  I  have  in  the  world  ,  and  yet  my  mercifulnefs  is  no- 
thing to  Gods.  Theie  are  but  threats  to  awe  men  ;  I  will  not  be- 
lieve them. 

A»f  Wilt  thou  not  believe  ?  I  do  Rot  wonder  if  thou  be  loth 
to  believe  fo  terrible  tidings  to  thy  foul  as  theie  are;  which  if 
they  were  believed  and  apprehended  indeed  according  to  their 
weight,  would  fee  thee  a  trembling  and  roaring  in  the  anguifh 
of  horror  day  and  night ;  And  Ido  as  little  wonder  that  the 

Gg  Divei 

-— — 3. 1    ,.  


ObjeB. 


j4nfiv. 


7o 


The  Saints  tvtrhjting  Reft, 


Part.  3 


crcdunt  Judti  Devil  who  ruleth  dice-  fhould  be  loth,  if  he  can  hinder  it ,  to  fuf- 
^^iM^-jfcrthccto  believe  it:  For  if  thou  didft  believe  it  >  thou  wouldeft 
^/dwm^f.^'pj^  no  co^  or  pajnS  toefcapcif,  Beit  goto:  Jf  thou  wilt  read 


ncramo  tuorm 
in  die  judieii 

Jmt  YcJuftitAjt- 
da .  quo  urn 
mum  fuiuium 
Jit  ifr  adit  arum 
probiffimoum  : 
al. cum  imp) o 
biffimo  um& 
impiijfimorum, 
tcrtium  med'o- 
criuw,  qui  non 
mm :a  brae 
qu.tm  wale  opc- 
r  ati  furrint . 
Prolo;il!os  e 
vcfhgio  advh 
lamziDuam 
rafcripium  ob- 
ftgrtfiiumqu   ; 
impYobos  aucf/, 
in  Qehcmam, 
Jive  ign.m  in* 
fmtaUm  abjc 
clum  in  di- 
cuni  i  Med  ut- 
eres vc'ioiftus 
pcceaiorcspci 
(pat i urn  Cha- 
d-xfchim  five 
mcnf:umian- 
fummodt)  duo- 
decun  pro  .fee- 
c  itis  \p  forum 
in  inferno  'or- 
|  qu.huri.iur  ',  di 
hide  C6  pffYA 


on  ,  cither  thou  fhalt  believe  it  before  thou  ftirreft  ,  or  prove  thy 
felfan  Infidel  or  Pagan.  Tell  me  then,  Doft  thou  believe  Scri- 
pture to  be  the  word  of  God  ?   If  thou  do  not ,  thou  art  no  more 
a  Chriftian  then  thy  horfeis ,  or  then  a  Turk  is :  For  what  ground 
have,  we  befides  Scripture  to  believe  that  Jcfus  Chrift  did  come 
into  the  world  ,   or  die  for  man  ?  If  thou  believe  not  thefe,  I  have 
nothing  here  to  do  with  thee  ,  but  refer  thee  to  the  tecond  part  of 
this  book ,  where  I  have  proved  Scripture  to  be  the  word  of  God. 
But  if  thou  do  beleive  this  to  be  fo,  and  yet  doft  not  believe  that 
the  fame  Scripture  is  true  ,  thou  art  far  worie  "then  either  Infidel 
or  Pagan  :  For  the  vileft  Pagans  durlt  hardly  charge  their  Idol- 
Gods  tobelyars:  And  dateft  thou  give  the  lye  to  the  God  of 
Heaven  ?  and  accufe  him  of  fpeaking  that  which  dial!  not  come 
zo  pais  f  and  that  in  fuch  abfoluce  threats ,  and  plain  expretfions  ? 
But  if  thou  dareft  not  ftand  to  this,  but  dolt  believe  Scrip:ure 
both  to  be  the  word  of  God  ,  and  to  be  true ;  then  T  fhall  prefent- 
ly  convince  thee  of  the  truth  of  thefe  eternal  Torments.     Wilt 
:hou  believe  if  a  Prophet  fhould  tell  it  thee?  Why  read  it  then 
in  the  greatell  Prophets,  Mofes,David  and  Ifiaiah9Devt.$i.?.  2, 
P frf.  1 1 .6*.&  P.VJT.//4/  3-003.3.  Or-vv.ilt  thou  believe  one  that 
was  more  then  a  Prophet?  Why  hear  then  what  John  Baptifi  faith. 
Mai^.,i  o.  £#^.3.17.  Or  wilt  thou  believe  if  an  Apoftle  flaould 
tell  thee  ?   why  hear  what  one  faith,  Jude  7. 1.3.  where  he  calls  it 
the  vengeance  of  eternal  fire ;  and  the  blacknefs  of  darkne  fs  for 
ever.  Or  what  if  thou  have  it  from  an  Apoftiethat  had  been  rapt 
up  in  Revelations  into  the  third  Heaven,  and  teen  things  unuttera- 
ble? Wilt  thou  believe  then?  Why  take  it  then  from  Paul,  aThef. 
I  -7>8  9.  The  Lord  Jefus(hall  be  revealed  from  Heaven  with 
hu  mighty  Angels ,  in  flaming  fir e  ,  taking  vengeance  on  them 
that  know  not  God>nnd  that  obey  not  the  Gofpel  of  our  Lord  Je- 


to  um  ccn  u 

n<  ntu:;  vt-ntufqi  emeres  eorum  difflando difpcYgct  fubtcr plantas pedum  juJforum3&c.SkK^bb\ 
Bcchai  e  Talmudo  magno,  ut  Buxtorfius  Synag.Jud.  c.i.  p. 25,2^27.  Ad  banc  harcJJn  ap- 
propinquat  doclfina.  Tap? (1  arum.  Non  eft  vera  vita  nifi  uhifoelicitey  vnitur ;  nee  vera  incorrupt 
t  o3  n-fi  uhijaliti  nulla  dolor e  comtmpitvr,  1)b\  aultm  infelix  won  vonfmtwx  «'  ita  dicam>  mors 
ip'anom  moritur ;  &  ubtdo'or  perpetuus  non  interimitjed  affiigitfip[a  i§;  fuptienon  finitw.  Aug. 
Enchirid.c.92.  Nifi pcY  mdtbitam  tmfericcrdiam  nemo  liberatur,  &  mfipcY debitum  judicium 
n.mdamnaiw.  Aug.  Enchirid.c.^4, 

In 


Part.  3.  The  Saints  tvtrUliingKtU. 


7i 


Vmdiftam  Di- 

■  >!0 
fuurum  ':. 
impios  &  it  ft' 


pifct 


pifiirti 
objign.ii: 
tidie  tot  excm- 


1 01 1  on uh  ur. 
Polanos  Ixi 
Ezck.  u.  p. 


fus  Chrift  y  who  fhall  be  puntjhed  with  tver Lifting  deft  r  nth  ion 
from  the  pre  fence  of  the  Lor  d^ from  the  gloryof  his  power.  And 
2  Thejf,2.i  2. That  they  all  might  be  damnedwho  believed  not 
the  truth  but  had pleafure  in  unrighteoitfnefs.SoRom.  2 . 5 ,6, 7 , 
8,9,1  o. Or  wilt  thou  believe  it  from  the  beloved  A  poltle, who  w.is 
(0 taken  up  in  rcvcIations,and  Taw  it  as  it  wcre.in  his  vifions?Why 
ice  then  *#v.20.lO,If.  They  are  laid  there  to  be  caft  into  the    J^w*  VZ- 
lakf  of  {jreytnd  tormented  day  and  night  for  ever.  So  Rev.  2  1  . 
8. So  2  Pet. 2. 1  7  .Or  wilt  thou  believe  'it  from  the  mouth  cf  Chrift 
himiclf  the  Judge?  Why  read  it  then.  Mat.  7.1  9. &  13.40,41.. 
42  49,50.  As  therefore  the  Tares  arc  gathered  and  burnt  in  the 
fire,  lb  fhall  it  be  in  the  end  of  this  world  :  the  Sen  of  man  fhall 
lend  forth  his  Angels ,  and  they  fhall  gather  out  of  his  Kingdom 
all  things  that  ofrcnd  ,  and  them  which  do  iniquity  :   and  (hail 
caft  them  into  a  furnace  of  fire;there  fluli  be  weeping  and  gna  filing  j 
of tcctfi,  &c.     So  Matth.i  8.8,9,  Soi*<*r.  9.  43,44,46  48.  | 
where  he  repeateth  it  three  times  over ,  fVhere  their  worm  never 
dieth.and  their  fire  is  not  quenched.  And  Mat. 2  5.41  ^S.The/j    *  s:c  D]2i0flL0 
(halt  he  fay  to  them  on  the  left  hand  Depart  from  me, ye  cur  fed,   fphitu  pUn\ 
into  ever /aft  ing  fire  prepared  for  the  Devil  and  his  angels  :   ^fuwiera 
For  1  was&c.  And  thefe  (haUgo  away  into  ever  la  ft  ing  pur.tfh- 1  Sf^i'*" 
mentyand  the  righteom  into  life  eternalL  no"ro cum°& 

What  layeft  thou  now  to  all  this? Wilt  thou  not  yet  believe  ?  If  fpiritm  vita 
thou  v\  ilt  not  believe  Chrift,  I  know  not  whom  then  wilt  believe  :   nobis  danavi- 
and  therefore  k  is  in  vain  to  perfvvade  thee  any  further  ;  OneJy  let   Ytt  &  [eZem 
me  tell  thee,  the  time  is  at  hand  when  then  wile  eafily  believe,  and   T'r!  v 
that  vu.hout  anypreacning  or  arguingtwhen  thou  leelt  the  great  &    luntju'ltmefft 
terrible  day,  and  heareft  che  condemning  fentence  paft,  and  art  thy  '■  indicium  Dei . 
felf  thruft  down  to  Hell  (as  Lake  1  o.  1  i.)then  thou  fhalt  believe,  4}f*proptt 
and  never  doubt  again:  And  do  not  fay  but  thou  waft  told  Co  much. 
Surely  he  that  fo  much  diffwades  thee  from  believing,  doth  yet  be- 
lieve and  tremble  himfclf;  James  2.19. 

*  And  whereas  thou  thinkeft  that  God  is  moremercifull  ;  why 
lure  he  knows  belt  his  own  mercifulnels.  His  Mercy  will  not 
crols  his  Truth.  Cannot  Gcd  be  infinite  in  mercy  ,  except  he  lave  J,*? 
the  wilfull  and  rebellious?  Is  a  Judge  unmerciful!  for  condemning 
melefaclors  ?  Meicy  and  Juftice  have  their  feveral!  objecV: 
Thoulands  of  humble  ,  believing,  obedient  fouls  fhall  know  to 
their  eternafl  comfort  that  God  is  mercifull ,  though  the . refuferr 


alterkm  \n  n- 
dam  excogttx- 
runt  pat)  cm  > 
niq\cm 
tkq\  pr  widen- 
itm  coram  qu.t 
unt  e/ga  nos3 
tiam  ion 

nibui  peccatiy 
Irrn^us  adv. 
haercf.  L.5  pa. 
6o$. 


Iti 


72 


Jam  flies  ne- 
qukiafuahanc 
cm  mcruitfcfor- 
(unaminecquic- 
quam  accidifje 
quofnen  fit  bis 
fi  in  con'.umac'ia 


perfcvcrarent, 
mte  apradi- 
ttum. 

Ita  prius  eos 
defeiuijfe 
comprchcndes 
quamef]b  de- 
ferros.  Minul. 
Talix.  Oftav. 
09*. 

t  When  I  read 
in  Spanhemm 
Pofthum.Vind. 
againft  Ami- . 
Yddus  &  fome 
other  Divines 
(that  love  not 
to  be  named 
in  oppofition) 
both  pages  fil- 
led with  exte- 
nuations of 
Gods  mercy 
to  the  wicked, 


The  Saints  everUHlng  Reft.  Parc.3 


of  his  grace,  liiall  ly  under  Juftice.  God  will  chen  force  thy  confei- 
ence  to  confefs  in  hell  that  God  who  condemned  thee  was  yet  mer- 
cifull  to  thee.  Was  it  no  mercy  to  be  made  a  reafonable  creature? 
and  to  have  patience  to  endure  thy  many  years  provocations ,  and 
wait  upon  thee  from  Sermon  to  Sermon  ,  derrring  and  entreatin° 
thy  repentance  and  return?  .Was  it  no  mercy  to  have  the  Son  of 
God,  wi:h  all  his  blood  and  merits  freely  offered  thce#,  if  thou 
wouldeft  but  have  accepted  him  to  govern  and  to  fave  thee  ?  Nay 
when  thou  hadit  ncgledVd  and  refuted  Chrift  once,  twice,  yea 
a  hundred  times,  that  God  fhoiild  yet  follow  thee  with  invitations 
fiom  day  to  day  ?  And  fhalt  thou  wilfully  refufe  mercy  to  the  laft 
hour ,  and  then  cry  out  that  God  will  not  be- lb  immercifull  as  to 
condemn  thee  ?  thy  conlcience  will  Unite  thee  for  this  madnefs,  and 
tell  thee  that  God  was  merciful  1  in  all  this,  though  fuch  as  thou  do 
perifli  for  your  wilfulnefs.'  Yea  the  -fen Je  of  the  greatnefs  of  his 
mercy,  will  then  be  a  great  part  of  thy  torment  *. 

And  whereas  thou  thinkeft  the  pain  to  be  greater  then  the  of- 
fence that  is  becaufe  thou  art  not  a  competent  Judge ;  Thou  know- 
eft  what  pain  is  ,  but  thou  knoweft  not  the  thoufand  part  of  the 
evill  of  fin  :  fhall  not  the  righteous  Judge  of  the  world  do  juftly  •? 
Nay  it  is  no  more  then  thou  didft  chufe  thy  felf:  Did  not  God 
fet  before  thee  Life  and  Death?  and  tell  thee,  If  thou  wouldeft 
accept  of  the  Government  of  Chrift  ,  and  renounce  thy  Lufts,  that 
then  thou  fhouldeft  have  eternal  Life  ?  And  if  thon  wouldeft 
not  have  Chrift ,  but  the  World  or  Flefh  to  rule  over  thee ,  thou 
as  if  becaufe  he  gives  them  not  effettuall  Grace  to  Believe,  therefore  Chrifts  Dying  lor 
them(in  Vtvenant  and  tamero's  middle  fenfe)is  no  Mercy  to  them,  but  a  mocking  of  them, 
and  therefore  conclude,that  Chrift  died  not  for  them  at  all:  it  makes  me  tremble  to  think, 
that  learned  Divines  in  heat  of  difputeihouldfpcake  fo  defperately  againft  God  1  And 
yet  this  is  almoft  all  they  have  to  fay.  I  entreat  fuch  toconfider,  feeing  Confcience 
is  the  great  Tormentor  of  the  damned  in  Hell  ;  And  the  Rejecting  of'  Chrift ,  and 
the  abufe  of  Gofpel-mercy  will  be  the  greateft  thing  that  God  and  Confcience  will  charge 
themwiih,  Whether thefe  mens  doctrine  ,  if  the  damned  could  believe  it,  would  not 
make  HeJl  to  be  no  Hell  to  them,  or  more  eafie  >  Ifthey  could  fay,  Chrift  never  died 
for  me  at  all :  or  if  he  had  ,  yet  it  had  been  no  Mercy,  becaufe  God  would  not  give  me 
Faith  in  him ;  It  was  meerly  Gods  Will  that  I  mould  be  damned  that  brought  me  hither, 
which  I  could  not  refift  j  Ifthey  mould  thus  lay  all  en  God  ,  where  were  the  worm  of 
Confcience  >  Shall  we  deny  that  which  is  clear  arid  plain,  bscaufe  we  cannot  com- 
prehend that  which  is  hid  and.fecret  ?  Shall  we  fay,  that  is  not  fo>,  which  we 
fee  to  befo,  becaufe  we  cannot  finde  why  it  is  fo?  faith  An?itfline  excellently,  lib.  de 
Bone,  per  fever,  c.  14.  Which  faying  I  would  defirc  the  pcrfons  before  mentioned  well  to 
corrfider. 

(houldeftf 


Part.j 


The  Salms  cverUfling  Reft. 


73 


fhouldcftthcn  endure  etcrnall  torments  ?  Did  not  he  ofter  thre 
chy  choice?  and  bid  thee  take  which  of*  thele  thou  wou! 
yea,  and  entreat  thee  to  chufc  aright  f  And  doft  chotl  now  cry 
out  of  Severity  ,  when  thou  halt  but  the  conlcqucncc  or  thy  wil- 
full  choice?  But  it  is  not  thy  accufingGod  of  ciuelty  rhat  fr  11 
lerve  thy  turn  ;  in  ftead  of  procuring  thy  efcape  ,  or  the  mira- 
tion of  thy  torments ,  it  will  but  make  thy  burthen  the  mo  c 
heavy. 

And  whereas  thou  faicft  that  thou  wouldeft  not  fo  torment  thy 
own  enemy;  I  Anfxv.  There  is  no  reafon  that  thou  fhouldeft  : 
For  is  it  all  one  to  offend  a  crawling  Worm  of  the  earth,  and  to 
ofiend  to  eternall  glorious  God  ?  Tbou  halt  no  abfolute  domini- 
on over  thine  enemy ,  and  there  may  be  fome  fault  in  thy  felf  as 
well  as  in  him  ,  but  with  God  and  us  the  cafe  is  contrary :  Yer 
thou  makeft  nothing  of  killing  a  Flea  if  it  do  but  bite  thee ,  yea 
an  hundred  of  them ,  though  they  doe  not  touch  thee  ,  and  yet  ne- 
ver acculelt  thy  (elf  of  cruelty  :  Yea,  thou  wilt  torment  thy  Ox 
all  his  life-time  with  toilfome  labour ,  and  kill  him  at  the  laft, 
though  he  never  deserved  ill  of  thee  ,  nor  diibbeyed  thee,  and 
though  thou  haft  over  him  but  the  borrowed  authority  of  a  fupe- 
riour  fellow-creature,  and  not  the  foveraign  Power  of  the  ablbr 
lute  Creator;  Yea  ,  how  commonly  doft  thou  take  away  the 
lives  of  Birds ,  and  Beafts,  and  Fifties  ?  Many  times  a  great  many 
of  lives  mtift  be  taken  away  to  make  for  thee  but  one  meal.  How 
many  deaths  then  have  been  fuffered  in  obedience  to  thy  will/rom 
thy  firft  Age  to  thy  laft  hour?  and  all  this  without  any  defert  of  the 
creature  ?  And  muft  it  yet  ieem  cruelty  ,  that  the  Soveraign  Cre- 
ator,  who  is  ten  thoufand  times  more  above  thee ,  then  thou  art 
above  a  Flea  or  a  Toad ,  ft)  on  Id  execute  his  Ju  ft  ice  upon  fuch  a 
contemner  of  his  Authority  ?  But  I  have  given  you  fome  Reafons 
of  this  before. 


SECT.  io. 

BUt  methinks  I  perceive  the  obftinate  (inner  defperately  re- 
folving,lf  I  muft  be  damned,  there  is  no  remedy ;  rather  then 
1  will  live  lb  precifely  as  the  Scripture  requireth,  I  will  put  it  to 
the  venture  •  I  fliall  fcape  as  well  as  the  reft  of  my  neighbours 


§  lo. 


Gg3 


and 


74 


Read  Pfai. 

77.i§. 

Exod.9.28. 


The  Stints  ever  lading  Re8.  Part.j . 


and  as  the  moft  of  the  world  ,  and  we  will  never  bear  it  as  well  as 

we  can* Anfrv.  Alas,  poor  creature  !  would  thou  didft  but 

know  what  it  is  that  thou  doft  fo  boldly  venture  on :  I  dare  (ay 
thou  would  eft  fieep  this  night  but  very  unquiedy.  Wilt  thou 
leave  thy  felf  no  room  for  hope  ?  Art  thou  fuch  a  malicions  im- 
placable enemy  to  Chrift  and  thy  own  foul  ?  And  doft  thou  think 
indeed  ,  that  thou  canli  bear  the  wrath  of  God  ,  and  «*o  away  fo 
eafily  with  thefe  eternal  Torments !  Yet  let  me  beg  this  of  thee, 
that  before  thou  doft  fo  flatly  refolve ,  thou  wouldeft  lend  me 
thine  attention  to  thefe  few  Q^ieftioss  which  I  fhall  put  to 
thee,  and  weigh  them  with  the  reafon  of  a  man  ,  and  if  then 
thou  think  thou  canft  bear  thefe  pains,  I  (h  all  give  thee  over  and 
fay  no  more. 
Firft,  Who  art  thou, that  thou  Giouldeft  bear  the  wrath  of  God  ? 
Art  thou  a  God  ?  or  art  thou  a  man  ?  What  is  thy  ftrength  to 
undergo  fo'much  ?  Is  it  not  as  the  ftrength  of  Wax  or  Stubbie  to 
refift  the  rue  ?  or  as  Chaff  to  the  Wind?  or  as  theDuft  before 
the  fierce  Whirlwind  ?  Was  he  not  as  ftout  a  man  as  thy  felf, 
who  cried  to  God,  Job  13.2  ^.fVi/t  thou  break^a  leaf  driven  to 
and  fro  ?  and  wilt  thou  purfae  the  dyftnbble  ?  and  he  that  con* 
fc,fieth,/  am  a  worm  and  no  man,  Pial.2  2.6.  If  thy  ftrength  were 
as  iron  and  thy  bones  as  brafs.thou  couldeft  not  bear ;  If  thy  foun- 
dation were  as  theEarrh,and  thy  power  as  theHea vens  yet  fhould- 
eft  thou  perifh  at  the  breath  of  his  Indignation  :  How  much  more 
when  thou  art  but  a  little  peiceofwarm,  creeping,  breathing 
Clay  ,  kept  a  few  dayes  frcm  ftinking,  and  from  being  eaten  with 
Worms ,  by  the  meer  ibpport  and  favour  of  him  whom  thou  thus 
refifteft  ? 

Secondly  ,  If  thou  art  able  to  wraftle  with  the  Indignation  of 
the  Almghty,  Why  then  doft  thou  tremble  at  the  figns  of  his 
Power,  or  Wrath  ?  Do  not  the  terrible  Thunder-daps  fometime 
fear  thee  ?  or  the  Lightning-flafhes  ?  or  that  unleen  Power  which 
goes  with  it ,  in  renting  in  peeces  the  mighty  Oaks ,  and  tearing 
down  the  ftrongeft  buildings  ?  If  thou  hadft  been  in  the  Church 
oUvahicombe  in  Devonshire,  when  the  lightning  broke  in  ,  and 
fcorched  and  burnt  the  people ,  and  left  the  brains  and  hair  upon 
the  pillars  K  would  it  not  have  made  thee  afraid  ?  If  thou  be  bat 
in  a  place  where  the  plague  doth  rage ,  fo  that  it  comes  to  fo  many 
thoufand  a  week ,  doth  it  not  aftonifti  thee  to  fee  men  that  were 


w 


eli 


Parc.3. 


Tht  Stints  evtrlalting  Rett. 


well  within  a  few  dayes  to  be  thrown  into  the  graves  by  heaps 
and  multitudes?  If  thou  hadft  (bod  by  when  Pharaoh  wl  his 
people  were  ibftrangely  plagued  ,  and  at  Jail  drowned  togc:l;ei 
in  the  Sea,or  when  the  Earth  fwallowed  up  T>AthantAbir*m  and 
their  companies,  and  the  people  fled  away  at  the  cry  ,  left  the  earth 
(hould  fwallow  them  up  alio :  or  when  Elttu  brought  fire  from 
Heaven  toconiiirne  the  Captains  ami  their  companies ;  would  not 
any  of  thelc  fights  have  daunted  thy  fpirit  ?  Why ,  how  then  canft 
thou  bear  the  hellifli  plagues  ? 

Thirdly  ,  Tell  me  alio  ,  if  chop  be  fo  ftrong  ■  and  thy  heart  Co 
ftottt,  why  do  thole  iiuall  iuffcrings  fo  diimay  thee  which  befall 
thee  here  ?  If  thou  have  but  a  tooth  ake  ,  or  a  fit  of  the  gout ,  or 
(rone,  What  groans  dolt  thou  utter  ?  What  moan  doft  thou  make  ? 
The  houfe  is  filled  with  thy  conftant  complaints :  Thy  friends 
about  thee  are  grieved  at  thy  pains,  and  ftand  over  thee  condo- 
ling thy  miferable  ftate  :  If  thou  fhouldeft  but  lofe  a  leg  or  an 
arm,  thou  wouldeft  make  a  greater  matter  of  it :  If  thou  lofe  but 
a  friend ,  if  chou  lofe  thine  eftate  and  fall  into  poverty  ,  and  beg' 
gery  ,  and  dilgrace  .  how  heavily  wouldeft  thou  bear  any  one  of 
chele  ?  And  yet  all  thefe  laid  together  will  be  one  day  accounted 
a  happy  ftate  in  companion  of  that  which  is  fufrered  in  Hell.  Let 
me  fee  thee  (hake  off  the  molt  painful  ficknets ,  and  make  as  light 
of  Convuliive,Epileptick,Arthritick.Nephritick  pains ,  or  fuch  like 
diicales  when  they  feize  upon  thee  ,  and  then  the  ftrength  of  thy 
fpirit  will  appear.  Alas  how  many  fuch  boafters  as  thy  lelf,  have  I 
feen  mide  ftoop  and  eate  their  words  ?  And  when  God  hath  but 
let  out  a  little  of  his  wrath ,  that  Pharaoh  who  before  asked, 
Who  is  the  Lord  ,  that  I  fhould  let  all  go  for  him  ?  have  turned 
their  tune,  and  cried  I  have  finned  ? 

Fourthly ,  If  thy  (tout  fpirit  do  make  fo  light  of  Hell ,  why  then 
doth  the  approach  of  death  fo  much  affright  thee  ?  Didft  thou 
never  finde  the  fober  thoughts  of  death  to  raife  akindeofdread 
in  thy  minde  ?  Walt  thou  never  in  a  feaver,  or  a  confumption  ,  or 
any  difeafe  wherein  thou  didft  receive  the  fenteace  of  death  ?  If 
thou  waft  not,  thou  wilt  be  before  long:  and  then  when  the 
Phyfiiian  hath  plainly  told  thee  that  there  is  no  hopes,  Ohow 
cold  it  ftrikes  to  thy  heart  ?  Why  is  death  to  men  the  King  of 
terrors  dit  ?  and  the  ftouteft  champions  then  do  abate  their  cou- 


rage ? 


O  but  the  grave  would  be  accounted  a  Palace  or  a  Para 


Gg4 


dUe, 


7n 


76 


The  Saints  evcrlafting  Reff.  Part.j . 


dife,in  companion  of  that  place  of  Torment  which  thou  defperately 
ffighteff. . 

Fifthly  ,  lfall  this  be  nothing,  go  try  thy  ftrengtKby  fome  cor- 
!  porall  torment :  As  Bilney  before  he  went  to  the  ftake,would  flrft 
j  try  his  finger  in  the  candle ;  fo  do  thou  ;  Hold  thy  ringer  a  while 
I  in  the  fire  ,  and  feel  there  whether  thou  canft  endure  the  fire  cf 
j  Hell.     An  ft  in  mentioned!  a  chafte  Chriftian  woman  ,  who  bein<* 
tempted  to  uncleannefs  by  a  lewd  Ruffian  ,  (he  defired  him  for  her 
lake  to  hold  his  finger  an  hour  in  the  fire  •  he  anfwereth  ,  It  is  an 
unreaibnablerequeft  •  How  much  more  unreafonable  is  it  (faith 
fhe)   that  !  (hould  burn  in  Hell  for  the  fatisfying  of  your  luft  ?• 
So  fay  I  to  thee ;  If  it  bean  intolerable  thing  to  fuffer  the  heat 
of  the  fireforayear,  or  a  day,  or  an  hour ,  what  will  it  be  to  fuffer 
ten  thoufand  times  more  for  ever  ?  What  if  thou  were  to  fufter 
Lawrence  his  death,  to  be  roafted  upon  a  Gridiron?or  to  be  (cra- 
ped or  pricked  to  death  as  other  Martyrs  were  ?  Or  if  thou  were 
j  to  feed  upon  Toads  for  a  year  together  ?.  If  thou  couldeft  not 
j  endure  fuch  things  as  thefe ,   how  wilt  thou  endure  the  eternal. 
\  flames  ? 

Sixthly,  Tell  me  yet  again,  If  Hell  be  fo  fmall  a  matter ,  Why 
i  canft  thou  not  endure  lb  much  as  the  thoughts  or  the  mention  of 
I  it?  If  thou  be  alone  ,  thou  dareft  farcely  think  of  Hell,  for  fear 
of  raifing  difquietnefs  in  thy  fpirit ;  If  thou  be  in  company  ,  thou 
canft  not  endure  to  have  any  ferious  fpeech  of  it ,  left  it  fpoil  the 
fport,  and  marre  the  mirth,  and  make  thee  tremble  ,  as  Felix  did 
when  Paul  was  difcourfing  of  the  Judgement  to  come.  Thou  canft 
not  endure  to  hear  a  Minifter  preach  of  Hell,  but  thou  gnafheft 
thyjeeth,  and  difdaineft  him ,  and  reproached  his  Sermon ,  as 
enough  to  drive  men  to.  defperaticn  ,  or  make  them  mad.  And 
canft  thou  endure  the  Torments,  when  thou  canft  not  endure  fo 
much  as  to  hear  of  them  .?  Alas  man,  to  hear  thy  Judgment  from 
the  mouth  of  Ghrift  ,  and  to  feci  the  execution  ,  will  be  another 
kinde  of  matter  then  to  hear  it  from  a  Minifter. 

Seventhly  ,  Furthermore ,  what  is  the  matter  that  the  rich  man 
in  Hell,  mentioned  in  Luke  1 6.  could  not  make  as  light  of  it  as 
thou  doft  f  Was  not  he  as  likely  a  man  to  bear  it  as  thy  (eif  f  Why 
doth  he  io  cry  out  that  he  is  tormented  in  the  flames  ?  and  ftoop 
fo  low,  as  to  beg  a  drop  of  water  of  a  beggar  that  he  had  but  a  lit- 
tle before  delpifed  at  his  gates?  and  to  be  beholden  to  him  that 

had 


Pare? 


The  Saints  tvtrlatting  Rett. 


had  been  beholden  to  chc  dogs  co  lick  his  fores  ? 

Alio  whataileth  thy  companions  who  were  as  refoluce  as  thy 
fclf,  that,  when  they  ly  a  dying  ,  thcii courage  is  lb  cooled ,  and 
their  haughty  c*prclfion$  ate  lo  greatly  changed  ?  They  who  had 
the  fame  fpuits  and  language  as  thou  luft  now  ,  and  made  as  light 
of  all  the  threats  of  chc  Word  ,  yet  when  they  fee  they  are  going 
into  another  world,  how  pale  do  they  look  t  how  faintly  do  they 
fpeak  ?  how  dolefully  do  they  complain  and  groan  ?  They  lend 
for  the  Minifter  then ,  whom  they  defpifed  before ,  and  defirc  to 
be  prayed  for,  and  would  be  glad  to  dy  in  the  ftatc  of  thole, 
whom  they  would  not  be  perlwaded  to  imicate  in  their  lives : 
Except  it  be  here  and  there  a  defperate  wretch  ,  who  is  given  over 
to  a  more  then  Helhfh  hardneis  of  heart.  Why  cannot  thefe  make 
as  light  of  it  as  thou  ? 

Eighthly  ,  Yet  further,  If  thou  be  fo  fcarlcls  of  thaceternall  mi- 
fery,  Why  is  theleaft  foretafteof  it  lb  terrible?  Didft  thou  never 
feel  fuch  a  thing  as  a  tormenting  Confcience  ?  If  thou  haft  not, 
thou  fhalt  do.  Didft  thou  never  Tee  and  fpeak  with  man  that 
lived  in  defperation  ?  or  in  fome  degree  of  thefe  wounds  of  Spi- 
rit ,  that  was  near  Difpairc  ?  How  uncomfortable  was  their  con- 
ference ?  How  burthenfome  their  lives  f  Nothing  doth  them  good 
which  they  poflfefs.*  The  fight  of  friends  ,  or  houfe  ,  or  goods  , 
which  refrefli  others ,  is  a  trouble  to  them  :  They  feel  no  fwcet- 
nefs  in  meat  or  drink  :  They  are  weary  of  life,and  fearful  ofdeath. 
What  is  the  matter  with  thefe  men  ?  If  the  mifery  of  the  damned 
it  felfcan  be  endured  ,  why  cannot  they  more  eafily  endure  thefe 
little  iparks  ? 

Ninthly,  Again,  tell  me  faithfully  ;  What  if  thou  (houldeft  but 
feetheDevill  appear  to  thee  in  fome  terrible  fhapef  Would  it 
no:  daunt  thee  ?  What  if  thou  fliouldeft  meet  him  in  thy  way 
hom?.?  Or  he  fhould  fhew  himfelf  to  thee  at  night  in  thy  bed- 
chamber ?  Would  not  thy  heart  fail  thee  ?  and  thy  hair  ftand  an 
end?  I  could  name  thee  thofe  that  have  been  as  confident  as  thy 
fclf,  who  by  fuch  a  fight  have  been  lb  appalled ,  that  they  were  in 
danger  ofbeing  driven  out  of  their  wits.  Or  what  if  fome  damned 
loul  or  thy  former  acquaintance  ,  fhould  appear  to  thee  in  fom: 
bodily  likenels  ?  Would  not  this  amaie  thee  ?  what  fears  do 
people  live  in ,  whole  houfes  or  perfons  have  been  but  haunted 
with  fpirits  ?  Though  chey  have  only  heard  fome  noifes ,  and  feen 


fome 


78 


*See  this  pro- 
ved in  my  A- 
phorifmcs  of 
Jujiificat. 
And  it  is  a 
wonder  that 
learned  fobei 
Divines 
mould  deny 
this  ;  As  if  ei- 
ther the  new 
law  did  threat- 
en hell  to  any 
but  final  im- 
penitent unbe- 
lievers and 
rebels  to 
Chrift;  or 
Chrift;  had  e- 
ver  died  for 
fuck  final  re- 
bellion.   This 
is  fuch  a  do- 
ftrineofllni- 
verfal  Redem- 
ption, as  a  Je- 
iuite  would 


The  Saints  tverUttlngRtft.  Part.  3. 


fome  fights  ,but  never  felt  any  hurt  upon  their  bodies?  Alas,what  is 
this  to  the  torments  of  Hell?  Canft  thou  not  endure  a  fh  ado  w 
to  appear  before  thee  ?  O  how  wilt  thou  endure  to  live  with  them 
forever  ?  where  thou  fb  alt  have  no  other  company  butDivels 
and  the  damned ;  and  fhalc  not  only  fee  them ,  but  be  tormented 
with  them  and  by  them  !  And  as  incredible  a  matter  as  this  feems 
co  thee,  if  thy  th  rough-con  verfion  prevent  it  not,  thou  knoweft  not 
how  few  months  thou  (halt  be  out  of  this  eftate. 

Tenthly  and  laitly,  Let  me  ask  thee  one  more  Qj.ieftion :  If  the 
wrath  of  God  be  to  be  made  fo  light  of,  as  thou  doft .  Why  did 
the  Son  of  God  liimfelfmake  fo  great  a  matter  of  it?  When  he 
who  was  perfectly  innocent  himfelf ,  had  taken  upon  him  the  pay- 
ment of  our  debt ,  and  ftood  in  our  room  ,  and  bore  that  punifli- 
mentthat  we  had  deferved  ,  it  makes  him  fweat  forth  water  and 
blood,  it  makes  the  Lord  of  Life  to  cry  My  foal  is  heavy  even  to 
the  death*.  It  makes  him  cry  out  upon  the  crofs,^  Godtmy  God 
Why  haft  tho*forf*,ke»  me  ?  Surely  if  any  one  could  have  born 
thefe  fufrerings  eafily  ,  it  would  have  been  Jefus  Chrift  :  He  had 
another  meifure  of  ftrength  to  bear  it  then  thou  haft. 

And  let  me  tell  thee  one  thing ,  which  everyone  underftandeth 
not  ;  Thou  wilt  have  fins  of  a  more  hainous  nature  and  degree 
to  furfer  for  ,  then  ever  were  laid  upon  Jefus  Chrift ,  and  confe- 
qucntly  a  puniftiment  of  a  forer  degree;  *  For  Chrift  fuffeied 
only  for  the  breaches  of  the  Covenant  of  works ,  and  not  for  the 
violation  of  the  Covenant  of  Grace  (properly  fo  called  ,  that  is , 
not  for  the  final  non- performance  of  the  conditions  of  this  Co- 
venant:) There  was  no  mans  final  prevailing  unbelief  or  imperii- 
tency ,  or  rejecting  of  Chrift,  that  did  ly  upon  Chrift;  Howlb- 


abhor.  Read 

learned  Malh.Martimiw,  and  LiidXrofim  their  Thefes  in  the  Synod  oiVoYt,  on  the  fecond 
Artic.among  the  fuftrages.  Me  thinks  that  which  is  fo  near  the  foundation,that  every  child 
'fhould  learn  it  in  his  Catechifm,{hculd  not  have  been  io  ftrange  to  learned  Divines,  as  I 
have  found  by  the  oppoficion  of  fome  of  them,fince  1  published  that  Doc"trine,that  it  is.  Is 
not  that  of  great  Camtro  an  cafie  plains  truth,j^tf<f /?.*#  Hebr  {op-rum  folio)  p. 41 3.  Cote  nemo 
ferzatur  nifi  fader  e  olfervato.  Ergo  fkdm  quo  fcrvnntur  famines^  divcrfum  eft  ab  to  quo  a  ne- 
rn'inc  ebfervato  nemo[ervatu<:i.c.  Ccita'nly  no  man  isfaved,  but  by  a  Covenant  performed 
or  kept  :  Therefore  the  Covenant  which  men  are  faved  by,isnot  the  fame  with  that  which 
faveth  no  manning  peformed  by  none.  And  learned  Pa;\er  foiih^DcfccndU  tofua  mix\n&- 
nhioric  Chriflm  quoprimus  Adamfuo  lapfucccWu^  ut  noslndc  i&eraret ,  Parker  de  Defcenfu, 
/i.3.^.1.  And  yet  I  dare  not  nor  will  net  lay  lb  much  this  way,  as  the  Learned  r#<\tr  doth, 
lib./\.$age  1^4, t£?„  nor  will  I  repeat  it. 

ever 


Pare.}- 


The  Saint*  tvcrUflmg  Rcjl. 


ever  the  aggregation  of  all  mens  (ins  might  aggravate  his  bur- 
den •  yet  the  punilhmenr  due  to  thole  litis  particularly!  was  not 
like  the  pumfhment  which  is  due  to  thine;  Forasthefirft  Co- 
venant °ave  not  To  great  a  reward  ,  ib  neither  did  it  threaten  fo 
great  a  penalty  as  the  latter  doth ;  And  the  penalty  which  the 
new  Covenant  threatened,  Chnft  never  underwent.  Sothattfie 
punifhment  which  thou  muft  furrer,  is  that  which  theApoftle 
(peaks  of>  Heb*  10.26.  Of  how  much  (brer  pifnifhment  &c. 
and  that  fearful  looking  for  of  Judgement,  and  fire  which  de- 
voureth  che  adverfaries  Heb.  6.8.  Wo  to  poor  (inners  for  their 
madiecutityl  Do  they  think  to  finde  it  tolcrabie  to  them,  which 
was  fo  heavy  to  Chrift  ?  Nay,  the  Son  of  God  is  ca ft  into  a  bit- 
ter agony,  and  bloody  Iwcat ,  and  dolorous  complaints,  under 
the  curfe  of  the  Law  alone  ;  and  yet  the  feeble  foolifh  creature 
makes  nothing  to  bear  alio  the  curie  of  the  Gofpei  I  The  good 
Lord,  bring  thele  men  to  uhcir  right  minds  by  Repentance*  left 
they  buy  their  wic  at  too  dear  a  rate. 


SECT.  XI. 

ANd  thus  I  have  (hewed  you  fomewhat  of  their  mifcry,  who 
miis  of  this  Reft  prepared  for  the  Saints.  And  new  Reader, 
I  demand  thy  rciblution,  what  uk  thou  wilt  make  of  all  this? 
Shall  it  all  be  loft  to  thee  ?  Or  wilt  thou  as  thou  art  alone  conii- 
der  of  it  in  good  earneft  ?  Thou  haft  caft  by  many  a  warning  of 
God,  wilt  thou  do  (q  by  this  alio?  Take  heed  whattliou  doft, 
aad  how  thou  fo  reiblveft  ;  God  will  not  al waves  ftand  warning 
and  threatning ;  The  hind  of  revenge  is  lifted  up  ;  the  Wow  is 
coming  *  and  woe  to  him,  whoever  he  be,  on  whom  it  lighteth  ; 
Little  thinkeft  thou  how  ncer  thou  ftandeft  to  thy  eternal  ftate, 
and  how  neer  the  Pit  thou  art' dancing  in  the  greateft  jollity  .  if 
thy  eyes  were  but  opened,  as  they  will  be  fhortly ,  thou  would- 
eft  fee  all  this  that  I  have  fpoken  before  thine  eyes  without  ftir- 
ring  from  the  place  ( I  think  )  in  which  thou  ftandeft.  Doft 
thou  throw  by  the  Book  and  fay>  It  fpeaks  of  nothing  but  Hell 
and  Damnation  ?  Thus  thou  uieft  alio  to  complain  of  the  Mini- 
fter ;  but  wouldft  thou  not  have  us  to  tell  thee  of  theie  things  ? 
(hould  we  be  guilty  of  the  blood  of  thy  foul,  by  keeping  filent 

that 


79 


§  11. 


8o 


The  Saints  evtrlattlngRett.  Part.  3. 


that  which  God  hath  charged  us  Upon  paine  of  death  to  make 
known  ?  Wouldft  thou  perifh  in  eafe  and  filcnce?  and  alio  have 
•us  toperifli  with  thee  ,  rather  then  to  awake  thee ,  or  difpleaff 
thee  by  {peaking  the  truth  ?  If  thou  wilt  be  guilty  of  fuch  inhu- 
mane cruelty ,  yet  God  forbid  we  (hould  be  guilty  of  fuch  moft 
ibttifh  folly  !  There  are  few  Preachers  lb  fimple,  but  they  know 
that  this  kinde  of  Preaching  is  the  ready  way  to  be  hated  or 
their  Hearers :  And  the  defireof  applauie ,  and  the  favour  of 
men,  is  fo  natural  to  all  men,  that  I  think  there  is  few  that  delight 
in  fuch  a  difpleafing  way  :  Our  temptations  to  flattery  and  Man- 
pleafing  are  too  (irongfor  that.  But  I  befeech  thee  confider, 
Arethefe  things  true ,  or  are  they  not  ?  Jf  they  were  not  true ,  I 
would  heartily  joynewiththeeagainftany  Minifterthat  ft>ould 
offer  to  preach  them,  and  to  affright  poor  people  when  thebe  "is 
no  caufe  ;  and  I  fhould  think  fuch  Preachers  did  deferve  death 
or  Banifhment.  But  if  every  word  of  thefethreatnings  be  the 
words  of  God  ,  and  if  they  be  as  true  as  thou  liveft  and  readeft 
this,  what  a  wretch  art  thou,  that  wouldeft  not  hear  it ,  or  con- 
fident? Why,  what  is  the  matter?  If  thoubefure  that  thou 
art  one  of  the  People  of  God  ,  this  doihinc  will  be  a  comfort 
to  thee,  and  not  a  terror;  but  if  thou  be  yet  carnal  and  uniege- 
nerate  ,  methinks  thou  fhouldeft  be  as  fraid  to  hear  of  Heaven  as 
of  Hell  ,  except  the  bare  name  of  Heaven  or  Salvation  be  luffici- 
ent;  Sure  there  is  no  Do&une  concerning  Heaven  in  all  the 
Scripture  that  can  give  thee  any  comfort,  but  wpon  the  fuppofal 
of  thy  conversion.  What  comfort  is  it  to  thee  to  hear  that  there 
isarelt  remaining  for  the  people  of  God,  except  thou  be  one 
of  them  ?  Nay  ,  what  more  terrible  then  to  read  of  Chrift  and 
Salvation  for  others ,  when  thou  muft  be  fhut  out  ?  Therefore 
except  thou  wouldert  have  a  Mimfrer  to  preach  a  lye  ,  it  is  ail  one 
to  thee,  for  any  comfort  thou  haft  in  it ,  whether  he  preach  Hea- 
ven or  Hell  to  thee  :  His  preaching  Heaven  ,  and  Mercy  to  thee, 
can  be  nothing  elle  but  to  intreat  thee  to  leek  them  ,  and  not 
neglect  or  reject  them ,  but  he  can  make  thee  no  promiie  of  it 
but  upon  the  condition  of  thy  obeying  the  Gofpel;  and  his 
preaching  Hell  is  but  to  perfwade  thee  to  avoid  it.  And  is  not 
this  Doctrine  fit  for  thee  to  hear  ?  Indeed  if  thou  wert  qu'te  paft 
hope  of  efcaping  it ,  then  it  were  in  vain  to  tell  thee  of  Hell ,  but 
rather .  lee  thee  to  take  a  few  merry  hours  whilft  thou  maift;  but 

as 


Part.3« 


The  Saints  cvcrUfting  Rejl. 


as  long  as  thou  art  Alive,  there  is  ibme  hope  of  thy  recovery,  and 
therefore  all  means  muft  be  ufed  to  awake  thee  from  thy  Lethar- 
gic O  that  ibme  Jonas  had  this  Point  in  hand,  to  cry  in  your 
ears  [  Tet  a  few  days,  and  the  rebeHiotss  (hall  be  deftroyed  |  till 
you  were  brought  down  on  your  knees  in  fackcloth  and  in  afhes  ! 
Or  if  ibme  /JjaBaptift  might  cry  it  abroad,  Now  is  the  ax 
laid  to  the  root  of  the  tree :  every  tree  that  bringeth  not  forth 
good  fruit,  is  hewn  down  and  cafl  into  the  fire.  O  that  ibme 
Ion  of  Thunder,  who  could  fpeak  as  Paul ,  till  the  Hearers  trem- 
ble, were  now  to  preach  this  Doctrine  to  thee  !  Alas,  as  terribly 
as  you  think  I  fpeak  ,  yet  is  it  not  the  thoufandrh  part  of  what 
mutt  be  felt  t  for  what  heart  can  now  poflibly  conceive  ,  or  what 
tongue  can  cxprefs  the  dolours  of  thofe  fouls  that  are  under  the 
wrath  of  God  ?  Ah  ,  that  ever  blinde  finners  fhould  wilfully 
bring  themfelves  to  fuch  unfpeakable  mifcry  !  You  will  then  be 
crying  to  Jefus  Chriit ,  O  mercy  1  O  pity,  pity,  on  a  poor  foul ! 
Why,  I  do  now  in  the  name  of  the  Lord  Jefus  cry  to  thee ,  O 
have  mercy  ,  have  pity,  man,  upon  thine  own  foul  :  (hall  God 
pity  thee,  who  wilt  not  be  intreated  to  pity  thy  (elf  ?  If  thy  horfe 
fee  but  a  pit  before  him ,  thou  canft  fearcely  force  him  in :  Ba- 
laam's Afs  would  not  be  driven  upon  the  drawn  fword  ;  and 
wilt  thou  (o  obftinately  caft  thy  felf  into  hell ,  when  the  danger 
is  foretold  thee  ?  O  who  canfland  before  the  Lord,  and  who  can 
abide  the  fisreenefs  of  his  anger  ?  Nah.  1 .  6#  Me  thinks 
thou  fhouldit  need  no  more  words  ,  but  prciently  cart  away  thy 
foul-damning  fins  ,  and  wholly  deliver  up  thy  ielf  to  Chritt. 
Refolve  on  it  immediately, man  ,  and  let  it  be  done,  that  I  may 
fee  thy  face  in  Reft  among  the  Saints.  The  Loid  perfwade  thy 
heart  to  ftrike  this  covenant  without  any  longer  delay  :  but  if 
thou  be  hardened  unto  death  ,  and  there  be  no  remedy  ,  yet  do 
not  fay  another  day  ,  but  that  thou  watt  faithfuliy  warned  ,  and 
chat  thou  hadft  a  friend  that  would  fain  have  prevented  thy 
damnation. 


GAAP. 


81 


82         I 


The  Stints  ever Utting  Rett.  Parr.  3 


iiii  &ttft&&  $MM  MM®tM 


CHAP.  V. 


sea.  1. 

'^OtiofitasinDel 
ifewtfioeftvo' 
VfartP->  fubtilim 
\dcvorans  oti- 
fintcm.'Wick- 
jleff.  Triatog.  I- 
3,c,itf./b/.7i. 


Tk*  Second  Vfe  »   Reprehending  the  general  neglett  of  this 
Reft  ,  and  exciting  to  diligence  infeekjngit, 

SECT-  I 

Come  now  to  the  Second  Ufe  which  I  /hall 
raife  from  this  Dcclrineof  Reft.! f there  be 
fo  certain  and  glorious  Reft  for  the  Saints, 
why  is  there  no  more  induftrious  fee  king 
after  it  in  the  world  ?  One  wculd  think 
that  a  man  that  did  but  once  hear  of  fuch 
unfpeakfcble  glory  to  be  obtained,  and  did 
believe  what  he  heareth  to  be  true,  fhould 
be  tranfported  with  the  vehemency  of  his 
dedres  after  it,and  fhould  almoft  forget  to  eat  or  drink,and  fhould 
mind  and  care  for  nothing  elfe,  and  fpeak  of  and  enquire  a&er  no- 
thing elfe,but  how  to  getaffurance  and  poffeflion  of  this  Treafure  ! 
andyet  people  who  hear  of  it  daily  ,  and  profefs  co  believe  it  un- 
doubtedly, as  a  fundamental  Article  of  their  Faith,  do  as  little 
minde  it>or  care,  or  labour  for  it  and  as  much  forget  and  dii regard 
it ,  as  if  they  had  never  heard  of  any  fuch  thing ,  or  did  not  be- 
lieve one  word  that  they  hear; And  as  a  man  that  comes  into  Ame- 
r/ca,znd  fees  the  Natives  regard  more  a  piece  of  Glais  or  an  old 
Knife. then  a  peice  of  GoJd,may  think,iure  thele  peopie  never  heard 
of  the  worth  of  Gold,  or  elfe  they  would  not  exchange  it  fortoyes  : 
fo  a  man  that  looked  only  upon  the  lives  of  meft  men  ard  did  net 
hear  their  contrary  confellions,  would  think  ,  either  thele  men  ne- 
ver heard  of  Heaven ,  or  elie  chey  never  heard  of  ics  excellency  and 
glory  ;  when  alas,  they  hear  of  it  till  they  are  w~eary  of  hear- 
ing;and  it  is  effered  to  them  fo  commonly,  that  they  are  tired  with 
the  tidings,  and  cry  out  as  the  Ifrae/ites  Numb.H. 6. Our  foul  is 
dried  away  ,  becaufe  there  is  nothing  but  this  Manna  before 

our 


Part.j. 


The  Samts  evcrlifli'ig  Reft. 


our  eyes  :  And  as  the  Indians  who  live  among  the  golden  Mncs, 
do  lirrlc  regard  it,  but  are  weary  of  the  daily  toil  of  getting  it, 
when  other  Nations  will  compals  the  world,  and  venture  their 
lives  >  and  fail  through  ftorms  and  waves  to  get  it  :  So  wc  that 
live  where  the  Gofpel  growech*,  where  Heaven  is  urged  upon 
us  at  our  doors ;  and  the  Manna  falls  upon  our  Tents ,  do  little 
regard  it,  and  wifl^thele  Mines  ofGold  were  further  from  us, 
that  we  might  no:  be  put  upon  the  toil  of  getting  ic,  when  lbmc 
that  want  it,  would  be  glad  of  ic  upon  harder  terms :  Surely, 
though  the  Refurre&ion  of  the  Body  and  Life  everlaftiog 
be  the  laft  Article  in  their  Creed  ,  ic  is  not  the  Ieaft ,  nor 
therefore  put  laft ,  that  it  fhould  be  laft  in  their  defircs ,  and  en- 
deavours. 


SECT.  II. 


§.  i 


I  Shall  apply  this  Reproof  more  particularly  yet  to  four  feve- 
ral  forts  of  men.  Firft,To  the  carnal  worldly-minded  man,  who 
is  lb  taken  upiniecking  the  things  below  ,  that  he  hath  neither 
heart  ncr  time  to  leek  chis  Reft. 

May  I  not  well  lay  to  thefc  men  ,  as  Taut  to  the  Gal  At  tans  in 
J  another  cafe  ?  Foolifn  finncrs !  who  hath  bewitched  yotffk  is  not 
for  nothing  that  Divines  ufe  to  call  the  World  a  Witch;  for  as 
in  Witchcraft  mens  lives  ,  fer.fes .  goods,  or  cattle  are  deftroyed 
by  a  ftrangc  fecrec  unleen  power  of  the  Devil,  of  which  a  man 
can  give  no  natural  Reafon  ;  fo  here,  men  will  deftroy  their 
own  fouls  in  a  way  quite  sgainft  their  own  knowledge;  and  as 
Witches  will  mike  a  man  dance  naked  ,  or  do  the  moft  unfeemly, 
unreafonable  actions  ;  i'o  the  World  doth  bewitch  men  into 
bruit  beads  I  and  draw  them  fome  degrees  beyond  mad  nets. 
Would  not  any  mm  wonder  that  is  in  his  right  wic ,  and  hath 
but  the  Ipirituai  ufe  of  Reafon  ,  to  fee  what  riding  and  running,  j  tf™i  c"L.ca~ 
what  icrambhng  and  catching  there  is  for  a  thing  of  nought,  I  tmencadat 
while  eternal  Reft  lies  by  neglected  I     What  contriving   and  ca-  ;  neceffe  eft,at% 

ring  ,   what  fighting  and  blood-fhed  to  get  a  ftep  higher  in  the    id  quid  cm  in 

°  *       a  brevi' Anven 

ft  ipfa  n  fare  videntur  ,  okw  fie  ded'ili  funt  cam  &  fenguini,  ctcfi  omriino  nihil  aliud  quam  car- 
n:m  (oiamfe  ejfe  repwtnt :  Sic  mvamaccipkntes  animus  ji.ts^.anqu.imp  Qf  [us  ignonnt  arumm 
fc  babe  re  ?  Bern.  Se  m.  137. 

world 


Sic  errant  all 
qu'y  &  in  tan- 
tam  Mvieih'tnt 
&  {pir'ilurtcw  I 
phrcnejindeveA 
nemntjut  ten  I 
quam  mvitm  a\ 
corde>  Qtnnem  I 
infumuntopt*  1 
ram  fu  im  circa, 
cam  cm  j  fc  in- 
tend cntcs  ta- 
bc/nacu'.ofuOj 
acfi  nunqu  tm 


84 


Confide  r 
man,  thy  own 
Nobility;  that 
thou  art  tailed 
co  a  Kingly 
dignity,a  cho- 
fen  Nation,  a 
hcly  Pricft- 
hood.  For  the 
Myftcry  of 
,Chriftianity  is 
ftrangc  from 
this  world. 
The  confpicu- 
ous  glory  of  a 
King,  and 
Riches,  are 
earthlythings, 
corruptible, 
tranfitory,and 


Tht  Saints  evcrlalfing  Rett, 


Part.?, 


world  then  their  brethren  ,  while  they  neglect  the  Kingly  digni- 
ty of  the  Saints  !  What  intatiablc  purfuic  of  flefhly  pleafures, 
whileft  they  look  upon  the  Praifes  ofGod  ,  which  is  the  joy  of 
Angels ,  as  a  tiring  burden  !  What  unwearied  diligence  is  there 
in  railing  their  poftericy ,  in  enlarging  their  poiTeflions ,  in  ga- 
thering a  little  Silver  or  Gold  ?  Yea ,  perhaps  for  a  poor  living 
from  hand,  to  mouth  ?  While  in  the  meane  time  their  Judge- 
ment is  drawing  near ;  and  yet  how  ic  fhall  go  with  them  then, 
or  how  they  (hall  live  eternally  ,  did  never  put  them  to  the 
trouble  of  one  hours  fober  confide  ration  :  What  riling  early  and 
fitting  up  late ,  and  labouring  ,  and  caring  year  afcer  year  to 
maintain  themfelyes  and  their  children  in  credit  till  they  die  ;  but 
what  ftiall  follow  after  that,  they  never  think  -on  ,  as  if  it  were 
only  their  worke  to  provide  for  their  bodies ,  and  only  Gods 
work  to  provide  for  their  fouls ;  whereas  God  hath  promiied 
more  to  provide  for  their  bodies  without  their  care,  then  for 
their  fouls ;  though  indeed  they  mult  painfully  ferve  his  Provi- 
peniliing:  But  j  dence  for  both;  and  yet  thefe  men  can  cry  to  us,  May  not  a 
that  Kingdom  J  man  be  faved  without  ib  much  adoe  ?  And  may  we  not  fay  with 
and  Riches,are  more  reafon  to  tne,n  ^ay  noc  a  man  nave  a  ljttle  ^ir  or  Earth  ? 
things  Divine, 


Celeftial  and 
Glorious ; 
which  llial  ne- 
ver pcrifh,ne* 
vcr  be  dilfol- 
ved.  For  they 
reign  with  the 
Heavenly 
King  in  the 
Heavenly 
Church :  He 
isthefirft  be- 
gotten from 
the  dead ,  and 
they  alfo  are 
the    rirft    be- 
gotten. Mtca- 
riitiHom.xxvij. 
Curas  &  cupi- 
ditate. 


a  little  credit  or  wealth  without  fo  much  adoe  ?  Or  at  leaft  ,  may 
not  a  man  have  enough  to  bring  him  to  his  grave  without  fb 
much  adoe  ?  Ohow  early  do  they  rouze  up  their  fervants  co 
their  labour  ?  Up ,  come  away  to  work  ,  we  have  this  co  do ,  or 
that  to  do ;  but  how  feldom  do  they  call  them,  Up,  you  have 
your  fouls  to  look  to  ,  you  have  Everlafting  to  provide  for  ;  up 
to  Prayer,  to  reading  of  the  Scripture  ;  Alas,  How  rare  is  this 
language  !  What  a  gadding  up  and  down  the  world  is  here,  like 
a  company  ofAncs  upon  a  Hillock  ?  taking  unceflant  pains  to 
gather  a  treafure ,  which  death  ,  as  the  next  paffenger  that  comes 
by  ,  will  fpurn  abroad  ?  as  if  it  were  fuch  an  excellent  thing  to« 
dy  in  the  midft  of  wealth  and  honours  !  Or  as  if  it  would  be 
inch  a  comfort  to  a  man  at  death  ,  or  in  another  world,  to  think 
that  he  was  a  Lord  »  or  a  Knight ,  or  a  Gentleman  ,  or  a  Rich 
man  on  Earth  ?  For  my  part,  whatever  thefe  men  may  profefs 
or  fay  to  the  contrary  ,  J  cannot  but  (trongjly  fufpeft  thac  in  heart 


s   nofiras 

qu£  noftiHrn  non  oppvlmimtjed  obruunt  gdudium,novis  cutis  &  vol  is  tueri  &  alleviare  fludemus. 
Nil  aliuifacimm  quam  integrum  onus  priftrinum  rtiimre^  &  ponder  a,  nobis  nova  imponere.  Ni- 
remberg.  de  arte  volunt,  lib.i>  cap.  7.  p.m. 

they 


Part.} 


The  Saints  tverltfling  Reft. 


tbey  are  flat  Pagans  ,  and  do  not  believe  that  there  is  an  eternal 
glory  and  miicry  ,  nor  what  the  Scripture  fpeaks  of  the  way  of 
obtaining  it ;  or  at  lcaft ,  that  tbey  do  but  a  little  believe  it ,  by 
the  halves,  and  therefore  tlunkc.  to  make  lure  of  earth  ,  left  there 
be  no  luch  thing  as  heaven  to  be  had;  and  to  hold  fart  that 
which  they  have  in  hand,  left  if  they  let  go  that ,  in  hope  of  bet- 
ter in  another  world,  they  fhould  play  the  fools ,  and  lo!e  all. 

I  fear,  though  the  Chriftian  Faith  be  in  their  mouths ,    left 

that  this  be  the  Faith  which  is  next  their  hearts ;  or  elfe  the  haft 
of  their  Senfes  doth  overcome  and  iiilpend  their  Reafon ,  and 
prevail  with  their  VVils  againft  the  laft  practical  conclufion  of 
their  Understanding,  What  is  the  excellency  of  this  Earth  , 
that  it  hath  fo  many  Suiters  and  Admirers  ?  What  hath  this 
World  done  for  its  Lovers  and  Friends ,  that  it  is  fo  eagerly  fol- 
lowed, and  painfully  fought  after,  while  Chrift  and  Heaven 
rtand  by ,  and  few  regard  them  ?  Or  what  will  the  world  do 
for  them  for  the  time  to  come?  The  common  entrance  into  it  is 
through  anguilh  and  forrow;  The  paiTage  through  it  is  with 
continual  care,  and  labour,  and  grief*  Theparfase  out  of 


85 


pai 


it 


is  with  the  greateft  fharpnefs  and  fadnefs  of  all.  What  then 
doth  caule  men  lb  much  to  follow  and  aftecl  it?  O  finfull ,  un- 
realizable, bewitched  men  !  Will  mirth  and  pleafureftickcioie 
to  you  ?  Will  Gold  and  worldly  Glory  prove  fart  Friends  to  you 
in  the  time  of  your  oreateft  need  ?  Will  they  hear  your  cryesin 
the^day  of  your  calamity  ?  If  a  min  fhould  lay  to  you  at  the 
hour  of  your  death  ,  as  Eliot  did  to  Baals  Priefts  Cry  aloud  &c. 
O  Riches,  or  Honour,  now  help  us!  Will  they  either  *  anlwer, 
or  relieve  you  t  Will  they  go  along  with  you  to  another  world  , 
and  bribe  the  Judge  ,  and  bring  you  ofYclear  ?  or  pwrchale  you  a 
room  among  the  blefled  ?  Why  then  did  fo  rich  a  man  want  a 
drop  of  water  for  his  Tongue  ?  Or  are  the  fweet  models  of  pre- 
lent  Delight  and  Honour ,  of  more  worth  then  the  eternal  Reft  ? 
And  will  they  recompenfe  the  lois  of  that  enduring  Treaiure  ? 
Can  there  be  the  leaft  hope  of  any  of  theie  ?  Why  ?  what  then 
is  the  matter  ?  Is  it  onely  a  room  for  our  -dead  bodies ,  that  we 
are  lb  much  beholding  to  the  world  for?  Why,  this  is  the  laft 
and  longeft  courtefie  that  we  (hall  receive  from  it :  But  we  (ball 
have  this  .  whether  we  ferve  it  or  no;  and  even  that  homely 
dufty  dwelling,  it  will  not  afford  us  alwaies  neither:  It  fhall 
, Hh  pot- 


*Yet  Chrifts 
faying  [Jhac 
it  is   a*  hard 
j  for  a  rich  man 
j  to  be  faved5as 
!  a  Canultogo 
jthorowtheeye 
!  of  a  Ncedle]is 
nor  to  be  un- 
'  derftood  lice- 
i  rally  ,  it  being 
I  a  Proverb 
i  which  the 
j  ^fW5uledofa 
t  thing  very 
i  difficult. 
^V.Chriftoph. 
j  Cartw  right  in 
frxfat.  a*te 
AnnoLat.  \n, 
Genef. 


86 


The  Saints  tvtrUHing  ReJi, 


Part.  $ 


pcffets  our  duft  but  till  the  great  Refurre&ion  day.  Why,  how 
then  doth  the  world  defer ve  fo  well  at  mens  hands  ,  that  they 
fhouldpart  with  Chrift  and  their  ialvation  to  be  its  followers? 
Ah,  vile  deceitful  world  !  How  oft  have  we  heard  thy  faithful- 
Ieit  fervants  at  laft  complaining  ,  Oh  the  world  hath  deceived  me, 
and  undone  me  !  It  flattered  me  in  my  profperity  ,  but  now  it 
times  me  cfir  at  death  in  my  neceflky  /  Ah,  if  1  had  as  faithfully 
ferved  Chri(i>as  I  have  ferved  it .  He  would  not  thus  have  caflme 
eff  •  nor  have  left  mee  thus  comfortlefs  and  hopelefs  in  the  depth 
of  mifery  !  Thus  do  the  deareft  friends  and  favourites  of  the 
world  complain  at  la  it  of  its  deceit,  or  rather  of  their  owne  felf- 
deluding folly;  and  yet  fucceeding  finners  will  take  no  warnin°. 
So  this  is  the  fitft  ibr:  of  negle&ors  of  heaven  which  fall  under 


this  R 


.eproo1 


Scfl. 


I  Vt'm.tm  & 
flos  afjtquamur 
fariitaum  qui 
dijfofui  [iwhs 


SECT.  III. 


2. 


THe  iecond  fort  to  be  here  reproved  ,  .are  the  *prophane, 
ungodly*  prefumptuoas  multitude ,  who  will  not  be  per- 
Iwaded  to  be  at  fo  much  pains  for  falvation  ,  as  to  perform  the 
common  outward  duties  of  Religion.  Yea  though  they  are  con- 
vinced that  thefe  duties  are  commanded  by  Gcd,  and  fee  it  before 
their  eyes  in  the  Scripture  ,  yet  will  they  not.be  brought  to  the 
conftant  piaclife  of  them.  If  they  have  the  Gofpel  preached  in 
the  Town  where  they  dv\el ,  it  may  be  they  will  give  the  hearing 
to  it  one  part  of  the  diy  ,  and  ftay  at  home  the  other ;  or  if  the 
Mafter  come  to  the  Congregation ,  yet  part  of  bis  familymuft  ftay 
at  home.  If  they  want  the  plaine  and  powerfull  preaching  of  the 
Gofpel ,  how  few  are  there  in  a  whole  Town  that  will  either  be 
tcn<i<e  Lachry-  at  co(t  or  pains  to  procure  a  Minifter  $  or  travel  a  mile  or  two  to 
ma,  urn,  m  (hear  jb:osd?  Though  they  will  go  many  miles  to  the  market 
mm  mzredL  |i°rprqvifi»ta  for  their  bodies.  The  Qjeen  of  the  South  fhall  rife 
fitr,fana!ttr.  \  up  in  Judgement  writh  this  genera cion^nd  condemn  4hcn\  j  for  fhe 
7>{amqmf*m- j  came  from  the  utteiimft- parts  of  the  earth  ,  to  hear  the  wildom 
teniitm  diffcrt j  0f  Solomon  ,  and  behold  a  greater  then  Solomon  doth  by  his  mef- 
lfleYw**fA non  i  ^ngcrs  Pleach  to  them.  The  King  of  Nintveh  (hall  rile  up  in 
fcJUnut  hie peen'Uere ;  qui prccraftinat,  nen  affequU*rfanitalem.  Primus  igitirfeftina  ingredi,  ne 
morste  praocc'upei.  Theophylaft.  in  Joan-c.j . 

judge- 


&  ad  omn:  to- 
num  opus  im- 
mMes,  ncque 
babetkm  /  omi- 
ncm,  hoc 
humanm  rati- 
on m  ,  wpote 
comparan  cum 
jumentis  ,  u: 
ponct  nos  in 
pifcinAm  yueni- 


Parc.3 


The  Stints  evcrUfihtg  Rcfl. 


»7 


»Soms  th.-V. 
that  God 

looks  only  to 
their  hca; 
and   the 


judgement  with  them ,  and  Hull  condemn  them ;  for  he  repented 
'at  the  preaching  ot']o*<U;  but  when  Jclus  Chrift  fendech  his  Em- 
baflfadours  to  thele  men, they  willicarce  go  to  heir  them.il/4M  2. 
41,42-   And  though  they  know  that  the  Scripture  is  the  very 
Law  ofof GoJ,  by  which  they  muft  live,  an  i  by  which  they  mutt 
be  acquit  or  condemned  in  judgement  ,  and  that  it  is  the  property 
ot"  every  blefled  man,  to  delight  in  this  Law.  and   to  meditate  in  it 
day  and  nighc,  Pfal.  1.2.  Yet  will  they  not  be  at  the  pains  to  rc.ulr 
a  Chapter  once  in  a  day  ,  nor  to  acquaint  their  famines  with  this 
DocVineoflaivation:  But  if  they  carry  a  Bible  to  Church,  and 
let  it  ly  by  them  all  the  week  ,  this  is  the  molt  ule  that  they  mike 
of  it.   And  though  they  are  commanded,  to  pray  without  ceiling, 
1  Tbef'y.  17.  And  to  pray  alwaiesand  no:  wax  faintX*£.i  8.1 , 
•2  3. eJ^vTo  continue  in  praycr.and  watch  inthefara^with  thank  f- 
giving,  Col. 4.2.  Yet  will  they  not  be  brought  to  pray  conftancly 
with  their  families ,  or  in  iecret :  Though  Daniel  woulj  rather  be 
cart  to  the  Lions ,  then  he  would  forbear  for  a  while  praying  o- 
penly  in  his  houle  where  his  enemies  might  hear  him  three  times 
a  day;  yet  thele  men  will  rather  venture  to  be  an  eternal   prey  to 
that  roaring  Lion  that  leeks  to  devour  them,  then  they  will  be  at 
the  pains  thus  to  leek  their  fafety.  *Youmiy  hear  in  their  hou- 
fes  two  oaths  for  one  prayer.    Or  if  they  do  any  thing  this  way, 
it  is  ufually  but  the  running  over  a  few  formal  words  ,  which  they 
have  got  on  their  tongues  end  ,  as  if  they  C3me  one  purpMe  to 
make  a  jeft  of  prayer  ,  and  to  mock  God  and  their  own  fouls.  If 
they  be  in  diftrels ,  or  want  any  thing  for  their  bodies ,  they  want 
no  words  to  make  known  their  minde;  but  to  a  Phyfician  when 
they  are  iick,to  a  griping  Landlord  when  they  are  oppreiTed,  to  a 
wealthy  friend  when  they  arc  in  want,  they  can  hy  open  their 
cate  in  fad  complaints ,  and  have  words  at  will  to  prefs  home  their 
rcquelts .  Yea  every  beggar  at  their  door  can  crave  reiicf,    and 
make  it  their  daily  pradtile  ,  and  hold  on  their  importunity,  and 
take  no  dcn'ull ;  neceffity  fillet h  their  mouths  with  words  ,  and 
teachechthem  themoit  naturall  and  prevailing  Rhetorick  ;  Tbeie 
beggars  will  rife  up  in  judgement  againtt  them  and  condemn 
them.  Doubtleisif  they  felt  but  the  milery  and  nccefTuies  of  their 
dum  fdv$  mitu  peccant.  If  they  ean  fin,  and  yet  believe  (that  inviolate  Matrimony  ,  an 
yet  keep  chart  it  y,c>r.>hcn  they  &all  be  thruft  into  hcll,and  yet  be  pardoned.  Tirtul.  ti.d 
Votmunt.czp.i.  fag.cdiL.  Pamdii.i  1 9 . 

Hh    2  fouls 


ftrinfeof  Jiifti-  J 
fication  by 
Faith   alone , 
and    not     by 
Work"*,  cither 
mi  fraught    or 
mifundcruood 
doth  make 
them  p  ;  on  in 
wicked nefs,  & 
think  they  bc- 
lievc,and  then 
allisfafe.  To 
th^ic  men  Tcr- 
/##itf»hathsn 
excellent  fay- 
ing, Scda'iunt 
quidam  , 
Dcumhab, 
code  c"  ammo 
fufpiaatu  >: 
ran  nimia  fi- 
at \    I'.jqUC  fc 
falvo  metu  & 
fide  peccarc  ; 
hoc  eft, 
ceftitatl  matri- 
ptomA z'ioU'C  , 
fi'vapiettte 
pjn .. 

Sic  erg§& 
lalva  veil 
G  them  am  dt.- 
t)ud<.7... 


88 


*  Concerning 
the  lawfulness 
of  forms  and 
Book-prayers  j 
I  make  no 
doubt,  but 
judge  as  Bi- 
ftppHj/'hath 
expreft  him- 
felf    pioufly, 
andmoderate- 
ly3in  his  S*- 
furnwm    Solol. 
37.called3  The 
Extreatns  of 
Devo-ion, 
pag.2-87. 


The  Saints  ever  la  fling  Reft.  Part.j . 

— — ■■■■  ■■— — — "— — • — ***'  »>.,■■  - 
fouls ,  they  would  be  as  forward  to  beg  relief  of  God ,  and  as  fre- 
quent ,  as  fervent ,  as  importunate  ,  and  as  conftant  till  they  were 
paft  their  (height*.  But ,  alas ,  he  that  only  reads  in  a  book  that 
he  is  miferable  ,  and  what  his  foul  (lands  in  need  of,  but  never  felt 
himfelfmiferable,  nor  felt  particularly  his  feveral  wanes,  no  won- 
der if  he  mult  alfo  fetch  his  prayer  "from  his  book  only,  or  at 
further!  from  the  (trench  of  his  invention  or  memory.  Salomons 
requett  to  God  was ,  That  what  prayer  or  [application  foever 
fhould  be  made  by  any  man  or  by  aH  the  people  when  every  man 
(halt  know  his  own  fore  and  his  own  grief*  and  fhaOfpread  forth 
his  hands  before  God,thac  God  would  then  hear  and  forgive,^ c. 
\2  Chren^.i*)^  o.  IftbeCe  rqfn  did  thus  know  and  feel  every  one 
the  fore  and  the  grief  of  his  own  foul ,  we  fhould  neither  need  Co 
much  to  urge  them  to  prayer ,  nor  to  teach  them  how  to  perfornf 
it,  and  what  to  fay  :  Whereas  now  they  d-o  invite  God  to  be  back- 
ward in  givjng.  by  their  backward  neis  in  asking  ;  and  to  be  wea- 
ry of  relieving  them  ,  by  their  own  being  weary  in  begging  relief; 
and  to  6e  ieldom  and  fhort  in  his  favours,  as  they  are  in  their  pray- 
ers, and  to  give  them  but  common  and  outward  favours ,  as  they 
put  up  but  common  and  outride  requefts ;  Yea  their  cold  and 
heartlefs  prayers  do  invite  God  to  a  flat  denial ;  for  among. men 
it  is  taken  tor  granted,  tha't  he  who  asks  but  fleightly  and  feldcm, 
cares  not  much  for  that  he  asks.  Do  not  thefe  men  judge  them- 
felves  unworthy  of  Heaven  ,  who  think  it  not  worth  their  more 
conftant  and  earned  requefts  ?  If  it  be  not  worth  asking  for  ♦  it  is 
worth  nothing.  And  yet  if  you  fhould  go  from  Houfe  to  Houfe 
through  Town  and  ParitTi,  and  enquire  at  every  Houfe  as  you  go, 
whether  they  do  morning  and  evening  call  their  Family  toge- 
ther ,  and  earneftly  and  reverently  leek  the  Lord  in  prayer;  how 
few  woukl  you  finde  that  constantly  and  confcionably  praclile 
this  duty  ?  If  every  doore  were  marked  where  tbey  do  not  thu& 
call  upon  the  Name  of  Go.d  ,  that  his  wrath  might  be  poured  cut 
upon  that  Family  ,  our  Towns  would  be  as  places  overthrown  by 
the  plague  ,  the  people  being  dead  within  ,  and  the  mark  of  judge- 
ment on  the  door  without ;  I  fear,where  one  houfe  would  eicape, 
there's  ten  would  be  mirked  out  for  death  ;  and  then  they  m:ght 
teach  their  doors  to  pray,  Lord  have  mercy  upon  ut  •  becaufe  the 
people  would  not  pray  themlelve*.  But  especially  if  you  could 
fee  what  men  do  in  their  fecret  chambers  ,  how  few  /hould  you 

finde 


Parc.j 


The  Sdlnts  cvcrUfting  Reft. 


find  in  a  whole  Town,  thacfoend  one  quarter  of  an  hour  morn- 
ing and  ni^ht  in  earned  [application  to  God  for  their  ibuls  f  <> 
how  litclc  do  thcle  men  let  by  this  eternal  Reft  ?  Thus  do  they 
flothfully  neglect  all  endeavours  for  their  own  welfare,  except 
fome  publick  duty  in  the  Congregations  which  cuftom  or  Credit 
doth  engage  them  to.  Pcrlwade  them  co  rcade  good  books ,  ami 
they  will  not  be  at  lb  much  pair.s ;   pcrlwade  chem  to  learn  the 
orounds  of  tta  Religion  in  feme  Catcchilmc,  and  they  think  it  a 
toilibmc  flavcry  ,    titter  for  School-boyes  or  little  children  then 
for  them :   Perfwade  them  to  San&ifie  the  Lords  djy  in   holy 
exercilcs  9  and  to  fpend  it  wholly  in  hearing  the  Word  ,  and  re- 
peating it  with  their  Families  ,  and  Prayer,  and  Meditation,  &c 
and  to  forbear  all  their  worldly  thoughts  and  ipeeches ;  And 
what  a  tedious  life  do  they  take  this  to  be  ?   and  how  long  may 
you  Preach  to  them,  before  they  will  be  brought  co  it  ?  as  if 
they  thought  that  Heaven  were  not  worth  all  this  ado.    Chrift 
hath   been   pleading  with  England  thcle   fouricore  years  and 
more ,  by  the  Word  of  his  Gofpel ,  for  his  Wotfhip  and  for 
his  Sabbaths,  and  yet  the  inhabitants  are  not  periwaded.  Nay,  he 
hath  been  pleading  theieiix  years  by  thrcatnings ,  and  fire,  and 
fword  ,  and  yet  can  prevail  but  with  very  few :   And  though  thele 
bloody  arguments  have  been  fpread  abroad  ,  and  brought  home 
to  people  from  Paiifli  to  Parifla  ,  almoit  as  far  as  the  word  hath 
gone,  lb  that  there  is  fcarce  a  Parifh  in  macy  Counties  where 
blood  hath  not  been  flied  ,  and  the  bodies  of  the  (lain  have  not 
been  lert,  yet  multitudes  in  England  are  no  more  periwaded  ,  then 
they  were  the  firft  day  of  their  warning ;  and  they  have  not  heard 
the  voice  of  the  rod  ,  which  hath  cried  up  and  down  their  ftreets 
Yet,  O  England,  will  ye  not  fan&ifie  my  Sabbaths,  nor  call  upon 
my  Name,  nor  regard  my  Word  ,  nor  turn  from  your  vvorldlinefs 
and  wickednelsf  God  hath  given  them  a  hfh  and  reproof ,  a 
wound  and  a  warning  ;  he  huh  (ts  it  were)  flood  in  their  blood 
with  the  fword  in  his  hand  ,  and  among  the  heaps  of  the  (lain  hath 
he  pleaded  with  the  living  and  fiid ,  What  fay  you  ?  Will  you  yet 
worfhipme  ,  and  fearme  ,  and  take  me  for  ycur  Lord  f  And  yet 
they  will  not :   Alas  ,  yet  to  this  day  England  will  not.    Let  me 
here  write  it ,  and  leave  it  upon  record,  that  God  rmy  be  juftified, 
and  England  may  beafliamcd  ,  and  polterity  may  know ,  if  God 
dp  deliver  us,  ho\y  ill  we  deferved  it ,  or  if  he  yet  deftroy  us ,  how 
_ Hhj wilfully 


89 


many  ot 
thole  twelve 
ckpl  nablc  a- 

bu.es,    which 
arc  the  pillars 
of  Sat ari i 
Kingdom  j 
which  (luppo- 
fed)     Cyprian 
menticneth , 
ore  not  ccm- 
nnn  in   Eng- 
land  ?     1.  A 
man  of  know- 
ledge without 
works.   1.  An 
old  man  with- 
out Religious 
devotion.  3. A 
young      man 
without  obedi- 
CBce.4.Arich 
man    without 
alms.  5.  A  wo- 
man   without 
chaftity.  6.  A 
Gentleman 
without    ver- 
tue.7.  A  Chri- 
ftian  contenti- 
ous. 8.  A  beg- 
gar proud.  $.  A 
Bifhop   negli- 
genr.io.  A  con- 
gregation 
without  Difci- 
pline.     xi.  A 
Nation   with- 
out Law.  1 1.  A 
King  tinjuft. 
Read   Jer.    9. 
xz,    13,    14. 
Vid.l.b.  del*. 
abufib.    1'nlgo 
(cifi  non  reftc) 
cypnano  afiri* 
ptum. 


$° 


7 be  Saints  tvtr  lifting  Reft \ 


Part.3. 


Pifyicaccs& 

obfl  'males    zo- 

C Mil llS  CO- 5    iTOd 

qui  ab  mfirmi- 
tale  (arms  ju~ 
peratljnpetc*- 

tiim  ?llq:iO:l 
piolap.fi    fit 

cent  in?nc  .1  hi 
w   iifqm   ttri 

\f 

'  no/i  oljU'° 
fio'i  ■ 

;;-i:s.  ipf.i 
Dei  ivAiCuii 
pejjunt  a  pec- 
cando  hpocare, 
Sa<kelrnPfa. 
k3*«  Pag'5$. 


v\  i I  fully  we  procured  it :  And  if  they  that  pafsby  fhall  ask^  Why 
hath  God  done  thus  to  a  flourifliing  and  proiperous  Land  ?  You 
may  give  them  the  true,  though  doleful  Anfwer, 

They  would  not  hear ,  they  would  not  regard :  He  fmit  them 
down  .  te  wounded  them  ,  he  hewed  them  as  wood,  ?ad  their  he 
befeeched  the  remainder  to  cor.fider  and  return;  but  they  never 
would  do  it.  They  were  weary  of  his  waves,  tHey  polluted  his 
Sabbaths ,  they  caft  his  Word  and  Worfhip  out  <  f  :heir  families,, 
:hey  would  not  be  at  the  pains  to  learn  and  obey  his  Will,  nay 
-hey  abhorred  his  Minivers,  and  Servants  >  and  holy  paths,  and  all 
this  to  the  laft  breath  :  When  he  had.fliin  five  thoufand  orer^ht 
choufand  at  a  Fight ,  the  reft  did  no  more  reform  then  if  they  had 
never  heard  of  it :  Nay  fuch  a  fpirit  of  {]  mbcr  is  fain  upon  them, 
that  if  God  fhould  proceed  and  kill  them  all  fave  one  man  ,  a*nd 
ask  that  one  nam,  Wilt  thou  yet  feek  me  with  all  thy  heart?  he 
would  rather  (light  it.  Lord  have  mercy  upon  us !  What  is  gone 
with  mens  understanding  and  ienfe?  Have  they  renounced  Rea- 
fon  as  well  as  Faith  ?  Arc  they  dead  naturally  as  well  as  Spiritu- 
ally ?  Can  they  not  hear ,  nor  feel  ,  though  they  cannot  beleive  ? 
That  fad  judgement  is  fain  upon  them  mentioned  in  I  fa.  42.24, 
1 5. Who  gave  facet?  for  a  fpeil.and  Ifrae  /(England)  to  the  rob- 
bers ?  Did  not  the  Lcrd.he  againft  whom  we  have  finned  ?  For 
they  would  not  wa/k^tn  his  ways,  neither  were  they  obedient  to 
his  haws  :  Therefore  he  hath  poured  upon  them  the  fur j  of  his 
anger  •.&  the  fir  ength  of  battel  grit  hath  fit  them  on  fire  round 
about  ,yt  they  knew  it  not ;  it  burned  them, yet  they  laid  it  not 
to  heart, -Yea  this  much  more  let  us  leave  upon  Record  againft  Eng- 
land :  They  have  been  fo  far  frcm  Reforming  and  taking  up  the 
Worfhip  of  God  with  delight  after  all  this ,  that  multitudes  have 
comrarily*  abhorred  it  at  the  very  heart  &  fought  againft  k  as  long 
as  they  could  ftand  ;  and  when  they  have  been  wounded  and  over- 
thrown in  one  conflict  they  have  been  as  forward  to  the  next ,  as  if 
they  had  never  felt  the  hand  of  God  at  alhand  to  root  out  the  fm- 
cere  Woifhippers  and  Worfhip  of  God  is  their  continued  endea- 
vour ;  And  mil  they  that  fucceed  them  do  the  like.  Lord, how  haft 
thou  deferved  fom-uch  ill  at  thefemens  hands !  What  harm  hath 
praying,  and  reading,  and  preaching  painfully,  and  fan$ifying  the 
Sabbath  and  fearing  to  offend,  done  to  Englaxd?Hz\c  they  further- 
ed fortheie,  or  for  their  enmity  to  theie  ?  Whatevill  dothefe 

wretches 


\ 


Part.  3.  The  Saints  everhffing&tft. 


91 


I. 


i  King.  l,  iS> 
24. 

*  Dcus  r.on  all- 
cms  ajj'crtioJti- 
bitsffcdjuis*- 
(UmandiK     eft 
vocibm.  Amb. 
xnit.  1.  I. 
cap.  4. 
Jitti  difcrte 
'occt    id   tan- 
n  D  0   ( 0- 
'$  adbibcit- 
'>aejj'e  qua  ipfc 
brtcepit.  Sum- 
mz  difyHcet 

vulxm  ■tcligiO} 
•  d  m    ex 

dv.  ntionc   ha 
'prof  fins. 

Dr.  Su:live 

•  dv.h .  liar,  de 


wretches  dii'cern  in  the  everlafting  Kingdom  ,  that  they  do  not  on- 
ly rcfufc  to  labour  for  ic ,   but  lb  dtcctt  and  rcfil  rhcholy  way  that 
leads  to  it  ?   Ic  is  well  for  them  that  they  live  in  Gcipcl-iimci, 
when  the  patience  of  God  doth  wait  on  fuineis ,  and  not  in  thole 
fevcier  dayes,  when  fire  from  heaven  destroyed  the  Captains  and 
chcif  Companies  that  were  commanded  by  the  King  to  bring  but    1  K'ni*. 
one  Prophet  before  him  ;  or  when  die  Lions  deftroyed-  forty  two 
children  for  calling  a  Prophet  of  God  B.dd-herul :  Or  rather ,  ic 
had  been  better  for  thefc  men  to  have  lived  in  thofe  times ,  that 
though  their  temporal  judgements  had  been  greater,  ye:  their  c- 
temal  plagues  might  have  been  the  lcls.    Yet  this  much  more  let 
me  leave  upon  Recoi 1  to  the  fhame  of  England  ;  That  all  this  is 
not  meerly  through  idlenefs,  becaufe  they  will  not  be  at  the  pains 
to  lcrveGcci,  but  it  is  out  of  a  bitter  enmity  to  his  Word  and 
wayes ;  for  they  will  be  at  more  pains  then  this  in  any  way  that  is 
evil,  *  or  in  any  worfhipofmansdevifing  ;   They  areas  zealous 
for  Crofles,  and  Surplices,  Prcceflfions  and  Perambulations,  read- 
ing of  a  Gofpel  at  a  Crofs-way,  the  oblervation  of  Holidayes,  th< 
rcpeatirgof  the  Letany,  or  the  like  Forms  in  the  Common  Prayer 
\  the  bowing  at  the  naming  of  the  word  Jelus  (while  they  reject 
his  Woifhip)  the  *  receiving  of  the  Sacrament  when  they  have  no 
rght  to  it  %    ar.d  that  upon  their4<nees ,  as  ifthey  were  more  reve- 
rent and  devout  then  the  true  laborious  lervants  of  Chrilt;  with  a 
multitude  of  things  which  arc  only  the  tradicions  of  their  Fathers ; 
I  fay  ,  they  arc  as  lealous  for  thele ,  as  if  eternal  life  con'iftcd  in 
them.     Where  God  foibids  them  ,  there  they  are  as  forward  as  it 
they  could  never  do  enough  ;  and  where  God  commands  them  , 
they  are  as  backward  to  ic,  yea  as  much  againft  it ,  as  if  chey  were    Monaco,  cap. 
the  commands  of  the  Devil  himfelf;  and  for  the  dilcipline  of  ?5-    p-    «3°» 
Chrift,  though  all  parts  of  the  world  have  much  oppofed  ic ,  yet  14™^™°- 
where  hath  it  been  lb  fiercely  and  powerfully  refilled  ?  The  Lord    ^[on  Charter 
grant  that  this  hardned  ,  wiifull ,  malicious  Nation  fall  not  under    thefe    are   in 
chat  heavy  doom,  Luke  19.  27.  But  thofe  mine  enemies  which    thcmfclvcs 
rvonld  not  that  /  (hould  reign  over  them  ,  brinz  them  hither,    |av^d  or  not  5 
and  fly  them  before  me.  of-  the  j^ 

on  of  formal  hypocrites  exercifed  in  them.*  Cumjchifmti'icis  (&  \{a  aim  itfyiis)  nee  [ctuUfis 
piinisdibet  cjje  communis  \  vmltomims  jpirti writs,  Cyprian.  Epift.76. 


Hh  4 


SECT. 


92 


The  Saints  evtrUfting  Reft. 


Parc.3 


3 


SECT.  IV. 

THE  f  third  fort  that  fall  under  this  Reproof,  are  thole 
felf- cozening,  formal,  lazie  Profeflbrs  of  Religion,  who 
will  be  brought  to  any  outwa  id  duty,  and  to  take  up  the  eafier  part 
ofChriftianicy  ;  but  to  the  inward  work  ,  and  more  difficult  part, 
they  will  never  be  perfwaded  :  They  will  preach,  or  hear,  or  read, 
or  talk  of  Heaven,  or  pray  cuftomarily  and  conftantly  in  their  Fa- 
milies,and  take  part  with  the  Pcrlbns  or  Caufes  that  are  good  and. 
defiie  to  be  efteemed  among  the  Godly  ;  but  you  can  never  bring 
them  to  the  more  Spiritual  and  difficult  Dudes ,.  as  to  be  conftant 
and  fervent  in  fecret  Prayer ,  to  be  confcionable  in  die  duty  of 
Self-examination  ,  to  be  confhnt  in  that  excellent  duty  of  Medi- 
tation, to  be  heavenly- minded,  to  watch  conttancly  over  his  heart, 
and  words ,   and  wayes ;  to  deny  his  bodily  femes  their  deiighrs, 


Se^.  4. 

t  It  is  cne 
thing  to  dif- 
courle  of 
bread,  and  of 
the  Tableland 
another  thing 
totakeandeat 
the  fweetnefs 
of the  bread  , 
that  ali#  the 
members  may 
beftrcngthen- 
ed  by  it.  It  is 
one  thing  to 
difpute    by 

moft  pleafanc  ,  to  mortifie  the  flefh,  and  not  make  provision  for  it  to  fulfil  its  lutts, 
dr-nk,  & sne-  co  iove  ancj  heartily  forgive  an  enemy,  to  prefer  his  brethren 
takc'k^froni  I  heartily  Der°re  himfelf,  and  to  think  m:anly  of  his  own  gifts  and 
the  Fountain,  i  worth f  and  to  take  it  well  of  others  that  think  lb  too ,  and  to  love 
an-d  to  be  fa-  \  them  that  have  low  thoughts  of  him ,  as  well  as  thofe  that  have 
tisfied  with  its 
delightful  t  a  ft. 
It  is  one  thing 
to  difcourfe  of 
war  ,  and  of 
ftout  Champi- 
ons and  War- 
ricurs  5  and  a- 
nother  for  a 
man  to  go  in- 
to the  midlt  of 
the  battle>and 
to  joyn  hands 
with  the  ene- 
my, to  charge 
through  and 
through  .    to 


high  ;  tc  bear  eafily  the  injuries ,  or  undervaluing  words  of  others ; 
againft  him  ,  to  hy  all  that  he  hath  at  the  feet  of  Chrift ,   and  toj 
prefer  his  Service  and  Favour  before  all ;  to  prepare  to  die ,   and  ' 
willingly  to  leave  all,  to  come  to  Chrift  &c.  This  outride  Hypo- I 
critewiil  never  be  perfwaded  to  any  of  thefe.    Above  all  ether,; 
two  nobble  for:s  there  are  of  thefe  Hypocrites.    Firft ,  the  fuper-  | 
ftcial  ,  cpinionative  Hypocrite.  Secondly,  the  worldly  Hypocrite. 
Firlt ,  the  former  enccrtaineth  the  Doctrine  of  the  Goipel  with 
Joy  *  ,  but  it'is  only  in  the  lurfice  of  his  foul ,  he  never  gives  the 
feed  any  depth  of  earth  j  It  changeth  his  opinion,  and  he  there- 
upon engageth  for  Religion,  as  the  right  way ,  and  fides  with  it  as 
a  party  in  a  FadYion  .  but  it  never  melted  and  new  moulded  his 
heart,  nor  fet  up  Chrift  there  in  full  Power  and  Authority ;   bur 


take,  to  give,  to  go  away  with  the  Victory.  So  is  it  alfo  '.n  Spirituals  :  It  is  one  thing  to  ex- 
plain fayings,  with  a  certain  knowledge  and  underfUnding  ;  and  its  another  thing  in  firb- 
flance  and  in  deed,and  in  certainty  of  Faith,  and  in  the  mindc3  and  the  inner  man,  to  pof- 
iefs  the  trcafure,  the  grace,  the  tafte3  and  the  efficacy  of  the  Holy  Ghoft.  Blejfed  Mtcanm 
in  Homd.  *7.pagt  367.  *  Matth.  13.  j. 

as 


P  ar  t  .*  3 .  Tht  S  dints  tvttUHing  Re  It. 


as  his  Religion  ne$  m0^  *n  ^s  Opinion ,   lb  he  ufiully  run*  from 
Opinion  to  Opinion,  and  is  carried  up  and  downe  with  every 

winde  of  Doctrine,  by  the  Height  of  men  ,  and  cunning  crafci- 
nels  whereby  they  lye  in  wait  to  deceive ;  and  as  a  child  is  toffed 
to  and  fro  :  for  as  his  Religion  is  but  Opinion  ,  (o  is  his  Study, 
and  Conference,  and  chief  bufinefs  all  about  Opinion:  He  is 
ufaallyan  ignorant,  *  proud,  bold,  unreverenc  enquirer  and  bab- 
ler  about  Controverts ,  rather  then  an  humble  embracer  of  the 
knowne  tiuch,  with  love  and  llib; cation  ;  you  may  conjecture 
by  his  bold  and  forward  tongue,  and  ground  lets  conceitednefs 
in  his  ow  ne  Opinions ,  and  Weighting  of  tire  Judgements  and  per- 
fons  of  others ,  and  ieldom  talking  of  the  great  things  of*  Chrift 
with  ierioufnefs  and  humility,  chat  his  Religion  dwclleth  in  his 
brain,  and  not  in  his  heart;  where  thewinde  of  Temptation  af- 
Uults  him,  he  eafily  yieldech  ,  and  ic,carrieth  him  away  as  a  Fea- 
ther, becaufe  his  heart  is  empty  ,  and  not  ballaced  and  (tabliflred 
with  Chn(t  and  Grace.  If  the  Temptation  of  the  Times  do  af- 
fiukmensunderftandirgs,  and  the  figne  be  in  the  Head  ,  though 
the  little  Rchgion  that  he  hath  lies  there,  yet  a  hundred  to  one 
but  he  turneth  Heietick  ,  orcatchech  the  Vertigo  of  fome  Jcfler 
errors ,  according  to  the  nature  and  (trergth  of  the  feducement : 
If  the  winde  do  better  lcrve  for  a  vicious  conversion  ,  a  hundred 
to  one  but  he  turns  a  Purveyor  for  the  flefh  ,  and  then  he  cin  be 
a  Tipler,  and  yet  Religious ;  a  Gamcfttr,  a  Wanton  ,  a  neglc<fter 
of  Duties,  and  yet  Religions :  It  this  mans  JuJgcment  lead  him 


9i 


Ephef.4.14, 
*  CanfidiMiA 
a(ira  fciimiH) 
,mmm  m  pra- 
cip:tia.  Abcr. 
Gcntills  Ac 
Jur.  Interpret. 

/i.4. 

t  Siquii  volet 
fie  ere  volunld- 
tcm  DeiyCogngf' 
cet  de  Vomn:a- 
te;  at  Culms  L- 
kclltms  nen  eft 
Vo'untcts  Dei. 
Et  timer  is : 
f/uflus  ef,  ffe*; 
culum  ediqu  m 
iltgcre  quern   I 
D.odtftrasJceP 

raculis   hruf'ire 
quemipfi  ta- 
bu js  :  ju.xtuU- 
lui  P.  op  I  etity 


the  Or?momous  way  ,  +  then  doth  he  impioy  his  chiefeft  zeal    Ii2!50- J 

r      ^  ..rfLoJ:-    -1        •      r>_-    _      ^        r  t      ;  &C.Dr/I 


Kneeline,  ob- 


for  Ceremonies,  as  if  his  Religion  Ity  in  Bowi 
lervition  of  Djies 
a  mekittiide of  Trad 

Judgement  be  *  againft  Ceremonies ,  then  his  ftrongeft  real  is 
imployed  againfrchem  ftudying  calking,  difputing  againft  them  , 
cen luring  the  uiers  of  them ,  and  perhaps  fall  into  a  contrary 


o. 
Twif. 
Conrr.  Corvi' 


number,  and  form  of  words  in  Prayer,  with  :  nunjjp,  367*. 
lirions  and  Cuftoms  of  his  Forefathers.  If  "his  I \  Cruces  etiam  , 

nee  eolimus  ncc 
opt&mus.  Vol 
plane  qui  I g- 
ncos  Dees  (07i- 
iecratis  eruccs 

f'tgiuat  vtdieum  veffwvm  partes  f&taffe  Jeofails  •  mm  &  figna  ipfa  &  ctnttbret,  &  vexilla 
tap,  0  um.qwd  alud  qusrn  mamata  eruees  funti&  oinata?  Mirmtios  Fxlix  Qclav.  pag.fut  At- 
no'\  edd'aper  EltmnYorfT.  )  389.  where  read  further  what  he  faith  of  theCrofs.  *  TaciU- 
■  \\nem ut  fellam difii tt,f>  tsculum p,)Us  qkonitipojfit  inmenum  dederis\  qui  te  alio- 
qun  nunquam  audi*  m  eft,  fed  infidia.'wem'p*  us  judicaturus^  M  qui  eupias  pronum  adfillctm 
cranium  frangere.  Sic  mentes  humsnx  ante  emn\z  iunt  ad  infatlibilcm  Dei  cogriu'ionem  adducen- 
d.tyOHimubi  aitige r. «.' >jam  facile  dcmiUentfailacia&c.ZulngliusdzvciVL  &falfa  Rclig.p.4c6 
fuper- 


94 


The  Stints  ever lasting  R(&, 


Parc.3. 


*  £m  mo:cn- 
iwn  cotit,  do- 
minofuppluai  \ 
qui  Juftiticmy 
Deo  libra  ;  qm 
fraudikus  ak- 
ftinet  .  propitiat 
Dcum ,  qui  /;<?- 
jn'm'm  pmculo 
furripit ,  opti- 
mam  zift'mam 
cadit.  Hac  no- 
fira  facrifica  ; 
hxc  D:o  facra 
[ml  *,  fi  apud 
nos  Religiojior 
e[t  illc  qui 
/«/?/tfr.Miriut. 
Fselix  Oftav. 
p.  (mih'ij  392. 
Phil.3-5. 


fuperfticion ,  placing  his  chief  Religion  in  Baptifme,  Church- 
Combinations,  ani  forms  of  Policy,  &c.  For  having  not  his' 
foul  taken  up  with  the  eftntials  of  Chriuianity  ,  he  hath  onefy 
the  Mint  and  Cummin  ,  the  fmiller  matters  of  the  Law  ,  to  lay' 
out  bis  zeal  upon.  You  fhall  never  hear  in  private  conference  any 
humble  and  hearty  bewailings  of  his  ibuls  imperfections ,  or  any 
heart-bleeding  acknowledgements  of  his  unkindnelTes  to  Chrift  , 
cr  any  pantings  ard  longings  after  him,  from  this  man  ;  but  that 


he  is  of  fuch  a  J 


or  fuch  a  Religion  or  Party,  or  Socie- 


ty .  or  a  member  of  iuch  a  Church ;  herein  doth  he  gather  his  grea 
eft  comforts ;  but  the  inward  and  fpiritual  labours  of  a  Chriftian 
he  will  not  be  brought  to. 

*  Second ly,Thc  like  may  be  faid  of  the  worldly  Hypocrite, who. 
choaketh  the  Doctrine  of  tbeGofpel,  with  the  thorns  of  worldJy 
cares  and  defires ;  His  judgement  is  convinced  ,  that  he  muft  be 
Religious  >  or  he  cannot  be  laved  ,  and  therefore  he  reades,  and 
hears,  and  prays  ,  and  forlakes  his  former  company  and  courfes : 
but  becaufe  his  belief  of  the  Gofpel-Do6trine  is  but  wavering 
and  ftiallowjhc  relblves  to  keep  his  hold  of  prefent  things,  left  the 
prcmiie  of  Reft  fhould  fail  him  ;  and  yet  to  be  religious,  that  (b  he 
may  have  Heaven  when  he  can  keep  the  world  no  longer  ,  think- 
ing it  wifdem  to  have  two  firings  to  his  Bowe,  left  one  (LouJd 
break.  This  mans  judgement  may  fay  God  is  the  chief  good  ; 
but  his  heart  and  affeclions  never  laid  fo  ,  but  look  upon  God 
as  a  kindc  of  Grange  and  difproportiooare  Happinefs  ,  to  be  to. 
leratcd  rather  then  the  fhmes  of  Hell ,  but  not  defired  before  the 
felicity  on  earth.  In  a  word  ,  the  world  hath  more  of  his  affe- 
ctions then  God  ,  and  therefore  is  his  God,  and  his  Covetouf- 
nefs  is  Idolatry.  This  he  might  eafily  know  and  feel ,  if  he  would 
judge  impartially,  and  were  but  faithful  to  himfelf  :  And  though 
I  this  man  do  not  gad  after  Opinioas  and  Novelties  in  his  Religion 
i  as  the  former  ,  yet  will  he  fet  his  fails  to  the  winde  of  worldly  ad- 
j  vantage  ,  and  be  of  that  opinion  which  will  beft  ferve  his  turne. 
I  And  as  a  man  whofe  fpirits  are  feifed  on  by  lb  me  peftilemial 
j  malignity  ,  is  feeble,  and  faint,  and  heartlefsin  all  thathedoes; 
ib  this  mans  fpirits  being  poffefled  by  the  plague  of  this  malig- 
nant worldly  difpofition ,  O  how  faint  is  he  in  fecret  prayer/ 
Ohow  fuperncial  in  Examination  and  Meditation!  How  feeble 
in  heart-watchings,  and  humbling,  mortifying  endeavours !  bow 

nothino 

. D 


Part. j, 


iht  Sums  cvcrltfttng  Reft. 


:m 


nothing  at  all  in  loving  and  A-alking  with  God ,  rejoycirig  in 

uor  defiling  after  him  \  So  rjiat  both  thele  ,  and  many  other  forts    *    h/I     i'-utcm 

of  laz'te  Hypocrites  there  are,  who  though  they  will  trudge  on  >P*r' 

you  in  the  cafe  outhOp  or  Religion  ,  ycc  wril  never  be  at  the  '  Jj«  *™ 
pains  ofinward  and  fpiricuall  Aunts.  *  ptfpou.o 

prima      radix 
Acadit^vcl  cenvcriibilis  cum  cadem.  T.x'ifiJ  an'cwvjfcun'H'  Spteies  ah*  confcquntc^  uf  crcc- 

dSu  Act  •  m  amort  mdcb'iio  trt  atifir*,  Z'ndc 

tain  Tfpiditas  cw  o  at fpiritualim.  Sicuiemn 

I  attorns  calidx  (ommixix  cum  ft  igido  aquro  :n  aqua  tcpida,  qm  prozocant  ad  vomit  vm\Su 
us  b<m*'  de  ^tnere,  cmmixT*  cumpcccatoHypQC/ifis.    Omn 
Acqdm  pec  cat  m  Hypo:.  .  anilttatem.  Lt  ifia  Tepidkttc  wjicitur  \o:m  Mm- 

Wickkffc  Tn+'*g.  L  3  •  c16.ftl.7Q. 


4A 


SECT.  V. 


Nd  even,  the  Godly  thcmfelves  deserve  this  Reproof , 
for  being  too  lazic  feekers  of  their  everlafting  Reft. 
Alas-  what  a  difproportion  is  there  betwixt  our  Light  and  our 
Heat?  OurProfeffions  and  Profccucion  ?  who  makes  that  hide, 
as  if  it  were  for  Heaven  ?  How  frill  we  ftand  !  How  idlely  we 
work  !  How  we  talk  ,  and  jeft  ,  and  trifle  away  our  time  !  How 
decekfully  we  do  the  Work  of  God  !  How  we  .hear ,  as  if  we 
heard  not ,  and  pray  as  if  we  prayed  no: ,  and  confer ,  and  exa- 
mine ,  and  meditate  ,  and  reprove  fin  as  ifwe  did  it  not ,  and  ufe 
the  Ordinances  as  ifweufed  them  not,  and  enjoy  Chi  ii\ ,  as  if  we 
injoyed  him  not  ,  as  if  we  had  learned  to  uie  the  things  of 
Heaven  ,  as  the  Apoftle  teacheth  us  to  ufe  the  world  !  Who 
would  think  that  (rood  by  us,  and  heard  us  pray  in  private  or 
pubHck  i  that  we  were  praying  for  no  lei's  then  everlafting  glo- 
ry? Should  Heaven  be  fought  no  more  earneftly  then  thus?  Me 
thinfts  we  are  none  of  us  all  in  good  fadnefs  for  our  fouls.  We 
do  but  dally  with  the  Work  of  God  ,  and  play  wichChrift:  as 
children,  we  play  with  cur  meat  when  we  fhould  eat  it ;  and 
we  play  with  our  clothes ,  and  look  upon  them  ,  when  we  fhould 
I  put  them  on  and  wear  them  ;  we  hang  upon  Ordinances  from 
I day 


Sea,  5 


'"us- 


Cor.  7.*$ 


96 

*  Read  Mr. 
iVhit  fields  ex- 
cellent Ser- 
mon on  this 
Text, 


Mac 


I"  pa  facrifii 
h<ec  T> 


Ibt  Satots  tveruittng  Rtft. 


Part.j 


day  to  day ,  but  *  we  ftir  not  up  our  fclvcs  to  feek  the  Lord : 
I  fee  a  great  many  very  conftant  in  Hearing  and  Praying  ,  and  [ 
give  us  fome  hopes  that  their  hearts  are  hoocft  ,  but  they  do 
not  hear  and  pray  as  if  it  were  for  their  lives  :  O  ,  what  a* 
frozen  ftupidity  hath  benummed  us !  The  judgement  of  Phara- 
oh is  among  us,  we  are  turned  into  ftones  and  Rocks,  that  can 
neither  feel  nor  ftir  •  The  plague  cf  Lots  Wife  is  upon  us ,  as  if 
we  were  changed  into  liveleis,  unmoveable  Pillars :  we  are  dy- 
ing ,  and  we  know  it ,  and  yet  we  ftir  not ;  we  are  at  the  door  of 
eternal  Happinefs  or  Milery  ,.  and  yet  we  perceive  it  not :  Death 
knocks,  and  we  hear  it  not;  Chrift  calls  and  knocks  ,  and  we 
hear  not ;  God  cries  to  us.  To  day  if  ye  will  not  hear  my  voice \ 
harden  not  jour  hearts  ;  Work^  while  it  u  day  ,  for  the  night 
comet  h»  when  none  {hall  work  ;  Now  ply  your  bufinefs ,  now  la- 
bour foryour  lives  ♦  now  lay  out  all  your  ftrength  and  time,  now 
do  it,  now  or  never ;  and  yet  we  ftir  no  more  then  if  we  were 
half  alleep.  What  hafte  doth  Death  and  Judgement  make  ?  How 
faftdothey  come  on  ?  They  are  almoft  at  us ,  and  yet  what  lit- 
tle nafte  make  we?  What  hafte  makes  the  Sword  to  devour, 
from  one  part  of  the  Land  to  the  another?  What  hafte  doth 
Plague  and  Famine  make?  and  all  becauiewe  will  not  make 
hafte  ?  The  Spur  of  God  is  in  our  fide,  we  bleed,  we  groan,  and 
yet  we  do  not  mend  our  pace ;  The  Rod  is  on  our  backs ,  it 
fpeaks  to  the  quick  ;  Our  lafhes  arc  heard  through  the  Chjiftian 
world ,  and  yet  we  ftirre  no  fafter  then  before  I  Lord  , 
What  a  fenflefs,  fottifh ,  earthly  ,  heliifh  thing  is  a  hard 
heart  1  That  we  will  not 
Heaven    without    all   this 

Where  is  the  Man  that  is  ferious  in  his  Chriftianity  ? 
thinkes  men  do  everywhere  mako  but  a  trifle  of  their 
nal  ftate  .•  They  look  after  it  but  a  little  upon  the  by , 
do  not  make  it  the  task  and  bufinefs  of  their  liv^s. 
be  plaine  with  you  ,  I  thinke  nothing  undoes  men  fo 
much  as  complementing  ,  and  jefting  in  Religion.  O  , 
if  I  were  not  fick  my  ielf  of  the  fame  dileafe  ,  with 
what  tears  fhould  I  mix  this  Ink  ?  And  with  what  groans 
(hould  1  exprefs  thefe  fad  complaints  ?  And  with  what 
Hearts-grief  fhould  I  mourne  over  this  univerfall  dead- 
nefs  ?     Do    the     Magistrates    among    us   ferioufly   perform 

*  their 


go  roundly  and  cheerfully  toward 
ado  !     No  nor  with  it  neither  J 

Me- 

eter- 

they 

To 


Part.? 


The  Saints  tverUsling  Kelt, 


97 


*  their  portion  of  the  work  ?  Arc  they  zealous  far  God  >  Do 
they  build  up  hit  Houie  ?  And  are  they  tender  of  his  Honour  ? 
Do  they  iecond  the  Word  ?  And  encourage  the  Godly  H  And 
relieve  the  Opprcfled  ?  And  comp-flionatc  the  DiftTefled  ?  And 
let  flic  at  the  face  of  (in  and  finners  ,  as  being  the  DiCturbetf  of 
our  Peace,  and  the  onely  caufc  of  all  our  Milerics  ■?  Do  they 
ftudy  how  to  do  the  utmolt  crilt  they  can  for  God  ?  To  improve 
their  Povser,  and  Parts  and  Weakh- and  Honour,  and  all  cheir 
Intercfts  for  the  greacelt  advantage  to  the  Kingdom  of  Chrift, 
as  men  that  muft  In  only  givf  account  of  their  ScewardnSip?  Or 
do  they  build  their  own  Houfes  ,  and  leek  their  Advancements, 
and  fimd  iron  and  conteft  for  chcir  own  Hoi  on  is »  and  do  no 
more  for  Cinit  then  needs  chey  mad  ,  or  then  lies  in  their  way, 
or  then  is  put  by  others  into  their  hands ,  or  then  Hands  with  the 
pleafirg  of  their  Friends,  or  with  their  worldly  Inrercfrs  ?  Which 
of  thele  two  couries  do  they  cake  ?  And  how  thin  are  thole  Mi- 
nillers  that  are  lerious  in  their  work  ?  Nay,  how  mightily  do  the 
very  beft  fail  in  this  above  all  things  1  f  Do  we  cry  out  of  men* 
D.ibbedience  to  the  Gofpel  in  the  evidence  and  power  of  the 
Spirit  ,  and  deal  with  (in  as  that  which  is  the  tire  in  our  Towns 
and  Houfes  ?  And  by  force  pull  men  one  of  this  me  ?  D,o 
wercrfA'ade  our  people  ,  as  thofe  that  know  the  tcrrours  of  the 
Lord',  fhould  do  ?  Do  we  prefs  Chrift  and  Regeneration  ,  and 
Faith,  and  Holineis,  as  men  that  believe  indeed  that  without 
thele  they  fhall  never  have  life  ?     Do  our  bowels  yearn  over 


Mt  is  a  frivo- 
lous drcam,to 
think  that  a 
judge  01  Law- 
::r:th  one 
conscience  a* 
a  Judge ,  and 
another  as  a 
ChrifUan  ;  for 
lie  bath  but 
one  foul,  &c. 
And  how  can 
that  feemjufl 
according  to 
Law  ,  which 
appcarcth  to 
a  mnnsconfei- 
ence  to  be  irn- 
juft?  Tu&u\! 
diredion,p.33 
Rara  virtus  cfi 
'inter  pr'wcipcSj 
nm  lurtuji  efi'e 
rcftefaft/s  :  h. 
e.  non  obf!(lcre 
viY'litiy  &hk 
qmfe  aAjLvin- 
gchi  varitatem 
&  }.Q7<m.im 
emponunt  von 
\oiiofius   imm'i- 

nere  \  &  contra  famiharc  eft  princ'tpibm  qtfhufddm,  peffimos  quofqu:  dtgnkatibus)  tozorfrujqu! 

admovcre,  von,  alia  caufa  quam  ut  immamffinft  tratltnl  veriditos.   Zuing.  de  vcr.&  fat  fa  R  dig. 

de  Scamialo,  p-392--  0  Beatum  repu'um  Ya  quouno  on  &  nv.o  atimo  uhffqm  ad>r.<rii$i ai:o  (Ec- 

cltfiafiica  &  Civil  U)  adSanclam  Conmnnoncmcum  tivik  S&ietate  comin.ndam  &  tugendm 

C9)ifb  ravent.  Non  minuu  ill  am  hac  adminiftrat';o:Sed  altera  alteram  ftantcm  confrmat9labantcm 

&*tuminat,co'lapfam  crigit.  Si  homines  quibm  commiffa  e^coiitnbuntfmo3&  \olunt  in  Sparta 

fua  quim  natttfumnt  coUnia  inctimbere.  JQto  magu  admit  o-  audacicm  co"um  hom'mum  qui  ik 

duabus  iftis  adrnmiftrationibus  perinde  judicani9c{ji  efjTrjJ'Qi  inurfe  cfoit'mfcflijfim*  &prorfus 

drj&L-m  \  Et  de  hac  fententia  ftt-x  tarn  pert  inciter  con:cndwt  qiUmfi(quoi  abfiijaltcram  ab  at- 

rfumciipercnt&c.  Jun'us  Ectlefia(lx*p.f.Operum.  r^.i.p.15,7^.  Exeat  aidant  vult 

e§c  Pirn  i  Virtm&fumma  Po'eft.is,Xoi  eoeunt.  Lucan/8.  A  fad  faying.   Sec  the  Life  oi'Cre- 

l*  nhai.  ,nv\tu  Gcrm.m.AUdico\p.r  Kklch.  Adam. /?/?<••/■  U^cs  ipfts  delmquitur, inter  j  ura  pec- 

fcatur.  Imircnua  nee  ilitc  ubidtfnditur  nfcrvatur.  Sav'u  invic'em  difcordantium  rabies,& inter 

to-.rs  pace  rupla  foum  Ittibus  mugit  wfinum,8i.c.  guts  inter  b*c-(u,hvemct?Patronus?Scdpr*va- 

'  nca:wf  & decip'-t.  Jaiex? Sed  (entcnu.im vrndit.  Qui  fc deter tmina  vindicaturtt69*dmittit'3Et UX 

\reasinnocensperea S^  »p:c/«7«icar.Cypr.£p.j.^Donatum.tIfa.58.i.Jud.i3.iCor.j.xi. 

L  the 


7bt  Saints  tvtrhning  KtU.  Part. j. 


J>8 

Mat. 9.  ^6. 
Ncghgentcsnon 
funt  negligendi. 
Juft.  Martyr. 
ad  Zcnam. 
Phii.3.18,  19. 

A&.20.20, 
21. 

*Lmge&a- 

viori  debit  otc- 
ncntiw  aftriai, 
cfii  pre  mult  is 
animabns  rcd- 
ditmfunt  rh- 
timem.  'Quid 
ego  i»f*lixsqu$ 
me  vertayj)  fi 
UHUim  thefaur 
rum,  fi  prelio" 
(urn  depofttum 
iUud  quoi  fibi 
Chnfim  [an- 
guine fuopre- 
Ueftus  judica- 
vit>  lontigmt 
negUgcntmscu- 
fiodire  ?  fi  ftd- 
lantem'm  truce 
Domini  Jangui  - 
nemcollcgifj'cm, 
ejfetque  repofi- 
tus  penes  mc>  in 

vafe  vkero,quod  &  po'tari  fa  pin*  o.ertaet^qwd  an)  mi  habit u us  effem  in  difcrimine  tanto  ?  It 
certe  id  fcrvandum  accept  pro  quo  mere  at  0:  noninjipunsfipfa  utiqy(apicnUa9fangkuicm  fuum  d.- 
diL  Accedit  fane  ad  folicitudinis  cumulum,  quad  cum  mi  em  &  proximi  confcicntiam  fetuare  nc- 
cefj'efit,  ncuira  mihi  fsth  cH  W0ia3u:raqiahyfjus)u  raq\mfn  nex  t  ff^ar  cxigitur  f  me  cuflodia  ut/i- 
nfqite.Bcm.Scim.  3 .  dc  tempore.  \  cannot  better  ey.prefs  my  mind  to  my  Brethren ,  then  in 
Seneca's  words.  Konjcfima,  effe  &  arid  a  vo'o,qu*  d,  nbm  iam  magna  diccn:vr.Ncq>cn'>m  F)>\~ 
lof.fTbeoro^ia)mgcn:o  rcnunciat.Mulum  tamen  oh; ut  impcndi  vcrb/s  non  0.0  ieijiac  fit  propo- 
fixl  noftri  fumma :  qmlfmUmus  loquwni->;quoi  lo.ju'rmur  fntiamuv^oncordct  Servo  cum  vita. 
llle  promiffum  fuum  implcv\:^u^&  cum  vide.rs  tilum9&  cum  audits  jdem  eft.  Vidib\mu:  qua- 
ils fit^quantus fit.  vnusfit.  Non  dtlc3i.nl  vnbanolrajcd  pr§fint9$tc.  Non  quark  agcr  Mcdi- 
cum  1  loqu?ntem,fed  janantcm:  Sedfi  it  a  cempetii  u  idc  m  die  qui  [anarc  fou  /?,  comptc  ce  his  qua 
faciend*  funt  differ  at, boni  conuUt;  non  tamen  nit  quart  pat  ulciur  fill  ,quod  inciderct  m  imdi- 
cumetiam  difertum.  Hor  num  tela  efl>qualefi  peri' us  Gubcnata-  itiamfo'-mofus  e(t.  Quidaurcs 
mens  fcalpis  ?  Qti>do]~>U8.is  ?  Aiiud  agitur,  v.i'enda$Secandns,abfhn:ndus  [urn.  JLd  bar  adki- 
bitus  es  j  Curare  debes  morbum  vctcrem,  grav?my publicum  •,  Tantum  nezotii  babes  quan'umin 
peftikntia  Medicus.  Circe  verba. occupatus  es  i  ^cn.  Epift.7  S  •/>'£ 7  9>-6 So.  Vidt  n liqua. 

comc- 


the  Ignorant,  and  the  Carelcls,  and  the  obftinate  Multitude , 
as  men  that  believe  their  ownc  Doftrine  ?  That  our  dear  people 
muft  be  eternally  damned  it  they  be  not  timely  recovered  ? 
When  we  look  them  in  the  faces  t  do  our  hearts  melt  over  them  , 
loft  vsefhould  never  fee  their  faces  in  Reft?  Do  we,  as?**/, 
tell  them  weeping ,  of  their  flefhly ,  and  earthly  difpofirion  ? 
and  teach  them  "  publikely  ,  and  from  houfe  to  houfe ,  nic^ht 
and  day  with  teares  ?  And  do  we  intreat  them  ,  as  if  it  were  in- 
deed for  their  Lives  and  Salvation  ?  That  when  we  fpeak  of  the 
Joyes  and  Miieries  of  another  world  ,  our  People  may  fee  us  af- 
fected accordingly  ,  and  perceive  that  we  do  indeed  mean  as  we 
fpeak?  Or  rather,  do  we  not  (iudy  words,  and  neat  Exnrctfions  i 
that  we  may  approve  our.  (elves  able  men  in  the  judgement  of 
Critical  hearers  ?  and  fpeak  Co  formilly  ,  and  heartlefly  of  Eter- 
nity ,that  our  People  can  fcarcely  thinke  that  ive  believe  our  felves  ? 
or  put  our  Tongues  into  fome  affected  pace  ?  and  our  Lan<*Ha°e 
intofome  forced  Oratorical  ftrain  ?  As  if  a  Mmifters  bulinels 
were  of  no  more  weight  but  to  tell  them  a  fmooth  Tale  of  an 
hour  long  ,  and  fo  look  no  more  after  them  till  the  next  Sermon  ! 
SeI4omdo  we  fit  our  Sermons  *  either  for  Matter  or  Manner  to 
the  great  end  ,  our  Peoples  Salvation  ;  but  we  iacrifkc  our  Stu- 
dies to  our  owne  credit,  or  our  Peoples  content ,  or  fome  fuch 
bale  infericur  end  ;  Carnal  Difcretion  doth  control  our  fei- 
vency  ;  It  maketh  our  Sermons  like  beautiful  Pictures ,  which 
have  much  pa  ines  and  colt  beftowed  upon  them,  to  make  them 


Part.  3.  r*'  Stlnti  evtrltfiing  Rttf, 


99 


or  motion 


comely  add  deniable  to  the  eye  ;   but  life,  or  heat, 
there  is  none  ;  Surely  ,  as  iuch  a  convention  is  an  Hypocriticall 
convertation  ;  (o  iuch  a  Sermon  is  as  truly  an  Hypocritical  Ser- 
mon.    O  the  forma II  frozen  hfelcfs  Sermons  which    we  daily 
hear  preached  upon  the  mod  weighty  piercing  Subjects  in  the 
world  !    How°ent!y  do  we  handle  thofc (ins ,   which  will  handle 
lb  ciu^ily  our  poor  peoples  fouls  ?:  And  how  tende  1/  do  we  deal 
with  their  carclefs  hearts?  not  (pcaking.to  them  as  to  men  that 
mult  be  wakened  or  damned.  VVc  tell  them  of  Heaven  and  Hell' in 
liich  a  fleepy  tone  >  and  flighty  way,  as  if  wc  were  but  acSting  a 
can  in  a  Play  ,  lb  that  wc  uliuily  preach  our  people  afleep  with 
thole    lubjecls  which  one  would  think  fliould  rather  endanger 
the  driving  of  tome  befides  thcmtelves ,  if  they  were  faithfully 
delivered.  Not  that  I  commend  ,  orexcufe  that  real  indilcretion 
and  unfeemty  language,  and  nauleous  repetitions,  and  ridiculous 
odiures,  whereby  many  do  difgrace.  the  work  of  God  ,    and 
brine  his  0:d  ninccs  in  contempt  with  the  peopb  •  nor  think  it 
fit  that  he  fliould  be  an  Embiffadour  from  God  on  lb  weighty  a 
bufiaefs ,  that  is  not  able  to  fpeak -  fenie  or  reafon:   But  in  a 
word  ,   our   want  of   lerioulhcls  about  the  things  of  Heaven  , 
doth  charm  the  fou!s  of  men  in:o  formality  ,  and  hath  brought 
them  to  thiscultomaiy,  carekfs  hearing,  which  undoes  them  : 
The  Loid  pardon  the  great  hn  of  the  Miniftery  in  this  thing ;  and 
in  particular,  my  own. 

And  are  the  people  any  more  fctious  then  Mi  gift  rates  and  Mi- 
nisters ?  How  can  it  be  expected  ?  Readcr,look  but  to  thy  felfand 
reiove  the  Qjefticn.     Ask  confeience  ,  and  fufier  it  to  tell  thee 
truly  s  Haft  thou  let  thine  Eternal  Reft  before  thine  eyes ,  as  the 
great bulincl"*  which  thou  haft  to  do  in  this-wond  ?  Haft  thou 
ftudied  ,  and  cared  ,  and  watcht ,  and  laboured  ,  and  laid  about 
thee  with  all  thy  might,    left  any  fhould  take  thy  Crown  from 
thee  *  ?    Haft  thou  made  hafte ,   left  thou  fhouldeft  come   too 
late  ,  and  dy  before  the  work  be  done  ?  Hath  thy  very  heart  been 
lee  upon  it ,  and  rliy  defires  and  thoughts  run  out  this  way  ?  Haft 
ihou  preffed  on  thorow  crowds  of  oppcfition  towards  the  Mark 
for  this  fric*  of  the  high  calling  of  God  inChrift  Jefus  ?   ft  ill 
reaching  forth  unto  thofe  thir.gs  which  arc  before  ?  When  you 
have  let  your  hand  to  the  work  of  God  ,  have  you  done  it  with 
all  your  Might  ?    Can  Confcicncc  witnels  your  fecret  cries ,  and 
groans 


"  Nam  &  I  oc 
nobis  nm  ohm 
per   VISIO- 
N  E  M  cxp;o- 
h  at um  feint  is , 
quai   Jormitc- 
mtu'mfYceibH!, 
nee    vigilante, 
ore  mm:  eicitti- 
amits  itaquc  & 
ahum  pawns 
fomni  vincuUy 
&in(lanicr,& 
vigilante  r  oyc- 
mm. 

Col.  4.  2. Luc. 
6.H.  Cypri«n. 
Epi(t.S.p.i$. 
Mar.    6.    ax. 

Phil.  3. 13^4. 
Ecclcf.  9.  10. 


100 


The  Saints  ivtrL&ingRcft.  Part.  3. 


groins , 


or  tears?  Can  your  Families  witnets  thac  you  have 
caught  them  the  fear  of  the  Lord  ,  and  warned  them  all  with  ear- 
neftnefs  and  unweariedneis  to  remember  Gcd  and  their  fouls ,  a-nd 
to  provide  for  Everlafting  ?  Or  that  you  have  done  but  as  much 
for  them,as  that  damned  Glutton  would  have  had  Laz,arus  do  for 
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  that  you 
have  followed  them  with  complaints  againft  your  corruptions ,-and 
with  earneft  enquiries  after  the  Lord  ?  Can  your  Neighbours 
about  you  witnefs,  that  you  are  (till  learning  of  them  that  are 
able  to  inftrutfc  you  }  And  that  you  plainly  and  roundly  reprove 
the  ungodly,  and  take  pains  for  the  laving  of  your  brethrens  fouls  ? 
Let 'all  theft  witnelTes  judge  this  day  between  God  and  you  > 
Whether  you  are  in  good  fadnefs  about  the  affairs  of  Eternal  Reft. 
But  if  yet  you  cannot  difcern  your  neglects  •  Lock  but  to  your 
ielves ,  within  you ,  without  you  ,  to  the  work  you  have  cJone  : 
You  can  tell  by  his  work  ,  whether  your  iervant  have  loitered  . 
though  you  did  not  lee  him ;  ib  you  may  by  your  ielves  •  Is 
your  Love  toChrift,your  Faith, your  Zealand  other  Gracesitrong 
or  weakPWhat  are  your  Joyes?What  is  your  aflurancefls  all  right 
and  ftrong,  and  in  order  within  you  ?  Are  you  ready  to  dy ,  if  this 
fliould  be  the  day  ?  Do  the  fouls  among  whom  you  have  conver- 
ted ,  blefs  you  ?  Why,  Judge  by  this ,  and  it  will  quickly  appear 
whether  you  have  been  Labourers  or  Loiterers. 

O  Blefled  Reft!  How  unworthily  art  thou  neglected!  O  glorious 
Kingdom!  How  art  thou  undervalued  !  Little  know  the  carelefs 
ions  of  men.  what  a  (rate  chey  fee  ib  light  by  !  If  they  once  knew  it, 
they  would  fur?  be  of  another  minde. 


CHAP. 


Part  3.  The  S dints  everUftin*  Reft. 


101 


0MMMMMM^Md 


CHAP.  VF. 


An>  Exhortation  to  Serioufneft  in  feeking  Reft, 


SECT.  I. 

Hope,  Reader,  by  this  time  thou  art  fomewhat  fen- 
fible,  what  a  defperate  thing  it  is  to  trifle  about  our 
Erernal  Reft  ;  and  how  deeply  thou  haft  been  guil- 
ty of  this  thy  felf.  And  I  hope  alfo,that  thou  dareft 
not  now  fufTLr  this  Conviction  to  dye ;  but  art  re- 
folded to  be  another  man  for  the  time  to  come : 
What  fayft  r/iou  ?  Is  this  thy  Resolution  ?  If  thou  wcrt  tick  of 
fome  defperate  difeafe,  and  the  Phyfician  (rnuld  tell  thee,  \Jj  you 
ftifl  obftrve  but  or.t  things  J  doubt  not  to  curgyou,"]  wouldft 
thou  not  c  bfcnre  it  ?  Why,  if  rhou  wile  c  bfttve  but  this  cne  thing 
for  thy  Soul,  I  make  no  doubt  of  thy  Salvation :  If  thou  wilt  now 
bu:  (hake  effthy  floth,and  put  to  all  thy  ftrengtb,  and  ply  the  work 
otGodunweariedly,  and  be  a  do  vim-right  Chriftian  in  good  (ad- 
nefs  j  I  know  not  w  hat  can  hinder  thy  Happinefs.  A<  far  as  thou 
art  gone  from  God,  if  thou  wouldfl  but  now  return  and  kek  him 
with  all  thy  heart,  no  doubt  bur  thcu  Chair  find  him.  As  unkindly 
as  thou  haft  dealt  with]  cfusOrift,  if  thou  didft  but  feel  thy  ft  If 
fick  and  d.ad,  and  feck  Mm  heartily,  and  apply  thy  felf  in  good  ear- 
n*ft  to  the  obedience  of  Hs  Laws,  thy  Salvarion  were  as  fure  as  if 
thou  r  adit  it  already.  But  asfui  as  the  Satisfaction  of  Chrift  is, 
as  free  asthePiomife  i>,  as  large  as  the  Mercy  of  God  i< ;  yet  if 
thou  60  but  look  on  thefe,  and  talk  of  them,  when  thcufhouldft 
greedily  entertain  them,  thou  wilt  be  never  the  better  for  them ; 
and  if  rhou  ley ter  when  thou  douldft  labour,  thou  wilt  lofc  the 
Crown.    Ofallto  work  then  fpedily  and  feriot(l/,andblefsGod 

I  i '  thac 


S.i. 


102 


TJrc  Srints  everUpng  Reft\ 


Part  3.  1 


that  thou  haft  y«t  time  to  do  it ;  and  though  that  which  is  paft 
cannot  be  recalled,  yet  redeem  the  time  now  by  doubling  thy  dili- 
gence And  becaufe  thou  fhalt  fee  I  urge  thee  not  without  canfe* 
I  will  here  adjoyna  multitude  of  Considerations  to  move  thee; 
yet  do  1  not  defire  thee  to  take  them  by  number,  but  by  weight : 
Their  intent  and  ufe  is,  to  drive  thee  from  Delaying  and  from  Loy- 
wring  in  feeking  Reft" :  And  to  all  men  do  I  propound  them,  both 
godly  and  ungodly :  Who  ever  thou  art  therefore,  I  entreat  thee 
to  rouze  up  thy  fpirit,  and  read  them  deliberately,  and  give  ma  a 
little  while  thy  attention  as  to  a  meffage  from  God,  and  (as  Mofes 
faid  to  the  peo$te>Dettt.i2>46*)  Set  thy  heart  to  all  the  Words  that 
I  tejfifie  to  thee  this  day  ;  for  it  U  not  a  vain  things  but  it  id  for 
thy  Life  ;  Weigh  what  I  here  write-  with  the  Judgment  of  a  man; 
and  if  I  fpsak  not  Reafon,  throw  it  back  in  tny  face ;  but  if  I  do', 
fee  thou  entertain  and  obey  it  accordingly  •  and  the  Lord  open  thy 
ofVh€dHo!°ry  l  heart' and  faften  hi$Counfel  rfeflnally  upon  thee. 

Ghoft  in  the  inward  Soul,  that  To  when  thefe  bodies  are  diflolved,  we  may  have  that  which, 
may  cover  and<j*ickcnus.   M&carim  HowM^. 


O  how  then 
fliould  every 
one  of  us  Be- 
lieve  and 
ftritc^and  lay 
out  our  utmoft 
pains  in  all 
godly  conver- 
sation ?  and 
hold  on    in 
much  Hope 
and  fuftcriag, 
and  patience ; 
that  at  leaft 
we  may  be 
worthy  or  m<et 
to  obtain  that 
Heavenly  Vir 


SECT.  II. 


§•?• 


*  In  quo  quemm 
t^'it  invent* it 
juui  ncvijii- 
mm  dksjn  ho: 
eum  cQtnpre* 
bendti  mandi 
novipimm  • 
die  1,  6hiQni&m 
qutlit  in  Die 
iftoqxifq\  mo* 
tit itr ,  talis  in 
die  iffd  )*dica~ 
bitur.  Auguft. 
Epift.8ov  To. 
i.QmIu  exit- 
ru  ex  bac  vita3 
talis  redderie 
\Ui  vitne.  Auguft 


i .  /*">  Onfider  5  Our  Aflfe&ions  and  Anions  (bould  be  fomewhat 
Vv  anfwerable  to  the  Greatnefc  of  the  Ends  to  which  they  are 
*  intended.  Now  the  Ends  of  a  ChriftiansD^fires  and  Endeavors 
are  fo  grtat,  that  no  humane  undemanding  on  Earth  can  compre- 
hend them  j  whether  you  refpedl  their  proper  Excellency,  their 
exceeding  Importance,  or  their  abfolute  Neceffity. 

Thefe  Ends  are,  The  Glorifying  of  God,  the  Sal? ation  of  oar 
own  and  other  mens  Souls,  in  our  efcaping  the  Torments  of  Hell, 
and  polTefling  the  Glory  of  Heaven.  And  can  a  man  be  too  much 
affeft'd  with  things  of  fuch  Moment?  Can  he  defire  them  too 
Eirneftiy  ?  or  Love  them  too  Violently  ?  or  Labour  for  them  too 
Diligently?  Whenweknow,  that  if  our  prayers  prevail  not,  and 
our  labour  fuccec ds  not,  we  are  undone  for  ever  ?  I  think  it  con- 
cerns us  to  fcek  and  labour  to  the  purpofe,  when  it  is  put  to  the 
Qiieftion,  Whether  we  flnli  live  for  ever  in  Heaven  or  in  Hell  ? 


inEf.  36.  jrferfnte  Jac  Lauremio*V  Jacob. 


5.  8.  (uhi  bio  Pur^ntmun  ?  ) 
*and 


Part  j, 


The  S tints  evtrUJHng  Rejf. 


io3 


*  ind  the  Queftion  muft  be  refolved  upon  our  obeying  the  Gofpel,   «  Sl  ~uli  dilim 
ot  our  difobcying  it,  upon  the  painfolnefs  or  the  Slothfulncfs  of  our  i  gntcr  pe,pm- 
prefent  Endeavors ;  I  think  it  is  time  for  us  to  beftir  our  ft!ves,and  \:,,it  $«*  & 
to  leave  out  trifling  and  complementing  with  God.  1st*1*  fl  ca"f* 

*  °  \  p  i-p'er  quam 

pugHMtdum  efitU  cent  inteBigetjninime  doYmicndum  ejje ;  fed feJuh/rdatt^or titer  pugnaxdum* 
De  jummarerum agitur.  Pro  am  &focu.  Pro  Gloria  Diipatrh  nofiri  twnda  ;  &  pro fclute **• 
fir*  ttttrna  defendenda.  Zanchius  To.  $*  U  4.  c.  11   p.  %  1 4. 


SECT.  III. 

2.  /^>  Onfider ;  Oar  diligence  (bould  be  fome what  anfwerable  to 
V^y  the  Greatnefs  of  the  Work  which  we  have  to  do,  as  well 
as  to  the  Ends  of  it.  Now  the  Works  ot  Chriftian  here  are  very 
Many,  and  very  Great ;  The  Soul  muft  be  renewed ;  Many  and 
great  Corruptions  muft  be  mortified :  Cuftom,  and  Temptations, 
and  worldly  Intetefts  muft  be  conquered :  Flefli  muft  be  maftt  r- 
ed;  Selfmuftbedenyed:  Life.and  Friends,and  credit,and  ail  muft 
be  flighted ;  Confcience  muft  be  upon  good  grounds  quieted ;  Af- 
furance  of  Pardon  and  Salvation  muft  be  attained.  And  though  it 
is  God  that  muft  give  us  thefe,  and  that  freely,  without  «ur  own 
merit ;  yet  will  ha  not  give  them  fo  freely,  as  without  our  earneft 
feeking  and  labour.  Befides,  there  is  a  deal  of  knowiedg  to  be  got, 
for  the  guiding  of  our  felves,  for  the  defending  of  the  Truth,  for 
the  direaion  of  others  •  andadeilofskill,  for  the  right  managing 
of  our  parts  1  Many  Ordinances  ire  to  be  ufed,  andDutiet  per- 
formed, ordinary  and  extraordinary  :  Every  age,and  yt  ar,and  day, 
doth  require  frefii  fucceffion  of  duty;  Everyplace  we  come  in, 
every  perfon  that  we  have  t6  deal  with,  every  change  of  our  own 
Condi  tion,doth  ft  ill  require  the  renewing  of  our  labour,  and  bring- 
eth  duty  along  with  it :  Wives,  Children,  Servants,  Neighbors, 
Friends,  Enemies,  all  of  them  call  for  duty  from  us :  And  all  this  of ! 
great  importance  too ;  fo  that  for  the  moft  of  it,  if  we  mifcarry  in 
it,  it  would  prove  our  undoing. 

]  udg  then  your  felves,  whether  men  that  have  fo  much  bufinefs 
lying  upon  their  hands, flaould  not  btftir  them  ?  and  whether  it  be 
their  wifdom  either  to  Dday,  or  to  Loy ter  ? 


S.J. 


Ii 


SECT. 


Non  cum  1*- 

caveriiy  ph.  fo. 
fophandum  t(i ; 
omtiaaio  ncg. 
lgendatut  b*ic 
agfdcamut'jCiii 
nullum  terripm 
folk  magnum 
efi  ;  etiamp  a 
pueritia  ufq-}  ad 
long  fiimos  hu» 
muni  «vi  ttr 
minos ,  vita 
protenditur. 
Non  multum 
nfert  utrum 
omUtu,  an  in 
ttrmittastKe^ 
fttndumefl  §c- 
cupationibm  ; 
nee  exf  Heard* 
fed  fubmoven* 
dtfunt  Scncc. 
Epift.7»  Pa£« 
689, 


104 


The  Saints  tverUfting  Reft. 


Part  3. 


S.4' 


f.J.      J 

If  our  Enemy 
never  ccafc  af- 
faulting ,  cer«  ! 
tainly  we  muft  j 
never  ccafe  de«  I 
fending.  What ! 
fbttiftiacf*  and 
madnefs  then   * 
pofleffahmen, 
chat  will  care-  j 
icily   pafs  the  j 
time  in  fcaft-  , 
ing  and  drun- 
ken nefs  ,  as  if 
they  had  made 
a  tiuce  with  the 
Zaicby  To.  3.  / 


SECT.  IV. 

3.  /~*s Onfider ;  Our  diligence  (hould  be  fome what  quickened,be- 
V_y  caufeof  the  (hortnefs  and  uncertainty  of  the  time  allotted 
ui  for  the  performing  of  all  this  work,  and  the  many  and  great  im- 
pediments which  we  meet  with.   Yet  a  few  day*,  and  we  (bill  be 
here  no  more.  Time  paffeth  on :  Many  hundred  dift aft s  are  ready 
to  affault  us :  We  that  now  are  preaching,and  hearing,and  talking, 
and  walking,  muft  very  (hortly  be  carried  on  mens  backs,  and  layd 
in  the  duft,and  there  left  to  the  worms  in  datknefj  and  corruption ; 
we  are  almoft  there  already  :  U  is  but  a  few  days,  or  moneths,  or 
years,  and  what  is  that  when  once  they  ar,e  pail  ?  We  know  not 
whether  we  (hall  have  another  Sermon,or  Sabbath,  or  hour.  How 
tben  (hould  thofe  men  beftir  them  for  their  Everlafting  Reft,  who 
know  they  have  fo  fliort  a  fpace  for  fo  great  a  work }  Bifida,  eve- 
ry ftrp  in  the  wiy  harh  its  difficulties ;  the  gate  isftrait,  and  the 
way  narrow:  The  righteous  themfelves  are  fear  celyfaved;  Scan- 
dals and  discouragements  will  be  ftill  caft  before  us:  And  can  all 
thefe  be  overcome  by  flothf ul  Endeavors  ? 


SECT.  V. 

4.  \A  Oreovcr ;  Our  dil:gence  (hould  be  fomewhat  anfwerable 
XVI  to  the  diligenceof  our  Enemies  in  feeking  our  deftruftion. 
For  if  we  Hi  fbll  while  they  are  plotting  and  laboring  ,  or  if  we 
be  lazy  in  our  defence  while  they  are  diligent  in  iffaulting  us,  you 
may  eafily  conceive  how  we  are  likely  to  fpeed.  How  diligent 
is  Satan  in  all  kind  of  temptations  1  Therefore,  befobtrandvigi* 
Unt  (  faith  1  Pit.  5.  %.)  btcaitfe  jour  adverfary  the  Devil  at  k 
roaring  Lion  tyalketh  about,  fee  king  Veioom  he  may  devour^Whim 
refift  ftedfafi  in  the  Faith.  How  diligent  ar,e  all  the  minifters  of  Sa- 
tan ?  ialfe  teachers,  fcorners  atgodlmds,  malicious  perfecutors,  all 
unwearied ;  And  our  inward  Corruption  the  moft  bulie  and  dili- 
gent of  all :  What  ever  we  are  about,  it  is  ftill  refilling  us ;  depra- 
ving our  duties,  perverting  our  thoughts,  dulling  our  aflfeftions 

Devil  ?  Brethren,  it's  prefew  fighting,  and  not  flecping,  that  befcems  us. 
4.Mi.f>.  a,  14* 

to 


■, 


Part 


The  Saints  tverLfting  Reft. 


I      105 


to  good,  exciting  them  to  evil :  And  will  a  feeble  refiftince  then 
ferve  our  turn  ?  Should  not  we  be  more  aftive  for  out  own  prefer- 
vation,  then  our  Enemies  for  our  ruine  ? 


SECT.  VI. 


$ .  /^\Ur  *  An\.&ions  and  Eodivors  fhonld  bear  fome  proportion 
v  J  with  the  Ttlents  which  we  have  receivtd,and  Means  which 
we  haye  enjoyed.  It  may  well  be  expefted,  that  a  horfe-man 
fhould  go  faster  then  a  foot- man ;  and  he  that  hath  a  fwirt  horfe, 
fafter  then  he  that  hath  a  flow  one :  More  work  will  be  expeAed 
from  a  found  man,thcn  from  the  fick ;  and  from  a  man  at  age>then 
f rem  a  child ;  And  t  to  whom  men  commit  much,f rom  them  they 
will  txped  the  more.  Now  the  Talents  which  we  have  received 
are  many  and  great ;  The  means  which  we  have  enjoyed  are  very 
much,  and  very  precious.  What  people  breathing  on  Earth  have 
had  plainer  Inftru&ions  ?  or  more  forcible  Ferfwafions  ?  or  more 
conftanc  Admonitions  ?  in  feafon,  and  out  of  feafon  ?  Sermons  till 
we  have  been  weary  of  them,and  Sabbaths  till  we  prophaned  them? 
Excellen;  Books  in  fuch  plenty,  that  we  knew  not  which  to  read  \ 
but  loathing  them  through  abundance,  have  thrown  by  all?  Whit 
people  have  had  God  fo  near  them  as  we  have  had  ?  or  have  feen 
Chrift,  as  it  were,  crucified  before  their  eyes,  as  we  have  done? 
What  people  have  had  Heaven  and  Hell,  as  it  were,  opened  unto 
them,  as  we  ?  Scarce  a  day  wherein  we  have  not  had  fome  fpur  to 
put  us  on.  What  fpeed  then  fliould  fuch  a  people  mata  for  Hea- 
ven  ?  And  how  fliould  they  fly  that  are  thus  winged  ?  and  how 
fwiftly  (hould  they  fail  that  have  wind  and  tyde  to  help  tbem  ?  Be- 
lieve it  Brethren,  God  looks  for  more  from  England^  then  irom- 
moft  Nations  in  the  World  ;  and  for  more  from  you  thac  enjoy 
thefe  helps,  then  from  the  dark  untaught  Congregations  of  the 
Land.  A  fmall  meafure  of  grace  befeems  not  fuch  a  people  j  nor 
will  an  ordinary  diligence  in  the  work  of  Cod  excufc  them. 


S.6. 

*   Fides  Scrip* 
turn  &  vivax 
.,  Y*ii9  diBant 

duflt  eth  <febc* 

tnm  continue  * 

i  [wire  Deo  j 

i  Namficutavit 

nafcitur  advo- 

j  '«'««,  fie  bow 

tdUborarn  & 

fi  be*ti  jng€ti 

nip  fervircnt 
continue  &  <fc. 
bite  Deo  fuo^ 
l*oi  privil(m 
yum  eacufam 
«w  mifif§s  ft 

firvitium  Dii 

voftri;  turn  ter 
rP"t$  Dominm 
injlar  Dei  />*. 
n-t  *cuu  p0 

f^btraclione  fui 
ferviti  ? 

Wicklcft.Tri. 
a,°gi.l.J   cap. 

tLukc  11,48. 


Ii 


SECT. 


io6 


Tkt  Saints  wtrUfting  Reft.  Part  3, 


S-7- 


SECT.  VII. 

6.  TPHa  Vigor  of  our  Affeftions  and  Aft  ions  flaould  be  fomfc- 
A  what  anfwerable  to  the  great  coft  beftowed  upon  us,  and 
to  the  deep  engaging  mercies  which  we  have  received  irom  God. 
Surely  we  owe  more  fervice  to  our  Matter  from  whom  we  have 
our  mainteaance,  then  we  do  to  a  ftranger  to  whom  we  never 
were  beholden.  O  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 :  We 
cannot  look  back  upon  one  hour  of  it,  or  one  paffage  in  it,  but  we 
may  behold  Mercy.  We  feed  upon  Mercy ;  we  wear  Mercy  on 
our  backs,  we  tread  upon  Mercy ;  Mercy  within  us,  common  and 
fpecial;  Mercy  wkhout  us,  for  this  life,  and  for  that  to  come :  O 
the  rare  Deliverances  that  we  have  partakedof  1  both  national  and 
p?rfonal  I  How  oft,  how  feafonably,  how  fully  have  our  prayers 
been  heard,  and  our  fears  removed?  What  large  Catalogues  of 
particular  Mercies  can  every  Chriftian  draw  forth  and  rehearfe  ? 
To  offer  to  number  them,  would  be  an  endlefs  task,  as  to  number 
the  Stars,  or  the  fands  of  the  (bore.  If  there  be  any  difference  be- 
twixt Hell  (  where  we  (hould  have  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  Son  of  God  be  Mer- 
cy ,then  are  we  engaged  to  God  by  Mercy ;  for  fo  much  did  it  coft 
him  to  recover  us  to  himfelf .  And  Gioald  a  people  of  fuch  deep 
engagements  be  lazy  in  their  returns  ?  Shall  God  think  nothing  too 
much  nor  too  Good  for  us  5  and  fiball  we  think  all  too  much  that 
we  do  for  him  ?  Thou  that  art  an  obferving  fenfible  mm,  who 
knoweft  how  much  thou  art  beholden  to  God,  I  appeal  to  thee ; 
Is  not  a  loytering  performance  of  a  few  heattlefs  duties,  an  unwor- 
thy requital  of  fuch  admirable  kindnefs?  For  my  own  part,  when 
I  compare  my  flow  and  unprofitable  life,  with  the  frequent  and 
wonderful  Mercies  received,  it  (hames  me,  it  (ilenceth  me,  and 
leaves  me  unexcufable. 


SECT. 


Part  3 


The  S  dints  ever  lofting  Reft, 


107 


SECT.  VIII. 

7.  \  Gain  confide  r ;  All  the  relations  which  we  ftand  in  toward 
JLjL  God,  whether  common  or  fpecial,  do  call  upon  us  for  our 
u-raoft  dilfget.ee.  Should  not  th?  pot  be  wholly  at  the  fervicc  of 
the  Potter  ?  and  the  creature  at  the  fervice  of  his  great  Creator  ? 
Are  we  his  children  ?  and  do  we  not  owe  him  our  moft  tender 
affections,  and  dutiful  obedience  ?  Are  we  the  Spoufe  of  Chrift  ? 
and  do  we  not  owe  him  our  obfervance,  and  our  Love  ?  If  he  be 
our  Father,  where  is  his  honour  ?  and  if  he  be  our  Matter,  where  is 
his  fear  ?  Aiul.  1.6.  We  call  him  Lord  aod  Mafter,and  we  do  well: 
but  if  our  mduftry  be  not  anfwerabie  to  our  affumed  relations,  we 
condemn  out  felves  in  faying  we  are  his  children  or  his  fervants. 
How  will  the  hard  labour  and  dayly  toyl  that  fervants  undergo  to 
pleafe  their  Mailers,  judg  and  condemn  thole  men  who  will  not  la- 
bour fo  hard  for  their  Great  Maftet  ?  Surely  there's  none  have  a 
better  or  more  honorable  Mafter  then  we ;  nor  can  any  expect  fuch 
fruit  of  their  labours.  1  Cor.  1 5 .  alt. 


SECT.  IX. 

S.  /^>Onfider;  What  hade  (hould  they  make,  who  have  fuch 
V^s  Rods  at  their  backs  as  be  at  ours  ?  And  how  painfully 
(hould  they  work,  who  are  {till  driven  on  by  fuch  (harp  Afflicti- 
ons ?  If  either  we  wander  out  of  the  way,  or  loyter  in  it,  how 
furely  do  we  prepare  for  our  own  fmart  ?  Every  creature  is  ready 
to  be  Gods  Rod  to  reduce  us,  or  to  put  us  on :  Oar  fweeteft  mer- 
cies will  become  our  forrows :  Or  rather  then  he  will  wane  a 
Rod,  the  Lord  will  make  us  a  fcourge  to  our  felves :  Our  difeafed 
bodies  (hall  make  us  groan,  our  perplexed  minds  (hall  make  us 
reftlefs;  our  Confcience  (hall  be  as  a  Scorpion  in  our  bofom. 
And  is  it  not  eafier  to  endure  the  labour  then  the  fpur  ?  Had  we 
rather  be  dill  thus  afflidted,  then  to  be  up  and  going  ?  Alas,  how 
like  are  we  to  tired  horfes,  that  will  lie  down,  and  groan,  or  (land 
dill,  and  let  you  lay  on  them  as  long  as  you  will,  rather  then  they 
will  freely  travtl  on  their  journey  ?  And  thus  we  make  our  own 
lives  miserable,  andneceflitatcGod,  if  he  love  us,  tochaftifeus. 

Ii  4  It 


§.8. 


John  :j.  jj( 


§.$>. 


io8 


§.io, 


Heb.  i.  14, 


$.11. 


The  Saints  everlafting  Reft.  Pa  rt  3 

It  is  ttue,  thofcTthatdomoft,  do  meet  with  Afflictions  alfo :  bat 
furely  according  to  the  meafure  of  their  peace  of  Confidence,  and 
faithf  ulnefe  to  Chvift,  fo  f€  the  bittemefs  of  their  Cup  ( for  the 
moft  part)  abated. 


SECT.  X. 

9,  TLJOw  clofe  fhould  they  ply  their  work,  who  have  fuch  great 
£"1  preparations  attending  them  as  we  have  }  AU  the  world 
are  our  fervanrs,  that  we  may  be  the  Servants  of  God.    The  Sun, 
and  Moon,  and  Stars,  attend  us  with  their  light  and  influence :  The 
Ewth,  with  all  its  furniture,  is  at  our  fervice:  How  many  thou- 
fand  plants,  and  flowers,  and  fruits,  and  birds,  and  beafts,  do  all  at- 
tend us  ?  The  Sea  with  its  inhabitants,  the  Ayr,  she  Wind,  the 
Froft  and  Snow,  the  Heat  and  Fire,  the  Clouds  and  Rain,  all  wait 
upon  us  while  we  do  our  work.   Yea  the  Angels  are  miniftring 
Spirits  for  the  Service  of  the  Eled.    And  is  it  not  an  intolerable 
crime  for  us  to  trifle,  while  all  thefe  are  employed  toaflift  us? 
Nay  more;  The  Patience  and  Goodnefs  of  God  doth  wait  upon 
us :  The  Lord  Jefus  waiteth  in  the  offers  of  his  Blood ;  The  Ho- 
ly Ghoft  waiteth,  in  driving  with  our  backward  hearts ;  Befides 
all  his  Servants,  the  Minifters  of  his  Gofpel,  who  ftudy  and  wait, 
and  preach  and  wait,  and  pray  and  wait  upon  carelefs  finners. 
And  (hall  Angels  and  Men,  yea  the  Lord  himfelf,  ftand  by,  and 
look  on,  and,  as  ic  were,  hold  thee  the  Candle  while  thou  doft  no- 
thing ?  O  Chriftians,  I  befeech  you,  when  ever  you  are  upon  your 
knees  in  prayer,  or  reproving  the  tranfgreffors,  or  exhorting  the 
obftinate,  or  upon  any  duty,  do  but  remember  what  attendance 
you  have  for  this  work ;  and  then  judg  how  it  behoves  you  to  per- 
form it. 


SECT.  XI. 

io.QHould  not  our  AfTc&ions  and  Endeavors  be  anfwcrable 
O  to  the  acknowledged  Principles  of  our  Chriftian  Profeffi- 
on  ?  Sure  if  we  are  Chriftians  indeed,  and  mean  as  we  fpeak  when 
we  profefs  the  Faith  of  Chrift,  we  (hall  (hew  it  in  Affedions  and , 

Anions  1 


Part  J.  The  Saints  ever  Up  ng  Reft. 


i      iop 


A&ions  is  well  as  Expreffioro.  Why  the  very  fundamental  Doc- 
trines of  our  Religion  are,  That  God  is  the  chief  Good,  and  all  our 
Happinefs  confifts  in  his  Love,  and  therefore  it  (hocld  be  valued 
and  fought  above  all  things :  That  he  is  our  only  Lord,  and  there^ 
fore  chit  fly  to  be  ferved  :  That  we  muft  Love  him  with  all  our 
heart,and  foul, and  ftrengtb  :  That  the  very  bufinefs  that  men  have 
in  the  world,  and  the  only  errand  that  God  fenc  them  about,  is  to 
Glorifie  God,and  to  obtain  Salvation, e^.  And  do  mens  duties  and 
converfations  fecond  this  Profefsion  ?  Are  thefc  Dodiines  feen  in 
the  painf  ulnefs  of  mens  pradife  ?  Or  rather  do  not  their  works  de- 
ny what  their  words  do  confefs  ?  One  would  think  by  mens  Adi- 
ons,  that  they  did  not  believe  a  word  of  the  Gofpsl  to  be  true.  Oh 
fad  day,  when  mens  own  tongues  and  profefsions  mall  be  brought 
in  againft  them,  and  condemn  them  I 


SECT.  XII. 

ii. T  TOw  forward  and  painful  fliould  we  be  in  that  workr 
ll  where  we  are  fure  we  can  never  do  enough  ?  If  there  • 
were  any  danger  of  over- doing,  then  it  might  well  caufe  men  to 
moderate  tbeir  endeavors :  But  wc  know,  that  if  we  could  do  all, 
we  were  but  unprofitable  fervants ;  much  more  when  we  are  furs 
to  fail  in  all.  It  is  true,  a  man  may  pofsibly  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  ferve 
God  too  much:  For  one  duty  may  be  faid  to  be  too  long,  when 
it  (huts  out  another :  and  then  it  ceafeth  indeed  to  be  a  duty  *. 
So  that,  though  all  fuperftition  or  fervice  of  our  deviling,  may  be 
called  a  Righteoufnefs  over- much ;  yet  as  long  as  you  keep  your 
fervice  to  the  Rule  of  the  Word,  that  fo  it  may  havt  she  true  na- 
ture of  obedience,  you  never  need  to  fear  b; ring  Righteous  too 
much ;  For  elfe  we  fhould  reproach  the  Lord  and  Law-giver  of 
the  Church ,  as  if  he  commanded  us  to  do  too  much.  Ah,  if 
the  world  were  not  mad  with  malice,  they  could  never  be  fo  blind 
in  this  point  as  they  are ;  to  think  that  faithful  diligence  in  fer- 
ving  Chrift,  is  folly  and  Angularity  ;  and  that  they  who  fet  them- 
fclves  wholly  to  feek  eternal  life,  are  but  precife  Vuritans !  The 
time  is  near  when  they  will  eafily  confefs,  that  God  ceuld  not  be 

loved 


§,  12. 


Lukl  17. 10. 


*  y daft  as  *<>. 
cit  nim.a ;  in 
Vmult  ion  eft 
viundum   ne 
quid  nimum 
fit,  qi,H  in  ipfa 
eft  mucin** 
i>ei:cca  deViAt 
btai.  cap.13. 


no 


The  Saints  everUfling  Reft. 


Part 


§13 


Jolu^i^iJ, 


§.14. 


A&26.  ll 


loved  or  ferved  too  much,  and  thit  no  man  can  be  too  bufie  to  fave 
his  Soul :  For  the  wotld  you  may  eafily  do  too  much,  but  here  (in 
Gods  way)  you  cannot. 


SECT.  XIII. 

1 2 .  T  T  is  the  nature  of  every  Grace  to  put  on  the  Soul  to  diligence 
I  and  fpeed.  If  you  loved  God,  you  would  make  hafte,  and 
not  delay  or  trifle ;  you  would  think  nothing  too  much  that  you 
could  poflibly  do ,•  you  would  be  ambitious  to  ferve  him,  and 
pleafe  him  ftfll  more  :  Love  is  quick,  and  impatient ,  it  is  a&ive, 
and  obfervant.  If  you  loved  Chrift,  you  would  keep  his  Com- 
mandments, and  not  accufc  them  of  too  much  ftri&nefs.  So  alfo, 
if  you  had  Faith,  it  would  quicken  and  encourage  you :  If  you  had 
the  hope  of  Glory,  k  would,  as  the  fpring  in  the  Watch,  fet  all  the 
wheels  of  your  Souls  a  going.  If )  ou  had  the  fear  of  God,  it  would 
rouz*  you  out  of  your  flothfulnefs.  If  you  had  Zeal,  it  would  in- 
flame you,  and  eat  you  up.  God  hath  put  all  his  Graces  in  the 
Soul  on  purpofe  to  be  oyl  to  the  wheels,  to  be  life  to  the  dead,  to 
mind  men  of  their  duty,  and  difpofe  them  to  it,  and  to  carry  them 
tohimfelf:  So  that  in  what  degree  foever  thou  art  fanclified,  in 
the  fame  degree  thou  wilt  be  ferious  and  laborious  in  the  work  of 
God. 


SECT.  XIV. 

i3./^>Onfider;  They  that  trifle  in  the  way  to  Heaven,  do  but 
vv  lofeall  their  labour,  when  ferious  endeavors  do  obtain 
their  End.  The  Proverb  is,  Osgood  never  a  ^hit.ai  never  the  tet- 
ter. If  two  be  running  in  a  race,  he  that  runs  floweft  had  as  good 
never  have  run  at  all ;  for  now  he  lofeth  the  prize  and  his  labour 
both.  Many  who  like  Agrippa  are  but  Almoft  Chriftians,  will 
find  in  the  end  they  (hall  be  but  Almoft  Saved.  God  hath  fet  the 
rate  at  which  the  Pearl  muftbe  bought;  if  you  bid  a  penny  lefs 
then  that  rate,  you  had  as  good  bid  nothing.  As  a  man  that  is  lift- 
ing at  tome  weighty  thing,  if  he  put  to  almoft  ftrengtb  enough, 
but  yet  noc  Sufficient,  it  is  as  good  he  had  put  to  none  at  all,  for 
i  he 


Part  3 


The  Stunts  everUfting  Reft. 


in 


he  doth  but  lofe  all  his  labour.  Oh  how  many  ProfelTors  of  Chri- 
ftianity  will  find  this  true  to  thtir  (orrow,  who  have  had  a  mind 
to  the  ways  of  God,  and  have  kept  up  a  dull  task  of  duty,  and  plod- 
ded on  in  a  formal  livelefs  profeflion,  bat  ntwr  cametofaious 
Chriftianity  ?  How  many  a  duty  have  they  loft,  for  want  of  doing 
them  throughly,  and  to  the  purpofe  >  Perhaps  their  place  in  Ht  11 
may  be  the  eafier,  and  fo  their  labour  is  not  loft  ;  but  as  to  the  c  b 
taining  of  Salvation,  it  is  all  loft.  M any  fiaUfeik  to  enter t  and  not 
be  Me  •  who  if  they  had  ftriven,  might  hive  been  able.  Oh  there- 
fore put  to  a  little  more  diligence  and  ftrength,  that  all  be  not  in 
vain  that  you  have  done  already. 


A 


SECT.  XV, 


i4.T7U*thermore  * ;  We  have  loft  a  great  deal  of  precious  Time 
J?   already,  and  therefore  it  is  reafon  that  we  labour  fo  much 


Luke  i  j.  14 


*  Jgedum,  ad 
compntationtm 


the  harder.  If  a  traveller  do  deep  or  trifle  out  the  moft  of  the  day,   xtattm    tuam 
he  muft  travel  fo  much  the  f  after  in  the  evening,  or  elfe  he  is  like  to  j  re™fu'  Dic 
fall(hortof  his  Journeys  end.    Withfomeof  us,  our  childhood  \  %Tt*pm 
tnd  youth  is  gone ;  with  fome  alfo  their  middle- age  is  paft,  and  credit*]  quarts 
the  time  before  us  is  very  uncertain  and  ftiort.  What  a  deal  of  Time  |  turn  amua  3 
have  we  flepc  away^nd  talkc  *way,and  playd  away  ?  What  a  deal  I"™1*™  rtuts 
have  we  fpent  in  wordly  thoughts  and  labours,or  in  mcer  Idlenefs?   ^IfatvU  '"** 
Though  in  likelyhood  the  moft  of  our  time  is  fpent,  yet  how  little  I  J««««w  'fer* 
of  our  work  is  done  ?  And  is  it  not  time  now  to  beftir  our  felves  j  vorum   co.ni 
in  the  evening  of  our  days  ?  The  time  which  we  have  loft  can  ne-  "*,  quantum 
ver  be  recalled  :  Should  we  not  then  Redeem  it  by  improving  the  \  tfrrf*  Pcr  u" 
little  which  remaineth  ?  You  may  receive  indeed  an  equal  recom- 1  j^,  ^r^i 
pence  with  thofe  that  have  born  the  burden  and  heat  of  the  day, !  qH0S  mm*  fe* 
though  you  came  not  in  till  the  laft  hour $  but  then  you  muft  be   emus.  Adjiet 
fure  to  labour  foundly  that  hour.  It  is  enough  fure  that  we  have  luod  Fne  hiu 
loft  fo  much  of  our  lives ;  let  us  not  now  be  fo  foolim  as  to  lofe  \\QUl\™*u 
the  reft,  1 5P#r^i,  5,4.  LliVabL , 

qmrn  numera*. 
Seneca  de  brtvit.  Viix  $.  Qttam  muiti  vitam  tuam d  rlpucrmt yte nan  ftnlimit  quid  f&derei  i 
quantum  vanas  dohr,  flulta  fxtuiiy  avidaeupidi'as,  bltmda  convcifatiu  ak(l<tltfti  ?  quun  exu 
guumtibi  de  tusrcticlum  f(?  ?  Idem  Ibid. 


SECT. 


112 


The  Saints  tverhfting  Refl.  Part  3 


$.  I6\ 


§.17. 


Luke  17.  10, 


SECT.  XVI. 

i5./^">Onfi<ter;  The  greater  are  your  layings  our,  the  greater 
V  v  will  be  your  comings  in.    Though  you  may  feem  to  lofe 
[your  labour  at  the  prefent,  yet  the  time  cometh  when  you  (hall 
i  find  it  with  advantage.    The  Seed  which  is  buried  and  dead,  will 
!  bring  forth  a  plentiful  increafe  at  the  Harveft.  What  ever  you  do, 
j  and  what  ever  you  furler,  this  Everlafting  Reft  will  pay  for  all. 
J  There  is  no  repenting  of  labours  and  fufferings  in  Heaven :  None 
fays,  Would  I  had  (pared  my  pains,  and  prayed  lefs,  or  been  lefs 
Arid  and  precife,  and  done  as  the  reft  of  my  neighbors  did ;  There 
is  never  fuch  a  thought  in  Heaven  as  thefe.    But  on  the  contrary, 
it  will  be  their  Joy  to  look  back  upon  their  labours  and  tribulati- 
ons,and  to  confider  how  the  mighty  power  of  God  did  bring  them 
through  all.   Who  ever  complained,  that  he  came  to  Heaven  at  too 
dear  a  Rate  ?  or  that  his  Salvation  coft  him  more  labour  then  it 
was  worth  ?  We  may  fay  of  all  our  labours,  as  Paul  of  our  fuffer- 
ings  Rom  8  1  S.For  I  reckon  that  the  fufferings  (and  labors)  ofthU 
prefent  time,  are  not  Worthy  to  be  comparedWith  the  Cjlorj  Which 
(hall  be  revealed  in  w.  We  labour  but  for  a  moment,  but  we  (hall 
Reft  for  ev*r.    Who  would  not  put  forth  all  his  ftrength  for  one 
hour,  when  he  may  be  a  Prince  while  he  lives  for  that  hours  work  ? 
Oh  w  hat  is  rhe  duty  and  fufferings  of  a  fliort  frail  life,  which  is  al- 
moft  at  an  end  as  foonasic  begirs,  in  refpe&of  the  endlefsjoys 
with  God  ?  Will  not  all  our  tears  be  then  wip'd  away  ?  and  all 
the  furrow  of  cur  duties  forgotten  ?  But  yet  the  Lord  will  not  for- 
get them;  For  he  is  not  unjuft  to  forget  our  Work^  and  labour  of 
Love,  H<b.  6.  I  a 


SECT.  XVJI. 

itf.jf^Onfider;  Violence  and  laborious  ftriving  for  Salvation,  is 
v>/  the  way  that  the  Wifdomof  Godhathditeftedusto,  as 
beft,  and  his  Soveraiga  Authority  appointed  us,  as  neceffary.  Who 
knows  the  way  to  Heaven,better  then  the  God  of  Heaven  ?  When 
men  tell  us,  that  we  are  too  fhid  and  precife,  whom  do  theyac- 
cuft?  God  or  us?  If  wc  do  no  more  then  what  we  are  commanded, 

nor 


Part  j. 


The  Saints  cvcrlafting  ILeJt, 


"3 


oot  fo  much  neither,  they  may  as  well  fay,  God  huh  nude  Laws 
which  are  too  ft  rid  and  precife.    Sure  if  ii  were  a  faulr,  it  would 
lie  in  him  thac  commands  it,  and  not  in  us  who  are  bound  to  obty. 
And  dare  thefc  men  think  that  they  are  wifer  then  God  f  Do 
they  know  better  then  he  what  men  muft  do  to  be  faved  ?  Thefc 
are  the  men  that  ask  us,  whether  we  be  wifer  then  all  the  vroild 
befides  ?  and  yet  thty  will  pretend  to  be  wifer  then  God.    Whai 
do  thty  left,  when  Gcd  bids  us  take  the  moil  diligent  courfe,  *nd 
thty  tell  us,  It  is  more  ado  then  needs  ?  Mark  well  the  language 
of  the  Laws  of  God,  and  fee  how  you  can  reconcile  it  with  (he 
language  of  the  world:  Mat.  ii,  12.  The  Kingdom  of  Heaven 
fuffi  reth  Violence,  and  the  Violtnt  take  it  by  force*    Or  as  il  is  m 
Lnk*  16.16. Every  one  pre [fetb  into  it.  Luke  l^.i^.Strive  to  en- 
ter it  at  the  fir  ait  gate  ;  for  many  /hallfeek,  to  enter  intandnot  be 
able.  So  Matq*\i%\£.  gcclef.p.io.  fVhatJoever  thy  hahdfindeth 
to  do,  do  it  with  thy  mighty  for  there  ie  no  ^Cork^,  n<r  device, 
nor  knotrledgy  nor  Vcifdom  in  the  grave ,whither  thou  got fl.   1  Cor* 
9  24.  Know  ye  not,  that  they  which  run  in  a  race,  run  all,  but  one 
receiveth  the  prize  ?  fo  run  that  yon  may  obtain,   2  Tim.2.]Jfa    *  .Yaw  omna 
man  (hive for  mafieries,yet  he  u  not  crowned,  except  he  *firive    Vil    ^wsrur 
lawfully ;  that  is,  powerfully  and  prevailingly.  Ph  1.2. 1 2.  ^'Jr^^l/^lv;J/ 
out  your  Salvation  with  fear  and  trembling*  2  Pet.1.10  Give  di-    Orenue  fe  [',fl\ 
Ugence  to  make  your  Calling  and  EltQion  fur  e.  t  Tet.\  18.  If  the    tint.   Sarccr. 
righteous  fcarcely  be  faved,  where  fiaU  the  ungodly  and  the  fmntr    i*  Ucu-n. 
appear  ?  So  \Phil,  i.2j,&  5.14.  1  Tim.6. 12,18,19. Dtut.  6. 5&c«  j 
This  is  the  conftant  language  of  Cbriit :  And  which  fhajl  follow, 
God  or  men  ?  yea  and  that  the  wot  ft  and  moft  wicked  men  ?  Shall ! 
I  think,  that  every  ignorant  worldly  fot,  that  can  only  call  1  m.n 
Puritan,  knows  more  then  Chnft  ?  and  can  teach  him  to  make 
Laws  for  his  Church?  or  can  tell  God  how  ro  mend  the  Scripture? 
Let  them  bring  all  the  feemiog  Rcafons  that  they  can  again  ft  t  lie 
holy,  violent  drivings  ef  the  Saints ;  and  this  fufficeth  me  to  con- 
fute them  ail,Thar  God  is  of  another  mind,  and  he  hath  command- 
ed me  to  do  much  more  then  I  do:  And  though  I  could  fee  no  Rea- 
fon  for  it,  yet  his  Will  is  Reafon  enough  to  me :  I  am  lure,  God  is 
worthy  to  govern  us,  if  we  were  better  then  we  are.  Who  (hculd 
make  La  vs  for  us,  but  he  that  made  us  ?  and  who  (hould  l'ne  out 
the  way  to  Heaven,  but  he  that  muft  bring  us  -hither  ?  and  who 
(hould  determine  on  what  Conditions  we  (hail  be  faved,  but  he  j 

that  j 


ii4      | 


The  Saints  tvtrl&feng  Rcfl. 


Part  5 


- 


chit  beftows  the  gift  of  Salvation  ?  So  thai  let  War  Id,  or  Flefb,  or 
Davil,  (peak  againft  a  holy  laborious  courfe,  this  is  my  Anfwcr, 
Cod  hath  commanded  it. 


§.18. 


*  Duty  at  lift 
is  fwccc ;  it 
comes  oft  with 
Heaven , 
though  Hell 
dog  it  for  a 
time,  faith 
Loi\m  fweet* 
lv (as  all.) See 
him  further  of 
the  good  end 
of  Duty,  on 
Col,  I.  24. 
p*ge  500. 


SECT.  XVIII. 

1 7.  \  M  Oreover ;  It  is  a  cowfe  thai  all  man  in  the  world  either 
JLVi.  do  or  will  approve  of.  Thtre  is  net  a  man  that  ever  was, 
oris,  or  (hall  be,  but  (hall  one  day  juftifie  the  Diligence  of  the 
Saints,  and  give  his  verdift  in  the  approbation  of  their  wifdora. 
And  who  would  not  go  that  way  which  every  man  (hall  applaud  ? 
It  it  true ;  it's  now  1  way  every  where  fpoken  againft,  and  hated ; 
but  let  roe  tdl  you,  1.  Mod  that  fpeak  againft  it,  do  in  their  Judg- 
ments approve  «f  it ;  only  becaufe  the  praftife  of  godlinefs  h  a- 
gainft  the  pleafures  of  the  ite(h,  therefore  do  they  againft  their  own 
Judgments  refift  it ;  They  have  not  one  word  of  Reafon  againft  it ; 
But  reproaches  and  railing  are  their  bell  Arguments.  2.  Thofe 
that  now  are  againft  it ,whether  in  Judgment  or  Pafsion,  will  fhor t- 
ly  be  every  man  of  another  mind.  If  they  come  to  Heaven,  their 
mind  muft  be  changed  before  they  come  there.  If  they  go  to  Hell, 
their  Judgment  will  then  be  altered  whether  they  will  or  no.,  If 
you  could  fpeak  with  every  Soul  that  fuflfereth  thofe  Torments,and 
*sk  their  JudgmentSjWhether  it  be  pofsibleto  be  too  Diligent  and 
Serioai  in  feeking  Salvation  ?  you  may  eafily  conjecture  what  an- 
fwef  they  would  return.  Take  the  moft  bitter  derider  «r  psrfecu- 
ter  of  godlinefs,  even  thofe  that  will  venture  their  lives  for  to  over- 
throw it ;  If  thofe  men  do  not  (hortly  eat  their  own  words,  and 
with  a  thoufand  times  that  they  had  been  the  moft  holy,  diligent 
Chriftians  on  Earth,  then  let  me  bear  the  (hime  of  a  falfe  Pro- 
phet for  ever  *.  Remember  this,  you  that  will  be  of  the  Opini- 
on and  Way  that  moft  are  of  $  Why  will  you  not  be  of  the  Opini- 
on then  that  all  will  flaortly  be  of?  Why  will  you  be  of  a  Judg- 
ment which  you  are  fure  you  (hall  all  (bortly  change  ?  Oh  that  you 
were  but  as  wife  in  this,  as  thofe  in  Hell  1 


SECT. 


Part  ?, 


The  Stints  rvtrUfting  Rtft. 


H5 


SECT.  XIX. 

is./^>Onfider;  They  that  hive  been  the  moft  Serious  Painful 
V->  Chriftians,  when  they  come  to  dye,  do  exceedingly  lament 
their  negligence.  Thofe  that  ha? e  wholly  addicted  themfelves  to 
the  work  of  God,  and  have  made  it  the  main  bnfineCs  of  their  lives, 
md  have  flighted  the  world,  and  mortified  the  flefh,  and  have  been 
the  wondws  of  the  world  for  their  Heavenly  Conventions ;  yet 
when  Confciencc  is  let  loofe  upon  them,  and  God  withdraws  the 
fenfe  of  his  Love,  how  do  their  failings  wonnd  them,  and  difquiet 
them  ?  What  terrors  do  the  Souls  of  many  undergo,  who  are  ge- 
nerally admired  for  their  Godlin^fs  and  Innocency  ?  Even  thofe 
that  are  hated  and  derided  by  the  world  for  bting  fo  ftri&,  and  ate  j 
thought  to  be  almoft  befides  themfelves  for  their  extraordinary  di-  j 
ligcnce ;  Ytt  commonly  when  they  lit?  a  dying,  do  wife,  Oh  that 
they  had  been  a  thonfand  times  more  holy,  more  heavenly,  more 
laborious  for  their  Souls1 1  What  a  cafe  then  will  the  negligent 
World  be  in,  when  their  Confciences  are  awaked  ?  When  they  lie  \ 
dying,  and  look  behind  them  upon  a  lazy,  negligent  life ;  and  look 
before  them  upon  a  fevere  and  terrible  Judgment,  What  an  efteem 
will  they  have  of  a  holy  life  ?  For  my  own  part,I  may  (ay  as  Era/- 
mpu,  Accufant  quod  minium  ftctrim  ;  verum  Confcientia  mea 
meaccufat  quod  minntftcerim,  quodquc  icntior  juerim  :  They 
accufe  me  for  doing  too  much,  but  my  own  Conscience  accufeeh 
me  for  doing  too  little,  and  being  too  (low:  And  it  is  far  caller 
bearing  the  (corns  of  the  World,  then  the  fcourges  of  Confcience. 
The  World  fpeaks  at  a  diftance  without  me,  fo  that  though  I  hear 
their  words,  I  can  chufe  whether  I  will  feel  them  ;  but  my  Con- 
fcience fpeaks  within  me  at  the  very  heart,fo  that  every  check  doth 
pierce  me  to  the  quick.  Confcience  when  it  is  reprehended  juftly, 
is  the  MeiTenger  of  Gttd ;  but  ungodly  revilers  ate  but  the  voyce 
of  the  Dtvil.  I  had  rather  be  reproached  .by  the  D^vil  for  fetking 
Salvation,  then  be  reproved  of  God  for  neglecting  it :  I  had  rather 
the  World  (hould  call  me  Puritan  in  the  Devils  name,  then  Con- 
fcience (bould  call  me  Lojterer  in  Gods  Name.  As  God  and  Con- 
fcience are  more  ufeful  friends  then  Satan  and  the  Wotld  j  fo  are 
they  more  dreadful  irrefiftible  Enemies. 


5.19. 


SECT. 


n6 


$.10. 


The  Saints  evcrhfting  Rejt, 


Part  3 


SECT.  XX. 

19  /^Onfidir  how  far  many  a  man  goes,  and  what  a  deal  of 

v_y  pains  he  takes  for  Heaven,  and  yet  mi  iTeth  it  for  want  of 

more  ?  When  every  mm  that  ftriveth  is  not  crowned,  (  2  Tim  2. 

5.)  and  many  fhall  feek  10  enter  in,and  not  be  able,f  Lu\t  1 3.24 .) 

and  the  very  Children  of  the  Kingdom  (ball  be  (hut  out,  (Mat. 

13  41 .)  and  they  that  have  heard  the  Word,  and  received  it  with 

Joy,  (Mat.  1 3.10.)  and  have  heard  the  Preacher  gladly,  and  done 

rmny  things  after  him,  fhtll  yet  perifh,  (Market.  io.)  It  is  time 

for  us  to  look  about  us,  and  take  heed  of  loytering.    When  they 

ihat  ferk  God  dayly,  and  delight  to  know  his  ways,  and  ask  of  him 

the  Ordinances  of  Juftice,  and  take  delight  in  approaching  to  God, 

and  that  in  fading  and  affli&ing  their  Souls,  (//**.  56.3,3.,}  are  yet 

flint  out  with  Hypocrites  and  Unbelievers :  When  they  thn  have 

been  enlightened,  and  have  taftedofthe  Heavenly  gift,  and  of  the 

good  Wo»d  of  God,and  of  the  Powers  of  the  World  to  come,  and 

were  rmde  partakers  of  the  Holy  Ghoft,  may  yet  fall  away  beyond 

recovery,  and  crucifie  to  themfelves  the  Son  of  God  afrefti,  (Heb. 

6.4,5,6)  When  they  that  have  rec?i?ed  the  knowledg  oL  the 

Tiuth,  and  were  fsn&ified  by  the  blood  of  the  Covenant,  may  yet 

fin  wilfully,  and  tread  under-foot  the  Son  of  God,  and  do  delpjte 

to  the  Spirit  of  Grace,  till  there  is  nothing  Mt  them  but  the  fearful 

exudation  of  Judgment, and  fire  that  {hall  devour  the  adrerfaries, 

(#^.10.26,27,28,29.)  Should  not  this  touz?  us  out  of  our  lazi- 

nefs  and  fccuri'y  ?  How  far  hath  many  a  man  followed  Chrift,  and 

yet  forfakm  him,  when  it  corn's  to  the  felling  of  all,  to  b?aring  the 

J  Crofs,to  burning  at  a  fhke,  or  to  the  renouncing  of  all  his  worldly 

I  Liteteih  and  Hopes  ?  What  a  deal  of  pains  hath  many  a  mm  taken 

for  Heaven,*  hat  ne.ver  did  obtain  it }  How  many  Prayers,Sermo'ns, 

Fufts,  Alms,  good  defires,  confeflions,  forrow  and  tears  for  fin  &c 

have  all  b*en  loft,  and  fal 0  fliort  of  the  Kingdom  >  Mrthinksthis 

ftnuld  affright  us  out  of  our  flugginefs,  and  mike  us  lUive  to  cut- 

ftrip  th  ?  high  Jft  FormaliAs  > 


SECT.[ 


Pare.  3 


The  Stints  ivcrhftfag  Re/t. 


SECT.  XXI. 

2o.X^Onhder  God  hath  refolved  ,  That  Heaven  (hall  not  be 
\^had  on  eafier  terms.  He  hath  not  only  commanded  it  as 
a  duty,  but  hath  tyed  our  Salvation  to  the  performance  of  it.  Reft 
mult  al  waies  follow  Labour.  He  that  hath  ordained  in  his  Church 
on  Earth,  That  he  that  will  not  Lab  or, {hall  not  £^;hath  alfo  de- 
creed concerning  the  Everlafting  Inherrcance,T/>^  he  that  Strives 
not ,  fk a II  not  Enter.  They  mult  now  lay  up  a  Treaiiire  in  Heaven, 
ifthey  will  finde  it  the\£,Matth.i  o.2  0.Thcy  muft  fee k^Firft  the 
Kingdom  of  God  and  his  Right  eoufnefsMmh.  6.3  3  .They  mult 
no:  Labor  for  the  food  whieh  perifheth.  but  for  that  food  which 
endureth  toEverla/Ung  Life,}  0^.6.27 .Some  think  chat  it isgood 
to  be  Holy,  but  yet  not  offuch  abfolute  neceflity,  but  that  a 
man  may  be  laved  without  it ;  But  God  hath  determined  on  the 
contrary,That  without  it  no  manfhaU  fee  his  face,  Heb.i  2.14. 
Serioufnels  is  the  very  thing  wherein  connTteth  our  Sincerity.  If 
thou  art  not  Serious,  thou  arc  not  a  Christian.  It  is  not  only  a 
high  degree  in  Christianity ,  but  of  the  very  life  and  eflence  of  it. 
As  Fencers  upon  2  Stage  (who  have  all  the  skill  at  their  weapons, 
and  do  eminently  and  induftricufly  aS  their  parts ,  but  do  not  ie- 
rioufly  intend  the  death  of  each  other)  do  differ  from  Souldiers, 
or  Combatants  who  fight  in  good  fadnels  for  their  lives ;  Juft  fo 
do  Hypocrites  differ  from  ferious  Chriftians.  If  men  could  be  fa- 
yed without  this  Serious  Diligence ,  they  would  never  regard  it ; 
All  the  excellencies  ofGodswayes  would  never  intice  them.  Buc 
when  God  hath  refolved  ,  That  if  you  will  have  your  eafe  here, 
you  (hall  have  none  hereafter  ,  is  it  noc  wifdom  then  to  beftir  our 
felves  ro  the  utmoft  ? 


SECT.  xxir. 

ANd  thusReader ,  I  dare  confidently  fayj  have  (hewed  thee 
fumcienc  Reafon  againft  thy  flothfulnefs  and  negligence ,  if 
thou  be  not  a  man  refolved  to  fliut  thine  eyes ,  and  to  deftroy  thy 
felf  wilfully  in  defpite  of  Reafon.  Yet,  left  all  this  fhould  not 
prevail ,  I  vail  add  fomewhat  more,  if  it  be  poflible,  to  perfwade 
thee  to  be  Serious  in  thy  Endeavors  for  Heaven. 

Kk  i.Confider 


J)/ 


Sect. 


21 


zThjf. 

103I2. 


3.8, 


Seel.  2  2, 


u8 


Tht  Saints  tvtrUfking  Reft. 


Pare  3 


For  my  own 
part  my  fir* 
raws  are  fo 


i  •  Confider,  God  is  in  Good  earneft  with  you ;  and  why  then 
fliould  not  you  be  fo  with  him  ?  in  his  Commands,  he  means  as  he 
{peaks,  and  will  verily  require  your  real  Obedience.  In  his  threat- 
nings  he  is  Serious ,  and  will  make  them  all  good  againft  the  Re- 
bellious. In  his  Promiles  he  is  ferious  ,  and  will  fulfill  them  to  the 
Obedient ,  even  to  the  leaft  tittle.  In  his  Judgements  he  is  ferious, 
as  he  will  make  his  Enemies  know  to  their  terror.  Was  not  God 
in  good  earneft  when  he  drowned  the  World?  When  he  confu- 
med  Sodom  and  GomorrabfWhcnhe  tattered  the  JewstHzih  he 
not  been  in  good  fadnefs  with  us  lately  in  England,  and  Ireland 
and  Germany  ?  And  very  (hortly  will  he  lay  hold  on  his  Encmfes 
particularly  man  by  man ,  and  make  them  know  that  he  is  in  good 
earncft :  Elpccially  when  it  comes  to  the  great  reckoning  day.  And 
is  it  time  then  for  us  to  dally  with  God  ? 

2.  Tefus  Chrift  wts  ferious  in  Purchafing  our  Redemption.  He 
was  ferious  in  Teaching  ,  when  he  neglected  his  meat  and  drink. 
7^.4.32.  He  was  ferious  in  Praying  ,  when  he  continued  all 
night  at  it,  Luk?  6.H.  He  was  feriousln  doing  good,  when  his 
kindred  came  and  laid  hands  on  him ,  thinking  he  had  been  befide 
himlelf,  Mark  3.20,21.  He  was  ferious  in  fuffering,  when  he 
rafted  fourtyd  ayes,  was  tempted  ,  betrayed,  fpit on,  buffeted, 
crowned  with  thorns,  fweat  water  and  bloud,  was  crucified ,  pier- 
ced, died :  There  was  no  Jefting  in  all  this.  And  fliould  not  we  be 
Serious  in  feeking  our  own  Salvation  ? 


3 .  The  Holy  Ghoft  is  Serious  in  foliciting  us  for  our  Happinefs, 
his  Motions  are  frequent ,  and  preffing,  and  importunate :  He  ftri- 
veth  with  our  hearts ,  Gen. 6.3.  He  is  grieved  when  we  refift  him. 
Epbef.4.30.  And  fliould  not  we  then  be  ferious  in  obeying  his 
Motions ,  and  yeelding  to  his  iuite  ? 

4.  God  is  ferious  in  hearing  our  Prayers>and  delivering  us  from 
our  dangers,and  removing  our  troubles,and  beftowing  his  Mercies. 
When  we  are  affli<Sted,he  is  afflicted  wkh  us ,1/4.63. 9.  He  regard- 

real  (frtre/  j  cth  every  groan  and  figh :  He  patteth  every  tear  into  Wis  bottle :  He 
fing  ,  that  $/  condoleth  their  rnifery  when  he  is  forced  to  chaftife  them :  How 
God  he  not  fha/l  I  give  thee  up,  O  Ephratm  ?  (faith  the  Lord  ;)  Hew  fbaB  I 
ferious  in  make  thee  as  Admah.  and  as  Zebeimlmy  heart  is  turned  with- 
in 


Part.j< 


Tht  Smbu  tvtrUfUng  Rtjt. 


in  mejny  repent  tngs  Are  kjndled  together  }Ho{.\ 1 .8. He  heareth 
even  the  rebellious  oft-times, when  they  call  upon  him  in  their  mife- 
ry  when  tbey  cry  to  him  in  their  trouble,  he  delivereth  them  out  of 
their dirtrefs,/>/*/.7 8.37,3 8.  P/i/.i 07.1  0,1  i,i  2,t :, 19,28. 
Yea,the  next  time  thou  art  in  trouble,thou  wilt  beg  for  a  fcrious  re- 
cord of  thy  Prayers,  and  grant  of  thy  defires.  And  fhall  we  be  fo 
height  in  the  work  of  God, when  we  expect  helhoald  be  fo  regard- 
full  of  us  t  Shall  we  have  reall  Mercies  down-weighc ;  and  fhaJl 
we  return  fuch  iuperficiall  and  frothy  lervice  > 


5.  Conlider ;  The  Minifters  of  Chnft  arc  ferious  in  Inftru&ing 
and  Exhorting  you ;  and  why  fhould  not  you  be  as  (erious  in  o- 
beyino  their  Inftrudtions  ?  They  are  fcrious  in  ftudy ;  ferious  in 
Prayer;  Serious  in  pcrfwading  your  Souls  to  the  Obedience  of 
Chrift  •  They  beg  of  God  ;  they  beg  of  you;  they  hope;  they  wa;t, 
afcd  Ion*'  more  for  the  Converfion  and  Salvation  ofyour  Souls, 
then  they  do  for  any  worldly  good  •  You  are  their  boafting  *  their 
Crown  and  Joy,  1  The  f. 2. 1 9  ,io.Y  out  ftedfiftnefs  in  Chrift  they 
value  as  their  lives,  1  Thejf.2.,%.  They  are  content  to  be  offered  up 
in  the  fer  vice  of  your  Faith,  Phil.  2. 17.  If  chey  kill  themfelves 
with  ftudy  and  Preaching,  or  if  they  fuffer  Martyrdom  for  preach- 
ing.ih:  Goipcll ;  they  think  their  lives  are  well  beftowed  ,  fo  that 
their  preaching  do  but  prevail  for  the  faying  ofyour  Souls.  And 
fhall  other  men  be  fo  painfull  and  carefull  for  your  Salvation,  and 
(hould  you  be  fo  ca  relets  and  negligent  ofyour  Own  ?  Is  it  not  a 
Serious  Charge  that  is  given  to  Minifters  in  2  Tim.  4.  1 .  ?  And  a 
feriaus  Patern  that  is  given  them  in  Att.  20.20,3  l?SureIy  no  man 
can  be  bound  to  be  more  ferious  and  painfull  for  the  welfare  of 
another,  then  he  is  bound  to  be  for  hirruelf. 


119 


6.  How  ferious  and  Diligent  are  all  the  Creatures  in  their  fer- 
viee  to  tfeee  ?  What  hafte  makes  the  Sun  to  compafs  the  World  ? 
and  how  truly  doth  it  return  at  its  appointed  hour?  lb  do  chef 
Moon  and  other  Planets.  The  fprings  are  alwaies  flowing  for  thy 
uie ;  The  Rivers  ftill  running  ;  The  Spring  and  Ha rveft  keep  their 
times.  How  hard  dotb  thy  Ox  labor  for  thee  from  day  to  day  ? 
How  painefully  and  Ipeedily  doth  thy  Horfe  bear  thee  in  travell  ? 
And  fhall  all  thefc  be  laborious ,  and  thou  only  negligent  ?  Shall 
they  all  be  fo  ferious  in  ferving  thee ,  and  yet  thou  be  fo  fleighc  in 
thy  lervice  to  God  *  ?  Kki  7.  Con- 


a>:. 


td\ 


hearing 
helping  me  , 
I  fhall  pert  fh 
immediatly* 
nor-would  I 
be    wtthout 
kU  tender 
regardful 
providence 
one  day  for  a 
world ;  And 
fhould  I  then 
negleVt  htm? 


*  Lege  Fa- 
britium/* 
Deftruttor. 
Vitiorum, 
part.  5.C.2. 
A.  Vbi  elc- 
gdntem 
etiam  hifto- 
riam  refert 
ex  Linco,  de 
•culo  Mora- 
U  de  Mona- 
cho   Ep  if  co- 
punt  igna- 
vum  repre- 
heudete  ,  efr 
inter  cos  col- 
loquio^  ex 
Auguflino 
folem  igna- 
vum  ex  pro- 
brant  em  iff 
fen. 


12U 

*  tsfccidiofe 
erubefcere 
poffunt  qui 
non  tarn  di- 
ligenter  U' 
borant    ad- 
impetrandu 
gaudium 
Coeli ,  ficut 
multi  im?i~ 
drum    labo- 
rant  ad  im- 
petrandum 
poenam    in- 
ferni, 

Fabritius    in 
DeftruBo- 
rio  Vitioru , 
par.  5.  c  3. 
B. 
Rom.  6.H. 


2  w  sums  wcrufttng  Kcp. 


Hart.  3 


7,  Confider ;  The  fervants  of  the  world  and  the  Devil  are  fen- 
eus  and  diligent;  cbey  ply  their  work  continually  with  unvreari- 
edneis  and  delight ,  as  if  they  could  never  do  enough ;  They  make 
haftc  ,  and  march  furioufly  .,  as  if  they  were  afraid  of  coming  to 
Hell  too  late.  They  bear  down  Minifters,  and  Sermons,  and  Coun- 
fcl ,  and  all  before  them.  And  fhall  they  do  more  for  the  Devil,' 
then  thou  wilt  do  for  God  ?  Or  be  more  diligent  for  Damnation, 
then  thou  wilt  be  for  Salvation  ?'  Haft  not  thou  a  betrei  Matter  ? 
and  fweeter  Employment  ?  and  greater  Encouragements  ?  and  a 
better  reward  *  ? 


8.  The  time  was  when  thou  waft  ferious  thy  (elfin  thy  Service  to 
Satan  and  the  Flefh  ,  if  it  be  not  fo  yet :  Doft  thou  not  remember 
how  eagerly  thou  didft  follow  thy  fports  ?  or  how  violently  thou 
waft  addicted  to  cuftomes,  or  evil  company ,or  finfull  delights  t  or 
how  earneftly  thou  waft  bent  after  thy  profits ,or  rifing  in  the  world? 
And  wilt  thou  not  now  be  more  earneft  and  violent  for  God  ? 
What  profit  hadfi  then  then  in  thofe  things  whereof  thou  art  new 
aftawedffor  the  end  of  thofe  things  is  death  ;  But  vow  being 
made  free  front  fin,and  become  the  fervants  ofGodye  have  your 
fruit  unto  holinefs.and  the  End  everlafting  Life,RotP.*6*2 1 . 2  2« 


p.  You  are  yet  to  this  day-in  good  earneft  about  the  matters  of 
this  life ;  Ifyou  are  fick  ,  what  ferious  Groans  and  Complaints  do 
you  utter  ?  All  the  Town  fhall  quickly  ktow  it ,  if  your  pain  be 
great.  Ifyou  are  poor  ,  how  hard  doyou  labour  for  your  living, 
left  your  Wife  and  Children  fhould  ftarve  or  famifh  ?  If  one  fall 
down  in  a  fwoon  in  the  houie ,  or  ftreet ,  or  in  the  Congregation, 
how  ferioufly  will  you  run  to  relieve  and  recover  them  ?  And  is 
not  the  bufinefs  of  your  Salvation  of  far  greater  moment  ?  Are 
you  not  poor?and  fhould  you  not  then  be  labourers  ?  Are  you  not. 
in  fight  for  your  lives  ?  and  is  it  time  to  tleep  ?  Arc  you  -not  in  a 
race  ?  and  is  not  the  prize,  the  Crown  of  Glory  f  and  fhould  you 
then  fit  ftill,  or  take  your  eafe  ? 


1  o.  There  is  no  jefting  in  Heaven,  nor  in  Hell.  The  Saints  have 
a  real  Happinefs  ,  and  the  Damned  a  real  Mifery  ;  the  Saints  are 
ferious  and  high  in  their  Joy  and  Praife  ;  and  the  Damned  are 
ferious  and  dc^p  in  their  Sorrow  and  Complaims.  There  are  no 

remits 


Part.3 


Tbt  Ssinu  tvtrUfkimg  Reft. 


remifs  or  flecpy  praifes  in  Heaven  ;  nor  any  remifs  or  flccpy  La- 
wentacioas  in  HcllrAIl  men  there  are  in  good  (adnefs.  And  ftiould 
we  noc  then  be  Serious  now  ?  Reader,  I  due  promife  thee,  the 
thoughts  of  thefe  things  will  fhort/y  be  Serious  thoughts  with 
thy  ielf.  When  thou  comeft  to  death  or  Judgement ,  Owhat 
deep  hea tt- piercing  thoughts  wilt  thou  have  ofEcernicy!  Mc- 
thiaks  I  fore- lee  thee  already  aftoniftied  to  think  how  thou 
couldft  poifibly  make  Co  light  of  thefe  things !  Me  thinks  I  even 
hear  thee  crying  out  of  thy  ftupidity  and  madnefs  / 


SECT.  XXIII. 

ANd  bow  ,  Reader  ,  haying  laid  thee  down  thefe  undeniable 
Arguments  ,  I  do  here  in  the  Name  of  God  demand  thy  Re- 
iblution ;  What  fay  ft  thou  ?  Wilt  thou  yield  obedieace >  or  not  ? 
I  am  confident  thy  Confcience  is  convinced  of  thy  Duty  :  Dareft 
thou  now  go  on  in  thy  common  carelefs  couife ,  againft  the  plain 
evidence  of  Reafon,  and  Commands  of  Sod,  and  againft  the  light 
of  thy  own  Confcience  ?  Dareft  thou  live  as  loofly  ?  and  fin  as 
boldly  ?  and  pray  as  feldem  and  as  coldly  as  before  ?  Dareft  thou 
now  as  carnally  fpend  the  Sabbath  ?  and  (lubber  over  the  Service 
of  God  as  fleightly  •  and  think  of  thine  everlaftingftate  as  care- 
lefly  as  before?  Or  doft  thou  not  rather  refolvc  to  gird  up  the 
loins  of  thy  minde  ?  and  to  fet  thy  felf  wholly  about  the  work 
of  thy  Salvation  ?  and  to  do  it  with  all  thy  ftrength  and  might  ? 
and  to  break  over  all  the  oppositions  of  the  world  ?  and  to  fleight 
all  their  fcorns  and  perfections  ?  To  caft  off  the  weight  that 
hangeth  on  thee ,  and  the  fin  that  doth  fo  eafily  befet  thee ,  and  to 
run  with  patience  and  fpeed  the  race  that  is  before  thee  ?  I  hope 
thefe  are  thy  full  Refolutions :  If  thou  be  well  in  thy  wics ,  I  am 
fure  they  are. 

Yet  becaufe  I  know  the  ftrange  obftmacy  and  rockinefs  of  the 
heart  of  man,  and  becaule  I  would  faine  drive  this  nail  to  the  head, 
and  leave  thefe  perlwafions  fattened  in  thy  heart ,  fo  that ,  if  it  be 
poffible ,  thou  m'lghteft  be  awakened  to  thy  Duty ,  and  thy  Soul 
might  live  •  I  (hall  therefore  proceed  with  thee  yet  a  tele  fur- 
ther :  And  I  once  more  intreat  thee  to  ftir  up  thy  attention  ,  and 
g«  alang  with  me  in  the  free  and  fober  ufe  of  thy  Reafon  ,  while  I 
________ %k  3 propound 


121 


Sc<St.2$( 


i  Pet.  x.  13, 


Hcb.  1*.  I,  2. 


Se5t.  24. 


flalra,  78.  30. 


w  j«wj  tvtnaptng  Rep. 


Pare.  3. 

con  J*       u     \th,aC  th0U  Mc  not  chT  Coafcience  5  and  refift  not 
coaviflion,  but  Anfwer  them  fa-ithfull/  and  obey  according. 


sand 
if  you 


SECT.  XXIV. 

1  Qjefi.  JF  you  could  grow  Rich  by  Religion ;  or  get  Land 
rnn!,  X  Lord  (hips  by  being  diligent  in  godlinefs  ;  orir  j 
could  get  honour  or  preferment  by  it  in  the  world  :  or  could  be 
recovered  from  ficknefs  by  it ,  or  could  live  for  ever  in  profpericy 
on  earth .  What  kind  of  lives  would  you  then  lead  ?  and  what 
paiRS  would  you  take  in  the  Service  of  God  ?  and  is  not  the  ftefr 
ot  the  Saints  a  more  excellent  Happinefs  then  all  this  ? 

2  Q*ift.  Jf  the  Law  of  the  Land  did  punifh  evey  breach  of  the 
Sabbath ,  or  every  omitfion  ofFamiiy-duties ,  or  fecret  duties,  or 
every  cold  and  heardefs  j>rayer  with  death  •  If  it  were  Felony  ,  or 
Treafon  to  be  ungodly  and  negligent  in  Worfhip  ,  and  loofein 
Jfour  lives;  What  manner  of  peribns  would  you  then  be?  and 
what  lives  would  you  lead  ?  And  is  not  eternal  death  more  terrible 
then  temporal  ? 


3  Qjttft.  If  it  were  Gods  ordinary  courfe  to  punifh  every  fin 
with  lbme  prefect  Judgement,  fo  that  every  time  a  man  fwears ,  or 
is  drunk  ,  or  (peaks  a  lie  ,  or  back-biteth  his  neighbour,  he  fhould 
be  (truck  dead  or  blinde,  or  lame  in  the  place ;  If  God  did  punifh 
every  cold  prayer  ,  or  neglect  of  duty  with  fome  remarkable 
plague;  what  manner  of  peribns  would  you  then  be  ?  If  you 
flbouid  iuddenly  fall  down  dead  like  AnaniM  and  Sapphire  with 
the  (in  in  yoav  hands ,  or  tke  plague  of  God  flaould  feize  upon  you 
as  upon  the  Ijraelitjs  ,  while  their  fweet  morfcls  were  yet  in  their 
mouchs;  If  but  a  Mark  fhould  be  let  in  the  Forehead  of  every 
one  that  neglected  a  duty  s  or  committed  a  fin ;  Whatkindeof 
lives  would  you  then  lead  ?  And  is  not  Eternal  Wrath  more  terri- 
ble then  ail  this  ?  Give  but  Reafon  leave  to  fpeak. 


4-Qjeft*  If  one  of  your  old  acquaintance  and  companions  in 
fin  ,  fhould  come  from  the  dead  ,  and  tell  you,  that  he  fufered  the 

Torment? 


Part.  3.  Tt>c  Stints  tvtrUftfogReft. 


ill 


Torments  of  Hell  f#c  thole  fins  chat  you  are  gut  1  ly  of,  and  for 
negating  thole  duties  which  you  aegJe&i  and  for  living  fuch  a 
carelels  ,°worIdly  ,  ungodly  lire  as  you  uow  live,  and  fliould  there- 
fore advile  you  to  take  another  courle  •  If  you  (hould  rne*  luch 

a  one  in  your  Chamber  when  you  arc  going  to  bed,  and  he  fhou'd 
lay  to  you  ,  Oh  take  heed  of  this  carnal  unholy  life  !  Set  your  fetf 
to  feck  the  Lord  with  all  your  might  •  neglect  not  your  Soul, 
Prepare  for  Eternity,  that  you  come  not  to  the  place  of  Torment 
that  I  am  in  •  How  would  this  take  with  you  ?  and  what  manner 
of  pcribns  would  you  afterwards  be?  It  is  written  in  the  life  of 
Bruno  * ,  that  a  Doctor  of  great  note  for  learning  and  godlinets, 
bein^  dead ,  and  being  brought  to  the  Churfch  to  be  buried  ,  while 
they°werc  in  their  Popifh  Devotions,  and  came  to  the  words 
Refponde  vtihi .  the  Corps  arofe  in  the  Bier ,  and  with  a  terrible 
voice  cried  cutjuft*  Dei  Judicio  Accufattu  fnm^  3  m  accufed  at 
the  Tuft  Judgement  of  God  ;  Ac  which  voice  the  people  run  all 
out  of  Church  affrighted.  On  the  morrow  when  they  came  a- 
oain  to  perform  the  Obfequies ,  to  the  lame  words  as  before ,  the 
Corps  arofe  again,  and  cried  with  a  hideous  vb\cc,Jufto  Dei  Judi- 
cio  Ju  die  *t  ui  Jhw%  lam  Judged  at  the  righteous  Judgement  of 
God  :  Whereupon  the  people  run  away  again  amazed.  The  third 
day  almoft  all  the  City  came  together ,  and  when  they  came  to  the 
lame  words  as  before,  che  Corps  role  again,  and  cried  with  a  more 
dolefull  voice  then  before,  f*fto  Dei  Judieio  C  dndemn.u  us  fitmj. 
am  Condemned  at  the  Juft  Judgement  of  God.  The  confiderati- 
on  whereof,  that  a  man  reputed  lb  tipiight  (liould  yet  by  his  own 
confeffion  be  damned,  caufed  Bruno  ,  and  the  reft  of  his  compani- 
ons to  enter  into  that  ftri&  order  of  the  Carthujinns.  If  the  voice 
of  the  dead  man  could  affright  them  ir.co  Superftition  ,  {hould  not 
the  warnings  of  God  affright  thee  ia;o  true  Devotion  ? 

5  Que  ft.  *  If  you  knew  that  this  were  the  Iaft  day  you  had  to 
live  in  the  world  ,  how  would  you  fpend  this  day  ?  If  you  were 
lure  when  you  go  to  bed ,  that  you  (hould  never  rife  again,  would' 
not  your  thoughts  of  another  life  be  more  ferious  that  night?  If 
you  knew  when  you  are  praying  ,  that  you  fhould  never  pray 
more,  would  you  not  be  more  earnelt  and  importunate  in  that 
prayer  ?  Or  it  you  knew  when  you  are  preaching  or  hearing  ,  or 
exhorting  yoar  finfull  acquaintance ,  that  this  were  the  laft  oppor- 

Kk  4  tur;icy 


Commcntar.  in 
lipi{to!.ts-:. 
Po.'u'ontm  ViY- 
g'J.db.i.dcln- 
vent*r.Tfr,  r.3. 
p.  (mibi)  418. 


*  Qjud  erg$  •'« 

c[uam  Jcm;er 
vitluri  vhitii. 
Nun  yum  1  obt& 
fragdiusz 
[uccurrit.   Xon 

quantum  tcm- 
f  arris  tran/ierit. 
iSclut  ex  tlcHO 
&  abunJcnti 
pcrdkis  j  cum 
interim  fa 
ille  ipfc  qu 
tiu  vet  Imini 
vein  i 

ultimas  dies  fit. 
Omnia  tan- 
quum  m or  tales 
ti metis  t  Omnia 
t<sn<{u*tm  im- 
Ktfitales 

COHPUplfcitlS  , 

Srncca  dt  byc- 

t.C.A. 


ia4 


aPct.3.".i*. 


The  Saints  tvtrUfting  Re  (I. 


Part.  3* 


tuhity  you  fh#uld  have ,  would  you  not  ply  it  mor  clofely  then 
ufually  you  do  ?  Why  you  do  not  know  but  it  may  be  the  Iaft ; 
and  you  are  furc  your  iaft  is  near  at  hand. 


6  £lucfi.  If  you  had  feen  the  general  diflblution  of  the  world, 
and  all  the  pomp  and  glory  of  it  confuuned  to  a  fhes ;  If  you  fa  w  all 
on  a  fire  about  you,  fumptuous  buildings,  Citics,Kirgdomf.,Land, 
Water ,  Earth,  Heaven,  all  flaming  about  your  car* ;  If  you  had 
feen  ill  thae  men  laboured  for ,  and  fold  their  fouls  for ,  gone  ; 
friends  gone,  the  place  of  your  former  abode  gone  ,  the  hiftory  en- 
ded r  and  all  come  down,  what  would  fuch  a  fight  as  this  perfwade 
you  to  do  ?  Why  fuch  a  fight  thou  (-halt  certainly  fee.  I  put  my 
Qjeftion  to  thee  in  the  words  of  the  Apoftle.2  Pet*  3 . 1 1 .  Seeing 
all  the fe  things  (hall  be  diffolved-what  manner  offer fous  ought 
ye  to  he  in  all  holy  converfaiion  and godlinefs  >  lookjxgfor,  and 
hafirng  unt.o  the  coming  of  the  day  of God ,w herein  the  heavens 
being  onfirejhallbe  difrblvedyand  the  elements  (hxll  melt  with 
fervent  heat  ?  As  if  he  wiould  fay,  We  cannot  poffibly  coisceive  or 
exprefswhat  manner  of  perfons  we  fihould  be  in  all  holinefs  and 
godlinefs,  when  we  do  but  think  of  the  fudden,and  certain3and  ter- 


rible diflblution  of  all  things  below 


7  2**A  What  if  you  had  feen  the  prccefs  of  the  Judgement  ot 

I  the  great  day  ?  If  you  had  (een  the  Judgement  fet,  and  the  Books 
opened,  and  the  moft  ftand  trembling  on  the  left  hand  of  the 
Judge ,  and  Chrift  himfelf  accufing  them  of  their  rebellions  and 
neglcdts  ,  and  remembiing  them  of  all  their  former  {lightings  of 
his  grace,  and  at  laft  condemning  them  to  perpetual  perdition  ?  If 
you  had  feen  the  godly  ftandirsg  on  the  right  hand  ,  and  Jefus 
Chrift  acknowledging  of  their  faithftril  obedience ,  and  ad  judging 
them  to  the  poflcffion  of  the  Joy  of  their  Lord  ?  What  manner* 
of  perfons  would  you  have  been  after  f  vch  a  fight  as  this  ?  Why 
this  fight  thou  {halt  one  day  fee  ,  as  fure  as  thou  liyeft.  And  why 
then  fhould  not  the  fore-knowledge  of  fuch  a  day  awake  thae  to 
thy  duty  ? 


8  Que  ft.  What  if  you  had  once  feen  Hell  •pen ,  and  all  the 
damned  there  in  their  eafclefs  Torments  ?  and  had  heard  them 
crying  out  of  their  flothfulnefs  in  the  day  of  their  vacation  ?  and 

wiftiing 


Part.  3.  *Tht  Stints  everUfH*gReJf. 


wifhing  that  they  bad  but  another  life  to  live ,  and  that  God 
would  bnt  try  them  once  again  ?  One  crying  out  cfhis  neglect 
of  dutic  ;  and  another  or  his  loitering  and  trifling  when  he 
fhould  have  been  labouring  for  his  life  ?  What  manner  ofper- 
fons  would  you  have  been  after  fuch  a  fight  as  this  ?  Whatif  you 
had  feen  Heaven  opened  ,  as  Stefhen  did  ?  and  all  the  Saints 
there  triumphing  in  Glory  ?  and  enjoying  the  End  of  their  la- 
bours 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. 


521 


9  £j}*ft.  What  if  you  had  lien  in  Hell  but  on*  year ,  or  one 
day  ,  or  hour  ?  and  there  felt  all  thole  Torments  that  now  you 
dobuthearof?  and  God  fbould  turn  you  into  the  world  again, 
and  trie  you  with  another  life's  time,  and  lay,  I  will  iee  whe- 
ther yet  thou  wilt  be  any  better  :  What  manner  of  periems 
would  you  be?  If  you  were  to  live  a  thoufand  years ,  would 
you  not  gladly  live  as  (triftly  as  the  precifeft  Saints  ?  and  fpend 
all  thofe  years  in  prayer  and  duty,  10  you  wight  but  fcape  the 
Torment  which  you  fuffered  ?  How  lcrioufly  then  would  you 
fpeak  of  Hell !  and  pray  againft  it !  and  hear ,  and  read  ,  and 
watch  ,  and  obey  !  How  earneftly  would  you  admonish  the 
carelefs  to  take  heed,  and  look  about  them  to  prevent  their  ru- 
inel  And  will  you  not  take  Gods  Word  for  the  Truth  of  this 
except  you  feel  it?  Is  it  not  your  wifdom  to  do  as  much  now  to 
prevent  it ,  as  you  would  do  to  remove  it  when  it  is  too  late  ? 
Is  it  not  more  wifdom  to  fpend  this  life  in  labouring  for  Hea- 
ven, while  you  have  it,  then  to  lie  in  torment  wishing  fos  more  time 
in  Vain  ? 


10  £ueft.  What  if  you  had  been  polTetTed  6ut  one  year  of 
the  Glory  of  Heaven  ?  and  there  joyned  with  the  Saints  *n& 
Angels  in  the  beholding  of  God,  and  finging  hisPraife?  and 
afterwards  fhould  be  turned  into  the  world  again  ?  What  a  life 
wouid  you  lead  ?  What  pains  would  you  take  rather  then  be  de- 
prived of  fuch  incomparable  Glory  ?  Would  you  chink  any  cofi 
too  great ,  or  diligence  too  much?  If  one  of  thofe  that  are  now 
in  Heaven  fhould  come  to  live  on  the  Earth  again  ,  what  perfons 
would  they  be?  Wiiatiftir  would  they  make?  Howferioufly 

would 


126 


The  Saints  ever  lading  Reft. 


Part. 


would  they  drive  on  the  buflnefs  of  their  Salvation  ?  TheCoim- 
trey  would  ring  of  their  exceeding  Holy  and  Stri&Converfations. 
They  would  as  far  excell  the  Holieft  Perfons  on  Earth ,  as  they  ex- 
cell  the  carelefs  world.  Before  they  would  lofe  that  BleiTed  Eftatc, 
ihey  would  follow  God  with  cries  both  day  and  night,  and  throw 
away  all ,  and  fuffer  every  day  a  death.  And  (foould  not  we  do  ai 
much  to  obtain  it,  as  they  would  do  to  keep  it  ? 


SECT.  XXV. 

ANd  thus  I  have  feid  enough  ,  ifnot  to  ftir  up  the  lazy  tinner 
to  a  ferious  woiking  out  his  Salvation  ,  yet  at  feaft  to  filcnce 
him  and  leave  hfrn  unexcuieable  at  the  Judgement  of  God.  If  thou 
canft,  after  the  reading  of  all  this,  go  on  in  the  fame  negledt  of 
God  and  thy  Soul  ,  and  draw  cut  the  reft  of  thy  life  in  the  lame 
dull  and  carelefs  courfe  as  thou  haft  hitherto  done ;  and  if  thou 
haft  fo  far  conquered  and  ftupifledYny  Conference,  that  it  will 
quietly  fuffer  thee  to  forget  all  this,  and  to  trifle  out  the  reft  of 
thy  time  in  the  bufinels  of  the  world,  when  in  the  mean  while 
thy  Salvation  is  in  danger ,  ajnd  the  Judge  is  at  the  door  ;  I  have 
then  no  more  to  fay  to  thee  ,  It  is  as  good  fpeak  to  a  Poftor  a 
Rock.  Only  as  we  do  by  our  Friends  when  they  are  dead  ,  and 
our  words  and  actions  can  do  them  no  good,  yet  to  teftifie  our 
aft«<5tions  we  weep  and  mourn  for  them  ;  fo  will  I  alfo  do  for 
:hcie  deplorable  Souls.  It  makes  my  heart  fad ,  and  even  trem- 
ble to  think  how  criey  will  ftand  fad  ,  and  trembling  before  the 
Lord  !  and  how  confouflded  and  fpeechleis  .they  will  be  ,  when 
Chrift  ftiall  reafon  with  them  concerning  their  negligence  and 
flothlWhe*  he  (hall  fay,as  the  Lord  doth  in  ^r.2.5,9,1 1,1  2,1  3. 
what  iniquity  have  your  Fathers  (or  you)  found  in  me,  that  ye 
are  gone  far  from  me,  and  have  walked  after  vanityl&c*  Did  I 
ever  wrong  you?  or  do  you  any  harm?  oreverdilcourage  you 
from  following  my  fervice  ?  Was  my  way  fo  bad  that  you  could 
not  endure  it?  or  my  fervice  fo  ba  (c  that  you  could  notftoop  to 
ic  ?  Did  I  ftcop  to  the  fulfilling  of  the  Law  for  you ,  and 
could  not  you  ftoop  to  the  fulfilling  of  the  ea(ie  conditions  of  my 
Gofpell  ?  Was  the  world  or  Satan  a  better  Friend  to  you  then  I  ? 
or  had  they  done  for  you  more  then  I  had  done  ?  Try  now  whe- 
ther 


i 


Pa«.j 


The  StiatJ  everUftimg  Reft. 


127 


ther  they  will  fave  you  ,  or  whether  they  will  rccotnpenlc  you  for 
thelofs  of  Heaven  ;  or  whether  they  would  be  as  good  to  you  as  1 
would  have  been.  O  what  will  the  wretched  (inner  anfwer  to 
any  of  this?  But  though  man  will  not  hear ,  yet  wc  may  have  hope 

in  fpeaking  to  Go4- Lord  ,  (mite  theie  Rocks  till  they  gufh 

forth  waters:  Though  thefe  Ears  are  dcif,  Gy  to  them,  Epha 
t*>  be  opened-:  Though  thefe  Sinners  be  dead  ,  let  that  power 
fpeak  which  fometimeYaid  ,  Lauarw  ,  arife :  We  know  they 
will  be  wakened  at  the  Iart  Refurre&ion  :  O,  but  then  it  will  be 
only  to  their  forrow.  O  thou  chacdidft  weep  and  groan  in  Spirit 
oyer  a  dead  Laz,artu ,  pity  thefe  dead  and  fenflefs  Souls,  till  they 
arc  able  to  weep  and  groas  for ,  and  pity  them le Ives.  As  thou 
hart  bid  thy  Servant  fpeak  ,  fo  fpeak  now  thy  Celt ;  They  will  hear 
thy  voice  fpeaking  to  their  hearts ,  chat  will  not  hear  mine  1  peaking 
to  their  Ear?.  Long  haft  thou  knocked  at  thefe  hearts  in  v3in  ;  now 
break  the  doors,  and  enter  in,  and  pafs  by  all  their  long  refinance. 


SECT.  XXVI. 

YEc  I  will  add  a  few  more  words  to  the  Godly  in  fpecial ,  to  j 
fhew  them  why  they  above  all  men  flVoUld  be  laborious  for 
Heaven;  and  that  there  is  a  great  dealofReafon  ,  that  though  \ 
all  the  world  befides  do  fitftill  and  becarclefs  ,  yet  they  fliould 
abhor  that  iazineis  and  negligence  ,  and  fhould  lay  out  all  their 
ftrength  on  the  work  of  God.  To  this  end  I  deftre  them  alio  to 
anfwer  foberly  to  thefe  few  Interrogatories. 


I  Q*e ft.  Wbat  manner  of  per  fons  fhould  thofe  be,  whom  God 
hath  chofen  out  to  be  Veffels  of  Mercy  ?  And  hath  given  them 
the  very  cream  and  quinteffence  of  his  b'.eflngs  ?  when  the  reft 
of  the  world  are  pitted  by  ,  and  put  off  with  common,  and  tempo- 
ral ,  and  left-hand  Mercies  ?  They  who  hive  the  BiooJ  of  drift 
given  them,  and  the  Spirit  forSinft.ficuion  ConfoUtkn  and  PiC;  ! 
lcrvation.  and  the  pardon  ofiins  and  Adoprion  to  Soa&np  and  chc 
guard  ofAigclsi  and  the  M^ir.ioa  of  the  So.i  ofkjoi.,  and  the 
fV>-ciil  love  of  the  Fa:her  and  r've  pronTe  and  (eil  of '  Evrdi$tng 
Reft !  Do  br.  tell  m:  in  good  fid  nefs,  whit  kin  >e  of  lives  thefe  raen 
fhould  live  ? 

2  QjffjL 


Sea.2^. 


10. 1-2. 


Aft.5-4;5-&c' 


1  Be  aamts  vutriMstmg  awf. 


r«t.3 


2  Slz^A*  What  manner  of  perfons  (hould  thole  be,  who  have 
felt  the  fmart  of  their  negligence ,  fo  much  as  the  Godly  have 
done  ?  in  the  new  birth  ,  in  their  feverall  wounds  and  troubles  of 
Conscience ,  in  their  doubts  and  fears ,  in  their  (harp  afflictions  on 
body  and  ftate :  They  that  have  groaned  and  cried  out  fo  oft ,  ua- 
der  the  fence  and  cfk&s  of  their  negligence ,  and  are  like  enough 
to  feel  it  again  if  they  do  not  reform  it ,  fine  one  would  chink  they 
Ihould  be  fo  flothftill  ao  more. 

3  £l*eft*  What  manner  of  perfons  fhould  thole  be  in  holy  di- 
ligence ,  who  have  been  I0  long  convinced  of  the  evil  oflazinels, 
and  have  confefled  on  their  knees  a  huadred  and  a  hundred  times, 
both  in  publick  and  in  private  ?  and  have  told  God  in  prayer,  how 
unexcuieably  they  have  herein  offended  ?  Should  they  thus  confcfs 
their  (in,  and  yet  commit  it  ?  as  if  they  told  God  what  they  would 
do,  as  well  as  what  they  have  done  ? 


4  5*^«  What  manner  of  perfons  fhould  thole  be  in  painfull 
Godlinefs ,  who  have  bound  themlclves  to  God  by  (o  many  Co- 
venants as  we  have  done?  and  in  fpecial  have  covenanted  lb  oft 
to  be  mere  painfull  and  faithfull  in  his  lervice  ?  At  every  Sacra- 
merit;  oh  many  dayes  ©f  Humiliatioi  and  Thanklgiviag  ;  in  moft 
of  our  deep  diftreffes  and  dangerous  (ickneffes  ;  we  are  ft'ill  ready 
to  bewail  our  neglects ,  and  to  engage  our  felves ,  if  God  will  but 
trie  us ,  and  truft  us  once  again ,  how  diligent  and  laborious  we 
will  be ,  and  how  we  will  improve  our  time  ,  and  reprove  offend- 
ers ,  and  watch  over  our  felves ,  and  plie  our  work ,  and  do  him 
more  lei  vice  in  a  day  then  we  did  in  a  moneth  :  the  Lord  pardoa 
our  perfidious  Covenant-breaking!  and  grant  that  our  own  En- 
gagements may  not  condemn  us. 

5  Q*eft-  What  manner  of  perfons  {hould  they  be,  who  are 
fo  near  to  God  as  we  ?  who  are  his  Children  ,  in  his  Family  ,  ftill 
under  his  Eic ;  the  Objects  of  his  °reiteft  Jealoufie ,  as  well  as 
Love  ?  Nadah  and  Abihtt  can  tell  you  that  the  flames  of  Jea- 
loufie  are  hotteft  about  his  Altar :  And  Vz*z,a ,  and  the  fifty 
thoufand  and  ferenty  Bethjhemites,  I  Sam.  6.  19  though  dead, 
do  yet  tell  y  ou  ,  that  Juttice  as  well  as  Mercy  is  raoft  active  about 
the  Ark.    And  Ananias  and  his  wife  can  tell  yon  ,  that  profeilion 


Part.  3.  Tbt  Saints  tvnhHing  Reft. 


is  no  cover  for  tranfgrcfllon.  judgement  beginneth  at  the  houfe 
§fGod  I  Pct.4. 1  7^  And  the  deftroying  Augel  doth  begin  at  the 

5  Que  ft.  What  manner  of  men  flioukl  they  be  in  Duty,  who 
have  received  fo  much  encouragement  as  we  have  done  by  our 
iuccefles?  Who  ha?c  Rafted  liich  fweetneis  in  diligent  obedience 
as  doth  much  more  then  countervail  all  the  pains  i  Who  have  fo 
oft  had  experience  of  the  wide  difference  between  lazie  and  la- 
borious Dutie  by  their  different  IlTucs  r  Who  have  found  all  our 
lazie  Duties  unfruitful!;  and  all  our  drivings  and  wreftlings  with 
God  fuccefsfull ,  lb  that  we  were  never  importunate  with  God 
in  vain  ?  We  who  have  had  fomany  admirable  National  and  Per- 
fonal  Deliveiances  upon  urgent  feeking ;  And  have  received  al- 
moft  all  our  folid  comforts  in  a  way  of  dole  and  conftanc  Dutie  . 
Hew  (Kould  we  above  all  men  plie  our  work  ? 


7  Que  ft.  What  manner  of  men  fliould  they  be ,  who  are  yet 
at  fuch  great  uncertainties ,  whether  they  are  Sanctified  or  Juiti- 
fied  >  or  whether  they  are  the  Children  of  God  or  no  ,  or  what 
(hall  Everlaft'ingly  become  of  their  Souls ,  as  moft  of  the  godly 
that  I  meet  with  are?  They  that  have  difcovercd  the  excellen- 
ce of  the  Kingdom  ,  and  yet  have  not  difcovered  their  intereft 
in  it,  but  difcern  a  danger  of  per  idling  and  lofing  all ,  and  have 
need  of  that  advice ,  Hcb.4.1.  and  have  fo  mar;y  doubts  to  wre- 
ftle  with  daily  as  we  have ;  How  fhould  fuch  men  beitir  themfelves 
in  time  ? 

*  8  S£ue ft.  What  manner  of  perfons  fhould  they  be  in  Hofi- 
inefs,  who  have  fo  much  of  the  great  work  yet  undone  as  we  have? 
So  many  fins  in  fo  great  ftrength  ?  Graces  weak  ?  S  a  notification 
imperfect  ?  Corruption  frill  working  our  ruine.  and  taking  advan- 
tage of  all  our  omifTions  ?  When  we  are  as  a  Boat-man  on  the 
water ,  let  him  row  never  fo  hard  a  moneth  together,  yet  if  he  do 
but  fiack  his  hand  ,  and  think  to  eafe  himfelf,  his  Boat  goes  rafter 
e  ftream  then  before  it  went  up  :  fodo  our  Souls ,  when 
we  think  to  eafe  our  felves  by  abating  our  pains  in  Dutie.  0'Jr 
time  is  Qiort :  Our  enemies  mighty  :  Our  hindrances  many  : 
©•d  feerrrs  yet  at  a  great  diftance  from  many  of  us  :  Our  thoughts 

of 


121 


IT 


1 1lle  certm  eft 
bon<eio'nntatu 
profcftwyfe  ca 
qua  tccipit  a 
Deo,  ka  vigir 
tan'cr,  [etticit- 
que  cuftodiat, 
ut  cufioiia  Di- 
mn*  adjutori- 
um  frcqu.ntia 
drat  wilts  & 
ftudio  bona  c- 
pemionls ,  ex- 
pofcat.  itafiet 
Ht  dum  warn 
diLxiUum  tr\- 
buitur,Ubd<ans 
reiributitne  bo  - 
nl  operU  non 
privctur.  Ful- 
gentius  de 
Vcr.pndcfl.  c+ 
X  7  •  Ntmo  eft 
extra  per  ted- 
ium JMalaia, 
nifi  qui  totam 
tamexsuffit. 
Scncc.     Eprf. 


The  Ssims  everUlfing  &*&- 


Parc.j 


of  him  arc  dull,  and  ftrange  ,  and  unbelieving  •  Out  acquaintance 
and  communion  with  Chrift  is  (mail :  And  our  defircs  to  be  with 
him  are  as  (mall.  And  fliould  men  in  our  cafe  fttnd  ftill  ? 

o.  Que  ft.  What  manner  of  men  fhoulei  they  be  in  their  dili- 
gence ,  whole  lives  and  duties  arc  of  fo  great  concernment  to  the 
laving  or  destroying  of  a  multitude  of  Sours  ?  When  if  we  flip  ,  fo 
many  arc  ready  to  (tumble  ?  And  if  we  tumble,  fo  many  are  ready 
to  falft  "  If  we  pray  hard  for  them,and  admonifli  them,dailyjand 
"  faithfully,  and  plainly,  and  exkort  them  with  bowels  of  piety 
"  and  love  ,  aid  go  before  them  in  a  holy  ineffective  Conven- 
tion ,  it  is  twenty  to  one  but  we  may  be  instruments  of  faving  ma- 
ny of  them  from  everlafting  perdition ,  and  bringing  them  to  the 
poffeffion  of  the  Inheritance  with  us :  On  the  contrary ,  ifwefi- 
lently  negledt  them ,  or  finfully  offend  them  ,  we  may  be  occafi- 
ons  of  their  perpetual!  torment :  And  what  a  fad  thought  is  that 
to  an  honeft  and  mercifull  heart  I  That  wc  may  not  deftroy  the 
Souls  for  whom  Chrtft  died ;  Tbat  we  may  not  rob  them  of  their 
Everlafting  Happinefs ,  and  God  of  the  Praifes  that  in  Heaven 
they  would  give  him ;  what  manner  of  Perfons  (hould  we  be  in 
our  Duties  and  Examples  ? 


i  o.  Que  ft.  Laftly,  What  manner  of  perfons  (hould  they  be,  on 
whom  the  Glory  of  the  great  Sod  doth  fo  much  depend  ?Men  will 
judge  of  the  Father  by  the  Children,  and  of  the  Mafter  by  the  Ser- 
vants. We  bear  bis  Image ,  and  therefore  men  will  meafure  him 
by  his  reprefentation.  He  is  nowhere  in  the  world  fo  lively  re- 
prefented  as  in  his  Saints:  And  (hail  they  fet  him  forth  as,a  Pa- 
tron of  Vicioufnefs  orldlcnefs?  All  the  world  is  not  capable  of 
honouring  or  di(honouring  God  fo  much  as  we :  And  the  leaft  of 
his  honour  is  of  more  worth  then  all  our  lives.  I  have  harped  all 
this  while  upon  the  Apottlcs  ftring ,  ^  Pet.$.l  I .  And  now  let  me 
give  it  the  laft  couch :  Seeing  then  that  all  thefe  things  fore- 
mentioned  are  fo  ,  I  charge  thee  that  art  a  Chriftian,in  thy  Maters 
namctoeonfider.and  refolve  the  Queftion :  What  manner  of  yer- 
fons  ought  we  to  be  in  All  Holy  Convnfation  and  Godlinefs  f 
And  let  thy  Life  Anfwer  the  Queftion  as  well  as  thy  Tongue. 

SECT. 


Part.  3.  rk  Sd**t*  tverUHingReB* 


SECT.  XXVII. 


'3i 


Seel.  2  7, 


I  Have  been  larger  upon  this  life  then  atfirft  I  intended  ;  Partly 
beeaufe  of  the  general  neglect  of  Heaven  that  all  forts  are  guil- 
ty of*   Partly  beeaufe  mens  Salvation  depends  upon  their  prefene 
Striving  and  Seeking;  *  Partly  beeaufe  the  Doctrine  of  free  Grace 
mi  (under  flood  ,   is  lately  ib  abufed  to  thecherifhing  of  (loth  and 
fecurity:  Partly  beeaufe  many  eminent  men  of  late  do  judge,  That 
to  work  *"d  labour  for  Life  and  Salvation  is  Mercenary,  Legal, 
and  Banger *w;VVhich  Do6^rine(as  I  have  laid  before)  were  it  by 
the  owners  reduced  into  practice,  would  undoubtedly  dam»  them; 
becauie  they  that  leek  not  (hall  not  finde  :  and  they  that  ftrive 
not  to  enter  (hall  be  (huz  out  •  and  they  that  labour  not  fhall  *ot 
be  crowned:  And  partly  beeaufe  it  is  growi  the  cuftom  of  this  *ie  begin- 
diftra&ed  age  ,  inftead  of  ftriviag  for  the  Kingdom  and  contend-    ning  oftvif 
in»  for  the  Faith ,  to  ft  rive  with  each  other  about  \  uncertain  Con- \  don*;  and  no 
troverfies  ,  and  to  contend  about  the  circumstantiate  of  the  Faith  ; 
wherein  the  Kingdom  of  God  doth  no  more  confift  then  in  meats 
or  drinks,  or  Queftions  about  the  Lawr,or  Genealogies.  Sirs,flhall 
we  who  are  Brethren  fall  out  by  the  way  home?  and  fpend  f© 
much  of  our  time  about  the  fmaller  matters ,  which  thoufands 
have  been  faved  without ,  but  never  any  one  fared  by  them  ?  while 
Chrift  and  our  Eternal  Reft  are  alrnoft  forgottea  ?  The  Lord  par- 
don and  heal  the  folly  of  his  People. 


*Thefe*rof 
God  is  the 
beginning  of 
IVtfdom  : 
But  the  Law 
bringeth 
Fear -.There- 
fore the 
knowledge  of 
the  Law  ,  U 


man  is  Wife 
without  the 
Law.  They 
therefore 
that  refufe 
the  Law  are 
Fools  ,    and 


!  cenfequent- 
\  If  Atheifls 

and** godly. How  then  dofomeHcrepesfayjhat  the  Law  is  evil.becaufe  Paul 
faith*  fy  the  Law  is  the  kjtowledg  of  fin*  To  whom  I  anfwertThe  Law  did  not 
make  fin  ;  but  fhew  it.  Is  not  the  Law  good,  when  it  teacheth  and  chafttfeth, 
and  is  given  as  a  Schoolemafier  to  Chrifi  t  That  while  we  are  guided  by  the 
fear  ofCafiigation  3  we  may  be  converted  to  the  perfection  which  is  through 
Chrifi. Clemens  Alex.  Stromat.  lib. 2k  \  Quoeirca  imprudent er  faciunt  qui 
duriffima  &  wa#i/of  ot*1*  primo  proponunt-  &c.  Vide  Zuinglium  de  vera  & 
falfa  Relig.de  fcaudalo^o  i.Rom.i  4.1  J  .Tk.  3. 9.  1  Tim.1.4.  1  Tim.6.5. 
Phil.2.14; 


CHAP. 


IJ2 


The  S  dints  ever  lifting  Reft.  Part.3 


Sea.  1 


&&&&&&&&&•&&&&&&  AA^M4A 


CHAP.  VII. 


7#<?  /A/'r^  £;/*.   Ver  [wading  all  men  to  try  their  Title  to  this 
Reft  ;  And  diretting  them  how  to  try,  that  they  may  know. 

SECT.  I. 

Now  proceced  to  the  third  U(e  which  we 
fhal  raifchence^  becaufe  it  is  of  exceeding 
great  importance  to  thy  SouIJ  entreat  thee 
to  read  it  the  more  diligenty ,  and  wei°h 
ic  the  more  ferioufly. 

Is  there  iuch  a  glorious  Reft  fonear 
at  hand  ?  and  fhjll  none  enjoy  it  but  the 
People  of  God?  What  mean  the  mbft  of 
the  word  then,to  live  fo  contentedly  with- 
out alTurance  of  their  intereft  in  this  Reft  ?  and  to  neglc6t  the  try- 
ing of  their  title  to  it  ?  When  the  Lord  hath  fo  fully  opened  the 
Bieflednefs  of  that  Kingdom  ,  which  none  but  a  little  flock  of  obe- 
dient beleevers  fhall  polTefs  9  and  fo  fully  exprefs  thofc  torments 
which  all  the  reft  of  the  world  muft  eternally  fuffer ;  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  ©f  thefe  muft  be  their  own  ftate ,  and  were  fully  allured 
that  they  were  Heirs  of  the  Kingdom  !  Moft  men  that  I  meet 
with  ,  fay ,  they  believe  this  Word  of  God  to  be  true »  How 
then  can  they  fit  ftill  in  fuch  an  utter  uncertainty  ,  whether 
ever  they  (hall  live  in  Reft  ,  or  not  ?  One  would  think  they 
fhould  run  up  and  down  from  Minifter  to  Minifter  ,  ^  enqui- 
ring ,  How  fhall  I  know  whether  I  fhall  live  in  Heaven  or  Hell  t 
And  that  they  fhould  even  think  themfelves  half  in  Hell  ,  till 
they  were  fure  to  fcape  it ,  and  to  be  polTefTed  of  Reft.  Lord, 
what  a  wofiderftill  ftrange  madnels  is  this  ?  that  men  who 
look  daily  when  (kknefs  fummons  them,  and  death  calls  them 

away,  J 


Part  3. 


The  Stints  evtrlafting  Reft. 


IJ3 


away,  *nQl  know  they  muft  prefently  enter  upon  unchangeable 
Joy  or  Pain ,  (hould  yet  live  as  uncertain  what  (hall  be  their 
doom,  as  if  they  had  never  heard  of  any  (uch  State?  yea  and 
live  as  quietly  and  as  merrily  in  this  uncertainty,  as  if  all  were 
made  lure,  and  nothing  ailed  them,  and  there  were  no  danger  ? 
Are  thefe  men  alive  or  dead?  Are  they  waking,  or  are  they  a- 
fleep?   What  do  they  think  on  <  Where  are  their  hearts?    If 
they  have  but  a  weighty  Suit  at  Law,  how  careful  are  they  to 
know  whether  it  will  go  with  them  or  againft  them  ?  If  they 
were  to  be  try  ed  for  their  lives  at  an  earthly  ]  udicature,  how 
careful  would  they  be  to  know  whether  they  (hculd  be  faved  or 
condemned  ?  efptcially  if  their  care  might  furely  lave  them  ? 
It  they  be  dangeroully  lick,  they  will  enquire  of  the  Phyfician, 
What  think  you  Sir,  (hall  I  fcape  or  no  ?  But  (or  the  bafincfi 
of  their  Salvation,  they  are  content  to  be  uncertain.    If  you  j 
ask  moftmen  a  reafen  of  their  hopes  to  be  faved,  they  will  fay  | 
it  is  becaufe  God  is  merciful,  and  Quirt  dyed  for  tinners,  and 
the  like  general  reafons ;  which  any  man  in  the  world  may  give 
as  well  as  they  :  but  put  them  to  prove  their  fpecial  intereft  in 
Chiift,  and  in  the  fpecial  faving  Mercy  of  God,  and  they  can  fay 
nothing  to  the  purpofe  at  all  3  or  at  leaft  nothing  out  of  their 
hearts  and  experience,  but  only  out  of  their  reading  or  invention. 
Men  are  defirous  to  know  all  things,  fave  God  and  themfelves : 
They  will  travel  over  Sea  and  Land,  to  know  the  f^lcuation  of 
Counuiesand  the  Cuitoms  of  the  World  :  They  will  go  to  Schools 
and  Univetfitits,  and  turn  over  multitudes  of  Books,  and  read  and 
ftudy  from  year  to  year,  to  know  the  Creatures,  and  to  be  excel- 
lent in  the  Sciences ;  They  will  go  apprentice  feven  years  to  learn  a 
Trade  which  they  may  live  by  here ;  And  yet  they  never  read  the  I 
Book  of  Confcience,  nor  ftudy  theftate  of  their  own  Souls,  that  1 
they  may  make  fure  of  living  for  ever.   If  God  (hould  ask  them  ' 
j  for  their  Souls,  as  he  did  Cain  for  his  brother  Abel,  they  could  re- 
turn but  fuch  an  Anfwer  as  he  did  -y  If  God  or  man  (hould  fay  to 
them,  What  cafe  is  thy  Soul  in,  man  ?  Is  it  regenerate,  and  fandifi- 
ed,  and  pardoned,  or  no?  Isitinaftateoflie,  or  a  (late  or  death* 
He  would  be  ready  10  fay,  I  know  not ;  Am  I  my  Souls  keeper  ? 
I  hope  well;  I  truftGod  witnmySoul,  and  trouble  not  myfelf 
with  any  fuch  thoughts ;  I  (hall  fpeed  as  well  as  ocher  men  do ;  and 
fol  will  put  it  to  the  venture  ;  I  thank  God  I  never  madeaay 

L  I      ---^                      djubt 
■ * mm^n 


* 


134      I 


The  Saints  everUfting  Reft. 


Part  3 


It  is  n ot  in  ea 
ternal  (hapc 
andFgarcthat 
Chrrftians 
differ  from  o* 
(her  men;  as  if 
they  wer.c  like 
the  world    in 
mind    and 
thought,  in 
difturbance  & 
inltability,  in- 
credulitVjCon* 
fufion  '&  ^p- 
turbatlon  and 
fears ,  #herc- 
wuUAnirtds 
of  -^Pners 
.arediftemper- 
ed,  as  feme 
t  link  tney  are. 
Thefe  Cthat  fo 
think)  dodf. 
fcr  themfelvcs 
from  the  world 
but  in  opinion 
and  outfidc, 
and  fome  ex- 
ternal good 
deeds  j  but  in 
heart  &  mind 
b-ing   entan- 
gled in  earth* 
ly  (narcsjthcy 
hate  not    at* 
tamed  ihe  Di- 
Vii.c  Rcfc.  and 
heavenly 
I'eacc  of  the 
Spirit  in  their 
htartsjbecaufc 
they  fought  it 
not   ot    God* 
nor  approved 
themfelves 
worth)  cmrci 
f  r  ir,  Afifttr. 
Horn.  5. 


doubt  of  my  Salvation.'  Anjw.  Thou  haft  the  more  caufe  to  doubt 
a  great  deal,  becaufe  thou  never  didd  doubt ■•  and  yet  mor  ,  be- 
caufe  thou  haft  been  fo  carelefs  in  thy  confidence.  What  do  thefe 
expr  (lions  difcover,  but  a  wit' ul  neglect  of  thy  own  Salvation? 
AsaShip-mafter  thatfhould  let  hisVtiTel  alone,  and  mind  other 
matteis,  and  fay,  I  will  venture  it  among  the  rocks,  and  fands,  and 
gulfs,  and  w*ves,  and  winds ;  I  will  ntver  trouble  my  felf  to  know 
whether  it  (hall  come  fafe  to  the  harbor ;  I  will  truft  God  with  it ; 
it  will  fpeed  as  well  as  other  mens  VtfTcls  do.  Indeed  as  well  as 
other  mens  that  are  as  carelefs  and  idle,  but  not  fo  well  as  other 
mens  that  are  diligent  and  watchful.  What  horrible  abufe  of 
God  is  this,  for  men  ro  pretend  that  they  truft  God  with  their 
Souls,  for  to  cloak  their  own  wilful  negligence  I  If  thou  didft 
truly  Truft  God,  thou  wouldft' alfo  be  ruled  by  him,  and  truft 
him  in  that  way  which  he  hath  appointed  thee,  and  upon  thofe 
terms  which  he  hath  promifed  to  help  thee  on.  He  requires  thee 
to  give  all  Diligence  to  make  thy  Calling  and  Election  fure,  and  fo 
to  truft  him,  2  Tet  1  10.  He  hath  lined  theeout  a  way  in  Scrip- 
ture by  which  thou  mayft  come  to  be  fure  5  and  charged  thee  to 
fearch  and  trythyielf,  till  thou  certainly  know.  Were  he  not  a 
foolifh  traveller  that  would  hold  on  his  way  when  he  doth  not 
know  whether  it  be  right  or  wrong,  and  fay,  I  hope  I  am  right ;  I 
will  not  doubt  of  it',  Iwillgo  on  and  truft  God?  Art  not  thou 
guilcy  or  this  folly  in  thy  travels  to  Eternity  ?  Not  considering  that 
a  liitle  ferious  enquiry  and  tryal  whether  thy  way  be  right,  might 
fave  thee  a  great  deal  of  labour  which  thou  beftoweft  in  vain,  and 
muft  undo  again,  or  tife  thou  wilt  mifs  of  Salvation,  and  undo  thy 
felf:  If  thoufhouldftfeeamanindefpair,  or  that  were  certain  to 
be  damned  for  ever  when  he  is  dead,  wouldft  not  thou  look  upon 
fuch  a  man  as  a  pitiful  obj  ft  ?  Why  thou  that  liveft  in  wilful  un- 
certainty, and  doft  not  know  whether  thou  (halt  be  faved  or  no, 
art  tn  the  next  condition  to  fuch  a  perfon  ;  for  ought  thou  knoweft 
to  the  contrary,  thy  cafe  hereafter  maybe  as  bad  as  his.  I  know 
not  what  thou  thinkeft  of  thy  own  ftate :  but  for  my  part,  did  I 
not  know  what  a  defperate,  blind  dead  piece  a  carnal  heart  is^  I 
(hould  wonder  how  thou  doft  to  forget  thy  mifery,  and  to  keep  off 
continual  horrors  from  thy  heart  j  And  efpccially  in  thefe  cafes 
following. 
■ifc.  I  wonder  how  thou  canft  either  think  or  fpeak  of  the  dread- 
ful 


Part  3 


The  Sdtnts  everlajlwg  Reft* 


I       135 


fui  God,  without  exceeding  terror  and  aftonifhment,  as  long  as 
thou  arc  uncertain  whether  he  be  thy  Father  or  thy  Emmy,  and 
knoweft  not  but  all  his  Attributes  may  be  employed  againil  thee. 
If  his  Saints  rauft  rejoyce  before  him  with  trembling,  and  (ervc 
him  in  fear ;  Ir  they  that  ate  fore  to  receive  the  unmoveable  King- 
dom, mull  yet  ferve  God  with  reverence  and  godly  rear,  becaufe  t 
he  u  a  confumingfre  ;  How  then  (hould  the  remembrance  01  him  i 
be  cetrible  to  them  that  know  not  but  this  fire  may  for  ever  con- 
fume  them  ? 

2.  How  doll  ihou  chink  without  trembling  upon  Jefus  Chrift  ? 
when  thou  knoweft  not  whethtr  his  blood  hath  purged  thy  Soal 
or  not  ?  and  whether  he  will  condemn  thee  or  acquit  thee  in  Judg- 
ment ;  nor  whether  he  be  fee  for  thy  rifing  or  thy  fall,  Zi^.2.34. 
nor  whether  he  be  the  corner-  Stone  and  Foundation  of  thy  happi- 
nefs,  or  a  ftone  of  Humbling  to  break  thee  and  grind  thee  to  pow* 
detyMAt.2 1 .44.  Methinks  thou  (houldft  (till  be  in  that  tune  as  Job 
3 1.23.  Dcfirutlionfrcm  God  u  a  terror  to  metand  bj  reafon  of  his 
Highnefs  I  cannot  endure. 

3.  How  canft  thou  open  th«  Bible,  and  read  a  Chapter,  of  hear 
a  Chapter  read,  but  it  fbould  t$rrifie  thee?  Methinks  every  leaf 
(hould  be  to  thee  as  Belftazzars  writing  upon  the  wall,  axcepc 
only  that  which  draws  thee  to  try  and  reform :  If  thou  read 
the  Promifes,  thou  knoweit  not  whether  ever  they  (hall  be  ful- 
filled to  thee,  becaufe  thou  arc  uncertain  of  thy  performance  of 
the  Condition :  If  thou  read  the  Threatenings,  for  any  thing  thou 
knoweft  thou  doft  read  thy  own  fentence.  I  do  not  wonder  ifi 
thou  arc  an  enemy  to  plain  preaching,  and  if  theu  fay  of  ir,  and  of 
the  Minifter  and  Scripture  ic  fetf,  as  Ahab  of  the  Prophet,  /  hate 
him,  for  he  doth  not  prophe/ie  good  concerning  me ,  but  evil , 
I  King. 22,8. 

4»  I  wonder  how  thou  carft  without  terror  approach  God  in 
prayer,  or  any  duty.  When  thou  callcft  him  thy  Father,  thou 
knoweft  not  whether  thou  fptak  true  or  falft :  When  thou  need- 
eft  him  in  thy  (ickntfs,  or  other  extremity,  thou  knoweft  not 
whethtr  thou  hail  a  friend  to  go  to,  or  an  enemy.  When  thou 
rtceivtil  the  Sacrament,  thou  knoweft  not  w-hether  thou  take  thy 
bleffingor  thy  bane.  And  who  would  wilfully  live  fuch  a  life  as 
this? 

5.  What  comfort  canft  thou  find  in  any  thing  which  thou  pof- 

Ll  2  ft  (left? 


Pf.l.  6  7,8j9. 


ileb.  11.18  29 


Dan.  5.  5,  6. 


i36 


The  Saints  evtrlafting  Reft. 


Part 


feiTeft?  Methinks,  Fiiends,  and  Honors,  andHoufe,  and  Lands, 
(hould  do  thee  little  good,  till  thou  know  that  thou  haft  the  love 
of  God  with  all,  and  (halt  have  Reft  with  him  when  thou  leavtft 
thefe.  Offer  to  a  prifoner  before  he  know  his  fentence,  either 
Mu(tek,or  Clothes,  or  Lands,  or  Preferment,  and  what  cares  he  for 
any  of  thefe?  till  he  know  howhefhallefcapefor  his  life,  and  then 
he  will  look  after  thefe  comforts  of  life,  and  not  before ;  for  he 
knows  if  he  mnft  dye  the  next  day,  it  will  be  fmall  comfort  to  dye 
rich  or  honorable  Methinks  it  (bould  be  fo  with  thee,  till  thou 
know  thine  eternal ftate  :  Djft  not  chon  as  Enl^i  2.18.  Eat  thy 
bread  with  quaking,  and  drinkjhy  drink,  Vcith  trembling  and  care- 
fulnefi,  and  fay,  Alas>though  I  have  thefe  to  refrefh  my  body  now, 
yet  I  know  not  what  I  (hall  have  hereafter  I  Even  when  thou  lieft  j 
down  to  take  thy  reft,  methinks  the  uncertainty  of  thy  Salvation  j 
fhould  keep  thee  waking,  or  amaze  thee  in  thy  dreams,  and  trouble  j 
thy  deep  ;  and  thou  (houldft  fay  as  fob  in  a  fmaller  drftreft  then 
thine,  fob  j.iA^iq.tvhen  lfay%Mj  bed  jb  all  comfort  meymycouck 
[bail  eafe  mj  complaint ;  then  thou  fc  Are  ft  mt  through  dreams  ^and 
terrijieft  me^thr ough  vifior.s ; 

6.  Doth  it  not  grieve  thee  to  fge  the  people  of  God  fo  comfort- 
able, when  rhou  haft  none  thy  felf  ?  and  to  think  of  the  Glory 
which  they  (hall  inherit,  when  thou  haft  no  affurance  thy  felf  of 
ever  enjoying  it  ? 

7.  What  Ihift  doft  thou  make  to  think  of  thy  dying  hour? 
Thou  know  ft  it  is  hard  by,  and  there's  no  avoyding  it,  nor  any 
medicine  found  out  that  caaprevent  it:  Thouknoweftit  is  the 
King  of  terror,  Job  18. 14.  and  the  very  inlet  to  thine  unchange- 
able ftate :  The  godly  that  have  fome  affurance  of  their  future  wel- 
fare, have  yet  much  adotofubmit  to  it  willingly,  and  find,  that 
to  dye  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  come?  If  thou  (houldft  dye  this  day  (andfr&o 
knows  what  a  day  may  bring  forth  f  Prov.  27. 1.)  thou  doft  not 
know  whether  thou  (halt  go  ftraight  td  Heaven  or  to  Hell :  And 
canft  thou  be  merry  till  thou  art  got  out  of  this  dangerous  ftate  ? 
Methinks  that  in  Dent.zS, 25,26,27.  fbould  be  the  looking- glafs of 
thy  heart. 

8.  What  (hiftdoft  thou  make  topreferve  thy  heart  from  hor- 
ror, when  thou  remembreft  the  great  judgment  day,  and  the  E- 

verlafting 


Part  3 


The  ever  Lifting  Refl, 


I       137 


\T- 


veilafting  flames?  Dob  thou  not  tremble  as  felix  when  thou    Arts  14  ty. 
hatred  of  it?  and  as  the  Elders  of  the  Town  trembled  when^u- 
mud  came  in  it,faying,  Comeft  thou  feaceablj  ?  So  methinks  thou   *  s«m.  1  c  4. 
(houldftdo  when  the  Minifter  comes  into  the  Pulpit:  And  thy 
heart,  when  ever  thou  meditated  of  that  day,  (hould  meditate  ter- 
ror, lfauT,  3 . 1 8.  And  thou  (houldft  be  even  a  terror  to  thy  felf,  and 
all  thy  friends,  ?*r.iCM.    If  the  Keepers  trembled,  and  became  as 
dead  men,  when  they  did  but  fee  the  Angels,  J^r.28.^,4.  how 
canftthou  think  of  l:ving  in  Hell  with  Devils,  till  thou  haft  got 
fome  found  tiTurtoce  that  thou  (halt  efcape  it?  Or  if  thoufel 
dom  think  of  thefe  things,  the  wonder  is  as  great,  what  (hift  thou 
makeft  to  keep  thofe  thoughts  from  thy. heart,  and  to  live  fo  quiet- 
ly info  doleful  a  ita  re?  Thy  bed  is  very  fofr,  or  thy  heart  is  very 
hard,  if  thou  canft  (leep  foundly  in  this  uncertain  cafe. 

I  have  (hewed  thee  the  Danger ;  let  me  next  proceed  to  (hew 
thee  the  Remedy. 


SECT.  II. 

IF  this  general  uncertainty  of  the  world  about  their  Salvation 
were  conft  rained  or  remedilefs,  then  mufti:  be  born  as  other 
unavoydable  miferics,  and  it  were  unmeet  either  to  reprove  them 
for  it,  or  exhort  them  from  it:  But,  alas,  the  Common  Cauie  isj 
Wilfulnefi  and  Negligence ;  Men  will  not  be  perfvvaded  to  ufe  the  j 
Remedy,  though  it  be  eafie,  and  at  hand,  p  e'enbed  to  them  by  | 
God  himfclf,  and  all  nectfliry  helps  thereunto  provided  for  them. 
Tht  great  means  to  conquer  this  Uncertainty  is  Self-  Examination, 
or  the  ferious  and  D.ligent  trying  of  a  mans  heart  and  ftate  by  the 
Rule  of  Scripture.    Tfvs  Scripture  tells  us  plainly,  who  (hall  be 
faved,  and  who  (hall  not:  So  that  if  men  would  but  flrft  fearch 
the  Word  to  find  out  who  be  thefe  men  that  (hall  have  Reft,  and 
what  be  their  properties  by  which  they  may  be  known  ;  and  then 
n  xt  fearch  caidully  their  own  hearts,  till  they  find  whether  they 
are  thofe  men  or  not ;  how  could  they  chufe  but  come  to  fome 
Certsinty  ?  But  alas,  either  men  understand  not  the  nature  and 
ufe  of  this  Duty,  orelfe  they  will  not  be  atthepains  totry.    Go 
"  through  a  Congregation  of  a  thoufand  men,  and  how  few  of 
"  them  (hall  you  meet  with  that  ever  beftowed  one  hour  in  all 


§.  2. 


LI 


theit 


i38 


The  S.itnts  everlafting  Reft. 


Part  3 


The  New 

Creature  in 
all  Cluiftians 
doth    d  ftcr 
from  the  men 
of  this  world, 
by  the  Reno- 
vaiion  of  the 
min^,  and  the 
calmnefs  of 
tUcir  thought* 
and  the  Love 
of   God  ,  and 
the    heavenly 
Love,  ^ft''- 


Definition  f 
Sx-iminat. 


**  their  lives  in  a  cl  fe  Eximination  of  their  trie  to  Heaven? 
Ask  thy  own  Onfcience,  Reader;  When  was  t' e  time,  and 
where  was  the  place,  that  ever  thou  {ol  mnly  fookeft  thy  heart 
to  tisk  as  in  the  fight  of  God, and  exam  nedft  ic  by  Scripture  In-' 
terro^atories,  Whether  it  be  Born  again  snd  Renewed,  or  not  ? 
Whether  it  be  HoIy,or  not  ?  Whether  it  be  fet  moft  on  God,  or 
on  creatures?  on  Heaven,  or  on  Earth  ?  and  didft  follow  on  this 
Examination  till  thou  haft  difcovered  thy  Condition,  and  fo 
pal  (entence  on  thy  ftif  accordingly  ? 

But  becaufe  this  is  a  Work  ot  Co  high  Concernment,  and  fo 
commonly  neglected,  and  mens  Souls  do  fo  much  languid*  eve- 
ry wrr re  under  this  n^gleft;  I  will  therefore  ("though it  be 
Digretfi* e )  I .  Shew  you,  That  it  h  polTible  by  crying  to  come 
to  i  Certainty.  2.  Shew  you  the  Hinderances  that  keep  men 
from  Trying,and  from  Aflurance.  3. 1  will  lay  down  fome  Mo 
tives  to  perfwade  you  to  ic.  4  I  will  give  you  fome  Directions 
how  you  ftiould  perform  it.  5.  And  UlUy,  I  will  lay  you  down 
f  3ine  Marks  out  of  Scripcure,  by  which  you  may  try,  and  fo 
come  to  an  infallible  Certainly,  Whether  you  are  the  People 
of  God  for  whom  this  Reft  Remaineth,  or  no.  And  to  prepare 
the  way  to  thefe,  I  will  a  little  firft  open  to  you,  whit  Exami- 
nacion  is,  and  what  that  Certainty  is  which  we  may  expeft  to 
attain  to. 


S  E  C  T.  1 1 1. 

T  His- Self-Examination  is,  An  enquiry  into  the  courfe  of  our 
lives,  but  more  efpecially  into  the  inward  ABs  of  our  Souls  ^ 
and  trying  of  their  Sincerity  by  the  Word  of  CjoJ^  and  accordingly 
Juarrinrr  of  our  Real  and  Relative  Eft  ate. 

So  that  Examination  containeth  fsveral  A&> :  1.  There  muft  | 
be  the  Tryal  of  the  Ph>  (leal  Truth  t  r  Sincerity  of  our  Acts;  That  j 
is,  An  tnqu'ry  after  the  very  Being  of  them:  As  whether  there  be  I 
fuch  an  Ad*  as  Belief,  or  Defire,  or  tove  to  God,  within  us,  or  | 
not?  This  mutt  b:  difcovered  by  Con  fcence,  and  the  internal ; 
fenfe  of  the  Soul,  whereby  it  b  able  to  feel  and  perceive  its  own 
AcTs,  and  to  know  whether  they  b?  Real  or  Counterfeit. 
2.  The  next  is^he  Tryal  of  the  Moral  Truth  or  Sincerity  of  cur , 

Arts. 


Part 


The  Stints  rvcrirfing  Reft. 


19 


Ads ;  Whethtr  they  are  fuch  as  agi ce  with  the  Rule  and  the  Na-  l  *  I*  h  ^or  * 
cure  of  their  Objcds.  *  This  is  the  difewfive  wo»k  oi  II-  ifi  n.  ^™h™* 
compnirc  <  ur  Ads  with  the  Rule  ;  It  irr.plveth  iha  foifliet  know-  g  c*refl  , ,  0J 
ledg  of  the  BJrg  of  our  Ads ;  and  it  implyeth  the  know!<  dg  t  f  ■  Dv;n 
Scnp-ure  iri  the  point  in  qiiition  ;  and  alfothe  B.lief  of  thr  Turn  yojuJ  Soju 
o*  Scrip  ur;\     This  Mo  al,  Spiritual  Truth  of  our  Ads,  i  an  nher  ;  ^  foully  mi 

.  V       .   v  ,  2i  i         r,L    i-     i  -t'       l         r  '  taken  in  ihi' 

thing,  fard.rrercnthvm  h<  Natural  or  Phy heal  Truth,  aslar^s  a  i  av  to  lcll  thcs 


Mam  B\ing  diffemh  from  his  Honefty.    One  man  loveth  h  $  wr-  j  Papifl.fc  con- 
under  the  notion  of  an  ha:  lot,  or  0"ly  to  fatisfie  his  luft }  Another!  fidcntly,  that 
loveth  his  wire  with  a  true  C  -rjueil  ArT.dion ;  Thefoim.r  is  |  jverymamh* 
T. ue  Phy!  csl  Love,  or  ti ue  in  point  ol  B  ^ng  ;  but  chc  lir:er  only 
is  Tiut  Moral  U  v\   Th  like  tray  be  (aid  iri  n  gs;d  of  all  the  Ads 
of  the  Soul;  There  is  a  B  lieving,  Loving,  Truftmg,  Fearing,  Re- 
joycing,  all  Tme  in  point  or  B  Jng,  and  n  t  counterfeit ;  which  yet 
are  all  falfe  in  point  of  Morali-y  and  right  b>  ing,  and  fo  no  gracious 
Ads  at  all. 

3.  The  third  thing  contained  'n  the  Woik  of  S  1'  E^arrinuton, 
is,  The  Judging  cr  Concluding  of  our  Rial  E^ate,  that  is,  of  the 
habitual  temper  or  difpofition  of  our  H; arts,. by  the  quili:y  o!  ■ 
their  Ads ;  Whether  they  -.ire  iuch  Act>  as  p:ove  a  Hibit  of  Ho- 
linefs ?  oronlyfom  light  D  fpolitionr*   or  whether  they  are  on- 
ly by  fome  Accident  enricft   and  enforced,  and  prove  rei;h  r  I  ncm  spirit  us 
Habit  nor  Di  poficion  ?    The  kke  alfo  of  oil'  Evil  Ads.    Now  the  !  Sa*&  fi*k 
Ads  which  prove  a  FLb  t  muftbe,   1.  F:ee  and  chearful ,  not 
conftraimd,  or  fuch  as  we  had  rather  not  do,  if  we  could  help  it ; 
2.  Frequent,  if  there  bs  opportunity  5    3,   rhreligh  and  (erious. 


hath  true  faith 
doch  know  and 
feci  ir  •   not 
on'y   that    he 
hath  faith,  but 
that  it  is  true 
8c  Paving?  E 
ven  jjd:cioii 
Tefia/dus'\*f- 
remptoryhcre; 
and  his  Itarjf 
cd  neighbor 
Chami:  ravers, 
Hanc  operatic 


a  'unoqi'o^te  in 
quo  fiat ,  nee  rf- 
li/rqitire   qun   ! 
({'am  ignarum 
fui.  7V»,  $,  dt 

Fidei  Objeftt)3/i.i  $  c.z^.  But  our  EngLm  Div'nes  in  rhis  Po\nt  arc  the  moft  Pound  of  any 
in  the  w  rid  ;  bcii,g  moic  excrcifed,  1  think,  about  doubting  ccndci  Confcicncc*  :  Y  >u  fee 
Pra&ce  difcovcrcth  fomc  ciurh,  which  mcer  difputing  lofcth.  Idtm  chamicr.  Piffimc  ajfaity 
Nemiwm  credere  in  Cbcftum^qui  vov  credat  flbi  err  fig  ijfi  peccant  Je  efjt  y.(l  ficatum.  Ibid.c  5, 
&  pejus  adhuctT  j.l.  1  $.c  6.!cc  i^.Sipla'itKogn  fcaeQ-os  (ffc  pradeflinatosyntctfifas  urn  fc'm 
ha  fe  b.birei&  ct>t.<m  (Jt  ca\c  do.  Hoi  Chimfiii  habet  vcrt^nes  efi  vt-a  ft  ran  hatet.y/bcn  a  Pa- 
p  ft  diPcovers  one  01  (wu  fuch,  O  h.-w  it  harden*  them  againft  all  nur  Do&rinc,  ar.d  maiccs 
them  read  aU  the  reft  «nh  in  vine  blc  pr  jjdice  !  Kv  n  as  w<  PuPp-  8,  :hc  more  -11  rhdrs^be- 
cauie  of  ihu\c  errors  that  vyc  palpably  diiccrn  Nf«  m  I  in  rr.agnusCalvhus^i.ftA  3  ex'Pcc.  6 
Fidtlei  nan  eft  nifi  qui  [utftlutu  fecwiat-  inmxvsiDiabJo&'morti  co>-jMc*ter  i>fu{iet.Sic  a'ib- 
pijp*  &  ipfe,&  Lulberuii&  ttii  plnrimi.  fivefiddit  xonefl  n  pqui  olida  p:rf.  aQone  Veum  fib't 
fropitium  be /j(v§Umquc  pattern  >j>  perfunfus,  de  ejus  bmgnitAte  omnia  pbi  poiii'Mur  ■■>  itjt  m> 
Divit*  frga  ft  bcnevo'e.ti*  prom  jjlgnibui  fetus  indubl'au  m  faluiu  cxpeftationm  prater,  it.  Id. 
Ib.d^  41  bx:  in  fee  17 ^.glfiftcgt  Calvinus^baid  fane  tamen  )u>ira,is  fiiei  Kdturam  in  ce  titudine 
b*c  pofitam  cfietetp  mncedit  earn  tcntatiowbu-  &  ' nqilttudine  aliqua?Jo  ifi   iy'pctiinm. 

LI  4  Where 


140 


<tf» 


a 


p> 


The  Saints  everlafting  Reft.  Part  3 


Affurance 
what. 


WljJJ&note  alfo,  That  the  Tryal  of  the  Souls  Difpofition  by  thofe 
Arts*  which  make  after  the  End  (asDefire,  Love,  &c.'  to  God, 
Chrift,  Heaven)  is  always  more  Neceflary  and  more  Certain,  then 
the  Tryal  of  its  Difpofition  to  the  Means  only. 

4.  The  laft  Art  to  this  Examination,  is,  Tp  Conclude  or  Judg 
of  our  Relative  Eftate,  from  the  former  Judgment  of  our  Arts  and 
Habits.  As  if  we  find  fincere  Acts,  we  may  conclude  that  we  have 
the  Habits:  fo  from  both  we  may  Conclude  of  our  Relation.  So 
that  our  Relations  or  Habits  are  neither  oL  trum  ftlr,  or  known 
immediately ;  but  muft  be  gathered  from  the  knowledg  of  our  Arts 
which  may  be  felr.  As  for  Example,  1 .  I  er quire  whether  I  B> 
lieve  in  Chrift,  or  Love  God  ?  2.  It  I  Hnd  that  I  dof  then  I  enquire 
next,  whether  I  do  it  fincerely  according  to  the  Rule  and  the  Na- 
ture of  the  Objert  ?  3.  It  I  fi  id  that  I  do  fo,  then  I  conclude  that 
I  am  Regenerate  or  Sanrtvlied.  4.  And  from  both  thefe  I  conclude 
that  I  am  Pardoned,  Reconciled,  Jullified  and  Adopted  into  Son- 
(hip  and  title  to  the  Inheritance.  All  this  is  done  in  a  way  of  Rea- 
foning  thus : 

1 .  He  that  Believes  in  Spiritual  fincerity,  or  He  that  Loves  God 
in  Spiritual  fincerity,  is  a  R<  generate  Man  :  But  I  do  fo  Believe, 
and  Love ;  Therefore  I  am  Regenerate. 

2.  He  that  Brlieves  in  fincerity,  or  He  that  is  Regenerate  (ror 
the  Conclusion  will  follow  upon  either)  is  alfo  Pardoned  Juftified 
and  Adopted  :  But  I  do  fo  Believe,  or  I  am  Regenerate ;  Therefore 
I  am  Juftified,  &c. 


\ 


SECT.  IV. 

THus  you  fee  what  Examination  is.  Now  let  us  fee  what  this 
Ceriainty  or  Afliirance  is.  And  indeed,  It  is  nothing  elfe  but 
the  Knowledg  of  the  forementioned  Conclusions  (  that  we  are 
Sandified,  Juftified,  (hall  be  Glorified)  as  they  anfe  from  the  pre- 
mifes  in  the  work  of  Examination. 

So  that  here  you  may  obferve,  how  immediately  this  Affurance 
followeth  the  Conclufion  in  Examination  •  and  (o  how  neceflary 
Examination  is  to  the  obtaining  of  AlTurance,  and  how  conducible 
thereunto.     ■ 

Alfo  that  we  are  not  fpeaking  of  the  Certainty  of  the  Object, 

O' 


The  Saints  everlapng  Refi. 


(Part  J. 

or  of  the  thing  in  it  fdf  considered  ;  but  of  the  Certiinty  of  the 
Subject,  or  of  [he  thing  to  our  Knowledg. 

Alfo  you  may  cbferve,  that  before  we  cm  come  to  this  Certain- 
ty of  the  Conclufion,QThat  we  arejuftificd,and  (hall  be  Glorified] 
there  muft  be  a  Certainty  of  the  Premifer.  And  in  refpect  of  the 
Major  Frcpofition  £  He  that  Believeth  fincerely,  fhall  be  Juftificd 
and  Saved  J  there  is  rcqu  (i:e  in  us,  i.  A  Certainty  of  Knowlcdg, 
Thac  fuch  a  Propofition  iswiitten  in  Scripture:  2.  The  Certainty 
of  Affcntor  Fiitn,  That  this  Scrip  ure  is  the  Word  of  God  and 
True.  Alfo  in  refpect  of  the  Mnor  Propofition  £But  I  do  fincerely 
B^litvejorLove^c.J  there  isnquifite,  i.A  Certainty  of  the  Truth 
of  our*Faith  in  point  of  B.Mng;  2.  And  aCertain:y  of  its  Truth  in 
point  of  Morality ,or  Congru  nee  with  the  Rule,on  its  Right  being. 
And  thenfolloweth  the  Affurance,  which  is  the  Certainty  that  the 
Conclufion  [Therefore  I  im  Juftified,  &c]  folio weth  neceffarily 
upon  the  former  Premifes. 

*  H?re  alfo  you  muft  carefully  diftinguifli  berwixc  the  fevtral 
degrees  of  Affurance.  All  Affurance  is  not  of  the  highdt  degree-. 
It  differs  inftrength  according  to  the  different  degrees  of  Appre- 
henfion  in  all  the  fore- mentioned  Points  of  Certainty  which  are  ne- 
ceffary  thereunto.  He  that  can  truly  raife  the  forefoid  Conclufion 
QThat  he  is  Juftifiedj&c]  from  the  Pre  mifes,  hath  fome  degree  of 
AlTurance ;  though  he  do  it  with  much  weaknefs,  and  (taggering 
and  doubting.  The  weaknefs  of  our  Affurance  in  any  one  point  or 
the  Premifes,  will  accordingly  weaken  our  Affurance  in  the  Cga- 
clufion. 

Soree  when  they  fpeak  of  Certainty  of  Salvation,  do  mean  on- 
ly fuch  a  Certainty  as  exciuder.h  all  doubting,  and  think  nothing 
elfe  can  be  cilfcd  Certainty  but  this  high  degree.  Perhaps  fome 
Papifts  mean  this,  when  they  deny  a  Certainty.  Some  alfo  main- 
tain, That  S.  Paul's  Plerophory,  or  Full  Affurance,  is  this  Higheft 
degree  of  Affurance  ;  and  that  fome  Chri^ians  do  in  this  life  attain 
to  \u  But  Paul  calls  it  Full  Affurance  in  comparifon  of  lower  de-  1 
grees,  and  not  becaufe  it  is  perfect.  For  tf  Affurance  be  perfect, 
then  aifoour  Certainty  of  Knowledg,  Faith  and  Senfe  in  the  Pre- 
mifes, muft  be  perfect :  And  if  fome  Grace  perfect,  why  not  all  ? 
and  fo  we  turn  Novations,  fatharifts,  cPtr(eilt(*m(tu  Perhaps 
in  fome  their  Certainty  may  be  fo  great,  tin:  it  may  overcome  all 
fcnfible  doubting,  or  fenfihle  ftirrings  of  Unbelief,  by  reafon  of  the 

fweet 


I        HI 


*  Vl>.  Grego. 
4c  Valen.  Tom. 
z.  dijp.2.  ^4 
pun  ft.  4 . 


142 


"The  Saints  everUfiing  Refi.  Part  3, 


f  That  u  is 
noc  properly 
any  a&  of 
faith  at  all, 
(much  lefs  the 
juttfyingAa; 
to  Bcl.cvc 
that  my  fins 
nc  pardoned, 
or  that  Chiift 
dyed  in  a  fpc» 
cial  fence  for 
Mc,  or  thatl 
am  a  Believer, 
or  that  1  Iball 
be  favtd  j  bc- 
fitles  what  I 
have  fa  id  in 
the  Appendix 
to  my  ph$-  *, 
rifws  of  Juflim 
ficatwtl  refer 
yuu  for  fatif 
tacVion  to  ju- 
dicious Hk  A. 
WetLon  dc  Rc» 
concil.  per.  1. 
/.l.  f.ij-  »,  3. 
4,5*   7  .*•/>. 


fweet  and  powerful  Afts  and  effects  of  that  Certainty :  And  yet 
it  doth  not  overcome  all  Unbelief  and  Uncertainty  foas  to  .ex- 
pel or  nullifie  them ;  buta  certain  mcafure  of  them  remaineth 
if  ill.  Even  as  when  you  would  heat  cold  water  by  the  mixture 
of  hot,  ycu  may  pour  in  the  hot  fo  long  till  no  coldnefs  is  felf, 
and  yet  the  water  may  be  far  from  the  higheft  degree  of  hear. 
So  fai:h  may  fupprefs  the  fenfible  ftirringsof  unbelief,  and  Cer- 
tainty prevail  againft  all  the  trouble  of  uncertain -v,  and  yet  be 
far  from  the  higheft  degree. 

So  that  by  this  which  is  fa  id,  you  msy  anfwertheQueftion, 
What  Certainty  is  to  be  attained  in  this  Life  ?  And  what  Cer- 
tain y  is  it  that  we  pi  eft  men  to  labcr  for  and  tx>.  tft  ? 

Furthermore,  You  muft  be  fate  to  dift  inguifi*  bet  whtt  Af- 
furancu  it  felf,  and  the  Joy,  and  Strength,  and  other  fweet 
Effects  which  follow  Aflurance,  or  which  immediately  accom- 
pany it. 

It  is  poflible  that  there  may  be  A  ffurance,and  yet  no  comfort 
or  little.  There  are  many  unskilful,  but  ft  If- conceited  Difpi  tert> 
o*  late,  titter  to  manage  a  club  then  an  Arbumenc,  who  tell  us, 
That  it  mult  be  rhe  Spirit  that  muft  Affure  us  of  our  Salvttion, 
and  not  our  Marks  ani  Evidences  of  Grace-  That  our  comfort 
muft  not  be  taken  from  any  thing  in  our  felves  ;  That  oui  f  J  uni- 
fication muft  be  immediately  believed,  and  not  proved  by  our 
Signs  and  SignificatioLS/^r.  O/  thefe  in  order.  1.  It  is  as  wife  a 
Qutftion  to  ask,  Whether  our  AiTaraixe  come  from  the  Spirit, 
or  our  Eviderces,or  cur  Faith  ?  &c.  as  to  ask  Whether  it  be  our 
meat,orourftomack,  our  teeth, or  our  hinds,  that  feed  us?  Or 
whether  be  it  our  E>  e  light,  or  the  Sun  light,  by  whxh  we  fee 
things?  They  are  d;ftinft  Caufes,  a'lncceflary  to  the  producing 
of  the  fame  th\cT. 

So  that  by  what  hath  been  faid  you  may  difc-rn,  That  the 
Spi«  it,and  Knowledg^nd  Faith,  and  Scriptu  e,  and  inward  Ho- 
linefs,  and  Reafon,  and  inward  Senfc  and  Confcience,  have  all 
feveral  parts,  and  necertary  ufes  in  producing  our  Affurances  5 
which  I  will  (he  w  you  diftinclly. 

I.  To  the  Spirit  belong  theie  particulars :  1.  He  hath  indited 
thofe  Scriptures  which  contain  the  promife  of  cur  Pardon  and 
Salvation.  2.  He  giveth  us  the  habit  or  power  of  Believing. 
3.  He  helpech  us  alio  to  Believe  Adually,That  the  Word  is  true, 

and 


\ 


*    I  life  the 
word  E  vidttce 
all  a'ong  in 
the    tulgu 
fence  %\  4ic 
fame    w;th 
Signs,and  rot 
in  the  proper 
fence  as  ihe 
Schools  doi 


Part  3.  7~Ar  Saints  everlafting  Reft.  143 

and  fo  receive  Chrift  and  the  Privileges  offered  in  the  Promifc 
4»He  wo'kech  in  us  thofe  Graces  (   and  exciteth  thofe  Gracious 
Acls  wiihin  us,  which  are  the*  Evidences  or  Mai ks  of  cu*  in* 
terefttoPaidonand  Lifc:  Hehelpethus  to  perform  thole  acls 
which  God  hach  made  co  be  the  Con  Virion  of  Pardon  and  Glo 
ry.     5.  He  helpeth  us  to  feel  and  difcover  thefe  Acls  in  our 
(elv  s.     6    He  h:  lpeth  us  to  compare  them  with  the  Rule,  and 
rinding  out  their  qualifications  to  adjudg  of  their  Sincerity  and 
Acceptation  with  God.    7.  He  hebeth  our  Reifon  to  conclude 
rightly  of  our  State  from  our  Ads.  8.  He  enliveneth  and  height- 
ened our  Appr.ru  1  fijn  in  thefe  particulars,  rhac  our  Aflurance 
may  accordingly  be  Itrong  and  lively.    9.  He  exciteth  our  Joy, 
and  fllleth  with  comfort  (when  hepkafeth;  upon  this  Af- 
furance.    None  of  all  thefe  could  we  perform  well  of  our 
'elves. 

2.  The  Part  which  the  Scrip:ure  hath  in  this  Work  is,  1.  It 
afrbrdcth  us  the  Major  Proportion,  Q  That  whofoever  Believeth 
fincerely  fliali  be  faved.j    a.  It  is  th€  Rule  by  which  our  Ads j 
mud  be  tryed,  that  we  may  judg  of  their  Moral  Truth. 

3.  The  Part  that  Knowledg  hath  in  it,  is  to  know  that  the, 
forefaid  Propofit:on  is  written  in  Scripture. 

4.  The  Work  of  Faith  is  to  Believe  the  Truth  of  that  Scripture, 
and  to  be  the  matter  of  one  of  our  chief  Evidences. 

5.  Oar  Holinefs,  and  true  Faith,  as  they  are  Marks  and  Evi  j 
dences,  are  the  very  Medium  of  our  Argument  from  which  we 
conclude. 

6.  Our  Confcience  and  internal  Senfe  do  acquaint  us  wi^  h  both  1 
the  Being  and  Qualifications  of  our  inward  Acls,  which  are  this  j 
Medium%  and  which  are  called  Marks. 

7.  Our  Reafon  or  Di fcourfe  is  Neceffary  to  form  the  Argu-  ! 
ment,  and  raife  the  Conclufi m  from  the  Premifes ;  and  to  com- 
pare our  Acls  with  the  Rule,  and  judg  of  the  Sincerity,^* 

j  So  that  you  fee  our  AiTurance  is  not  an  Erfecl  of  aoy  one  fin-   t  Therefore 
gle  Caufe  alone.    And  fo  neither  meerly  of  Faith,  by  Signs,  or  '  tha.c  fa*"?G  of 
by  the  Spirit.  |  *]««*«  nor 

'  l  much  co  be 

•  valued  as  by 
fomeof  our  Divines  it  is.    ctrtitudint  fidei  quilibU  fcitttrtofe  habere  domum  infufum  fi- 
dei,  idaut  abfquc  fsrmid'm  Mlteum  partu.    Except  he  take  Csrtitude  fidei  in  a  very  large 
improper  fence. 

From 


144 


The  Saints  everUfting  Reft,  Part  3, 


*  Read  Ga- 
taker ,  Sha- 
dows with- 
out  S  stb fian- 
ces, psg.8}, 
84.  Vrhoo- 
pens  this  fo- 
lidly  ,  as  he 
ufeth  in  o- 
ther  things. 
Sedcave  de 
dotlrina 
quam  plu- 
rimum 
Theologo- 
rum,quiTe- 
ftimonium 
Sp.  Santli 
intettigunt 
ejfe  perjpeci- 
erum  infuft- 
oncm,&  non 
per  Intel- 
leelus  emen- 
dativam  il- 
lumination 


Frcm  all  this  you  may  gather,  1.  *  What  the  Seal  of  the  Spirit 
!5,to  vvit,ths  Works  cr  fruits  of  the  Spirit  in  us :  2.  What  the  teftic 
meny  of  the  Spirit  is,  (  for  if  it  be  not  feme  of  the  forementioned 
Ads,  I  yet  kn.w  it  not:)  3.  What  the  Teftimonyof  Confer 
ence  is. 

And  (if  I  be  not  miftaken)  the  Teftimony  of  the  Spirit,  and  the 
Teftimony  of  Conscience ,  are  two  concurrent  Teftimonies  or 
Caufes,  to  produce  one  3nd  the  fame  Eflfccl,  and  to  afford  the  Pre- 
mifes  to  the  fame  Conclufion,  and  then  to  raife  our  Joy  thereupon. 
So  that  they  may  well  be  faid  to  witnefs  together.  Not  one  lay- 
ing down  the  entire  Conclufion  of  it  felf,  {_  That  we  are  the  chil- 
dren of  God,]  And  then  the  other  attt  fling  the  fame  entirely  again 
of  it  felf:  But  as  concurrent  Caufes  to  the  fame  Numerical  Con- 
clude n. 

But  this  with  Submiffiori  to  better  Judgments,  and  further 
Search. 

By  this  alfo  you  may  fee  that  the  f  common  diitin&ion  of 
Certainty  of  Adherence,  and  Certainty  of  Evidence,  muft  be 
taken  with  a  grain  or  two  of  fait.  For  there  is  no  Certainty 
without  Evidence,  no  more  then  there  is  a  Conclufion  without  a 
Medium.  A  imall  d  gree  of  Certainty,  hath  fome  fmall  glimpfe 
of  Evidence.  Indeed,  rt  The  Aff:nt  to  the  truth  or  thePrc- 
mife,  2.  And  the  Acceptation  of  Chrift  offered  with  his  bene- 
fits, are  both  before  and  without  any  fight  or  confederation  of 
Evidence;  and  are  thtrnfelvts  our  beft  Evidence,  (1  being  that 
Faith  which  is  the  Condition  of  our  Juftification ;  but  before  any 


nemJta{yir 

alioquin  magnus)  Chamierus  Tom.  3.  lib.  13.  cap.  17.  §.  §.  ait  (hand  tun) 
Hoc  (  Sp.  Tefiimonium)  dico  ejfe  Verb  urn  Dei :  Et  it  a  appellari  in  Script  urts  ; 
in  quibtss  Rcvelationes  i!U>  quafiebant  Tropketu,  p*r  internum  &  arcanum  mo- 
turn  Spirit m  perpetuo  appellantnr  nomine  Verbum  Dei :  nee  d>ff<rebat  ab  ifia 
energia.m ft  modo  ;  quia  viz,  in prophetu  erat  extraord  narius,  ut  infiddibm  or- 
dinariiu*  But  you  may  mosl  clearly  fee  the  nature  of  the  Sp.rits  Teftimony  in  the 
mofi  excellent  Difcourfes  of  two  learned  men  in  another  cafe,  i.e.  Rob  .Baron.  ApoL 
pqi 3.  And  Amyraldus  in  The f  Sal.  Vol.\,p.  1  22.  f  The diftintlion  in  the  Schools 
ufedojQtxiMxxdo  fidei,  &  Certitudo  Evidently,  /  deny  not.  But  that  hath  a  quite 
different  fence  from  this  as  ituufed*  ^Therefore  I  fay  not  that  our  fir  s~l  com- 
frry  much  lejscur  Juftification,  is  procured  by  the  fight  of  Evidences  .  But  our 
Affurance  ts. 

man 


\ 


i- 


Part  3.  The  Stints  everlaftwg  Reft. 


»45 


man  can  in  the  leaft  Aflarance  condude,that  he  is  the  child  of  God, 
and  Juftified,  he  muft  have  (cm-  Aflurance  of  that  Maik  or  Evi 
dence.  For  who  can  conclude  Abfolutcly,  that  he  (hall  receive  the 
thing  containtd  in  a  Conditional  Promife,  till  he  know  that  he 
hath  performed  the  Condition  ?  For  thofethat  fay,  There  is  no 
Condition  to  the  New  Covenant,  I  think  them  not  worthy  a  word 
of  confutation. 

And  for  their  AiTertionf,  QThat  we  are  bound  immediately  to 
Believe  that  we  are  Juftified,  and  in  fpecial  Favor  with  GodJ  It 
is  fucb  as  no  man  of  competent  knowledg  in  the  Scripture,  and 
belief  of  its  truth,  can  once  imagine.  For  if  every  man  muft  bdieve 
this,  then  muft  muft  believe  a  lye,  yfor  thty  never  (hall  be  J  uft  fl- 
ed ; )  yea  all  muft  at  firft  believe  a  lye ;  for  they  are  not  Juftifiai 
till  they  believe  :  and  the  believing  that  they  are  Juftified  is  not 
the  faith  which  J uftificth  them.  It  onlyfome  men  muft  believe 
this,  how  (hall  it  be  known  who  they  be  ?  The  truth  is,[That  we 
are  J  ofttfied]  is  not  properly  to  be  Believed  at  all :  for  norhing  is 
to  be  believed  which  is  not  written  :  but  it  is  no  where  written 
that  you  or  I  are  Juftified:  only  one  of  thofe  premifes  is  written, 
from  whence  we  may  draw  the  Conclufion,  That  we  are  Juftified, 
if  fo  be  that  our  own  hearts  do  afford  us  the  other  of  the  Premifes. 
So  that  Our  Aftoal  Juftification  is  not  a  matter  of  mcer  Faith,  but 
a  Conclufion  from  Faith  and  Confidence  together.  It  God  have  no 
where  promifed  to  any  man  Juftification  immediately  without 
Condition,  then  no  man  can  fo  believe  it :  But.God  hath  no  where 
promifed  it  Abfolutely ;  Therefore,^.  Nor  hath  he  declared  to 
any  man  that  is  not  firft  a  Believer,  that  he  loveth  him  with  any 
more  then  a  common  love ;  Therefore  no  more  can  be  believed 
but  a  common  love  to  any  fuch.  For  the  Eternal  Love  and  Election 
is  manif eft  to  no  man  before  he  is  a  Believer.  §p  ri(  ^    4$d 

(tatem  co  rm- 

mtnto  quo  abfolutio  ejufmdi  fit,  cordibiu  KUftorumlKiu  iwwftU*  N unAum  ilium  fenttt.ua 
/dr«,yiz.  Spiritttm  SanCiumi  qui  eos  de  gratia  Dei  certos  reddat%  atqueita  con(cier.ti*  pactm  ipfii 
coHciliet.  ltg&p.  417./"^.  E- (odem  modo  pturimi  tranfmmv.  Th'olog.  Vid.  Aquh:.  ad  \ 
Scut.  di(l.ij.art.i^zyf.qtnx.  &  Ssttum  ad  j.  Sent.  dif,z$.q.  unica*  B<xaven\i  Stnt.qA? 
Bttlin  x,  Smt.xlift,  17.  q%  }. 


SECT. 


■j-  Their  com 
on  n  Enorf 
[Thar  Justify- 
ing Faith  U 
nothing  clfe 
but  a  j  crfwa- 
i'0'\  m  >ic  or 
left    or    the 
Love  of  G-d 
to  us]   is  the 
R  )ot  of  thii 
and  many 
moic    mif- 
takej.    Toju* 
ftifi:   us,   and 
to  Afluie  us 
that  we  areju 
ftificd,  arc 
qjire  diftrrcnt 
things ;  and 
procured  by 
different  ways, 
and  at  fevual 
times  ufualJy, 
Pjfirne  etittm 
Donif.  K'cf(tr. 
Syfleix.    Theyt, 
1  3.  c.7.  fcc.7. 


146 


The  Stints  evtrhfUng  Reft.  Part  .3. 


*   7*f  /  be- 
lieve that 
their   Di- 
vines have 
fowerfihtm 
made  the 
difference 
betwixt  hs 
and  the  Pa- 
pisls   fecm 
Wider  then 
it  is,   04  do 
thefe    Words 
of  one  of 1  he ': 
Ex  hoc  mi- 
co  articulo 
quAntumvi* 
mimttoy  a 
ph  riique  re- 
ptttan  qrteat 
ftniverfsts 
'Vapatm,  & 
Luthemnij- 
mm  dffen- 
det.  Mar  ti- 
me* Eifen- 
grenius    ini- 
tio Apoh.de 
Cer,  Salv. 
And  fo  have 
feme  of  our 
Divines  on 


SECT.  V. 

2.  T  T  Aving  thus  (hewed  you  what  Examination  is,  and  what 
AA  Affurance  is  \  I  come  to  the  fecond  thing  promifed ;  To 
(hew  you,  That  fuch  an  Infallible  Certainty  of  Salvation  may  be 
strained,  and  ought  to  be  labored  for,  (though  a  Perfedt  Certainty 
cannot  here  be  attained : )  And  that  Examination  is  the  means  to 
attain  it.  In  which  Khali  be  the  briefer,  becaufe  many  Writers* 
againft  the  Papifts  on  this  Point  have  faid  enough  already.  Yet 
fomewhat  I  will  fay,  1.  Becaufe  it  is  the  common  conceit  of  the 
Ignorant  Vulgar,  That  an  infallible  Certainty  cannot  be  attained  : 
2.  And  many  have  taught  and  prjntcd,That  it  is  only  the  Teftimo- 
ny  of  the  Spirit  that  can  affure  us ;  and  that  this  proving  our  Jufti- 
fication  by  our  San&ification,  and  fearching  after  Marks  and  Signs 
in  our  (elves  for  the  procuring  of  Affurance  is  a  dangerous  and  de- 
ceitful way.  Thus  we  have  the  Papifts,  the  Antinomians,  and 
the  ignorant  Vulgar  confpiring  againft  this  Doctrine  of  Affurance 
and  Examination.  Which  I  maintain  againft  them  by  thefe  Ar- 
guments. 

1 .  Scripture  ttlls  us  we  may  know,  and  that  the  Saints  before 
us  have  known  their  Justification,  and  future  Salvation;  2  Cor. 
5.1,^^.8.36.7^21.15.  1  j^.5.19.  &  4.1$.  &  3.14,24.  &  3. 
3,5.  Kan&i  5,16,36.  Ephcf.$*n.  I  refer  you  to  the  places  for 
brevity. 

2.  It  we  may  be  certain  of  thePremifes,  then  may  we  alfobe 
certain  of  the  undtnyable  Conclusion  of  them.  Bik  here  we  may  be 
certain  of  both  the  lJremifts.  For,  I.  That  ttho/oever  believeth  in 
Chrift  /hall  not  pirifh,  bttt  jhall  have  everlafiing  life,  is  the  voyce 
of  the  Gofpel :  and  therefore  that  we  may  be  Cure  of :  That  we  are 
fuchB  lit  vers,  maybe  known  by  Confcieuce  and  internal Senfe. 
I  know  all  theQpcftion  is  in  this,  Whether  the  Moral  Truth  or 
Sincerity  of  our  Faith  and  other  Graces  can  be  known  thus,or  not  ? 
And  that  it  may  I  prove  thus. 

i,  From  the  natural  ufe  of  this  Confidence,  and  internal  Senfe ; 
which  is  to  acquaint  us  not  only  with  the  Being,  but  the  Qualifi 


\ 


the  other 

tide,  as  Luther  in  Cjen^  1 .  Etiamfi  nihil  pr&tcrea  peccatum  effet  in  doUrin*  Pon- 

tifici(i,jftftas  habemm  cattfdi  cur  ab  Ecclefia  infideli  nosfejttngereww. 

cations 


Part  J 


The  Stints  everlafiing  Reft. 


*47 


cations  of  rhe  A<fh  of  our  Souls.  All  voluntary  Morions  are  S:  n- , 
fible.  And  though  the  heart  is  fo  deceitful,  that  no  man  cancer-  , 
tainly  know  the  heart  of  another,  and  with  much  difficulty  cl  ar- 
tyknow  their  own;  yet  bydilignt  obfetvation  and  exam'ni- 
tion  known  they  may  be  ;  for  though  our  inward  fenfe  and  Con- 
fcience  may  be  depraved,  yet  not  extirpated ,  or  quite  txtin- 
guifhed. 

2.  The  Commands  of  Believing.  Rtpenting,  fice.  were  in  Vain, 
efpecially  as  the  Condition  of  the  Covenant,  if  we  could  not  know 
whether  weperfoim  thtm  or  not. 

3.  The  Scripture  would  never  make  fuch  a  wide  difference  be- 
tween the  Godly  and  the  Wicked,  the  Children  of  God  and  the 
Children  of  the  Devil,  and  fct  forth  the  hsppinefs  of  the  one,  and 
the  mifery  of  the  other  fo  Iargdy ,  and  make  this  Difference  to  run 
through  all  the  veins  of  its  Do&rine,  if  a  man  cannot  know  which 
of  thefe  two  eftates  he  is  in. 

4.  Muchlefs  would  the  Holy  Ghoft  urge  us  to  give  aft  diligence 
to  make  our  Calling  and  Eletlion  fare,  if  it  could  not  be  done, 
a  "Pet .  1 . 1  o.  And  that  this  is  not  meant  of  Objective  Certainty, 
but  of  Sub jedive,  appeareth  in  this,  That  theApoftle  mention 
eth  not  Salvation  or  any  thing  to  come,  but  Calling  and  Election, 
which  to  Believers  were  Objectively  Certain  before,  as  being  both 
paft. 

5.  And  to  what  purpofe  fhould  we  be  fo  earneftly  urged  to  exa- 
mine, and  ptove,  and  try  our  felves,  Whether  w«  be  in  the  Faith, 
and  whether  Chrift  be  in  us,  or  we  be  Reprobates  ?  1  Cor. 1 1.28, 
and  1  Cor  a  1*  5.  Why  ftiould  we  fearch  for  that  which  cannot  be 
found  ? 

6.  How  can  we  obey  thofc  Precepts  which  require  us  to  Rejoyce 
always,  1  The/. 5. 16.  to  call  God  our  Father,  Luk.  11. 1.  to  live  in 
his  Praifes,  Pfai.49. 1,2,3,4,5.  *n&  t0  l°ng  for Chrifts  Coming, 
Revel.2i.iy,2o.  2  Thef.1.10.  and  to  comfort  our  felves  with  the  ; 
mentionofir,  1  Thefq  18.  which  are  all  the  Confequents  of  AflTu-  j 
ranee  ?  Who  can  do  any  of  thefe  heartily,  that  is  not  m  fome  mea-  j 
fure  fure  that  he  is  the  Child  of  God  ? 

7.  There  are  fome  duties  that  either  the  Saints  only,  or  chiefly, ' 
are  commanded  to  perform  ;  And  how  thall  that  be  done,  if  we 
cannot  know  that  we  are  Saints  ?  'P/W.144.5.  &  132.9.  &  304. 
&31.  23,  &c. 

Thus 


148 


The  Saints  evwUfling  Reft, 


Part 


Thus  I  have  proved  thit  a  Certainty  may  be  attained  :  an  In- 
fallible, though  not  a  perfecl  Certainty :  fuch  as  excludeth  decejt, 
;  though  it  excludeth  not  all  degree  of  doubting.  If  Be£armi*e%by 
!  his  Conjectural  Certainty  do  mean  this  Infallible,  though  imper- 
fed:  Certainty,  (  as  I  doubt  he  doth  not,)  then  I  would  not  much 
contend  with  him;  And  I  acknowledg  that  it  is  not  properly  a 
Certainty  of  meer  Faith,  but  mixt. 


S  6. 

Hindtrances 
of  Exami- 
nation. 

I.  Satan, 


SECT.  VI. 

5.  TT  He  third  thing  that  I  promiled,  is,  to  (he w  you  what  are  the 
JL  Hinderances  which  keep  men  from  Examination  and  Affu- 
rance.  Ifhall,  1.  Shew  you  what  hinders  them  from  Trying,  and 
2.  What  hindereth  them  from  Knowing,  when  they  do  Try :  That 
fo  whtn  you  fee  the  Impediments,  you  may  avoyd  them. 

And,  i.  We  cannot  doubt  but  Satan  will  do  his  part,  to  hinder 
usfromfuchan.ceffarydutyasthis:  If  all  the  power  he  hath  can 
do  it,  or  all  the  means  and  Inftruments  which  he  can  raife  up,  be 
will  be  fure  above  all  duties  to  keep  you  off  from  this.  He  is  loth 
the  Godly  (bould  have  that  Joy,  and  AtTurance,  and  Advantage 
againft  Corruption,  which  the  faithful  performance  of  Self-  Ex- 
amination would  procure  them.  And  for  the  Ungodly  he  knows, 
if  they  (hould  once  fall  clofe  to  this  Examining  task,  they  would 
find  out  his  deceits,  and  their  own  danger,  and  fo  be  very  likely  to 
efcape  him ;  If  they  did  bat  faithfully  perform  this  duty,  he  were 
likely  to  lofe  rnoft  of  the  Subjects  of  his  Kingdom.  How  could  he 
get  fo  many  millions  to  Hell  willingly,  if  they  knew  they  went 
thither  ?  And  how  could  they  chufe  but  know  if  they  did  through- 
ly try  ?  having  fuch  a  clear  light  and  fure  Rule  in  the  Scripture  to 
dtfeover  it  ?  If  the  beaft  did  know  that  he  is  going  to  the  {laugh- 
ter, he  would  not  be  driven  fo  eallly  to  it ;  but  would  ftrive  for 
his  life  before  he  comes  to  dye,  as  well  as  he  doth  at  the  time  of 
his  death.  If  Balaam  had  feen  as  much  of  the  danger  as  his  Afs,  in 
fteadof  his  driving  on  fo  furicufly,  he  would  have  been  as  loth 
to  proceed  as  he.  If  the  Syrians  had  known  whither  they  were 
going,  as  well  as  Elijha  did  ,  they  would  have  ftopt  before 
j  they  had  found  themfelvcs  in  the  hand  of  their*  Enemies,  2  King. 
\  6. 19,20.  So  if  finners  did  but  know  whither  they  are  hailing,  they 
i  would 


Part. 3 


Th§  Stints  tvcrUfiing  Reft. 


Iftvery 


would  flop  before  they  are  engulfed  in  damnation, 

iwearcr,  dri  nkard,  whoremonger .  lover  of  the  world,  or  unrcge- 

nerate  per lbn  whatioever ,  did  certainly  know  that  the  way  he  is 


in  will  never  bring  him  to  Heaven,  and  that  if  he  die  in  it,  he£hall 
undoubtedly  pcriMi  ,  Satan  could  never  get  him  to  proceed  io  re- 
iblvedly  ;  Alas,  he  would  then  think  every  day  a  year  till  he  were 
out  of  the  danger ;  and  whether  he  were  eating,  drinking ,  work- 
king,  or  whatever  he  were  doing,  the  thoughts  of  his  danger 
would  be  ftill  in  his  minde,  and  this  voice  would  be  (till  in  his  ears, 
Except  th$u  Repent  And  be  converted  then  (halt  furely  perijh. 
The  Devil  knows  well  enough  ,  that  if  he  cannot  keep  men  from 
trying  their  flatcs,  and  knowing  their  mifery,he  (hall  hardly  be  a- 
blc  to  keep  them  from  Repentance  and  Salvation:  And  therfore  he 
dtals  with  them  as  Jacl  with  Si/era ;  (he  gives  him  fair  words, 
and  food, and  layeth  him  to  fleep,  and  covereth  his  face,  and  then 
flic  comes  upon  him  foftly  ,  and  itrikes  the  nail  into  his  temples : 
And  as  the  Pbilifiines  with  Samp/on^  who  firft  put  out  his  eyes  , 
and  then  made  him  grind  in  their  mills.  Jf  the  pit  be  not  covered, 
who  but  the  blinde  will  fall  into  it?  lfthelnarebenotbid  ,  the 
bird  will  efcape  it :  Satan  knows  how  to  angle  for  Souls ,  better 
then  to  fhew  them  the  hook  and  the  line,  and  to  fright  tfaem  away 
with  a  noile,or  with  his  own  appearance. 

Therefore  he  labours  to  keep  them  from  a  learching  Miniftry  ; 
or  to  keep  the  Minifter  from  helping  them  to  fearch :  or  to  cake 
off  the  tdoc  of  the  Word  ,  that  it  may  not  pierce  and  divide  •  or 
to  turn  away  their  thoughts ;  or  to  poffcls  them  with  prejudice: 
Satan  is  acquainted  with  all  the  Preparations  and  Studies  of  the 
Minifter ,  he  knows  when  he  hath  provided  a  learching  Sermon, 
fitted  to  the  ftate  and  neceflity  oft  hearer;  and  therefore  he 
will  keep  him  away  that  day  ,  if  it  be  poffible  ,  above  all ,  «r  clfc 
caft  him  afleep,  or  fteal  away  the  Word  by  the  cares  and  talk  of 
the  World,  or  fome  way  prevent  its  operation,  and  the  finners 
obfdience. 

This  is  the  firft  Hindera nee. 


Mm 


SECT. 


*4* 


Judg. 


f*Jg. 


4.19. 
21. 

1 6. 


MO 


The  SalmscvtrlaBing  ReS. 


Pau.3 


s*a'7-  SECT.  VII. 

2£\X^Icked  men  alfo  are  great  impediments  to  poor  finners 
when  they  fhoiild  examine  and  di (cover  their  cftatcs. 
i .  "Heir  examples  hinder  much.  *  When  an  ignorant  Tinner  feech 
all  his  Fiiends  and  Neighbours  do  as  he  doth  ,  and  live  quietly  in 
the  fame  ftate  with  hknielf ,  yea  the  Rich  and  Learned  as  well  as 
others,  this  is  an  exceeding  great  temptation  to  him  to  proceed 
in  his  fecurky.  2.  Alfo  the  merry  company  and  pleafant  difecurie 
of  the  fe  men  ,  doth  take  away  the  thoughts  of  his  Spiritual  State, 
and  doth  make  the  understanding  drunk  with  their  ienfual  de- 
light: Co  that  if  the  Spirit  had  before  put  iato  them  any  jealoufiie 

pergentes     non  j  cf  them k Ives,  or  any  purpole  to  try  themlelves  ,  this  Jovial  com- 

0H.uunAw?nt$o    pan^  doth  foon  quencj,  tnem  alf.   3.  Alio  their  continual  dif- 

Nufu  m'  nes    cour^  °^  nothing  but  matters  of  the  world  ,  doth  damp  all  thefe 

maforibus  m&lti    pur  poles  for  feif-trying,  and  mike  them  forgotten.  4.  Their  rail- 

impli-cat  ,  quam 

quod  ad  nmo- 

rcm     comfoni- 

mw optima  rati 

W ,  qu$  magm 

afj\n<it   icecpta 

fimi    ojioiumfj 

cxcmpLi  w.idia 

j»nt:nLcadRa- 

timem,  fed  ad 

fimUiiud:ncm 

vivimus  .*  inde 

iftx  tanta  cojcer- 

v'atio     ali  arum 

(jtpra  alias  ru- 

cnimm.  fyedin 


*  At  hit  trii'if- 
fim*  qv.-e%  via 
&  aLbtYYima 
maxime  dctipit. 
Nihil  trgQ  ma- 
gij  pa^andnm 
t^pjiamnepc- 
corum  ritu  fc- 
quamvr  ankec- 
dc  WAmn  grege  w, 


wgs  alfo  ,  a  nd  (corning  at  godly  perfons ,  is  a  very  great  impedi- 
ment to  multitudes  of  Souls  k  and  poflefieth  them  with  iiich  a  pre- 
judice and  diflike  of  the  way  to  Heaven  ,  that  they  fettle  refolved- 
ly  in  the  way  they  are  in  f.  5.  Allbiheir  conftanc  perfwafions al- 
lurements,, threats.  <&c.  binder  much.  God  doth  iearceever  open 
the  eyes  of  a  poor  finner ,    to  fee  that  all  is  naught  with  him,  and 
his  way  is  wrong  ,  but  preiently  there  is  a  multitude  or  Sacans  A- 
pcltles  ready  to  Batter  him,  and  dawb,  and  deceive,  and  fettle  him 
again  in  the  quiet  polTcfTioR  of  his  former  Matter.  What,  fay  they, 
do  you  make  a  doubt  of  your  Salvation  ,  who  have  lived  lo  well, 
and  done  no  body  hairn,  and  been  beloved  cf  ail  ?  God  is  merci- 
ful :  and  if  Jiich  as  you  flia.ll  not  be  laved,  God ■  help  a  great  ma- 
ny :   What  do  you  think  is  become  of  all  your  forefathers  ?  and 
uge  bominum  j  what  will  become  of  all  your  Friends  aad  Neighbours  that  live  as 
magna  wink  >  .\  y0tl  fo  >  Will  they  all  be  damned?  Shall  none  be  laved,  think 
cumipfefepopu-    you  f  but  a  few  RtiA  precifians  ?  Come,  come,  if  you  hearken  to 
thefe  Puritan  books  or  Preachers.,  they  wiil drive  you  to defpair 
fhcrtly,  or  drive  you  out  of  your  wits  :  they  muft  have  fomething 
to  fay:  they  would  have  all  like  themlelves:  Are  not  all  men 
finners?  and  did  notChrifVdre  to  lave  finners  ?  Never  trouble 


it  a  c  adit,  ut^on 
allium  in  [c  at- 
Irabat  :  primi 
exitio  fcqiunti- 
bmfttnt 


^Tan'umcrrat ,  fed  Mii  mtU  taufa  &  autor  eft.  Seneca  de  Vita  boat.  Cs  1. 1  Read  on  this 
fubjeft  Mr.'r<w«g  his  Books,  which  handle  it  fully, 


— 


Parc.3< 


7 be  Saints  tvet lifting  Reft, 


i?i 


your  l*ad  with  thefe  thoughts ,  hue  believe  and  you  fhall  do 

wc|j#  __ , —  *  Thus  do  they  follow  the  Soul  that  is  efcapinj 

from  Satan ,  w ich  lcillcfs  cries  till  chcy  have  brought  him  back  ; 
Oh,  how  many  thoufands  have  fuch  charms  kept  afbep  in  deceit 
and  lecuritv »  till  Death  and  Hell  have  awaked  and  better  inform- 
ed them  !  i'l  e  Lord  cals  to  rhefwncr>and  tels  him,|  The  Gate  is 
fir  ait,  the  way  is  narrow,  and  few  finde  it :  Try  and  examine 
whether  thou  be  in  the  faith  or  no :  gtve  all  diligence  to  make 
fure  in  time  : ■  And  the  world  cries  out  clean  contrary  ,  Ne- 
ver doubt  Never  trouble  your  ielves  with  theie thoughts. —  Iin- 
treat  the  finner  that  is  in  this  (trait  ,  to  confidcr ,  That  it  is  Chrilt 
and  not  their  Fathers  or  Mothers  ,  or  Neighbours,  01  Fiiends  that 
mult  jud^e  them  atlafl  ;  and  if Ch rift  condemn  them  thefe  can- 
not lave  them  :  and  therefore  common  Realon  nny  tell  them, 
that  it  is  not  from  the  words  of  ignorant  men  ,  but  from  the  word 
of  God  that  they  muft  fetch  their  comforts  and  hopes  of  Sana- 
tion. When  Ahab  *  would  enquire  among  the  multitudes  of  flat- 
tering Prophets ,  it  was  his  death.  They  can  flatter  men  into  the 
fnaie,  but  they  cannot  cell  how  to  bring  them  ouc.  Oh,  take  the 
counfel  of  the  holy  Ghoft.Ephef.  5.6,7.  Let  no  man  deceive  you 
with  vain  words  for  becaufe  of  thefe  things  comeih  the  wrath 
ofGcd  upon  the  children  of  dif obedience  :  Be  not  ye  therefore 
partakers  with  them.  And  Atts  2.40.  Save  your  felves  from 
this  nnteward  generation. 


Oyr.ncm  ope- 
ram  didi.k 

UidiHicdu- 
cem  y  &  al:qu  1 
do'e  Wi'dbiltm 
[tea em.    Qid 
sliud  qu.wi  tela 
me  o?i»  u  ,  & 
mdcvoU  Mia 
qu$i  m&rderer 
piicndtfScnett 
dc  V 'it. b: at.cz. 
You    fee    a- 
mong  the  very 
Heathens, 
goodnefs    had 
ft  ill   the  moft 
its  encmicx. 
fLuke  1.3.14. 
t  Cor.   13.  5. 
1  Per.   1.    10. 
*l  Kin.ii.f,*. 


B 


SECT.  VIII. 

Ut  die  2[reatei t  hinderances  are  in  mens  own  hearts. 


1 .  Some  are  lb  ignorant  that  they  know  not  what  Self- 
Examination  is ,  not  what  a  Minifter  means  when  he  perfwadeth 


Sea.?. 


them  to  Try  themfelves :  Or  they  know  not  that  there  is  any 
Ncceffky  of  it  ;   but  think  *  every  man  is  bound  to  Believe  that 


*  Or  as  Mr. 
Saltmarfh 
faith ,  every 
man  is  bound 

to  believe,  but  no  man  to  Queftion  whether  he  believe  or  no.  p.p  1  o  3 .  And 
this  Faith  (he  faith)  is  a  being  perfwaded  more  or  lefs  of  Chrifts  love.p^^. 
So  that  by  this  EoElrine  every  man  U  bound  to  believe  that  Chri/l  lovetb 
him,  and  not  to  queflion  his  belief,  {if  it  were  only  Chrifts  common  love  \  he 
might  thus  believe  it)  but  aftectal  love  to  him  is  nowhere  written. 

Mm  2  Gcd 


I52 


Tht  Stkfts  ever  lifting  Reft.  Part.  3 . 

God  is  his  Father  ,  and  that  his  fins  are  pardencd  ,  whether  it  be 
true  or  falle ;  and,  that  it  were  a  great  fault  to  make  any  Queftion 
of  it ;  Or  they  do  not  think  that  A  flurance  can  be  attain  ed ;  or 
that  there  is  any  fuch  great  difference  betwixt  one  man  and  a- 
nother;  but  that  we  are  all  Chriftans,  and  therefore  need,  not 
to  trouble  our  (elves  any  further:  Or  at  leaft  they  know  not 
wherein  the  difference  lies;  nor  how  to  let  upon  this  fearching 
of  thtir  hearts  ,  nor  to  finde  out  its  iecret  motions ,  and  to  judge 
accordingly.  They  have  as  grofs  Conceits  of  that  Regeneration 
which  they  muft  ieareh  for ,  as  Ntcodemus  had,  John  3.5.  And 
when  they  Giould  Try  whether  the  Spirit  be  in  them,  they  are 
like  thole  in  A&.i  9. 2,  that  knew  not  whether  there  were  a  holy 
Ghofl  to  be  received  or  no. 

2.  Some  are  fuch  Infidels  that  they  will  flot  believe  that  ever 
\£od  will  make  fuch  a  difference  betwixt  men  in  the  life  to  come, 
and  therefore  will  no:  fearcii  themfelves  whether  they  differ 
here:  Though  Judgement  and  Refur region  be  in  their  Creed, 
yet  they  are  not  in  their  Faith. 

3.  Some  are  fo  Dead-hearted  ,  that  they  perceive  not  how 
neerly  it  doth  concern  them*  let  us  fay  what  we  can  to  them, 
they  lay  it  not  to  heart  v  fcmt  give  us  the  hearing ,  and  there's  an 
end. 

4.  Some  are  fo  poflefled  with  felf- love  and  Pride,  that  they  will 
not  fomuch  as  fulpe&  any  fuch  danger  to  them felves.  Like  a 
proud  Tradelman  who  fcorns  the  motion  when  his  Friends  de- 
fire  him  to  eaft  up  his  Books  becaufe'they  are  afraid  he  will 
Break.  As  ibme  fond  Parents  that  have  an  over-weening  conceit  of 
their  own  Children ,  and  therefore  will  not  believe  or  hear  any  e- 
vil  of  them :  fueh  a  fond  felf-love  doth  hinder  from  men  fufpec\ing 
and  trying  their  ftates . 

5.  Some  are  fo  guilty  that  they  dare  not  try  :  They  are  fo  fear- 
full  that  they  fhali  <finde  their  ettates  unibund  ,  that  they  dare 
not  fcarch  into  them.  And  yet  they  dare  venture  them  to  a  more 
dread  full  Trial. 

6.  Some  are  fo  far  in  love  with  their  fin,  and  fo  far  in  diflike 
with  the  way  of  God  ,  that  they  dare  not  fall  on  the  Trial  of  their 
wayes,left  they  be  forced  from  the  courfe  whiete  they  love ,  to  that 
which  they  loath. 

7.  Some  are  fo  Refolded  already  never  to  change  their  prcfent 

ftate, 


Part.  j.         Tin  S4*tt  tvttititing  Reft. 


«5J 


date ,  that  they  neglect  Examination  as  a  ufelcfs  tiling :  Before 
they  will  turn  To  precifeaad  fcek  a  new  way  ,  when  they  have  li- 
ved (o  long ,  awl  gone  fo  far  t  they  will  put  their  Ecernal  Gate 
t»  the  venture  i  epene  of  it  what  will.  And  when  a  maa  is  fully 
relblved  to  hold  on  his  way ,  and  not  to  turn  back,  be  it  right  or 
wrong ,  to  what  end  (hould  he  enquire  whether  he  be  right 
or  no? 

8.  Moft  men  are  (o  taken  up  with  their  worldly  affairs,  and  arc 
fo  bufic  in  driving  the  trade  of  providing  for  the  flefh ,  that  they 
cannot  let  themfelvcs  to  the  Trying  of  their  Title  to  Heaven: 
They  have  another  kinde  of  happineis  in  their  eye  which  they  are 
puriuing,  which  will  not  fuffer  them  to  make  fure  of  Heaven. 

o.  Moft  men  arc  fo  clogged ,  with  a  Laaunefs  and  Slothhjlnefs 
of  Spirit ,  that  they  will  not  be  perfwaded  to  be  at  the  pains  of  an 
hours  Examination  of  their  own  hearts.  It  requireth  ferric  labour 
and  diligence  to  acccaaplifk  it  throughly,  and  they  will  rather  ven- 
ture all  then  let  about  it. 

i  o.  But  the  moft  common  and  dangerous  impediment ,  is  that 
falfe  Faith  and  Hope,  commonly  called  preemption,  which  bears 
•in  the  hearts  of  the  moft  of  the  world,and  (o  keeps  them  from  fuf- 
pe&ing  their  danger. 

Thusyoi*  fee  what  abundance  of  difficulties  muft  be  overcome, » 
before  a  man  can  clofely  let  upon  the  Examining  of  his  heart*  I  do 
but  name  them  for  brevity  fake. 


SECT.  IX. 

ANd  if  a  man  do  break  through  all  thefe  impediments ,  and 
let  upon  the  Duty,  yet  Affuranceis  nat  prefently  attained  : 
Of  thoie  few  who  do  enquire  after  Marks  and  Means  of  AfTurance. 
and  beftow  fome  pains  to  learn  the  difference  between  the  found 
Chriftian,and  the  unfound,  and  look  often  into  their  own  hearts 
yet  divers  are  deceiv'd  and  do  mifcarry  ,  eipecially  through  thefe 
following  Caufes. 

I .  There  is  fuch  a  Confufion  and  darknefe  in  the  Soul  of  man 
efpecially  of  an  oaregenerate  man  ,  that  he  can  fcarcely  tell  whar 
he  doth ,  or  what  is  in  him.  As  one  can  hardly  finde  any  thing  in 
a  houfe  where  nothing  keeps  his  place ,  but  all  is  caft  on  a  heap 

Mm;.  toge- 


Se&.p. 


Hinderanecs 
tfhich     keep 
many  that  do 
Examine  from 
attaining 
ftrong     AAV 
ranee  ,    and 
caufe  many  to 
be  deceived. 


»54 


Mac.  i$.  %o. 


Tbt  Ssms  cverUlting  Rt&. 


Pa*t.3 


together;  fo  is  it  in  the  heart  where  all  things  are  in  diforder* 
cfpecially  when  darknefs  is  added  to  this  difordcr ;  fo  that  the 
heart  is  like  an  obfeure  Cave  or  Dungeon  ,  where  there  is  but 
a  little  crevife  of  light  ,  and  a  man  muft  rather  grope  then  fee. 
No  weader  if  men  miftake  in  fearching  fuch  a  heart ,  and  fo  mif- 
carry  In  judging  of  their  eftates. 

2 .  And  the  rather,  becauie  moft  men  do  accuftora  themfclves 
to  be  ftrangers  at  home,  and  are  little  taken  up  with  obferying 
'the  temper  and  motions  of  their  own  hearts :  All  their  ftudies  are 
employed  without  them  ,  and  they  are  no  where lefs  acquainted 
then  in  their  own  breafts. 

3.  Befides,  many  eome  to  the  work  with  foreltailing  conclu- 
sions :  they  are  refolved  what  to  judge  before  they  Try  :  They  ufe 
the  duty  but  to  ftrengthea  their  prefent  conceits  of  themfelves, 
and  not  to  finde  out  the  truth  of  their  condition :  Like  a  bribed 
Judge ,  who  examines  each  party  as  if  he  would  judge  uprightly, 
when  he  is  refolved  which  way  the  caufe  fhall  go  beforehand. 
Or  as  perverfe  Difputers ,  who  argue  only  to  maintain  their  pre- 
fent opinions ,  rather  then  to  try  thofe  opinions,  whether  they  are 
right  or  wrong.  Juft  fo  do  men  examine  their  hearts. 

4.  Alfo  men  are  partial  in  their  own  Caufe  :  They  are  ready 
to  think  their  great  fins  (mail ,  and  their  frriill  fins  to  be  none  ; 
their  gifes  of  nature  to  be  the  work  of  Grace,  and  their  gifts  of 
common  grace  ,  to  be  the  fpeciall  grace  of  the  Saints.  They  are 
ftraightwaies  ready  to  (iy,A&thefe  have  I  kept  from  my  youth: 
And  1  am  rich  and  increafed,  &c.  Rev.  3.17.  The  fuft  coaa- 
tnon  excellency  that  they  meet  with  in  themfelves  ,  doth  fo  dazle 
their  ey^s ,  that  they  are  prefently  iatisfied  that  all  is  well ,  and 
look  no  further. 

J.  Befides,moft  mea  do  fearch  bat  by  the  halves.  If  it  will  not 
eafily  and  quickly  be  done  ,  they  are  diicouiaged  ,  and  leave  oft'. 
Few  fet  to  it  and  follow  it,  as  befcems  them  in  a  work  of  fuch  mo- 
ment.  He  mull  give  all  diligence  that  means  to  make  furc. 

6,  Alfo  men  try  themfelves  by  falfe  Marks  and  Rules  ;  not 
knowing  wherein  the  truth  of  Chriftiaaity  doth  confift;  fom« 
looking  beyond.,  and  feme  fhort  of  the  Scripture-ftandard. . 

7.  Moreover,  there  is  (o  great  liknefs  betwixt  the  Ioweft  de- 
gree of  ipecial  Grace ,  and  the  higheft  degree  of  common  Grace, 
that  it  if  do  wonder  if  the  uaskilfull  be  miftaken.  Jtisagreat 

Quettion, 


Par t.  3 •         ****  Sdntt  tvtrUUing  Rclt, 


Qiicftion  ,  Whether  the  maia  difference  between  fpecial  Grace 
and  common  be  not  rather  gradual!,  then  fpcciftcal :  If  it  fliould 
be  fo  (as  ibmc  think)  then  the  difcovery  will  be  m«cfa  more 
difficult.  However ,  to  difcera  by  what  principle  our  affections 
are  moved  >  and  to  what  ends ,  a.nd  with  what  iincerity ,  is  not 
very  eafie  ;  there  being  fo  many  wrong  Ends  and  motives  which 
may  excite  the  like  A£ts.  Every  Grace  in  the  Saints  hath  its  coun- 
terfeit in  the  Hypocrite. 

8.  Alfo  mea  ute  to  Try  themfclvcs  by  unfafc  Marks :  either 
looking  for  a  high  degree  of  Grace  in  (lead  of  a  lower  degree  in 
Siacerity,  as  many  doutxieg  Christians  do ;  or  e/fe  enquiring  on- 
ly into  their  outward  Actions  -  or  into  their  inward  affections 
without  their  ends ,  motives,  and  other  qualifications :  Thefure 
Evidences  of  Faith  ,  Love  ,  #v.  that  are  Effentiall  parts  of  our 
Qmftanity,  and  that  be  neereft  to  the  heart. 

9.  Laftly,  Men  frequently  miicarry  iri  this  work  by  fetcing  on 
it  «  their  own  ftrength.  As  fome  expeel  the  Spirit  foould  do  it 
without  them  »  fo  others  attempt  it  themtelres  without  fceking 
or  expecting  the  help  of  the  Spirit  :  both  thefc  will  certainly 
mifcarry  in  their  Affurance.  How  far  the  Spirits  Afliitance  is 
neceffary  ,  is  (hewed  before  ,  and  the  fcverall  A&s  which  it  nauft 
perform  for  us. 


iiMi  MMMiMMM  MM, 


— 

I    doubt    not 
buc    a  Piou- 
ftant    upon  a 
dogma  tic  all 
Faith  or  belief 
of    his    ten  cs 
and  principles, 
might   among 
PapUU  die  up- 
on them ,  and 
yet   conae   far 
(bort  of  falva 
tion.  How  far 
would  the 
name  of  Abra- 
ham have  car- 
ried a  Jew  (in 
letter)   Mr. 
Vmti  Scrm.  on 
Numb.  14.  z^. 
&*9. 


CHAR   VIII. 


Further  Caufes  of  doubting  among  CbrijlUns. 

S  E  C  T.  I. 

Ecaufe  the  Coimfort  of  a  Chriftiaas  life  doth  fo 
much  confiit  in  his  AiTurancc  of  Gods  fpeciall 
Love  ,  and  becaufe  the  right  way  of  obtaining  it 
is  Co  much  controverted  of  late,  I  will  here  pro- 
ceed a  little  further  in  opening  to  you  fome  other 
Hinderances  which  keep  true  Chrifiians  from 
Comfortable  certainty  ,  befides  the  forementioned  Erroisinthe 
_  M  m  4  Work 


sc«.i: 

Some   further 
Hinderances 
which  keep 
fome  Chrifti- 
ans    without 

ancc  and 

ifort. 


156 


fkt  Saints  ever  la  fling  Refl. 


& 


Remedy. 


■=-JL 


Part. 


Work  of  Examination  :  Though  I  would  ftill  have  you  remem- 
ber aad  be  fenfiWe,  That  the  negle&  or  flighty  performance  of 
that  great  duty  ,  and  not  following  on  the  fearch  with  Seriouf- 
nefs  and  Conftancy ,  is  the  moft  common  Hinderance ,  for  ou^ht  I 
have  yet  found. 

I  fhall  add  now  thefe  Ten  more ,  which  I  finde  very  ordinary 
Impediments ,  and  therefore  defire  Chriftians  more  carefully  to 
Confider  and  beware  of  them. 

I.  One  common  and  great  Cauie  of  doubting  and  uncer- 
tainty, is,  The  weaknefs  and  fmall  meafure  of  our  Graces.    A 
Little  Grace  is  next  to  None.    Small  things  are  hardJy  difcerned. 
He  that  will  fee  a  fmall  Ne€dle,a  Hair,a  Mote,or  Atomejmuft  ha? e 
clear  light  and  good  eyes :  But  Houfes ,  and  Towns ,  and  Moun- 
tains are  eafily  difcerned.    Moft Christians  content  themfelves 
with  a  fmall  meafure  of  Grace  >  and  do  not  follow  on  to  fpi- 
I  rituall  ftrength  and  manhood.     They  Believe  fo  weakly,  and 
I  Love  God  fo  little,  that  they  can  (carce  finde  whether  they  Be- 
flieve  and  Love  at  all.  Like  a  man  in  a  fwoon ,  whofe  pulle  and 
breathing  is  fo  weak  and  obfeure ,  that  it  can  hardly  be  perceived 
whether  they  move  at  all,  and  confequently,  whether  the  man  be 
alive  or  dead. 

The  chief  Remedy  for  fuch  would  be ,  to  follow  on  their  duty 
till  their  Graces  be  encrealed:  Ply  your  work :  Wait  upon  God  in 
the  ufe  of  his  prefcribed  means  ,  and  he  will  undoubtedly  blefs 
you  with  Increafe  and  Strength.  Oh  thatChri&ians  would  be- 
ftow  mofl  of  that  time  in  getting  more  Grace ,  which  they  be- 
flow  in  Anxious  doubtings  whether  they  have  any  or  none : 
And  that  they  would  lay  out  thole  Serious  Affections  in  Pray- 
ing ,  and  feeking  to  Chrift  for  more  Grace ,  which  they  beftow 
in  ftuitlefs  Complaints  of  their  fuppoied  Gracelefnefs  I  I  be- 
feeehthee,  Chriftian,  takexhrs  advice  as  from  God :  And  then, 
when  thou  Believeft  ftrongl^  >  and  Loveft  fervently ,  thoucanft 
not  doubt  whether  thou  do  Believe  and  Love  or  not :  No  mere 
then  a  man  that  is  burning  hot  can  doubt  whether  he  be  warm  ; 
or  a  man  that  is  ftrong  and  lu%  can  doubt  whether  he  be  alive. 
Strong  Affe&ions  will  make  you  feel  them.  Who  loveth  his 
Friend,  or  Wife,  or  Childe,  or  any  thing  ftrongly ,  and  doth  not 
know  it  ?  A  great  meafore  of  Grace  is  feldorn  doubted  of:  Or 
if  it  be,  you  »ay  quickly  finde  when  you  feek  and  try. 

SEC  T. 


[Pan.  3 


The  Saints  rvtrUfling  Rtft. 


57 


SECT.  II, 

».     A    Nother  Caiife  of  uncomfortable  living  is  ,  ThatChrifti- 
X^\an$  look  more  ^  their  prefent  Caule  ofComforcor  Dif- 
comfort,  then  they  do  at  their  Future  Ha ppincfs ,   and  the  way 
toattaine  it.     They  look  after  Signs  which  may  cell  them  what 
they  are,   more  then  they  do  at  Precepts  whieh  tell  them  what 
they  fhould  do.    They  me  very  defirous  to  know  whether  they 
arejulhfied  and  beloved  or  not;  but  they  do  not  think  what 
courie  they  fhould  take  to  be  Juftified  ,  if  they  be  nor.     As  if 
their  prefent  Cale  mud  needs  be  their  everlafting  Cafe ;  and  if 
they  be  now  unpardoned  ,   there  were  no  Remedy.     Why  I  be- 
icech  thee  confider  this,  Oh  doubting  Soul:  What  if  all  were 
as  bad  as  thou  doft  fear  ?  and  none  of  thy  fins  were  yet  par- 
doned ?  Is  not  the  Remedy  at  hand  ?  May  not  all  this  be  done 
(.ina  moment?  Doft  thou  not  know  that  thou  miiil  have  Chrift 
J  and  Pardon  whenever  thou  wilt?  Call  not  this  a  loofe  or  itranoe 
doarine.  Chrift  is  willing  if  thou  be  williig.  He  offered!  him- 
felf  and  all  his  benefits  to  thee:  He  prefleththenton  thee,  and 
urgeth  thee  to  accept  them.    He  will  condemn  thee  and  deftroy    ChrUJ^A 
thee  if  thou  wilt  not  accept  them.     Why  deft  thou  therefore  !  „,  fc'Zch 
Hand  whining  and  complaining  that  thou  art  not  Pardoned  and 
Adopted  ,  when  thou  (hsuldtt  take  them  being  offered  thee? 
Were    he  not  mad  that  would  He  weeping  and  wrin^m*  his 
hands,  brcauk  he  is  not  pardoned,  when  his  Prince  (fands  by 
all  the  while  offering  him  a  pardon  ,  and  intreating  ,  and  threat- 
rung,  and  perfwadmg.  and  corre&ing  him  ,  and  all  to  m  ike  him 
take  it  ?  VV hat  would  you  fay  to  fuch  a  man  ?   Wotild  you  not 
chide  him  for  his  folly,  and  fay  ,  If  thou  wouldft  have  Pardon 
andLffe,  why  doff  thou  not  take  it  ?  Why  then  do  you  not  fay 
the  hke  to  your  felves  ?  Know  you  not  that  pardon  and  Adopti- 
on are  ofcred  youonely  on  the  Condition  of  your  Bd,evine  > 
-And    this  Belling   is   nothing   elfe   but    the  Accepting  of 

Chnft  for  thy  Lord  and  Savour,  as  he  is  offered^ Xl 
"with  h*   benefits    in    the  Gofpel  :    And   this  A,vw       ■ 
"principally  (tf no; only)  th. A&of dy  wa     So  £S^ 


of  comfort,  hy  **&£  Chrijt,  then  repair  old  dwettin? 
funs  that  arc  brought  *&«"Ji 7*»r  Jur/s^ 


Seel.  2. 

You  ft  forc- 
ing    and 
fearching 
for  ptlUrs  of 
hope  -within 
jou,  and  be- 
flow  much 
pains  to  aru 
fvfer      your 
own    fear$.y 
bat  the  rea* 
dy     way   to 
make       the 
bufmefs 
clear    is  hy 
go'-ng     to 


upon    this 
Queftion> 
Whether  yen 
have     be- 
Itev'd  in 
truth  or  no  - 
but    put  all 
out  of  doubt 
by  a  prefent 
faith.    The 
door  u  openy 
enter    and 
live  :     Ton 
may  more  ea- 
filf  build  a 
newfabriek 
and  clear  all  I 


r58 


Tkc  Saint  $  tvtrUfling  X*ft. 


Pari.  3. 


blowings 
thrifts 
Blood  ,  &o 
P.PJ. 


^  be  willing  to  have  Chrift  up«n  his  own  terms ,  that  is »  to  Save 
"  and  Rule  thee ,  then  thou  arc  a  believer :  Thy  willingnefs  is 
thy  Faith.  And  if  thou  have  Faith  ,  thou  haft  the  fureft  of  all 
Evidences*    Juftifyiig  Faith  is  not  thy  Perfwafion  of  Gods  (pc- 
:iall  Lovt  to  thee ,  or  of  tky  Juftification  •  but  thy  Accepting 
Chrift  to  make  thet  Juft  and  Lovely,   It  may  be  thou  wilt  fay, 
I  cannot  Believe  •  It  is  not  fo  cafie  a  matter  to  Believe  as  yon 
«ake  ir.   A»fvr.  Indeed  to  thofe  that  are  not  willing ,  it  is  not 
eafie :  God  only  can  make  them  willing  :  Bat  to  hina  that  is 
willing  to  have  Chr$  for  King  and  Saviour »  I  will  not  fay  Be- 
lieving is  eafie ,  but  it  is  already  performed  ;  for  this  is  Believing. 
Let  me    therefore  pat   this  Queftion  to  every  doubting  com- 
plaining Soul :  What  is  it  that  thou  art  complaining  and  mourn- 
ing for  ?  What  makes  thee  walke  fo  fadly  as  thou  doft  ?  Becaufe 
th*u  haft  not  Chrift  and  his  benefits  ?  Why ,  art  thou  willing 
to   have  them  on. the  forementioned  Condition,  or  art  thou 
j  not  ?  If  thou  be  willing ,  thou  haft  him  :   Thy  Accepting  is  thy 
;  Believing :  To  as  many  as  Receive  him  (that  is.Accept  him)  to 
j  thtm  he  gives  power  to  become  the  Sons  of  God ,  even  to  them 
I  that  Belteve  on  his  Name,  Job.  1  •  I ».  But  if  thou  art  not  wil- 
I  ling,  why  doft  thouxomplainPMethinks  the  tongue  ftiould  follow 
the  bent  of  the  Heart  or  Will  •  And  they  that  would  not  have 
Chrift  ,  feould  be  {peaking  againft  him,  at  leaft  againft  his  Laws 
and  waies  ,  and  not  complaining  becaufe  they  do  not  enjoy 
him.     Doft  thou  groan  and  make  liicb  moan  for  want  of  that 
,  which    thou   would  ft   n«t  have  ?  If  indeed  thou  wouldft  not 
'have  Chrift  for  thy  King  and  Saviour,  then  have  I  nothing  to 
lay  but  to  perfwade  thee  to  be  willing.     Is  it  not  madnefs  then 
;  to  lie  complaining  that  we  have  not  Chtift ,  when  we  truy  have 
j  him  if  we  will  ?  If  thou  have  him  not ,  take  him  ,  and  ceafe  thy 
-': complaints:  Thou  eanft  not  be  fo  forward  and  willing  as  he 
lis;  And  if  He  be  Willing,  and  thou  be  Willing,  who  (hall 
*/  break  the  Match  ?  I  will  not  fay  as  Mr.  Saltmarjh  mod  horridly 
doth  ,  That  we  ought  no  more  to  Queftion  our  Faith  ,  which 
is  our  fiift  and  -foundation-Grace ,  then  we  ought  to  Queftion 
Chrift  the  Foundation  of  our  Faith.  But  this  I  fay  ,  That  it  were 
a  move  wile  and  direct  cowrie  to  Accept  Chrift  offered  (which  is 
BetievVngtthen  to  fpend  fo  much  time  m  doabting  whether  we 
ha  ve  Chrift  and  Faith  or  no. 


Pan-3 


7  be  Sa;*ts  everUfttfig  Reft. 


SECT.  III. 

g,  A  Nother  Caufe  of  many  Christians  troubIc,is,Their  mifta- 
</3L  king  Affurance  for  the  Joy  that  fomeumc  accompanieth 
it-  or  at  lealt  confounding  them  together.  Therefore  when  they 
wait  the  Joy  of  Aflurance  ■  they  are  a*  much  calt  down  as  if  chey 
wafited  Aflurance  it  feif.  E>r.  Sith  faith  well  J  That  as  we  can- 
not hate  Grace  but  by  the  work  of  the  Spirit ,  fb  muft  there  be 
a  further  Aft  to  make  us  Know  that  we  have  that  Grace  ;  and 
when  we  know,  we  have  Grace ,  ye:  mud  there  be  a  further  A# 
of  the  Spirit  to  give  us  Comfort  in  that  Knowledge.  Some 
Knowledge  or  AiTurance  of  our  Regenerate  and  Justified  Eftate 
the  Spirit  gives  mere  ordinarily;  but  that  fenfiblcjoy  is  more 
fcldom  and  extraordinary.  We  have  caufe  enough  to  keep  off 
doublings  and  diflrefs  of  fpiiit,  upon  die  bare  fight  of cuvEvi- 
Ances ,  though  we  do  not  feel  any  further  Joyes.  This  thefe 
complaining  Souls  undeiiiand  not  ;  and  therefore  though  they 
cannot  deny  their  willingnefs  to  have  Chrift ,  nor  maiy  other 
the  like  Graces,  which  are  infallible  Signs  of  their  JuRification 
and  Adoption  ,  yet  becaulc  they  do  not  feel  their  fpirits  reple- 
nifhed  with  Comforts,  they  throw  away  all  ,  as  if  they  had  no- 
thing. As  if  a  Child  fhouldno  longer  take  himfelf  f©r  a  fon,  then 
he  fees  the  fmiies  of  his  Fathers  face  ,  or  heareth  the  comfortabfe 
cxpreffions  of  his  mouth :  And  as  if  the  Father  did  ceafe  to  be  a 
Father  whenever  he  ceafcth  thofc  fmiies  and  fpeeches. 


'57 


Scfl.3 


M.  Vaul  B*yn 
I  think  one  o 
the  ho  lie  ft  , 
choiceft     me 
thai  c\cr  £«g 
land  bred;  yc 
defctibjth  th 
temper  of  hi 
fpirit   thu>  j 
thanlt   Goi    i 
Chrift, 
tonil . 

ies  Spin 
m*l  J  iafte  Jtk 
miy.  Inhi^Let 
ters. 


SECT.  IIIL 


4.  A  Nd  yet  farther  is  the  trouble  of  thefe  poor  Souls  increa- 
jfVfai,  in  that  they  know  not  the  ordinary  way  of  Gods 
coayeymg  thefe  expend  Comforts.  When  they  hear  that  they 
arc  the  free  gifts  of  the  Spirit ,  they  prefently  conceive  themfelves 
to  be  mecrly  paiTive  therein,  and  that  chey  haveno:hin°  to  do 
but  to  wait  when  God  will  beftow  them  :  Not  under ftfndino. 
that  though  thefe  Comfotts  are  Spiritual ,  yet  are  trtey  Rationaf ; 

Car  therefore  ihonld  be  to  get  found  Evidence  of  a  good  eftatc,  and  then  to  keep  thof 
Evidt.ccs  clear.  D.  Sibbs  Preface  to  Souls  conflict. 

-  raifed 


Sea.  4. 


In  watchful 
nefs  and  d  E 
gence  wc  icon 
cr  meet  wit] 
comfort  thti 
in  idle  com 
pla:n*ng.  Ou 


The  Sams  tvtf -Ultlng  ReJf. 


Pan.3. 


railed  upon  the  llnderftand'mgs  appr,ehenfi«n  of  the  Excel- 
lency of  God  our  Happinefs ,  and  of  our  Jntereft  in  hkn ;  and 
by  the  rolling  of  this  bleffed  Obje&  in  our  frequent  meditati- 
ons. The  Spirit  doth  advance  and  not  deftroy  our  Reafon  :  It 
doth  re&ifie  it,  and  then  ufe  it  as  its  ordinary  Inftrument  for 
tfcc  conveyance  of  things  to  our  Affections ,  and  exciting  them 
I  accordingly  ;  aad  not  lay  it  a  fide ,    and  Affect  us  without  it. 


us 
Therefore  our  J#ys  are  railed  difcourfively ;  and  the  Spirit 
firft  revealeth  our  Caufe  of  Joy ,  and  then  helpeth  us  to  Rejoyce 
upon  thofe  revealed  grounds  ;  So  that  he  who  Rejoyceth 
croundedly,  knoweth  why  he  Rejoyceth,  ordinarily.  "Now 
*  thefe  miftaken  Christians  lie  waiting  when  the  Spirit  doth 
"  caft  in  thefe  Comforts  into  their  hearts ,  while  chey  (it  (till 
and  labour  not  to  excite  their  own  affections  ;  Nay ,  while 
they  Reafon  againft  the  Comforts  which  they  wait  for.  Thefe 
men  muft  be  taught  to  know ',  That  the  matter  of  their  Comfort 
is  in  the  Promifes  ,  and  thence  they  raaft  fetch  it  as  of: as  they 
expect  it :  And  that  if  they  fee  themfelves  daily  and  diligently  to 
meditate  of  the  Truth  of tnofe  Promifes  ,  and  of  the  rare  excel- 
lency contained  in  them,  and  of  then  own  title  thereto,  in  this 
way  they  may  expect  the  Spirits  affifta  nee  for  the  raifing  of  holy 
Comfort  in  their  Souls.  But  if  they  lie  ftill  bewailing  their  waut 
of  Joy  ,  while  the  full  and  free  promifes  lie  by  them  ,  and  never 
take  them ,  and  rip  them  up,  and  look  ir>to  them,  and  apply  the« 
to  their  heart*  by  ferious  meditation,  They  may  complain  for 
want  of  Comfort  long  enough  before  they  have  it ,  in  Gods  ordi- 
nary way  of  conveyance.  God  worketh  upon  Men  as  Men,  as  Rea- 
fonable  Creatures :  The  Joy  of  the  Promifes,  and  the  Joy  of  tht 
Holy  Ghoft  are  one  Joy. 

And  thofe  Seducers  who  in  their  Ignorance  mif-guide  poor 
Souls  in  this  point ,  do  exceedingly  wrong  them :  while  they 
perfwade  them  fa  to  expeft  their  comforts  from  the  Spirit ,  as 
not  to  be  any  Authors  of  tbem  themfelves,  not  to  raiie  up  their 
owa  hearts  by  Argumentative  means,  telling  then*  that  fuch  Com- 
forts are  but  hammered  by  themfelves ,  and  not  the  genuine  Com- 
forts of  the  Spirit,  How  contrary  is  this  to  the  Do&rine  of 
Chrift! 

sE^r. 


Part.  3.  1*ht  Stints  svtrUtfing  Reft, 


S  E  C  T.  V. 


61 


*-s 


Their 


ex- 


5'   A  Mother  Caufc  of  the  trouble  of  their  Souls  is 

XXpcfling  a  greater  mcafure  of  ACTurancc  then  God  doth 
ufually  bettow  upon  his  people.    Moll  think  ,  as  long  as*  they 
have  any  doubting  they  have  no  Aflurance :  They  confide r  not 
that  there  are  many  degrees  of  Infallible  Certainty  below  a  per- 
fect or  an  undoubting  Certainty.   They  ranft  know  ,  that  wMe  ;  comCoru  tfji 
they  are  here  they  (hall  know  but  in  part:  They  fhallbeimper-    t\)€       -reM 
fedt  in  their  knowledge  of  Scripture,  which  is  their  Rule  in 
Trying  ;  and  imperfect  in  the  knowledge  of  their  own  oblcuvc 
deccitfuLI  hearts.     Some    ftrangenels   to  God  and  thcmlelvcs 
there  will  fti!/  remain:  Some  dark  nefs  will  ovcr-fpread  the  face 
of  riieir  Souls :  Some  Unbelief  will  be  making  head  agaiaft  their 
Faith:  And  fome  of  their  gr'ievings  of  the  Spirit  will  be  Grie- 
ving themfelves,  and  making  a  Breach  in  their  Peace  and  Joy.  Yfulnefsofhis 
Yet  as  long  as  their  Faith  is  prevailing  ,  and  their  Aflurance  doth    hidden  trea- 
tread  down  and  fubdue  their  Doubtings ,  though  not  quite  ex-  '.  rnres  en 
pel  them  ,  they  may  walk  in  comfort ,  and  maintaine  their  Peace  ;  ;  them  .    iye 
But  as  long  as  they  are  refolved  to  lie  down  in  for  row  till  their 
Aflurance  be  perfect,  their  daics  on  Earth  muft  then  be  daics  of 
forrow. 


God  wt I  keep 
the  rich  ft  ort 
of  confident 
And  abiding 


day  ,  th.tt 
when  all  the 
Family  (hall 
come  togem 
ther,  he  may 
pour  ont  the 


are    now  tn 
the  morning 

of  the  ^ay  » 
tkefeaftti  to 


come  ;   a  breakefafl  ntnft  ferve  ,  toftay  the  flomac^  t  til  the  KtK(r  '0f  Saints 
with  ali'his  friends  Jit  down  together.  Simonds  Deferted  Souly 


pag< 


507. 


So  feme 
think      they 


SECT.  VI. 

-*.    A   Gain,  many  a  Soul  lies  long  in  trouble,  by  takin^  up  their 
XXComforts  in  the  beginning  upon  unfound  or  uncertain 

,     r  r      1  rr      1  ^      ,  areGodspt 

plt.becaufe  they  are  offuch  a  party,  or  fitch  aftritt  Opinion  .  a„d  when  they 
change  their  Opinion  they  change  their  Comfort.  Some  that  could  have  no 
Comfort  while  they  were  amor.g  the  Orthodoxy  fo»n  44  they  have  turned  to 
fueh  or  fitch  a  Sett  have  comfort  in  abundance  partly  through  Satans  de  tu- 
ft on  ,  and  partly  becaufe  they  think  their  change  in  Opinion  hath  fet  them 
right  vpith  GodyAnd  therefore  they  rejoyce.  So  many  Hypocrites,  whofe  Reli- 
gion lieth  only  tn  their  Opimons.have  their  Comfort  alfo  only  there.  ' 
grounds 


i6* 


The  Saims  evtrUfting  Rt(l. 


Pare.  3 


grounds.  This  may  be  the  cafe  ofa  gracious  Soul ,  who  bath 
better  grounds,  and  do:h  not  fee  them  :  And  then  when  they 
^row  to  more  ripenefs  of  Underfhnding  ,  and  come  to  fiade  out 
the  infufficiencie  of  their  former  grounds  of  Comfort ,  they  caft 
away  their  Comfort  wholly,  when  they  fliould  only  caft  away 
their'  rotten  props'of  it  ,  and  fearch  for  better  to  fupport  it  with. 
As  if  their  Comfort  and  their  Safety  were  both  ofa  nature ,  and 
both  built  on  the  fame  Foundation ,  they  conclude  againft  their 
Safety  ,  becaule  they  have  difcovercd  the  miftake  or  their  former 
Comforts.  And  there  arc  many  much-applauded  Books  and 
Teachers  of  late  ,  who  further  the  delufion  of  poor  Souls  in  this 
point ,  and  make  them  believe  >  that  becaule  their  former  Com- 
forts were  too  Legal,  and  their  perfwafions  of  their  good  eftate 
were  ill  grounded  ,  therefore  themfelves  were  under  the  Cove- 
nant of  Works  only,  and  their  {piritual  condition  asunlbund  as 
their  Comforts :  Thete  men  obferve  not,  that  while  they  deny 
us  the  ule  of  Marks  to  know  our  own  fta*e  >  yet  they  make  ufe  of 
them  themfelves  to  know  the  ftates  of  others:  Yea  and  of  falfe 
and  inlufficient  Marks  too.  For  to  argue  from  the  Motive  of  our 
perfvvafion  of  a  good  eftate  ,  to  the  goodnefs  or  badnels  of  that 
eftate ,  is  no  found  arguing  :  It  follow eth  not  that  a  ma-a  is  un- 
;  regenerate  ,  becaule  he  judged  himtelf  regenerate  upon  wrong 
j  grounds.  For  perhaps  he  might  have  better  grounds ,  and  not 
j  know  it  ;  or  elfe  not  koow  which  were  good  ,  and  which  bad. 
i  Safety  and  Comfort  (land  not  alwaies  on  the  fame  bottom.  Bad 
grounds  do  prove  the  Aflurance  bad  which  was  built  upon  them, 
but  not  alwaies  the  Eftate  bad,  Thefe  Teachers  do  but  tofs  poor 
Souls  up  and  down  as  the  waves  of  the  Sea ,  making  them  believe 
that  their  Eftate  is  altered  as  oft  as  their  conceits  of  it  alter.  Alas, 
few  Christians  do  come  to  know  either  what  are  (olid  grounds  of 
comfott ,  or  whether  they  have  any  fucfo  grounds  themfelves  in 
the  Infancy  of  Chriftianity.  But  as  an  Infant  hath  life  before 
he  knoweth  it,  a  ad  as  he  hath  mifapprehenrions  ofhimfelfand 
melt  other  things  for  certain  years  together ,  and  yet  it  will  not 
fellow  that  therefore  he  hath  no  life  or  reafon  :  So  is  it  in  the 
cale  in  hand.  Yet  this  fhould  perfwade  both  Minifters  and 
Believers  themfelves  to  lay  right  grounds  for  their  comfort 
in  the  beginning ,  as  far  as  may  be.  For  elle  ufually  when 
they  finde  the 'flaw  in  their  Comforts  and  Aflurance,  they 
y  will 


^Ft.  3.  The  Stints  iverLfting  Reft. 


wifl  judge  it  to  be  a  flaw  in  therr  Safety  and  Real  Eftates. 
Juft  as  1  obicrve  raoft  per  Ions  do  who  turn  to  Errours  or 
Herefies  :  They  took  up  the  Truth  in  the  beginning  upon 
either  falle  or  doiibtfull  grounds  ;  and  then  when  their 
grounds  are  overthrown  or  fhaken  ,  they  think  the  Do- 
itiine  is  alio  overthrown  ,  and  lb  they  let  go  both  toge- 
ther ;  As  if  None  had  folid  Arguments  ,  becau/c  -hey  had 
not ;  Or  none  could  manage  them  better  then  jhey.  Even 
lb  when  they  perceive  that  thur  Arguments  for  their  good  Eftatc 
were  unibund  ,  they  think  that  their  Eftate  mutt  needs  be  as  un- 
found. 


SECT.  VII. 

7«\  JOreover ,  many  a  Soul  fieth  long  under  Doubt- 
IVXmg  ,  through  the  great  Imperfection  of  their  ve- 
ry Realbn  ,  and  exceeding  wcakr.eis  of  their  Natural  Paits. 
Grace  doth  ufually  rather  turn  our  Parts  to  their  mod  nc- 
ceffary  ufe,.and  imploy  our  Faculties  on  better  Objects 
then  adde  to  the  degree  of  their  Naturall  Strength.  Many 
hene ft  Hearts  have  ii»ch  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 
Premiies,  and  yet  deny  the  apparent  Conduhon.  Or  if  they 
be  brought  to  ackaowledge  the  Conclufion  ,  yet  they  do  but 
fluctuate  and  dagger  in  their  Concefllon ,  and  hold  it  lb 
weakly,  that  every  Aflaultmay  take  it  from  them.  If  God 
do  not  fome  other  way  iupply  to  thefe  men  the  defeft.  of 
their  Reafon^  Iiee  not  hew  they  fliould  have  clear  and  fctled 
Peace, 


SECT.  VIII. 


8, 


ANother«*reat  and  too  common  Cauie-  of  Doubting  and 
Difcomforc,  is,  the  fecret  maintaining  of  fome  known 

fiane 


164 


The  Saints  everlafiing  Refl. 


Part.  3 


not 


Read  Btfh.  (in.  *  When  a  mm  liveth  in  fome  unwarrantable  pra&ice  ,  and 
-l.i!!s  Soldo-  God  hath  ofc  couched  him  for  ic ,  and  Confcience  is  galled ,  and 
fuy6i.pag.  yet  he  concinueth  ic»  Ic  is  no  wonder  if  this  pcrfon  want  both 
139.  called,  Ailurance  and  Comforr.  One  would  chink  that  a  Soul  that  li- 
The  fling  of  eth  under  the  fears  of  Wrath  ,  and  is  fo  tender  as  to  tremble  and 
3uiltinefs.  complain,  fhould  be  as  tender  of  (inning  ,  and  fcarcefy  adven- 
Vhen  men  tare  upon  the  appearance  of  evil  1:  And  yet  (ad  experience  tel- 
iatly  with  lech  us  that  it  is  frequently  otherwife:  I  have  known  too  many 
?n  ,  and  will  iuch  ,  that  would  complain  and  yec  fin  ,  and  aceufe  themfelves, 
he  playing  and  yet  fin  (till,  yea  and  defpair ,  and  yet  proceed  in  (inning; 
vith  fnares  and  all  Arguments  and  means  could  not  keep  chem  from  che  wil- 
tnd  baits. (fr  full  committing  of  that  finne  again  and  again,  which  yet  they 
tllorv  a  fe- ,  did  think  themtelves  would  prove  their  deftru&ion.  Yea  fome 
?ret  Iderty  j  will  be  carried  away  with  thole  (ins  which  ieem  moft  contrary  to 
in  the  heart  j  their  deje&ed  temper.  I  have  known  them  that  would  fill  mens 
to  fin  ,  con-  !  ears  with  the  eonfianc  lamentations  of  their  rniferabie  ftate  ,  and 
niving  at  delpairing  accufations  againft  themfelves ,  as  if  they  had  been  the 
many  work-  '.  moft  humble  people  in  the  world  ;  and  yet  be  as  paffioaate  in  the 
in?sofit,&  maintaining  their  innocency  when  another  accufech  chem  5  and 
as  intolerably  peevifh  ,  and  tender  of  their  own  Reputation  in 
any  thing  they  are  blamed  for  .  as  if r  hey  were  che  proudeft  per 
Ions  onEarch;  (till  denying  or  extenuating  every  difgracefull 
fault  that  they  are  charged  with 
dcavours 

though  they  be  convinced  ^yet  they  are  not  perfwaded  to  arife  with  all  their 
might  againfl  the  Lords  enemies  ,  but  do  his  w  or  k*iegli gently ,  which  is  An 
accurfed  thing:  for  this  God  cafteth  them  upon  fore  ftaitsSimondsDeferted 
Softly  &c. pag.  521,  522. 

This  cherifhing  of  fin  doth  hinder  affurance  thefe  four  waies. 
1 .  It  doth  abate  the  degree  of  our  Graces  ,  and  fo  makes  them 
more  undifcernable.  2*  It  obfeureth  that  which  itdeftroyeth 
not ;  for  it  beareth  fuch  fway  ,  that  Grace  is  not  in  Action ,  nor 
poffible  for  a  feen  toftir,  ror  icarce  heard  (peak  for  the  noife  of  this  corruption. 
godly  man  to  3.  It  putteth  out  of  dimmetb  the  eie  of  the  Soul  ,  that  it  cannot 
be  fecttre 

finning,  and  more  witting  to  of  end  ,  becaufe  of 'Gods  gracious  Covenant , 
which  will  infallibly  refcue  hi  m  out  of  that  fin  ?  But  what  fin  is  not  poffible 
{except  the  fin  againfl  the  holy  Ghofi)  even  to  a  Regenerate  man  f  MrJBur-, 
gefs  ofjuftif.  Le&.i%.  p.i$6. fee 


fetting 
upon  mortifi- 
cation with 
enrneft 


en- 


Some    have 
difputed 
whether  it  be 


Part.  3 


The  Saints  cvcrlajting  Reft* 


1*5 


fee  its  own  condition ;   and  it  benummeth  and  ftupifleth  thit  it    Some  Would 
cannot  feel  its  own  cafe.   4.  Butefpecially  it  provokethGod  to  have  men 
withdraw  himfelf,  his  Comforts  and  the  Afliftance  of  the  Spirit,   after  the 
without  which  we  may  fearch  long  enough  before  we  have  Af- 1  committing 
furance.     God  hath  made  a  fcparation  betwixt  Sin  and  Peace  : '  of  grofs  fin 


Though  they  may  confift  together  in  remifs  degrees;  yet  fo  much  to    be  pre- 
as  Sin  prevaileth  in  the  Soul,  To  much  will  the  Peace  of  that  Soul  jently   com- 
be defective.    As  long  asthoudoft  favour  or  cherifh  thy  Pride  fortMe^and 
and  Self-sfteem,  thy  afpiring  projects  and  love  of  the  world,  thy   believe , 
fecret  luft«,tnd  pleafing  the  deiires  of  the  f1efb,or  any  the  like  un-   Without 
chriftian  practice,  thou  expecleft  Aflurance  and  comfort  in  Vain,   humbling 
Godwill  not  encourage  thee  by  his  precious  Gifts  in  a  courfe  of  themfelvet 
finning.     This  worm  will  be  crawling  and  gnawing  upon  thy  at  aft.     In- 
Confidence :  It  will  be  a  fretting,devouring  canker  to  thy  Confo-  deed  When 
laciom.Thou  mayft  (leal  a  fpark  of  falfe  comfort  from  thy  world-   we  are  once 
ly  profperity  or  delights ;  or  thou  mayft  have  it  from  fome  falfc  in  Chrift,We 
Opinions,  or  from  the  delufions  of  Satan  :  But  from  God  thou  ought  not  to 
wilt  have  no  more  Comfort,then  thou  makeft  Confcience  of  fin-  cjueftion  our 
ning.  However  an  Antinomian  may  tell  thee,  That  thy  Comforts  \  ft  ate  in  him, 
have  no  fuch  dependance  upon  thy  Obedience,  nor  thy  difcom-  !  &c.  But  jet 
forts  upon  thy  Di  (obedience  ;  and  therefore  may  fpeak  as  much  agniltj  con- 
Peace  to  thee  in  che  courfe  of  thy  finning  as  in  thy  moft  confcio-  fcience   Will 
nable  walking,  yet  thou  (halt  finde  by  experience  that  God  will  be  clamorous 
not  do  fo.  If  any  man  fee  up  his  Idols  in  his  Heart,  and  put  the  and  full  of 
(tumbling  block  of  his  iniquity  before  his  face,  and  cometh  to  a  Objections 
Minifter,or  to  God  to  enquire  for  Aflurance  and  Comforr,God  and  God  Will 
will  anfwer  that  man  by  him(elf,and  in  ftead  of  comforting  him,  not  [pea^ 
he  will  fet  his  Face  again  ft  him ,  He  will  Anfwer  him  according  to  \  peace  to  it 
the  multitude  of  his  Idols,  Reade  Sxek^  I4.3i4i5,67,8.<?.  j  till  it  be 

humbled, 
God  Will  let  his  befi  Children  know  What  it  if  to  be  too  bold  With  fin  x^c  Dr  Sibbs. 
Soul  ConfliEl,  Preface. 


SECT.    IX. 

),   A  Notfier  very  great  and  common  Caufe  of  want  of  Affu- 

XXrance  and  Comforr,i?,When  men  grow  Lazie  in  the  fpiri- 

tual  part  of  Duty,  and  keep  not  up  their  Graces  in  conftant  and 

N  n  live- 


1 66 


SeeU  Sibbs 
Souls  Con- 

jffc"tf,P»g. 
1 480,4s  1. 


The  Sums  everUfti/tg  Reft.  Part. 3 

*  lively  Action.  As  Dr  Sibbs  faith  truly,  It  is  the  lazy  Chriftian 

i  commonly  that  lacketh  Aflurance.  The  way  of  painful  duty,  if 

the  way  of  fulleft  Comfort.  Chrift  carrieth  all  our  Comforts  in 

his  hand  :  If  we  are  out  of  that  way  where  Chrift  is  to  be  met, 

we  are  out  of  the  way  where  Comfort  is  to  be  had. 

Thefe  three  wayes  doth  this  Lazinefs  debar  us  of  our  Com- 
forts. 

r.  By  (lopping  the  Fountain,  and  caufing  Chrift  to  withhold 

this  bleffing  from  us.    Parents  ufe  not  to  fmile  upon  children  in 

their  neglects  and  difobedience.  So  far  as  the  Spirit  is  Grieved,he 

will  fufpend  his  Confolations.   AfTurance  and  Peace  are  Chrifts 

!  great  Encouragements  to  faithfulnefs  and  obedience :  And  there- 

i  fore  ("though  our  Obedience  do  not  me* it  them^yetjthey  ufually 

jiife  and  fall  with  our  Diligence  in  Duty.  They  that  have  enter- 

■  tained  the  Antinomian  dotages  to  cover  their  Idlenefs  and  Vici- 

!  oufnefs,  may  talk  their  non-fenfe  againft  this  at  pleafurc  ;  but  the 

!  laborious  Chriftian  knows  it  by  experience.  As  Prayer  muft  have 

j  Faith  and  Fervency  to  procure  its  fuccefs,  befides  the  Bloodflhed 

j  and  Interceffion  of  Chrift,  (7**0.5.1 5,16.)  fo  muft  all  other  parts 

j  of  our  Obedience.  He  that  will  lay  to  us  in  that  Triumphing  day, 

1  Well  Done-  Good  and  Faithful  Servant,  &C.  Enter  thou  into  the  foy 

of  thj  Lord ;  will  alfo  clap  h'is  Servants  upon  the  bsck  in  their 

moft  Affectionate  and  Spiritual  Duties,  and  fay ,  Well  Done  Good 

and  Faithful  Servant,  take  this  Fore-ufte  of,  thj  Sver lofting  Joy. 

If  thou  grow  feldom  and  cuftomary,  and  cold  in  Duty,  efpecial- 

ly  in  ihy  ftcret  Prayers  to  God,  and  yet  flndeft  no  abatement  in 

thy  joys,T  cannot  but  fear,  that  thy  joys  are  either  Carnal  or  Dia- 

boltcal. 

2. c<  Grace  is  never  apparent  and  fenfible  to  the  Soul,but  while 
fcl  it  is  in  Action  :  Therefore  want  of  Action  muft  needs  caufe 
want  of  Affurahce :  Habits  are  not  felt  immediately,  buc  by  the 
frc:enefs  and  facility  of  their  Ads  :  Of  the  very  Being  of  the  Soul 
it  fclf  nothing  is  fck  or  perceived  (if  any  more  BeJ  but  onely  its 
Ads.  The  fire  that  lieth  ftill  in  the  flint  h  neither  fjen  nor  felt ; 
but  when  you  fmite  it5and  force  it  into  Act,  ilfis  eaGly  difcerned. 
The  greateft  A&ion  doth  force  the  greateft  Obfcrvation;  where, 
as  the  dead  or  unactiveate  not  remembred  or  taken  notice  of. 
Thofe  that  have  long  hin  ftill  in  their  graves,  are  out  of  mens 
;  thenghts  as  well  as  their  "fight  $  but  thofe  that  walk  the  ftreets, 

and 


Pare. j, 


The  Saints  cverlajting  Reft. 


167 


4* 


Souls  Cortr 


and  bear  Rule  among  them,  are  noted  by  all.  It  is  To  with  our 
Graces,    That  you  have  a  Habic  of  Love  or  Faith,  you  can  no 
otherwife  know,but  as  a  confluence  by  realoning:  but  that  you 
have  the  Ads  you  may  know  by  feeling.  If  you  fee  amanlieftiil 
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,  to 
fee  whether  he  can  go  ?  Or  feel  his  pulfe,  o#r  obferve  his  breath  f 
Knowing  that  where  there  is  Iife,there  is  fome  kinde  of  motion  f 
Iearneftly  befeech  thee,  Chnltian ,  obferve  and  praclife  this 
excellent  Rule  :  Thou  now  knoweft  not  whether  chou  have  Re- 
pentance, or  Faith,or  Love,or  Joy  :  Why  be  more  in  the  Acling 
of  thefe,and  chou  wilt  eafily  know  it :  Draw  forth  an  Objecl  for 
Godly  forrow,  or  Faith , or  Love,  or  Joy  ;.and  lay  thy  heart  flat 
unto  it,and  take  pains  to  provoke  it  into  finable  aclion^  and  then 
fee  whether  thou  have  thefe  Graces  or  no.  As  Dr  Sihbs  obfervah, 
There  isfemetimes  grief  for  fir.  in  tu  When  We  thinh^there  is  none:\t  I  flicj"  n^a 
wants  but  ftirring  up  by  fome  quickning  word  :  The  like  he  faith  ^gj  ^ 
of  Love;  and  may  be  faid  of  every  other  Grace.  You  may  go 
feekin*  tor  the  Hare  or  Partridge  many  hours,  and  never  finde 
them  while  they  lie  clofe  and  ftir  not,  but  when  once  the  Hare 
betakes  himfelf  to  his  legs,  and  the  Bird  to  her  wings  then  you 
fee  them  p  eiently.   So  long  as  a  Chriftian  hath  his  Graces  in 
lively  Action ;  (0  lon£,  for  the  mod  part,  he  is  aiTured  of  them. 
How  can  you  doubt  whether  you  love  God  in  the  Acl  of  Lo- 
ving ?    Or  whether  you  believe  in  the  very  Acl  of  Believing  ?  If 
therefore  you  would  be  allured,  whether  this  facred  fire  be  kind- 
led  in  your  hearts,  blow  ic  up  ;  get  it  into  a  flame,  and  then  you 
will  know  :  Believe  till  you  feel  that  you  do  believe  -}  and  Love 
till  you  feel  that  you  Love.  Men  e*Peri"- 

3.  The  Aflwn  of  the  Soul  upon  fiich  excellent  Objed^doth  J  tTaTcomfort 
naturally  bring  Confolation  with  it.     The  very  Ac!  of  Loving ;  in  doing  that 
Cod  in  Chrift  doth  bring  unexpreflible  fweetnefs  with  it  into  i  which  belongs 
the  Soul.     The  Soul  that  is  beft  furmlhed  with  Grace,  when  it : umo  rhem> 
is  not  in  Aclion,  is  like  a  Lute  well  ftring'd  and  tun'd,  which  |7h '^1°" 
while  it  lieth  ftill  doth  make  no  mo:e  Mufuk  then  a  common  ;  forfan^wen. 
piece  of  wood  •  but  when  it  is  taken  up  and  handled  by  a  skilful  [without. 
Lutamft,  the  m&ody  is  mod  delightful.  *  Some  decree  of  comfort    °r  **  Soub 
( faich  that  comfortabfe  Dotfor)  follows  every  good  Aclion,*  beat  j  C°nflia.p.45. 
accompanies  fire,  and  at  beams  and  influences  iffue  from  the  <un  ;  j  Souls  Cga!° 

N  n    2  which  "fid. 


i68 


The  Saints  everlafling  Reft. 


Parc.3, 


zFrovolupat'h\wb\ch  is  fo  true,  a  that  very  Heathens  upon  thedifcharge  of  a 
bus  &  pro  illi&\  good  Con  fcie  nee  have  found  comfort  and  peace  anfwerable  • 
qua  parva  &  [  j^is  is  Premium  ante  premium,  A  Reward  before  the  Reward  \ 
As  a  man  therefore  that  is  cold  (hould  not  ftand  (till  and  fay, 
lam  fo  cola*  that  I  have  no  mind  to  labour  faux.  labour  till  his  cold- 
nefs  be  gone,and  heacexcited  :  So  he  that  wants  AiTurance  of  the 
truth  of  his  Graces,  and  the  comfort  of  AiTurance,  muft  not  ftand 
(Till  and  fay,  I  amfo  doubtful  and  uncomfortable  that  I  have  no 
mindeto  duty  ;  but  ply  his  duty,  and  exercife  his  Graces,  till  he 
findc  his  Doubts  and  Difcomforts  to  vanifh. 


fragilia  funt,& 
in  ipfis  pffttis 
?ioxia>  ingens 
gaudium  fubit  3 
inconcu(fum  & 
aquabile  5  turn 
Fax  &  Con' 
corctia  amrai 


&  magnitudo 

cum  manfuetu- 

dinc.OmnU  enim  cxlmbecillitate  feritas  eftSenecde  vit.beat.c.l.&  ^4.  b  Perhaps  you  think  that 

the  only  comfort  you  can  have3  is  by  receiving  Tome  benefit,  fome  mercy  from  God  }  you  are 

much  mtftaken.  The  Comfort  of  letting  your  hearts  out  to  God,  is  a  greater  Comfort  then  any 

Comfort  you  have  in  receiving  any  thing  from  God.Mr  Burroughs  on  Hof  2.1  $tp,6o6. 


§.10. 

Non  efimirum 
fi  iimcni  Me- 
lancholia, quia 
cau f am  t'wtoru 
continuo  fee  urn 
port  ant  5   Ani- 
ma  enim  efl  in- 
volutacnm  ca- 
ligine  tembr-o- 
fa,  &  quia  a. 
nima  fcquitiir 
corpora  pa/si* 
ones  feu  com* 
pie xi ones,  ideb 
timent^c. 
Galen,  in  fine 
quart*   partic. 
de  Morbo, 
}  Timor  & 
pufiilanimitas 
fi  multum  ten:. 
pus  habuerint, 
CMdancholtcum 
faciunt.  ft  ippo; 


*  SECT.    X, 

io.T    Aftly,  Another  ordinary  Nurfe  of  Doubtings  and  Dif- 
L comfort,  is,  The  prevailing  of  Melancholy  in  the  body ; 
whereby  the  brain  is  continually  troubled  and  darkned ,  the 
Fancy  hindred,  and  Reafon  perverted  by  the  diftempering  of  its 
inftruments,  and  the  Soul  is  dill  clad  in  mourning  weeds.  It  is 
no  more  wonder  for  a  Confcientious  man  that  is  overcome  with 
Melancholy  to  doubt,  and  fear,  ahddefpair,  then  itisforafick 
man  to  groan,  or  a  childe  to  cry  when  he  is  beaten.     This  is  the 
cafe  with  moft  that  I  have  known  lie  long  in  doubting,  and  di 
ftrefs  of  Spirit.    With  fome  their  Melancholy  being  raifed  by 
Croflfes  or  diftemper  of  body,or  fome  other  occafion,doth  after- 
wards bring  in  trouble  of  Confcience  as  its  companion,  *  With 
others  trouble  of  mtnde  is  their  firft  trouble$which  long  hanging 
on  them,  at  laft  doth  bring  the  body  alfo  into  a  Melancholy  ha- 
bit 1  And  then  trouble  encreafeth  Melancholy,  and  Melancholy 
again  encreafeth  trouble,  and  fo  round.    This  is  a  moft  fad  and 
pitiful  ftate  :  For  as  the  difeafe  of  the  body  is  chronical  and  ob- 
ftinate,  and  Phyfick  doth  feidom  fucceed,  where  it  hath  far  pre- 1 
vailed  ;  fo  without  the  PhyGtian,  the  labours  of  the  Divine  are 
ufually  in  vain.    You  may  filence  thtm,  but  you  cannot  comfort 
them  ;  You  may  make  them-  confefs  that  they  have  fome  Grace, 

and 


arc.  j, 


'The  Saints  ever  lading  Reft. 


169 


and  yet  cannot  bring  them  to  the  comfortable  Condufions.  Or 
if  you  convince  them  of  fome  work  of  the  Spirit  upon  their 
fouls,  and  a  little  at  prefent  abate  their  fadnefs,  yec  asfoon  as 
they  are  gone  home,  and  look  again  upon  their  fouls  through 
this  perturbing  humour,  all  your  convincing  Arguments  are 
forgotten,  and  they  are  as  far  from  comfort  as  ever  they  were. 
All  the  good  thoughts  of  their  eftate  which  you  can  poffibly 
help  them  to,  are  feldom  above  a  day  or  two  old.  As  a  man 
that  looks  through  a  black,  or  blew  ,  or  red  glafs,  doth  think 
things  which  he  fees  to  be  of  the  fame  colour ;  and  if  you  would 
perfwade  him  to  the  contrary  he  will  not  believe  you,  but  won- 
der that  you  fhould  offer  to  perfwade  him  againft  his  eye-fight ! 
So  a  melancholy  man  fees  all  things  in  a  fad  and  fearful  plight, 
becaufe  bis  Reafon  tooketh  on  them  through  this  black  humor, 
with  which  his  brain  is  darkned  and  diftempered.  And  as  a  mans 
eyes  which  can  fee  all  things  about  him  ,  yet  cannot  fee  any  im- 
perfection in  thernfelves ;  lo  it  is  almoft  impoflible  to  make  ma- 
ny of  thefe  men  to  know  that  they  are  Melancholy.  But  as 
chofe  who  are  troubled  with  the  gphialtes  do  cry  out  of  fome 
body  that  lieth  heavie  upon  them ,  when  the  difeafe  is  in  their 
own  blood  and  humours ;  fo  thefe  poor  men  cry  out  of  (in 
and  the  wrath  of  God,  when  the  main  caufe  is  in  this  bodily  di- 
ftemper.  The  chief  part  of  the  cure  of  thefe  men  muft  be  upon 
the  body,  becaufe  there  is  the  chief  part  of  the  difeafe. 

And  thus  I  have  (hewed  you  the  chief  caufes,  why  fo  many 
Quiltians  do  enjoy  fo  little  AlTurance  and  Confolation. 


Nn  3 


CHAP. 


170 


§.I. 


The  Saints  everUftwg  Reft, 


Part. 3. 


aifrifoTifo&fofofofatt 


CHAP.    IX. 


Containing  an  Exhortation ,  and  Motives  to  Examine \ 


SECT.  I. 

Aving  thus  difcove red  the  Impediments  to  Ex- 
amination, I  would  prefently  proceed  to  di- 
rect you  to  the  performance  of  k ,  but  that  I 
am  yet  jealous  whether  I  have  fully  prevailed 
with  your  wils ;  and  whether  you  arc  indeed 
Refolved  to  let  upon  the  Duty.  I  have 
found  by  long  experience  as  well  as  from  Scripture,  That  the 
main  difficulty  lieth  in  bringing  men  to  be  willing,  and  to  fet 
themfelves  in  good  earneft  to  the  fearching  of  their  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  flhould  have  their 
Doubts  refolved  as  foon  as  they  do  but  hear  a  Miniftername 
fome  of  thefe  Signs  :  and  if  that  would  do  the  work,  then  Affu- 
rance  would  be  more  common  :  but  when  they  are  informed  that 
the  work  lies  molt  upon  their  own  hands,  and  what  pains  it  mud 
coft  them  to  fearch  their  hearts  faithfully,  then  they  give  up,  and 
j  will  go  no  further. 

This  is  not  onely  the  cafe  of  the  ungodly,  who  commonly  pe- 
rifh  through  this  neglect  ;  but  multitudes  of  the  godly  them- 
felves are  like  idle  Beggars ,  who  will  rather  make  a  practice  of 
begging  and  bewailing  their  mifery,  then  they  will  fet  them- 
felves to  labour  painfully  for  their  relief  :  So  do  many  fpend 
dayes  and  years  in  fad  complaints  and  doubtings,  that  will  not 
be  brought  to  fpend  a  few  hours  in  Examination.  I  intreac  all 
thefe  perfons ,  what  condition  foever  they  are  of,  to  confider 
the  vWf.ht  of  thefe  following  Arguments ,  which  I  have  pro- 
pounded in  hope  to  perfwade  them  tothis  Duty. 

SECT. 


Pare.  3. 


The  Saints  cvtrlafting  Rejt. 


\       171 


SECT.     II. 


l.f~PO  be  deceived  about  your  Title  to  Heaven,  is  exceeding 
-*-  eafte  ;  and  not  to  be  deceived,  is  exceeding  difficult.  This 
I  mike  manifeft  to  you  thus. 

1.  Multitudes  that  never  fufpe&ed  any  faldiood  in  their 
hearts,  have  yet  proved  unfound  in  the  day  of  Trial ;  and  they 
that  never  feared  any  danger  toward  them,  have  periled  for 
ever :  Yea,  many  that  hive  been  confident  of  their  integrity  and 
fafety.  I  dull  adjoyn  the  proofs  of  what  I  fay,in  the  Margin  for 
brevicyTake.  How  many  poor  fouls  are  now  in  hell,  that  little 
thought  of  coming  thither  ?  and  that  were  wont  to  defpife  their 
counfei  that  bid  them  Try  and  make  fure  ?  And  to  fay  ,  They 
made  no  doubt  of  their  falvation  ? 

2.  Yea,  and  many  that  hive  excelled  in  worldly  wifdom,  yet 
have  been  befooled  in  this  great  bufinefs  :  and  they  that  had  wit 
to  deceive  their  neighbours ,  were  yet  deceived  by  Satan  and 
their  own  hearts.  Yea,  men  of  ftrongeft  head-pieces ,  and  pro- 
founded  learning,  who  knew  much  of  the  fecrees  of  Nature,  of 
the.courfes  of  the  Planet?,  and  motions  of  the  Spheres,  have  yet 
been  utterly  miftaken  in  their  own  hearts. 

3.  Yea,   Thofe  that  have  lived  in  the  cle.tr  light  of  the  Golf  el 
and  heard  the  difference  between  the  Righteous  and  the  Wicked  ,'  {j!**s™*  thc 
plainly  laid  operand  many  a  Mark  for  Trial  laid  down ,  and  ma-  I  hcar(j  Chrifh 
ny  a  Sermon  prefiing  them  to  examine,  and  directing  them  how   Mat.7,22. 

to  do  it,  yet  even  thefe  have  been,  and  daily  are  deceived. 


S.i. 


Motive  l, 


Mat. 7. 22^6 
i7,&c. 
P.  or.  1 4. 1  a. 
Luk.i3.2r, 
16. 
Luk.18.21. 
11. 
Revel.  3. 17. 
So  Ananiu 
and  Sapbira. 
The  rich  mai 
inLuk-16  &c 


AbUopkcl,  Ge- 

and  Sapbira, 
Pharifees ,  le- 
fuitesj&c. 
Kom.1.22. 


4.  Yea,  thofe  that  have  had  a  whole  life's  time  to  make  fure 


in,  and  have  been  told,over  and  over  that  they  had  their  lives  for 
no  other  end,  bat  to  provide  for  everUfltng  Refly  and  maks  fure 
of  it,  have  yet  been  deceived,  and  have  wafted  that  life- time  in 
forgetful  fecurity. 

5.  Yea,  thofe  that  have  Preached  againft  the  negligence  of 
other?,  and  prelT  d  them  to  Try  themfelves ,  and  fhewt  d  tflcsi 
the  dinger  of  being  miftaken,  have  yet  proved  miftaken  them- 
felves*. 

And  is  it  not  theatimeforus  to  rifle  our  hearts,  and  feared 
them  to  the  very  quick  ? 
ebrati.  Roper  tus  Meldcnius  Parxnef.Vottn.  fro  pace  EccU  (o\$r  j.  Loquitur  ad  vctbi  mini  pros 

Nn   4  SECT 


Rora.2.21. 
1  C01.0  27. 
*  Omnium  fete 

aliorum  pecca* 
torum  con  fed 
{unt  fibi  ipf}s3 
qui  ii'dem  funt 

■  l  iun 

■ 


The  Saints  ever  lading  Keft. 


Part.  3. 


SECT.  III. 

2/T"0  be  miftaken  in  this  great  Point  is  alfo  very  common,  as 
JL  well  as  eafie :  So  common  that  it  is  the  cafe  of  moft  in  the 
world.  In  the  old  world  we  finde  of  none  that  were  in  any  fear  of 
Judgement  :and  yet  how  few  perfons  were  not  deceived  ?  fo  in 
Sodom :  fo  among  the  Jews  :  And  I  would  it  were  not  fo  in 
England  I  Almoftall  men  amongft  us  do  verily  look  to  be  faved  : 
V  ou  (hall  fcarce  fpeak  with  one  of  a  thoufand  that  doth  not  :  and 
yet  Chrift  u  Ueth  us,  That  few  finde  the  ftrait  gate  and  narrow  Way 
that  leads  to  life.  Do  but  reckon  up  the  feveral  forts  of  rrlen  that 
ire  miftaken  in  thinking  they  have  title  to  Heaven,  as  the  Scrip. 
ture  doth  enumerate  them,and  what  a  multitude  will  they  prove  I 
1  *All  that  are  ignorant  of  the  Fundamentals  of  Religion.  2.  ssfll 
Htretickj^ho  maintain  falfe  doflrines  againft  the  Foundation,  or 
again  ft  the  neceffary  means  of life.  3.  All  that  live  in  the  (rabliceof 
grofsfin.  4.  Or  that  love  and  regard  the  fmalleftjin.  5.  All  that  har- 
den themfelves  againft  frequent  reproof  Pro.29. 1 .  6.  All  that  minde 
the  Flejh  more  then  the  Spirit.  Rom.  8.5,7,15.  Orthe^orldmore 
thenGod.Vh\\.3.iS>i9.i  Joh. 2.15,16.  7.  All  that  do  at  the  moH 
do.  Luk. 13. 23, 24,25  I  Joh.  5.19.  $,AH  that  arederiders  at  the 
Godly  tand  dij courage  others  from  the  fray  ofGodbj  their  reproaches. 
Prov.l.22,&c.  3. 34  &  19 .29.  9.  All  that  are  unholy ,  andthat 
never  ftere  Regenerate  and  born  anew.  1  o.  AS  that  have  not  their 
very  hearts  fet  upon  Heaven,  Mat.  6.2 I.  1 1.  All  that  have  a  Form 
ofGodlinefs  without  the  Power.  1 2.  And  all  that  love  either  parents, 
or  Vvife^r  ch'ddren^or  houfe,  or  lands,  or  life,  more  then  Chrift.  Luk. 
14.26.  Evety  one  of  theie  that  thinketh  he  bath  any  Title  to 
Heaven,  is  as  furely  miftaken  as  the  Scripture  is  true. 

And  if  fact)  multitudes  are  deceived,  fhouid  not  we  fearch  the 
more  diligently,  left  we  (hould  be  deceived  as  well  as  they  > 


SECT.    IV. 

3»T^TOching  more  dangerous  then  to  be  thus  miftaken.  The 

XN  Confeqaents  of  it  are  lamentable  and  defperate.    If  the 

Godly  be  miftaken  in  judging  their  ftate  to  be  worle  then  it  is. 

the 


Pare.  3, 


■7  he  Saints  rver  lofting  Reft. 


the  confronts  ot his  miftake  will  be  very  fad  :  Bjc  ir  the  un- 
godly be  mftaken,  the  Danger  and  Mifchiefthac  followcth  is 
unfpeakable. 

1.  k  will  exceedingly  confirm  them  in  the  ferviceof  Satan, 
and  fatten  them  in  their  prefent  way  of  death.  They  will  never 
feek  to  be  recovered,  as  long  as  they  think  their  prefent  ftate 
may  ferve.  As  the  Prophet  faith,  //1. 44.20,  A  deceived  heart  Will 
turn  them  afide^  that  the)  cannot  deliver  their  own  foul,  nor  fay  y  Is 
there  not  a  lye  in  my  right  hand  f 

a.  It  will  take  away  the  efficacy  of  means  that  fhould  do  them 
good:  Nay,  ic  will  turn  the  beft  means  to  their  hardening  and 
tuine.  If  a  man  miftake  his  bodily  difeafe, and  think  ic  tobe  clean 
contrary  to  what  ic  i<,will  he  not  apply  contrary  remedies  whrcb 
will  encreafe  ir  ?  So  when  a  Chriftian  ftiould  apply  the  Prormfes, 
his  miftake  will  caufe  him  to  apply  the  threacnings  :  and  when 
an  ungodly  man  fhould  apply  the  chreatnings  and  terrors  of  the 
Lord,  this  miftake  of  his  eftace  will  make  him  apply  the  Promifes: 
And  there  i9  no  greater  ftrengthener  of  fin,  and  deftroyer  of  the 
foul,  then  Scripture  mifapplied.*'  fVor Idly  delight ssand the  decei- 
cl  ving  Words  of  'firmer 7,  may  harden  men  mofi  desperately  in  an  un- 
"fafe  Way  :  *Btit  Scripture  mifafpljedpill  do  it  far  more  tffetlually 
"  and  dangeroujly, 

3.  Ic  will  keep  a  man  from  compafiiontting  his  own  foul : 
though  he  be  a  fad  objeel  of  picy  to  every  underftanding  man  tha? 
beholdeth  him,  yet  will  he  not  be  able  to  pity  himfelf,becaufe  he 
knoweth  not  his  own  mifery.  As  I  have  a  feen  Phyfician  lament 
the  cafe  of  his  Patient  when  he  hath  difcerned  his  certain  death 

fome  fmsll  beginning,  when  the  Patient  himfelf  feared  no. 


in 


thing,  becaufe  he  knew  not  the  mortal  nature  of  his  difeafe.  So 
do:h  many  a  Minifter  or  godly  Chriftian  lament  the  cafe  of  a  car- 
nal wretch,  who  is  fo  far  from  lamenting  ic  himfelf,  that  he  fcorns 
their  pity  &  biddech  them  be  forry  for  themfelvevhey  fhallnot 
anfwer  for  him;and  taketh  them  for  his  enemies,  becaufe  they  cell 
him  the  truth  of  his  danger.  As  a  man  that  fe&ch  a  beaft  going  to 
the  fhughter,doth  picy  the  poorcreature,when  it  cannot  pity  it 
felf,  becaufe  ic  lictle  thinketh  that  deach  is  fo  near :  So  is  ic  wich 
thefe  poor  finners  :  and  all  long  of  this  miftaking  their  Spiritual 
ftaccAf  Is  it  not  a  pitiful  fight  to  fee  a  man  laughing  himfelf,  when 
his  underftanding  Jriendsftand  weeping  for  his  mifery  *  Paul 

men- 


Ad.  7.54. 


*74 

Phil.?  17,18. 

Luk.  19. 


The  Saints  everUfting  Reft, 


Part. 


Turrpe  eft  in  re 
Militari  di. 
cere,  2fy« 
putaram. 


$.5. 


mentioneth  the  voluptuous  men  of  his  time  and  the  worldlings 
with  weeping  :  but  we  neVer  read  of  their  weeping  for  them- 
fclves.Cbrifi  ftandeth  keeping  over  Jerufalem,  When  the)  k>tow  not 
of  any  evil  that  Was  towards  them,  nor  give  him  any  thanks  for  his 
pity  or  his  tears. 

4.  It  » inacafe  ofgreateft  moment ,  and  therefore  miftafcing 
cnufl:  needs  be  molt  dangerous.Tf  it  were  in  making  an  ill  bargain, 
yet  we  might  repair  our  iofs  in  the  next :  Sctpia  was  wont  to  fay, 
It  Was  an  unfeemly  abfurd  thing  in  ^Military  cafes  to  fay  J  had  not 
thought,  or  I  Was  not  aware ;  The  matter  being  of  fo  great  con- 
cernment, every  danger  fliouid  bethought  of,that  you  maybe  a- 
ware.  Sure  in  this  weighty  cafe,where  our  everting  Salvation 
or  Damnation  is  in  queftion,and  to  be  determined,every  rniftake 
is  infuflrerable  and  inexcufable  which  might  have  been  prevent- 
ed by  any  coft  or  pains.  Therefore  men  will  chufe  the  mod  able 
Lawyers  and  Phyfitiaas,  becaufe  the  miftakes  of  one  may  lofe 
them  their  Eftates,  and  the  miftakes  of  the  other  miy  lofe  them 
their  lives :  But  miftakes  about  their  fouls  are  of  a  higher  nature. 

5.  If  you  fliouid  continue  your  miftakes  till  death,  there  will 
be  no  time  after  to  correal  them  for  your  recovery. Mifhke  now, 
and  you  are  undone  for  ever.  Men  think  to  fee  a  man  die  quietly 
or  comfortably,  is  to  fee  him  die  happily :  But  if  his  comfort  pro- 
ceed from  this  miftakeofhis  condition,  it  is  the  molt  unhappy 
cafe  and  pitiful  fight  in  the  World.  To  live  miftaken  in  fuch  a  cafe 
is  lamentable,  but  to  die  miltaken  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  affuredof  his  fafety  ? 


SECT.    V. 

1 

4.  /^Onfider  how  fmall  the  labor  of  this  duty  isincomparifon 
V^oftheforrow  which  folioweth  its  negbcl.Afew  hcursor 
daicswork,  if  it  be  clofely  followed,  and  with  good  direction, 
may  do  much  to  refolve  the  Quellion;  There  is  no  fuch  trouble 
in  fearching  our  hearts,  nor  any  fuch  danger  as  may  deter  men 
from  it.  What  harm  can  it  do  to  you  to  Try  or  to  know  ?  It  will 
take  up  no  very  long  time  .*  or  if  it  did,  yet  you  have  your  time 

given 


Pjh 


The  Saints  evcrlafttng  Refl. 


J75 


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  ear,  or  drink ,  or  live  ?  You 
can  endure  ro  follow  your  callings  at  PIow,and  Cart,  and  Shop, 
to  toy!  and  fweac  from  day  to  day,ind  year  to  year  in  the  hardeft 
labor  <>:and  cannot  your  endure  to  fpend  a  little  time  in  enquiring 
what  (hall  be  your  everlalting  ftate?  What  a  deal  of  iorrow 
and  after-complaining  might  this  fmall  labour  prevent  ?  How 
many  miles  travel  beiides  the  vexation  may  a  Traveller  fave  by 
enquiring  of  the  way?  Why  what  a  fad  cafe  are  you  in, while  you 
live  in  fuch  uncertainty  ?    You  can  have  no'  true  comfort  in  any 
thing  you  fee  or  hear,  or  polTefs,   You  are  not  fure  to  be  an  hour 
out  of  hell  -  and  if  you  come  thither  you  will  do  nothing  but  be- 
way  I  the  folly  of  this  negleft.No  excufe  will  then  pervert  Juftice 
or  quiet  your  confeience.  If  you  fay,  I  little  thought  of  this  day 
and  place  ;  God  and  conference  may  reply,  why  didft  thou  not 
think  of  it?  Waft  thou  not  warned  ?  Hadft  thou  not  time? 
Therefore  mod  thou  perifh  beeaufe  thou  wouldft  not  think  of  it. 
As  the  Commander  anfwered  his  Souldier  in  Plutarch,  when  he 
fa  id,  Nonvolens  erravi,  I  erred  Again  ft  my  VtiU;  he  beat   him, 
and  reply ed,  Nott  volent  poenas  dato,Thon  fifth  be  p unified  aljo 
againft  tbj  Vcill. 


SECT.    VI, 

5.  npHou  canft  fcarce  do  Saran  a  greater  p!eafure,nor  thy  felf  a 
i  greater  injury.  Itisrhemxin  fcopc  of  the  Devil  in  all  his 
temptations  to  deceive  thee,  and  keep  thee  ignorant  of  thy  dan- 
ger till  thou  feel  the  everlafting  flame*  upon  thy  foul :  And  wilt 
thou  joyn  with  him  to  deceive  thy  felf?  If  it  were  not  by  this  de- 
ceiving thee,  he  could  not  deftroy  thee  •  And  if  thou  do  this  for 
hlgv,  thou  doft  the  grcateft  part  of  his  work,  and  art  the  chief 
deftroyer  and  devil  to  thy.fclf.    And  hath  he  deferved  fo  vvc  ii  pr' 
thee,  and  thy  felf  fo  ill,  that  thou  fhouldft  afiift  him  in  fuch  a  de- 
fign  as  thy  daramtion  ?  To  deceive  another  is  a  grievous  Hp.,ar,d 
fuch  a?  perhaps  thou  wouldft  fcom  to  be  charged  .with.    Andyct  | 
thouthnkeft  it  nothing  to  deceive  thy  felf.  Saith  Solomon,  As  a  '  Pr0-** 
mad-m*n  Vtho  caflethfire  brands,  arrows  and  death  ;  fo  is  the  m*n 
that  deceiveth  his  neighbored  Jaith,  Am  not  I  in  (port?  Surely  then 
•■  '  he 


§.6- 


19. 


176 


The  Saints  everlafting  Reft. 


Part.3. 


he  that  maketh  but  a  fport,  or  a  matter  of  nothing  to  deceive 
his  own  foul,  may  well  be  thought  a  mad  man,cafting  fire-brand's 
and  death  at  himfelf.  If  any  man  thinks  himfelf  to  be  fomething 
Vvhen  he  is  nothing,  hedeceiveth  himfelf,  faith  TW^Gal^^.Cei- 
tainiy  among  ail  che  multitudes  that  perifri  ,  this  is  the  common- 
eft  caufe  of  their  undoing;  that  they  would  not  be  brought  to 
Try  their  ftate  in  time.  And  is  it  not  picy  to  think  that  fo  many 
thoufands  are  merrily  travelling  to  deftruction^and  do  not  know 
it,  and  all  for  want  of  this  diligent  fearch? 


§7- 


i  Cor.  ii.JOj 

Quid  profue- 
f  it  Reo  p  foci- 
is  &  chcum- 
(lantibus  fuam 
mnocentim 
pYobaverit, 
cum  cum  Ju- 
dex criminis 
conv'iBumU* 
neat  -?  quirn- 
obrem  nos 
fempcr  ad 
Cbn(li  tribu- 
nal fiflamut} 
einos  probe- 
musi&  eperam 
demus  at  nos 
ipfos  pertente- 
mus  penitus,ne 
utahie,  fie  no- 
>u  imponamus. 
Cartr.  Har- 
mon, vo,  2. 
pag.231. 


SECT.  VII. 

©\HpHe  time  is  neer  when  God  will  fearch  you ;  and  that  will 
X  be  another  kinde  of  Trial  then  this.  If  it  be  but  in  this  life 
by  the  fiery  Trial  of  affliction ,  it  will  make  you  wifh  again  and 
again,  that  you  had  fpared  God  that  work,  and  your  felres  the 
forrow ;  and  that  you  had  tried  and  Judged  your  (elves,  that  fo 
you  might  have  efcaped  the  Trial  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,  Examine  him  by 
fcougring.   It  was  a  terrible  voice  to  Adam,  wfren  Godcals  to 
hm^Adam^here art  thoulhaft  the*  tatenficc}  And  to4T<*/»,when 
I  God  asketh  h\m>ifhere  is  thy  brother  f  To  have  demanded  this  of 
I  himfelf  had  been  eafier.  Men  think  God  mindeth  their  ftate  and 
J  wayes  no  more  then  they  do  their  own.  Thej  confider  not  in  their 
hearts  (  faith  the  Lord,  #0/7. 2.)  that  I  remember  ail  their  Vvicked- 
nefs^  now  their  own  doings  have  befet  them  about  jhej  are  before  my 
face.  Oh  what  a  happy  prepaxation  would  it  be  co  that  laft  and 
great  Trial,  if  men  had  but  throughly  Tried  them fel  ves,and  made 
fure  work  before-hand  ?  When  a  man  doth  but  foberly  and  be- 
lieving think  of  that  day,  efpecially  when  he  (hall  fee  the  Judge- 
ment let,  what  a  Joyful  preparation  is  it,  if  he  can  truly  fay,  I 
know  the  fentence  fhall  pafs  on  my  fide  ;  I  have  Examined  my 
felfby  the  fame  Law  of  Chrift  which  now  muft  Judge  me,  and 
I  have  found  that  I  am  quit  from  all  my  guile,  and  am  a  Justified 
perfon  in  Law  already  ?  Oh  Sirs ;  If  you  knew  but  the  comfort 
of  fuch  a  preparation,  you  would  fall  clofe  to  the  work  of  Self- 
examining  yet  before  you  flepr. 

5  t  Vj  I, 


iParc.3 


The  Saints  evtrlafling  Reft. 


SECT.    VIII. 

7.T  Aftly,  I  difire  thee  to  confide*,  What  would  be  the  fweet 
|__,effecls  of  this  Examining,  If  thou  be  Upright  and  Godly, 
it  will  lead  thee  ftraight  toward  Affurance  of  Gods  Love  i  If 
thou  be  nor,  though  it  wiil  trouble  thee  at  the  prefent,  yet  doth 
it  tend  to  thy  happinefs,  and  will  lead  thee  to  Adurance  of  that 
happinefsat  length. 

1.  The  very  Knowledge  it  felf  is  naturally  defirable.    Every 
man  would  fain  know  things  to  come ;  efpecially  concerning 
therafelves  :  If  there  were  a  book  written  which  would  tell  eve- 
ry man  his  deftiny,  what  (hall  befal  him  ro  his  la  ft  breath,  how 
defirous  would  people  be  to  procure  it  and  reade  it ?  How  did 
Nebnchadne^^ars  thoughts  run  on  things  that  after  (houldcome 
to  pafs  ?  and  he  worfhipped  Daniel,  and  offered  Oblations  to 
him,  becaufe  he  forc-:old  them.    When  Chrift  had  told  his  Di- 
fciples,  That  one  of  them  Should  betray  him*  How  defirous  are  they 
to  know  who  it  was,  though  it  were  a  matter  of  forfow  >  How 
!  bufily  do  they  enquire  when  Chrifts  Predictions  (hould  come  to 
pafs,  and  what  were  the  Signs  of  his  coming?  With  what  glad- 
nefs  doth  the  Samaritan  woman  run  into  the  City,  faying,  Come 
and  fee  a  mxn  that  hath  told  me  all  that  ever  I  did;  though  he  told 
her  of  her  faults  *    When  tsfhaziah  lay  fick,  how  defirous  was  he 
to  knaw  whether  he  (hould  live  or  die  ?  Daniel  is  called  a  man 
greatly  beloved,  therefore  God  would  reveal  to  him  things  that 
long  after  muft  come  to  pafs.    And  it  is  h  defirable  a  thing  to 
hear  Prophecies,  and  to  know  what  fhall  befal  us  hereafter : 
And  is  it  not  then  moft  efpecfally   defirable  to  know  what 
(hall  befal  our  Souls?   And  what  place  and  (tate  we  muft  be 
in  for  ever?  Why  this  you  may  know,  lfyouwill  but  faithful-  i 
ly  Try.  | 

2,  But  the  Comforts  of  that  Certainry  of  Salvation  which 
this  Trial  doth,  conduce  toward  ;  are  yet  far  greater  :  If  ever 
God  beftow  this  blefllng  of  Aflurance  on  thec,thou  wilt  account 
thy  felf  the  happieft  man  on  earth,  and  feel  that  it  is  nor  a  No- 
tional or  empty  mercy.  For,  1.  What  fweet  thoughts  wilt  thou 
have  of  G^d  ?  All  that  Greatnefs ,  and  Jealoufie,  and  Jult.ce, 
which  k  the  terror  of  others ,  will  be  matter  of  Encourage- 
ment 


*77 


5.8- 


Dan. 


Mat.  26. 
Mat.  24. 


2.2^.46, 
47. 


M.  4. 


** 


2  King.  1. 2. 
Dan. 9. 25. & 


17* 


The  Saints  everlafiing  Reft. 


Pare, 


Rom.io  15. 


Heb.io  22 


rnent  and  Joy  to  thee  :  As  the  Son  of  a  King  doth  rejoyce  in  his 
Fathers  Magnificence  and  Power,  which  is  the  aweofSubjecls, 
and  terrour  of  Rebels.  When  the  Thunder  doih  roar ,  and  the 
Lightening  flafh ,  and  the  Earth  quake,  and  the  Signs  of  dread- 
ful Omnipotency  do  appear,  thou  canft  fay,  All  this  is  the  effecl 
of  my  Fathers  power. 

2.  How  fweet  may  every  thought  of  Chrift,  and  the  blood 
hat  he  hath  {bed,  and  the  benefits  he  hath  procured,  be  unco 
thee  who  haft  got  this  Affurance  ?  Then  will  the  Name  of  a  Sa- 
viour be  a  fweet  Name ;  and  the  thoughts  of  his  gentle  and  lo- 
ving nature,  and  of  the  gracious  defign  which  he  hath  carried  on 
tor  our  Salvation,wili  be  pleating  thoughts :  Then  will  it  do  thee 
goods  to  view  his  wounds  by  the  eye  of  Faith,and  to  put  thy  fin- 
ger ,  as  it  were ,  into  his  fide,  when  thou  canft  call  him  as  Thomas 
did,  My  Lord,  and  my  God  I 

Every  paflage  alfo  in  the  Word  will  then  afford  thee  Com- 
fort :  How  fweet  will  be  the  Promtles  when  thou  art  lure  they 
are  thine  own?  TheGofpel  will  then  be  glad  Tidings  indeed. 
The  very  threatnings  will  occafion  thy  comfort,  to  remember 
that  thou  haft  efcaped  them.  Then  thou  wilt  cry  with  David,  O 
how  I  love  thy  Law  I  It  is  fweeter  then  honey ;  More  precious  then 
(fold,  dec  And  as  Luther,  That  though  not  take  all  the  World 
for  one  leaf  of  the  Bible*  When  thou  waft  in  thy  fin,  this  Book 
was  to  thee  as  Mtcaiah  to  Ahab\  It  never  Jpakf  good  of  thee,  but 
Evil-,  And  therefore  no  wonder  if  then  thou  didft  hate  it :  but 
now  it  is  the  Charter  of  thy  Ever la fling  Reft.  How  welcome 
will  it  be  to  thee  ?  And  how  beautiful  the  very  feet  of  thofe  that 
bring  it  ? 

4.  What  boldnefsand  comfort  then  maift:hou  haveinprai- 
er?  when  thou  canft  fay,  Our  Father,  in  full  AfTuiance  ;  and 
knoweft  that  thou  arc  welcome  and  accepted  thorow  Chnft,  and 
chat  thou  haft  a  promife  to  be  heard  when  ever  thou  askeft, 
and  knoweft  that  God  is  readier  to  grant  thy  requ^ftb  then  thou 
to  move  them;  With  what  comfortable  boldntfs  mayft  thou 
hen  approach  the  Throne  of  Grace  ?  Efpicially  when  the  cafe 
is  weighty,  and  thy  neceflity  great,  this  *  AfTurance  in  prayer  will 
le  a  fweet  priviledge  indeed  :  A  defpairing  Soul  that  fceleth 
:he  weight  of  Sin  and  Wrath,  efpecially  at  a  dying  hour ,  would 
jive  a  lirge  price  to  be  partaker  of  this  Priviledge ,  and  to 

b/" 


(Pare. j, 


The  Saints  evcrlafting  Re/l. 


be  fare  that  he  mighc  have  pardon  and  life  for  the  asking  for. 

5. This  AiTurancc  will  giv«  the  Sacrament  a  fweec  reliifh  to  thy 
Soul,  and  make  it  a  refrt  (hing  feaft  indeed. 

6M  will  multiply  the  fweetnefs  of  every  mercy  thou  received: 
when  thou  art  fure  that  all  proceeds  from  Love,  and  are  the  be- 
ginnings and  earned  of  Everlafting  Mercies ;  thou  wilt  then  have 
more  comfort  in  a  morfel  of  bread,  then  the  world  hath  in  the 
greateft  abundance  of  all  things. 

7.  How  comfortably  then  mayft  thou  undergo  all  Afflictions  ? 
When  thou  knoweft  that  he  meaneth  thee  no  hurt  in  it,  but  hath 
promifed,  That  nil flail  Worl^together for  thy  Good-,  when  thou 
ate  fure  that  he  chafteneth  thee,  becaufe  heJoveth  thee,  and 
fcourgeth  thee,  becaufe  thou  art  a  Son  whom  he  will  receive, 
and  that  out  of  very  faithfulnefs  he  doth  affl.cl  thee.  What  a 
fupport  muft  this  be  to  thy  heart  ?  And  how  will  it  abate  the 
bitternefs  of  the  Cup?  Even  the  Son  of  God  himfelf  dothfeem 
to  take  comfort  from  this  Affurance,  when  he  was  in  a  manner 
forfaken  for  our  (in?,  and  therefore  he  cries  out,  My  God  my  God, 
\X>h)h~iftthot4forfakenme  ?  And  even  the  Piodigal  under  his  guilt 
and  ni'fery  doth  take  fome  Comfort  in  remerabring  that  he  hath 
a  Father. 

8  *  This  AfTurance  will  fwceten  to  thee  the  fore-thoughts  of 
death,  and  make  thy  heart  glad  to  fore- think  of  that  entrance  in- 
to Joy  ;  when  a  man  that  is  uncertain  whither  he  is  going,  muft 
needs  die  with  horrour, 

9.  It  will  fweercn  alio  thy  fore-thoughts  of  Judgement,when 
thou  art  fure  that  it  will  be  the  day  of  thy  Abfolution  and  Coro- 
nation. 

10  Yea,  the  very  thoughts  of  the  flimesofHell  will  admini- 
ftermmcrofconiohtion  to  thee^vhen thuueanft  certainly  con- 
clude thou  art  faved  from  them. 

11.  The  fore-thoughts  of  Heaven  alfo  will  be  more  incompa- 
rably delightful,  when  thou  art  certain  that  it  is  the  place  of 
thine  Everlafting  abode. 

1 2.  It  will  make  thee  exceeding  lively  and  ftrong  in  the  Work 
of  the  Lord  :  With  what  courage  wilt  thou  run,   when  thou 


J  79 


Rom.8.38. 
Heb.11.6  7 
Pfal.7*  76. 


Nun  .  ij.  10. 
*  It  is  a  terri- 
ble thing  frr 
the    ftoutetl 
heart  3live,to 
look  fuch  j 
danger  in  the 
f^ce,  as  for 
ought  he 
k  owsrmyat 
one  blow  Icill 
him,  &damn 
him ;  or  in  a 
moment  fend 
him  both  to 
hi.  Grave  and 
ro  Hcil. 
Mr  Vines 


knoweft  thou  Chile  hive  the  prize  ?  and  fight  when  thou  knoweft   Serin,   on 


thou  flu  It  conquer?  It  will  make  thee  dlveayts  abound™  the  W'orl^ 
of  the  Lord,  \<hsn  thon  fyowefl  that  thy  Lhar  is  not  in  vain. 

t?    h 


Numb.14. 
1  Cor.  1 


i8o 


pfti.ntf.i. 

and  1 8.  i32. 

i  Theff.  4. 17  j 
18. 


Pfal  118.18, 
Ifa.i5.i. 


The  Saints  cverlafting  Reft. 


Part. 3. 


§.9. 


I];/Ie  will  alio  make  thee  more  profitable  to  others.  Thou 
wile  be  a  moft  chearfal  encourager  of  them  from  thine  own  ex- 
perience. Thou  wile  be  able  to  refrefh  the  weary ,  and  to 
ftrengthen  the  weak,  and  fpeak  a  word  of  Comforc  in  feafon  to 
thy  troubled  Soul :  Whereas  now  without  AlTurance,  inftead  of 
comforting  others,  thou  wile  rather  have  need  of  fupport  thy 
felf  :  So  that  others  are  lofers  by  thy  Uncertainty  as  well  as 
thy  felf. 

14.  AlTurance  will  put  life  into  all  thy  Affeclions  or  Graces. 

1.  It  will  help  thee  to  Repent  and  melt  over  thy  fins,  when  thou 
knoweft  how  dearly  God  did  love  thee  whom  thou  haft  abufed. 

2.  It  will  enflame  thy  Soul  with  Love  to  God,  when  thou  once 
knoweft  thy  near  Relation  to  him,  and  hoiv  tenderly  he  is  affe- 
cled  toward  thee.  3.  It  will  quicken  thy  defires  after  him,  when 
thou  arc  once  fure  of  thy  Intereft  in  him.  4,  It  is  the  moft  ex- 
cellent Fountain  of  continual  Rejoycing,  #^.3.17,18,19. 
5. It  will  confirm  thy  Truft  and  Confidence  in  God  in  the  great- 
eft  ftraits.  Pfal.29.26M  4.61,2,3,  &c.  6.1c  will  fill  thy  heart 
with  Thankfulnefc.  7,  It  will  raife  thee  in  the  high  delightful 
work  of  Praife.  8.  It  will  be  the  mpft  excellent  help  to  a  Hea- 
venly Minde.  p.  It  will  exceedingly  tend  to  thy  Perfevc- 
rance  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  difcou- 
ragemenr. 

All  thefe  fweet  Effects  of  AlTurance  would  make  thy  Life  a 
kinde  of  Heaven  on  Earth.  Seeing  then  that  Examination  of 
our  ftates  is  the  way  to  this  AlTurance,  and  the  Means  without 
which  God  doth  not  ufually  bellow  it,  Doth  it  not  concern  us  to 
fall  clofe  to  this  Searching  Work  ? 


SECT.   IX. 

I  Would  not  have  beftowed  this  time  and  labour  in  urging 
you  with  all  thefe  fore-going  con(iderations,but  that  I  know 
how  backward  man  is  to  this  Duty.    And  though  I  am  certain 
chat  thefe  Motives  have  weight  of  Rcafonin  them,  yec  expe- 
dience of  mens  unreafonablenefs  in  things  of  this  Nature,   doth 
make  me  Jealous,   left  you  (hould  lay  by  the  Book  when  you 
I  have 


Part.  3 


The  Sdtnts  evcrUfting  Reft, 


have  reid  all  this,  as  if  you  had  done,  and  never  fee  your  klves 
to  the  pracTce  of  the  Duty.  Reader,  Thou  feed  the  Cafe  in 
hand  is  of  greateft  moment:  It  is  to  know,  Whether  thou  Quit 
Bverlaftingly  live  in  Heaven  or  Hell  ?  If  thou  haft  lived  hither- 
to in  dark  uncertainty,  it  is  a  pitiful  cafe:  but  if  thou  wilfully 
continue  fo,  thy  madnefs  is  unexpreflible :  And  is  it  not  wil- 
fully, when  a  through-Trial  might  help  thee  to  be  refolved,  and 
thou  wilt  not  be  perfwaded  co  be  at  fo  much  pains  ?  What  fay- 
eft  thou  now  ?  Art  thou  fully  refolved  to  fall  upon  the  Work  ? 
Shall  all  this  labour  that  I  have  btftowed  in  perfwading  thee  be 
loft,  or  no?  If  thou  wilt  not  obey,  I  would  thou  hadft  never 
read  thefe  lines,  that  they  might  not  have  aggravated  thy  guilt, 
and  filenced  thee  in  Judgement.  I  here  put  this  fpecial  Re- 
queft  to  thee  in  the  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  take 
thy  Heatc  to  task  in  good  earned,  and  think  with  thy  felf,  Is  ie 
fo  Eafie,  fo  Common,  and  fo  Dangerous  to  be  miftaken  ?  Are 
there  fo  many  wrong  waies?  Is  the  Heart  fo  guileful  ?  Why 
then  do  I  not  fearch  into  every  corner  ?  and  plie  this  Work  till 
I  know  my  ftate  ?  Muft  I  fo  fhortly  undergo  the  Trial  at  the  Bar 
of  Chrift  ?  And  do  I  not  prefenrly  fall  on  Trying  my  felf  ?  Why 
what  a  cafe  were  I  in  if  I  fhould  them  mifcarry  ?  May  I  know  by 
a  little  diligent  Enquiry  now?  and  do  I  ftick  at  the  labour  ? 

And  here  fet  thy  felf  to  the  Duty. Ob'y  But  it  may  be  thou 

wilt  fay,  I  know  not  how  to  do  it.  An[,  That  is  the  next  Work 
that  I  come  to,  to  give  Directions  herein  v.  Bar,  alas,  it  will 
be  in  Vain  if  thou  be  not  refolved  to  praclife  them.  Wilt  thou 
therefore  before  thou  goeft  any  further  here  promife  before  the 
Lord,  to  fet  thy  felf  (to  thy  powerj  upon  the  fpeedy  perform- 
ing of  the  Duty  according  to  thefe  directions  which  1  (hall  lay 
down  from  the  Word  f  I  demand  nothing  unreasonable  or  f m* 
poflible  of  thee  :  It  is  but  That  thou  wouldeft  prefently  beftow 
a  few  hours  time,  to  know  what  fhall  become  of  thee  for  ever, 
if  a  Neighbour,  or  common  Friend,defirebut  an  hours  time*  of 
thee,in  conference,or  inlabor,orany  thing  that  thou  maid  help 
them  ir,thou  wouldft  not  fure  deny  it :  How  much  lefs  fhouldft 
thou  deny  chif  to  thy  felf  in  fo  great  a  Cale  ?  I  pray  thee  take  chis 
Requeft  from  me,  as  if  upon  ray  knees  in  the  Name  of  Chrift  I 

Oo  dd 


i8a 


The  Saints  everlaftwg  Reft. 


Part.3 


but 


did  prefer  it  to  thee:  And  I  will  betake  me  upon  my  knees  to, 
Chrift  again,  to  beg  that  he  will  perl  wade  thy  heart  to  the  Duty  :  % 
And  in  hope  that  thou  wilt  pracWe  them,  I  will  here  give  thee 
Tome  Directions. 


I  cannot 
Eng'ifh 
('though  I  mar 
It,)  on<r  paflfage 
in  ScneC'i,  to 
(hew  fome 

Chriftians  to  their  fliame,  what  Heathens  did.  [The  foul  is  daily  to  be  called  to  account.  It 
was  the  cuftom  of  Sextiu4i  that  when  the  day  waspaft/and  he  betook  himfelt  to  his  reft  at 
night,  he  would  ask  his  Soul,  What  evil  of  thine  haft  thou  healed  to  day  ?  what  vice  haft  thou  re- 
fifted?  In  what  part  art  thou  better?  ]  Anger  will  ceafeand  become  more  moderate,  when 
it  knows  it  muft  every  day  come  before  the  Judge.  What  practice  is  more  excellent  then  thus 
to  lift  or  examine  over,  the  whole  day  ?  How  quiet,  and  found,  and  fweet  a  fleep  muft  needs  fol- 
low this  reckoning  with  our  felves  ?  when  the  Soul  is  either  commended  or  admoniihed ,  and 
as  a  fecret  Obferver  and  Judge  of  it  felf3  is  acquainted  with  its  own  Manners  ?  1  ufe  this 
Power  my  felf  5  and  daily  accufe  my  felf,  or  plead  my  Caufe  before  my  felf.  When  the  Can- 
dle is  taken  out  of  my  fight,  and  my  Wife  holds  her  Tongue,  then  accotdingto  my  cuftom, 
Ifearch  ever  the  whole  Day  wlh  my  felf:  Imeafureover  again  my  Doings  and  my  Sayings  : 
tiiide  nothing  from  my  felf  :  I  overpafs  nothing  :  for  why  mould  I  fear  any  af  my  Errors,  when 
I  can  fay,  [See  that  thou  dofono  more;  I  now  forgive  thee  ;  In  fuch  a  Deputation  thou 
fpeakeft  too  contentioufly  :  Engage  not  hereafter  in  Difputes  with  them  that  are  ignorant. 
They  that  haye  not  learned  will  not  learn.  Such  a  man  thou  didft  admonHh  more  freely  then  J 
thou  oughteft  ;  and  therefore  didft  not  amend  him,  but  offend  him  .-Hereafter  fee,  not  only  | 
whether  it  be  Truth  which  thou  fpeakeft,  but  whether  he  to  whom  it  is.  fpoken  can  bear 
the  Truth.]  Senec  de  Ira  lib.i.cap.  36.  pag.  4?73  458.  If  a  Heathen  can  keep  a  daily 
reckoning  with  his  foul,  me  thinks  a  Chrift  ian  might  follow  on  the  wotk  of  Examination  once 
till  he  know  his  Condition  ?  And  when  that  is  done,  he  (hall  finde  this  daily  Reckoning 
well  managed,  to  be  of  unconceivable  advantage,  for  fubduing  Corruption  3  and  for  growth  in 
Ghee. 

I 


Part,  j, 


The  Saints  ever  I  a fling  Reft. 


vvv6wW«w  'uuuV 

CHAP.   X. 


'jhV'Wjvh 


Containing  Directions  to  Examination^  and  fome  Marks 
for  Trjal. 


SECT.  I. 

Will  not  ftand  here  to  lay  down  the  Directions 
neceffary  for  preparation  to  this  Duty,  becaufe 
you  maygather  them  from  what  is  faid  concern- 
ing the  Hinderances :  For  the  Contraries  of 
•hofe  Hinderances  will  be  mod  neceffary  Helps. 
Onely  before  you  fet  upon  it,I  advife  you  more- 
OTer  to  the  Obfervation  of  thefe  Rules,  i.  Come  not  with  too 
peremptory  Conclufions  of  yourfelves  before-hand.  Do  not 
Judge  too  confidently  before  you  Try.  Many  Godly  dejecled 
Souls  come  with  this  Pre-judging  to  the  work,  concluding  cer- 
tainly that  their  ftace  is  miferable  before  they  have  tried  ic :  And 
moft  wicked  men  on  the  contrary  fide  do  conclude  molt  confi- 
dently that  their  ftate  is  good,  or  tolerable  at  the  leaft.  No 
wonder  if  thefe  both  mifcarry  in  Judging,  when  they  pafs  the 
Sentence  before  the  trial. 

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  conditions  of  Juftification  and  glorification,  and  con- 
fequently  what  are  found  Marks  to  Try  thy  fell  by,  and  where- 
in the  Truth  of  Grace,  and  Effence  of  Chriftianicy  doth  confift. 
3.  And  it  will  not  be  unufefull  to  write  Gu:fom?of  the 
chief,  and  thofe  Scriptures  withall  which  hold  them  forth,  and 
fo  to  bring  this  Paper  with  you  when  you  come  to  Examina 
tion. 

4.  Be  a  conftant  Obferver  of  the  temper  and  motions  of  thy 
heart :  Almoft  all  the  difficulty  of  the  work  doth  lie  in  the  true 

Oo  2  and 


1 84 


The  S dints  everUftiug  Rejl.  Part .  3 


5^ 


tnd  clear  difcerning  of  it.  Be  watchful  in  obferving  the  Aclings 
both  of  Grace  and  Corruption  ;  and  the  circumftances  of  their 
Agings  ;as  how  frequent  ?  How  violent  ?  How  flrong  or  weak 
were  the  ou-ward  incitements  *  How  great  or  fmall  the  impedi- 
ments? What  delighcor  loathing,  or  fear,  or  relu&ancy,did  go 

withthofe  A&s?  By  thefe  and  the  like  Obfeivationsyou  may 

come  to  a  more  infallible  Knowledge  of  your  felves. 
5.  Be  fare  yon  fet  upon  the  work  with  a  ferious,rouzed,wake- 

ned  Sou!,  apprehenfive  of  how  great  concernment  ic  is. 
i    6.  Andlaftly,  Refolve  to  judge  thy  felf  impartially ;  neither 

better  nor  woiferhen  thou  art,  but  as  the  Evidence  (hall  prove 

thee. 


SECT.  II. 


Being  thus  provided,then  fet  to  the  bufinefs.-  and  therein  ob- 
ferve  thefe  Direclions  following}  (whic6  I  will  mention 
J  briefly,  that  lying  clofe  together,  yon  may  be  able  to  view  and 
I  obferve  them  the  more  eafily.J 

1.  Empty  thy  minde  of  all  thy  other  cares  and  thoughts,  that 
they  do  not  diftracl  or  divide  thy  minde  :  This  work  will  be 
enough  at  once  of  it  felf,  without  joyning  others  with  it. 

2.  Then  fall  down  before  God,  and  in  hearty  prayer  deflre  the 
afltftance  of  his  Spirit,  to  difcover  to  thee  the  plain  truth  of  thy 
Condition;  and  to  enlighten  thee  in  thy  whole  progrefs  in  the 
work. 

3.  Make  choice  of  the  moll  convenient  Time  and  Place.  I  fhall 
not  ftand  upon  the  particular  Direclions  about  thefe*  becaufei 
fliall  mention  them  more  largely  when  I  come  to  direel  you  in 
the  duty  of  Contemplation  ;  Only  thus  in  brief.  1.  Let  the  Place 
be  the  moft  private,that  you  may  be  free  from  diftraclions  2.  For 
the  Time,  thus,  I.  When  you  are  moft  folitary,  andatleafure  : 
You  cannot  caft  accounts,efpecially  of  fuch  a  nature  as  thefe,  ei- 
ther in  a  croud  of  company,  or  of  irap!oyments.  2.  Let  ic  be  a 
fet  and  chofen  Tirae,when  you  have  nothing  to  hinder  you^.But 
if  it  may  be,  let  ic  be  the  prcfent  Time,  especially  if  thou  have 
bin  aftranger  hitherto  to  the  work. There  is  no  delaying  in  mat- 
ters of  fuch  weight.  4.  Especially  when  you  have  a  more  ipecial 

call 


Pare.  3 


The  Sawts  everhfting  Rc/l. 


185 


call  to  fearch  yourfelves:  as  in  publick  calamities,  in  time  of 
ficknefs,  before  Sacrament,  &c.$.  When  God  is  Trying  you  by 
fome  Affliction,  and  fas  lob  faith  J  is  a  fearching  after  your  fin, 
then  fee  in  with  him,  and  fearch  after  them  your  (elves.  6.  Lad- 
ly,  You  (hould  efpecially  take  fuch  a  Time  when  you  are  rnoft 
fit  for  the  work  :  When  you  are  not  fecureand  ftupid  on  one 
hand ;  nor  yet  under  deep  Defertions  or  Melancholy  on  the 
other  hand  ;  for  elfeyou  will  be  unfit  Judges  of  your  own 
ftates. 

4.  When  you  have  thus  chofen  the  fitteft  Time  and  Place,  then 
draw  forth,  either  from  thy  Memory,  or  in  writing,  the  fore- 
mentioned  Marks,  or  Cofpel-conditions,  or  Defcriptions  of  the 
Saints:  -Try  them  by  Scripture,  and  convince  thy  foul  thorowly 
of  their  infallible  Truth. 

5.  Proceed  then  to  put  the  Queftion  to  thy  felf:  Butbefure 
to  ftate  it  right,  Let  it  not  be,  Whether  there  be  any  Good  in 
thee  at  all?  (for  fo  thou  wile  err  on  the  one  hand:)  Nor  yet, 
Whether  thou  have  fuch  or  fuch  a  degree  and  meafure  of  Grace  ? 
(Tor  fo  thou  wile  err  on  the  other  hand : )  But,  Whether  fuch  or 
fuch  a  Saving  Grace  be  in  thee  at  all  in  fincerity,or  not  ? 

6.  If  thy  heart  draw  back,  and  be  loth  to  the  work ;  fuflfer  it 
not  fo  to  give  thee  the  flip ,  but  force  it  on  :  Lay  thy  command 
upon  it :  Lee  reafon  interpofe,  and  ufe  its  authority :  Look  over 
the  foregoing  Arguments,  and  prefs  them  home  :  Yea,  lay  the 
Command  of  God  upon  it ;  and  charge  it  to  obey  upon  pain  of 
hisdirpleafure.  Set  Conference  awork  alfo :  let  it  do  it&  office, 
till  thy  lazie  heart  be  fpurred  up  to  the  work  ;  For  if  thou  fuflfer 
it  to  break  away  once  and  t  \  ice,c£r .  it  will  grow  fo  head-ftrong, 
that  thou  canft  not  matter  it. 

7.  Let  not  thy  heart  trifle  away  the  Time  when  ie  ftiould  be 
diligently  at  the  work:  Put  the  Queftion  to  it  ferioufly :  Is  it  thus 
and  thus  with  me,  or  no  ?  Force  it  here  to  an  Anfwer :  fuflfer  ic 
not  to  be  filenr,  nor  to  jangle  and  think  of  other  matters :  If  the 
Queftion  be  hard,through  the  darknefs  of  thy  heart ;  yet  do  not 
give  it  over  fo:  but  fearch  the  clofer:  and  ftudy  the  cafe  the  more 
exidly  :  And  if  it  be  poflible,  let  not  thy  heart  give  over,  till  it 
have  Refolved  the  Qoeftion,  and  told  thee  off  or  on,  in  what  C3fe 
thou  art :  Ask  it  ftriftly  fas  lofepb  examined  his  Brethren,  Gen. 
437.>)how  it  ftands  affected;  Do  as  DavidfhljfJ.  Myftirit 
Oo  5  ntdde 


i86 


the  Saints  everUfiing  Reft.  Part.j , 


made  diligent  Search:  If  thy  Heart  ftrive  to  break  away  be- 
fore thou  arc  refolved  ;  wreftle  with  it  till  thou  haft  prevailed, 
and  fay,  I  will  not  let  thee  go,  till  thou  haft  Anfwered.  He  that 
can  prevail  with  his  own  Heart,  ftiall  alfobe  a  prevailer  with 
iGod. 

8.1f  thou  finde  the  work  beyond  thy  ftrength,fo  that  after  all 
!  thy  pains  thou  art  never  the  more  refolved  $  then  feek  out  for 
J  help :  Go  to  fomethat  tsGodly,experienced,ableand  faithfull ; 
and  tell  him  thy  cafe,and  dtfire  his  beft  advice  and  help.  Not  thar 
any  can  know  thy  heart  fo  well  as  thy  felf:Butif  thou  deal  faith- 
fully,and  tell  him  what  thou  knoweft  by  thy  felf ;  he  can  tell  thct 
whether  they  be  found  Evidences;  or  not ;   and  fhew  thee  Scri- 
pture how  to  prove  them  fo ;  and  direct  thee  in  the  right  ufe  of 
fuch  Evidences ;  and  (hew  thee  how  to  couclude  from  them. 
Yea,  when  thou  canft  get  no  further,  the  very  Judgement  of  an 
able  Godly  man  fhoald  take  much  with  thee,as  a  probable  Argu- 
ment ;  as  the  Iudgeme  nt  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  direct  thee.  But  be  fure  thou  do 
not  make  this  a  pretence  to  put  offthy  own  duty  of  Examining: 
But  only  ufe  it  as  one  of  the  laft  remedies, when  thoufindeft  thy 
own  endeavours  will  not  ferve.  Neither  be  thou  forward  to 
open  thy  cafe  to  every  one :   or  to  a  carnal,  flittering,  unskilful 
perfon:  But  Co  one  that  hath  wifdom  to  conceal  thy  fecrets,  and 
tendernefs  to  companionate  thee,  and  skill  todired  thee*,  and 
faithfulnefs  to  deal  truly  and  plainly  with  thee. 

9.  When  by  all  this  pains  and  means  thou  haft  difcovered  the 
truth  of  thy  ftate,  then  pafs  the  Sentence  on  thy  felf  accordingly 
A  rneer  examination  will  do  thee  little  good,  if  it  proceed  no- 
to  a  Tudgement.  Conclude  as  thou  findeft  :  Either  that  thou  art  3 
true  Believer  :  or  that  thou  art  not.  But  pifs  not  this  Senterc* 
raftily  5  nor  with  felf- flattery,  nor  from  Melancholy  terrors  and 
fears :  But  do  it  groundedly  and  deliberately,  and  truly,  as  chou 
findeft, according  to  thy  Confcience.  Do  not  conclude,as  fome 
do^Iamagoodftriftian^  or  as  others  do;  \^lama  Re;rehte, 
*r  an  Hypocrite,  and  (ball  be  damned  ]  when  thou  haft  no  ground 
for  what  thou  Cay  ft,  but  thy  own  fancy,  or  hopes,  or  fears ;  nay, 
when  thou  art  convinced  by  Scripture  and  Reafon  of  the  contra- 
ry :  and  haft  nothing  to  fay  againft  the  Argument?.  Let  not  thy 

Judge- 


Part.  3« 


The  Saints  everlaftlng  Reft. 


Judgement  be  any  way  byaflcd,  or  bribed  3  and  fo  fore-ftailed 
from  lentencing  aright. 

10.  Labour  to  gee  thy  heart  kind I5  Afft  fled  with  its  difcovered 
condition  according  ro  the  (enter.ee  palled  on  ir.Donot  think  it 
enough  to  know  :  but  labour  to  feel,  what  God  hath  made  thee 
fef.  It'  thou  firde  thy  felf  undoubtedly  gracelefs,  Oh  get  this  to 
thy  heart;  and  think  what  a  doleful  Condition  iti?:  To  be  an 
Fnt  my  to  Cod  I  robe  unpardoned  .'  unfaedtified  I  and  if  thou 
(hou)dft  fo  die,  to  be  Eternally  damned  !  One  would  think  fuch 
a  thought  fhould  make  a  heart  of  ftone  to  quake  /  On  the  con- 
trary :  lfthoufindethy  felf  renewed  and  fandified  indeed  ;Oh 
git  this  warm  and  dole  to  thy  heart.  Bethink  thy  felf;  What  a 
bkiled  (tare  the  Lord  hath  brought  thee  into  I  To  be  his  Childe  1 
his  Friend  i  to  be  pardoned, juftified,  and  fure  to  be  faved  1  Why, 
what  needed  thou  fear ,  but  (inning  againft  him  ?  Come  war,  or 
Hague,  orficknefs,  or  death,  thou  art  fure  they  can  but  thruft 
thee  into  Heaven. 

Thus  follow  thefe  Meditations  £\\\  they  have  left  their  impref- 
ficn  on  thy  hearr. 

1  i .  Ee  fure  to  Record  this  Sentence  fo  pafled,write  it  down : 
or  at  Jeaft  write  it  in  thy  Memory: At  fuch  a  time,  upon  through- 
Exsmination,  I  found  my  Hate  to  be  thus  or  thus :  This  Record 
will  be  very  ufeful  to  thee  hereafter.  If  thou  be  ungodly  :  what 
a  damp  will  it  be  rothy  preemption  and  fecurity,  to  go  and  read 
the  Senurce  of  thy  Milery  under  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  nctthirk;  If  at  fuch  a  time  I  found  the  Truth  of 
Grace,is  it  not  likely  to  be  now  the  fame  ?  and  thefe  my  doubts 
to  come  from  the  Enemy  of  my  Peace  ? 

12.  Yet  wculd  I  not  have  thte  fo  triit  to  once  difcovery,asto 
Try  no  more:  Efpccially  if  thou  have  made  any  foul  defection 
from  Chrilt,  and  played  the  baclflider  ;  See  then  that  thou  re- 
new the  Search  again. 

13.  Neither  would  I  have  this  hinder  thee  in  the  daily  Search 
of  thy  waies  ;  or  of  thy  increafe  in  Grace,  and  fellowfhip  with 
Chrift  :  It  is  an  ill  fign,  and  defperate  vile  Gn,  for  a  man  when 
he  thinks  he  hath  found  himfelf  Gracious,  and  in  a  happy  Hate, 
to  let  down  his  watch,  and  grow  negl  gent  of  his  heart  and 

Oo  4  waies, 


i88 


.o  I  II     — — ^ ^— 

The  Saints  everlafting  Reft. 


Part,  3 


ways,  and  farce  look  after  them  any  more. 

14.  Neither  would  I  have  thee  give  over  in  dtfcouragemenr,  if 
thoucanft  not  at  once  or  twice,  or  ten  times  trying,  difcover  thy 
Cafe:  But  follow  it  on  till  rhou  haft  difcovered.  If  one  hours 
labour  will  not  ferve,  take  another :  If  one  day,  or  moneth,  or 
year  be  too  little1;  follow  it  ftill.  If  one  Minifter  cannot  direcl 
thee fuftlciently,  goto  another.  The  Jffue  will  anfwerall  thy 
Pains.  There  is  no  fitting  down  difcouraged  in  a  work  that  muft 
'be  done. 

1 5 ,  Laftly,  Above  all  take  heed,  If  thou  flnde  thy  felf  to  be  yet 
unregenerate,  that  thou  do  not  collude  of  thy  Future  ettate  by 
thy  prefent ;  nor  fay,  Becaufe  I  am  ungodly,  I  faajtdie  fo :  or  be- 
caufe  I  am  an  Hypocrite,  I  (hall  continue  fo.  No  :  thou  haft  ano- 
ther work  to  do  :  And  that  is,  To  rtfolve  prefently  to  cleave  to 
iChrift,  and  break  off  thy  Hypocrifie  and  thy  Wickedntfs.     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  hafte  to  turn 
I  into  it.  If  thou  haft  been  an  Hypocrite,  or  angodly  petfon  all  thy 
life,  yet  is  the  promife  offered  thee  by  Chrift ;  and  he  teodereth 
[himfelf  to  be  thy  Lord  aniSiviour:  Neither  canft  thou  poflibly 
;be  fo  willing  to  accept  of  him,  as  he  is  to  Accept  thee.   Nothing 
[but  thy  own  unwillingnefs  can  keep  thy  foul  from  Chrift,  though 
thou  haft  hitherto  abufed  him,  and  diffembled  with  him. 
J   Objetl.  But  if  I  have  gone  fo  far,  and  been  a  profeflor  fo  long, 
J  and  yet  finde  my  felf  an  Hypocrite  now  after  all ;  what  hope  is 
there  that  I  fhould  now  become  fincere  ?  Anfto.  Doft  thou  hear- 
tily Defire  to  be  Sincere  ?  Thy  Sincerity  doth  lie  efpecially  in  rhy 
Will  :  As  long  as  thou  art  unwilling,!  oonfefs  the  cafe  is  fad  :  But 
if  thou  be  willing  to  receive  Chrift  as  he  is  offered  to  thee,  and  (o 
cobeaChriftian  indeed,  then  thou  arc  Sincere.    Neither  hath 
Chrift  reftrained  his  Spirit,or  promife?, to  any  fet  time  •  or  faid 
to  thee,  Thou  fhilt  finde  thy  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  \  ou  thefedire&ions  for  Examination,wh:ch 
confcionably  praclifed,  willbeoffingolaT  advantage  and  ufe  to 
difcover  your  ftates :  But  it  is  hot  the  bare  reading  of  them  that 
will  do  ir   I  fear,  of  many  that  will  aproveof  this  advice,  there 

will 


Pare.  3 


The  S dints  everlafling  Reft, 


will  but  few  be  brought  to  ufc  it.  However,  thofe  that  are  wil- 
ling, may  fmde  help  by  it :  and  the  reft  will  be  left  moft  unexcu- 
fable  in  Judgement. 


SECT.  III. 

fW  ill  not  digrefs  further  to  warn  you  here  of  the  falfe  Rules 
and  Marks  of  Trial  which  you  muft  beware,  hiving  opened 
them  to  you  fullier  when  I  preached  on  that  fubjecl.  But  I  will 
briefly  adjoynfome  marks  to  trie  thy  Title  to  this  Rtft  by:  re- 
ferring you  forajfuller  difcovery  to  the  Defcription  of  the 
People  of  God  in  the  firft  part  of  the  Book.  But  be  fure  you 
fearch  thorowly,  and  deal  plainly, or  elfe  you  will  but  lofeyoui 
labour,  and  deceive  your  felves. 

I.  Every  Soul  that  hath  Title  to  this  Reft,doth  place  his  chief- 
eft  Happinefs  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 
notftand  to  prove  it.  For  this  Reft  confifteth  in  the  lull  and 
glorious  enjoyment  of  God  :  And  he  that  maketh  not  God  his 
chief  Good,  and  ultimate  End,  is  in  heart  a  Pagan  and  vile  Ido- 
later ;  and  doth  not  take  the  Lord  for  his  God. 

Let  me  ask  thee  then ;  Doft  thou  truly  in  Judgement  and  Affe- 
ction account  it  thy  chiefeft  Happinefs  ta enjoy  the  Lord  in  Glo- 
ry ?  or  doft  thou  not  *  Canft  thou  lay  with  David,?h\.i6  <>.Tbe 
Lord  U  my  Portion  f  And  as  Pfal.'Ji,!').  Whom  have  I  in  Heaven 
but  thee  .?  and  Vthom  in  earth  that  I  defire  in  comparifon  of  thee}  If 
thou  be  an  Heir  of  Reft,  it  is  thus  with  thee.  Though  the  flefTi 
will  be  pleading  for  its  own  delights,and  the  world  will  becrecp- 
ing  into  thine  affc&ions,  and  thou  canft  not  be  quite  freed  from 
the  Love  of  it  ;  Yet  in  thy  ordinary,  fetled,  prevailing  Iudgement 
and  afTecTions,thou  preferreft  God  before  all  things  in  the  world. 

i.  Thou  makeft  him  the  *  End  of  thy  Defires  and  Endeavours : 
The  very  reafon  why  thou  beared  and  praieft,  why  thou  defireft 
to  live  and  breathe  on  earth,is  chiefly  this,  That  thou  rnayft  fcek 
the  Lord,  and  make  fure  of  thy  Reft.  Thou  feekeft  firft  the  King- 
dom of  God,  and  its  righteoufnefs :  Though  thou  doft  not  feek 
itfo  defiroufly  and  zealuufly  as  thou  Qiouldft  ;  yet  hath  it  the 
chief  of  thy  defires  and  endeavours  j  and  nothing  elfe  is  defired 

o 


1 89 


5.3. 


Mark.  l* 


Pfal.i  19.77. 

&141.J. 
Lam.^.z4. 


*  Ave/ Go  a 
Dio  in  peccan- 
do,cfi  a  Deo  & 
tanqnim  a. 
PfhicipioJ& 
t  mqniw  a.  fi'Ky 
ui  Of) time  Gi- 
bieuf./  zx.  zo. 

S-*.p.4*7. 

Idco  cerruerfio 
cfladDcnm  ut 

:U  Pnneipium 
&Htad^ 


IpO 


*  We  renoun- 
ced the  World 
when  we  were 
Baptized,  (in 
Covenant  and 
Promife;  But 
new  we  truly 
renounce  the 
Worrci(inpra- 


Tbe  Saints  evtrlafiwg  Reft. 


m 


Part.  3. 


or  preferred  before  it,  Mat. 6^.  So  that  thy  very  heart :is  thus 
far  fee  upon  it,  M*t.6.*i  Ce/.g.  1,2,3. 

2,  *  £)*o  rbou  wilt  think  no  labour  or  fuffering  too  great  to  ob- 
I  tain  it.  And  rh<  ugh  the  n\  fh  may  ftmetime  (hrink  or  draw  back, 
!  yet  art  thcu  rtfuUed  and  content  to  through  all,  f  (JWat*  7. 13. 

3.  Alio H  ;hou  be  an  Heir  oi  Reft, thy  valuation  of  it  will  be  fo 
high,  and  thy  A&t&  on  to  it  fo  great,  that  thou"  wouldft  not  ex- 

,  change  thy  Title  to  K,and  hopes  ot "it  for  any  worldtygood  what- 
formance  *of "  ^oeven  ^^^  **hen  the  foul  is  in  doubts  of  enjoying  it8  perhaps 
that  covenant;  it  may  ptflibly  & fire  rather  the  continuance  of  an  earthly  hap- 


When  being 
tried  and  pro- 
vedby  Godj 
for  faking  all 
that  we  have, 
we  follow  the 
Lord  3  and  do 
ftand  faft  and 
live  in  his  be- 
lief find  fear, 
Cypr.  Epift.  7. 


pineis,then  to  depart  out  of  the  body  with  fears  of  going  to 
Hell.But  if  he  were  fare  that  Heaven  (touid  be  his  own,he  would 
dtfire  to  depart,  and  to  be  with  Chrift,  as  being  the  bed  ftateof 
aI:And  if  God  would  fet  before  him  anEternity  of  earthly  pka- 
fures  and  contents  on  one  hand, and  the  Reft  of  the  Saints  on  the 
other  hand,  and  bid  him  take  his  choice  -  he  would  refufe  the 
world,andchufe  this  Reft  P/?  6.9,1 0./to» .8.2 3. 2^.5, 2,3. Phi 
3 .  20.  Thus  if  thou  be  a  Chriftian  indeed,*  hou  takeft  God  for  thy 
chiefeftGood,  and  this  Reft  for  the  moft  amiable  and  deftrable 


is  efTential  to 
our   Chriftia- 
nitya  and  no 
man  can  be  fa- 
ved  without  it: 


ad  Rogat.p.io.  j  ftate  :  and  by  theforefaid  means  thou  maift  difcover  it. 
t  The  prefer-  j  But  if  thou  be  yet  in  the  flcfti,and  an  unfanSified  wretch,  then 
fore  U  °d  ^d"  i is  *c  c*ean  concraly  wic^  ^ee  in  a^  ine^e  rcfpecls:Then  doft  thou 
forfakingTl  in ! m  tny.  ^earc  Prefer  thy  worldly  hsppinefs  and  fkftily  delights 
heart  andrefo-  j  before  God :  And  though  thy  tongue  may  fay,  that  Cod  is  the 
lution  for  him3  ]  chief  Good,  yet  thv  Feart  doch  not  fo  tfteem  him.  For,  1.  The 
'  world  is  the  chief  End  of  thy  Defires  and  Endeavours.  Thy  very 
heart  is  fee  upon  it.  Thy  greateft  Care  and  Labour  is  to  maintain 
thy  eftate5or  credi%  or  fl*  fhly  delights.  But  the  lik  to  come  hath 
little  of  thy  care  or  labour.  Thou  didft  never  perceive  fo  much 
and  therefore 

it  was  ever  folemnly  profeffedandpomifed  inBsptifm  in  ihe  primitive  Church  ,  as  you  may 
fee  in  Cyprian,  Epift.  7.e^' 54.^  li.de  b&b.VirgXon\Ut.Apof-Ckm.  lib.  4.  c.4. Tenuis  CoronM'u 
lit.  Afuam adituiiyibidcm,Jed  &  ahqiianio prius  in  Eccfefia,(tib  Aniifytti  manu  contcpatnurnos  re- 
j  nunciare  Diabolo&pomp*&  Avgelii  ejus.  It  a  in  li-dc  jpcclac.  Ex  bsc  caufattir  quacu^pigritia 
[  vel  deleftatio  treatw*  rationrtit  Wflcbita,  quia  p  babcrct  Amor  cm  in  Deum  jatu  mt enfum 3torpo/ cm 
\  ilium  excutcret^  perfefle  Amando  Deums  fibi  debite  defervhet.  Et  cum  peccatum  quodcuntfc  caiu 
\  fatwi  in  tcpeditate  DiieSionis,  patct  quad  injuria Jn&.farvi' pen fio^vel  non-cur  alio  kgk  Vei3&  pec- 
j  calnm  quodcunfy  aftuale^d  Warn  CQajcquhnr.  Vbi  qtutfo  cfi  mam  ingratitud*  quam  Amorcm  ter- 
|  mauve  final  iter  in  creatura  abjefta,  &  Dc*m  quern  dtbemns  maxims  omnes  diligcrc,  nmdiligere  ? 
'  Wicklif.  Trialog.  $.3.  capti6.fol,7i. 

**  excel- 


Pare.  3 


The  Saints  tvcrUft'tng  Refl, 


ipi 


excellency  in  that  unfeen  Glory  of  another  world,  as  to  draw 
thy  heart  fo  after  ir,or  fet  thee  a  labouring  fo  heartily  for  it.  Bat 
that  little  pains  which  thou  beftoweft  that  way,  it  is  but  in  the 
fecond  place,  and  not  the  rirft:God  hath  but  the  worlds  leavings ; 
and  that  time  and  hbor  which  thou  canft  fpire  from  the  world  ; 
or  thofe  few  cold  and  carelefs  thoughts  which  follow  thy  con* 
ftanr,  earncftand  delightfull thoughts  of  earthly  things:  Nei- 
ther wouldft  thou  do  any  thing  at  all  for  Heaven,  if  thou 
kneweft  how  to  keep  the  world  :  But  left  thou  fhouldft  be  turned 
into  Hell  when  thou  canft  keep  the  world  § o  longer ,  therefore 
thou  wilt  do  fomething. 

2.  Therefore  it  is  that  thou  thinkeft  the  way  of  God  too  drift, 
and  wile  not  be  perfwaded  to  theconftant  labor  ofconfcionable 
walking  according  to  the  Gofpel  rule,  and  when  it  comes  to  trial, 
that  thou  muft  forfake  Chrift  or  thy  worldly  ruppinefs,  and  the 
wind  which  was  in  thy  back  doth  turn  in  thy  face,  then  thou  wilt 
venture  Heaven  rather  then  Earch,and(as  defperate  Rebels  ufe  to 
hy)  thou  wile  rather  truft  Gods  Mercy  for  thy  Soul,  then  mans 
for  thy  body  ;  and  fo  wilfully  deny  thy  obedience  to  God. 

3.  And  certainly  if  God  would  but  give  thee  leave  to  live  in 
health  and  wealth  for  ever  on  Ear:h,  thou  wouldft  think  it  a  bet- 
ter ftate  then  Reft  :  Lee  them  feek  for  Heaven  that  would,chou 
wouldft  think  this  thy  chiefeft  happinefs.  This  is  thy  cafeifthou 
be  yet  an  unregenerate  perfon,and  haft  noTitle  to  the  Saints  Reft. 


In  »ne  word, 
thefum  of  all 
IsthiVIfhedo 
imbraceChrift 
(  and  God  in 
Chrift)  as 
Chrift  is  offer- 
ed him  in  the 
Gofpeljand  re- 
figns  himfelf 
to  the  Regi-i 
ment  and  Go- 
vernment of 
Chrift,  and 
doth  fo  efteeoi 
andprizehim, 
that  he  counts 
ail  things  as 
dung  and  drofs 
ia  c  jmparifon 
ofhim;andcan 
forfake  father 
and  mother^ 
all  to  follow 
him  •  and  can 
take  ap  his 
Crofs,and  un- 
dergo any  af- 
fliftion  that 


(hall  be  laid  on 

bim,rather  then  forfake  and  part  with  Chrift,  they  that  have  thus  brought  him  in  their  hearts  fro 
contr3&  it  in  one  word  J  to  refign  themfelves  to  the  Government  of  the  Law  of  q0^  and  fet 
therofelves  in  every  thing  to  walk  wich  him,and  to  approve  themfelves  to  hlmihive  evidence  that 
God  hath  brought  them  into  Covenant,  D  Stough.Right.mins  zilcaiSer.^.p.i^% 


SECT.     IV. 


TPHe  fecond  Mirk  which  I  ("hall  give  thee,  to  try  whether  thou 
*•  be  an  Heir  of  Reft,  is  this. 
*  As  thou  takeft  God  for  thy  chief  Good  fa^Thou  dofi  heartily 


S.4 


*  v:  homhiei 
fill  D.i  fimt 
filium  Dei  «- 

niiumfti  fidem  reeifiunt}  &  ipfo  donantCybanc  auip'mnt  a  Domino  pate Jlatem jtt  #* in  eimc-cdam, 
&  ainnmer#m  fiUamm  Dei  pzn'inzan. Fulgent  lib.  d?  wear.  &giat.c.  16.  ^uid  enim  eramui 
qnsnAo  Cb/iRuw  /Zfl/ii/^elegcramu*  ?  &  idea  nen  dUiicbimut  ?  S  m  qui  cum  non  elegit*  quomodi 
dWgiti  Auo.Tracl.S6.  in$9an. 

accept 


Ip2 


The  Saints  everUfiing  Reft.  Pa  rt.j . 


a  Chrift  in  the 
latter  daies 
(bail  be  folly 
honored  in  his 
Kingly  Power. 
Hitherto 
Chrift  hath 
been  much  ho- 
nored in  his 
Prophetical 
and  Prieftly 
Office,  but 
not  fo  much  in 
his  Kingly3 
&c.  Burroughs 
en  Hof  p.  i  j  i . 
bEflcritm  F*- 
dens  Obligatio 
mutua.Sed 
principium  eft  a 
Dco.kzrx.  in 
Gen.€.i8  .p. 
{mihi)  7J5- 
Scd  integrum^ 
fcec'Ui  turn  dc. 
mum  a  Deo 
fuit  conftitii- 
Uimqinim 
ktrkty?  inta* 

CCffit  j}>Q7jfio 

inter  partes 
contrabentes* 
Jun.  O.  at.de 
Promif.  & 
fwderc. 


accept  of  Chrift  for  thj  on  elj  Saviour  and  Lord  to  fa  ivgthee  to  this 
/?*/?.]  The  former  Mark  was  the  fum  of  the  fir  ft  and  great  Com 
mandof  the  Law  of  Nature  \Jhou  (halt  hve  the  Lord  with  tilth, 
heart  or  above  all '.JThis  fecord  Mark  is  the  fum  of  the  Command 
or  Condition  of  the  Gofpe!fuhich  h'uhy  [Believe  in  the  Lord  Je- 
ftts^and  thcnfialt  £?efaved.~]hnd  the  performance  of  thele  two  k 
the  whole  fum  or  EfTence  or  Godlinefs  and  Chriftianity.  Obfervt 
therefore  the  parts  of  this  Mark,which  is  but  a  definition  of  faith.  / 

1.  Doft  thou  finde  that  thou  art  naturally  a  loll  condemned  mar  J 
for  thy  breach  of  the  fit  ft  Covenant  ?  and  doft  believe  that  Iefu 
Chrift  is  the  Mediator  who  hath  made  a  fufficient  fatisfaclion  to 
the  Law  ?  and  hearng  in  the  Gofpel  that  he  is  offered  without 
exception  unto  all,  doft  heartily  confent  that.he  alone  ftiall  be 
thy  Saviour  ?  and  doft  no  further  truft  to  thy  Duties  and  Works, 
then  as  conditions  required  by  him,and  means  appointed  in  fub 
ordination  to  him  ?  not  looking  at  them  as  in  the  leaft  mea 
fure  able  to  fatisfie  the  Curfe  of  the  Law  or  as  a  Legal  Righteouf- 
nefs,  nor  any  part  of  it  f  bnt  art  content  totruft  thy  Salvation  on 
the  Redemption  made  by  Chrift  ? 

2.  Art  thou  alfo  content  to  take  him  only  for  thy  onely  Lord  and 
King*  ?  to  govern  and  guide  thee  by  his  Laws  and  Spirit  ?  And  to 
obey  him  even  when  he  commandeth  the  hardeft  duties  ?  and 
thofe  which  meft  crofs  thedefiresofthe  fkfli  ?  Is  itthyfortow 
when  thou  breakeft  thy  refolu;ion  herein?  and  thy  Ioywhen 
thou  keepeft  clofeft  in  obedience  to  him  ?  And  though  the  world 
and  flefti  do  fometime  entice  and  over-reach  thee,yet  is  it  thy  or- 
dinary DeGre  and  Resolution  to  Obey?  fo  that  thou  wouldft 
not  change  thy  Lord  and  Mafterfor  all  the  world  f  Thus  ic  is 
with  every  true  Chriftian.  But  if  thou  be  an  Hypocrite,  it  is  far 
otherwife.Thou  maift  call  Chrift  thy  Lord  and  thy  Saviour :  But 
thou  never  foundeft  thy  felf  fo  loft  without  him,  as  W  drive  thee 
tofeekhim,  and  trnfthim,  and  lay  thy  Salvation  on  him  alone. 
bOr  at  leaft  thou  didd  never  heartily  confent  that  he  fhould 
Govern  thee  as  thy  Lord  :  nor  didft  relign  up  thy  Soul  and  Life 
to  bt  Ruled  by  him  ;  nor  take  his  Word  for  the  Law  of  thy 
Thoughts  and  Aclions.  It  is  like  thou  art  content  to  be  faved 
from  Hell  by  Chrift  when  thou  dieft.*  Burin  the  mean  time  he 
fliall  command  thee  no  further  then  will  ftand  with  thy  credrt,or 
pleafure,or  worldly  eftate  and  ends.  And  if  he  would  give  thee 

leave, 


Pare.  3 


The  Stints  rv  trUfting  Reft. 


193 


leave,  thou  hadft  far  rather  live  after  the  world  and  flefti ,  then 
afcer  the  Word  and  Spirit.  And  though  thou  mayftnow  and 
then  have  a  Motion  or  Purpofe  to  the  contrary  ;  yec  this  that  I 
have  mentioned  is  the  ordinary  defire  and  choice  of  thy  heart  : 
And  fo  th<  u  art  no  true  Believer  in  Chrift  :  For  though  thou  con- 
fefs  him  in  words,yet  in  works  thou  doft  deny  him,  being  difobe- 
dicnt,and  to  every  Good  Work  a  Difapprover  and  a  Reprobate, 
Tim,  1 7.  This  is  the  Cafe  of  thofe  that  fhall  be  (hue  out  of  the 
Sa  Ms  Reft. 

But  efpecially  I  would  here  have  you  obferve,  That  it  is  in  all 
this  the  Confent  of  your  Hearts  or  Wils  which  1  lay  down  in  this 
Mark  tobe  enquired  after  :  For  that  is  the  moll  effential  Adof 
Juftifying  Faith  .*  Therefore  I  do  noc  ask  whether  thou  be  AlTu- 
red  of  Salvation  :  nor  yet  whether  thou  canft  believe  that  thy 
fins  are  pardoned,  and  that  thou  art  beloved  of  God  in  Chrift : 
Thefe  are  no  parts  of  Juftifying  Fairh  ,  but  excellent  fruits  and 
confequcnts,  which  they  that  do  receive^are  comforted  by  them  : 
but  perhaps  thou  mayft  never  receive  them  whilft  thou  liveft, 
and  yet  be  a  true  Heir  or  Reft.  Do  not  fay  then,  I  cannot  believe 
that  my  fin  is  pardoned,  or  that  I  am  in  Gods  favour,and  there- 
fore I  am  no  true  Believer :  This  is  a  moft  miftaking  conclusion. 
The  C^ueftion  is.  Whether  thoucanft  heartily  Accept  of  Chrift  trum^uiffere 
that  thou  mayft  be  pardoned,  reconciled  to  Gnd,  and  fo  faved  ? 
Doft  thou  confent  that  he  (hall  be  thy  Lord  who  hath  boughc 
thee  f  znd  take  his  own  coiufe  to  bring  tbee  to  Heaven  ?  This  is 
Juftifying  Saving  Faith  j  and  this  is  the  Mark  that  thou  muft  try 
chy  ftlfby.YetftillobferveJhatalhhisconfenc  muft  be  Hearty 
and  Real ;  not  feigned,  or  with  refervations.  f  Ic  is  noc  faying,is 
thatdiflemblingfon,  M*t  213  A gojir^ijen he  went not\\ ohy 
Chnft  (hail  be  my  Lord,  and  yet  lee  corruption  ordinarily  rule' 


*Itofr    Vcllc 
Credere  eft 
Credere  /  non 
quia  Credere 
fitaclus  impe* 
ratus,  fed  quia 
in  voluntate 
efi  utferibit 
Auguft'mu*  ad 
Manell.de  [pi- 
nt.  &  in.  Ed- 
am vellet  Reft- 
ffictre  eft  Refi 
pifcentiam  age- 
re  :  Fundatut 
enim  Refipif- 
centia  in  ipfius 
Voluntatii  im» 
mutatione^  quj 
a.  malo  ccverti- 
tur  ad  bonum. 
D.TwifsTi- 
leno  cont  Cor- 
vinum  p. 5 $j. 
a.fide  nunc  u- 


dat  fino!ucrit, 
nut  non  credit  ft 
value,  ii}£htod 
ft  abftodum 
ed,  ghi>de;1 
enim  Credere 
njfi  confentire 
verum  effe 
quod  Axitur  ? 
Confcntio  an* 
tern  utlf,  vo. 

lencis cpyprofitlo  F.det involuntate eft. Aiis)uft'm.Jlctrac~lJ. i.cap.it.  Fides  in  poteflcte  e(l,'quoni- 
jam  cum  volt  qui  fa  credit ,  &  cum  credit  votevs  credit.  Auguft.  ikidxhp.3  1  \  Hertby  you  may 
know  whether  ycur  conver  <en  be  righr,ye3  or  no  :  As  ihic  which  is  Ch:ifts  comerh  to  be  thine 
to  that  which  is  thine  cometh  again  to  be  ChriiU.My  Bcloued  u  mac,  and  I  am  h.  .Burrou^h.;  on 
H ct. Led.  1 7. p.^o  1  vc  cigala  Gtotiajpfa  pans  digit :  Ne%  fufcipitur  cut  diligkur,  nifthccipfa 
mcordc  homiau  operetvrJjtamGT'aiMm  nultuihominum  deftderare  -vclprten/ed nee cna/iol cere  fr- 
Uritjiifieam  prim  ab  1U0  accipiatjui  eamniillis  pntceientibm  operibm  fanU  /**#/;*/•,&  c.Fulgea. 
tius  de  Vent.prxdeft.c.i  f  ,i 6.  Even  the  Icfuites  confefs  that  It  is  ex  ch, ifti  fratia  non f alum  rfje  U- 
numjed  &  fam'i  veBi  &  fretatl  ut  c  edc/e  veim;m  &  pti. g iri.Dion.  PeraWos  d:  txge  &  Gratia 
Li  c.iA  i>i.&c.  But  they  fee  not  thit  iffitfmtat  cenpfUt  maxima  ex  parte  m  itfo  >\Ue. 

the 


IP4 


The  Saints  everlajiing  Refl. 


Parr,  j, 


§.  i< 


thee ;  or  be  unwilling  that  his  Commands  fhould  encroach  upon 
the  intereft  of  the  world  or  flefli.  If  any  have  more  of  the  Go- 
vernment of  thee  then  Chrift,  or  if  thou  .hadft  rather  live  after 
any  other  Laws  then  his,  if  it  were  at  thy  choice,thou  art  not  his 
Difciple.  Thus  I  have  laid  you  down  thefe  two  Marks,  which  I 
am  fure  are  fuch  as  every  Chriftian  hath,  and  no  other  but  fincere 
Chriftians.  I  will  add  no  more,  feeing  the  fubftance  of  Chriftl- 
anity  is  contained  in  thefe.  Oh  that  the  Lord  would  now  per- 
fwade  thee  to  the  clofe  performance  of  this  Self- trying  Task  1 
That  thou  mayft  not  tremble  with  horror  of  Soul  when  the 
Judge  of  all  the  World  (hall  try  thee :  but  have  thy  Evidence 
and  Affurance  fo  ready  at  hand,  and  be  fo  able  to  prove  thy 
Title  to  Reft,  that  the  thoughts  and  approaching  of  Death  and 
Judgement  may  revive  thy  fpirits,  and  fill  thee  with  Joy,  and 
not  appall  thee,  and  fill  thee  with  amazement  I 

CHAP.   XI. 


A  more  ex  all  enquiry  into  the  number  And  ufe  of  Marks ^ 
the  nature  offincerity  with  other  things  of  great  moment 
in  the  work  of  Self-examination. 


SECT.  I. 
T  is  a  matter  of  fuch  unexpreffible  confequence 
for  every  man  to  make  fure  work  in  the  great 
bufinefs  of  his  Saltation ,  it  being  (o  Eafie,  fo 
Ordinary,  and  fo  Dangerous  to  beMiftaken, 
that  I  think  fit  yet  to  add  fome  farther  advice, 
to  help  men  in  the  Triall  of  their  own  ftares. 
There  is  no  Chriftian  that  hath  any  care  of  hisSoul,or  any  Belief 
and  true  fenfe  of  the  matters  of  Eternity,  but  muft  needs  be  very 
folicitousin  enquiring,  HoVo  hemayhno^Q  what  will  become  of  him 
for  ever  &  everting  be  glad  of  a  clear  undeceiving  Direction  for 

the 


Part, 


3 


The  Saints  evcrlafling  Reft. 


195 


the  Dlfcovery  of  this.  As  I  lay  under  feven  years  doubting  and 
perplexiryof  fpiritmy  felf,  much  through  my  ignorance  in  the 
managing  of  this  work,  fowasl  very  inquificive  ftill  after  figns 
of  Sincerity,  and  I  got  ail  the  Books  that  ever  I  could  buy, 
which  lay  down  Evidences  and  Marks  of  true  Grace,  and  tended 
to  difcover  the  Difference  betwixt  the  trueChriftian  and  the 
Hypocrite  or  Unfound  :  I  liked  no  Sermon  fo  well  as  that  which 
contained  mod  of  thefe  Marks:  And  afterward  when  I  was  cal- 
led to  the  Miniftry  my  felf ,    I  preached  in  this  way  as  much  is  i 
moft.    I  have  heard  as  many  complaints  of  Doubting  diftrefled  j 
Souls  as  moft  :  and  had  as  many  that  have  opened  their  hearts 
to  me  in  this  point ;  of  whom  many  have  proved  the  moft  hum-  / 
ble,felf-denying  mortified  Chriftians;and  many  that  were  deep- 
eft  in  doubting*  and  diftrefs,  upon  triall  of  their  lives,  I  found 
alfo  deepeft  in  Pride,Peevi(hnefs,  unmortified  Lufts,and  unfaith- 
full  Walking,  which  did  feed  their  troubles.    Upon  this  long 
experience  of  my  felf  and  others,  and  moft  feriousftudy  of  thif 
point,  and  prayer  to  God  for[his  direction ,   J  think  ic  but  my 
duty  to  open  yet  more  fully  for  the  benefit  of  others,  what  I 
have  herein  difcoveted  which  is  neceflary  for  them  to  under- 
stand in  this  weighty  work:    For  one  Error  here  may  pu;  the 
hearts  and  live-  of  godly  people  quite  out  of  frame,  and  may  do 
much  to  the  confirming  of  the  wicked  in  their  Preemption  and 
felf.  deceit.    I  fhall  therefore  lay  down  whar  I  conceive  to  be 
the  Truth  in  certain  Propofitiom . 


SECT.    II. 

Propof.l.p  J  Sincere  Chrifiianmay  attain  to  an  Infallible  Know- 
ledge of  his  otyn  Sincerity  in  Grace \pr  in  his  terfor' 
mance  of  the  Conditions  of  the  Covenant  of  Life,  and  confequently 
ofhisluftification,  Adoption,  and  title  to  Glory  j  and  this  Without 
any  extraordinary  Revelation, 

This  Propofition  1  have  proved  before,  and  therefore  need  to 
fay  no  more  to  it  now.  I  lay  it  down  here  by  way  of  Caution 
to  prevent  miftakes,  kft  any  fhould  think  that  I  am  againftan 
attainment  of  AfTurancehere,  becaufe  of  fome  paflages  follow- 
ing. 

SECT. 


Prop. 


I?tf 


Tht  Saints  tvtrlafthg  Reft. 


Part.?. 


Propojition. 
Lege  Amefij 
Coxon.de  Art. 
5.  cap.  1.  Coy oil. 
6y7'p*b(mihi) 
*$8.eademqme 
Thcologi  in  Sy- 
nodo  traden- 
tern* 

*  Suppofing 
that  otherways 
of  Revelation 
areceafed. 
Ajfenptm  quip» 
pe  noftrum  affi* 
ciunt  fidei  ca- 
tholic* Atticu- 
liiUt  principia. 
immediata,  ac 
prima.  Fides 
autem  [ub\wv 
giturper  mo- 
dum  affumpti- 
ontS'lUitaergQ 
qua  banc  per- 
juaftonemfacit) 
conclufwnU  non 
pot  eft  ejfe  firmi. 
tttdo  major, 
quamquapra- 
miffdYum  de- 
biliori  inefi. 
Subfumptio 
autem  ilia  ex* 
perimentaiibus 
nititur  judi- 
ciisyper  priva- 
tarn  hominis 
confeientiam 
pcnfitatis.Qu* 
cum  nonvun" 


SECT.    III. 

Propof.2.r7-tffo  Infallible  Knowledge  is  not  proper ly  d  Certainty  j 
-*■  of  Faith,  (  m  too  many  Divine t  affirm.  ) 
This  alfo  I  have  proved  before  in  opening  che  Narure  of  Affu- 
nnce,  and  in  the  Appendix  of  ray  Aphorifmesof  Juftification. 
And  Mr.  fVottonde  ReconciL  and  very  many  learned  Divines  of 
late  have  confirmed  it  fully.  Proper  Certainty  ol  Faith  is  when 
a  man  by  meer  Believing  is  fure  of  the  Truth  of  the  thing  Belie- 
ved :  This  therefore  ieaneth  fully  on  a  Divine  Teftimony.  But 
there  is  no  Divine  Teftimony  revealing  that  fuch  or  fuch  a  mans 
fins  are  pardoned,  or  he  Juftified.  The  Teftimony  of  the  Spirit  is 
but  partly  by  Giving  us  the  Conditions  of  the  Promife,  which  is 
our  Evidence,  and  partly  helping  us  to  fee  them,  and  conclude 
from  them,  and  take  comfort  therein.  And  fo  it  witnefleth  with 
our  Confidences,  by  caufing  our  Conferences  fpiritually  and  effe- 
ctually to  witnefs.But  this  Teftimoney  is  not  the  Objed  of  Faith: 
It  is  only  Gods  Teftimony  in  *  Scripture  which  affords  us  a  Cer- 
tainty of  Faith  properly  Divine  in  thrs  point.  (Though  in  other 
cafes  Naturall  Difcoveries  may  be  truly  called  a  T;  fine  Tefti- 
mony in  a  larger  fenfe ;  yet  this  is  above  nature ;  j  Now  Gods 
Word  doth  only  fay,  He  that  Repenteth  and  Believeth,  (hall  be 
pardoned,  and  juftified, and  faved  :  but  nowhere  faicb,  that  you 
or  I  (hall  be  faved.  0£;«tf.But  (you  will  fay)  as  long  as  we  may 
know  that  we  Believe  ,  is  it  not  ail  one  ?  Anfto.  No.For  Gods 
Word  tells  me  not  that  I  Believe;  therefore  this  muft  be  known 
by  Reflection  and  Internall  fenfe,  and  not  by  Believing.  He  that 
believeth  he  doth  believe,  believeth  himfeif  and  not  God :  for 
God  nowhere  telieth  him  fo ;  fo  then  it  is  beyond  doubt,  that 
Affurance  (as  I  faid  beforej  arifeth  from  the  Conclufion,  one  of 
whofe  Premifes  is  in  the  Word  of  God,  and  muft  be  believed  : 
rhe  other  is  in  our  own  Hearts  and  muft  be  felt  or  known  ;  and 
therefore  the  Conclufioa  is  mixt,  and  to  be  deduced  byReafon, 
and  is  not  an  Objed  properly  of  Divine  Faith,or  of  any  Faith  at 
all.  There  is  but  an  Objection  that  feems  to  me  to  have  any 
appearance  of  ftrength  to  take  with  any  reafonable  man  ;   and 


quamin  dubi 

um  vocentur,  an  fintfigna genu'ma  &  fape  tentationttm  nube  occult entur,  ne  adpYtefcxs  folatium 
cffxlgeant,  quid  mil urn  finon>&c.  Theoleg.  Brkcan.  in  Synod'DodY.Sufrag.ad  4rt,  5.  Tkef.3.&c. 

that 


Pare,  j, 


The  Saints  everlafttng  Reft. 


197 


that  fome  think  cannot  be  anfwered.  And  thus  they  argue, 
Whatfoever  we  ask  of  God  through  Chrift  according  to  his 
Will,vve  muft  Believe  we  (hall  Receive  :  Bur  we  ask  Julhfication 
and  Glory  of  God  according  to  his  Will  through  Chrift :  There- 
fore we  mufl  Believe  we  foall  receive  them.  ^/;This  makes  not 
our  Juftification  and  Salvation  to  be  uponCertaintie  of  Faith. 
For,  I.  The  major  Propofition  doth  only  exprefs  a  conditional 
Promife  of  Julbficition  and  Salvation,  and  no  Abfolute  pro- 
mife. 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  exprelted,  is,  That  we 
i«k,and  chat  we  ask  according  to  Gods  Will :  which  implyes  ma- 
ny other  Conditions  ?  Tor  it  muft  be  in  Faith  and  Repentance, 
and  to  right  Ends.no:  to  confume  it  on  our  lufts  ( faith  'fames)  and 
we  muft  be  Certain  that  we  are  (incere  in  all  this,  before  we  can 
upon  this  Conditional  Promife  have  a  Certainty.  2.  So  that  the 
minor  Proposition  here  ,  (That  we  thus  ask  according  to  Gods 
Will  in  true  Faith  &c.)  ThisnoScriprure  (peaks;  and  therefore, 
muft  be  known  otherwife  then  by  Believing.  3 .  Yet  we  may  be 
faid  ro  Believe  we  (hall  Receive  ,  in  reference  to  the  major  Pro- 

J  pofition  or  Promife  in  Scripture ,  which  is  an  0bje3  of  our 

'  belief. 


SECT.     IV. 

ViQ^.l.rr*Hough  Infallible  A§urance*&  aforefaid.may  be  here 
J-  att ained>yet  per fett  Certainty  in  Degree  cannot ;  nor 
may  lawfully  be  by  any  man  ex  felled. 

This  alfo  I  have  proved  before.  For  if  we  may  be  Perfect  in 
the  Degree  of  Affurance,  why  not  of  all  Grace  as  well?  and  fo 
have  no  fin  ?  Nay,  there  are  fo  many  Graces  exercifed  in  produ- 
cing our  Affurance  (befides  Reafon  itfejfj  that  iftheybenot 
firft  perfect,  it  is  tmpoOible  that  Afluraoce  (hould  be  Perfect 
For  Example  •  He  that  Believeth  no:  in  Perfection  the  Truth  of 
Scripture,  and  of  that  Promife,   That  [fVhofiever  Believe  t 
befaved  ]    2.  And  he  that  knoweih  not  in  Perfection  the  1 
rity  of  his  own  Faith  f  neither  of  which  any  man  breathing  dorh 
do  5)  cannot  poflibly  be  Perfectly  Certain  that  he  is  Juft 

Pp  and 


§.4. 

Prop.   5. 

Rea«io. 
our  Iirici/h 
Divines  In 
the    Synod 
ofDdrt 

•g.idArt.  \ 

excellently 
and  TioJer.ue-  I 
ly(as 


19*      \ 


The  S dints  everlaftwg  Reft, 


Part. 


The  Conclu- 
fion  follows 
the  weaker 
part  of  tfce 
Premii'esifay 
Logicians, 
yide  Smiglc- 
til  Logicam3 
Difp.  i?. 

13.  Vbi  fire- 
nue  probatur, 
pramifi*  alte' 
rim  debilita.. 
tern  femper 
&  in  omni 
materia  ve* 
dundare  in 
concluficnem* 


Prop.  4. 


and  (hall  be  faved.  For  who  can  be  Perfectly  Certain  of  the  Con- 
clufion,who  isbutlmpcrfeclly  Certain  of  the  Premifes?  And  yet 
I  have  met  with  fome  men  that  think  themfelves  very  learned  and 
fpiritual,  that  confidently  Difpute  for  a  Perfection  in  Aflurance. 
If  any  man  fay  [That  Bcllarmine  meant  as  much  as  this  Imperfecl 
Certainty,  when  he  grants  a  conjectural  Certainty;  j  and  be  fure 
that  he  fpeaks  truly;  I  will  like  Bellarmine  the  better,  and  hisop- 
pofers  in  this  the  worfc ;  but  I  will  like  a  plain  neceflary  Truth  of 
God  never  the  worfe.  Sure  I  am  that  our  great  Divines  affirm- 
ingjhat  we  are  fure  of  Salvation  by  a  certainty  of  Faith,hath  gi- 
ven the  Papifts  fearful  ground  to  baffle  them  and  play 'upon  us 
and  triumph  over  them.  And  when  their  own  Students  and  fol- 
lowers finde  it  fo ,  it  hardens  them  againft  us  fearfully.  And  as 
fure  I  am,  that  no  man  is  Perfecl  gradually  in  this  life  in  any 
Grace,  much  lefs  in  fo  high  a  point  as  his  Afforance.  Among  all 
thofe  confeiences  that  I  have  had  opened  tome,I  never  met  with 
a  humble  ,  heavenly,  upright  Chriftian,  that  would  fay,  He  was 
perfectly  Certain  :  ( Nay  ,  and  but  few  that  durft  call  their  Per- 
iwafion  A  Certainty,but  rather  a  ftrong  Hope:,)  But  fome  Jicen 
tiou«,fanfafticalDifputers,  I  have  heard  plead  for  fuch  a  Perfect 
Certainty ;  whofe  Pride,  and  loofe  Living,and  unmodified  Paf- 
(ions  and  corruptions,  told  the  ftanders-by,  that  they  were  the 
furtheft  from  true  Certainty  of  any. 


•  SECT.   V. 

Propof.4  rr*Hough  in  fome  Cafes  it  may  bettfefulto  namefe- 
•*-  veral  Mark* :  Tet  the  true  infallible  Marks  of  Sin* 
cerityt  Vvhich  a  man  may  gather  Affurance  from,  are  very  few,  and 
lie  in  a  narrower  room  then  moft  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  fooliili  tender  nefs  of  any  mans  Re- 
putation 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  felf  (heretofore.,)  I  know  ordinary  Chrifti- 
ans cannot  difcein  how  thefe  multitudes  of  Marks  do  lie  open  to 
exceptions :  but  the  Judicious  may  eafily  perceive  it.  I  (hall  there- 
fore 


Pare.,?' 


The  Saints  tvtrlafling  Reft. 


199 


fore  here  tell  you  the  Truth,  how  far  thefe  many  Marks  arc  com- 
mendible  and  convenient,  and  how  far  they  are  condemnable 
and  dangerous.  And,  i.  When  we  are  onely  difcovering  the 
Nature  of  fame  fin,  rather  then  the  unholinefs  of  the  (inner,  it  is 
both  etiie  and  ufeful  to  give  many  (igns ,  as  from  the  Eftvcls.&c. 
by  which  it  may  be  known,  what  that  Cm  is;  and  fo  men  may 
know  how  far  they  are  guilty  of  it.  But  co  know  certainly  whe- 
ther that  fin  will  prove  the  damnable  (tare  of  the  (inner,  is  nei- 
ther eafie  fin  moft  cafes)  nor  to  be  done  by  many  Marks. 

i.When  we  arc  difcovering  the  Nature  of  fome  Duty  or  Grace 
(and  not  the  very  point  wherein  the  Souls  fincerity  in  that  Grace 
or  Duty  lyethj  it  is  both  eafie  and  ufeful  to  give  many  Marks  of 
them.  But  by  thefe  no  man  can  gather  Aflurance  of  his  fincerity. 

3.  When  we  ate  deferring  a  high  Degree  of  wickednefs,  which 
is  far  from  the  beft  (rate  of  an  ungenerate  man,  it  is  both  eafie 
and  ufeful  to  give  plain  Marks  of  iiich  a  ftate.  But  to  difcover  juft 
how  much  fin  will  ftand  with  true  Grace,  is  another  matter. 

4.  When  we  are  defcribing  the  eftatc  of  the  ftrongeft  Chri- 
ftians ,  it  is  eafie  and  ufefui  to  Mark  them  our,  and  to  give  many 
Marks  of  their  ftrength :  But  to  give  many  of  their  Truth  ;  and 
to  difcover  the  leaft  degree  of  true  Grace,  is  not  eafie.  So  I  have 
(hewed  you  wherein  Marks  may  commendably  be  multipiyed : 
But  to  lay  down  many  Marks  of  fincerity,  and  fay,  By  thefe  you 
may  certainly  know  whether  you  (hall  be  favedor  not:  This 
I  dare  not  do. 


SECT.  VL 


§6. 
Prop.  5, 


Propof.  5.  nr'Here  U  a  threefold  Truth  to  be  enquired  after  in  Ex 

-L  animation  :  1 .  The  Truth  of  the  Acl  or  Habit*  2  .The  Lege  Aquln 
Moral  Truth  of  it  04  a  Grace  or  Duty.  3 .  The  Moral  Truth  of  it  (urn  d:  Veri- 
asa  Saving  or  JuftiTying  (jrace  or  Duty ,'  or  as  the  Condition  ofju- 
fiification  and  Salvation.  It  U  the  lafi  of  thefe  three  onely  that  the 
great  bufinefs  in  Self  examination  lyeth  on,  and  Which  We  are  now 
fearching  after  :  The  twofirfl  being  prefuppofed  as  more  eafily  dif 
cernable,  and  left  controvertible. 

I  will  not  here  trouble  plain  Readers ,  for  whofe  fakes  I  write, 
with  any  Scholaftick  Enquiries  into  the  nature  of  Truth,  but  on- } 
— Pp*  iy 


tatc,  c.i.&  i 
&c.  au 
tiflftne  de  vert 

&  vcrit.1t  is 
definitionc. 


2C0 


The  Saints  everlajling  Rt(t, 


Part.  3 


ly  lookinto  fo  much  as  is  of  fht  necetfity  to  a  right  managing  of 
the  work  of  Self-examination.  For  it  is  unconceivable  how  a 
man  fhotld  rationally  judge  of  his  own  Condition,  when  he 
knows  not  what  to  enquire  after :  or  that  he  (hould  clearly  know 
his  fincerity ,  who  knows  not  what  fincerity  is.  Yet  I  doubt  not 
but  by  an  internal  feeling,  a  (hong  found  Chrifiian,who  hath  his 
Faith  and  Love,  and  other  Graces  in  Action,  may  comfortably 
perceive  the  fincerity  of  his  Graces^  though  he  be  fo  ignorant 
as  not  clearly  and  diftintll)  to  know  the  Nature  of  fincerity,  or 
to  give  any  juft  Defcription  of  it  ;  Even  as  an  unlearned  man 
that  is  of  a  found  and  healthful  body,  may  feel  what  Health  is, 
when  he  cannot  describe  it,  nor  tell  diftintily  wherein  it  doth 
confift.  But  yet  as  he  hath  a  general  Knowledge  of  it,  fohath 
this  ignorant  fincere  Chriftian  of  the  Nature  of  finceriry.  And 
withal!;  this  is  a  more  dangerous  ground  to  ftand  on,  becaufe  our 
J  fcnfe  is  fo  uncertain  in  this  cafe  more  then  in  the  welfare  of  the 
body  ;  and  the  Aflurance  of  fuch  a  foul  will  be  more  defective 
and  imperfect,  and  very  unconftant,  who  goes  by  meer  Feeling, 
without  knowing  the  nature  of  what  he  feeletb.  Even  as  the 
forementioned  unlearned  man  in  cafe  of  bodily  health,if  he  have 
no  knowledge,  but  meer  feeling  of  the  nature  of  health  j  He  will 
be  caftdown  withaTooth-ake,  or  fome  harmlefsdifeafe,if  it  be 
painful,  as  if  he  (hould  prefently  die,when  a  knowing  man  could 
tell  that  there  is  no  danger,and  he  would  make  light  of  a  Heclick 
or  other  mortal  difeafe  till  it  be  uncurable  ,  becaufe  he  feels  no 
great  pain  in  it.  It  is  therefore  a  matter  of  Neceffity  to 
cpen  moft  clearly  and  diftin&ly  the  Nature  of  fincerity  or 
Truth,  fo  far  as  concerns  the  cafe  in  hand.  I  told  you  before  that 
there  is  a  Metaphyfical  Truih  of  Being,  and  a  Moral.  I  now  add 
further,  that  here  are  three  things  to  be  enquired  after.  i.The 
Truth  of  the  Act  2.  The  Truth  or  the  Virtuoufnefs  of  the  Adt 
3.  The  Truth  of  the  J-uftifying  or  favlngnefs  of  the  Ad.  The 
firft  is  of  Natural  Consideration  :  The  two  laft  of  Moral  Con- 
sideration. As  for  example;  Jf  you  be  trying  the  fincerity  of 
your  Love  to  God  :  You  muft  firft  Know  that  you  do  love  him 
indeed,  without  difTembling.  2.  That  this  Love  be  fuch  as 
is  a  Duty  or  Good,  which  God  requirah.  3.  That  this  Love; 
be  fuch  will  certainly  prove  you  in  a  ftate  of  Salvation.  The  1 
firft  of  thefe  (whether  you  Believe  and  Love  Chrift  or  not)  j 

muft  \ 


Part .  j .  The  Saints  ever  lofting  Beft. 


201 


:  needs  be  firft  known.    And  this  muft  be  known  by  interriil  (  L     RWzu 
rltng  joyned  with  a  confederation  61 
!  And  to  this  end  manv  Marks  may  be  ufefnl,  chough  indeed  in-   tun 
'  ward  feeling  muft  do  aimed  ill  \  No  man  elfe  cantell  me  v 
j  ther  I  Believe  and  Love  if  I  cannot  tell  my  I  noh3rdmat-l  £*'nUi 

:o  a  folid  knowing  Chriftton  ro  decern  chi  Tc/ltrdm  Is 

]  when  they  do  know  this,  thryareiar  enough  fVom  true  AfTu- j  thu*  mifhken. 
I  rance,excert  the\*  goto  the  rift!  A  man  may  be  a  7Vjm  Afan,ind  i  De  N*t*n 
not  an  imagt\orall-)idow,or  a  corps ;  and  yetbi  rheif.or  |  S^^14** 

a  Liar,  and  no  True  Man  in  a  Moral  fenfe.     Ths  I  lay  down  toi  nhoknords  I 
thefe  afei  :  lgiveyc« 

Firft,  -1  hat  you  take  heed  when  ycu  hear  or  pad  Mark?  of  that  yon  aw 
Grace  how  you  receive  and  apply  them  :  and  enquire  whether  -j**  whac  way 
it  be  not  only  the  Truth  of  the  Being  of  the  A«or  Habte  that  ^^ 
thofe  Marks  diicover*  rather  then  the  vertuotts,  or  the  iaving  Bj-  i  man  fcel  [hac 

ing  Or  For-Ce,  he  Beiitverh, 

Secondly,  That  you  take  heed  in  Exanvnation  of  talcing  up  at  |  (for  felt  it  is, 
this  firft  ftep,  as  if  when  you  have  found  that  you  Bolieve,  and 
Love,  and  Repent,  you  had  found  ail .  when  yet  you  have  not 
found  that  vou  do  it  Savingly. 

Thirdly  ,To  take  heed  of  the  Doclrinc  of  many  called  Ortho- 
dox great  Divines,  in  this ;  who  tell  you,  That,  Every  man  that 
hath  Faith,  knows  he  hath  it :  and  it:  h  impoffible  to  Believe,  and 
not  to  know  we  Believe.  This  may  ordinarily  ( but  not  alwayj 
be  true  about  this  firtt  Trtsth,  of  the  meer  Being  of  the  Act..  Bur 
l  is  it  not  a  wonder  that  thefe  ^reat  Learned  D:\ines  (houid  not 
confider,  that  this  is  but  a  preKippofed  matter,  and  not  the  great 
thing  that  wchave  to  enquire  after  in  point  offincerity  ?  and 
that  rhey  may  know  they  Believe  long  enough, and  yet  not  know 
their  Faith  to  be  Saving  f  Jt  is  our  beyond-Sea  Divines  that  to 
miftake  in  this  Point :  Oritj£*gtifi  Divines  are  founder  in  it,  thep 
any  in  the  world  generally \  I  think,  because  they  are  more  pra- 
ctical, and  have  had  more  wounded  tender  consciences  under 

uncertain  of 
the  pardon  of  hi:,  :1ns,  and  of  his  Saltation,  t&t  b  in  vain  boaft  that  he  is  a  Believer.  Certainly 
kecbat  i<  pot  certain  of  the  pardon  of  his  iins3  snd  of  his  Salvation,  yvhich  is  the  Ccndufion 
ofth-  ui  Faithjiseichei ignorant  ot  .what  U  contained  in  thenvjor;  or  the  doth  not 

take  it  for  certain  (whi.h  yet  is  the  word  o£God  and  Cjhrift  )     Pj  eifc  it  mutt  needs  be  that  he 
.•othnot  feel  that  heBfrkves;  And  how  then  cm  he  beca'led  a  Believe  ?,.*»  j  er- 

reth  with  too  many  mo  e. 

P  p  3  cure 


and  that  moft . 
certainly    of 
him  that  belic- 
vcth)  and  be 
pcrfwiued    of 
the  Veracity 
of  (aod  and 
Chriftj  th:t 
man  cannot 
chuie  but  cer- 
tainly    con- 
clude with 
himfclf  that 
hi*  (ins  are 
pardoned,  and 
life  eternal 
(hall  be  given 
him. He  there- 
fore that  pro- 
fcfcch  himfeJf 


202 


The  Saints  everhfting  Refi. 


Pare,  i 


fen  of  faving 
Paith,  §.i.c*. 

And  very  oft 
through  the 
whole  book 
fully  evincing 
this,  and  ufe. 
fully  applying 
k. 


cure,  and  lefs  empty  fpeculation  and  difpute.  The  fecond  Truth 
to  be  enquired  after,  if,  That  this  Aft  is  Truly  Good  of  a  Vertue- 
or  Grace,For  every  Ad  U  not  a  Vertue  •  nor  every  A3  that  may* 
feem  fo.    I  will  not  ftand  here  curioi-fly  to  open  to  you,  wherein 
the  Goodnefs  of  an  Aclion  doth  confift.Somewhat  will  be  faid  in 
I  the  following  Propofitions  opened.  Onely  thus  much  at  the  pre- 
|  fenr.  To  denominate  in  Action  properly  and  fully  Good,  it  muft 
be  fully  agreeable  to  Gods  Will  of  Precept,  both  in  the  Matter, 
EndvMcafure,3ndaH  Circumftances.  But  improperly  and  imper- 
fectly it  may  be  called  Good  or  Vertuous,  though  there  be  Evil 
mixt ,  if  the  Good  be  mod  eminent :  as  if  the  fubftancc  of  the 
I  Aclion  be  Good,  though  the  Circumftances  be. Evil  :  and  thus 
i  we  ordinarily  call  Aclions  Good  :  But  if  the  Evil  befopredo~ 
minsnt,as  that  the  Good  lie  onely  in  Ends  or  Circnmftances,and 
j  the  fubftance  (as  it  were )  of  the  Aclion  be  forbidden,  then  we 
!  may  not  call  it  a  Good  Aclion,  or  a  Grace  or  Duty.  So  that  it 
is  not  perfed  proper  Goodnefs,  that  I  hear  fpeak  of ;.  but  the  fe- 
jcond,  that  is ,  imperfeel;  when  the  Aclion  is  commanded  and 
Good  inlt  felf,  and  the  Good  more  eminent  then  the  Evil :  Yet 
it  may  not  be  faving  for  all  thar. 

For  there  is  a  common  Grace  which  is  not  faving>yet  fo*/,and 
fo  True  and  good,  and  fo  True  grace :  as  well  as  a  fpecial  Grace, 
which  is  faving ;  and  there  are  common  Duties  commanded  by 
God,  as  Alms-deeds,  Fading,  Prayer,  &c.  which  though  they 
are  neceffary,  yet  Salvation  doth  not  certainly  accompany  them 
or  follow  them ;  A  man  that  finds  any  Moral  Vertue  to  be  in 
himfelf  Truly,  and  to  be  Truly  a  Vertue;  cannot  thence  con- 
clude that  be  fhill  be  faved  :  Nor  a  man  that  Truly  doth  a  Duty 
Truly  Good  in  it  felf.  Many  did  that  which  was  good  in  the  fight 
of  the  Lord,but  not  with  an  upright  heart :  And  even  an  Ahaht 
Humiliation  may  have  fome  Moral  Goodnefs,  and  fo  fome  Ac- 
ceptance with  God,  and  bring  fome  benefit  to  himfelf,  and  yet 
not  be  Saving  nor  Juftifying. 

And  fome  Anions  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  finful  Attempts,  in  it  felf  confidered,a  Doty  and 
Good  :  But  if  a  man  Repent  of  it  onely,  becaufe  it  did  not  fuc- 
ceed,  or  becaufe  he  milt  of  the  Gain,  orPleafure,  or  Honour 
which  he  expe^ed  by  it :  Thus  he  makes  it  a  greater  fin  :  And 


.Part. j. 


Tht  Saints  cverlafting  Reft. 


203 


if  he  Repent  but  beciufe  his  pleasure  i>  gone,  or  becaufeheis 
brought  to  poverty  or  difgracc  by  his  (in  ,  this  is  but  a  Natural 
thing^and  deferves  not  the  name  of  a  Vertue.So  to  love  God  is  in 
itfelfGood.and  the  highcft  Duty.  But  if  any  man  LoveCjodas 
one  that  he  thinks  hath  profpered  him  in  his  fin  ,  and  helped  and  j 
Succeeded  him  in  his  Revenge,  unju  ft  Blood-fhed,  Robbery,  fin-  j 
fjl  Riling  and  Thriving,  thanking  God,  and  loving  him  for  his 
Pleafure  in  Luft,  Drunkennefs,  Gluttony,  or  the  like.as  moft  men 
that  Idolize  their  Flcfh-pleafure  do  :  when  they  have  Eafe  and 
Honour  ,  and  all  at  Will ,  that  they  may  offer  a  full  Sacrifice  to 
their  Fleih,  and  fay,  Soul  take  thy  fyfe  :  Then  they  Thank  God 
for  it,and  may  really  Love  him  under  this  notion.  This  is  to  make 
God  1  Pandor  or  Servant  to  our  Flefh,  and  fo  to  Love  him  for 
ferving  and  humouring  it.  And  this  is  fo  far  from  being  a  Ver- 
tt*e,  that  it  is  one  of  the  greareft  of  all  fin?.  And  if  another  man 
Love  God  in  a  better  notion  a  little,  and  Love  his  Lulls  more, 
this  is  nofav ing  Love  (as  I  (hall  more  fully  (hew  you.  J  So  that 
you  fee  a  man  hath  more  to  look  after  then  the  meer  Honefty, 
Vertue,  or  Moral  Goodnefs  of  his  Aclion  :  Or  eife  all  Aclions 
ttiat  are  vertuous  would  be  faving. 

The  third  thing  to  be  enquired  after,is  the  Sincerity  of  Grace, 
considered  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  arc  now  enquiring,how  far  Marks  may  be  mulciplyed  ?  How 
far  they  may  be  ufeful  ?    and  wherein  this  fincerity  doth  confift  ? 
j  The  two  former  will  not  denominate  a  man  a  fincerc  Chriftian, 
j  nor  prove  him  Juftified,  and  in  a  ftate  of  Salvation  without  this. 
Wherein  this  confifteth,I  (hall  (hew  you  in  the  following  Propo- 
fitions :  Now  I  have  firft  (hewed  you  what  it  is  that  you  muft  en- 
quire after.  (And  I  hope  no  wife  Chriftian  will  judge  me  wo  cu- 
rious and  exxel  here,  feeing  it  is  a  work  that  neerly  concerns  us, 
and  is  not  fit  to  be  done  in  the  dark :  Our  caufe  muft  be  thorow- 
ly  fifted  at  Judgement,and  our  game  then  muft  be  played  above- 
board,and  therefore  it  is  defpefaee  to  juggle  and  cheat  our  felves 
now.)  Only  before  I  proceed,  let  me  tell  you,  that  according  to 
this  three-fold  truth  01  fincerity,  fo  there  is  a  three- fold  felf-dc- 
lafion  or  hypocrifie.    (  Taking  hypocrifie  for  a  feeming  to  be  whit 
we  are  not,  cither  to  our  felves  or  others :  though  perhaps  we 
Pp  4  hive 


(antil  dicun* 
tur,&  quod' 
ammodofunt) 
fedfnc  Radice 
(?  Solidita  ■ 
UyUt  Rivet. 
difp.de  Pcrfcv. 
yWZ.  §.$./>. 

20?. 


2.04 


The  Saints  cverUftwg  Reft. 


Part, 


'■*  ita  /incerei 

tarn  Reftpifccn- 
iiam  quam  Fi- 
dcm3  Conditio- 
nem  adfatuten* 
adiptfeendm 
pro/ fits  nceefm 
fdriam-flatui- 
nw.  Triglan.. 

Idulus  de  Grat> 
P-997- 


§.7. 

Frop.  6, 


have  no  direel  diiTemblJng  intent.)  i .  To  take  on  us  to  Repent, 
Believe,  Love  ChHfr.&c.  when  we  do  not  at  all,  this  is  the  grof- 
feft  kinde  of  Hy pocrifie,  as  wanting  the  very  natural  Truth  of  the 
Ad. 

2.  Tofeem  to  Believe,  Repent,  Love  God, &c.  vertuoufly 
/according  to  the  former  DefcriptionJ  and  yet  to  do  it  but  in 
fabferviency  to  our  Lulls  and  wicked  Ends,  this  is  another  fort  of 
grofs  Hy  pocrifie  :  Yea,  to  do  it  in  meer  refpeel  to  fleflily  profpe- 
nty  (as  to  Repent  becaufe  fin  hath  brought  us  to  ficknefs  and 
poverty  ;  to  Love  God,  meerly  becaufe  he  keeps  up  our  flefhes 
profper*ty,&c.  )    this  ft  ill  is  grofs  Hy  pocrifie. 

It  may  be  a  great  Queftion,  which  of  thefe  is  the  greater  fin  ; 
To  Repent  and  Love  God  in  fubferviency  to  cur  fin  ;  or  not  to 
do  ic;  at  all  ? 

Anfa.  It  is  not  much  worth  the  thinking  on,  they  are  both  fo 
I  defperately  wicked  :  Therefore  I  will  not  trouble  the  Reader 
'  with  a  curious  refotunon  of  this  Queftion  :  Only  thus;  Though 
!  to  deny  Gods  Being,  be  a  blasphemous  denial  of  his  natural  Ex- 
cellency ,  and  fo  of  his  Attributes  which  are  the  firft  platform  of 
that  which  we  call  Morality  in  the  Creature  ;  yet  to  deny  thefe 
his  Attributes,  and  withal!  to  afcribe  fin  and  pofitive  wickednefs I 
to  the  Bleffed  Holy  God,  feeras  to  me  the  greater  fin  ;  Skntejfe 
Biabolam  eft  pejus  (quoad  ipftan)  quam  non  ejfe* 

3.  The  next  kinde  of  Hypocrifie,  and  themoft  Common  is, 
when  men  want  thenncerity  of  Grace  as  faving  oncljy  but  have 
both  the  Truth  of  it  as  an  Aft  or  Habity  and  as  a  Venue.  When 
men  have  fome  *  Repentance,  Faith,  Hope,  Love,  &c.  which  is 
undiiTembied,  and  hath  good  Ends;  but  yet  is  not  Jawing*  This 
is  the  unfoundnefs  which  moft  among  us  in  the  Church  perifli  | 
by,  that  do  perifli ;  and  which  every  Chriftian  ftiould  look  moft 
to  his  heart  in.  This  I  think  is  difcerned  by  few  that  are  guilty 
of  it;  Though  they  might  all  difcern  ir,  if  they  were  Willing 
and  Diligent. 


SECT.  VII. 


Propof>6.    AS  it  is  snely  the  Precepts  of  Chrift  that  canaffure  p.s 
■^ihat  one  Afiion  h  vertuous  ,  or  a  Duty  more  then  ano- 


ther : 


The  Saints  cvcrlaftwg  Reft. 


205 


ther  :  >o  it  is  onely  the  tenour  of  the  (Covenant  of  Grace  beflowing 
J* ftific.it  ion  or  'uilv.'tion  upon  any  Ail,  Vebich  makes  that  All  ( or 
Grace)  tufttffiig  or  ''Wing ,  and  can  affnre  us  that  it  is  fa. 

By  the  *r;cepts  I  mean  any  Divine  Determination  concerning 
out  Duty, what  we  Ought  to  Do  or  Avoid.  It  is  the  fame  facred 
Inftrumenr,  which  is  called  Gods  Teftamenr,  his  Covenant  and 
his  New  Law,the  feveral  names  being  taken  from  feveral  refpeels 
(as  1  have  opened  eifwhcre.and  cannot  now  fland  to  prove.  jThis 
Law  of  God  hath  two  parts  1  The  Precept  and  the  Sanction.  The 
Precept  may  beconfidered,  either  as  by  it  felf  \^Do  this  or  tbaf\ 
and  (oitmakethDuty  :  This  conftitutesthe  Vertueof  Actions* 
(Ivegulatingthem;  And  (o  the  fecond  kinde  ot  Cmcemy^wbetber 
an  Aft  ion  be  good  or  bad]  muft  be  tried  by  the  Precepts  as  Pre- 
cepts. What  God  requireth  is  a  Venue  :  what  he  forbiddeth  is  a 
Vice :  What  he  neither  Requireth  nor  Forbiddeth,is  Indifferenr, 
as  being  not  of  Moral  Conlideration.  (For  rhe  Popifli  Do&rine 
of  Divine  Counfels  is  vain.} 

a.  And  then,  thefe  Precepts  muft  beconfidered,  notoneiy  as 
they  ftand  by  themfelves,and  corftitute  Duty  (imply,  faying  \fDo 
tbis~\  but  alio  as  they  ftand  in  conjunction  with  the  Sanclion^nd 
fav,  [Do  this  or  tbatjwdbe  faved,  or  elje  PeriJJi]  as  I  Believe  and  be 
faired,  elfe  not.-]  And  in  this  refpecYand  fenie  they  conftitute  the 
Conditions  of  the  Covenant :  and  fo  they  are  the  onely  Rule  by 
which  to  know  what  is  faving  Grace,  and  what  not.  And  onely 
inrhisrefpeotitisthat'hey  Ju(l:fie  or  Condemn  men  :  They  may 
Juftiheor  Condemn  the  Action,  as  bare  Precepts  and  Prohibiti- 
ons :  But  they  Juftifienor,  nor  Condemn  the  Pcrf-  n  himfelf,  but 
as  Precepts  conjoyned  with  the  Sanction  :  that  is,  with  the  Pro- 
mife  or  Threatning. 

So  that  i:  is  hence  evident,  that  no  humane  conjecture  can  ga- 
ther what  is  2  faving  Grace  or  D#y,  and  What  not, either  from  a 
bare  Precept  cornered  disjuncl  from  :he  Promi'fe  •  or  from  any 
thing  in  the  meer  nature  and  ufe  of  the  gracious  A£\  it  felf.  The 
nature  of  the  A6t  is  but  its  Aptitude  to  its  Office  :  But  the  Con- 
fequents  (for  I  will  no:  call  them  Effects)  Juftificaticnar.d  Sal- 
vation, proceed  from,  or  upon  them  only  as  conditions  on  which 
tbefree  Promifebeftoweththofe  benefits,  direjily.  Thofe  there- 
fore which  make  the  Formal  reafon  of  Faith ■  Juftifying,  to  lie  in 
)prehecfion>  which  they  call  its  Infhumentaiirv,  being  in- 
deed 


205 


The  Sahts  everUfting  Reft. 


Pan. 3.; 


'    §.8. 
Prop.  7. 


deed  the  very  Nature  and  Being  of  the  A&,  do  little  know  what 
they  fay,nor  how  derogatory  to  Quift,and  arrogating  to  them- 
felves  their  Do&rine  is,  as  I  have  elfwhere  manifeftcd, 

I  conclude  then*  that  it  is  onely  the  Scripture  that  can  tell  you 
what  is  Juftifying  or  Saving  Grace,  by  promifiog  and  annexing 
iSalvacion  thereto. 


SECT.    VIII. 

(  Prop of. 7* 7 jprHatfower  therefore  is  the  Condition  Which  the  Co- 

rr    venant  of  Grace  requiretb  of  man,  for  the  attaining 

I  off  unification  and  Salvation,  and  upon  Which  it  doth  be  ft  ore  tbem ; 

\  that  only  is  a  Juftifying  and  Saving  Aft.  Ana*  infer  iour  Duties  are  no 

further  iJMarks  to  try  by>  nor  are  Juftifying  and  Savings  then  as 

they  are  reducible  to  that  Condition, 

This  is  it  which  I  have  atterted  in  the  laft  foregoing  Chapter  t 
j  and  this  is  the  reafon  why  I  laid  down  but  two  Marks  there. 
Though  in  the  firft  Part,  in  the  defcription  of  Gods  people,I  laid 
down  the  whole  defcription  -t  which  muft  needs  contain  fome 
things  common^  and  not  onely  fpecial  Properties ;  yet  now  I  am 
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,  promifing  Juftification  and  Salvation,  then,is 
the  only  Mark  of  Juftification  or  Salvation,Dire&  and  Infallible: 
!  or  is  the  onely  Jultifying  and  Saving  Grace  properly  fo  calledi, 
I  Now  you  muft  underftand  that  the  Covenant  of  Life  hath  two 
I  parts*  as  the  Condition  for  man  to  perform,if  he  will  receive  the 
;  benefits.  The  firft  is  the  natural  part  concerning  the  pure  God- 
I  head^who  is  the  Firft  and  theLaft,the  Principal  Efficient  and  Ul- 
timate End  of  all :  Who  is  our  Creator^  Preferver,Governour, 
[  Happinefs  or  Reft. This  is  [The  taking  the  Lord  only  for  our  Ged~] 
[in  oppoiition  to  all  Idols  vifible  or  invifible.  As  the  End,is  fuch,is 
1  before  and  above  all  the  means,and  the  Father  or  meer  Godhead 
lis  above  Chrift  the  Mediator,  as  fuch  fas  he  faith,  fob.  14.28.  The 
I  Father  is  greater  then  I)  fo  this  is  the  firft  and  greater  part  of  the 
i  condition  of  the  Covenant :  ("And  fo  Idolatry  and  Atheifm  arc 
Jche  greateft  and  firft  condemning  (insj    The  fecond  part  of  the 
Condition  is,  [That  Vie  take  fefus  Chrift  onely  for  the  Mediator 

and 


|P*UT, 


y 


The  Saints  cvcrlafling  Reft. 


207 


and  our  Redeemer  yandfo  as  our  only  Saviour  and  fupr earn  Lord  by 

the  Right  of  Redemption  ]  This  is  the  fecond  part ;  confifting  in 

rhe  choice  of  the  right  and  only  Way  and  Means  to  God,as  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 

molt  evident  in  the  Word,  both  in  their  Diftinction  and  Ncceffi- 

ty.  The  former  was  part  of  that  Covenant  msde  with  Adam^ 

which  is  not  Repealed ,  nor  ever  will  be,  though  the  reft  of  that 

Covenant  may  be  laid  by.   It  was  afterward  ftill  fully  expreflfed 

to  the  Church  before  Chrifts  coming  in  the  flefh  :  In  all  the  peo-  ] 

pies  covenanting,  this  was  ftill  the  fum,  that  [They  teokjhe  Lvrdl 

onely  to  be  their  God.]  But  the  later  part  was  not  in  the  Co-  j 

venant  with  Adam  :  Nor  was  it  openly  and  in  full  plainnefs  put 

into  the  Covenant  of  Grace  in  the  beginning  ;  but  ftill  implyed, 

and  more  darkly  intirnated.the  light  and  elearnefs  of  Revelation 

ftill  encreafing  till  Chrifts  coming.  Yet  fo,  asthat  at  the  utmoft 

they  had  but  the  difcovery  of  a  Saviour,  to  be  born  of  a  Virgin, 

of  ihe  Tribe  of  Judah  at  fuch  a  time :  But  never  that  this  Jefus  was 

the  Chrift.  And  fo  it  was  only  in  a  Saviour  fo  to  be  revealed  that 

they  were  to  believe  before  :  But  after  Chrifts  coming  and  hisf 

Miracles  (and  Refurreclion  at  urmoftj  he  tels  them ,  [Ifyt  be-  \ 

lieve  not  that  1  am  he,  youjJja/ldte  in  jour  fins']  So  [hat  to  them  : 

to  whom  he  was  Revealed  fat  leaftj  it  was  of  neceflity  to  be-  \ 

lieve,  that  [This  Jefus  it  he,  and  not  to  looJ^for  another]  Now  to  j 

us  Chriftians  under  the  New  Teftament  this  later  part  of  the  Co- ! 

venant  (concerning  the  Mediator  J  is  m oft  fully  expretTed,  and  \ 

moft  frequently  inculcated  :  Not  as  if  the  former  (p3rtcorrcrn-  ! 

ing  God  the  Creator  and  End,)  were  become  lefs  neceflary  then 

before,  or  ever  the  lefstobeftudied  by  Chriftians,  or  preached  j 

by  the  Minifters  of  theGofpel  :  But  on  the  conrrary,it  is  ftill  ! 

implyed,  as  being  fully  revealed  before,  and  a  thing  generally  re-  J 

ceived  by  the  Church  ;  yea,  and  confirmed  and  ftabljftied  by  the  | 

adding  of  the  Gofpe!,and  preaching  Chrift.   For  the  end  is  ftill  J 

fuppofed,  and  implyed,  when  we  determine  of  the  Means ;  and  \ 

the  Means  confirm  and  not  deny  the  Excellency  and  Neceflicy  of  j 

the  End.  Therefore  when  Paul^A&.rj  &c.)  was  to  Preach  to  i 

the  Athenians  or  other  Heathens,  he  fkft  preacheth  to  them  the 

Godhead,  and  feeks  to  bring  them  from  their  Idols ;  avid  then  I 

preacheth  Chrift.  And  therefore  it  isfaid,  Heb.u- He  that  comes] 

to  \ 


20-8 


*  AS- lo.ix. 


The  Saints  everUJting  Reft. 


Part. 3 


to  God  (as  the  End  and  his  Happinefs,  or  Creator  and  Preferver) 
muft  (fa  ft,)  believe  that  Cjodis,  and  that  he  U  (in  ttve  Redeemer) 
arew.vder  of  them  that  diligently  feek^  him,  And  therefore  the 
Apoftle  *  preached  [Repentance  toward  God,  and  faith  towards  our 
Lord  Jefus  Chrifi]  The  firft  is,  [The  turning  from  Idols  to  the  true 
God}  (ar.d  fo  Repentance  is  in  order  of  nature  before  Faith  in 
the  ivlediator,and  more  excellent  in  its  nature,  as  the  End  is  then 
the  way  :  but  not  before  Faith  in  the  Godhead  J  The  fecond  is, 
the  onely  high  way  to  God,  Therefore  Paul  was  by  preaching 
to  Tarn  men  from  darknefs  to  light  (both  from  the  darknefs  of 
Aeheifm  and  Idolatry,  aud  the  darknefs  of  Infidelity  :  bucfiift) 
from  the  power  of  Satan  (and  worftiipping  devih  )  to  God :  (that 
fo  next)  by  Fairh  in  Chrift  they  might  receive  Remiflion  of  (in, 
and  Inheritance  among  them  that  are  Sanctified, /4#.  2 6  iB.And 
Chrift  himfelf  took  the  fame  courfe ,  and  preathtd  thefe  two 
parrs  of  the  condition  of  the  Covenant  diftinetly  .  f  oh. 17.^. This 
u  life  eternal  to  know  thee  the  only  true  Godyand  (then)  lefus  Chrifi 
Vrhom  thou  hafifent.  (Words  of  knowledge  in  Scnptuie-Com- 
mands  import  Affection)  And  Ioh.i$.i%>  The  Father  U  greater 
then  I.  And  M.14.6.  /  am  the Way ,  the  Truth  and  the  Life:  No 
man  comet h  to  the  Father  but  by  me.  And  loh.  14.1.  Te  believe  in 
God,  (there  is  the  firft  part  J  Believe  alfo  in  me  (there  is  the  fe- 
cond part.)  But  intended  brevity  forbids  me  to  heap  up  more 
proof  in  fo  plain  a  Cafe. 

To  this  laft  part  of  the  Condition  is  oppofed  Infidelity,ot  not- 
believing  in  Chrift;being  the  chicfeft  condemning  fin,  next  to  A- 
theifm  an<Hdolatry,which  areoppofite  to  the  firft  parr.On  thefe 
tws  parts  of  the  Condition  of  the  Covenant,  hath  God  laid  all 
our  fa!vation,3S  much  as  concerns  our  part ;  ftill  fuppofing  that 
God  and  the  Mediator  have  done  and  will  do  all  their  pirc 

The  firft  part  of  the  Condition  I  call,  The  natural  p«rt  -y  b.ing 
from  the  beginning,and  written  in  the  nature  of  every  reafonable 
creature;  and  by  an  Eminency  and  Excellency  ims  of  Natural 
Morality  above  all  other  Laws  whacfoever.  The  llcondlcall. 
The  fuper -natural  part  ef  the  Condition ;  as  being  not  known  to 
any  man  by  the  meer  light  of  Nature;  but  is  iupernaiurally  re- 
vealed to  the  world  by  the  GofpeL  The  fiift  part  alio,  is  the  ba- 
lls or  great  command  of  the  Decalogue ;  [  Thoufialt  have  none 
other  God  but  me]  or  in  other  terms  [Thou  /halt  love  God  above 

all.'] 


K 


irr 


7  be  S  mnts  ever  lading  Kefl. 


2  09 


nll.~]  The  (econd  i<;  the  great  Command  of  the  Oofpel  [fBelieve 
inthcLordjef:u~]  or  in  other  terms  \_Love  fhrift  above  a/Q 
(For,as  I  faid,words  of  knowledge  in  Scripture  imply  Affection, 
efpccially  Will  :  where  all  Acls  of  the  foul  are  compleat,  which 
in  the  intelkft  are  but  incompleat,  imperfect  and  preparatory: 
ndtift.  nding  being  but  the  entrance  to  the  Will ;  and  the 
Will  being  an  extended  Undetftanding  :  Therefore  fometime 
Chrift  faith ,  He  that  believeth not  U  condemned  :  Sometime,  He 
that  loveth  any  thing,  more  then  mejs  not  Worthy  of  me,  andcannot 
be  my  Difciple.)  And  he  joyneth  them  together  in  Joh.  16.27. 
Therefore  hath  the  Father  loved  you,  becaufe  you  have  lovedme, 
and  have  believed, &c.~\  Intellectual  belief  or  aitent  therefore, 
where  ever  you  read  it  commanded ,  implyeth  the  Wils  confent 
and  love. 

And  thus  I  have  (hewed  you  what  the  conditions  of  the  Cove- 
nant are  :  which  I  have  done  the  fullier,  that  yon  might  know 
what  is  a  Saving  Grace  or  Acl,and  what  not.  For  you  may  eafily 
conceive,  that  it  muft  needs  be  fafer  trying  by  thefe  then  by  any 
lower  Acl  or  Duty  :  and  as  all  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  thefe. 
And  now  you  fee  the  reafon  why  I  mentioned  but  onely  two 
N'arks  in  the  foregoing  Chapter  :  and  why  I  fay  that  true  Marks 
are  fo  few,by  which  a  man  may  fafely  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  prepa- 
ration to  which,  I  muft  tell  you  ;  That  in  the  terms  of  thefe  two 
Marks,  or  two  parts  of  the  condition  of  the  Covenant,  there  i* 
contained  fomewhat  common  f  which  anunregenerate  man  may 
perform)  and  fomewhat  fpecial  and  proper  to  the  Saints.Though 
all  muft  go  together  and  be  found  in  thofe  that  will  be  laved, 
yec  the  fpecifical  Form,  or  Conftitutive  dfkrence,  by  which  as 
Saving,  the  Ad  of  a  true  Believer  isdifcernedfiom  the  Ac!  of  an 
unfound  perfon,  doth  I)  c  bur  in  part  of  it,  and  I  think  but  in  one 
point.  As  a  man  is  defined  to  be  [[a  Reafonable  living  crea- 
ture] but  to  be  a  creature  will  not  prove  him  a  man,  nor  to  be 
a  living  creature  neivher  :  becaufe  that  there  are  other  creatures, 
and  living  crearure?,  or  animate  befides  himfelf.  But  to  be  a  Rea- 
fonable Animal  or  l.ving  creature,will  prove  him  a  man  -,  becaufe 

Reafon 


210 


§*. 


Prop.  8. 


The  Saints  everLfiing  Reft. 


Pare.  3.1 


Reafon  contains  his  fpecifique  form  and  conftitutive  difference. 
Other  inferiour  creatures  may  have  bodies  and  flcfhly  bodies, 
is  well  as  man,  and  others  may  have  life  (which  we  call  a  Soul) 
(and  yet  mm  mull  have  thefe  too,J  But  others  with  thefe  have 
not  Reafon,  or  a  Soul  endued  with  a  power  of  Reafoning.  So  in 
thefe  Marks  of  Grace,or  conditions  of  the  Covenant :  To  love  is 
common  to  every  man  :  To  love  God  and  Chrift  is  common  to 
a  Chriftian,with  an  hypocrite  or  wicked  man :  But  to  love  Chrift 
Savingly  (that  is,  as  I  fhallftiewyou  prefently,  Sovereignly  or 
Chiefly)  this  is  the  form  or  conftitutive  Difference  of  Love  which 
is  Saving,  To  Take  or  Accept,  is  common  to  every  man  :  To 
Take  or  ^Accept  of  God  and  Chrifijs  common  to  a  true  Chriftian 
and  a  falfe :  But  to  Take  or  Accept  of  God  and  his  Chrift  Sin- 
cerely and  Savingly ,  is  proper  to  a  found  Believer.  So  that  even 
in  thefe  two  Marks,  the  Sincerity  of  both  lyeth  in  one  Point.  For 
fuppoling  the  Truth  of  the  A& ,  and  the  Truth  of  the  Vertue  in 
general  f  which  are  both  common,as  I  have  cold  you:)  the  Truth 
or  Sincerity  of  chem,  as  Saving,  is  the  onely  thing  to  be  enquired 
after.  And  in  this  fenfe,  /  know  but  one  infallible  Mark^  of  fincerr 
ty  ;  feeing  fincerity  lyeth  in  this  one  point.  But  before  1  come  to 
open  it  more  fully ,  I  will  premife  (and  but  briefly  narae^  two 
more  Proportions. 


SECT.   IX. 

Propof.8.  s~^Od  hath  not  in  the  Covenant  promifed  Juftification  or 
^Salvation  upon  any  meer  Aft  or  Afts   confidered 
Without  that  Degree  and  Sutablenefs  to  their  objetls,  Wherein  the 
fincerity  of  them  as  Saving  doth  confifi. 

It  is  faid  indeed,  That  he  that  believtthjhallbefaved,  but  then 
it  is  fuppofed,that  itbefincere  Believing.for  any  Believing  is  not 
here  meant  *  For  many  that  Believed,  and  that  without  grofs 
diffimulation^fliall  peri(h,as  not  Believing  fincerely.  And  there- 
fore Chrift  would  not  truft  himfelf  with  thofe  that  yet  Believed 
in  him,becau(e  he  know  their  hearts,  that  they  did  it  not  in  faith- 
fulnefs  and  fincerity,  70/7,223,24.  But  I  (hall confirm  this  more 
fully  afterwards. 

SECT. 


Pare 


The  Saints  cvcrlajling  Reft. 


SECT.  X. 

Propof.9.  cj^Hereis  no  one  Aft  confidered  in  its  nteer  nature  and 
•*-  kind  Without  its  meafure  and  futablenenefs  to  its  ob~ 
jeft  Which  4  true  Chriftian  may  perform,  but  an  mjound  fhriftiau 
may  perform  it  alfo. 

I  have  great  reafon  to  add  this,  that  you  may  take  ht\ed  of 
trying  and  judging  of  your  felves  by  any  meer  Acl ,  confidered 
in  it  fclf.  If  any  doubt  of  this,  we  might  foon  prove  it ,  by  pro- 
ducing the  molt  excellent  Acls,and  (hewing  it  of  them  in  particu- 
lar. Believing  is  as  proper  to  the  faved  as  any  thing,  for  the  Acl. 
And  yet  as  for  the  aflfenting  t\6t,fames  tels  us,  the  devils  Believe : 
And  as  for  Retting  on  Chrift  by  Affiance,  and  expecling  Pardon 
and  Salvation  from  him,  we  fee  beyond  the  queftion,  that  many 
thoufand  wicked  men  have  no  other  way  to  quiet  them  in  (in- 
ning j  but  that  they  are  confident  Chrift  will  pardon  and  fave 
them,  and  they  undiiTemblingly  Quiet  or  Reft  their  fouls  in  this 
perfwafion.and  undiflferablingly  expecl  falvation  from  him  when 
they  have  finned  as  long  as  they  can.  And  indeed,  herein  lyeth 
the  nature  of  Preemption  :  And  fo  real  are  they  in  this  Faith, 
that  all  our  Preaching  cannot  beat  them  from  it.  If  the  Queftion 
be,  Whether  a  wicked  man  can  Pray ,  or  Meditate,  or  forbear  the 
Acl  of  this  or  that  fin,  I  think  none  will  deny  it.  But  yet  all  this 
will  be  opened  fuller  anon. 


SECT.    XI 

Propof.lo.rT-^  Supremacy  of  God  and  the  Mediator  in  the 
•*■  Soul^or  the  precedency  andprevalency  ofhii  Intereft 
in  us j  above  the  Intereft  oftheflejh,  or  of  infer iour govd*  is  the  very 
point  therein  materially  the  fmceritj  of  our  Graces,  as  §2>\\r\gJoth  ' 
confift  j  andfo  is  the  one  Mar\^  by  Which  thofe  muft  judge  of  their 
ftateSy  that  Would  not  be  deceived* 


211 


§.IO. 
Prop,  9. 


PropAO 


Propof.  11.  T/Or  here  the  Sincerity  of  the  Aft  as  Saving  conft.    Trop.W. 

-*-  fleth  in  being  futed  to  its  adequate  ob)e  ft, (confidered 
in  its  refpefts  Which  are  effential  to  it  asfuch  an  objett.)    Andfo  to 

Believe 


2  13 


The  Saints  tverhfting  Reft. 


Parr. 3. 


a  tienati  quan- 
xumvti  alacri" 
ter  milkent 
advcrfuspcc- 
cata,  tamcn& 
multa  &  mag- 
na carnu  im* 
bcclUitate  la- 
borant  j  cui, 
(firm  divini- 
ties excitato, 
ebluftantur  5 
crebrbtamen  h 
cup'iditatl  - 
bm  carnii  fe 
vinci    pati. 
untur)  &c 
Snft'ag.Theo. 
log,  Dremenfi- 
um  m  Synodo 
Dordin  Art.%, 
Tbefo  Vid. 
Thef.iOjii, 
1^13. 

v3* 


'Believe  in,  Accept  and  Love  God  as  God, and  Chtift  as  Chrift,  u 
the finemty  ofthefe  Atls.  But  this  lyeth  in  Believing,  Accepting 
and  Loving  Cjod  as  the  onely  Suprejtm  Authority  or  Ruler  jnd 
Cfood,  andChrifl  at  the  onely  Redeemer ,  andfo  our  ooveraign  Lord, 
our  Saviour t  our  Husband  and  our  Head. 

I  joyn  both  thefe  Propofitions  together,  becaufe  the  explicati- 
on of  both  will  be  beft  joyned  together.  And  firft  I  will  tell  you 
what  I  mean  by  fome  of  the  terms  in  thefe  Propositions. 

1.  When  I  fpeakof  the  Intereft  of  God  and  the  Mediator  in  the 
Sou!,!  do  not  mean  a  meer  Right  to  us  (which  we  call  Jus  ad  rem) 
for  fo  God  and  the  Mediator  God-Man,have  Intereft  in  all  men: 
as  being  undoubtedly  Rightful  Lord  of  all  %  whether  they  obey 
him  or  not  :'But  I  mean  Chrifts  Aclual  Intereft  in  us,  and  Poffef- 
fun  of  us  ( which  we  call  Ju4  inre)  and  that  as  it  confifteth  in  a 
voluntary  Entertainment  of  him  into  all  the  Powers  of  the  Soul, 
according  to  their  feveral  Capacities  and  Offices.  Asweufe  to 
fay  of  men  in  refpecl:  of  their  friends,  £  Such  a  man  hath  fo  much 
Intereft  in  his  friend,  that  he  can  prevail  with  him  before  any  o- 
ther.  ]  So  when  Gods  Intereft  in  us  is  greater  then  the  Intereft  of 
the  fle(h,  that  he  hath  the  Precedency  and  Supremacy  in  our  Uu. 
derftandings,  Wilsand  Affections,  this  is  the  fincerity  of  all  oar 
Graces  as  Saving  ;  and  fo  the  difcovery  of  our  Souls  fincerity.  1 
(hall  yet  fullier  open  this  anon. 

2 .  i  here  conclude  the  Intereft  of  Father,  Son  and  holy  Ghoft, 
both  as  they  are  conjunct,"  and  as  they  are  diftincl.  As  confidered 
in  the  Effence  and  Unity  of  the  Godhead, fo  their  Intereft  is  con- 
junfhboth  Father,Son  and  holy  Ghoft  being  our  Creator,  Ruler 
and  Ultimate  End  and  chief  Good. But  in  the  diftinclion  of  Per- 
fons,  as  it  was  the  Son  in  a  proper  fenfe'that  redeemed  us,  and 
thereby  purchafed  a  peculiar  Intereft  in  us,  and  Dominion  over 
us,  as  he  is  Redeemer,  fo  doth  he  carry  on  this  Intereft  in  a  pecu- 
liar way  :  And  fo  the  Intereft  of  the  holy  Ghoft  as  our  Sanclifier 
is  fpecially  advanced  by  our  yielding  to  his  Motions^c. 

3.  By  the  Supremacy  of  God  ,  and  thePrevalency  of  Chrifts 
Intereft,  I  do  not  mean, a  That  it  alway prevailethfir  Atiual  obe- 
dence  againft  the  fuggeftions  and  allurements  of  thefklh.  A  man 
may  poifibly  pleafure  a  leffer  friend  or  a  ftranger,before  a  great- 
er friend,  for  once  or  more,and  then  it  proves  not  that  the  Gran- 
ger hath  the  greater  Intetclt  in  him.  But  I  mean,  that  God  hach 

Real- 


Part 


J. 


The  Stints  rjcrhjling  Rejl, 


**3 


Really  more  of  his  E'leem,  and  W .11,  and  lUtiond  (chough  not 
PjjfionAte)  Love  and  Diirc ;  and  Authority  and  Rule  in  his  Heart 
and  Life. 
4.  When  I  fpeak  of  the  Intereft  of  the'flcfli,  I  chiefly  intend  and 
/|  include  that  inicriourgocd  which  is  the  fl:flies  delight.  For  htre 
are  cenfiderabta  diftkidly,  1,  The  part  which  would  be  pleaded 
in  oppofition  to  Chrift  ;  and  that,  with  the  Scripture,  I  call  The 
Flcfh.    a.  The  thing  which  this  fl  (h  defires  is  ita  happirefi ;  and 
that  is,I:s  own  pleafure,  delight  and  full  content.     3.  The  objects 
from  whence  it  expecteth  this  delight  and  content  ;  and  that  is, 
All  inferiotir  good  which  it  apprehendcth  to  conduce  moft  to 
chat  Endjas  being  moft  futable  to  ks  fdf.  By  the  flcfli  then,!  mean, 
The  foul,  as  feniitive,as  it  is  now  fince  the  fall  become  unruly,  by 
the  (lengthening  of  its  raging  defires,  and  the  weakning  or  Rca 
fon  chat  (hould  rule  it  *   and  confcquently  the  Rational  parr, 
thereby  feduced :  or  if  the  Rational  (mif- informed  and  ill-dif- 
pufed)  be  the  leader  in  any  fin,  before  or  without  the  fenfitive  : 
fo  that  I  mean,  that  which  inordinately  inciinerh  us  to  any  infe- 
riour  good.    This  inferionr  good  confifteth  in  the  Lull  of  the 
fill),  the  luft  of  the  eyes,  and  pride  of  Life,  as  John  diftinguiflie  h 
them  :  Or  as  commonly  they  are  diftributed,  in  Pleafur?,  Pron*:s 
and  Horour ;  all  which  are  concentred  and  terminared  in  the  fin 
we  call  F Ufa- pica fing  in  the  general :  for  that  pleafure  is  it  which 
is  fought  in  ell ;  or  it  is  the  purfuitof  aninferiour  fLftly  happ:- 
nefs,  preferred  be/ore  the  Superiour  Spiritual  Ev  erlafting  Happi  ■ 
neft.  Though  mod  commonly  this  pleafure  be  fought  in  Hon  ;>ur, 
Riches,  Eicing, D.inkiog,  pleafant  dwellings,  Company,  Sports 
and  Recreations,  Clothes,  Wantonnefsot  Luftfull  Uncleannefs, 
the  fatisfying  of  Paflions  and  Malicious  defires,  or  the  like :  yet 
fometimeit  rifech  higher,  and  the  finner  Lektth  his  happinefs 
!  and  content  in  largenefs  of  Knowledg,  much  Learning  and  curi- 
;  ous  Speculations  about  the  nature  of  the  creatures,  yea  and  about 
;Ccd  himftlf.  But  Perhaps  it  will  be  found  that  thefe  are  neerof 
the  fame  nature  with  the  former  fenfitive  Delights.    For  it  is  not 
I  the  Excellency  er  Goodnefs  of  God   himfelf  that  delighceth 
j  them,  but  the  novelty  of  the  thing,  and  the  agitation  0?  thm  own 
Imagination,  Phantaiie  and  Intellect  thereupon,  which  is  natural- 
ly defirous  to  be  actuated,  and  employed,  as  receiving  thereby 
fome  feeming  addition  to  its  own  perfection ;  and  that  not  as 


214 


The  Saints  everlafting  Reft. 


Part  3, 


framGod,  who  is  the  object  of  their  Knowledge ;  but  as  from 
the  meet  enlargement  of  Knowledg  in  it  felf ;  or,  which  is  far 
vvorfe,  they  make  the  ftudy  of  God  and  Divine  things  which  tbey 
delight  in,  but  fubfervient  tofomebafeinfaiourobjecV:  Andfo 
though  they  delight  in  ftudy  ing   and  knowing  God  and  Heaven, 
a*d  Scripture,  y«  not  in  God  as  God,  or  the  chief  Good,  aor  in 
Heaven  as  Heaven  ;  nor"  out  of  any  true  faving  love  to  God  :  but 
eitf.er  becaufe,  as  fome  Preachers,  they  roak<  a  gain  full  trad- of 
ir,  by  teaching  others ;  or  beemfe  it  is  sn  honour  to  knew  thefe 
things,  and  be  able  to  difcourfe  of  them,  and  a  diflionout  robe 
ignorant:  Or  at  bed,  as  I  faid  before,  they  defire  to  know  God 
'ardDiVine  Truths,  out  of  a  dclighr  in  tht  NcvJcy,  tndA&ua. 
;  ting,   and  natural   Elevation  or  the  Undu  ftardiog  hereby:  It  is 
one  thing  to  delight  in  Knowing,  and  another  to  delight  in  the 
ihirg  Known.    An   ungodly  man    may  delight  in  ftudying  and 
;  know  ng  Overall  Axioms  or  Truths  concerning  God  ;  but  he 
I  never  chiefly  delghteth  in  God  htmfelf.    Asaftudious  msnde- 
firts  to  know  whit  Hell  is,  and  where,and  many  truths  concerning 
it :  bu:  he  defireth  not  Hell  it  felf,  nor  del  ghteth  in  ir.     A  godly 
j  man  dfireth  to   know  the  nature  and  danger  of  fin  ,  and  Satans 
way  an  J  wiks  in  temptations :   but  he  doth  not  therefore  defire 
j  fin  and  temptation  \:  felf.    So  a  wicked  man  may  dtfire  to  know 
,  the  nature  of  Grace,  andChrift,  and  Glory,  and  yet  not  defire 
Grace,  and  Chrift,  and  Glory.    It  is  one  thing  to  terminate  a  mans 
defire  and  delight  in  bare  knowledg,  or  'the  efteem,    orfdf-ad- 
vancement  that  accrues   thereby  ;  and  another  thing  to  termi- 
natett  in  the  Thing  which  we  defire  to  know;  making  know- 
ledge but  a  means  to  its  fruition.    So  that  though  the  virtuouf- 
q  f*  or  vitioufnefs  of  our  Willing,  and  ftveral  ArTi&ions,  do  re- 
ceive its  denomination  and   fpecification  very  much  from  the  cb- 
jeft  (as  in  loving  God,  and  loving  finfuli  pkafure,  &c.)  becaufe 
there  is  a  proper   and  ulcimace  terminus  of  the   fouls  motion  : 
yet  the  Ad   of   the  Understanding  may   beexercifed  about  the 
bed  of  objects,  without  any  virtaoufnefs  at  all :  It  being  but  the 
Tiutband  not  the  Goodnefs  that  is   its  object;  and  that  Truth 
may  be  in  the  bsft  objeS  and  in  the  worft.    And  fo  it  is  the  fame 
kind  of   delight    that    fucha  man    hath  in   knowing   God  and 
knowing  oth  r  things:  for  it  is  the  fame  kind  of  Truththathe 
feeksin  both.    And  indeed  Tru:h  is  not  the  ultimate  obj  6t  ter- 
minating 


Part 


The  Saints  evcrlafting  Rejl* 


**5 


minning  the  f)ols  motion  (notas  it  is  T»  u;hj  but  an  intermediate 
prerequisite  ro  Good,  which  is  the  ulirrutly  terminating  cbjrft; 
And  accordingly  the  A&s  of  theater  undemanding,  are  but 
prepara  ory  to  the  Acfts  of  the  Will,  and  (o  are  but  imperfect  ini- 
tial A&sof  cba  Soul,  as  having  a  further  End  then  their  own  pro- 
per Obirft :  and  therefore  it  is  thit  all  Philof  ophers  p!a<*  no  Mo- 
ral Hibics  in  the  Undcrftanding,  but  all  in  the  Will;  for  till  thy 
come  to  the  Will,  ( though  they  may  be  in  a  large  fence  Morally 
good  or  evil,  vertuous  or  vicious,  yet)  they  are  but  fo  in  an  impor- 
ted kind  e  and  fen  fe;  and  therefore  they  call  fuch  Habits  only 
Intellectual. 

The  fum  of  all  this  is ,  That  it  is  but  the  Flcfbes  Pleafure  and 
Intert ft  which  an  ungodly  man  chit  fly  put fueth,  even  in  his  de- 
l»ghtfull  ftudymg  of  Holy  things :  For  he  ftudieth  Holy  thing*  an  J 
Prophine  alike.  Or  if  any  think  it  too  narrow  a  Phrafe,  toed 
this  Fllh- pleating,  or  preferring  the  inrereft  of  the  ficfli,  it  being 
the  Soul  ts  Rational,  .and  not  only  asSenfitive,  which  turne:b 
from  God  to  inferiour  things;  I  do  not  gain-fay  this:  I  know 
Gibieaf  determines  it,  that  man  apoftatized  from  God  to  himfelf, 
and  that  in  Regeneration  he  is  turned  again  from  himfelf  to 
God.  Yet  thismuft  be  very  cautdoufly  underftood  ;  for  God 
forbrddeth  not  mantofeek  himfelf  duly,  but  commanded  it  : 
Man  may  and  mud  feek  his  own  H*ppine6.  The  chief  Good  is 
dtfired  as  Gpcd  to  uf.  Bat  to  (late  this  cafe  rightly,  and  deter- 
mine the  mountainous  difficulties  that  here  rife  in  the  way,  is  no 
fit  work  for  this  place  r'l  will  not  therefore  fo  much  as  name  them. 
Theeafirft  and  hh ft  way  therefore  to  clear  the  prefect  difficul- 
ty to  us,  is,  to  look  chiefly  at  the  different  Objects  and  Ends  : 
God  who  is  the  Supream  Good,  prefenceth  and  cftereth  himfelf 
to  us,  to  be  enjoyed.  Inferioar  Good  ftaHdsup  in  competition 
with  him;  and  would  infinaate  it  felt  in  our  hearts,  as  if  it  were 
more  amiable  and  dtfirable  then  God.  Now  if  Godsintereft 
prevail,  it  is  a  certain  fign  of  Grace;  If  inferiour  good  prevail, 
and  have  more  actual  interred  or  pofleflion  then  God,  it  is  a  cer- 
tain fign  of  an  unhappy  condition ;  or  that  the  pirfon  is  not  yet  in 
a  ftate  of  Salvation. 

And  as  you  thus  fee  what  I  metnbytlie  tntereftoftbeflcffior 
inferiour  good  in  us;  Co  in  all  this  I  include  the  kitereft  of  the 
wocld  and  the  devil:  For  the  world  is,  ackaft,  the  grtatett  part 

^     Ofl  *  el 


2l6 


The  SairHs  everhfling  Refit 


Part  3. 


of  this  inferiors  good,  which  ftands  in  competit  ion  with  God. 

And  Satan  if  but  the  envious  agent  to  prefent  this  bait  before  ns: 

to  put  a  f  alfg  glcfs  on  it  in  his  presentation  ;  to  weaken'  all  Gods 

arguments  that  (hould  reftrain  us ;  to  difgrace  God  himfelf  to 

i  out  fouls  $  and  fo  to  prefs  and  urge  us  to  s  finfull  choice  and  pro- 

;  fecution.    He  (hews  us  the  forbidden  fruit  as  pleafant,  and  as  a 

\  meanes  to  our  greater  advancement  and  faappinefs ;  and  draweth 

I  us  to  unbelief  for  the  hideingefche  danger.  He  takes  us  op  in  our 

!  imagination,  and  (hews  us  ttie  Kingdoms  of  the  world  and  their 

;  Glory,  toftealour  hearts  from  the  Glorious  Kingdom  of  Gad. 

So  that  the  intereftof  theFIefh,  the  intereftof  the  World,  and 

the  iHtereft  of  Satan  in  us,  is  all  one  in  erTed:.  For  they  are  but  fe- 

veral  csufes  to  carry  the  foul  £om  God,  to  a  falfe,  ddudng,  mife- 

rable  End. 

Again,  In  the  Proportion  I  fay  [It  is  the  Prevalencj  of  the  In- I 
tfefl  of  God  or  Chrift,  above  inferionr  Good  J  putting  inferiour  j 
Good,  as  the  competitor  with  God  who  is  the  greateft  Gaod  :  j 
becaufethe  Will  cannot  incline  to  anything  under  the  notion  of 
evil,  or  of  indifferent,  but  only  as  good.  No  man  can  Will  evil  as 
evil:  He  rauft  firft  ceafeto.be  Rational,  and  to  be  man.  If  evil  ap- 
peared only  as  evil,  there  were  no  danger  in  ir.    The  force  of  the 
temptation  lies  in  making  evil  feemgood,  either  to  the  fenfcs,or 
imagination,  or  reafon,  or  all.  Heie  lies  the  danger  of  a  pleafing 
condition,  in  regard  of  Credit,  delights,  Riches,  Friends,  Habitati- 
on, Health,  or  any  inferioar  thing :  The  more  Good  appcareth  or 
feemethtobein  them  (asdisjand  from  God)  the  more  dange- 
rous :  for  tfiey  are  the  liker  to  ftand  up  in  competition  with  him ; 
and  to  carry  it  with  our  partial  blinded  fouls  in  the  competition. 
Remember  this,  if  you  love  your  felves,  when  you  would  hare  all 
things  about  you  more  pleafing  and  lovely.  Here  lies  the  unknown 
danger  of  a  profperous  ftate :  and  on  the  contrary  lies  the  pre- 
cious benefit  of  adverfity ;  which  if  men  were  not  bruriflb  and  un- 
believing, they  would  heartily  welcome  as  the  fafeft  condition. 
I    Again  obferve  here,  that  I  mention  inferiour  QGood]aadnot 
XTruth]  as  that  whichitands  in  competition  with  God.  For  of 
two  Truths  both  are  equally  true /"though  not  equally  evident  1) 
And  therefore  though  Satan  would  peri  wade  the  foul  that  infe- 
riour Good  is  berter  for  us  then  God;  yet  he  fetsnot  Truth  3- 
gainft  Truth  in  competition.  He  would  indeed  make  us  believe 

thrt 


Mst*  9  Hon? 
hrf-ii  for  a  Riib 
mx<\  to  enter 
into  the  K}ng» 
dvnofHuvtn} 


Pan 


The  Saints  everhfting  Reft. 


217 


that  Gods  Word  is  not  True  at  ill,  or  the  Truth  not  certaine.  But 
with  the  Underftanding  there  is  no  competition  between  Truth 
and  Truth,  if  known  fo  tobe.  For  the  Underftanding  can  know 
and  believe  fevewl  Truths  at  once,  though  3bouc  never  fo  different 
matters;  as  that  there  is  a  Heaven  and  a  Hell,  that  there  is  a  God  a 
Chrift,  a  World,  a  Devil,  &c.  Bat  the  Will  cannot  embrace  and 
choofe  all  different  Good  at  once :  for  God  hatb  made  the  enjoy- 
ment of  them  incompatible:  Much  lefs  can  it  Will  two  things  as 
thechiefeft  Good,  when  there  is  but  one  fuch:  or  G 3d  and  the 
crearure  as  equally  Good,  and  both  in  the  higheft  degree. 

Here  then  you  further  fee  the  meaning  of  the  Proportion , 
whenlipeakof  the  Prevalency  of  Chrift*;  Intereft,  Imeaneitdi 
reclly  and  principally  in  the  £  Will  J  or  man,  and  not  in  the  Un- 
derstanding. For  though  I  doubt  not  but  there  is  true  Grace  in 
the  Underftanding  as  well  as  in  the  Will,  yet  fas  I  (hall  further 
fhew  anon  )as  it  is  in  the  Intellect,  it  is  not  certainly  and  fully 
difcernably,  but  only  the  force  of  the  Intellective  A&s  appear  in 
the  Motions  and  Rcfolutions  of  the  Will.  And  therefore  men 
muft  not  try  their  ftates  dire&ly  by  any  Graces  or  Marks  in  the 
Underftanding.  And  alfo  if  it  were  poffible  to  difcern  their  (in- 
ceriry  immediately  in  the  Underftanding,  yet  it  muft  not  bs 
thereby  this  way  of  competition  of  different  Objects  in  regard 
of  the  Degree  of  Verity,  as  A  one  were  more  True  and  theoth-r 
lefs:  as  it  is  with  the  Will  about  the  degrees  of  Goodnefs  in  the 
Objects  which  ftani  in  competition.  Though  yet  a  kind  of  com- 
petition there  is  with  the  Intellect  too :  As,  1.  Between  God  and 
the  Creature,  who  is  to  be  Believed  rather :  and  2.  Between  two 
contradictory  oroppofite  Propofitions,  which  is  True,  and  which 
falfe.  As  between  thefe  £  God  is  the  chief  God  ]  and  Q  God  is 
not  the  chief  Good  ;  ~]  or  thefe  QGod  is  the  chief  Good]  and 
QPleafure  is  the  chief  Good.]  But  though  the  Truth  be  here  Be- 
lieved, yec  that  11  no  certain  Evidence  of  Sincerity  ;  except  it  be 
fo  Believed,  as  may  be  prevalent  wth  the  Will:  which  is  not  dif- 
cernable  in  the  bare  Act  of  Believing,  but  in  the  Ad  of  Willing. 
So  that  it  is  the  Prevalency  of  Chrifts  Intereft  in  the  Will,  that 
we  here  fpeakpf:  and  confequently  in  the  Affections,  andCoo- 
▼erfation.  And  indeed  (as  is  before  hinted)  all  humane  Act*  as 
they  are  in  the  meer  Underftanding,  are  but  crude  and  imperfect : 
for  it  is  bat  the  firft  digeftion,  as  it  were,  that  is  there  performed, 


ai8 


The  S  dints  ever  lofting  Reft. 


Pirt3. 


( as  of  meat  in  the  ftomack:)But  in  the  Will  they  are  more  perfect- 
ly conco&ed(as  the  child  is  fsnguified  in  the  Liver,  Splein  and 
Vctnr. )  And  in  the  Affe&ions  they  are  yet  further  raifed  and  con- 
cord (as  the  vitall  fpiri:s  are  begotten  in  the  heart :  though  many 
here  take  rmer  flitukney  for  (pirirs :  and  fo  they  do  common  paffx- 
on  for  fpirituill  Aft cdions  \)  and  then  in  the  Converfation,  as  the 
food,  in  the  habit  of  the  body,)  the  conco<3ion>is  finlfhed:  fe 
that  the  fmcerityof  Grace  cannot  ( I  think)  be  difcerned  by  any 
meer  Intelleftuall  A&:  As  you  may  find  Judicious  D*  Stangb. 
ton  averting  in  his  Right  eons  mam  flea  to  Happincjs,  But  yet 
do  not  mifunderftand  it,  as  if  faving  Grace  did  not  refide  in  the 
Underftanding. 

Now  as  the  Apoftle  faith,  Gal,  y.  17.  Thefie/h  Vearreth  againp 
the  fpirit,  and  the  jpirtt  again/}  the  fie  ft,  and  thefe  two  are  contra- 
ry one  to  the  other ;  A  Chriftiass  life  is  a  continual  combate  be- 
I  tween  thefe  two  contrary  Intrefts.  God  will  be  taken  for  our  Por- 
i  tion  aud  Happinefs,and  fo  be  onr  Ultimate  End,or  eife  we  (hall  ne- 
!ver  enjoy  him  to  make  us  Happy ;  The  FleQi  fuggefteth  to  us  the 
I  fweetnefs  sod-delight  of  Carnal  Contentments ,  &  would  have  us 
iglutourfelves  with  thefe.  God  will  Rule,  and  that  in  fupremacy, 
1  or  he  will  never  fayeus.  The  Flefli  would  fain  be  pleafed,  and 
\  have  its  defire,  whether  God  be  obeyed  and  pleafed  or  not.  There 
;  is  no  hope  of  Reconciling  thefe  contrary  Interefts.  God  hathal- 
!  ready  made  his  Laws,  containing  the  Conditions  of  our  Salvation 
or  Damnation  :  Thefe  Laws  do  limit  the  defires  of  the  Flelb,  and 
contradict  its  Ddights:The  Flefh  cannot  Love  that  which  is  againft 
it:l!  hates  them,becaufe  they  fpeake  not  good  of  k,but  evil,becaufe 
it  fo  mightily  crofleth  its  contents.  It  was  meet  itfhould  befo: 
for  if  God  had  fuffered  no  Competitor  to  fet  up  their  Interefta- 
gainft  his,  how  would  the  faithfulnefs  of  hisfubje&s  be  tried  ? 
>  how  would  his  Providences  and  Graces  be  manifefted  ?  Even 
i  to  Adam   that  yet  had  no  fin,  this  way  of  Triallwas  judged 
j  neceffary :  and  when  he  would  pleafe  his  Eye  and  his  Taft,  and 
J  defire  to  be  higher,it  was  juft  with  God  to  Difpleafe  him  and  to 
bring  him.  lower.  God  will  nor  change  thefe  bis  holy  and  righ- 
teous Laws  to  pleafe  the  Fieflj,  nor  conform  himfelfe  to  its  will* 
TheFltfh  will  not  conform  it  felf  toGodj  and  foherc  is  the 
Chriftian  Combate.    Ctirift  who  hath  Purchafed  us,  expe&eth 
thefirftor  chief  room  in  our  Affe&ions,  or  elfe  he  will  erfe&ire- 


Part 


J. 


The  Saints  wcrUjltrJ*  Reft, 


I       2IP 


lybeno  Saviour   for  us.    The  Fkflh  doth  irripouunattJy  folicit 
theAfFidions,  to  give  rhe  chief  room  and  entertainment  to  its 
Contents,  Chrilt  who  hath  fo  clearly  bought  the  Dominion  over 
us  all,  will  either  Rule  us  as  our  Sovtraign  :  ar  Condemn  us  fcr 
our  Rebellion  (Lake  1 9. 17 .)  The  Flefh  would  be  free3ar.d  is  £1  ill 
foliating  us  to  Treafon.    For  as  eafie  as  Chrifts  yoke  is,  and  as  light 
as  his  burden,  yet  is  it  no  more  fuitedwith  theFLfhcs  Inrerdr, 
then  the  heaviour  and  more  grievous  Law  was  :  TheLawof  Li- 
berty,rsnota  Law  of  Carnal  Liberty-  Now  inthis  Combat,  the 
Word  and  Minillry  are  foiicitors  for  Chrift  ;  foisReafon  icftif 
fo  far  as  it  is  Reftfied,  and  well  guided:  but  because  Rearonis 
naturally  weakened  ind  blind  ;  yea  and  the  word  alone  is  no- 
fufficienc  to  Illuminate  and  Rc&ifie  it  ;  therefore  Qrift  f^nd.- 
hisSpiritinto  the  fouls  of  his  people,  to  make  that  Word  dTo 
dual  to  cptn  their  eyes :  here  is  the  great  help  that  the  fouk 
hath  for  the  maintaining  or  carrying  on  the  Intereft  of  Chrift.  B^t 
yetence  Illuminating  is  not  enough.  For  the  Will  doth  not  ne- 
ctiTarily  choofe  that  which  the  Underftanding  concludcth  to  b, 
btft  (even  hie  &  nunc ,&-  GonfUtrntu  confihrandU: )  A  drunkards 
underftinding  may  tell  him,  that  it  is  far  better  (ail  things  laid 
together  )  to  foibar  a  cup  of  wine,  then  to  drink  it:  and  that 
the  Good  of  Vertueand  Duty  is  to  be  prefered  before  the  Good 
of  Pleafur,   (  This  experience  affures  us  of,  though  all  the  Phi* 
lofophers  in  rhe  world  flbould  contradict  it :  and  I  am  not  difpu- 
tingnow  ,•  and  therefore  I  will  not  (land  to  meddle  with  mens 
comrary  opinions,  )  and  yet  the  violence  of  his  fenfual  Appetite, 
may  caufe  him  to  lay  hands  on  the  cup  and  poure  it  in.  And  indeed 
fo  far  it  is  a  brutifli  Ad  :  and  it  is  no  fuch  wonder  to  have  fin- 
full  Acts  termed  and  proved  brutifh,  if  we  knew  that  all  true 
Realon  is  againll  them.  Rcafon  is  on  Gods  fide,  and  that  whic'i 
is  againft  him  is  not  Reafon.    (We  may  by  Dilcourfe  proceed  to 
fin,  but  the  Arguments  are  all  Fallacious  that  draw  us.)    There  is 
no  Neceflity  to  the  commiting  of  a  Sin,  that  Reafcn  or  the  U n- 
dcrftanding  lliould  firft  conclude  it  Beit  :  fo  great  is  the  power 
ofSenfe  upjruhe   Phantafie  and  Imagination,  and  of  ih^fe  on  i 
thePiflions  and  the  Choofing  Power,  (  efpecially  as  tothcexcj-  • 
ting  of  the  Loco-motive  )  that  if  Reafon  be  but  filent  and  fuf- 1 
pmded,  fin  will  be  committed  (ai  a  man  bath  luftfull,  and  re- ! 
vengeful,  and  covetous  defires  in  his  Dream,  and  that  very  vio- 

lent.) 


The  Stints  tvtrUpng  Reft. 


Part  3. 


lent. )  Reafon  is  oft  afleep  when  the  fenfes  are  awake ;  and  then 
they  may  eafiiy  play  their  game:  Even  as  the  godlicft  man  can- 
not reftrain  a  finlull  thought  or  defire  in  his  Dream,  as  he  cin- 
Wakiog;  (b  neither  when  he  is  waking,  if  Reafon  be  alleep  :  Al- 
though Reafon  never  take  part  with  fin,  yet  if  it  ftand  neuter,  the 
fin  will  be  committed.  Yea  that  is  notall :  but  if  Reafon  do  con- 
clude for  Duty  and  againftfin,  and  ftand  to  that  conclufion,  yet  I 
think,  the  fenfitive  finfull  appetite  and  imagintion  may  prevaile 
with  the  Will  (unlefs  you  will  fay  that  this  Appetite  is  the  Will 
itfelf,  man  having  but  one  Will,  and  fo  may  it  f elf  command  the 
Locomotive  )  againft,  as  well  as  without  the  conclufion  of  Rea- 
fon (as  in  the  example  before  mentioned.,) 

ToUnderftand  this  you  muft  know,  thattotheMotioaof  the 
,  Will  effedifclly,  (efpecialty  where  there  are  violent  contrary 
motions  and  inducements)  it  is  not  only  neceflary  that  the  Un- 
derftanding  fay,  This  is  a  Duty,  or  This  ira  fin,  or,  It  is  better  to 
let  it  alone  :  But  this  muft  be  concluded  of  as  a  matter  of  great 
importance  and  concernment  ;  and  the  underftanding  muft  ex- 
prefs  the  Weight,  as  well  as  the  Truth  of  what  it  utters  concern- 
ing Good  or  Evil  :  And  tbismuft  efpecially  bebya  ftrongand 
forcible  A& ;  or  elfe  though  it  conclude  rightly,  yet  it  will  not 
prevail.  Many  men  may  have  their  Understandings  informed  of 
the  fame  Duty,  and  all  at  the  very  exercife  conclude  it  Good 
and  ncctfiary :  and  fo  concerning  the  evil  of  fin:  And  yet  though 
they  all  pafs  the  fame  conclufion,  they  (ball  not  all  alike  prevail 
with  the  Will;  but  one  more,  and another  lefs :  becaufe  one  paf- 
feth  this  conclufion  ferioully,  vigoroufly,  importunately ;  and  the 
othettflightly,  and  fleepily,  and  remifl/,  Ifyoubebufie,  writing 
or  reading ;  and  one  friend  comes  to  you  to  call  you  away  to  fome 
great  bufinefs,  and  ufetfrvery  weighty  Arguments,  yet  if  he  fpeak 
thena  coldly  and  fleepily,  you  may  perhaps  not  be  moved  by  him  : 
but  if  another  come  and  call  you  but  upon  alerter  bulinefs,  and 
fpeak  loud  and  earneftly  and  will  take  no  denial,  though  his  Rea- 
(ons  be  weaker,  he  may  fooner  prevail.  Do  we  not  feel  that  the 
words  of  a  Preacher  do  take  more  with  our  Wills  and  Affe&ions, 
from  the  moving  pathetical  manner  of  expreflion,-  then  from  the 
(Strength  of  Argument  (except  with  very  wife  men  )  at  leaft,  how 
much  that  furthers  it ;  when  the  belt  Arguments  in  the  mouth  of 
afleepy  Preachers,  or  unfeafonable  and  tllfavouredly   delivered, 

will 


* 


The  S*mts  cverUpng  Reft. 


Vwl 

^jjj  ot  tike.  And  why  (hould  we  think  chit  there  is  fo  great  a 
gjjpence  between  other  mens  Reafoniogs  prevailing  with  our 
yus,  tnd  our  own  Reafons  way  or  prevailing  ?(But  I  muft  check 
,y  digrefling  Pen,  which  creeps  away  to  Controversies  before  I 
dm  well  aware.) 

4  Now  all  his  being  fo,  that  there  muft  be  aftrong,  lively,  loud, 
prefixing,  importunate  Reafoning,  and  not  only  a  True  Reafomng 
and  concluding  ;  hence  it  is  that  there  is  necelTary  to  the  foule, 
not  only  fo  much  Illumination  as  maydifcover  the  Truth ;  but  fe 
much  as  may  difcover  it  cherlj  and  fully ;  and  may  (hew  as  the 
weight of  the  matter,  as  well  as  the  Truth  :  and  efpecially  as  may 
be  Itill  an  exciter  of  the  Understanding  to  do  itt  dity,  and  may 
quicken  it  up  to  do  it  vigorously :  And  therefore  to  this  end  Chrift 
giveth  his  Spirit  to  his  people,  to  ftrive  againft  the  flefb.  The  foul 
is  feated  in  all  the  body,  but  we  certainly  and  fenfibly  perceive 
that  it  doth  not  exercife  or  Ad  alike  in  all  :  but  it  underftandeth  \ 
in  and  by  the  Brain  or  Animal  fpirits :  andit  Willeth,  and  Defi-  \ 
reth,  and  Loveth,  and  Feareth,and  Rejoyceth  in  and  by  the  Heart  : 
And  doubtlefs  the  vital  fpirits,  or  thofe  in  the  Heart,  are  the  Souls  j 
Inftrumentin  this  work.  Now  to  procure  a  Motion  of  the  fpirits 
in  the  Heart,  by  the  foremoeion  of  the  fpirits  in  the  brain,  re- 
quires fome  ftrength  in  the  fir  ft  motion ;  and  the  more  forcible 
it  is,  likely  the  more  forcible  will  ths  motion  in  the  heart  be.  This 
order  and  Inftrumentality  in  A&ing,  is  no  difparagement  to  the  ' 
foul ;  but  is  a  fweet  difcovery  of  Gods  admirable  and  orderly 
works.  (But  yec  I  mnft  recall  my  felf.  )  Now  therefore  befides  a 
bare  Aft  of  underftanding,  there  is  neceffary  to  this  effe&ual! 
prevailing  with  the  Will,  that  ther*  be  added  that  which  we  call 
Cq» [iteration,  which  is  a  dwelling  upon  the  fubjed,  and  is  a  le- 
rious,  fixed,  conftant  A&ingof  the  underftanding,  which  there- 
fore is  likely  to  attain  theeffed:  The  ufeof  this,  and  its  Power 
on  the  Will  and  Affe&ions,  and  the  Reafons,  I  have  (hewed  you 
afterward  in  the  fourth  Part  of  this  Book.  Hence  it  is,  that  let  their 
wit  been  ever  fo  great,  yet  Inconfiderate  men  are  ever  Wicked 
men  j  and  men  of  fober  frequent  Confideration,  are  ufilly  the 
moft  Godly,  and  prevail  moft  againft  any  Temptation :  there  be- 
ing no  more  effed^all  means  againft  any  temptation  indeed 
whether  it  bs  to  Ommiffion  or  Commifiion,then  this  fetting  Rea- 
fon  forcibly  awork  by  Confideration.  The  moft  Confickrate  men 

are 


22t 


222 


kj.  ffe  timnis  cueriajtwg  ■**]** 


§.  II. 


Prep. 


12, 


rtj 
cold 


j  are  the  moft  Refolved  and  Confirmed.  So  that  befides  a  K  ^ 
'  conctofion  of  the  undemanding  ( though  you  call  it  PracvJ1' 
■  this  Confederation  muft  give  that  Force,  and  Fixednefs,  and  ^  \ 
j  portunityto  your  Condufions,  which  may  make  them  ftron^t  Li 
.  then  all  the  fenfitive  felicitations  to  the  contrary,  or  elfe  the  Sou/\^ 
j  will  ft.ll  follow  the  Fle(h.  Now  Chrift  will  have  his  Spirit  to  tx- 1 
j  cite  this  Confederation,  and  to  enable  us  to  perform  it  more  pow- 
|  erfully  and  fuccefsfully,  then  elfe  we  fliould  ever  do.  And  thus 
thefpiritis  Chtifts  folicitor  in  and  to  our  fouls  ;  and  by  them  it 
advanceth  Chrifts  Intereft,  and  maintaineth  it  in  the  Saints,  and 
caufethit  to  prevail  againft  the  Intereft  of  the  Fltflb.   Where  he 
prevailed  not  in  the  main,  as  well  asftriveth,  there  is  yet  no  fa- 
ring Grace  in  that  foul.  Whatever  pleadings,  or  ftrivings,  or  rea- 
fonings,  or  concludings  there  may  be  in  and  by  the  foul  on  Chrifts 
fide,  yet  if  the  Flefhes  Intereft  be  ftill  greater  and  ftronger  in 
the  foul  then  Chrifts,  that  foul  if  in  a  ft  ate  of  wrath :   He  may  be 
kiahcpefull  way  to  come  to  a  fafer  condition,  and  not  far  from 
the  Kingdom  of  God,  and  almoft  perfwaded  to  beaChriftian, 
but  if  he  die  in  that  ftate,  no  doubt,  he  (hall  be  damned.  He  may 
be  a  Chriftian,  by  common  profeflionjbut  in  a  faving  fenfe,no  man 
is  a  Chriftian,  in  whofe  foul  any  thing  hath  a  greater  and  higher  in- 
tereft then  God  the  Father  and  the  Mediator. 


SECT.  XII.     / 

Propof.l  2.TP 'Her i fore  the  fine erity  of  faving  Grace,  *4  faving, 
JL  Heth  materially ',  not  in  the  bxrc  Nature  of  ii  -t  bat 
in  the  Degree:  Not  in  the  Degree  conpdered  Abfclutelj  in  itfflfi 
but  comparatively  as  it  is  prevvlent  agin  ft  its  Contrary. 

I  cannot  exped  that  the  Reader  fhould  fuddenly  Receive  this 
Truth  (  though  of  fo  grrat  confc  quence  that  many  mefrs  falvati- 
ons  are  concerned  in  it,  as  I  (hall  (hew  anon  )  till  I  have  fit  ft  made 
it  plain.  Long  have  I  been  poaring  on  this  Ebubt,  Whether  the 
fincerity  of  Grace  and  fothe  Dfference  between  an  Hypocrite 
and  a  true  Chriftian,  do  confift  in  the  Nature,  or  only  in  the  De- 
gree: .Whether  it  be  a  Gradual  or  Specifics!  difference;  And  I 
never  durft  conclude  thatitlxy  but  in  the  Degree  ;  i.  Ikcaufe 
of  the  feeming  force  of  the  Objections,    which  I  (lull  anonan- 

fwer. 


The  Saints  evtrUfting  Reft. 


Part  3. 

fwer.  And,  2.  Becaufeof  theconftan?  contrary  Judgment  of  all 

thofe  Divines,  whom  I  highlieft  valued.  (For  though  lam  a(ham- 

ed  of  my  own  Ignorance,  yet  I  do  not  repent  that  I  received  fome 

I  tKngs  upon  truft  from  the  Lairned,  while  I  was  learning  and 

V^udying  them;  or  that  I  took  them  by  a  Humane  Fahh,whcn 

j  I  could  not  reach  to  take  them  by  a  Divine  Faith.    Only  I  then 

mnft  hold  them  but  as  Opinions,  but  not  Abfolutely  as  Articles 

of  my  Creed.)    But  I  am  now  convinced  of  my  former  rniftak  ; 

and  (hill  therefore  endeavour  to  re&ifie  others,  being  in  a  matter 

of  fuch  moraenr. 

You  moft  remember  therefore  that  I  have  (hswed  you  alreidy, 
that  God  hath  not  made  any  A&  confidered  initsmt«r  Nuure 
without  confidering  it  as  in  this  prevailing  degree,  to  be  the  condi- 
tion of  Salvation ;  and  that  a  wicked  man  may  perform  an  Aft  for 
the  Nature  of  it,  which  a  true  Chridian  may  do.   But  let  us  yet 
confider  the  Propofition  more  diftinftly. 
Divines  ufe  to  give  the  title  of  faving  Grace  to  four  things  ; 
The  firft  is,  Gods  Purpofc  of faying  wt  and  the  fascial  Love  and 
Favour  Which  he  beareth  to  n$%  and  fo  his  Will  to  dojpecial  Good. 
This  is  indeed  mod  principally,  and  properly,  and  by  an  excellency, 
called,  faving  Grace.    It  is  the  fountain  from  which  all  other 
I  Grace  doth  proceed:  and  by  this  Grace  we  are  Elefted,  Redeem-. 
j  ed,  Juftifyed  and  Saved.  Now  the  Queftion  in  hand  is  not  con- 
cerning this  Grace  which  is  Imminent  in  God;  where  no  doubt 
there  is  no  fpecifisll  difference  •  when  Divines  accord  that  there 
isnodiverfity  or  multiplicity  at  all,  but  perfecl;  Unity  fallowing 
ftill  the  unfearchable  Myftery  of  the  Trinity :  )  Therefore  I  reft 
confident  that  no  folid  Divine  will  fay,  that  Gods  common  Love 
or  Grace  to  the  unfanftified,  doth  by  a  natural  Specification  differ 
[from  his  Special  Love  and  Grace  to  his  chofen ;   (as  they  are  in 
God.) 

The  fecond  thing  which  is  commonly  called  Saving  Grace ,ts  the 
j  Aclof  God  by  wich  the  Spirit  infufeth  or  worketh  the  fpecial  ha- 
bitual faving  Gifts  in  the  foul:  Not  the  Effeftf  for  that  I  (hall 
next  mention;  )buttheAftof  the  holy  Ghoft  which  worktth 
this  effect  This  is  called  Gratia  Operant,  working  Grace,  as 
the  ErTecl  in  us  is  called  Gratia  Operata^  Grace  wrought  in  us. 
I  Now. 

1  •    This  is  none  of  it  that  we  enquire  after  in  the  Qaeftion  in 
!,._.  hand, 


225 


Dr  Vrcfim 
faith  thus  in 
his  Golden 
Seepter^uo^ 
Ob),  h  icon' 
then  that  ihc 
knowlcdg  oft 
Carnal  man 
a  ad  a  Rcgcnc 
rate  man  dif- 
fer but  in  de> 
Rrecs,    not  in 
kind.  A*?/.  The 
wantofdegrcs 
here    aheis 
the  kind.  As  in 

i  Numbers  the 
Addition  of  a 

;  degree  alecn 
tnc  fa teles. 
Thi*  is  the 
fame  that  I  af- 
firm. Read  thij 
truth   oft  and 
fully    aflcrred 
by  Dr  Jactfun 
pajjim  in  his 
wotksJpirticu- 
JirJy  of  Sa« 
vinj  Faitb,  S. 
j.c.3.  p.297, 
198.     So  Mr 
P/»t  Serm.  of 
lore  to  Chrift. 
h!v<tri\  ar« 
gucs  againft  a 
point  like  this, 
but  in  deed  not 
ti^de  A«*i/.1.7. 
ddpur.tf?.  Sic. 
P  \S$,  &c.  hut 
in  my  Judg- 
ment   veiy 
weakly. 


«4      I 


The  Stints  everhfling  Reft. 


Part  3. 


hand:  when  we  ask,  whether  the  Truth  of  Grace  lie  onelj  in  the 
Comparative  or  Prevailing  Degree  ? 

2.  If  it  were,  yet  there  is  here  no  place  for  fuch  a  doubt.  1 .  Be- 
caufsno  man  can  prove  fuch  natural  ipecifique  difference  in  &e 
j  Afts  of  God ;  nor  will  (I  think)   affirm  them.  2.  Efpecially  beJp 
jcaufe  in  the  Judgment  of  great  D<  vines,  there  is  no  fuch  Ad  of 
Godatalldiftinft  from  his  EiTcnce  and  Immanent  Eternal  Ads: 
So  that  this  is  the  fame  with  the  foi  mer.  God  doth  not  need,  as 
man,  to  put  forth  any  Aft  but  hismeer  Willing  it,  fortbe  pro- 
ducing of  any  Effi  ft.  Irman  wiJl  have  aftone  moved,  his  Will 
cannot  it  ir  it,  but  is  mull  be  the  ftrength  of  his  arm.    But  God! 
doth  but  Will  k,and  it  is  done  :  (As  Dr  Tftifi  once  or  twice  faith ;  J 
But  Bradftardine  andothers  fully  confirm.)    NowGods  will  is 
his  Eflence:  and  he  never  did  begin  oiceafeto  Will  any  thing, 
though  he  Will  the  Btgining  or  Cealing  of  things.  He  Willed  the; 
Creation    or  the    World,  and   the  Diffolution  of  it  at  once I 
from  Eternity  :  though  he  Willed  from  Ecernity  that  it  flbould 
be  Created  and  Diflblved  in  time  :  And  fo  the  Effcft  only  doth 
begin  and  end,  but  not  the  Canfe.  This  is  our  ordinary  Meta- 
phyficall  Divinity  :  If  any  vulgar  Reader  think  it  beyond  his  capa- 
city, I  am  content  that  he  move  in  a  lower  Orb.  But  doubrlcis 
wemuft  not  feign  a  natural  fpecifique  difference  of  Afts  in 
God. 

The  third  thing  which  we  commonly  call  Saving  Grace^  is  The 
fpecial  Effects  of  this  Work  of  the  Spirit  on  the  Soul,  commonly 
called  Habitual  Grace  1  or  the  Spirit  in  tu  or  the  Seed  of  God  abid- 
ing in  w  \  or  out  Real  Helinefs,  or  our  New  Nature* 

Now,  1.  Our  Queftion  is  not  direftly  and  immediately  of  this, 
Whether  Common  and  Special  Grace  do  differ  more  then  by  the 
forcmentioned  Degree  I  For  this  is  not  it  whicb  a  Cririftian  fearch- 
eth  after  immediately  or  direftly  in  his  Self  examination.  For  Ha- 
bitsfaSuart*  and  others  conclude)are  not  to  be  felt  in  themtelves, 
but  only  by  their  Afts.  We  cannot  know  that  we  are  dilpofed 
to  Love  God,  but  by  feeling  the  (tarings  of  Love  to  him.  So  that 
it  is  the  Aft  that  we  muft  d.reftly  look  for,  and  ihmcedifcern  the 
Habit. 

2.  But  if  any  man  will  needs  put  the  Queft  ion  of  this  Habitu- 
al Giaccooly,  though  it  be  not  ictha  I  peak  of  principally,  yet 
I  am  wet  him,  Thai  no  man  boubteth  but  that  common  Grace, 

contain- 


«y 


The  Saints  everlafting  Reft. 


Part  3. 

contain^  good  Dlfpofrtions ;  as  fpecial  Grace  containeth  Habits. 
Now  who  knowethnot  that  a  Difpofttion  and  a  Habit  do  dif- 
fer fat  in  Degree  ?  A  carnal  man  hath  a  weak  Inclination  to  Good, 
artUflrong  Inclination  to  Evil:  Or,  if  you  will  fpeak  properly 
for  the  Will  cannot  choofe  Evil  as  evil,  bat  as  a  fcemin^Good) 
he  hath  a  weak  Inclination  to  Spiritual  and  Heavenly  Supmour 
Gcod  •  and  a  ftroog  Inclination  to  Flefbly  ,  and  Earthly  Intenour 
Good:  Whereupon  the  ftronger  bears  down  the  Weaker:  But 
the  Regenerate  havertronger  Inclinations  to  Super*cur  Spiritual 
Good,  then  to  Inferiour  Fkfcly  Good,  and  fo  the  ftronger  in 
moft  Temptations  prevaileth.  Now  what  oatural  dirferenc 
here, but  only  in  Degree?  ■  ,         .  ' 

The  fourth  thing  which  we  call  Saving  Grace,  is,  The  exeraft  \ 
or  Acts  \fibichfrom  theft  H abits  or  tffeilual  Inclinations  do  pro- 
ceed. And  this  is  the  Grace  which  the  Soul  matt  enqaire  after  di- 
redly  in  his  Self-examination.  And  therefore  this  is  it  cf  which 
we  raife  the  Queftion,  Whertln  the  Truth  or  Sincerity  of  it  doth 
confift?  (There  is  indeed  other  things  without  us  which  may  yet; 
be  called  Saving  Grace,  as  Redemption  and  Donation  (commonly 
called  Imputation)  of  Chrifts  Righteoufnefs,  and  fo  Remiflion, ' 
Judication,  &c.  but  becaufe  every  one  may  fee  that  our  Quefti- 
on is  not  of  thefe,  I  will  not  (land  to  make  more  mention  of  them.) 
Now  for  thefe  Ads  of  Grace,  who  can  produce  any  Naru-ali 
Specinque  difference  between  thtmwhen  they  are  fpecial  and  fa- 
ting, and  when  they  are  common  and  not  faving  ?  Is  not  common 
Knowledge  atd  fptctal  Knowledge,  common  Belief  and  (pecial 
Belief,  all  Knowledge  and  'Belief  f  And  is  riot  Belkf  the  fame  thirg 
in  one  and  in  another  I  fuppofingboih  robe  Real,   though  but 
one" faving?  Our  Underftandings  and  Wills  are  all  Phyncally  of 
the  like  fubftance,and  an  \&  and  an  Art,  ace  Accidents  of  the  fame 
kind  ;  and  we  fuppofe  the  Ob  jeft  f  0  be  the  fame :  Common  Love 
to  God,  and  Special  faving  Love  to. God,  be  both  Aftsof  the 

Will. 

But  here  before  I  proceed  further  I  muft  ttll  you,  That  you  . 
muttftill  diftinguifh  between  a  Fhyfical  or  natural  Specification, . 
snd  a  Moral:  And  remember,  That  our  Queftion  isonely  of  a  | 
Phyfical  difference,  which  I  deny  ;  and  n°tof  a  Moral,  which  I  ; 
make  no  doubt  of.  And  you  muft  know  that  a  meer  dffcrenccj 
in  Degrees  in  the  Natural  refpea?  doth  ordinarily  conftiiutc  a 

fpeci- 


225 


226 


The  Saints  evcrUftixg  %ejt.  Part  j, 


fpecficalD  fferencc  in  Morality  f  And  the  MqralGood  or  evil  cf 
all  our  Anions  lie:  h  much  in  the  Degree,  to  wit,  that  they  be  kt  pt 
in  the  mean  between  the  two  extrcam  Degrees.  Andfoalkrle 
an^er^nd  a  great  deal,  and  little  Love  to  creatures,  and  i  gien 
deal,  yough  they  diflfer  but  Gradaaily  fa  t  hair  Nature j,  yetthty 
differ  £pt ciafy  in  Morality ;  fo  that  one  may  be  an  excellent  virtue, 
and  the  other  an  odious  v  ce  ;  So  between  fpeaking  too  much, 
and  too  little  :-£a:ing  or  Drinking  too  much  or  too  Irrtle  : 
The  middle  bewecn  thefe  is  a  Virrue :  and  both  cxtreams  are 
Vices:  ardyet  Naturally  they  differ  but  in  D  gree.  Virtue  as 
Vsr.ue,  confer  h  not  in  the  bare  Nature  oftnAd  ;  butFoi- 
mally  it 'confiftebh.  in  the  agreement  or  conformity  of  our  Actions 
or  D»fpofi,ions  to"' the  Rule  or  Law  (  which  determineth  of  their 
Dncnefs  J  which  Law  or  Rule  prefcribe-h  the  Mean  (or  middle 
degree)  and  forbiddeth  and  condemneth  bo:h  the  ex:  reams 
(ih  degree)  where  fuch  extreams  are  Pcflible,  and  we  capable  of 
them.  So  that  there  is  a  very  great  Moral  difference  ( iuch  as 
msybe  termed  fpecifique)  between  thofe  Ads  which  Nuurally 
do  d  ffcr  only  in  Degree.  I  fay,  a  Moral  fpectfical  d  fference 
isufualty  founded  inaNarural  Gradual  difference.  If  you  con. 
found  thefe  two  fpec  ficacions,  you  will  lofc  your  felves  in  this 
Point. 

Furthermore  obferve,  that  I  fay  that  fincerfry  of  Grace,  asfa- 
ving,  lie th  in  the  Ddsgree,  not  Formally,  but,  as  ic  werefMite- 
rialiy]  only.  For  I  cold  you  before,  the  Form  of  it  confifteth  in 
their  bein  j,  the  Condition  on  which  Salvation  is  promifed.  The 
form  which  we  enqaire  after,  is  a  Relation.  As  $he  Relation  of 
our  Actions  to  the  Precept,  is  the  form  of  their  Virtuoufnefs, 
viz.  when  they  are  fuch  as  are  commanded :  fo  the  Relation  or 
them  to  the  Promife  is  the  Form  of  tb*m  as  £  Saving  J  and  fo  as 
~  ?*ft*fji"g-']  But  becaufc  this  Promife  giveth  not  Salvation  to 
iheAd  considered  in  its  meer  Being,  and  Natural  fincerity,  but 
to  the  Ad  as  futed  to  its  Objed  in  its  Effential  refp.ds  '; 
and  that  fu  abL-ntfsof  the  Ad  to  the  form  of  its  Obied  confifteth 
(jpelyin  a  certain  Degree  o!  the  Ad,  feeing  rhe  ioweft  Degtee 
cannot  be  fo  fu'ttd  ;  Therefore  I  fay  that  fincerity  Iieth,  as  it 
were  materially,  only  in  the  Degree  of  thcfeAds,  and  not  in  the 
bare  natural  and  being  of  it. 

Laftly,  Conlider  especially,  that  I  fay  not  that  Sincerity  Iieth 

in 


M 


Part  3 


The  Saints  cverUJling  R$ft* 


22.7 


inthi  Degree  of  my  Aft  in  it  ftlf  oonfidered  :  as  if  God  bad 

promifed  Salvation  to  us,  if  wc  Love  him  fo  much,  or  up  to  fucb 

.  a  height,  confidcred  Ahfoltitclj :  But  it  is  in  the  Degree  cocjffired 

^4  Comparativelj  ,  as  to  God  compared  with  other  things^fe? as 

Nthct  Objefts  or   Commanders  ftand  in  competition  withfljm  : 

ft fo  it  is  in  the  Prrialerxy  of  the  Aft  or  Habi:  againu  ail 

ntraries. 


SECT.    XIII. 

HAving  thus  explained  my  meaning  herein,  the  clearing  of  all 
this  to  you,  and  fuller  confi  mition,  will  be  beft  difpatch- 
ed  thefe  three  wayes.  x.  By  exemplifying  in  each  partkuiar 
Grace,  and  crying  this  Rule  upon  them  feverally.  2.  By  ex- ! 
amining  forreof  the  mod  Ordinary  Mirks,  which  have  been  hi-  i 
cherto  delivered,  and  Cmiltians  ufe  to  take  comfort  in.  3.  By 
enquiring  whst  Scripture  faihin  the  Point.  And  afcerthefel 
(hail  anfwer  the  Obj:  ft  ions  that  are  againft  it,  and  tHen  ftv;W 
youtheUfefulnefs  and  N'Ctffity  of  it,  and  Danger  of  the  con- 
trary. 

I.  The  Graces  of  the  Spirit  in  maps  Soul,  ared:herin  che  TJn- 
deiftxnding,  or  in  the  Will  and  affections.  Thofe  in  che  Undcr- 
ftanding  (as  Knowledge,  Prudence,  Affcni  to  Gods  Word,  cal- 
led Fai  h,  &Ct  )  I  make  no  Qucftion,  are  as  truely  Graces,  and  as 
rropertothe  Saints  as  thofe  in  the  Will  and  afiFeftior.s.  D  vers 
err  here  on  both  ex'rearrn.  Some  fay,  That  there  ism  ipecial 
Grace  in  the  Underftanding,  but  in  the  Will  only.  Others  fay 
thnalifpecial  Grace  isinrhe  Undemanding,  and  that  the  Will 
is  capable  cf  nothing  but  Freedom  to  Choofe  orRcfufe  ;  and 
that  it  ever  follows  thelaft  diftiteof  the  praftcal  TJndetftard- 
ing,  and  therefore  no  more  V.  need f«.  11  bu:  to  inform  the  U  )du- 
fandmg.  Oci  ers  fay,  both  Undtrlbnding  and  Will  are  (he  fub 
j  ft  cf  fpiciai  fanftifying  Grsc*,  and  tnat  in  bo  h  it  mnfi  bs 
[ougbtfcfter,  and  rmybecifcern  d.  Between  thefe  txeresms,  I 
conceive  this  is  the  Truth.-  B)th  UMdnftanding  and  Well  ;tbac 
is,  the  whole  Soul  which  both  Underllindeth  and  WilLth)  is 
truly  fanftifled  where  eith-r  is  truly  farcified  :  and  iht  Uv  ral 
Aftsofthisfanftificd  Soul,  are  called  fever*!  Actual  Graces:  Hut 

though 


§•  M< 


228 


The  Saints  evcrlaftwg  Reft. 


Part  3< 


though  Grace  be  in  both  Faculties  ( as  they  sre  called  )  yet  is  it 
certainty  discernible  onely  in  the  Will,  and  not  in  tha  Under- 
ftanc^g.  For  all  Ads  as  they  are  meerly  in  the  Undcrftandrng 
are  but  imperfectly  Virtuous,  being  but  Preparatory  and  Intro-y. 
dudory  to  the  Will,  where  they  are  digefted  and  perftded.j/«' 
I  faid  before.  Dr.  Stoughton's  words  are  thefe  £  As  for  my  on,* 
part,  I  could  never  comprehend  that  Which  Divines  have  gone  a- 
beat,  to  be  able  to  put  a  Charableriftical  difference  in  the  Nature 
of  Knowledge,  that  a  man  may  be  able  to  fay  Such  a  Knowledge 
us,  and  fnch  a  Knowledge  is  mot  a  faving  Knowledge*  But  only 
as  I  nfc  to  exprtfe  it  ( the  Sun  is  the  greater  Light, but  \he  Moon 
hath  greater  Influence  on  XQaterifh  Bodies  :  )  So  Knowledge  Jet  it 
be  what  it  will,  if  it  be  good  and  faving  ,it  hath  an  influence  on 
theSouL  There  may  be  a  great  deal  of  Knowledge  which  is  net 
Vital  and  Practical-,  which  carrieth  not  the  Heart  andAffetlions 
along  With  it:  6#d  they  that  have  it7  have  not  faving  Knowledge 
But  they  tbat  have  the  leaft  degree  of  Knowledge  fo  it  be  fuch  as 
hath  an  Influence  to  draw  the  Heart  and  Affections  along  Vsith  it, 
to  Leve  God3andObey  God,it  isfolidand  Javing  Knowledge]  So 
Dr  Sttujoten  in  his  Righteous  mans  Flea  to  Happinefs.  p.  38,59. 
And  for  ray  part  I  know  no  Mark  drawn  from  the  meer  nature 
of  Knowledge,  or  Bcl:ef,  or  any  meer  Inteliedual  Ad,  by 
which  we  can  difcern  it  frem  what  may  be  in  an  unholy  p*rfon  : 
Thofe  that  think  otherwife,  ufe  to  fay,  thar  the  Knowledge  and 
Belief  which  is  faving  is  D:ep,  Lively,  Operative,  &c.  1  doubt  | 
not  but  this  is  true  ;  Bat  how  by  the  Depth  we  ftnli  difcern  the 
faving  facerity  directly,  I  know  not :  Or  how  to  difcern  it  in  rhe 
Livelmefs  or  Operativenefs,  but  only  in  its  Operations  and  En 
feds  on  ths  Will  and  Affedions,  I  know  not.  Whether  it  be  fo 
Deep  and  Lively  as  to  be  faving,  mud  not  be  difcerned  immedi- 
ately initLF,  but  in  its  vital  prevalent  Operations  on  the  Will. 
So  that  Ifhali  difmifs  all  the  meer  Ads  of  the  understanding  out 
of  this  E;  quiry,  as  being  not  fuch  as  a  Chriftian  can  try  himftlf 
iramedia.ely  by.  And  for  them  tbat  fay  otherwife,  they  place 
the  fincaity  of  them  in  the  Depth  and  Livelinefs,  that  is,  in  the 
Degree  of  Knowledge  and  Belief.  For  no  doubt  a  wicked  man 
unsy  Know  and  Believe  every  particular  Ttuth,  which  a  Chrifti- 
an  doth  B.lieve.  Some  Learned  men  I  have  heard  affirm  indeed, 
That  no  wicked  man  can  Brieve  Scripture  to  be  the  Word  of 

God 


Part  3. 


The  Saints  evc\ 


Refi. 


:  God  ;  but  that's  a  fancy  that  I  think  needs  no  confutation  ;The 
1  Devils  believe  it  no  doul>t.    If  any  fay,That  faving  Knowledge  is 
^  experimental,  and  other  is  not, 

V     I  anfwer,  1.  Of  matters  of  mecr  faith  we  have  no  experience : 
xsthat  Chrift  is  the  fecond  Perfon,  was  Incarnate,  Crucified,  Bu- 
«d,Rofe  again,  &c. 

2.  Of  common  pnelicals  wicked  men  have  experience :  as  that 
the  world  is  deceitful,that  man  is  prone  to  fin,that  Satan  muft  be 
j  redded,  &c, 

3.  For  thofe other  fpeci?l  Internal  Experiences  which  deno- 
jminate  a  Chriftians  Knowledge  Experimental,the  Mark  of  fincc- 
Irity  lieth  in  the  experienced  thing  it  fclf,  rather  then  the  Know- 
ledge of  it.  For  example,  a  Chriftian  knows  experimentally 
what  the  New-birch  is,what  it  is  to  Love  God,to  Delight  in  him 
C*r.Now  the  Mark  lieth  not  properly  in  his  Knowledge  of  thefe, 
bat  in  thatLove,Delight  and  Renovation  which  he  poflcflcth  and 
fo  knoweth. 

It  follows  therefore  that  we  enquire  into  the  Ads  of  the  Will, 

and  fee  wherein  their  faving  finccrity  doth  confift.  For  except  the 

Acls  of  the  Undcrftanding,  all  that  may  be  called  faving  is  redu- 

I  cible  to  thofe  two  words  of  Sc  Paul,  To  frill,  and  To  Do,  For  all 

i  the  other  Arts  of  the  Soul,  are  nothing  but  Velle  &  Nolle:  either 

excrcifed  on  the  Object  as  varioufly  prcfented  and  apprehended 

(as  Abfent  or  Prcfent,  Facil,  or  Difficult,^.)  or  exercifed  with 

that  vigour  as  moveth  the  fpirits  in  the  heart,  and  denominates 

i  them  Affections  or  Paflion9. 

Firft  therefore  to  begin  with  the  proper  Acl  of  Willing. 
,  Though  of  our  fclvcs  without  Grace  no  man  ever  Willeth  God 
!  in  Chri(t,yet  on  this  Willing  hath  God  laid  our  Salvation,  more 
then  on  any  other  Qualification  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  (land  in  com- 
petition^ Will  God  above  all,and  to  Will  Chrift  above  al^and 
Heaven  before  Earth,  this  is  to  Will  favingly.  That  is :  to  Will 
God  as  God,  the  chief  Good  and  Caufe  of  Good:  to  Will 
Chrift  as  Chrift,  the  only  Saviour  and  chief  Ruler  of  us  :and  to 
Will  Heaven  as  the  ftate  of  our  chief  Happinefs  in  the  glorify- 
ing cn/oyment  of  God.  Not  that  all  the  fincerity  of  thefe  Acls 
lieth  in  the  Vnderftandings  apprehending  God  to  be  the  chief 

R  r  Good 


230 


The  Stints  evtrlaHing  Reft* 


Part:?. 


Good  and  Caufe  of  it  •.  and  Chrift  to  be  the  only  Redeemer,^. 
Foe  a  man  may  Will  that  God,and  that  Chriflwhois  thus  appre- 
hended by  the  Underftanding,  and  yet  not  Will  him  as  he  u 
thus  apprehended.   The  Underftandingmay  overgo  the  Will: 
and  the  Wijl  not  follow  the  Underffonding ;  and  this  is  no  fa 
ving  Willing.  If  a  man  do  knpw  and  believe  never  fo  much,th< 
God  is  the  chief  Good,and  do  not  chiefly  Will  him(as  theDevils 
may  fo  belicve)it  is  net  faying.  Yea  it  is  a  great  Queition,Whe- 
ther  many  do  not  Will  God  (not  only  who  is  apprehended  to  be 
theSupream  Good,  butaifo)  ^  he  is  apprehended  to  be  the 
Supream  Good,"  and  yet  Love  fomethingejfe  more  then  him, 
which  they  know,  net  to  he  the  chief  Good,  but  againft  their 
Knowledge  are  drawn  to  It  by  the  force  of  fenmality,  and  fo 
1  thefemen  perifli  for  all  their  Willing.    For  certainly,  if  God  j 
!  have  not  ordinarily  the  prevailing  part  of  the  Will,  that  mans 
j  ftate  is  not  good.    When  1  fay  fuch  men  Will  God  £4/]  appre-  I 
I  bended  to  be  the  chief  Good, I  mean,  they  Will  him  under  fuch 
a  Notion,  but  not  with  an  Ad  of  Will  anfwering  that  Notion.  I 
I  refer  the  term  [V]  to  the  Undeiftandings  apprehension,  but  not 
fo  to  theWils  a&ion,  as  if  it  loved  him  as  the  chief  Good  fliould 
j  be  loved  or  willed  :  for  that's  it  that  is  wanting,  for  which  they 
!  perifli.    I  propound  this  to  the  consideration  ©f  the  Judicious : 
I  for  it  is  certainly  worth  our  Confideration.    It  depends  on  the 
common  Queftion ,WhethertheWill ever  follow  the  laft  dictate 
of  the  practical  Intelif  cl,  which  I  (hall  handle  elfwhcre.  What 
I  have  faid  of  Willing,  you  may  eafily  perceive,  may  be  faid  of 
Defire  and  Love,  which  are  nothing  but  Willing,  Love  is  an  in. 
i  tenfe  abfolute  Willing  of  Good  as  Good:  Defirealfo  is  a  Wil- 
j  ling  it  as  a  Good  not  yet  enjoyed. Therefore  the  faving  fincerity 
of  both  lieth  in  the  fame  point :  Many  that  perifli  Defoe  God, 
jandChrift,  arid  Heaven;  and  Love  God,  and  Chrift,  and  Hea- 
|ven;  but  they  defire  and  love  fome  inferiour  Good  more:  He 
that  defireth  and  loveth  God  fincerely  and  favingly,  defireth 
him,and  loveth  him  above  all  things  eife :  and  there  lieth  his  fin- 
cerity. 

I  need  not  inftance  in  Hope,  Fear,  Hatred,  or  any  of  the  Afts 
or  Paffions  of  the  I  rafcible;  For  they  are  therefore  good  becaufe 
they  fet  againft  theDifficulty  which  is  in  the  way  of  their  attain, 
mentto  that  Good  which  they  Will  and  Lovc-.and  fo  their  chief  I 

#  VirJ 


Part  j .  The  Saints  cvtrlaftiq  Reft. 


I  Virtu oufnefs  licthin  chat  Will  or  Love  which  is  contained  in 
them,orfuppofcdtothem.    A  wicked  man  may  fear  God,  but 
fa*  j the  fear  of  men  or  temporal  evils  is  more  prevalent  in  the  tiial. 
{^  He  may  hive  an  Averfation  of  his  m:nde  from  fin    or  fome  low 

grcc  of  Hatred,  as  it  is  known  to  him  to  be  evil,  and  to  hurt 
?ih  :  but  his  Love  to  it  is  greater,  and  prevaileth  againft  his  Ha- 
tred.   If  any  doubt  whether  a  wicked  man  may  tave  the  Icaft 
Hatred  of  fin  (yea  as  (in,  or  as  difpleafing  to  God  )  we  are  fure 
of  it  two  waies: 

i.  By  daily  experience  of  fome  Drunkards,that  when  they  are 

confidering  how  much  they  (in  againfl  God,  and  wrong  them- 

felves,  their  hearts  rife  againft  their  own  fin  (cfpecially  if  the 

temptation  be  out  of  fight)  and  they  will  weep,  and  be  ready  to 

'  tear  their  own  flcfti :  And  yet  yeeld  to  the  next  temptation,  and 

[live  weekly  in  the  committing  of  the  fin. 

2. By  the  experience  of  our  own  hearts  before  our  Sanftificati- 
j  on(thofe  that  were  not  fandified  in  Infancy)many  have  felt  that 
|  their  hearts  had  fome  weak  degree  of  diflike  and  hatred  to  the 
\  fin  that  captivated  them.  And  I  know  divers  Swearers  and  Drun- 
kards that  do  fo  hate  the  fame  fins  in  their  childrcn,that  they  are 
ready  to  fall  on  them  violently  if  they  commit  them. 

3.  And  we  may  know  it  by  reafontoo.  For  whatsoever  a  man 
may  know  to  be  evil,that  hisWill  may  have  fome  hatred(or  aver- 
fation) towards:  (though  not  enough)  But  a  wicked  man  may 
know  fin  to  be  Evil :  Therefore  he  may  have  fome  hatred  to  it. 
TheWill  may  fure  follow  the  Undcrftanding  alittlejway,though 
it  do  not  far  enough.  But  me  thinks  thofe  (hould  not  contradict 
this,  chat  are  for  the  Wils  conflant  determination  by  the  Undcr- 
ftanding. 

The  like  I  may  fay  alfo  of  Repentance :  fo  much  of  it  as  lieth 
jn  the  Will;  that  is,  the  Wils  turning  from  Inferiour  Good 
which  it  formerly  chofe)  to  God  the  Supream  Good,  whom  it 
now  choofeth.  The  (incerity  of  this  lieth  in  the  prevailing  De- 
gree. For  if  it  be  not  fuch  a  Change  as  carriech  the  Will  more 
now  to  God  then  the  Creature,  but  to  God  a  little,  and  to  the 
Creature  ftill  more,  it  is  not  faving.  And  if  it  be  not  a  choofinft 
of  God  before  the  Creature,though  it  be  a  choofing  of  God  in 
the  fecond  place,  it  will  not  ferve  turn.  And  for  that  Repent- 
ance which  confifteth  in  a  forrow  for  fin,  i.  If  it  be  not  to  fuch  a 
*Rr  1 Degree* 


231 


1 


23a 


ThtSmnts  ever tailing  Reft. 


Part  j. 


\ 


Degrce,that  it  prevail  over  our  Delight  in  fin,and  Love  to  it,  it  is 
not  faving.  Many  wicked  men  do  daily  repent  and  (in  :  I  have 
known  men  that  would  be  drunk  almoft  daily,  and  fome  feven  or 
eight  day  es  continue  in  one  fit  of drunkennefc  before  ever  they  n*. 
were  fober,and  yet  lament  it  with  tears,and  pray  daily  againft jty' ' 
and  being  men  of  much  knowledge  and  ableparts,wouldconiCp< 
it,  and  condemn  themfelves  in  very  moving  language,  and  yet  no 
means  could  keep  thera  from  it,but  they  have  lived  in  it  fome  ten, 
fome  twenty  years.  Who  dare  think  that  this  was  true  Repent. 
ance?when  theApoftle  concludes  Jfje  live  after  tbeflefijefijildie 
Rom.  8. 1 3,6.  2.  Yet  I  muft  tell  you5that  all  thefe  Graces  which 
areexpreited  by  Paflions,asSorrow5FearJoy,Hope,Love,arcnot 
fo  certainly  tobe  tried  by  the /^^^  that  is  in  them,  as  by  the 
Will  chat  is  either  contained  in  them,or  fuppofed  to  them :  not  as 
Acls  of  the  f en  fit  ivc3bxit  of  the  Rational  appetite.  J  will  not  here 
ftand  on  the  Qucftion,WhethcrGrace  be  in  the  fenfitive  or  ratio- 
nal  appetite ,as  its  fubje<5t>or  both  :  Burgerfdicius  and  others  fay, 
That  Moral  Virtue  is  in  thefienfitive  only  :  but  fomething  like  it 
in  the  Will.but  Theological  Virtues  are  in  theWilLBut  doubtles 
if  he  do  prove  Moral  Virtue  to  be  in  the  fenfitive,  he  will  prove  a 
proportionable  meafure  of  Theological  Virtue,  to  be  there  too. 
For  thereisnoVirtue^truly  fo  calicd,which  is  not  Theological  as 
well  as  Moral. 

But  if  there  be  any  doubt  whether  an  unregenerate  man  may 
perform  the  fame  Ads  as  a  true  Chriftian,  it  will  be  efpecially 
about  the  two  great  and  principal  graces  of  Ftithund  Lave*  And 
for  that  of  Faith,!  have  faid  enough  before.lt  con(ifteth(  accord, 
ingto  the  Judgement  ofmoft  Reformed  Divines)  partly  in  the 
Underftanding,  partly  in  the  Will.  As  it  is  in  the  Underftanding 
it  is  called  Aflent  or  Belief:  And  for  this  I  have  fliewed  before, 
That  a  wicked  man  may  have  it  in  fome  degree :  and  that  Grace 
as  it  is  in  the  Underftanding  cannot  be  difcerned  directly ;  but 
only  as  it  thence  produceth  thofeAfts  in  the  Will  wherein  it 
may  be  difcerned.  There  is  no  one  Truth  which  a  true  Chriftian 
may  knowtbut  a  wicked  man  may  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  aifo  Believe  it.  If  any  deny 
this,  let  them  name  me  one.   And  do  not  our  Divines  confcflci 


Part  3. 


The  Saints  everUfing  Reft. 


X 


as  much  aga  nft  the  Papifts,who  place  Faith  in  bare  Aflent  ?  And 
do  they  not  cxpoundjame^the  Devils  believe~\tf  fuch  an  A  (Tent? 
I  If  this  were  not  fo,  it  were  an  eafier  matter  to  try  and  know  ones 
ownfincerity,  and  fo  to  have  AfluraRce  of  Salvation.    For  we 

ghc  prefently  name  fuch  or  fuch  an  Axiom  ( as,that  The  Scri- 
fdre  is  the  Word  of  God,  or  the  like  J  and  ask  whether  we  do 
Know  or  Believe  this  to  be  True  ?  and  fo  might  quickly  be  refol- 
vcd.For  it  is  the  Hcart(or  Willjthat  is  deceitful  above  all  things: 
but  the  bare  Ads  of  the  Understanding,  may  more  eafily  be  dif- 
icerned;  as  whether  we  Know  or  Alient  to  fuch  an  Axiom  or 
not  :  (Though  Iknowalfo  that  even  the  Underfhnding  par- 
Iticipatcthof  theguilefulnefs,  and  may  be  fomewhat  fhangc  to 
itfelfj 

But  fome  will  fay,  That  no  wicked  man  can  Believe  the  pardon 
of  his  own  fins ;  or  aflent  to  the  truth  of  this  Axiom  \_Mj  fins  are 
par*oned~\  Anf.l  confefs  fo  many  have  harped  on  this  firing  here- 
tofore, th at  I  am  afhamed  that  the  Papifts  fhould  reade  it  in  our 
writings,and  thereby  have  that  occafion  of  hardening  them  in 
their  Errors,and  of  infulting  over  the  Reform  eel  Dodrine.I  con- 
fefs no  wicked  cmn(i»fe»fu  cowpofito Jean  Believc/or  the  pardon 
of  fin ;  or  hath  fuch  a  Faith  as  pardon  is  promifed  to  :  But  that 
they  may  Believe  their  (ins  are  pardoned,  and  ferioufly  believe 
;  it,did  not  Error  make  it  necelTary,I  fhould  be  afhamed  to  beftow 
any  words  to  prove  it.    i.  A  wicked  man  may  fin  my  judge- 
ment, without  any  great  difficulty)  Believe  an  untruth,  efpeci- 
ally  which  he  would  fain  have  to  be  true  (though  every  untruth 
he  cannot  believe  :)  But  this  is  an  untruth  to  every  wicked  man 
Qhat  his  (ins  arc  pardoned]  (or  even  by  the  Antinomians  con- 
feflionitisuntrueofall  wicked  men  not  elected:)  and  an  un-j 
truth  which  he  would  fain  have  to  be  true :  ( for  what  man  is  fo  j 
perverfe  in  his  fancies,as  to  doubt  whether  a  wicked  man  would  j 
have  his  fins  pardoned  P-J  therefore  he  may  Believe  it.    2.  That 
which  is  one  of  the  chief  pillars  in  the  Kingdom  of  the  Devil, 
and  the  matter,  deceiving,  damning  fin,  is  notfureinconfiftent 
with  a  wjeked  mans  condition:  But  even  fuch  is  the  unground- 
ed Belief  that  his  fins  are  pardoned  ( commonly  called  prcfum- 
ption,and  falfe  faith  :)  Therefore,^.  3.  If  it  be  the  main  work 
;  of  a  skilful,  faithful  Miniftry,  to  beat  wicked  men  from  fuch  | 
an  ungrounded  Belief,  and  experience  tels  us  that  all  means  j 
1  Rr  3  will  I 


*33 


^uamvts  quit 
von  hibet  vcram 
(?  falvifcxm  in 
Cbrtfto  /idem, 
pottil  tamen  in 
profejjione  &do- 
ftrini  vcritattt, 
bomtm  habere 
cov fciev  turn,  it  a 
utfeiat  vcram 
cjfc  illam  doftri- 
r.m  quam  profi- 
teer &>  docct, 
(?c  Trig'Iahd. 
dfTrhuGruiz 


234 


The  Stints  tvtrUlUng  Reft. 


Part?. 


Kotitiim  & 
Aficnfitm  qucn 
dim  non  Calvi- 
nus  untum,  fed 
&Rcmonftr.ipfi 
iribimt    etiam 
cDam6nibm.F i-  j 
dueii  mile  fun-  ' 
dux  y  clectionis  j 
opinio  ,C?fiuciu* 
evanidi,  qui  fine 
bono  &  bonefto 
corde   exiflunt, 
non  m&gti  urgu- 
unt  tcmportrios 
effc  verefi  deles, 
\uim  fimilitudo 
.probxt  jimiim 
\fjje.  ex  genere 
itoiHO.Amefi- 
us  Antifynod.iit 
Art.<>.e.i.pag. 
(rnibiJlH* 


will  hardly  doit;  (and  yet  that  God  doth  it  on  all  before  he, 
bring  them  by  the  Miniftry  to  true  Converfion,)  then  fu re  it  is 
more  then  pofllble  for  a  wicked  man  to  have  fuch  a  Belief.    But 
Scripture,and  a  world  of  lamentable  experience  proves  the  Ante-    (** 
cedent(what  do  fuch  Writings  as  Hookers 3Boltons JVhttdejs ,&c, 
|  elfe  drive  at?)  Therefore,^.  4. Yea  that  the  pardon  of  fin  is  rft* 
j  properly  Credendum  or  a  materia]  Object  of  Faith,  I  have  proved 
\  elfwhere,  and  therefore  need  not  (land  on  it  now. 

2.  And.for  thofe  Acts  of  Faith  which  are  directly  in  and  by  the 
'  Will,  I  know  not  one  of  them  fconfidered  in  the  nature  of  the 
I  Act,without  the  prevalent  Degree)which  a  wicked  man  may  not 
j  perform.For  the  mod  proper  and  immedtateActQWilling^which 
j  containeth  a  Choife  of  Chrift  and  a  Confcnt  that  he  (hall  be 
j  ours,together  with  his  Benefits,this  I  have  before  made  manifeft 
j  to  be  confident  with  an  unregenenteftate.  If  any  will  affirm, 
I  that  a  wicked  man  cannot  be  Willing  to  have  pardon  of  all  his 
finsjuftification  and  Salvation  from  hell,I  think  it  not  worth  my 
j  writing  fix  lines  to  confute  themjfcnfe  will  do  it  fufficiently.That 
j  this  man  cannot  Defire,  or  Choofe,or  Will  Holinefle,and  Glory 
;  with  Chrift  more  heartily,  ftrongly  and  prevailingly  then  his 
ipleafuresorinferiourgood,  Ieafily  acknowledge:  For  in  that 
gradual  defect  confifteth  hisunfoundnefs.But  that  he  may  Will, 
Choofe,  Accept  or  Defire  Holinefs  and  Glory  in  a  fecond  place, 
next  to  his  carnal  Delights  or  inferiour  Good,  is  to  me  beyond 
doubt.  And  accordingly  for  the  obtaining  of  thefe,he  may  Will 
or  Accept  of  Chrift  himfelf  that  rives  them.  This  I  (hall  prove 
anon,when  we  fpeak  of  Love. 

And  for  that  Act  of  Faith  which  mod  affirm  to  be  peculiarly, 
the  Juftifying  Act,that  is,Affiance,Re[Hng  on  Cbri(t,Recumben- 
cy,Adherence,Apprehenfion  of  him,c2v.  thefe  (almoft  all-Meta- 
phorical) terms,  contain  not  one,  but  many  Acts,  all  which  are 
moft  frequently  found  in  the  ungodly.  For  we  undoubtedly 
know  it,  1.  By  experience  of  ourfclveswhileft  we  were  in  their 
ftatc,  2.  And  by  conftant  experience  of  the  vileft  finners,  that 
they  not  only  undiflemblingly  Reft  on  Chrift  (that  is,Tiuir  ve- 
rily to  be  pardoned  and  faved  by  him,  and  expect  it  from  him,) 
but  alfo  that  this  is  the  ftrongeft  Encouragement  to  them  in  fin 
ning,  and  we  have  need  to  lay  all  our  batteries  againft  this  Bui- 
work  of  Preemption.  Alas,tothegricfofmy  foul,my  frequent 

and 


Part  j. 


The  Saints  cvcrlajling  Reft. 


235 


very 


and  almoft  daily  experience  forceth  me  to  know  this,whatlocvcr 

men  write  from  their  fpeculations  to  the  contrary.!  labour  with  '  Learned 

my  utmoft  skill  to  convince  common  Drunkards,  Swearers, 

Worldlings  &c.  of  their  mifcry,  and  I  cannot  do  it  for  my  life!: 

*rajj  this  falfe  faith  is  the  main  reafon.    They  tell  me  £  I  know  I 

.1  finner,  and  fo  are  you,  and  all,  as  well  as  I,  But  if  anj  man 

finVcc  have An  Advocate  With  the  Father  s  fefus  Chrift  the  right* 

\em  :  I  put  my  whole  Truft  in  him,  and  caft  my  Salvation  on 

.him.,  for  He  that  Believcth  in  him  jh  a  11  not/perifh,  but  have  evcrla- 

\fttn9l  Life  -3  ^  *  tcll tnem  °f tne  n^ure  of  true  Faith,and  the  nc- 

ceflity  of  Obedience,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  Souls;and  for  Obedience  they  will  mend 

as  well  as  they  can,and  as  God  will  give  them  Grace;and  in  the 

\  mean  time  they  will  not  boaft  as  the  Pharifee,  but  cry,  Lord  be 

merciful  to  me  a  finner  1  and  that  I  (hall  never  drive  them  from 

Believing  and  Trufting  in  Chrift  for  Mercy,  becaufe  they  be  not 

fo  good  as  others,when  Chrift  tels  thcm,that  men  are  not  Jufti- 

fied  by  Works,  but  by  Faith,  and  he  that  believcth  JhaU  befaved.'} 

This  is  the  cafe  of  the  moft  notorious  (inncrs  (many  of  them)  and 

I  am  moft  confident,  they  fpeak  as  they  think  :  and  from  this 

ungrounded  confidence   in   Chrift ,  I  cannot  remove  them. 

;  Where  now  is  any  difference  in  the  nature  of  this  Affiance,  and 

■  that  of  true  Believers  ?  If  you  fay,  that  it  brings  not  forth  frilit, 

;  and  therefore  is  unfound.that's  true :  but  that's  only  an  extrin- 

fecal  difference  in  the  effects,  and  fpeaks  not  the  difference  in  the 

nature  of  the  A&itfelf.    But  I  have  fpokenof  this  more  fully 

el  fw  here. 

But  the  greateft  doubt  is,Whether  in  loving  God  and  Chrift  as 

1  Mediator,  there  be  not  more  then  a  gradual  difference  between 

\  the  regenerate  and  unregenerate  ?  And  I  (hall  (hew  you  that 

there  is  not. For  it  is  undeniable  that  an  unholy  perfon  may  Love 

God  andthc  Mediator. and  as  undeniable  that  they  cannot  Love 

God  above  all,  till  they  are  Regenerate.    The  later  I  take  for 

granted  :  The  former  if  any  deny  is  thus  proved.   1  .That  which 

i  the  Underftanding  apprehendeth  to  be  Good,  both  in  it  felf  and 

to  the  perfon,  that  the  Will  may  in  fome  mcafurc  Love.   But  an 

unregenerate  mans  Underftanding  may  apprehend  God  to  be. 

titet,  illudquc  anxium  &  internum.  Rivet.  Vijput.  de  Perfcuer.  Stnft.  §  te*.pag»aiOj 

R  r  4  Good 


faith  the 
fame  as  I  of 
the  diligence 
between  a  rem. 
porary   &  true 
believer.   Dif- 
crimencrgo  in- 
ter cos  &  vtri 
fi deles  hoc  eft, 
quod  qiumvis 
utriq-y  ex  d?i!mo 
vcrbum   Ample- 
ftmnrt  vonta- 
men  utri^ue  ex 
tilianimo,   cjuo 
aliis  omnibus 
verbum  prsefe- 
ratur,     Him 
&&7xjf/f:t    le- 
viter  (3*  per- 
fun&oriecre- 
dunt,  &c.  wide 
eft  q.iod  vitam 
iuam  amant 
plus     quam 
Chiiftum  :  fi- 
ttque  in  fecur* 
fint,  nccfibici- 
vcavt  ub  ivfiiik 
Dub oli :  dcinde 
utinprccibxs, 
grMurum  dki- 
one,  (<?>  em:>ibtu 
I  cr^  proxi  mm 
o$tiis  languid! 
i  fiant,  &  re- 
I  mill!:  tum-tu- 
1  ftific&ns  Fides 
cttam  I.rb 
la  j  folliciU  fit j 
net  credemem 
animo  duo  e([c 
finut ;  ftudrnm- 
qucp;ccnm  ex- 


2J  6 


Tht  Stints  evtrhtting  Reft, 


Part  3 


Good  both  in  himfclf  and  to  the  Perfon :  Therefore  he  may  in 
fomemeafure  Love  him.    That  wicked  men  may  Believe  chat 
God  is  Good,  is  no  more  to  be  doubted  of,  then  that  they  may 
Believe  there  is  a  God.For  he  that  Believeth  there  is  a  God,muft  f€i 
needs  Believe  that  he  is  Good.    And  that  he  may  BdievethaL^ 
God  is  Good  to  him.alfo  is  evident  thus :  i.Men  know  thatth55JT 
have  all  their  temporal  corporal  Mercies  from  God  (which  are  * 
to  them  thefweeceftofall  •>)  and  therefore  for  thefe,  and  the 
continuance  of  them  they  may  apprehend  God  to  be  Good  to 
them,  and  fo  love  him  :  2. And  Scripture  and  conftant  experience 
tels  us,  that  it  is  ufual  with  wicked  men,  not  only  to  apprehend 
the  goodnefs  of  profperity,  but  thence  miftakingly  to  gather, 
that  God  doth  fpcciaily  favour  and  love  them  as  his  people  to 
Salvation.    3.  Alfo  nothing  is  more  common  with  them  almoft, 
then  from  the  thoughts  of  Gods  Mercifulnefs  and  Goodnefs,and 
from  miftaking  feeming  evidences  in  themfelves,to  conclude  moft 
confidently  that  their  fins  are  pardoned,  and  that  God  will  not 
condemn  them}but  will  fave  them  as  certainly  as  any  other.t  Alfo 
that  Chrift  having  died  in  their  (lead,  and  made  fatisfa&ion  for 
all  their  fins,  they  fliall  through  him  be  Pardoned,  Juftified  and 
Saved.   Many  a  wicked  man  doth  as  confidently  Believe  that 
God  loveth  him  through  Chrift,  and  doth  as  confidently  thank 
God  daily  in  his  praiers  for  Vocation,  Adoption,  JuiTifieation, 
and-aflurcd  Hope  of  Glory,  as  if  they  were  all  his  own  indeed. 
Nay  out  of  the  apprehenfions  of  fome  extraordinary  Love  and 
Mercy  of  God  to  him  above  others,  he  oft  giveth  thanks  as  the 
Pharifce,  Lord,  I  than k*hee,  t hat  I am  not  as  this  Publican*  And 
doubtles  all  thefe  apprehenfions  of  Love  may  produce  fome  Love 
to  God  again.    As  the  grounded  Faith  and  Hope  of  the  Godly 
produceth  a  folid  faving  Love,  fo  the  ungrounded  Faith  and 
Hope  of  the  wicked,  produceth  a  Height  and  common  Love, 
agreeable  to  the  caufe  of  it.    As  Chrift  hath  a  common  Love  to 
the  better  fort  of  wicked  men  more  then  to  the  worft  (he  look- 
ed on  the  Young  man  (Afarl^i 0.2 1,22  )  and  Loved  him,  and 
faid,  Thou  art  not  far  from  the  Kingdom  of  God)  fo  may  fuch  men 
have  a  common  Love  to  Chrift,  and  that  above  the  ordinary  fort  i 
of  the  ungodly.    For  I  am  perfwaded  there  is  no  man  fo  wicked 
among  us  (who  Believeth  indeed  that  Chrift  is  the  Son  of  God 
and  the  Saviour)  but  he  hath  fome  Love  to  Chrift  more  or  JeiTe.j 

For!, 


Part  3. 


The  Saints  everlasting  Heft. 


*37 


For,  4.  God  hath  been  pleafed  to  give  thofe  advantages  to  the 
Chriftian  Religion  above  all  other  Religions  among  us,  which 
may  cafily  procure  fome  Love  to  Chrift  from  ungodly  men.  It  is 
the  Religion  of  our  Country  :  Ic  is  a  credit  ro  be  a  Chriftian  u  It 
4 Xbe  Religion  of  our  Anceftors,  of  our  Parents  and  deareft 
ends-.It  is  that  which  Princes  favor,  and  all  men  fpeak  well  of : 

hrift  is  in  credit  among  us:Every  man  acknowledged  him  to  be 
God,and  the  Redeemer  of  the  world:  And  therefore  on  the  fame 
grounds  (or  better)  as  a  Turl^  doth  love  and  honour  Mahomet, 
and  a  few  Mofes  ,  may  a  wicked  Chriftian  in  fome  kinde  Love 
and  Honour  Chrift:  yea  and  venture  his  life  againft  that  man 
that  will  fpeak  againft  him:  as  Dr  Jackson  and  MrP*?*^have 
largely  manifefted. 

If  any  objecVThat  it  is  not  God  or  Jefus  Chrift  that  thefe  men 
Love,  but  his  Benefits :  I  anfwerjc  is  God  and  the  Redeemer  for 
his  Benefits.  Only  here  is  the  unfoundnefs  which  undoes  them, 
They  love  his  inferiour  earthly  bleftings  better  then  him-and  for 
this  they  perifti. 


SECT.  XIV.; 

HAving  thus  viewed  thefe  fevcral  Graces,and  found,That  it  is 
the  prevalent  Degree  wherein  their  Sincerity,as  they  are  Sa- 
ving,doth  confift ;  I  will  next  briefly  try  this  point  upon  fome  of 
the  ordinary  Marks  of  Sincerity  befides  that  are  given  by  Divines. 
Tn  which  I  (hall  not  fpeak  a  word  in  quarrelling  at  other  mens 
judgmentsffor  I  (hall  fpeak  but  of  thofe  that  I  was  wont  to  make 
ufc  of  my  fclf :)  but  only  what  I  conceive  necefTary  to  prevent 
the  delufion  and  deftruclion  of  fouls. 

1. One  Mark  of  Sincerity  commonly  delivered  is  this :  To  love 
the  children  of  God  becaufe  they  are  fuch.  I  the  rather  name 
this,bccaufe  many  a  foul  hath  been  deluded  about  it  Multitudes 
of  thefe  that  fince  are  turned  haters  and  perfecutors  of  the  God- 
ly, did  once,  without  diiTerntoling,  love  them.  Yea  multitudes 
that  are  killing  them  by  thoufands  (when  they  differ  from  them 
in  opinion,  or  ftand  in  the  way  of  their  carnal  intercft)  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 


238 


If  a  brother  o  r 
fifter  be  nafad 
and  deftitute  of 
duly  food ,  and 
one  of  you  fay  to 
|  tbsm,  Depart  in 
peace  5  be  you 
warmed  and  fil- 
led :  but  give 
them  not  tbofe 
tilings  which  are 
needful  to  the 
bodyt8cc.  $am> 

Hereby  perceive 
we  the  Live  of 
God,  becaufehc 
laid  down  his 
life  form-,  and 
we  ought  to  lay 
down  our  lives 
fortheBrcthreu. 
But  who  fo  hath 
this  worlds  good 
&fecth  bis  bro- 
ther have  need, 
and  fhutteth  up 
his  bowels  of 
companion  from 
him,  bow  dwel- 
leththeLovz  ef 
GodinbimlLct 
not  Love  in 
word  &  tongue, 
but  tn  'Deeiani 
in  Truth,  1  Joh. 
3.1^17,18. 


The  Saints  cverlafting  Reft. 


Part  3. 


no  doubt  but  he  may  have  fome  Love  to  a  Chriftian,  and  that  for 
his  fake.  ^teft.  But  may  be  love  a  Godly  man  for  his  Godiinefs? 
^/*Yes,no  doubt  :Thofe  before-mentioned  did  fo.  If  a  wicked  , 
rna/i  may  have  fome  degree  of  love  to  godlinesjthen  he  may  have  (J% 
fome  degree  of  love  to  the  godly  for  it:  But  that  be  may  hay 
fome  degree  of  love  to  godiinefys  evident,  i.  By  cxperiencS^j|/ 
others,  and  of  the  Godly  before  converfion,  who  know  this  was 
their  own  cafe.     2.  The  understanding  of  an  ungodly  man  may 
know  that  Grace  and  Godiinefs  is  good,  and  therefore  his  Will 
may  in  fome  degree  choofe  and  affecl:  it.     3.  That  which  drew 
moral  Heathens  foftrongly  to  love  men  for  their  Virtue  and 
Devotion^he  fame  principle  may  as  well  draw  a  man  that  is  bred 
among  Chriftians/  to  love  a  Chriftian  for  his  Virtues  and  Devo- 
tion to  Chrift. 

Obj.  Bat  doth  not  the  Scripture  fay,  That  we  know  we  are  trat* 
flatedfrim  death  to  life,  becanfe  we  love  the  Brethren  ? 

Anfw.  Yes,But  then  you  may  eafily  know  it  fpeaks  of  fincere 
Love.  So  it  faith,  JVhofoever  believeth  (hall  be  faved :  And  yet 
Matth.1%*  Chrift  fheweth  that  many  Believe  who  yet  fall  away 
and  perifh  for  want  of  deep  rooting.  So  that  the  Sincerity  of 
this  love  alfo  lieth  in  the.Degree,  and  therefore  when  the  Pro- 
mife  is  made  to  it,or  it  made  a  mark  of  true  Chriftians,you  muft 
ftill  understand  it  of  that  Degree  which  maybe  called  Sincere 
and  Saving.  The  difference  lieth  plainly  he^e.  An  unfound 
Chriftian,as  he  hath  fome  love  to  Chrift,and  Grace,  and  Godli- 
nefs,but  more  to  his  Profits,or  Pleafures,  or  Credirin  the  world, 
fo  he  hath  fome  Love  to  the  Godly,  as  fuch  (being  convinced 
That  the  righteous  is  more  excellent  then  hi*  neighbour  ;)  but  not  fo, 
much  as  he  hath  to  thefe  carnal  things.  Whereas  the  found 
Chriftian,as  he  loves  Chrift  and  Grace  above  all  worldly  things- 
fo  it  is  Chrift  in  a  Chriftian  that  he  fo  loves,  and  the  Chriftian 
forChriftsfake,  above  all  fuch  things.  So  that  when  acarnal 
Profeflbr  will  think  itcnoughtoa  wifti  them  well,  but  will  not 
hazzard  his  worldly  happinefs  for  them  ( if  he  were  called  to  it) 
the  Sincere  Believer  will  not  only  Lfrve  them,  but  Relieve  them, 
and  value  them  fo  high  ly,  that  if  he  were  called  to  it,  he  would 
part  with  his  Profics  or  PJeafures  for  their  fakes.  For  example, 
In  Queen  Maries  daics,  when  the  Martyrs  were  condemned  to 
the  fire,  there  were  many  great  Men  that  really  loved  them,and 

wiftied 


The  Saints  everlasting  Reft. 


^*and 


Part  3. 

wifhed  them  well,  and  their  hearts  grieved  in  pity  for  them,  as 
knowing  them  to  he  in  the  right:But  yet  they  loved  their  Honor 
and  Wealth  and  Safety  fo  much  better,  that  they  would  fit  on 
jftbe  Bench,  yea  and  give  Sentence  for  their  burning,  for  fear  of 
azzarding  their  worldly  Happinefs.  Was  this  fincere  favingLove 
JVe  Brethren  ?  Who  dare  think  fo  ?  efpecially  in  them  that 
vvent  on  to  do  thus  ?  Yet  what  did  it  want  but  a  more  intenfe  de- 
gree, whic^  might  have  prevailed  over  their  love  to  carnal 
things  ?  Therefore  Chrift  will  not  at  the  laft  Judgment,  enquire 
after  the  bare  acl  of  Love  :  but  whether  it  fo  far  prevailed  over 
ourLove  to  carnal  intereft,as  to  bring  us  to  Rclieve^lothe^Vifit 
them,#r.  (and  Chrift:  in  them  J  that  is,  to  part  with  thefe  things 
for  them  when  we  arc  called  to  it.  Not  that  every  man  that  loves 
the  Godly  is  bound  to  give  them  all  he  hath  in  theft?  neceflity  : 
For  God  hath  directed  us  in  what  or  Jer  to  beftow  and  lay  out 
our  cftates^nd  we  muft  begin  at  our  felves,and  fo  to  our  families 
&c.  fo  that  God  may  call  for  our  eftatesfome  other  waics.  But 
(mark  it,}  ou  falfhearted  worldlings  J  he  that  doth  not  fo  much 
I  love  the  ordinary  fort  of  the  Godly(  and  Chrift  in  themjas  that 
he  can  finde  in  his  heart  to  beftow  all  his  worldly  fubftance  for 
i  their  relief,  if  God  did  not  require  him  otherwife  to  expend  it, 
this  man  hath  no  faving  love  to  the  godly.  If  theifore  you  would 
not  cheat  your  felvcsfas  multitudes  in  this  age  nave  donejabout 
your  Love  to  thaBrethrcn,try  not  by  the  bare  acl,but  by  the  ra- 
dicated prevalent  degree  of  your  Love. 

2.  Anotherordinary  Mark  of  Sincerity  is  this,  £Whenaman 
is  the  fame  in  fecrct  before  God  alone,  as  he  is  in  publick  before 
men  :  making  conscience  of/ecret  as  well  as  open  duties.]  Eut, 
no  doubt,  as  many  a  godly  man  may  be  the  more  retrained  from 
fin,arid  incited  to  Good,from  publick  ("and  perhaps  carnal  J  mo- 
uves,and  fo  may  be  better  in  appearance  publickly  then  he  is  in 
(ecret  (for  all  men  have  fome  hypocrifie  in  them;;  fo  many  an 
unregenerate  man  may  make  conscience  of  fecret  duties  as  well 
as  open  ;  yea  even  of  the  thoughts  of  his  heart.  Eut  (till  both  fe- 
cret  ducies  and  open  are  at  the  difpofe  of  his  carnal  intereft  ;for 
he  will  follow  them  no  further  then  is  confident  with  that :  fo 
that  this  Mark  doth  but  Chew  a  mans  fincerity  in  oppofition  to 
grofs  hypocrifie  or  diflemblingjbut  not  the  finccritie  of  grace  as 
it  is  faring. 

Another 


y 


240 


Tkt  Stints  everlafltng  Reft. 


— 


Part?, 


3.  Another  ordinary  Mark  of  Sincerity  is  thus  delivcrcdQWhcn 
a  man  loves  the  clofeft  and  moft  fcarching  preaching  of  theword, 
and  that  which  putteth  on  to  the  higheft  Degree  of  Holinefs :] 
If  he  therefore  Love  it,becaufe  it  putteth  himielf  on  to  the  high-  {&* 
eft  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  td^i 
Light,  that  he  may  know  his  Evil  thereby,  that  he  may  mortihV 
it,and  may  get  Chrift  and  his  Intereft  advanced  in  his  Soul ;  then 
it  is  a  fign  that  he  hath  that  Degree  which  I  have  mentioned, 
wherein  fincerity  of  faving  Grace  doth  confift  :  But  many  a  wic- 
ked man  doth  Love  a  fearching  Preacher  in  other  refpe&s,  and 
one  that  draweth  men  to  the  higheft  ftrain»partly,becaufe  he  may 
love  to  have  other  men  fearched, and  their  hypocrifie  difcovered, 
and  be  put  on  to  the  higheft  .And  partly,becaufe  himfelf  may  be 
of,and  delight  in  the  higheft  ftrain  of  Opinion,though  his  heart 
will  not  be  true  to  his  Principles. Nay  many  a  man  thinks  that  he 
may  the  more  fafely  be  a  little  more  indulgent  to  his  carnal  Inte- 
reft in  Heart  and  Life,becaufe  he  is  of  the  ftri&cft  Opinion :  and 
therefore  may  love  to  hear  the  ftrifteft  Preachers.  His  confeience 
is  foblinde  and  dull  in  the  Application,  that  he  can  eafily  over- 
look the  inconfiftency  of  his  Judgement,  and  his  Heart  and  Pra- 
ctice. O  how  gkd  is  he  when  he  hears  aroufing  Sermon,becaufe 
(thinks  he)this  ffieets  with  fuch  a  man,or  fuch  a  manjthis  fits  the 
profane  and  the  lower  fort  of  Profeffors.Sothapntheferefpeds 
he  may  Love  a  fcarching  Preacher. 

4.  Another  common  Mark  of  Sincerity  is  fj  When  a  man  hath 
no  known  fin  which  he  is  nocWilling  to  part  with.^This  is  a  true 
and  found  Mark  indeed.  For  it  fignirieth  not  only  a  dillikc,  nor 
only  a  hatred  of  fin,but  fuch  a  Degree  as  is  prevalent  in  the  Will, 
as  I  have  before  described :  That  Chrifts  Intereft  in  the  Will  is 
prevalent  over  all  the  Intereft  of  the  Flefli.  So  that  this  is  but  ia 
efTe&the  fame  Mark  that  I  have  before  delivered.  Except  this 
Willingnefs  to  part  with  all  (in  fhould  be  but  a  cold  unconftanc 
Wifti,  which  is  accompanied  with  a  greater  and  more  prevalent 
Love  to  it,and  Delire  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 
iicth  in  the  prevalent  Degree:  So  aifo  of  the  Spirit  of  prayer 
(which  is  another  Mark)  the  Spirit  of  praier  fo  far  as  it  is  pro- J 

_ Per 


'art  3, 


The  Saints  everlasting  Reft. 


per  to  the  Saintsjieth  in  Defire  after  the  things  praied  for  (with 
the  other  Graces  which  in  Praier  are  exercifed)For  an  Hypocrite 
may  have  as  excellent  words  as  the  bcft,  and  as  many  of  them. 

,  Now  thefe  Defires  mull  be  fuch  prevalent  Dcfircs.as  is  aforefaid. 
I  think  if  I  could  ftand  to  mention  ail  the  other  Marks  of  Grace 

J>X  *r  a$  *  rcmemberjit  would  appear  that  the  Life  and  Truth  of 
Cnem  all  licth  in  this  one,  as  being  {he  very  point  wherein  faving 
(incerity  doth  confill,  vU*  in  the  prevalency  of  Chrifts  Jntereft  in 
the  foul  above  the  Intcreft  of  Infcriour  Good :  and  fo  in  the  De- 
gree, aid  not  in  the  bare  Nature  of  any  Aft. 


SECT.  XV. 

3.  HpO  this  end  let  us  (but  briefly)  enquire  further  into  the 
1  Scripture-way  of  difcovering  Sincerity,  and  fee  whether 
it  do  not  fully  confirm  what  I  fay.   Matth.io.  $j.  Chrift  faith, 
He  that  lovcth  Father  or  Mother  more  then  me,  it  not  Worthy  ofrne, 
and  he  that  loveth  Son  or  Daughter  more  then  me,  &o     So  Luk^  1 4« 
26.  If  any  man  come  tome,  and  bate  not  (that  is,  Love  them  not 
lefs)  his  Father,  and  Mother,  and  Wife,  and  Children,  and  Bre- 
thren, and  Sifters,  and  his  own  Life,  he  cannot  be  my  Difciple  :  And 
whofoever  dcth  not  bear  his  Crojfe,  and  come  after  me,  cannot  be  my 
Difciple.  So  verf  3  3 .  Whofoever  he  be  of  you  that  for faketh  not  All 
that  he  hath %  he  cannot  be  my  Difciple.  Here  you  fee  Sincerity  is 
plainly  laid,  not  in  meer  Love  to  Chrift,  but  in  the  preva- 
I  lent  Degree  of  Love,  as  Chrift  is  compared  to  other  things. 
And  for  Obedience  Chrift  (hews  it,  Matth.25.  Luke  19.20. 
!  &c .    Therefore  Chrift  faith,  Luke  13.24.  Strive  to  enter  in  at 
the  ft  rait  gate  ;  for  many  {ball  feek.  to  enter,  and  not  be  able.  Seek- 
ing comes  fhort  of  driving  in  the  Degree.    And  Paulfaith,Tbey 
which  run  in  a  race,  run  all,  but  one  receiveth  the  Pri^e  :  So  run 
that  ye  may  obtain,  1  Cor.9.24.  So  v  erf. 26, 27*  &  Heb.12.  1.  And 
Chrift  commandeth,  Matth.  6.  33.  Seek^ftyft  the  Kingdom  of 
God  and  hU  Right eoufyejfe :  Shewing  plainly,  That  the  faving 
Sincerity  of  our  feeking  lieth  in  this  comparative  Degree ;  in  pre- 
ferring Gods  Kingdom  before  the  things  below.  So  he  faith,?^. 
6.27.   Labour  not  for  the  meat  that  perifheth  (net,  in  companion) 
but  for  the  meat  that  endureth  to  Everlafting  life,  which  the  Son  will 


M* 


aivt 

w 


§  15. 


*4* 


The  Saints  everlaftwg  Reft. 


Part  I 


giveyou.  So  H^.n. 6,14,16,2?, 26,3?.  &  13  14.  Col.  3.1.  R 
2.7.  £^17.33.  &  12.30,31.  ^woj  5»4,8,i4.  ^58.2,3.  &  1.1 
Prov.8.17.  P/i/.i  19.2.  Alfo  a  hundred  places  might  be  produ 
ced,wherein  Chrift  fets  himfelf  ftill  againft  the  world  as  his  com- 
petitor, and  promifeth  Life  on  the  Condition  that  we  prefer  h 
before  ic.To  this  end  are  all  thofe  precepts  for  furfering  and* 
ring  the  Crofs,  and  denyin^our  felvcs,  and  forfaking  all.    1  nl 
Merchant  that  buyeth  thisPearl  mud  fell  All  that  he  h3th  to  buy 
it  (though  he  give  nothing  for  it.)  All  the  beginning  of  Rom.S. 
35^7:1,2,3,4,5,6,7,8,9,10,12,13,14.  do  fully  fhew,  that  our 
work  and  warfare  lieth  in  a  perpeenal  combat  between  the  Flefti 
and  Spirit,  between  their  feveral  Interefts,  Motives,  Ends  and 
Defires :  and  that  which  prevaileth  ftiews  what  we  are  :  When 
the  Flefti  prevaileth  finally  it  is  certain  Death;  and  where  the 
Spirit  prevaileth,it  is  certain  Life.  What  can  be  more  plain,thcn 
that  Sincerity  of  Grace,  asfaving,  is  here  placed  in  the  Compa- 
rative or  Prevailing  Degree  ?  So  alfo  GW.  5.17,24.  ThcTlefblu* 
fleth  againft  the  Spirit,  and  the  S  fir  it  againft  the  Flejh,  and  thefe 
are  contrary  one  to  the  other.  'But  they  that  are  Chrift  s  have  crucifi- 
ed the  Flejh  with  the  afetlions  and  lufts  thereof.    Therefore  are  we 
charged  Rom.i  3.14.  To  Makg  n<>  provifionfor  the  Flejh  to  fdtisfie 
its  lufts.  So  1  foh.i.i6.  Ephef.i  3.  <SW. 5 <  16,17,18,19.  foh.i.i^. 
|&  3.6.  And  Chtiftfticws  fully,  Matth  13.  5,20,  #r.  that  the 
difference  between  thofe  that  fall  away,  and  thofe  that  perfeverc 
proccedeth  hence,  that  one  giveth  deep  Rooting  to  the  Gofpel, 
and  the  other  doth  not.    The  feed  is  rooted  in  both,  or  elfe  it 
would  not  bring  forth  a  blade  and  imperfect  fruit :  But  the  ftony 
ground  gives  it  not  uprooting,  which  the  good  ground  doth/ 
Doth  not  this  make  it  as  plain  as  can  be  fpoken,  that  Sincerity  li 
eth  in  Degree,  and  not  in  any  Phyfical  difference  either  of  Ha- 
bits or  A<5b  ?  The  like  may  be  gathered  from  alkhofe  Texts  of 
Scripture,  where  Salvation  is  promifed  to  thofe  that  Overcome , 
or  on  Condition  of  Overcoming:  Not  to  all  that  fight ,  but  to 
all  that  Overcome :  as  Reve  1.2.7,11,17, 26,8c  3.5,i2,2i.&  21.7. 
He  that  overcometh  (hall  inherit  all  things, an^  I  rvik  be  his  God,  and 
he  Shall  be  my  Son.  So  1  ^.5.4,5.  Be  that  is  bom  of  God,  Over- 
cometh the  World.  And  they  Overcome  the  Wicked  One,  I  Joh.2.1 3. 
8C4.4.  So  Z«/^.  1 1.22.  And  the  ftate  of  wicked  men  is  defcribed 
by  their  being  Overcome  by  fin  and  the  world,  2  Pet.  -2.19*  26. 

Fighting 


Part  3 


The  Saints  everlasting  Reft. 


*43 


Fighting  is  the  fame  Action  naturally  in  both  :  but  the  valiant, 

'  Prong  and  conftanc,conqucr;when  the  feeble-faint,andcowatd- 

Jy  and  impatient  do  turn  their  backhand  arc  overcome.  So  Chrilt 

Jaith,  The  Kingdom  of Heaven fnffer eth Violence ,  and  the  Violent 

r\iif  h  fwe.Now  Violence  is  not  any  diftinft  Acttonjbut  a  dif- 

j|  Degree  of  Action,    Nor  can  you  fay,  that  all  thcfc  places 

1  fpeak  only  of  outward  A&iomFor  no  doubt  but  it  is  inward  Vio- 

:  lence  more  then  outward,and  the  inward  Actions  of  the  foul  in- 

j  tended  more  then  the  Motions  of  the  body,which  lay  hold  on  the 

Kingdom,and  make  us  Conquerors.So  the  Saints  are  defcribed  in 

Scripture  by  fuch  gradual  and  prevalent  differing  Ads.  As  David, 

Whom  haVt  I  in  Heaven  but  thee  ?  and  there  is  none  in  Earth  that  1 

dejireincon*parifonofthee,  Pfal. 7 3.2*5,27.  Thy  loving  kirJneffe  « 

better  then  life,  Pfal. 6  3. 3.  The  Lord  is  my  Portion,  &c.  A  wicked 

manmaycfteemGodand  his  loving  Kindnefs;  but  not  as  his 

Portion,  nor  better  then  Life.  So  the  wicked  are  called  Lovers  of 

Pleafhrtmore  thenGod,2  Tim.^.The  Godly  may  Love  Pleafure, 

but  not  more  then  God.    The  Pharifees  loved  the  Praife  of  men 

more  then  the  Honor  which  is  from  God  J  oh  1 2. 43.  A  godly  man 

may  love  the  Pr;ife  of  Men ;  but  not  More,c>f.  Seealfo  fob  3.21. 

&  25.12.  Pfal.a/j.  &  19.10.  &  52.3.6c  119.72.  Very  many  more 

Texts  might  be  produced  which  prove  this  Point,  but  thefe  may 

fflffice. 


SECT.  XVI. 

5 .  T^He  next  thing  which  I  have  to  do,  is  to  anfwer  thofe  Ob- 
X  jcftions  which  may  be  brought  againft  it,and  which  I  con- 
fefs  have  fometime  fcemed  of  fome  weight  to  my  felf. 
O^.i.Do  not  all  Divines  fay,That  it  is  not  the  meafure  of  Grace, 
but  the  Truth  ;^not  the  Quantity, but  the  Quality  that  we  mud 
Judge  our  felves  by  ?  and  doth  not  Chrift  hy,That  he  dejpifeth  not 
the  day  of fmai  things  ^nd  that  he  will  not  quench  thefmoaking  flax, 
and  if  we  had  Faith,  which  is  at  a  grain  ofAfuftard-feed,  we  may 
do  wonders,  &c  ? 

Anftv.  All  this  is  true  of  fincere  Grace,  but  not  of  unfincere  : 
Now  I  have  (hewed  you,  That  except  it  be  of  a  prevalent  De- 
gree', it  is  not  favingly  fincere.    If  you  Love  God  a  Little,  and 

the 


§  16. 


*44 


The  Stints  cverlaftmg  Reft, 


Part  y 


t^ 


the  World  a  great  deal  more,  will  any  man  dare  to  think  that' 
this  is  a  (incere  faving  Love  ?  When  the  Scripture  faith,  He  that  j 
loveth  the  world,  the  love  of  the  Father  is  jtot  in  him:  That  is,  ' 
there  is  no  (incere  faving  Love  in  him :  For  no  doubt,  the  youn^f 
man  had  fome  Love  to  Chrift,  that  yet  forfook  him,  becaufe 
Loved  the  world  more :  Orelfe:  i.  Chrift  would  not  haV)    -j 
vedhim:  .2.  Not  would  the  man  have  gone  away  from  him  m  I 
forrow.But  if  you  Love  Chrift  ever  fo  little  more  then  the  world 
or  icferiour  Good,  though  it  be  but  as  a  grain  of  Muftard-fecd, 
it  will  be  faving  and  Chrift  will  accept  it.   Cicero  can  tell  you, 
That  Friendftiip,  orthefincerity  ofLovctoafriend,  confifteth 
not  in  every  A&  and  Degree  of  undiffembled  Love.   If  a  man 
Love  you  a  little,  and  a  thoufand  men  much  more,  or  if  he  love 
his  wealth  fo  much  better  then  yon,  that  he  cannot  finde  in  his 
heart  to  be  at  any  lofs  for  your  fake,  this  man  is  not  your  friend : 
He  doth  truly  Love  you,  but  he  hath  no  true  fincerc  FriendJ&ip, 
or  Friendly  Love  to  you  ;  For  that  confifteth  in  fuch  a  Degree  as 
will  inable  a  man  to  Do  and  Suffer  for  his  friend.If  a  woman  love 
her  Husband  without  dilTefnbling,  but  yet  loves  twenty  men  bet- 
ter, and  proftitutes  her  felfto  them,  (he  hath  true  Love,  but  not 
true  conjugal  Love  to  her  Husband :  For  that  confifteth  in  a  high- 
er Degree. "  In  a  word,Lay  Chrift  (as  it  were)  in  one  end  of  the 
k  Balance  in  your  eftimation,and  all  your  carnal  Intercft,and  all 
"  Inferiour  Good,in  the  other,and  fee  which  you  Love  moft-md 
''  every  grain  of  Love  which  Chrift  hath  from  you  more  then  the 
•c  world  and  Inferiour  tbings,he  will  Accept  it  as  fincere;  And  in 
this  fenfe  you  muft  not  judge  of  your  felves  by  the  meafurc  of 
your  Grace,but  by  the  Truth:  that  is,not  by  any  higher  Degree, 
ifyou  have  once  that  Degree  which  makes  it  True  and  Saving. 
And  I  do  not  think  that  you  will  meet  with  any  fober  Divine 
that  will  tellyou,that  if  you  will  love  God  never  fo  little  without 
difTembling,yet  he  will  Accept  it,though  you  Love  your  lufts  be- 
fore him.  Nor  will  any  fober  man  tell  you, thatlf  you  Love  the 
Godly  without  diflembling,God  will  accept  it,thoughyou  love 
your  carnal  Intereft  fo  much  better,  that  if  they  hunger  or  tbirft, 
or  arc  naked,or  in  want,  you  cannot  finde  in  your  heart  to  relieve 
thcm,or  if  they  be  in  prifon  for  a  good  caufe,you  dare  not  be  feen 
to  vifit  them. 
Oby  2.  But(pcrhaps  you'l  fay)if  this  be  fo,thcn  there  is  no  fpe- 
j cifique 


Part  3.  The  S dints  tvtrhfting  Reft. 


cifiquc  difference  between  Saving  Grace  and  Common. 
Atifiv.  I  told  you  before,  that  you  muft  diflinguifh  betwixt  a 
A  Phyficall  fi0nih*cation,andaMoral:The  confounding  of  our  Phy- 
^ficks  &  Ethicks  in  Divinity, hath  made  and  continued  abundance 
H^pntrovcrfics,and  much  confufion.  In  a  word,there  is  a  Moral 
"^Wifique  difference  grounded  but  in  a  Phyu'cal  Graduil  differ- 
ence, both  of  Habits  and  Acts,  as  19  already  more  fully  opened. 

ObjcEt.i.  But  (you  may  fry)  if  there  be  but  fuch  a  difference  in 
Degrecs,how  then  can  1  man  know  the  truth  of  his  Grace  or  ever 
get  A  durance  ?  Forwhocandifccrn  juli  the  parting  point :  who 
can  fay,  juft  fuch  a  degree  of  Love  or  Faith  is  fincerc  and  faving, 
and  the  next  Degree  fhort  of  it,  is  not  ? 

Anfw.  This  Objection  being  of  mod  weight,  I  (hall  anfwer  it 
in  thefe  Propositions : 

1.  Where  the  prevailing  Degree  is  not  difcernable,  there  no 
true  Aflurance  can  be  had,  in  an  ordinary  way.  And  where  it  is 
very  hard  to  dikern  the  Degree,  there  it  will  be  as  hard  to  get 
Aflurance. 

2.  Therefore  thofe  that  have  the  fmaUeft  Degree  of  faving  I 
Grace,donot  ufe  to  have  any  Aflurance  of  falvation.  Aflurance' 
is  the  Priviledge  of  Stronger  Chriflians,and  not  of  weak  ones,  or  j 
of  all  that  (hall  be  faved.  A  little  is  hardly  difcernable  from  none , 
in  nature. 

3.  And  it  fecmeth  that  the  reafon  of  Gods  difpofall  herein  is j 
very  evident.  For  if  God  fhou  Id  let  men  clearly  fee  the  leaSt  mea- 1 
Aire  ofLove.Faith,  Fear,  or  Obedience  that  is  faving,  and  the 
greaceftmealurcof  (in  that  will  Stand  with  Sincerity;  and  fayjuft  j 
fo  far  thou  maid  fin,  or  maift  deny  me  thy  Love,and  yet  be  faved 
and  Sincere ;  then  it  muft  have  been  a  ftrong  temptation  eo  men  j 

'to  fin  as  far  as  ever  they  may,and  to  neglect  their  Graces.  I  know 
fomcwiil  fay,  That  Aflurance  breeds  not  Sincerity:  But  that 
greatmcafure  of  corruption  which  liveth  with  our  fmall  mca- 
1  fure  of  Grace,  will  make  Aflurance  an  occafion  of  fecurity  and 
'  boldncfs  in  finning.  A  ftrong  Christian  may  bear  and  improve 
Aflurance.but  fo  cannot  the  weakeft.  And  therefore  God  ufeth 
not  to  give  Aflurance  to  weakeft  Chriftians. 

But  then  miftakc  me  not,but  remember  that  by  weakChriftians 
I  do  not  mean  thofe  that  arc  weak  in  gifts  and  common  parts  and 
expreSfions,  nor  by  Strong  Chriftians,  thofe  that  excell  in  thefe. 

Sf  Thofe 


M5 


246 


n» 


The  Saims  everlafting  Rtfi< 


Part  3 


$.  17. 


Thole  arc  weak  Chr'rftians  ttfct  have  no  more  Love  to  God,  nor 
Defire  after  Chrift,  then  will  juft  ftand  with  fincerity  :  and  that 
have  as  much  Love  to  the  world  and  flefh,  and  take  as  much  Li- 
berty to  fin,  as  ever  will  ftand  with  Salvation.  And  thofe  are 
ftrongChriftians,thatftrongly  Love  God,  and  have  mortif- 
and  mattered  their  corruptions. 

4.  Where  Grace  is  thus  ftrong  and  in  a  great  degree,  there  it 
i>  eafily  difcernable ;  and  therefore  to  fucb,  AfFurarxc  is  ordina- 

i  ry  (except  in  a  fit  of  Temptation, Revoking,  or  Defertion.) 

5.  But  the  chief  part  of  my  Anfwer  is  this.  It  is  not  the  De- 
gree of  Grace  abfolntely  in  it  J elf  confidercd,  wherein  fincerity 
doth  confift,  nor  which  we  mud  enquire  after  in  triall :  But  it  is 

j  the  Degree  in  a  Comparative  fenfe;  as  when  we  compare  God 
I  and  the  Creature,  and  confidci  which  we  Defire,  Love,  Fear, dr. 
I  more ;  And  therefore  here  it  is  far  eafier  to  try  by  the  Degree. 
You  know  that  Gold  is  not  currant,  except  it  be  weight  as  well 
as  pure  mcttall.  Now  if  you  put  your  Gold  in  one  end  of  the 
fcalcs,  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.   Ifit  be  down-right  weight,  you  may  difcern  it 
without  either  difficulty  or  doubt:  If  it  be  but  a  grain  over 
weighr,  you  may  yet  difcern  it :  Though  it  is  poflible  it  may  be 
fo  little,  that  the  fcales  will  fcarce  turn,  and  then  you  will  riot 
difcern  it  fo  eafily,  which  is  the  heavier  end.    But  if  it  want 
much,  then  you  will  as  eafily  on  the  other  fide,  difcern  thede- 
fe&ivcnefs.  So  it  is  here.  IfGodhadfaid  abfolutely,  So  much 
Love  you  muft  have  to  me,  ©r  you  cannot  be  faved,  then  it  were 
hard  to  know  wlieri  we  reach  the  Degree.   But  you  muft  (as  I 
faid  )  put  Chrift  and  Heaven  in  one  end,  and  all  things  below  in 
the  other,  and  then  you  may  well  finde  out  the  fincerity  in  the 
Degree.  Every  grain  that  Chrift  hath  more  then  the  creature,  is 
fincere  and  faving. 


\ 


SECT,  XVII. 


6.T  Aftly,  having  thus  given  you  my  Judgement  in  this  great 
L  Point,  i  will  give  you  fome  hint  of  the  necefiuy  of  ic,  and 
the  danger  of  rmftaking  in  this  cafe. 

And 


Part  3.  The  Stints  everUfting  Reft. 


HI 


And,  1. 1  jim  ccrtainthat  the  Ignorance  of  this  point  hath  00 

calioned  the  delufion  of  Multitudes  of  men  :  Even  common 

profane  men  (much  more  thofc  that  arc  not  farrc  from  the  King. 

domof  God)  when  they  hear,  that  it  is  not  the  Quantity  or 

t^leafurc  of  Grace,  that  wemuft  try  by,  but  the  Quality  ;  and 

/the  lead  feed  or  fpark  is  faving  as  well  as  the  grearefr  De- 
^t?e ,    they  are  prefently  confident  of  the  foundnefs  of  their 
cftates.  Alas,  ho.v  many  have  I  known  thus  deceived?  when 
they  have  heard  that  the  lead  true  defire  is  accepted  with  God 
for  the  Deed:  They  knew  that  they  had  Defires  ttiat  were  not 
counterfeit^  therefore  doubted  not  but  God  did  accept  them; 
when  in  the  mean  time  their  Defires  to  Pleafure,  and  Profits,  and 
Honour  was  fo  much  ftronger,  that  it  overcame  their  weak  De- 
fires arter  God  andGoodneft,  and  made  them  live  in  the  daily 
pradice  of  grofs  fins :  And  they  knew  not  that  the  fincerity  of 
their Dedre  did  lie  in  the  prevailing  Degree.  God  doth  indeed 
Accept  the  Will  for  tbe  Deed,  andthebeftarc  fain  to  cry  out 
with  Paul,  To  Will  is  prefent  with  me,  but  to  Do  I  finde  not 
(inregard  of  thofe  higher  parts  of  fpirituall  Duty,  and  in  the 
avoiding  of  divers  Infirmities  and  Paflions :  )  But  then  it  is  only 
the  Prevailing  benr,  and  Art  of  the  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  cer- 
tain fign  of  Grace,  and  knowing  themfeives  to  Love  them  with- 
out counterfeiting,  who  yet  have  fince  been  carried  to  be  their 
conftantPerfccutors,  and  fhed  their  blood.  Tbe  like  I  may  fay 
of  other  Marks.  And  doth  it  not  concern  people  then  to  be  bet- 
ter grounded  in  this  ? 

2.  And  doabtlefs  the  miftake  of  this  hath  caufed  manyafin- 
cere  Chriftian  to  take  up  their  Comforts  on  deceitfull  grounds, 
which  accordingly  prove deceitfull  Comforts,  and  leave  them  oft 
in  a  forrowfull  cafe  (though  not  in  a  damnablc)when  they  come 
to  make  ufe  of  them.  Satan  knows  how  to  /bake  fuch  ill-ground- 
ed Comforts  ;  and  he  ufually  doth  it  in  a  mans  greatcft  agonies, 
letting  them  ftand  till  then,  that  he  may  have  advantage  by  their 
fall  for  our  greater  tcrrour.  When  he  can  put  a  poor  Ghriftian 
to  a  lofs  many  times  that  hath  the  founded  Evidenccs,what  may 
he  do  by  thofe  that  either  have  none  but  unfound  ones,  or  know 
them  not  at  leaft? 


Sf 


More 


*4* 


The  Saints  tverhfting  Reft. 


Part  3. 


*  I  unfeigned- 
iy  acknowledge 
jfith  the  Sv- 
noo  of  Dcr: 
{'Aft.it  Art  ?* 
Tbef^iz.p.i^. 
that  to  thofe 
Chriftians 
that  God  judg- 
cthfitto  enjoy 
Atfurancejit  is 
no  in-ler  to  fe- 
curity  or  licen- 
tioufnefs,  but  a 
great  exciter  of 
their  Graces. 
Bat  I  think  it 
would  be  far 
otherwife  to 
thofe  that  are 
unfit  to  enjoy 
and  ufe  it:  that 
is,  to  the  lower 
and  worfer  fort 
of  fine  ere 
ChriiHans. 


3.  Moreover  the  Ignorance  of  this  Truth  hath  caufed~ force 
Minifters  to  wrong  the  Holy  God,  and  abufe  poor  fouls,  and 
i  mifapply  tbePromifes;  Abfolving  thofe  whom  God  condemn- 
\  eth  :  by  mifhking  the  meaning  of  that  faying,That  the  leaf!  De- 
!  gree  is  faving  as  well  as  the  greateft :  which  is  true  onely  of  th? 
!  leaft  prevailing  Degree;  butnotofthe  greateft  that  is  over 
I  Acred  by  the  Prevalency  of  its  contrary. 
I     4   And  to  my  knowledge  this  hath  been  no  fmall  hinderance 
!  to  many  to  keep  them  from  fruitfulnefs  and  growth  in  Grace. 
;  They  have  b:en  more  fecurely  contented  with  their  low  degree: 
whereas  if  they  bad  known  that  their  very  fincerity  liethinthe 
;  Prevalency  of  the  Degree,  they  would  have  looked  more  after 
it.   For  them  that  fay,  that  AfTurance  will  make  men  ftrive 
I  for  Increafc  :  I  anfwercd  before :  *  If  there#  were  no  contrary 
corruption  in  ftrength  in  us,   then  I  confefs  it  would  be  as 
they  fay. 

5.  And  !aftly,The  Ignorance  of  this  hath  been  no  fmall  caufe 
of  keeping  the  Godly  in  low  Decrees  of  AfTurance  and  comfort, 
by  keeping  them  from  the  right  way  of  attaining  them.  If  they 
had  confidered,  that  both  the  faving  fincerity  of  their  Graces  li- 
ethinthe Prevailing  Degree,  and  alfo  that  the  higher  Degree 
they  attain,  the  clearer  and  more  unquefrionablc  will  be  their 
Evidence,  and  confequently,  the  eafierand  more  infallible  will 
be  their  AfTurance ;  this  would  have  taught  them,  to  have  fpent 
thofe  thoughts  and  hours  in  labouring  after  growth  in  Grace, 
which  they  fpent  in  enquiring  after  the  lo weft  Degree  which 
may  ftand  with  fincerity,  and  in  feeking  for  that  in  themfelves 
which  was  almoft  undifcernabte. 

To  Conclude :  This  Doctrine  if  exceeding  comfortable  to  the 
poor  foul  that  groans,  and  mourns,  and  longs  for  Chrift  5  and 
knows,that  though  he  be  not  what  he  fhould  and  would  be,  yet 
he  would  be  what  he  (hould  be;  and  had  rather  have  Chrift  then 
all  the  world.  God  hath  the  Prevailing  Degree  of  this  mans 
VVilUDefirc,  and  Love. 

And  as  neceffary  is  this  Doctrine  for  Caution  to  all,  that  as 
they  love  their  fouls,  they  take  heed,  how  they  Try  and 
Judge  of  their  condition,  by  the  bare  nature  of  any  Difpofi- 
tions  or  Actions,   without  regard  to  the  Prevalency  of  De- 

greC-  lad- 


Pare  j.  The  Saints  cverUfting  Reft. 


1  advifcall  Chriftians  therefore  in  the  Fear  of  God,  ai  ever 
they  would  have  Aflurance  and  Comforts  that  will  not  deceive 
|  them,  that  they  make  it  the  main  work  of  their  lives  to  grow  in 
{Grace,  to  Strengthen  and  advance  Chrift*  Jntcreft  in  their  fouls, 
J*gd  to  weaken  and  get  down  the  Intereft  of  the  flefh.  And  take 
\jj&d of  thofePeftilcntPrinciplcs of  Prefumption,  which  would 
!  deceive  you  by  the  bare  name  and  fpecious  title  of  Free  Grace  5 
which  makeChrift  as  Juftifier  only  to  be  the  objed  of  juftifying 
Faith,  and  not  Chrift  as  your  Hcad,or  Husband,  or  King:  which 
tell  you,  That  you  have  Fulfilled  the  Law,  and  fatisfied  it  fully 
in  Chrift ;  and  fo  need  no  more  then  to  get  the  fenfe  of  Pardon, 
orfhewyourthankfulncfs:  which  tell  you,  That  if  you  do  but 
Believe  that  you  are  Pardoned,  and  ftiall  be  faved,  it  (hall  be 
fo  indeed;  as  if  this  were  the  Faith  that  muft  Juftifie  and  Save 
you.   Deceivers  may  pcrfwade  you,  That  Chrift  hath  done  all,  j 
and  left  you  nothing  to  do  for  your  Juftification  or  Salvation.) 
But  you  may  cafily  fee  from  what  I  havefaid,  That  to  Mortifie } 
the  Flefh,  to  Overcome  Satan  and  the  World,  and  to  this  End, 
to  (land  alwaies  armed  upon  our  Watch,  and  Valiantly  and 
Patiently  to  fight  it  out,  is  a  matter  of  more  concernment  both 
to  our  Aflurance  and  Salvation  then  many  do  conceive.    Indeed 
it  is  fo  great  a  part  of  our  very  Baptifraall  Vow,  and  Covenant  of 
Christianity,  that  he  that  performcth  it  nor,  is  yet  no  more 
then  a  nominall  Chriftian,  wbatfoever  his  Parts  and  Profeflion 
may  be :  and  therefore  that  Chrift  whom  they  trufted  in,  and 
whofc  FrceGrace  they  boafted  of,  will  Profefs  to  thefe  Profcf- 
fors,  /  never  knew  you '(  Depart  from  meje  th.it  Ve  or  (^iniquity,  Mat. 
7.23.  The  foundation  of  God  ftandeth  [urey  having  this  feal :  The  j 
Lord  knowethwho  are  his:  'But  let  him  that  nameth  the  Name  of, 
Chrifi  depart  ftominicjuitj  ;  orelfe  he  (hall  never  findc  himfelf 
among  the  fealed,  i  Tim.  2.19,  Knew  you  not,  that  to  whom  you 
yeeld  your  f elves  fervants  to Obey ,  hsfirvants  you  are  to  Whom  ye  \ 
obey -Whether  of  S  IN  V  NT  O  DEATH,  or  of  OBEDI- 
ENCE VNTO  RIGHTEOV  SNESS  ?  Rom.tf.T6. 
Not  every  one  that  Seeketh,  or  Runneth,  or  Fighteth  (much 
iefsthatPrefumptuouflyBelieveth  and  Trufteth)  bur  he  that 
OVERCOMSTH  (hall  have  the  hidden  Manna,  the  white 
Stone,  the  New  Name,  the  White  Raiment,  and  Power  over 
the  Nations  5  He  (hall  cat  of  the  Tree  of  Life  in  the  midft  of 
S  f  3  Gods 


2*9 


w 


The  Saints  cverUfiing  Reft.  Part  3 . 

Gods  Paradife,  and  (hall  not  be  hurt  of  the  fecond  death :  Ht 
(hall  be  confeffed  by  Chrift  before  bis  Father,  and  the  Angels ; 
Yea  he  will  make  him  a  Pillar  in  the  Temple  of  God,  and  ht 
(hail  go  00c  no  more  :  He  will  write  on  him  the  Name  of  hU  - 
God,  and  the  Name  of  the  City  of  his  God,  [_  Ne*  ?eriSr 
km  3  which  cometh  down  out  of  Heaven  from  his  God  ;  aVl ;" 
his  New  Name.  Yea  be  will  grant  him  to  (it  with  hkn  in  his 
Throne,  as  himfelf  OVSRC  AME9  and  is  fet  down  with 
his  Father  in  bis  Throne.  He  that  hath  an  Ear^  Ut  him  hear  What 
the  S  fir  it  faith  unto  the  Chnrchts^  Revel.  2. 7,1 1,17,2(5*  &  3.  J. 

13.21,22. 


CHAP.    XIL 


§  .1; 

Rcide  Do&or 
StQugbt$vs 

Love- ft  ck 
,  Spoufc. 


The  Fourth  lift. 
The  Reafo*  of  the  Sams  Afflifthns  here. 

SECT.  I. 

Further  neceflary  Ufe  which  we  mud  make  of  the 
prefent  Doftrinc  is  this :  To  inform  us  rvhy  the  Teo^ 
fie  of  God  do  fuffer  fo  much  in  this  life*  What  won- 
der ?  when  you  fee  their  Reft  doth  yet  Remain : 
They  are  not  yet  come  to  their  Refting  place.  We 
would  all  fain  have  continual  I  profperity,  becaufe  it  is  eafie  and 
plcafing  to  the  ftcfh ;  but  we  confider  not  the  unreafonablencft 
of  fucb  defircs.  We  are  like  children,  who  if  they  fee  any  thing 
which  their  appetite  defiretb,  do  cry  for  it :  and  if  you  tell  them 
thatitisunwholfome,  or  hurtfiall for  them,  they  are  never  the 
more  quieted:  or  if  you  go  about  to  heal  any  fore  that  they 
have,  they  will  not  endure  you  to  hurt  them,  though  you  tell 
them,  that  they  cannot  otherwife  be  healed  1  their  Senfe  rs  too 

firong 


Part  j. 


the  Saints  tvtrUMng  Rtft. 


*5* 


ftrong  for  their  Reafon;  and  therefore  Reafondoth  little  per- 
ifwadethem.    Even  fo  it  is  with  us  when  God  is  afflicting  us.  He 
givcth  us  Rcafons  why  we  muft  bear  them  ;  fo  that  our  Reafon 
is  oft  convinced  and  fatisfied :  And  yet  we  cry  and  complain  ftill; 
mji  we  reft  fatisfied  never  the  more.  It  is  not  Reafon,  but  Eafe 
jmt  We  mart  htveiWhat  cares  the  flefh  for  Scripture  and  Argu- 
ment, if  it  ftillfaffer  and  fmart?  Thefc  be  but  winde  and  words, 
which  do  not  remove  or  abate  its  pain.  Spirituall  remedies  may 
cure  the  fpirits  maladies;  but  that  will  not  content  the  flefh.  But 
me  thinks  Chriftians  fhould  have  another  palate  then  that  of  the 
flefh,to  try  and  relifh  providences  by:  God  hath  purpofely  given 
them  the  Spirit.to  fubdue  and  over- rale  the  flefh.  And  therefore 
I  {hall  here  give  them  fome  Reafons  of  Gods  dealing  in  their 
prefent  fufferings,  whereby  the  equity  and  mercy  therein  may 
appear :  And  they  (hail  be  onely  inch  as  are  drawn  from  the  re* 
ference  that  thefc  afflictions  have  to  our  Reft;  which  being  a 
Chriftians  Happincfs,and  ultimate  End,will  dired  him  in  Judge - 
ing  of  all  cftatcs  and  means.    Though  if  we  intended  the  foil 
handling  of  this  fubjeft,  abundance  more  contentions,  very 
ufefull  might  be  added.   Efpeeially  we  fliooM  direft  Chriftians  peTcmmmur 
to  remember  the  (in  that  procured  them,  thcBloud  and  Mercy   nuUMtiw  & 
which a  fandificth  them,  the  Fatherly  Love  that  ordereth  them, 
and  the  far  greater  furTcrings  that  are  naturally  our  Due.  But  I 
(hall  now  chiefly  tell  you,  how  they  farther  the  Saints  in  the 
way  to  their  Reft. 

)  pxna  vcro  etc 

irrogatur  tollerabilisj  immoproptvi  ttxtum  Gdftigdtio.  P.Paraeus  «  Gcn.g.  1 6*.  pag.  (miki)  f  f  j. 
tlon  enm  inflixit  einula,  nifi  qua*  ei  fucrat  minatus,  Parxus  in  Gen.x.  p.  j  6z.  So  then,  even 
Caftigatory  penalties  arc  the  effeds  of  the  Threatning  of  the  firft  Law  or  Covenant.  Ve  Af- 
fiiftionibus  quibuftunque  quod  fiat  pecan  Pan*,  loquuntur  plurima  dtfta,  Lev.  16.  \  8.  Dan.o.  1  x. 
John  ? . 1 43(?c*  Parxus  ib.p.  j 6 $ .  Sepdratio  Ammx  I  corporeper  mortem 3  eft  Pani pecan  per  fc : 
Fiiclibui  mem  ft  trdnfitns  in  falicttatem  per  actUcm.Idem.ib  p.  $  70.  Mors  fie  eft  i  Sdtdnc&bomi- 
wit  peccato  mveH^nt  interim  ft  jujiiffimum'Dei  fidgellum,  quo  punit  pectatumy  (?  Juftitim  fmm 
exequatur.  Proindt  mors  conjunct  a  eft  cum  fenfu  ir*  divine  in  omnibus  quibue  peccatA  non  (unt  remifid 
perCbriftum,VanxusibpAO^  This  is  the  found  mean  about  the  nature  and  caufes  of  Cha- 
j  ftifement  >  See  him  p.  3. 7 1,372,37 3,3 8;.  reconciling  this  with  full  pardon,  moft  folidly  of  any 
nan  that  I  have  read. 


1  No*  mttiat  Le- 
gem   (sAdano) 
T>eiu,  fcdmttt 
gat  rigorem  >  (tf 
fKftitiam  tem- 
pera Mifericor- 
dii j  remittens 
peccdtum  refipu 
fce*tibta>&pcc- 
not  enema  in 
temportles  con* 
vertens,  propter 
Pilium  Mcdti- 
torem  quern  mo- 
do  prontifem, 
Hit  primus  eX 
fru&us  quern 
trepidi  pdrenus 
in  fummu  itlu 
tuQtBik  ex  fide 
Evingeliipereu 
pinut:  quod  new 


mertejuxu  me 
riim,  &c. 
Veinde  quod  non 
impuniquidem 
dimtttumur : 


Sf 


SECT 


35* 


The  Saints  everlafthg  Reft. 


Part  3. 


SECT;  II. 


S.a. 

b0«  this  can* 
ftderation  the 
true  Chrifti- 
an  endureth 
Labours,and 


i./^Onfider  then,  That  Labour  and  Trouble  are  the  c$mmonr' 

\*j  way  to  Reft,  both  in  the  courfe  of  Nature  and  of  Grace*    C"-- 
there  poifibly  be  Red  without  Motion  and.  Wearinefs  ?  Do  yol. 
not  Travell  and  Toil  firft,  and  then  reft  you  afterwards?  The 
day  for  Labour  goes  fir  ft,  2nd  then  the  night  for  Reft  dothfol-  | 
low.  Why  fhould  we  defire  thecourfe  of  Grace  to  be  pervert-  j 
Torments,       c^  any  more  then  we  would  do  thecourfe  of. Nature?  Seeing  i 
and  Jffiicli-  this  is  as  perfect  and  regular  as  the  other?  God  didon.ee  dry  up  ; 
oils ;  Not  m  the  Sea.to  make  a  paflage  for  his  people :  and  once  mak*  the  Sun 
the  valiant     in  the  Firmament  to  ftand  fiiil :  But  muft  he  dofo  alwaies  ?  Or 
fort  of  the       a$  0ft  as  we  would  have  hira  ?  It  is  his  eftablifhed  Decree,  That 
Philofophers,   through  many  tribulations  We  muft  enter  into  the  Kingdom  of  Uea- 
w«,AAl4.2l.    And  that  if  We  fuffer  tyith  him,  We  (hallalfo  be 
glorified  Vvitfihim,  2  Tim.  2. 22.  b  And  what  are  we,  that  Gods 
Statutes  fhould  be  reverfed  for  our  pleafurc  ?  As  'gildad  faid  to 
7<>£,Chap.i8  4.  Shall  the  Earth  be  forfaken  for  thee  i  or  the  Rock 
be  removed  out  of  hi*  flacet  So,  Muft  God  pervert  hu.flablifhedk 
Order  for  thee  f 


* 


n  hope  that 
his  prcftnt 
fufferings 
Vcillceafe,  or 
that  the]  Jhal 
jet  partake  of 


Delights  here 

again :  But  Knowledge  hath  begot  in  him  a  moft  firm  perfwafion^of.Bcpe  that  he 
/hall  receive  the  things  that  are  to  come  :  Therefore  he  doth  not  only  Aefpife  the  Sufi 
firings,  but  all  the  Delights  alfo  that  -are  here  below7  Clem.  Alex.  Stromahl.7. 


S.J. 


SECT.  III. 

2,/^Onfideralfo,  That  Jffliclions  are  exceeding  ufefull  to  «/, 
Vw/  to  kfep  us  from  mi  ft  eking  our  Re  fling  place,  and  fe  ta* 
king  up  Jhort  of  it.  A  Chriftians  Motion  Heaven-wards  is  Vo- 
luntary, and  notconftrained.  Thofe  means  therefore  arc  moft 
profitable  to  him,which  help  his  Undemanding  and  Will  in  this 
profecution.  The  moft  dangerous  miftake  that  our  Souls  are 
capableof,  is,  to  take  the  Creature  for  God,  and  Earth  for  Hea- 
ven. And  yet,  alas,  how  common  is  this?  And  in  how  great  a 
degree  are  the  beft  guilty  of  it?Though  we  are  afhamed  to  fpeak 
fo  rauch  with  our  tongues,  yet  how  oft  do  our  hearts  fay,  It  u 

beft 


Part  3.  The  Saints  ever  lading  Reft. 


befibtinghtre?  And  how  contented  are  they  with  an  earthly 
portion  ?  So  that  I  fear  God  would  difpleafe  moft  of  usmpre,  to 
afflict  us  here,  and  promife  us  Reft  hereafter,  then  to  give  us  our 
res  defire  on  earth,  though  he  had  never  made  us  a  promife  of 
.vcn.  As  if  the  Creature  without  God,  were  better,  then 
rjf  without  the  Creature.  Alas,  how  apt  arc  we,  like  foolifh 
Lffudren,  whenwearebufie  at  our  fports  and  worldly  imploy- 
ments,  to  forget  both  our  Father,  and  our  home?  Therefore  is 
it  a  hard  thing  for  a  Rich  man  to  enter  into  Heaven,  becaufe  it 
is  hard  for  him  co  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  Tour  Happinefs  ;  Ton  have  higher  things  to 
1  lool^afur ;  and  how  little  Kill he  regard  Ton  I  But  when  Affliction 
comes, it  fpeaks convincingly;  and  will  be  heard  when  Preach- 
ers cannot.  What  warm,  affectionate ,  eager  thoughts  have 
we  of  the  world,  till  Affliction  coolthem,  and  moderate  them? 
How  few  and  cold  would  our  thoughts  of  Heaven  be,  how  little 
fhould  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 
defires:  But  when  once  they  can  break  away,  they  flie  up  and 
down  over  all  the  world,to  fee  (if  it  were  pofllble)  to  finde  any 
Reft  put  0/ God:  But  when  we  finde  chat  we  icek  in  vain,  and 
J  that  the  world  is  all  covered  with  the  waters  of  inftabfe  vanity 
and  bitter  vexation,  and  that  there  is  no  Reft  for  the  folc  of  our 
foot,  or  for  the  foot  of  our  Soul ;  no  wonder  then  if  we  return 
to  the  Ark  again.  Many  a  poor  Cbriftian  (whom  God  will  not 
fufTcrtobe  drowned  in  worldlincfs,  nor  to  take  up  fhort  of  his 
Reft  Jj  is  fometime  bending  his  thoughts  to  thrive  in  wealth  ; 
jfometime  he  is  enticed  toforacfiefh-pJeafingiln;  fometime  he 
-  begins  to  be  lifted  up  with  applaufe ;  and  fometime  being  in 
Health  and  Profperity,  he  hath  loft  his  relifh  of  Ghrift,  and  the 
Joyes  above.  Till  God  break  in  upon  his  riches,  and  fcatter 
them  abroad,  or  upon  his  children,  or  upon  his  confeience,  or 
upon  the  health  of  his  body,  and  break  down  his  mount  which 
he  thought  foftrong:  And  then  when  he  iieth  in  Mawjfch  his 
fetters,  or  is  fattened  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 


*5* 


They  fay  thcll- 
ftoncs  are  hap- 
py of  which 
they  make 
Temples :  but 
what  pibble- 
ftonc  would 
not  blefsi:  fclf3 
is  fee  how 
thofe  precious 
itoncs  arc 
knockt  and 
hewed  with  r he 
hammer  ?  But 
all  this  is  but 
before  we  come 
to  the  Temple: 
there  is  no 
noife*  of  ham- 
mer:  litibifolo 
Amork  glmino 
copulcmur,  ut 
Greg.Afor. 
D.Stougbtom 
Love-iick 
Spoufe,  p.  1 1  $. 
Pfal.  30.6,7. 


*54 


§.  4- 


The  Stints  cvtrlafiing  Reft. 


Part?. 


have  every  Chriftian  to  judge  by  his  own  experience,  whether 
we  do.not  ovcrlove  the  World  more  in  pnofperity  then  in  adver- 
fity*  And  whether  we  be  notloather  to  come  away  to  God, 
when  we  have  whatt  he  flefti  defirech  here?  How  oft  are  we  fit 
ting  down  on  Earth,  as  if  we  were  loth  to  go  any  further,  r 
Affli&ion  call  to  us,  as  the  Angell  to  Elijah,  Vpy  then  haft  a\\ 
Veaj  to  go  f  How  oft  have  I  been  ready  to  think  my  fclf  at  home, 
till  Sickncfs  hath  roundly  told  mc,I  was  miftaken  ?  And  how  apt 
yet  to  fall  into  tbe  fame  difeafe,  which  prevaiieth  till  it  be  remo- 
ved by  the  fame  care  ?  If  our  dear  Lord  did  not  put  thefe  thorns 
into  out  bed,  we  fliould  deep  out  our  lives,  and  lofc  our  Glory. 
Therefore  doth  the  Lord  fomctirne  deny  us  an  Inheritance  on 
Earth  with  our  Brethren,  becaufc  he  hath  feparated  us  to  (land 
before  him,  andminiftertobim,  and  the  Lord  himfelf  will  be 
our  Inheritance,  as  he  hatb  promifed :  (  at  it  is  faid  of  the  Tribe 
ofZ*w,Deut.io.8,o.) 


SECT.  IV. 


* 


j.^Onfider  alfo,  That  Afflvftions  be  Gods  molt  effeftuall 
V^»  mcaus,to  keep  us  from  (tragi ing  out  of  the  way  to  our 
Reft.  If  he  bad  nocfet  a  hedge  of  Thomson  the  right-hand: 
and  another  on  the  left,  we  ftioald  hardly  keep  the  way  to  Hea- 
Itaqne  fta-  ven :  If  there  be  but  one  gap  open  without  thefe  Thorns,  how 
tnamtu  eos  ready  are  we  to  finde  it,  and  torn  out  at  k  ?  But  when  we  cannot 
in  medio  &  go  affray ,  but  thefe  Thorns  will  prick  us,  perhaps  we  will  be  con- 
vegeta  vale-  tent  to  hold  the  way.  When  we  grow  fleflily,  and  wanton,  arid 
tudim  <egro~  worldly,  and  proud ;  what  a  notable  means  is  Sicknefs,  or  other 
tare,  qui  va-  Affliction,  to  reduce  us  ?  It  is  every  Chriftian,  as  well  as  Luther, 
Utudine  ab-  that  may  call  Atfiidion,  one  of  his  bed  Schoolmafters.  Many  a 
utuntnr :  one,  as  wellasAiW,  may  fay  by  experience ,  Before  1  Wo*  of- 
m  eos  flitted,  Intent  aftraj :  but  now  have  I  ( fincerelj)  keptthjPre- 
agrotos  bene  <*/>*/,  Pfal.  119.67.  As  Phyficians  fay  of  bodily  deftru&ion,  fo 
habere,  qni  may  we  of  fpirituall,  That  Peace  kiHttb  more  then  Vvar.  Reade 
ad  Deum  ex  Nehem.9.  Their  cafe  is  ours.  When  we  have  profperity  we  grow 
animo  con- 

vtrtHntHf*  &  ab  iffis  morbis  petnnt  adverfta  peccata  medicinam*  Sadccl  in  Pfal. 
ll.pag.17. 

fecure 


Part  j. 


Tk  Stints  evtrUtffag  Reft. 


fecuroandfinfull  :  Then  God  affli&eth  us,  and  we  cry  for  mcr* 

cie  and  purpofc  Reformation:  But  after  we  have  a  little  Red, 

.we'do  evill  again,  (verf.ii.)  Till  God  take  up  the  Rod  again, 

A\tt  he  may  bring  us  back  to  his  Law :  {ytrf.79*)  And  thus  pro- 

rity,  and  finning,  and  fufFering,  and  repenting,  and  deliver* 

;  and  (inning  again,  do  run  all  in  a  round:  Even  as  Peace 

breeds  Contention ;  and  thatbreeds  War ;  and  that,  by  its  bit- 

ternefs,  breeds  Peace  again.   Many  a  thoufand  poor  recovered  [ 

finners  may  cry,  O  healthful!  ficknefs !  O  comfortable  forrows! 

0  gainfull  loifes  ?  Enriching  poverty  !  O  blefTed  Day,  that  ever 

1  was  afflicted  I  It  is  not  only  the  pleafant  ftreams,  and  the  green 
paftures;  but  his  Rod  and  Staff  alfo  that  are  our  Comfort,  PfaL 
2$.  Though  I  know  it  is  the  Word  and  Spirit  that  do  the  main 
work ;  Yet  certainly  the  time  of  Suffering  is  fo  opportune  a  fea- 
fon,  that  the  fame  word  will  take  them,  which  before  was  fcarce 
obfeivcd  :  Ic  doth  fo  unbolt  the  door  of  the  heart,  that  a  Mini- 
fter  or  a  godly  man  may  t&en  be  heard,  and  the  Word  may  have 
csfier  entranoe  to  the  Affeftions.-Evcn  the  Threats  of  Judgement 
will  bring  an  Abator  a  Nineveh^  into  their  fackcloth  and  afhes, 
and  make  them  cry  mightily  unto  God. Something  then  will  the 
feeling  of  chofc  Judgements  do. 

ans  can  unfold  Matter  Herberts  Riddle  by  experience  i  A  poor  mm  Rod  when 
Is  both  A  iVeApon  And  a  Guide,  Pfal.  1 1  p .  7 1  >  7  S  • 


SECT.  V. 

4./^Onfider  alfo,  That*affi&ions  are  Gods  moft  effe&uall 
VJ  Means,  to  make  09  mend  our  pace  in  the  way  to  our  Reft. 
They  are  his  Rod,  and  his  Spur :  What  fluggard  will  not  awake 
and  flir  when  he  fccleth  them  ?  It  were  well  if  mecrLove  would 
prevail  with  us,  and  that  we  were  rather  draw*i  to  Heaven,  then 
driven:  But  feeing  our  hearts  are  fobad,  that  Mercy  will  not 
doit;  it  is  better  be  put  on  with  the  (harped  fcourge,  then  loi- 
ter out  our  tieae  tillthe  doors  are  (but, //**/£. 25, 3, 5,10.  O 
what  a  difference  is  there  betwixt  our  prayers  in  health,  and  in 
fickacA  1  betwixt  our  profperky  and  our  adverfity-rcpentings ! 
He  that  before  had  not  a  tear  to  fhed,nor  a  groan  to  utter ;  now 

can 


*55 


The  Late  demo- 
mitt  millikced 
noi  his  friends 
limbing,  be- 
caule,  lakh  he, 
ic  will  make 
you  think  of 
vercue  every 
ftcp :  and  So 
perhaps  Jacob 
remernbred  the 
Angel  :  When 
adverfuy  hath 
laid  us  Hat  on 
our  backs,  we 
cannot  choofe 
but  look  up  to 
Heaven. 
Dr.Stougbton 
in  Love-fick 
Spoufe,  pag. 
108. 

Moft  Chrifti- 
thoH  doft  ride  % 


S.y. 


i^6 

SMxrcet  fine  ad- 
vcrfam  virtus. 
Time  apparet 
quanta  fit,  quan- 
tum valcAttpllc- 
atque,  cum  quid 
poffit  paticntia 
oftexdit.  Scat 
licet  idem  vitk 
bonk  ejfe  faci- 
endum j  ut  dura 
&>  dtjjicilia  non 
reformident,  nee 
de  fato  queran- 
tur.  ^uicquid 
accidit^oni  con- 
[uUrt,  in  bonum 
vertant.  l2ipn 
quii,  (edquem- 
admodum  feras 
iwfere/£.Seneca. 
dcHrovid.L  i« 
6,1. p  380. 


The  Saints  everUjling  Reft. 


Part  3, 


can  fob,  and  figb,  and  weep  his  fill :  He  that  was  wont  to  lie 
like  a  block  in  prayer,  and  fcarce  minded  what  he  faid  to  God ; 
i  Now  when  affliction  prefTeth  him  down,  how  earneftly  can  heL|k 
1  beg?  How  doth  he  mingle  his  prayers  and  his  teal's?  How  dotrnP 
he  purpofe  and  promife  Reformation?  And  cry  out,  \Nh** 
perfonhe  will  be,  if  God  will  but  hear  him,  and  deliver  V  j 
Alasi  if  we  did  not  fometime  feel  the  fpur,  what  a  flow  pace 
would  moft  of  us  hold  toward  Heaven?  And  if  we  did  not  fomc- 
times  fmart  by  Affliction,  how  dead  and  blockifh  would  be  the 
beft  mens  hearts  ?  Even  innocent  Adam  is  liker  to  forget  God 
inaParadife,  then  fofeph'm  a  prifon,  or  fob  upon  a  Dunghill. 
Even  a  Solomon  is  like  enough  to  fall  in  the  midft  of  pleafure 
and  profperity ,  when  the  moft  wicked  Manages  in  his  Irons  may 
be  recovered.  As  Dr  Stoughton  faith,  fVe  arc  like  to  childrens 
!  tops,  that  Vcill  go  but  little  longer  then  the  J  are  Vvhipt.  Seeing  then 
that  our  own  vile  natures  do  thus  require  it,  whylhould  we  be 
unwilling  that  God  fhould  do  us  go#d  by  fo  (harp  a  means  ? 
I  Sure  that  is  the  beft  dealing  forus,which  fureft  and  foeneft  doth 
|further  us  for  Heaven,  lleavethce,  Chriftian,  tojudgeby  thy 
own  experience,  whether  thou  doft  not  go  more  watchfully  and 
lively,  and  fpeedily  in  thy  way  to  Reft  in  thy  fufferings,  then 
thou  doft  in  thy  moce  pleafing  and  profperous  ftate.  If  you  go 
to  the  vileft  (Inner  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  Affliction  work  on  a  gracious  Soul. 


§.<?. 


SECT.  VI. 

f./^Onfider  further;  It  is  but  thisFlefti  which  is  troubled  and 
v^grievcd(for  the  moft  part)by  Affliction:  And  what  Reafon 
have  we  to  be  fo  tender  of  it  ?  In  Moft  of  our  fufferings  the  Soul 
is  free,  further  then  we  do  wilfully  afflict  it  our  felves.  Suppofe 
thou  be  pinched  by  poverty:  It  is  thy  flefh  onely  that  is  parched. 
If  thou  have  fores  or  ficknelTes :  it  is  but  the  flefh  that  they  af- 
fault.  If  thou  die:  it  is  but  that  flefh  that  muft  rot  in  the  grave. 
Indeed  it  ufeth  alfo  to  reach  our  hearts  and  fouls,  when  the 
body  fuffereth  :  but  that  is,  becaufe  we  pore  upon  our  evils,  and 
too  much  pity,  and  condole  the  flefh  $  and-  fo  we  open  the  door 

and 


The  J  aim  cvcrUftng  Reft. 


Part  5. 

j  and  let  in  the  pain  to  the  heart  ourTelves,  which  elfe  could  have 
1  gone  no  further  then  the  fle(h.  God  fmites  the  flefli ;  and  there- 1 
;  fore  we  will  grieve  ourfpirits:  and  fo  multiply  our  grief,  as  if  we 
r'iad  not  enough  before.    O,  if  I  could  but  have  let  my  body 
efurTered  alone  in  all  the  pining,  paining  fickneflcs  which 
/aid  upon  it,  and  not  have  foolifhly  add<d  my  own  felf- 
fientingfe3rs,  and  cares,  and  forrows,'and  difcontents ;  but; 
have  quieted  and  comforted  my  Soul  ia  the  Lord  my  Rock  and 
Red;  J  had  efcaped  the  far  greater  part  of  the  Afflictions.  Why 
is  this  flefh  fo  precious  in  our  eyes?  Why  are  we  fo  tender  of 
thefe  dully  carcatfes?  Is tlefh  fo  excellent  a  thing?.  Is  it  not  our 
prifon?  And  what  if  it  be  broken  down  ?  *  Is  it  not  our  Enemy  ? 
yea  and  the  grcatefhhat  ever  we  hid  ?  And  are  we  fo  fearful  left 
it  be  overthrown  ?  Is  it  not  it  that  hath  fo  long  hampered  and 
clog'd  our  Souls  ?  and  tied  them  to  earth?  and  ticed  them  to 
forbidden  lulls  and  pleafures  ?  and  (loin  away  our  hearts  from 
God?  Was  it  not  it  that  longed  for  the  firft  forbidden  fruit  ?and 
j  mull  needs  be  tailing,  whatever  it  cofr  ?  And  (li!I  it  is  of  the  fame 
temper:  It'muftbepleafed,  though  God  bedifpleafed  by  it,  and 
.our  ielves  deftroyed.    ]£  maketh  all  Gods  mercies  the  occafion 
I  of  our  tranfg  re  fling,  and  draweth  poyfon  from  the  mod  excel- 
lent objects.    If  we  behold  our  food,  it  inticeth  to  gluttony  •  if 
drink,  todrunkennefs;  if  apparell,  or  any  thing  of  worth,  to 
pride  :  If  we  look  upon  beauty,  it  ticeth  to  luft;  if  upon  money 
or  pofTefiions,  to  covetoufnefs.     Jt  caufeth  our  very  fpirituall 
Love  to  the  Godly,  to  degenerate  into  Carnal ;  and  our  fpiri- 
jtuall  ZeaL  3nd  Joy,  and  other  Graces :  It  would%iake  all  car- 
nall  likcitfelf.    What  are  we  beholden  to  this  flefh  for,  thatwc 
are  fo  loath  that  any  thing  (hould  ail  it?  Indeed  we  muft  not 
wrong  it  our  felves ;  for  that  is  foi  bidden  us :  Nor  may  we  deny 
it  any  thing  that  is  fit  for  a  Servant;  that  fo  it  may  bcufefull  to 
us,  while  we  are  forced  to  make  ufe  of  if.    But  if  God  chaftife 
it  for  rebelling  againft  him  and  the  Spirit,and  it  begin  to  cry  and 
'complain  under  this  chaftifemenr,  flvll  we  makethe  fufTering 
I  greater  then  it  is,  and  take  its  part  againft  God  ?  Indeed  the  flefh 
j  is  very  near  to  us;  we  cannot  chufe  but  condole  its  furferings,  and 
feel  fomewhat  of  that  which  it  feeleth.  B:jrisitfo  nearas  to  be 
our  chiefeft  part  ?  Or  can  it  not  be  fore  but  we  mud  be  fo  forry? 
Or  cannot  itconfume  and  pine  away  ,but  our  peace  and  comfort 

m  uft 


.?  57 


*  Not  only  the 
carnall  corrupc 
inclination, of 
the  Will;  but 
the  very  mif- 
leading,  unruly 
ienfitive  Appe- 
tite is  our 
encmy3and  our 
molt  deiperate 
enemy,  vi\. 
Drawing  us 
ilill  to  Particu- 
lar, Inreriour 
Good  from  the  I 
Supreme : 
which   is  the    | 
Caufe,  Nature  ] 
and  End  of  all  | 
fin :  As  G*  to/. 
ha  tb  proved,/*,  i 
i.deLibcrt.i.io  \ 
§.5. p. 4.24.  (f 
pajjim,v\z.  quoi 
Bonum  particu- 
late cauja  eft 
Mali  iu  Generc 
ciufx  Efjlcievtis, 
Ftnalti  ts*  Sub" 
itttivt* 


aj8 


i  Kings  22.  8. 

S^uk  mm&lium 
cui  ullum  fuper' 
eft  bominis  vejii- 
gium,  per  diem 
nocfemqi  titiKa- 
rivclit,  &  de~ 
fcrtoauimo  cer- 
tjon  operant  da- 
re?  Seneca de 


i  Cor.  9.26,27. 
A$3  16. 


The  Saints  everlasting  Reft* 


Parts . 


jnuft  confume  with  it  ?  What  if  it  be  undone  ?  Are  we  therefore 
undone?Or  if  it  perifh  and  be  dc(troyed,do  we  therefore  pcrifh? 
O  fie  upon  this  carnality  and  unbelief,  which  is  fo  contradictory 
to  the  principles  of  Chriftianity  1  Surely  God  dealeth  the  worfj**f 
with  this  flefli,  becaufe  we  fo  overvalue  and  idolize  k.  We  mak^f  < 
it  the  greateft  part  of  our  care  and  labour  to  provide  for  it 
to  fatisfie  its  defires  •  and  we  would  have  God  to  be  of  our \.  • '  j, 
and  to  do  fo  too.  But  as  he  hath  commanded  us  to  make  no  provi- 
fionfor  the  fie  fb,  to  fulfill  the  defires  or  tufts  thereof  (Rom.  13. 14.) 
So  will  he  follow  the  fame  rule  himfelf  in  his  dealings  with  us ; 
and  will  not  much  flick  at  the  difpleafing  of  the  flcfti ;  when  it 
may  honour  himfelf,  or  profit  our  Souls.  Thefleihis  aware  of 
this ;  and  perceives  that  the  Word  and  Works  of  <5od  £re  much 
againfi  its  defires  and  delights;  and  therefore  is  it  alfoagainft 
the  Word  and  Works  of  God  :  It  faith  of  the  Word  (  as  Ahab 
of  Micaiah,)  1  hate  it,  for  it  doth  not  fpeak* good  concerning  me , 
but  evil.  There  is  fuch  an  Enmity  betwixt  this  flefh  and  God, 
That  they  that  are  in  the  fle/h  cannot  pleafe  him  :  and  the  car  nail 
minde  is  Enmity  againft  him  ;  for  it  is  not  fubjeEk  in  his  Law>  nor 
indeed  can  be :  So  inconfiftent  is  the  pleafing  of  the  flefh,  and 
the  pleafing  of  God  ;  That  he  hath  concluded,  That  to  minde 
the  things  of  the  fle/h,  or  to  be  carnally  minded,  is  Death ;  and  if  we 
live  after  the  fiefb^  Vee  /hall  die ;  *But  if  by  the  Spirit  \\>e  mortifie  the 
deeds  of  the  body,  We  /ball  live,  Rom. 8.4,5, 6,7, 8,1  J. 

So  that  there  is  no  likelihood,  that  ever  Gods  dealings  (hould 
be  pleafing  to  the  flefh;  no  more  then  its  works  are  pleafing  to 
God.  Why  *hcn  (O  my  Soul)  doll  thou  fide  with  this  ftefh  ? 
and  fay  as  it  faith,  and  complain  as  it  complaineth  ?  It  (hould  be 
part  of  thine  own  work  to  keep  it  down,  and  bring  it  in  fub;Y<fti- 
on :  and  if  God  do  it  for  thee,  fhouldft  thou  be  difconcented  ? 
Hath  not  the  pleafing  of  itbeenthecaufcof  almoft  all  thy  fpiri- 
tuall  forrows  ?  Why  then  may  not  the  difpleafing  of  it,  further 
thy  Joycs?  Should  not  Paul  and  Silas  fing,  becaufe  their  feet 
were  in  the  (locks,  and  their  flefh  yet  fore  with  thelaftdaies 
fcourgiagsf  Why,  their  fpirits  were  not  imprifoned,  nor  fcour- 
gcd  !  Ah  unworthy  Soul  I  Is  this  thy  thanks  to  God  for  his  ten- 
dernefs  of  Thy  good  ?  And  for  his  preferring  thee  fo  far  before 
the  body?  Art  thou  turned  into  flefli  thy.felf,  by  thy  dwelling 
afewyearsinflcih?  That  thy  Joyes,  and  thy  Sorrows  are  raoft 

of 


Paftj. 


The  SMntstoerldfting  Refit 


ofthemfofleihly  ?  Art  thou  fomnch  a  debtor*  to  the  flefh,  that 
thou"  fhouldft  fo'  ranch  live  to  ?t,  and  V*lne  its  pfofperity  ?  Hath 
if  been  fo  good  a  friend  to  thee,  and  to  thy  Peace  }  Of  is  it  not 
Enemy  as  well  as  Gods?  Why  doft  thou  look  fo  fadly  on 
Sfiypvithered  limbs,  and  on  that  pining  body  ?  Do  not  fo  far 
*Ccthyfelf,  as  to  think,  its  Joyesand  thine  are  all  one;  or 
that  its  profperity  and  thine  are  all  one ;  or  that  they  muft  needs 
ftind  or  fail  together.  When  it  is  rotting  and  confuming  in  the 
grave,  then  fhalc  thou  be  a  companion  of  the  perfected  Spirits 
of  the  Juft:  And  when  thofe  bones  are  fcattered  about  the 
Church-yard;  then  malt  thou  be  praifing  God  in  Reft.  And  in 
the  mean  time;  Haft  not  thou  food  or^ confolatibn  which  the 
flc(h  knoweth  not  of?  and  a  Joy  whrch  this  ftranger  medleth  not 
with  ?  And  do  nut  think  that  when  thou  art  turned  out  of  this 
body, that  thou  (halt  have  no  habitation  :  Art  thou  afraid  thou 
(halt  wander  deftitute  of  a  Refting  place?  Is  it  better  Rcfting  in 
flefh  then  in  God  ?  Doft  thou  not  know,  that  when  this  houfe 
of  earth  is  difTplved,7'W  haft  a  building  W'ithGc'd  mt  made  With 
hands,  Eterna Hi n  the  Heavens  ?  i  Cor.5.1,2.  It  would  therefore 
better  become  thee  earnestly  to  groan,  defiring  to  be  clothed 
upori  with  that  houfe.    Is  thy  flefh  any  better  then  the  flefh  of 
Noah  wis  ?  And  yet  though  God  faved  him  from  the  common 
Deluge,  he  would  riot  fave  him  from  common  death.    Or  is  it 
any  better  then  the  flefh  of  Abraham,  or  fob,  or  Dxvid,  or  all 
the  Saints  that  ever  lived  ?  Yet  did  they  all  fufTer  and  die.  Doft 
thou  think  that  thofe  Souls  which  are  now  with  Chrift,  do  fo 
much  pity  their  rotten  or  dufty  corps  ?  or  lament  that  their  an- 
cient habitation  is  ruined  ?  arid  their  once  comely  bodies  turned 
into  earth  ?  O  what  a  thing  is  ftrangenefs  and  difacquaintancc ! 
It  makcth  us  afraid  of  our  dearcft  friends ;  and  to  draw  back 
\  from  the  place  of  our  onely  happinefs.   So  was  it  with  thee  to- 
'wards  thy  chiefeft  friends  on  earth  :  While  thou  waft  unac- 
quainted with  them,  thou  didft  withdraw  from  their  fociety: 
But  when  thou  didft  once  know  them  throughly ,  thou  wouldft 
have  been  loth  again  to  be  deprived  of  their  fellowship     And 
I  even  fo,  though  thy  ftrangenefs  to  Gud  and  mother  world,  do 
I  make  ifcce  loch  to  leave  this  flefh  ;  yer  when  chou  haft  been  but 
j  one  day  or  hour  there.  ( if  we  may  (o  fpeak  of  that  Eternity, 
where  is  neither  day  rior  hour)  thou  would  be  full  loth  to  re- 
1  turn 


259 

Roui.8,11. 


Heb.12.25. 


Vcri.j.4. 


%6o 


The  Saints  evcrlasiirtg  Kcfl. 


Part^. 


curn  into  this  flefti  again.    Doubtlefs  when  God,  for  the  Glory 
of  his  Son,  did  fend  back  the  foul  of  La^artt*  into  its  body,  he 
caufed  ic quite  to  forget  the  Glory  which  it  had  enjoyed,  and  to 
leave  behinde  it  the  remembrance  of  that  happinefs,  togechejjh 
withthehappinefsitfelf:  Or  elfe  it  might  have  made  his  lif< 


Rom.  8. 6,7. 
i  Corin.  t.i 


Heb.n.ii. 


ppmelsitlelr:  UreJieitmigh 
burden  to  him,  to  think  of  the  blefTednefsthat  he  was  fel  | 
from:  andhavemadc  him  ready  to  Breakdown  theprifondbo  *A 
ofhisflefti,  that  he  might  return  to  that  happy  ftate  again.  O 
then  impatient  Soul!  murmur  not  at  Gods  dealings  with  that  bo- 
dy ;  but  let  him  alone  with  his  work  and  way.  He  knows  what 
he  doth ;  but  fo  doftnot  thou:  Hefceththe  End-  but  thou 
.feeft  but  the  beginning.  If  it  were  for  want  of  love  tothec,that 
'  he  did  thus  cbaftifethv  body,  then  would  he  not  havedealtfo 
by  all  his  Saints.  Doftthou  think  he  did  not  love  David,  and 
Paul,  orChnfthimfelf?  Or  rather  doth  he  not  chaften  becaufc 
he  loveth  ?  and  [c cur geth every  fonVchom  he  rcceiveth  ?  Heb.  I  2. 
4,5,6,7,8,10,1*.  Believe.not  the  flefhes  reports  of  God  norits 
•  Commentaries  upon  his  Providences.  It  hath  neither  Will  nor 
Skill  to  interpret  them  aright ;  Not  Will;  for  it  is  an  enemy  to 
them:  They  are  againft  it,  and  it  isagamft  them  Not  Skill; 
for  it  is  darknefs :  It  favourcth  onely  the  things  of  the  flefti ;  but 
i  the  things  of  the  Spirit  itcanno:  underftand,  becaufe  they  are 
fpirituallydifccrned/ Never  expect  then  that  the  flefti  ftiould 
truly  expound  the  meaning  of  the  Rod.  It  will  call  Love,  Ha- 
tred 5  and  fay,  God  is  deftroying,  when  he  is  faving;  and  mur- 
mur, a6  if  he  did  thee  wrong,  and  ufed  thee  hardly,  when  he 
is  (hewing  thee  the  greatcft  mercy  of  all.  Are  not  the  foul  Heps 
the  way  ro  Reft,  as  well  as  the  fair?  Yea  are  not  thy  fufferings 
themoftneceflary  pafTagcs  of  his  Providence?  And  though  for 
the  prefent  they  are  not  Joyous,  but  Grievous;  yet  in  the  End 
do  they  bring  forth  the  Quiet  fruits  of  Righteoufnefs,  to  all 
thofe  that  are  exercifed  thereby.  Haft  thou  not  found  it  fo  by 
former  experience,  when  yet  this  flefti  woud  have  perfwaded 
thee  otherwife  ?  Believe  it  then  no  more,which  harh  mif-infor- 
med  thee  fo  ©ft.  For  indeed  there  is  no  believing  the  words  of  a 
wicked  and  ignorant  enemy.Ill-will  never  fpeaks  well.  But  when 
raalK:e,vicioufncfs  and  ignorance  arc  combined,what  actions  can 
expeel  a  true  and  fair  interpretation  ?  This  flefti  will  call  love, 
Anger :  and  Anger,  Hatred  :  and  Chaftifementsjudgcrncnts ;  It 

will 


Pare  j.  The  Saints  everUfttng  Reft. 


will  cell  chee,  That  no  mans  cafe  it  like  chine  ;  and  if  God  did 
love  thee,  he  would  never  foufe  thee:  Ic  will  cell  chee,Thac  the 
Promifes  are  but  deceiving  words,  and  all  thy  prayers  and  up- 
vnghenefs  is  vain  :  If  it  finde  thee  fitting  among  the  allies,  it  will 
Sfeco  thee  as  Jobs  wife,  Dofi  thouyet  ret  din  thine  integrity*  Job  2. 
.;  10.  Thus  will  it  draw  thee  to  offend  againft  God, and  tbege-  j 
neration  of  his  children.  Ic  is  a  party,  and  the  frittering  party  ,and  j 
therefore  not  fie  to  be  the  Judge.   If  your  childe  ftiould  be  the  I 
Judfce,  when  and  how  oft  you  (hould  chaftife  him,  and  whether  \ 
your  chaltifement  be  a  coken  of  fatherly  love  :  you  may  eafily 
imagine  what  would  be  his  judgement.  If  we  could  once  believe  ! 
God ,  and  judge  of  his  dealings  by  what  he  fpeaks  in  his  Word ,  j 
and  by  their  ufefulnefs  to  our  Souls,  and  reference  to  our  Reft,  , 
and  could  ftop  our  ears  againft  all  the  clamours  of  the  flefh, 
then  we  (hould  have  a  truer  Judgement  of  our  Afflictions. 


261 

Pal.  1 16.11. 
Pfil.75.13,14 


SECT.  VII. 

6.  T  Aftly  confider,  God  doth  feldom  give  his  people  Co  fweet  a 
JUfore-tafte  of  their  Future  Reft,as  in  their  deep  Afflictions. 
He  keepeth  his  moll  precious  Cordials  for  the  time  of  our  great- 
eft  fainting?  and  dangers.  To  give  i'uch  to  men  that  are  well  and 
need  them  not,is  but  to  caft  them  away:  They  are  not  capable  of 
difcerning  their  working  or  their  worth.  A  few  drops  of  Divine 
Confolation  in  the  midft  of  a  world  of  pleafure  and  contents, 
will  be  but  loft  and  neglected  ;  as  fome  precious  fpirits  caft  into 
a  vefTel  or  river  of  common  waters.   The  Joyes  of  Heaven  ate  of 
unfpeakable  fweetnefs :  but  a  man  that  overflows  with  earthly 
delights,  is  fcarce  capable  of  tafting  their  fweetnefs:  They  may 
eafilier  comfort  the  moft  dejected  Soul,  then  him  thacfceleth 
not  any  need  of  comfort,  as  being  full  of  other  comforts  already. 
Even  the  beft  of  Saints  do  feldom  tafte  of  che  delights  of  God, 
and  pure,fpiritual,unmixed  Joyes,^n  the  time  of  their  profperity, 
as  they  do  in  their  deepeft  troubles  and  diftrefs.    God  is  not  fo 
lavifh  of  his  choice  favours,  as  to  beftow  them  unfeafonably : 
Even  to  his  own  will  he  give  them  at  fo  fit  a  time,when  he  know- 
cttt  that  they  are  needful,and  will  be  valued  •  and  when  he  is  fure 
'to  be  thanked  forchcm,and  his  people  rcjoyced  by  them.Efpeci- 
_ Tc^ ally 


57. 

Cum  viicris  bo- 
nos  viros  arccp- 
(  tofqiVeo.Ub.orfr 
I  re,(udare,per.ajjl 

duuma/cc;: 
j  mdos dut-m  Uf- 
ch':rc,  &  volupr 
txtibuA  ''-.'.crCtCO- 
Uiorum  nos 
made  [I  ij  dclc- 
ttdri,  '•Jem 
Ucentti:iUosdif- 
ciplhu   irijliori 
contiucri,  borum 
tilt  indicium.  I- 
demtibi  dcDco 
Iquat.  "Bov.um 
virum  in  di 
nan  hibct?  cxpe- 
riturjnduratji- 
bif  ilium  fr. 
rit.  Scnec.i 
FroLi.c.i.Hk- 
cmc  Etbnicui  ? 


%6% 


The  Sahts  everlafihg  Rcjt.  Part  3 


Job.  1 4- &  if. 
&  16.  &  17. 
Job. 10. 


i  *  Speftit  mill 
itemfwm  Qkri- 
ftta  ubicmque 
pugnantem:  if 

perfccutienis 
cdufzponomnis 
fuiboiwre  mri- 
jenii  pr&mium 
red&it,  quod  in* 
turum  je  in  per- 
fecutione  promt- 
fit.  HccminoY  ejt 
tMartyrii  gloria, 
wh  publice,  & 
inter  multcs  pe- 
riiffe,  cumpere- 
undi  (aufa  fit 
propterCbriftnm 
perire.  Cyprian. 
Ep.*6.p.  (edit. 
GoitUrtii)i'>4> 


ally  when  our  fufferings  arc  more  dircaiy  for  his  caufe,  then 
doth  be  feldom  fail  of  fweetning  the  bitter  Cup.Tbcrcfore  have 
the  Martyrs  been  pofleflbrs  of  the  higheft  Joycs,  and  therefore 
were  they  in  former  times  fo  ambitious  of  Martyrdom.  I  do  no/ 
think  that  Paul  and  SiLu  did  ever  fing  more  Joyfully,  & 
when  they  were  fore  with  fcourgtngs,  and  were  faft  in  the  vm£> 
prifon,  with  their  feet  in  the  flocks,  ^#.16.24,25.   When  did 
Chrift  preach  fuch  comforts  to  his  Difciples,  and  leave  them  his 
Peace,andaffure  them  of  his  providing  them  manfions  with  him- 
felf;but  when  he  was  ready  to  leave  them,  and  their  hearts  to  be 
forrowfull  becaufe  of  his  departure?  When  did  he  appear  among 
them,tnd  fay,  Peace  be  untojdui  but  when  they  were  (hut  up  to- 
gether for  fear  of  the  perfecting  Jews?  When  did  the  room 
(bake  where  they  were,  and  the  Holy  Ghoft  came  down  upon 
them,  and  they  lift  up  their  voices  in  praifing  God,  but  when 
they  were  imprifoned,  conventedandthreatned  for  the  Name 
of  Chrift  ?  *  ^#.4.24,3 1 .   When  did  Stephen  fee  Heaven  open- 
ed,but  when  he  was  giving  up  his  life  for  the  teftimony  of  Jefus? 
Attrj.%  5.  And  though  we  be  never  put  to  the  fufferisg  of  Mar- 
tyrdom,yet  God  knoweth,that  in  our  natural  fufferings  we  need 
fupporc  Many  a  Chriftian  that  hath  waited  for  Chrift  (with  Si- 
meen  in  the  Temple)  in  duty  and  holinefsallhis  daies,  yet  ne- 
ver findes  him  in  his  arms  till  he  is  dying  ;  though  his  Love  was 
.  fixed  in  their  hearts  before :  and  they  that  wondered  that  they 
I  ufted  not  of  his  comforts,  have  then  when  it  was  needful  recei- 
ved abundance.  And  indeed,  in  time  of  profpericy,  that  comfort 
which  we  have  is  fo  mixed  according  to  the  mixt  caufes  of  it,rhat 
we  can  very  hardly  difcern  what  of  it  is  carnal,  and  what  is  fpiri- 
tual.  Bat  when  all  worldly  comforts  and  hopes  are  gone,  then 
that  which  is  left  is  moft  likely  to  be  fpiritual.  And  the  Spirit  ne- 
ver worketh  more  fenfiblyand  fweetly,  then  when  it  worketh 
alone.   Seeing  then  that  the  time  of  Affliction,  is  the  time  of  our 
mod  Pure,Spiritual,Heavenly  Joy,for  the  moft  part,  why  fhould 
a  Chriftian  think  it  fo  fad  a  time?  Is  not  that  ourbefteftate, 
wherein  we  have  moft  of  God  ?  Why  clfe  do  we  defire  to  come 
to  Heaven  ?  If  we  look  for  a  Heaven  of  flefhly  delights,we  fhall 
finde  our  felves  miftaken.  Conclude  then,  that  Affliction  is  not 
fo  bad  a  ftatc  for  a  Saint  in  his  way  to  Reft,  as  the  flefh  would 
make  it.  Are  we  wifcr  then  God  ?  Doth  not  he  know  what  is 
good 


Part  j. 


The  Stints  everUfting  Reft, 


good  for  us-bctter  then  wc?  Or  is  he  not  as  careful  of  ou  r  Good , 
*s  we  ire  of  our  own?  Ah,  wo  to  us  ifhewere  not  much  more  ! 
and  if  he  did  not  lore  us  better  thenwelove^itherhimor  our 
reives  1 


L 


**3 


SECT.  VIII. 

BUt  let  us  hear  a  little  what  it  is  that  the  flefh  can  object, 
i .  Oh,faith  one,I  could  bear  any  other  Affection  favc  this: 
If  God  had  touched  me  in  any  thing  clfe,  I  could  have  under- 
gone it  patiently ;  but  it  is  ray  deareft  friend,  or  childe,  or  wife, 
or  my  health  it  fclf,  &c. 

I  anfwer :  It  ftcmcth  God  hath  hit  the  right  vein,  where  thy 
mod  inflamed  diftempered  bloud  did  lie  :  It's  his  conftant  courfe 
to  pull  down  mens  Idols,  and  take  away  that  which  is  dearer  to 
them  then  himfclf.  Thereat  is  that  his  Jcaloufie  is  kindled  ;  and  j  things  that 
there  it  is  that  thy  Soul  is  moft  endangered.  If  God  (hould  have  I  ^^/j^ 
taken  from  thee  that  which  thou  canft  let  go  for  him,  and  not '  ta£us  ^pok™. 
that  which  thou  canft  not ;  or  have  afflicted  thee  where  thou 
canft  bear  it,  and  not  where  thou  canft  not,  thy  Idol  would  nei- 
,  ther  have  been  difcovered,nor  removed:  this  would  neither  have 
I  been  a  fufficicnt  Trial  to  thee,  nor  a  Cure;  but  have  confirmed 
j  thee  in  thy  Soul-deceit  and  Idolatry. 

Ob],  2.  Oh,  but  faith  another,  if  God  would  but  deliver  me 
out  of  it,  yet  I  could  be  content  to  bear  it :  but  I  have  an  incu- 
rable ficknefs,  or  I  am  like  to  live  and  die  in  poverty,  or  dfgrace, 
orthclikediftrers.  % 

i  *  I  anfwer,  i.Ts  it  nothing  that  he  hath  promifed  it  fhall  work  or  witVa  four 
i  for  thy  Good  ? /?#w.8.28.  and  that  with  the  affliction  he  will ,  countenance. 
i  make  a  way  to  efcape?that  he  will  be  with  thee  in  it?  and  deliver  \  Scntc.Epiftw 
thee  in  the  fittcft  manner  and  feafon?  2.  Is  it  not  enough  that  P7^.]Anda« 
thou  art  fure  to  be  delivered  at  death  ?  and  that  with  fo  full  an  '{J Tt™m«yr- 
1  advancing  deliverance  ?  Oh  whatcurfed  unbelief  doth  thisdif-  j  oiiRbmX.pig. 
i  cover  in  our  hearts?  That  we  would  be  more  thankfull  to  be  499-^hcarkth 

•*  .  |  the  ftranj;e  ex-j 

amples  of  very  many  Heathens  fortitude  in  voluntary  furTeiingsjenough  to  fhame  faint- hearted! 
Chriftians.  *  Hethat  prayeth  for  the  good  things  (of  the  world)  which  hehachnot,doth  noij 
kek  for  that  which  is  good,  but  for  that  which  only  feems  co  be  Good.  Clem.AlexAvi.Str0mU.7J 
becaufe  that  i$  the  beft  for  us  which  Godordereth. 

Tt  2  turned 


§.8. 

Hear  a  Hea- 
then, anu  be  a- 
mamcd[Ifyou 
will  believe  me 
when  I  open 
the  very  fecrets 
of  my  heart  co 
you :  In  all 


I  obey  noc 
God,  but  I  af- 
fent  to  him.  I 
follow  him 
from  my  very 
heart  j  and  not 
becaufe  I  muft 
needs  do  it.  I 
entertain  no- 
thing that  be- 


2  64 


7 be  Stints  cverlafiing  Reft. 


Part  3, 


turned  back  again,into  the  ftormy  tumultuous  Sea  of  the  WorJtt, 
then  to  be  fafely  and  fpeedily  landed  at  our  Reft  I  Arid  would 
be  gladder  of  a  fe#  years  inferiour  mercies  at  a  difhnce,then  to 
enter  upon  the  Eternal  Inheritance  with  Chrilt?  Do  we  call  PR, 
God  our  chief  Good,  and  Heaven  our  Happinefs  ?  and  yet  is  V  * 
no  Mercy  or  Deliverance  to  betaken  hence,  and  put  into  t,:'i 
PolTelTion  ?      „ 

Ob)  3.  Oh,but,  faith  another,  if  my  Affliction  did  not  difable 
me  for  Duty,  I  could  bear  it;  but  it  makcthmcufeiefsand  ut- 
terly unprofitable. 

Jnfw.  i.  For  that  Duty  which  tendeth  to  thy  own  perfonal 
benefit,  it  doth  not  difable  thee,  but  is  the  greateft  quickening 
help  that  thou  canft  expect.  Thou  ufeft  to  complain  of'coldnefs; 
and  dulnefs,and  worldlinefs,  and  fecurity  :  If  afflidicn  will  not 
help  thee  againft  all  thefc,  by  warming,  quickening,rouzing  thy 
fpirit,  I  know  not  what  will.   Sure  thou  wilt  repent  throughly, 
|  and  pray  fervently, and  minde  God  and  Heaven  more  ferioufly, 
either  now  or  never.  2.  And  for  Duty  toothers,and  for  thy  fer- 
vice to  the  Church  ;  it  is  not  thy  Duty  when  God  doth  diiable 
thee*  He  may  call  thee  out  of  the  Vineyard  in  this  rcfpecl,  even 
before  he  call  thee  by  death.  If  he  lay  thee  in  the  grave,and  put 
others  in  thy  place  to  do  thee  fervice,  Is  this  any  wrong  to  thee? 
or  doth  it  befeem  thee  to  repine  at  it  >  Why  fo  if  he  call  thee  out 
beforethydeath,  and  let  thee  (land  by,  and  fee  others  do  the 
work  in  thy  (lead,  fhouldft  thou  not  bcas  well  content?  Mull 
God  do  all  the  work  by  thee  ?  Hath  henot  many  others  as  dear 
to  him,  and  as  fit  for  the  employment  ?  But,alas,what  deceitful- 
nefs  lieth  in  thefc  hearts  !»Whcn  we  have  time,  and  health,  and 
opportunity  to  work,then  weloiter5and  do  our  Matter  but  very 
!  poor  fervice :  But  when  he  layeth  Affliction  upon  us,  then  we 
i  complais  that  he  difableth  us  for  his  work;  and  yet  perhaps  we 
!  are  ftill  negligent  in  that  part  of  the  work  which  we  cati  do.  So, 
when  we  are  in  health  and  profperity ,  we  forget  the  publick3and 
I  arc  careiefs  of  other  mens  miferies  and  wants,  and  minde  almoft 
I  nothing  but  ourTelves:  But  when  God  afflicleth  us,  though  he 
I  excite  us  more  to  Duty  for  our  felves,  yet  we  complain  that  he 
I  difableth  us  for  Duty  to  others :  As  if  on  the  fudden  we  were 
;  grown  fo  charitable,  that  we  regard  other  mens  Souls  far  more 
I  then  our  own  !  But  is  not  the  hand  of  the  flefli  in  all  this  dilTi 

,  mula 


1 


Part  j. 


the  Saints  tvtrUtting  Reft. 


mulation  ?  Secretly  thus  pleading  its  own  diufe  ?  What  pride  of 
heart  is  this,  to  think,  that  other  men  cannot  do  the  work  as 


2*5 


a  Grave,  inquU, 
eft  injur: am  fu- 


irm?  Adjice 
mine,  quod  id  a- 
gcs,utiumfcrK 
&  injuriam. 
^usre  fert  agri 
rabiem  ($>  pbrc- 
nctici  verba? 
nempequia  vi~ 
demur  nefcire 
quid  ficiunt. 
£>uid  intcreft, 
quo  quifq,  vitio 


c.z6- 


Gal.  J, 


21. 


well  as  we  ?  Or  that  God  cannot  fee  to  his  Church,  and  provide  Jl"lc.rc> v;™"™- 
for  his  people  Without  US?  rum  nou  potea 

W^Obj.^.  Oh,  but,faith  another,It  is  the  Godly  that  are  my  af-  fore,  qui  potejl 
Bpbrs-.they  difclaim  me,and  will  fcarce  look  at  me^they  cenfure 
me,and  backbite  me,and  (lander  me,md  look  upon  me  with  a  dif- 
dainful  eye:  If  it  were  ungodly  men,I  could  bear  it  eafily:  I  look  I 
for  no  better  at  their  hands:  but  when  thofe  that  were  my  de- 
light, and  that  I  looked  for  daily  comfort  and  refrefhing  from, 
when  thefc  (hall  be  my  grief,and  as  thorns  in  my  (Ides;  Who  can 
bear  it? 

Anfa.i.  Whoever  is  the  inftrument,  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  felf?    2.  Didft 

•  thou  not  know,that  the  beft  men  are  ftill  finful  in  part  ?  and  that  j  f*  imprudent  i 
their  hearts  are  naturally  deceitful,  and  defperatcly  wicked,  as'* 
well  as  others  ?  And  this  being  but  impcrfedly  cared,  fo  far  as 
they  are  fleflily,the  fruits  of  the  flefti  will  appear  in  them,  which 
^itftrife^hatred^variance^mHlatiz^s^Qrath'feditionsJoerefies^nvy- 
ing,  Sec.  So  far  the  beft  is  a  brier,  and  the  mofl  upright  of  them 
{harper  then  a  thomy  hedge :  Learn  therefore  a  better  ufe  from  [ 

;the  Prophet,  Micahy.^$y6ty.  Truft  not  (too  much)  in  a  friend, 

nor  put  confidence  in  a  guide  ;  Keep  the  doers  of  thy  mouth  from  her 
that  lieth  in  thy  bofom,  &c.  But  looker at  her  for  the  Lord,  and  Wait 

for  the  God  of  thy  Salvation*  It  is  likely  thou  haft  given  that  Love 
and  truft  to  Saints,  which  was  due  only  to  God,  or  which  thou 
haft  denied  him:  and  then  no  wonder  if  he  chaftife  thee  by  them. 
If  we  could  ufe  our  Friends  as  Friends,  God  would  make  them 
our  helps  and  comforts:  But  when  once  we  make  them  our  gods 
by  excefllve  love,delight  and  truft,then  he  furTers  them  to  prove 
Satans  to  us,  and  to  be  our  accufers  and  tormentors  :  It  is  more 
fafe  to  me  to  have  any  creature  a  Satan  then  a  God ;  to  be  tor- 
mented by  them  then  to  Idolize  them.  Or  perhaps  the  obferva- 

htion  of  the  excellencies  of  Grace  hath  made  thee  forget  the  vile- 

♦  nefs  of  Nature :  and  therefore  God  will  have  thee  take  notice  of 
both.    Many  are  tender  of  giving  too  much  to  the  dead  Saints, 

,  that  yet  give  too  much  to  the  living  without  fcrupte.  b  Till  thou 
(haft  learned  to  fuffer  from  a  Saint,  as  well  as  from  the  Wicked, 
1  Tt  1  and 


b  Siamiciomret 
te  defcrtrent, me- 
mento, folui  nou 
eft  cui  Chrittat 
in  fugx  eomes. 
SoltA  non  eft  qui 
Templum  7)ei 
ferv.tns  nbieunq-, 
fuerit,  fine  7)C9 
non  ejl,ta  Cypr. 
Epift.s6..px&\ 
(mihi)  iu* 


266 


The  Saints  everlasting  Reft. 


Pare  3. 


and  to  be  abufed  by  the  Godly,  as  well  as  the  Ungodly,  never 
look  to  live  a  contented  or  comfortable  life,nor  never  think  thou 
haft  truly  learned 'the  Art  of  Suffering.  Do  not  think  that  I  vili-  LI 
fie  the  Saints  too  much  in  fo  faying.  I  confefs  it  is  pity  that  Saintsftj 
mud  fuffer  from  Saints;  And  it  is  quite  contrary  to  their  hoy 
Nature,  and  their  Matters  Law,  who  hath  left  them  his  rt 
and  made  Love  to  be  the  Character  of  his  Difciplcs,and  to  be  the'  I 
firfi:  and  great  and  new  Commandment.  And  I  know  that  there  is 
much  difference  between  thern  and  the  world  in  this  point.  But  i 
yet,  as  1  laid,  they  are  Sants  but  in  part ;  and  therefore  PauUtid  ' 
Bamabiu  may  fo  fall  out, as  to  part  afunder^and  upright  Afa  may  ' 
imprifon  the  Prophet :  (callitperfecutlon,  or  what  you  pleafe)  \ 
fofepbs  Brethren  that  cafl  him  into  a  pit,and  fold  him  to  (hangers  j 
foraflave,  1  hope  were  not  all  ungodly.  Jobs  Wife  and Friends  I 
were  fad  comforters.  Davids  Enemy  was  his  Familiar  Friend,  ; 
with  whom  he  had  taken  fweet  counfel,  and  they  had  gone  up 
together  to  theHoufeof  God.  And  know  alfo  that  thy  own  na- 
ture is  as  bad  as  theirs;  and  thou  art  as  likely  thy  felf  to  be  a  grief 
toothers.  *  Can fuch ulcerous,  leprous  finnersasthe  beftare, 
live  together,and  not  infeft  and  moleft  each  other  with  the  fmell 
of  their  fores?  Why  ?if  thou  be  a  Chriftian,thou  art  adaily  trou-  \ 
blc  to  thy  felf;  and  art  molefTed  more  with  thy  owneorrupti-  j 
ons,then  with  any  mans  elfe :  And  doft  thou  take  it  fo  hainoufly  j 
to  be  molcfted  with  the  frailties  of  others,  when  thou  canft  not 
forbear  doing  more  againfl:  thy  felf  ?  Formypart,  (for  all  our 
Graces  )  I  rather  admire  at  that  wifdom  and  goodnefs  of  God, 
that  maintaineth  that  order  and  union  amongfr  us,4$is:and  that 
he  furfereth  us  not  to  be  ftill  one  anothcrs  Executioners,  and  to 
lay  violent  hands  on  our  felves,  and  each  other.  I  dare  not  think 
that  there  is  no  one  gracious  that  hath  laboured  to  deftroy 
others  that  were  fo,in  there  late  diiTentions,  Sirs,you  do  not  half 
know  yet  the  mortal  wickednefs  of  depraved  Nature.  If  the  beft 


Joh.1417.  & 

H$.;4>3  5.  & 

15.12,17. 
Maf.22.27,29. 
1  Job.;.  1-1,1*4 
17,18,23. 8C4. 
7,11312^20, 

21,  dCC. 

Ad.. 5.38,59. 
2Chro.i6. 10. 
&  15.17. 
Pfal.4V.8,y. 
ReadPfal.  55. 
12,13,14. 

*  lniquu*  eft 

qui  commune  vi- 
tium  fingulit  ob- 

jicit.  l^ipncft 

®/£thiopis  inter 

fuos  infignitus 

color.  Nihil  in 

uno  judkabU 

notable  aut  f le- 
dum qued  genti 

(u&  publicum 

eft.  ^uanto  in 

bit  juftior  venia 

efty  qua  per  to* 

turn  genus  hum  A" 

num  vulgata 

funt  ?  Omnes  in- 
I  confulti  &  im- 

providi  fumus, 

omnes  inccrti,  queruli^mbitioft.  Qmd  lenioribus  verbis  ulcus  pub'icum  abfeondo  ?  Omnes  mali 
fumus.  ^uicquid  itaq'y  in  alio  rcprcbenditurjd  umtfquifqUn  fuo  fmu  inveuict.  Mali  inter  malos  vivimus. 
Una  res  nosfacerepotc(i  quictos>mutue  facilitatU  cohventio.  Senec  de  Ira  l.$.c.i6,p.4f  1.  O  Divine 
Seneca  I  I  hadalmofi  pv  en.  iht  c  Zuviglius  his  Epkhete.  ZMultutn  temporis  ultio  abfnmit*  MultU  fe 
injuriis  objicit,dum  ml  dolet.  7)iutius  irafcimur  omnes  quam  Udimur3^vanto  melius  eft  abirein  diver- 
fttm,  nee  vitti  vitiistomponercllium  quisf&U  conftarefibi  videatur,fimulam  calcibus  repetat/^  ca?icm 
morfu  ?  Senec: bid. € .  2  7  • 

were 


Part  j. 


The  Saints  tverUHing  Rejt, 


were  not  more  beholden  to  the  Grace  of  God  without  them, 

then  to  the  habitual  Grace  within  them,  you  fhould  foon  fee, 

That  men  of  low  degree  are  vanity,  and  men  of  high  degree  arc  a  lie  ; 

li^to  be  put  in  the  balance,  thej  are  lighter  then  vanity  it  /elf  Pfa  1.62- 

Bt8,9-   F*r  What  is  man  that  he  Jhouldbe  clean  ?  and  he  that  is  born 

J«HP\V0w./«,  that  he  Should  be  righteous  .?  Behold  he  pmteth  no  trufi 

in  his  Saints,  and  the  Heavens  are  not  clean  in  hisjight :  How  much 

more  abominable  and  filthy  is  man,  that  drinketh  up  iniquity  like 

Water?  Joh.l  5.14,1  5,16. 

Objetl.  5.  Oh  but  I  had  that  confolation,  which  you  fay  God 
refcrveth  for  our  fuffering  times,  I  fhould  fuffer  more  content- 
edly :  but  I  do  not  perceive  any  fuch  thing. 

Anf\%  The  more  you  fuffer  for  Righteoufncfs  fake,  the  more 
of  this  b letting  you  may  expect  ;  and  the  more  you  fuffer  for 
your  own  evil  doing,  the  longer  you  mutt  look  to  flay  till  that 
fweetnefs  come a.  When  we  have  by  our  folly  provoked  God  to 
chaftifeus,  (hall  we  prefently  look  that  he  (hould  fill  us*  with 
comfort?  That  were  (as  Mr  Paul  Bayn  faith)  to  make  Affliction 
to  be  no  Affliction.  What  good  would  the  bitternefs  do  us,  if  it 
be  prefently  drowned  in  that  fweetnefs  ?  It  is  well  in  fuch  fuffer- 
ings,  if  you  have  but  fupporting  Grace;  and  your  fufferings 
fandifiedto  work  out  your  fin,  and  bring  you  to  God. 

2.  Do  you  not  neglect  or  refill  the  comforts  which  you  defire? 
God  hath  filled  Precepts  and  Promifcs,and  other  of  his  Providen- 
ces with  matter  of  comfort :  If  you  will  overlook  all  thefe,  and 
.  make  nothing  of  them,and  pore  all  upon  your  fufferings,and  ob- 
|  ferve  one  croTs  more  then  athoufand  mercies,  whomaketh  you 
uncomfortable  but  your  felves  ?  If  you  refolve  that  you  will  not 
be  comfortable  as  long  as  any  thing  ailcth  yourflcfh,  you  may 
(lay  till  death  before  you  have  comfort. 

b3«  Have  your  Afflictions  wrought  kindly  with  yoo,  and  fit- 
ted you  for  comfort?  Have  they  humbled  you?  and  brought 
you  to  a  faithful  confcttion  and  reformation  of  your  beloved 
fin?  and  made  you  fet  clofe  to  yournegleded  Duties?  and  wean- 
ed your  hearts  from  their  former  Idols  ?  and  brought  them  un- 
feignedly  to  take  God  for  their  Portion  and  their  Rett  ?  If] 
this  be  not  done,  how  can  you  expect  Comfort  ?  Should  God  j 
bindeupthe  fore  while  it  feftercth  at  the  bottom?  It  is  not 
cneer  fuffering  that  prepares  you  for  Comfort;  but  the  Sut^ 
Tt  4  .     eels1 


267 


1  Nmt  Mis 
j  (viz.  inter  ma- 
j  Icficos)  Cbrifti- 
;  anus,  vifipUne 
\tMtum  Cbrifti- 

anus :  ant  fs  &» 

almd,  ]xm  no* 

CkriftiAiws. 

Tc:t.JpQl.c.4i 


h  We  lengthen 
our  miferies  by 

fliorccning  of 
our  Dutk; 
the  T 
ata- 

. 
•  '  ...   ., 

...m.  Mr.ffaerl 
on  Nuub. 
:4-p 


268 


§.i, 


The  Saints  everlafting  Reft. 


Part  3. 


cefs  and  Fruit  of  Sufferings  upon  your  Hearts. 

I  fhall  fay  no  more  on  this  Subject  of  Afflictions,  becaufe  fo 
many  have  written  on  it  already:  Among  which  I  dcfireyou  » 
efpecialiy  to  rcade  Mr  Bajnes  Letters,  and  MT  Hughes  his  Dry  wf 
Rod  'Blooming  and  Fruit-bearing,  and  Young's  Counter* 

v 


P  O  Y  S  O  N. 


Rcadc  Ut.AL 
1  Laptborits 
1  book  called 
I  Spiritual  zAlms. 


CHAP.    XIII. 


The  fifth  life.  An  Exhortation  tothofe  that  have  got  Ajfu- 
ranceef  this  Reft,  crtitletoit,  that  they  would  do  all  that 
fofsibly  they  can  to  help  others  to  it  alfo. 


SECT.  I. 

Ath  God  fet  before  us  fuch  a  glorious  prize  as 
this  everlafting  Reft  of  the  Saints  is  ?  And  hath 
he  made  man  capable  of  fuch  an  unconceivable 
Happinefs  ?  Why  then  do  not  all  the  children  of 
this  Kingdom  beftir  themfelvcs  more  to  help  o- 
thers  to  the  enjoyment  of  it?  Alas,  how  little* 
are  poor  Souls  about  us,  beholden  to  the  moft  of  us  ?  We  fee  the 
Glory  of  the  Kingdom ;  and  they  do  not :  We  fee  the  mifery  and 
torment  of  thofe  that  mifs  of  it;  and  they  do  not:  We  fee  them 
wandring  quite  out  of  the  way,  and  know  that  if  they  hold  oh, 
tbey  can  never  come  there;  and  they  difeern  not  this  themfelvcs: 
And  yet  we  will  notfct  upon  them  ferioufly,  and  (hew  them 
their  danger  and  crrour,  and  help  to  bring  them  into  the  way 
that  they  may  live!  Alas,  bow  few  Chriftians  are  there  to  be 
found,  that  live  as  men  that  are  made  to  do  good,  and  that  fet 
themfclves  with  all  their  might  to  the  faving  of  SoulslNo  thanks 
to  us  if  Heaven  be  not  empty  ;  and  if  the  Souls  of  our  brethren 
peri(h  not  for  ever. 

But 


Part  3 , 


The  Saints  evcrUfiing  Reft. 


But  becaufe  this  is  a  Duty  which  fo  many  neglc#,and  fo  few 
arc  convinced  that  God  doth  cxped  it  at  their  hands,  and  yet  a 
Duty  of  fo  high  concernment,  to  the  Glory  of  God,  and  the 
happinefs  of  men ;  I  will  fpeak  of  it  fomewhat  the  more  largely: 
Indfhewyou,  i.  Wherein  it  doth  confift,  and  how  to  be  done. 
IpWiat  is  the  caufe  that  it  is  fo  neglected.  5.  And  then  give 
romc  Considerations  to  perfwade  you  to  the  performance  of  it, 
and  others  to  the  bearing  of  it.  4.  And  laflly,  apply  this  more] 
particularly  to  fome  pcrfons  whom  it  doth  more  nearly  concern- 
Of  allthefe  in  order. 


169 


SECT.  II. 

1.  ¥  Would  have  you  therefore  well  underftand,  what  is  this 
1  work  which  I  am  perfwading  you  to.  Know  then  on  the 
Negative,  1.  It  is  notto  invadethe  Office  of  tbeMiniftry,  and 
every  man  to  turn  a  publick  Preacher.  I  would  not  have  you  go 
beyond  the  bounds  of  your  Callings:  We  fee  by  daily  experi- 
ence, what  fruits  thofe  mens  teaching  doth  bring  forth,  who  run 
uncalled,  and  thruft  themfelvcs  into  the  place  of  publick  Teach- 
ers, thinking  themfelvcs  the  fitted  for  the  work  in  the  pride  of 
their  hearts,  while  they  have-need  to  be  taught  the  very  Princi- 
ples of  Religion :  how  little  doth  God  blefs  the  labours  of  f  hefe 
felf- conceited  intruders } 

3.  Neither  do  I  perfwade  you  to  a  Zealous  promoting  of  fa- 
ctions and  parties,and  venting  of  uncertain  opinions, which  mens  Ant&  firmiores 
Sa-lvation  is  little  concerned  in.  Alas,  what  advantage  hath  the  2^  "J^ 
Devil  likely  got  in  the  Church  by  this  impofture !  The  time  that  fmwfabu** 
fhould  be  imployed  in  drawing  mens  fouls  from  fin  to  drift,  is  tur,  nonendiw- 
imployed  in  drawing  them  to  opinions  and  parties:  When  men  qwpratcxtuin- 


§2. 

Stquk  dicat  quia 
infirr.ii  hi  funt, 
ergs  tokrandii 
Rejp.cum  Au- 
guftixo,  non  ncg~ 
ligendum   effe 
Cbriftum  pro- 
pter itifirmum, 
turn  iiifirmui 
diligendus  fit 
propter  Chriftu ; 
Hindi  potius  eft 
epe-rj  utprojici- 


are  fallen  in  Love  with  their  *  own  conceits,  and  proudly  think  fi™*'**  ("P*- 
themfelvcs  the  wifeft,  how  diligently  do  they  labour  to  get  them  «*?£££ 
followers?  as  if  to  make  a  man  a  profelyte  to  their  opinions  were  ^  Ecckfi.  " 


as  happy  a  work  as  to  convert  him  toChrift  !  And  when  they  tcrcjl  nt  vifrmi 

f  .  a  bciie  fentiant  de 

futs  doctortbus  (rpdjioribus.  Boger.w  Epift.  dnte  Annotin  Grotii  Piet.     *  Beatus  qui  vfnm  fufurh 
diviui  pempu  mflentto  5  quum  bonum  utique  cji  homini  Vominum expec~?arc?~-  Vnum  cai c ;  ne akuu- 
darc  HKipiM  in  fevfu  tuo,  (3*  velis  plus  [aperc  quam  oportct  (apcre  5  ve  forte  dm  luccm  Sccfiris  impin- 
gu  m  tencbrto  5  tUudcute  tibi  damomomeridavo.  Bern.  Serrano, 
, fall 


270 


*  Oh].  But  why 

il  then  do  the 
moft  faithful, 
prudent,  skilful 
i  members  of 
thy  Church 
turn  to  that 
fide- 
I  tAnfvf,  Who  is 
it  that  thus 
fpeaks  that 
may  not  aa- 
fwer  himfelf  ? 
that  they  are  to 
be  efteemed 
neither  pru- 
dent,nor  faith- 
ful, nor  skilful. 


were  able  to 
change.  And  is 
that  a  wonder 
that  an  appro- 
ved man 
fhould  after 
fallback?  Saul 
who  was  better 
then  others, 
was  after  by 
envy  overturn- 
ed. 'David  a 
good  man  after 
Gods  own 
s heart,  was  after 

I  guilty  of  adul- 
tery and  mur- 
fder.   Solomon 


The  Saints  evtrUlUng  Reft. 


Partg. 


fall  among  the  lighter,  .ignorant,  unfounder  fort  of -Profefibrs* 
whofe  Religion  is  all  in  their  brain,  and  on  their  tongue,  they 
feldom  fail  of  their  defired  fucefs.  Thefe  men  ftall  ftiowly 
know,  that  to  bring  a  man  to  the  Knowledge  and  Love'of  Chrift, 
is  another  kinde  of  work,then  to  bring  him  to  be  Baptized  agairr 
or  to  be  of  fuch  a  Church,or  fuch  a  fide.  *  Unhappy  are  the  S5 ,  .; 
that  are  taken  in  their  fnare:  Who  when  they  have  fpent  their 
lives  in  ftudying  and  contending  for  the  circumftantials.of  Re- 
ligion, which  (hould  have  been  fpent  in  ftudying  and  loving  the 
Lord  Jcfus,  do  in  the  end  reap  an  empty  harveft,  futable  to  their 
ctQpty  profeflion. 

$.  Nor  do  I  perfwade  you  to  fpeak  againfi  mens  faults  behind 

their  backs,  and  be  filent  before  their  faces,  as  the  common  cu- 

flom  of  the  world  is.   To  tell  other  men  of  their  faults,  tendeth 

little  to  their  Reformation,  if  they  hear  it  not  themferves.    To 

whifper  out  mens  faults  to  others,  as  it  comcth  not  from  Love,or 

whomHerefies  from  any  honeft  principle,  fo  ufually  doth  it  produce  no  good 

'  effeel :  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  virtuous.  It  tendeth  hot  to  provoke  to  god- 

;  linefs,  but  to  raife  contention  :  for  a  Vrhijperer  feparateth  the  chief- 

\  eft  friends,  Prov.16.28.   And  how  few  (hall  we  flnde  that  make 

!  confeience  of  this  horrible  fin?  orthatwill  confefs  it,  and  be- 

I  wail  it  when  they  are  reprehended  for  it  ?  Efpecially  if  men  are 

'fpeakingof  their  enemies,  or  thofe  that  have  wronged  them,  or 

J  whom  they  fuppofeto  have  wronged  them;  or  if  it  be  of  one 

1  that  eclipfeth  their  glory  a,  or  that  ftandcth  in  the  way  of  their 

|  gain  or  efteem  ;or  if  it  be  one  that  dtffereth  from  them  in  Judge- 

j  ment,  or  one  that  is  commonly  fpoke  againft  by  others,  who  is  it 

that  maketh  any  Confcience  of  backbiting  fuch  as  thefc?  And 


{who  was  fur ni* 

I  (bed  with  all  grace  3nd  wifdom  from  God,was  by  women«nticed  to  Idolatry.   It  was  referved 

Ionly  for  the  bon  of  God  to  be  without  fin.  What  therefore  if  a  Bifhop.  a  Deacon,  a  Widow,  a 
Virginia  Teacher,a  Martyr  mall  fall  from  the  Rule  ?  Shall  we  therefore  judge  Herefies  to  be 
.  truth  ?  Do  we  judge  of  our  Belief  by  perfons,  or  ofperfons  by  their  Belief  I  No  man  is  a  wife 
man  but  the  Faithful  5  and  no  man  is  Greater  then  others,  but  a  Chriftian  5  and  so  man  is  a 
Chr iftian,but  he  that  perfevereth  to  the  End.  Thou,  as  a  man,  knoweft  mens  outfide  >  and 
judgeth  what  thou  feeft  5  and  leefi  fo  far  as  thou  haft  eyes^c.  But  Gods  eyes  are  high  5  The 
Lord  iwwetb  who  Are  bis.  T ertuUe  Prafcript,c*$.    »  Gen.3*Vi;  Pfal.41.7- 

you 


Part  3 


The  Saints  cverUfting  Reft. 


you  fhall  ever  obferve,that  the  forwarder  they  are  to  backbiting, 

the  more  backward  alwaies  to  faithful  admonifhing  ;  and  none 

fpeak  lefs  of  a  mans  faults  to  his  face  for  his  reformation,  then 

|     thofe  that  fpeak  mod  of  them  behinde  his  back  to  his  defamati- 

SlLpn.  If  ill-wUl  orenvy  lie  at  the  hearr,  it  maketh  them  caft  forth 

Kfcracingfpeeches,  as  oft  3s  they  can  meet  with  fuch  as  them- 

^WRves,  who  will  hear  and  entertain  them.  Even  as  a  corrupt  hu- 

'  mour  in  the  ftomack  provoketh  a  man  to  vomit  up  all  that  he  ta- 

;  keth,  while  it  feJf  remaineth  andcontinucth  the  difeafe.   (  It  is 

j  Chrjfoflorns  fimilitude.  ) 

So  far  am  I  from  perfwading  therefore  to  this  prepofterous 
courfc.that  I  would  advife  you  to  oppofe  it  whereever  you  meet 
with  ic.Sec  that  you  never  hear  a  man  (peaking  againll  his  ncigh- 
bour'behinde  his  back,  (without  fome  fpecial  caufe  or  call)  but 
prefentty  rebuke  him:  £skhim,  Whether  he  hath  fpoke  thofe 
things  in  a  way  of  love  to  his  face  ;  if  he  have  not;  askhim,How 
he  da-re  to  pervert  Gods  prefcribed  order,  who  commanded  to 
rebuke  our  neighbour  plainly,and  to  tell  him  his  fault  firft  in  pri- 
vate,and  then  before  witnefs,till  he  fee  whether  he  will  be  won, 
or  not, Lev. ip.iy.  Mat. 1 8. 1 5, 1 <5, 1 7.  And  how  he  dare  do  as  he 
;  would  not  be  done  by  ? 


271 


SECT.  III. 


THe  Duty  therefore  that  I  woujdprefs  you 
nature,  and  it  confifteth  in  thefe  things  fol 


§•3 


to,  is  of  another 
J  following.  1.  That 
you  get  your  hearts  affected  with  the  mifery  of  your  brethrens 
Souls:  Be  companionate  towards  them.  Yearn  after  their  re- 
covery and  Salvation :  If  you  did  earneftiy  long  after  their  con- 

ncous   man   t< 

j  the  Truthjthcn  a  (inner  to  Righteoufnefs.For  you  may  eafily  convince  a  (inner, becaule  he  can- 
j  not  deny  his  tin  :  But  it  isamoft  difficult  thing  to  convince  the  Erroneous,bccaufe  he  will  not 
•  acknowledge  his  Error,  nor  endure  to  be  taught  j  3S  we  fee  in  this  our  age.  For  here  are  many 
j  hinderances,to  all  which  is  added  a  bhtcrnefs  of  fpiric :  which  while  i:  continueth,  will  flop  up 
he  paflagc  againft  all  teaching.  For  who  willfufrer  himfelf  to  be  taught  of  that  man  whom  he 
Sieves  nor,  and  whom  he  hateth  and  contemneth  in  his  heart?  CHufc.  in  Mac  7-  p*  *  5  6.  -  Sec 


There  is  more 
knowledge  and 
diligence  re- 
quifite  to  re- 
duce an  Errto- 
ncous  man   to 


be: 


next  in  him  directions  how  to  deal  with  the  Erroneous, 


verfion 


272 


The  Saints  werltfling  Reft. 


Part  3. 


ver(lon,and  your  hearts  were  fully  fee  to  do  chem  good,it  would 
fee  you  awork,  and  God  would  ufually  blefs  it. 

2.  Take  all  opportunities  that  poffibiy  you  can,to  confer  with 
them  privately  about  their  ftates,  and  to  inftrucl:  and  help  them 
to  the  attaining  of  Salvation.  And  left  you  (hould  not  know  hovH l 
to  manage  this  work,  let  me  tell  you  more  particularly  what^ 
are  herein  to  do.  1.  If  it  be  an  ignorant  carnal  perfon  that  you 
have  to  deal  with,who  is  an  utter  (hanger  to  the  rayftcries  of  Re- 
ligion,and  to  the  work  of  Regeneration  on  his  own  Sou!,the  firft 
thing  you  have  to  do,  is  to  acquaint  him  with  thefe  Do&rines : 
Labour  to  make  him  underftand  wherein  mans  chief  Happinefs 
doth  confid :  and  how  far  he  was  once  pofTelTed  of  it :  and  what 
Law  and  Covenant  God  then  made  with  him :  and  how  he  broke 
it:  and  what  penalty  he  incurred,  and  what  mifery  he  brought 
himfclf  into  thereby:  Teach  him  what  need  men  had  of  a  Redee- 
mer :  and  how  Chrift  in  mercy  did  interpofe,and  bear  the  penal- 
ty:and  what  Covenant  now  he  hath  made  with  man:and  on  what 
terms  only  Salvation  is  now  to  be  attained  :  and  what  courfe 
Chrifttaketh  todrawmentohimfelf :  and  what  are  the  riches 
and  priviledges  that  Believers  have  in  him. 

If  when  he  underftandeth  thefe  things,  he  be  not  moved  by 
them ;  or  if  you  finde  that  the  flop  lieth  in  his  will  and  affecti- 
on, and  in  the  hardnefs  of  his  heart,  and  in  the  interefl:  that  the 
flefh  and  the  world  have  got  in  him;  then  (hew  him  the  excel- 
lency of  the  Glory  which  he  negle&eth ;  and  the  intolerable- 
nefs  of  the  lofs  of  it ;  and  the  extremity  and  eternity  of  the  tor- 
mentsof  the  damned;and  how  certainly  they  muft  endure  them; 
and  how  juft  it  is  for  their  wilful  refufals  of  Grace ;  and  how 
hainous  a  fin  it  is  to  rejeeft  fuch  free  and  abundant  mercy,  and  to 
tread  under  foot  the  bloud  of  the  Covenant:  Shew  him  the  cer- 
tainty, nearnefs  and  terrors  of  death  and  judgement3and  the  va- 
nity of  all  things  below  which  now  he  is  taken  up  with;  and  how 
little  they  will  beftcad  him  in  that  time  of  his  extremity.  Shew 
him  that  by  nature  he  himfelf  is  a  childe  of  wrath,  and  enemy  to 
God;  and  by  actual  fin  much  more:  Shew  him  the  vile  and  hai- 
nous nature  of  fin;  theabfolute  neceffity  he  ftandeth  in  of  a 
Saviour;  the  freenefs  of  the  Promife ;  thefuInefsofChrift;  the 
fufficiency  of  his  fatisfaftion ;  his  readinefs  to  receive  all  that 
arc  willing  to  be  his;  the  Authority  and  Dominions  which  he 

hath 


» 


1  Part  J.  The  Saints  everlafiing  Reft. 


hathpurchafed  over  ns:  Shew  him  alfo  the  abfolute  neceflity 
of  Regeneration,  Faith  and  Holincfs  of  life ;  how  impofllble  it  is 
to  have  Salvation  by  Chrift  without  thefe;  and  what  they  are, 
and  the  true  nature  of  them.  If  when  he  underitandeth  all  this, 
vou  flnde  his  Soul  inthralled  in  prefumption  and  falfe  hopes,per- 
Jgjding  himfelf  that  he  is  a  true  Believer,  and  pardoned, and  re- 
cited, and  (hall  be  laved  by  Chrift,  and  all  this  upon  falfe 
grounds,or  rnceily  becaufc  he  would  have  it  fo, (which  is  a  com- 
mon cafe.)  Then  urge  him  hard  to  examine  his  (late :  (hew  him 
the  neceflity  of  trying;  the  danger  of  being  deceived  ;  thecom- 
monnefsandeafinefsof  milhking  through  the  deceitfulnefs  of 
the  heart ;  theextream  madnefs  of  putting  it  to  a  blinde  adven- 
ture ;  or  of  refting  in  negligent  or  wilful  uncertainty  :  Help  him 
in  trying  himfelf:  Produce  fome  undeniable  Evidences  from 
Scripture:  Ask  him,  Whether  thefe  be  in  him  or  not?  whether 
ever  he  found  fuch  workings  or  difpoficions  in  his  heart?  Urge 
him  to  a  rational  anfwer:  Do  not  leave  him  till  you  have  convin- 
ced him  of  his  mifery  :  and  then  feafonably  and  wifely  (hew  him 
the  remedy.    If  he  produce  fome  common  gifts,  or  duties,  or 
works  ;knowtowhat  end  he  doth  produce. them:  If  to  joyn 
with  Chnftincompofing  him  a  Rightcoufnefs;  (hew  him  how 
vain  3nddeftru  olive  they  are:  If  it  be  byway  of  Evidence  to 
prove  his  title  to  Chrid;  (hew  him  how  far  a  common  work  may 
reachjand  wherein  the  Lif*e  of  Chriftianity  doth  confift;and  how 
far  he  mud  go  further  if  he  will  beChrift's  Difciple.    In  the 
mean  time,  that  he  be  not  difcouraged  with  hearing  of  fo  high 
a  meafure;  (hew  him  the  way  by  which  be  muft  attain  if.be  fure 
to  draw  him  to  the  ufe  of  all  means :  fet  him  a  hearing  and  read- 
ing the  Word,  calling  upon  God,accompanying  the  godly  :  per- 
fwade  him  to  leave  his  actual  fin,  and  to  get  out  of  all  wayes 
of  temptation,  efpecially  toforfake  ungodly  company;  and  to 
wait  patiently  on  God  in  the  ufe  of  means:  and  (hew  him  the 
(hong  hopes  that  in  fo  doing  he  may  have  of  a  blcfling ;  this  be- 
ing the  way  that  God  will  be  found  in. 

If  you  perceive  him  gofTeffed  with  any  prejudicate  con 
ceits  againft  the  godly,  and  the  way  of  holinefs;  (hew  him 
their  falftiood,  and  withwifdom  and  meeknefs  anfwer  his  Ob- 
jections. 

If  he  be  addicted  to  delay  the  duties  he  is  convinced  of,or  la- 

zinefs 


»7* 


_  ^ 


*74 


Mcdicorutn  eft 
SAtiitas  CorP°" 
rttmjta  Ckrifti- 
amrum  pinitM 
Animarum.'M.uC. 
in  Mat  7'  Tm» 


The  Saints  everlaflwg  Rcjt< 


Part  3. 


zinefs and ftupidity  do  endanger  his  Soul;  then  Jay  it  on' the 
more  powerfully,  and  fee  home  upon  his  heart  the  mod  piercing 
confiderations,and  Iabourtofaftenthem  as  thorns  in  the  confer- 
ence, that  he  may  finde  no  cafe  or  reft  till  he*changehis  eftate. 


SECT.  IV. 


BUt  becaufe  in  all  works  the  manner  of  doing  them  is  of  grea- 
teft  moment,  and  the  right  performance  doth  much  further 
the  fuccefs;  I  will  here  ad joyn  a  few  Dirc6tfons,which  you  muft 
be  fure  to  obferve  in  this  work  of  Exhortation:for  it  is  not  every 
advice  thatufeth  tofucceed,  nor  any  manner  of  doing  it  that 
will  fcrve  the  turn.  Obferve  therefore  thefe  Rules. 

I.  Set  upon  the  work  fincerely,and  with  right  intentions.  Let 
thy  Ends  be  the  Glory  of  God  in  the  parties  falvatien.  Do  it  not 
to  get  a  name  or  efteem  to  thy  felf ;  or  to  bring  men  to  depend 
upon  thee ;  or  to  get  thee  followers :  Do  not  as  many  carnal  Pa- 
rents and  Matters  will  do,-w*.rcbukc  theirChildrcn  and  Servants 
for  thofe  fins  that  difpleafe  them,  and  areagainft  thc,ir  profit  or 
their  humours,as  difobedience,unthriftinefs,unmannerlineli,&c. 
and  labour  much  to  reform  them  in  thefe,  but  never  feek  in  the 
right  way  that  God  hath  appointed  tafave  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  the  manner  (hews  too  plainly  that  there  are  few  Gncere. 
Pride  bids  men  reprove  others,  to  raanifeftahighcftimationpf 
themfelves ;  and  they  obey,  and  proudly,  cenforioufly  and  coh- 
temptuoufly  they  do  it.  Paflion  bids  men  reprove  ;  and  Paflion- 
ately  they  do  it.  But  it  is  thofe  that  do  it  in  Compaffion,  and 
tender  Love  to  mens  Souls,  who  do  it  in  obedience  to  Chrift,  the 
moft  tender  companionate  Lover  of  Souls ;  and  who  imitate  him 
in  their  meafureand  place,  who  came  to  feek  and  to  fave  that 
which  was  loft. 


SECT. 


P««J, 


The  Stints  tvtrUUing  Reft. 


D 


SECT-   V. 

O  it  Speedily :  As  you  would  not  have  them  Delay  their 
returning,  Co  do  not  y  ou  Delay  to  feck  their  return.  You 
ai  -  ofing  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  (core  all  this  while:  he  goes  deeper  in 
debt:  Wrath  is  heaping  up:  Sin  takcth  rooting:  Cuftomdoth 
more  fatten  him '.Engagements  to  fin  ^row  ftrongcr  and  more  nu- 
mcrous:Confcicnce  grows  fcarcd:th^  heart  grows  hardned:whilc 
you  delay,  the  devil  rules  and  rejoyceth  :  Chrifl  is  (hut  out :  The 
Spirit  is  repulfcd:God  is  daily  di(honoursd:his  Law  is  violated:hc 
is  without  a  Servant,  and  that  fet vice  from  him  which  he  (hould 
ha\e:the  Soul  continueth  in  a  dolefull  ftatc:  time  runs  on:  the  day 
of  vitiation  haftcth  away :  death  and  judgement  are  even  at  the 
door :  and  what  if  the  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  are  purpofing  to  prevent  it  ?  If  in  cafe  of  his  bodily 
diftrefs,  you  muft  not  bid  him  go  and  come  again  to  morrow, 
when  you  have  it  by  you,  and  he  is  in  want,  Prov.  3.27,28.  How 
much  lefs  may  you  delay  the  fuccour  of  his  Soul  ?  If  once  death 
fnatch  him  away,  he  is  then  out  of  the  reach  of  your  Charity. 
That  Phy  fician  is  no  better  then  a  murderer,  that  negligently  dc- 
layeth  till  his  Patient  be  Dead  or  paft  Cure.  Delay  in  Duty  is  a 
great  degree  of  difbbedience,  though  you  afterwards  performed 
it.  It  (Lews  an  ill  heart  that  is  undifpoled  to  the  work.  O  how 
many  a  poor  finncr  perifheth  or  grows  rooted  and  next  to  incu- 
rable in  fin,  while  we  are  purpofing  to  feck  their  recovery  1  Op- 
portunities Jaft  not  alwaics.  When  thou  beared  that  the  finner  is 
Deader  removed,  or  grown  obftinate,will  not  Confcience  fay  to 
thee,  How  knoweft  thou  but  thou  mighteft  have  prevented  the 
Damnation  of  a  Soul  ?  Lay  by  excufes  thcn,and  all  lefier  bufincfc, 
and  obey  Gods  command,  Htb,  3. 1  3.  Exhort  one  another  dailj, 
VthiUituc&dyrQdM]^  left  01] be  Hardened  through  the  Deceit- 
fulnefi  offm. 


SECT. 


a7y 


§.J. 


276 


The  Saints  everUJling  Reft. 


Part  3. 


That  wc  muft 
dealgentlywith 
finners,  you 
may  difcernin 
the  nature  of 
true  righteouf- 
nes3\vhichhath 
companion  in 
it,  and  not  dii- 
dain.  Of  which 


SECT.   VI, 


3 .  T  Et  thy  Exhortation  proceed  from  Compaffion  and  Love 

.Land  let  the  manner  of  it  clearly  (hew  the  perfon  thoi 
left  witb^that  it  hence  proceedeth.   It  is  not  Jeering  or  fcormr 
or  reproaching  a  man  for  his  faults,  that  is  a  likely  way  to  work 
his  Reformation:  Nor  is  it  the  right  way  to  convert  him  to  God,  j 
to  rail  at  him,and  vilifie  him  with  words  of  difgrace.    Men  will 
take  them  for  their  enemies  that  thus  deal  with  them :  And  the  i 
words  of  an  enemy  are  little  perfwading.  Lay  by  your  Paffion  ! 
therefore,  andtakeupCompaflion,  andgotopoorfinners  with  j 
tears  in  your  eyes,  that  they  may  fee  you  indeed  believe  them  to 
fuch  clear  and  bemiferable  ;  and  that  you  do  unfeignedlypity  their  cafe:  Deal 
potentexample  with  them  with  earneft  humble  intreatings :  Let  them  fee  that 
as  in  Chriit,     your  very  bowel?  do  yearn  over  them,  and  that  it  is  the  very 
f  h°ers1o  very  ^efire  °^  your  nearts  t0  do  them  good :  Let  them  perceive  that 
^nthvhat^the  you  nave  n0  other  end  but  the  procuring  of  their  cverlafting 
Phavifees  cal- jHappinefs ;  and  that  it  is  your  fenfe  of  their  danger,  and  your 
eed  him,Acom-  [love  to  their  Souls  that  forceth  you  tofpeak ;  even  becaufcyou  j 
panionoffinners. ,  ^vow  theterrours  of  the  Lord,  and  for  fear  left  you  (hould  fee  ! 
*","£         theiB  in  eternal  Torments.    Say  to  them:  Why  friend,  you  ! 
Eftcnimgencro- 1  know  it  is  no  advantage  of  my  own  that  I  feek  :  The  way  to  j 
fusbominis  am-  plea  fey  ou3  and  to  keep  your  friend(hip,  were  to  footh  you  in 
mus&agifq-Ju'  jyour  way,  or  to  fpeak  well  of  you,  or  to  let  you  alone  :  but  j 
fm  qz™tT0%  Love  will  not  fuffer  me  to  fee  you  perifh,  and  be  filcnt :  I  feek  \ 
■promptue^g-  Inching  at  your  hands,  but  that  which  is  necefTary  to  your  own  I 
?io[cere,  qua  Jim  hsppinefs.  It  fs  your  felf  that  will  have  the  gain  and  comfort,  if  j 
alii  manfuetu.il-  you  come  in  to  Chrift,  &c.     If  men  (hould  thus  go  to  every  j 
nctractandi,  ft- 1  ignorant  wicked  neighbour  thevhavc^and  thus  deal  with  them, 
quiim  Jalutm  Q  what  blcflfed  f    •     {houM     ^  quickjy  fec  i  j  ara  afhamed  to 
eorum  ex  ammo   .         r  .    .  .  .     ,  7  ••    .l  ■ 

qujeramus.Uut  i  hear  f°me  ljtzie  hypocritical  wretches,  to  revile  their  poor  igno- 
ibid.  rant  Neighbours,  and  feparater  wn  heir  company  and  commu-  \ 

nion,and  proudly  to  judge  the  ic  for  their  fociety,  before 

ever  they  once  tried  with  them  this  compaffionate  Exhortation! 
O  you  little  know  what  a  prevailing  courfc  this  were  like  to( 
prove  !  and  how  few  of  the  vileft  drunkards  or  fwearers  would 
prove  fo  obftinate,  as  wholly  to  reject  or  defpife  the  Exhorta- 
tions of  Love!  I  know  it  muft  be  God  that  muft  change  mens 

hearts : 


Part  3 .  The  Saints  tvcrlafting  Reft.  j      277 

hearts :  but  I  know  alfo  that  God  worketh  by  means ;  and  when    Hc  i|p. 
j  he  meincth  to  prevail  with  men,he  ufually  fittech  the  means  ac-  j  inftru&  an  cil 
(  cordingly,and  dirreth  up  men  to  plead  with  them  in  a  prevailing  !  roncous  nun, 

way,  and  fo  fctteth  in  with  his  grace,  and  maketh  it  fuccefsful.  p  «uft  above  all 


his  e3r  to  be 
taught :  which 
if  ic  be  not 
done  all  your 


crcainly  thofe  that  have  tried  can  tell  you  by  experience,  that  j  {j?  l{jtl  hc  wij 
z  is  no  way  fo  prevailing  with  men  as  the  way  of  Compaflion    ^1,^ 
and  Love:  So  much  of  thefc  as  they  difcern  in  your  Exhorta-  [  and  by  good 
tion,  ufually  fomuch  doth  it  fucceed  with  their  hearts.    And    turns  :&  when 
therefore  I  befeech  thofe  that  are  faithful,to  praclife  this  courfe.  !  his  f.,eaic  is  aP- 
Alas,  we  fee  the  mod  Godly  people  among  us,  or  at  lead  thofe  \  £*!* *\£f 
that  would  feem  mod  Godly  ,   cannot  bear  a  Reproof  that 
comes  not  in  Meekncfs  and  Love  !  If  there  be  the  lead  bitternefs 
of  Paflion,  orrelifh  of  difgracein  it,  they  are  ready  to  fpit  it 
out  in  your  face:   Yea,  if  you  do  not  fofugar  your  Reproof  with  , 
fair  words,  that  it  be  liker  to  flattery  then  plain  dealing,  or  li-  J  J^rJc\0ft^S! 
ker  a  Commendation  then  a  Reproof,  they  cannot  well  diged   jng  by  Difpu- 
it,  but  their  heart  will  rife  3gaindyou,  in  dead  of  a  thankful  ■  cations  is  in 
fubmiffion,  and  a  Reformation.    If  it  favour  not  liker  to  Food    vain :  for  he 
thenPhyfick,  it  will  hardly  down  with  them,  orthev  will  foon  I  wi!1  '10t  onc!y 
vomit  it  up.  What  fliould  we  flatter  one  another  for  ?  (it  is  now  i  £"  *£  he"' 
no  time  to  flatter  ProfelTors  when  their  fins  have  broke  forth  j  doth  hear  he 
more  diamefully  then  ever  in  the  world  : )  For  my  part  the  mod  1  will  interpret 
of  them  that  1  have  been  acquainted  with  arc  fucli.    I  meet  not   thc  mxQnt>  **£ 
with  one  of  a  multitude  that  feem  the  mod  Godly,  but  this  i*l!^d,n£D? 
their  very  cafe :  Such  hainous  Pride  remaincth  in  the  bed.  And  ;  of  his7wn 
do  you  expect  then,  that  poor,  ignorant,  carnal  finners  fhould    heart.    For  if 
take  that  well  trm  ProfelTors  cannot  endure  ?  and  fhould  drink  ,  Difputations    j 
in  thofe  bitter  Reproofs  as  a  pleafant  Draught,  which  you  can  |  vvould  lcrvc  t0| 
fcarccly  pour  into  ProfelTors  as  a  Drench?  Can  you  look  that.  ^    .^ 
the  fame  dealing  (hould  be  ftving  to  them  ,•  which  you  firde  to  j  tncir  percci- 
be  exafperating  and  didempering  to  your  felves  ?  O  that  it  were  ;  ving  of  the 
not  too  evident  that  the  Pharifee  is  yet  alive  in  thc  brefls  of  many   trutb>  *&0 c™ } 
thoufand  that  feem  mod  Religious;  even  in  this  one  point  of  *7  buc  *ae 
bearing  plain  and  (harp  Reproof!  They  binde  heavie  burdens, j  Uittw  "ong 
and  grievous  to  be  born,  and  Jay  them  on  mens  fhouldcrs :  but !  ago  of  moft 
rthey  themfelves  will  not  move  them  with  one  of  their  fingers,  points,  that  no  • 

:nan  could  now ! 
j  be  ignorant  cf  the  truth?  But  the  reafon  that  moft  arc  in  Error,  is  becaufe  that  in  bitternefs  j 
I  of  their  hearts,  they  either  weigh  not  what  is  (aid  and  written  j  or  take  them  thc  wrong  way.  » 
Muftul.  in  Mtt.7.pg.\  57. 

U  U  Matth. 


2?8 


The  Saints  evcrlaHing  Reft. 


Part  3. 


Matth.i$.4.  So  far  are  they  from  doing  in  this,  as  they  would 
be  done  by. 


SECT.  VII. 


> 


'     S.7- 

Charity  hath 
Its  fharpnefs  or 
aufterity  too : 
3S  appears  in 
Chrifthimfelf. 
For  it  was 
hard  which  hei 
faid  to  Peter, 
Oettheebebir.de 
me  Satan,  fir 
>  thou  fiVQwefi 
j  not  the  things  of 
I  GoAJbutofmcH. 
j  But  this  was 
j  oncly  then,  and 
1  to  thofc,  where 
j  he  knew  aufte- 
i  ricy  was  profi- 
j  table  and  ne- 
!  cellar y.  Mufcul. 
j  inM,it.7*p  l^> 


Sab.  12  14 


4.  A  Nother  Direction  I  would  g:ve  you  is  this:  Do  it  with  all 
-/*  poflihle  plainnefs  and  faithfulnefs.   Do  not  dawb  with 
men,  and  hide  from  them  their  mifcry  or  danger,  or  any  part 
of  it :  Do  not  make  their  fins  lefs  then  they  are;  nor  fpeak'of 
them  in  an  extenuating  language:  Do  not  encourage  them  in  a 
falfe  hope  or  faith,  no  more  then  you  would  diicourage  the 
found  hopes  of  the  Righteous.  If  you  fee  his  cafe  dangerous,  tell 
him  plainly  of  it :  Neighbour,  I  am  afraid  God  hath  not  yet  re- 
newed your  foul ;  and  that  it  is )  et  a  ftranger  to  the  great  work 
of  Regeneration  and  Sanftifkation  :  I  doubt  you  are  not  yet  re- 
covered from  the  power  of  Satan  to  God,  nor  brought  out  of 
the  (late  of  wrath  which  you  were  born  in,  and  have  lived  in  :  I 
doubt  you  have  n-otchofenChrifr  above  all,  nor  fet  your  heart 
upon  him,  nor  unfeigned ly  taken  him  for  your  Soveraign  Lord, 
If  you  had,  fure  ycu  durfl  not  foeafilydifobey  him;  you  could 
not  fo  neglect  him  and  his  worship  in  your  Family  and  in  Pub- 
lick:  You  could  not  fo  eagerly  follow  the  World,  and  talk  of 
jalmoft  nothing  but  the  things  of  this  World,  while  Chrift  is 
feldom  mentioned  or  fought  after  by  you.    If  you  were  in 
Chrift,  you  would  be  a  new  Creature  :  Old  things  would  be 
palled  away,  and  all  things  would  become  new  :  You  would 
have  new  thoughts,  and  new  talk,  and  new  company,  and  new 
endeavours,  and  a  new  convention  :  Certainly  without  thefe 
I  you  can  never  be  faved  :  You  may  think  otherwife,and  hope  bet- 
ter as  long  as  you  will,  but  your  hopes  will  all  deceive  you,  and 
;  perifli  with  you:   Alas,  it  is  not  as  you  will,  nor  as  I  will,  who 
(hall  be  faved;  but  it  is  as  God  will :  and  God  hath  told  u$,That 
Without  holimfs  none  (hall  J ee  km ;  And  except  We  be  born  again  We 
.cannot tfti er into hk iK$n£d$m  ;  And  that  all  that  Would  not  have 
I  Chrift  reign  over  than,  flail  be  brought  forth  a;?d  deft rojed  before 
him.   Oh  therefore  look  to  your  (rate  in  time. 


Thus  mull  you  deal  roundly  and  faithfully  with  men,if  ever  you 
intend  to  do  them  good  :  It  is  not  hovering  at  a  difhnce  in  a  ge- 
neral 


Part  3.  The  Saints  everlafiing  Rcfl.  279 

ncral  difcourfe  that  willferve  the  turn :  Is  it  not  in  curing  mens  j 
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  mifcry,they 
^will  never  bewail  it,  nor  know  how  much  need  they  have  of  a 
our:  If  they  know  not  the  worft,  they  will  not  labour  to 
prevent  it;  but  will  fit  ftill  or  loiter  till  they  drop  into  perdition 
and  will  trifle  out  their  time  in  dclaies  till  it  be  too  late  :  And 
therefore  fpeak  to  men  as  Chrift  to  the  Pharifees,  till  they  knew 
that  he  meant  them.  Deal  plainly,  or  you  do  but  deceive  and 
deftroy  them. 


SECT.  VIII. 


5.  A  Nd  as  you  muft  do  it  Plainly,  foalfo  Sertoufly,  Zealoufly,  I        §.8. 

t\  and  Effectually.    The  exceeding  ftupidity  and  dcadnefs  I  How  "aloufly 
of  men?  hearts  is  fuch,that  no  ether  dealing  will  ordinarily  work.        "    ue   . 
You  muft  call  loud  to  awake  a  man  in  a  Swoun  or  Lethargy.  If  ^j  ones,  whin 
you  fpeak  to  the  common  fort  of  men,  of  the  evil  of  their  fin,  I  Haul  did  (0 
of  their  need  of  Chrift,  of  the  danger  of  their  Souls,  and  of  the   cner;!y  repre- 
ncceflity  of  Regeneration,  they  will  wearily  and  unwillingly  '  lienj\eve"  ^€* 
give  you  the  hearing,  and  put  off  all  with  a  figb,  or  a  few  good  diffim^hitiori  « 
wifhes,  and  fay,  [God forgive  us,  Xieareall  finr.crs~\  and  there's    and  leave  his* 
an  end.   If  ever  you  will  do  them  good  therefore,  you  muft  fin^and  theRe- 
fharpenyour  Exhortation,  and  fet  it  home,  and  follow  it  with  proof  on  facrcd 
theii  hearts,  till  you  have  rouzed  them  up,  and  made  them  be-  ?ecord,h  *  rf 
gin  to  look  about  them.  Let  ihem  know  that  thou  fpeakft  notto   rm^Lh^t 
them  of  indifferent  things,  nor  about  childiens  games,  or  world-  this  a;ain(t 
ling  vanities,  or  matters  of  a  few  dales  or  years  continuance;  nor  \Augufune  (as( 
yet  about  matters  of  uncertainty ,which  perhaps  may  never  come  I a^  :ha:  know 
to  pafs:  But  it  is  about  the  faying  and  damning  of  their  Souls  and  £  "J^  ^ 
bodies*  and  whether  they  (hall  b:  BleiTed  with  Chrift,  or  tor-  ( th°t  juflh  had 

1  the  better 
caufc,  not  only  the  former  cxpofition  ©f  Ambrcf.in  Gal.  2.  and  Cypriiu.  Epift-7i-  &J  •^fy»aarj 
,TcLt.  Lie  Prafcrip.c.ii  &tiont>MircionL4  c.^-tyc-  (hew  j  but  the  plain  -1  exr  it  fe!f.  As  even 
S7tfr^himfelf  is  forced  to  cenfefs  (and  moft  of  the  Moderns  with  him,  ashenhere  faith.) 
Though  in  partiality  to  Tcfcrhe  maketh  a  long  ftir  to  excufe  him,  even  from  all  fault  j  which 
I  dare  l3y,  Peter  would  no:  do  himfelf,  if  he -were  to  fpeak  his  own  cafe,  bec  Suir.i  dc  Legbtft 
l>9.dc Lege  T>iiinp:[u.c.  zo  p  79?->79$J94>&c. 

Vu  2  mentcd 

r ': '  i 

K 


280 


The  Saints  everlasting  Reft. 


Part  5. 


mented  with  Devils,  and  that  for  ever  and  ever  without  any  '• 
change  ;  It  is,hcw  to  (land  before  God  in  Judgement,  and  what  i 
aniwer  to  give,  and  how  they  are  like  to  fpeed  :  And  this  Judgc- 
j  ment  and  eternal  (late  they  fhall  very  (hortly  fee,they  are  aimoft  ^ 
at  it ;  yet  a  few  more  nights  and  daies,  and  they  (hall  prefenclr 
beat  that  lad  day;  a  few  more  breaths  they  have  to  brea&J, 
and  they  (hallbreathe  out  their  laft;  and  then  as  certainty  (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  jetting  about  Salvation  or.  Damnation ;  and  that 
f  Heaven  and  Hell  be  not  matters  to  be  plaid  with,  or  palled  over 
I  with  a  few  carelefs  thoughts  I  Is  it  moil  certain  that  one  of  thefe 
\  dates  thou  (hilt  be  cither  in  everlafting  unchangeable  Joy  or 
j  Tormencs,and  doth  it  not  awake  thee  ?  Is  there  fo  few  that  finde 
I  the  way  of  life?  fomany  that  go  the  way  of  death?  fo  hard  to 
efcape  ?  fo  eafie  to  mifearry  }  and  that  while  we  fear  nothing,but 
think  all  is  wel!?and  yet  do  you  (it  dill  and  trifle  !  Why,wru:  do 
you  mean  ?  what  do  you  think  on  ?  The  world  is  palling  away , 
its  pleafures  are  failing :  its  honours  arc  leaving  you  :  its  profits 
will  prove  unprofitable  to  you  :  Heaven  or  Hell  are  a  little  be- 
fore you:  God  is  Juft  and  Jealous:  His  Threatnings  are  true; 
The  great  Day  of  his  Judgement  will  be  terrible:  Your  time 
runs  on:  Your  lives  are  uncertain:  You  are  far  behinde  hand  : 
You  have  loitered  long:  Your  cafe  is  dangerous:  Your  Souls 
are  farre  gone  in  fin :  You  are  (rrange  to  God  :  You  arc  har- 
dened in  evil  cuftoms :  You  have  no  afTurance  of  pardon  to 
(hew:  If  you  die  to  morrow,  how  unready  are  you?  And  with 
whatterrourwill  your  Souls  go  out  of  your  bodies  ?  And  do 
you  yet  loiter  for  all  this  ?  Why  confider  with  your  felves : 
God  ftandeth  ail  this  while  waiting  your  lcafure:  His  patience 
bearcth  :   His  Juftice  forbeareth  :  His  Mercy  intreateth  you : 
Chrift  (tandeth  offering  you  his  bloud  and  merits :  You  may 
have  him  freely,  and  life  with  him  :  The  Spirit  is  perfwading 
you  :  Confcience  is  accufing  and  urging  you  :   Minifters  are 
praying  for  you,  and  calling  upon  you  :  Satan  (lands  waiting 
when  Juftice  will  cut  off  your  lives,  that  he  may  have  you  : 
This  is  your  time  :  Now  or  never.    What !  Had  you  rather 
lofe  Heaven  then  your  profits  or  pleafures?  Had  you  rather 
burn  in  Hell,  then  repent  on  Earth  ?  Had  you  rather  howl  and 

roar 


Part  3, 


The  Saints  evcrUfiing  Re/}. 


81 


roar  there,  then  pray  day  and  night  for  mercy  here  ?  Or  to 
have  Devils  your  Tormentors,  then  to  have  Chrifr  your  Go- 
vernor ?  Will  you  renounce  your  part  in  God  and  Glory,  ra- 
^  thet  then  renounce  your  curfed  fins?  Ro  you  think  a  holy  life 
)  much  for  Heaven  ?  or  too  dear  a  courfe  to  prevent  an  end- 
lefsmifery  ?  Oh  friends;  What  do  you  think  of  thefe  things? 
God  hath  made  you  men,  and  indued  you  with  Reafon;  Do 
not  renounce  your  Reafon  where  you  (hould  chiefly  ufe  it — 
In  this  manner  you  mud  deal  roundly  and  ferioufly  with  men.  j 
Alas,  it  is  not  a  few  dull  words  between  Jeft  and  earned,  be-  j 
tween  fleep  and  waking,  as  it  were,  thac  will  waken  an  igno-  j 
rant  dead-hearted  (inner.  When  a  dull  hearer  and  a  dull  fpeaker  i 
meet  together ,  a  dead  heart,  and  a  dead  exhortation,  it  is  far  • 
unlike  to  have  a  lively  effeel:.    If  a  man  fall  down  in  a  Swoun, 
yppi  will  not  (land  trifling  with  him.  but  lay  hands  on  him  pre-1 
fently,  and  fnatch  him  up,  and  rub  him,  and  call  aloud  to  him  : 
If  a  Houfe  be  on  fire,  you  will  not  in  a  cold  affected  ftrain  go  tell  ! 
your  Neighbour  of  it,  nor  go  make  an  oration  of  the  nature  and  j 
danger  of  fire;  but  you  will  run  out,  and  cry,  Fire,  Fire;  Mat- j 
tcrs  of  moment  muft  be  ferioufly  dealt  with.  To  tell  a  man  of  his  j 
fins  fo-tofcly  as  EH  did  his  fons,  or  reprove  him  fo  gently  as  febo- 1 
fitpbat  did  Ahab\_Let  not  the  King  fay  fc~\  doth  ufually  as  much 
harm  as  good.   1  am  perfwaded  the  very  manner  of  fome  mens 
Reproof  and  Exhortations,  hath  hardened  many  a  (inner  in  the 
way  of  dcirru<5tion.  To  tell  them  of  Sin,  or  of  Heaven  or  Heil, 
in  a  dull,  eafie,  carelefs  language,  doth  make  men  think  you 
are  not  in  good  fad  nefs,  nor  do  meanasyou  fpeak;  but  either 
you  fcarce  think  your  (elves  fuch  things  are  true,  or  clfe  you 
take  them  for  fmall  indifferent  matters,  orclfefure  you  would 
never  fpeak  of  them  in  fuch  a  flight  indifferent  manner.  O  Sir?,  1 
Deal  with  fin  as  fin,  and  fpeak  of  Heaven  and  Hell  as  they  are,  j 
and  not  as  if  you  were  in  Jcfr.   I  confefs  I  have  failed  much  in  j 
this  my  felf,  the  Lord  lay  it  not  to  my  charge.    Lothncfs  to  dif- 
pleafemen,  makes  us  undo  them. 


Sam.  2 
Kin?. 


Uu  3 


SECT. 


28 


The  Saints  everlasting  Reft. 


Part  j. 


SECT.  IX. 


Junius  writes  in 
the  Hillory  of 
his  own  Life, 
how  his  father 
feeing  him  in- 
fected vvuhA- 
theifmj  did  not 
chide  him,   or 
1  difputc  againft 
|  turnout  repref-  ; 
!  led  his  raflmefs 
•  with  holy, 
j  grave3  reverent 
I  ipeechesj  and 
:  laid  open  rhe 
j  Bible  in  his 
;  chambers  and 
'■  he  addethjS'a'c- 
.  hi:  cnim  v'tr  fir 
.  pithujftmus  von 
\ihirudipictstemi 
ftd  inftilldri 
mentions,  wh 
1  impingi,  felin- 
;  fundi  y  non  im 
t  piririy  fed  facc- 
!  n.  Honcogifcd 
j  fmieri  vetfe. 

i 


6.\J  Et  left  you  run  into  extreams,  I  advife  you  todoitwith 

1  Prudence  and  Difcretion.   Be  as  ferious  as  you  can;  buti^ 
yet  with  Wifdom.  And  cfpecialiy  you  muft  be  wife  in  thcfc\ 
things  following. 

i.  In  choofing  the  fitted  feafon  for  your  Exhortation :  Not 
to  deal  with  men  when  they  2re  in  paffion,  or  drunk,  or  in  pub-  i 
lick,  where  they  will  take  it  for  a  difgrace.  Men  {hould  obferve 
when  (inners  are  fi'teft  to  hear  Inftrudiom.  Phyfickmuftnotbe  | 
given  at  all  times,  but  in  feafon.  Opportunity  advantageth  eve- 
ry  work.  It  is  an  excellent  eximple  that  7Jau/g\veth  us  fial.  2.2.  ! 
He  communicated  the  Gofpel  to  them,  yet  privately  to  them  of 
Reputation,  left  he  (hould  run  in  vain.    Some  men  would  take 
this  to  be  a  finful  complying  with  their  Corruption,  to  yecldfo 
j  far  to  their  pride  and  ba(hfuln*fs,  as  to  teach  them  only  in  pri- 
'  vate,  becaufe  they  would  be  afhamed  to  own  the  Truth  in  Pub- 
'lick:  But  Vaul  knew  how  great  a  hindcrance  mens  Reputation 
is  to  their  entertaining  of  the  Truth;  and  that  the  Remedy  muft 
not  only  be  fitted  to  the  difeafe,  butalfo  totheftiength  of  the  j 
j  Patient  ;  and  that  info  doing  the  Ph>fician  is  not  guilty  of  fa- 
(vouring  the  difeafe,  but  is  praife-worthy  for  taking  the  right  j 
j  way  to  cure;  and  that  learners  and  young-beginners,  muft  not  j 
I  be  deile  with  as  open  ProfcfTours.  Moreover,  Means  will  work  i 
'eafily  if  you  take  the  opportunity  ;  When  the  Earth  is  foft,  j 
I  the  Plough  will  enter.   Take  a  mm  when  lie  is  under  aflfliftion,%j 
j  or  inthe  houfe  of  mourning,  or  newly  ftsrred  by  fome  moving  i 
\  Sermon,  and  then  fet  it  home,  3nd  you  may  do  him  good.  Chri-  j 
|ftian  Faithfulnefs  doth  require  us,  not  only  to  do  good  when  ; 
lit  fals  in  our  way,   but  to  watch  for  opportunities  of  doing 
I  good. 

2.  Be  wife  alfo  in  futing  your  Exhortation  to  the  quality  and 
j  temper  of  the  pcrfon.  All  meats  are  not  for  all  ftomacks:  One 
j  man  will  vomit  that  up  again  in  your  face,  which  another  will 
icligeft,  1.  If  it  be  a  learned,  oringeniou?,  rational  man,  you 
jmuft  deal  more  by  convincing  Argument,  and  kfs  by  paflionate 
perfwafions.  2.  If  it  be  one  that  is  both  ignorant  and  ftupid, 
there  is  need  of  both.    3.  If  one  that  is  convinced,  but  yet  is 

not' 


Part  3.  The  Saints  evtrlafting  Xeft.  283 

not  converted,  you  muft  ufe  moft  thofe  means  thatrouze  up  the  si  quit  dcScn- 

affections.  4.  If  they  be  obftinateand  feenre,  you  nuft  repreve  ptur*  muuuou 

them  (harply,  5.  If  they  be  of  timcrcus,  tender  natures,  ard  I***  i*fir***» 

apt  to  dejertions  or  diftraflion,  they  mitt  be  terderly  dealt  ^Treum 

with.    All  cannot  bear  that  rough  dealirg  as  fr  rcc3n    Lcye,  j  muvderit,  oi- 

ptard  plainnefs,  and  Serioufncfs,  takes  with  all :  but  words  of  am  de  toUun- 

terrourforae  can  fcarcc  bear.    This  is  (as  we  fay  of  ftroigcr  d  r,:  CP>  Vtod 

Phyfick,  Hellebore,  CoUoquintida.&C.    ntc  tmro,  nccjtfi,   r.cc   *murit  lcM  .  ! 
•     /       u        r  j       in      ©\  re  1     •  i     artmo,  quamv\ 

tmbectHo ,  Jed  rcbufto,  &c. )   not  fit  fcr  every  complexion  and    rcn  pr0{umfo-\ 

ftate.  I  r.um  i   F evert 

3.  You  mufl  be  wife  alfo  in  ufing  the  apteft  expreflion<.  Many    (prut  quod  bo-\ 

a  Miniftcr  doth  deliver  mod  excellent  rcceflary  matter,  infuch    lum  lfl-  crro'\ 

unfavoury,harfti  and  nnfeemly  language,  that  it  makes  the  hear-    l™!6^ 'JcLm ' 

ers  loath  the  food  that  they  fhould  live  by,  and  laugh  at  a  Scr-  producaturfiem ! 

mon  that  might  make  them  quake  :  Efpecially  if  they  be  men  of  fob  rMurtlucc,  j 

curious  ears,and  carnal  hearts ;  and  have  more  common  wit  and    qmDeum  re$ui-  j 

parts  then  the  fpeaker.  And  fo  it  is  in  private  Sxhortation^  well    ™l  ^m,Km"'ri 

aspubUk  :  If  you  clothe  the  moft  amiable  beautiful  Truth  in    XprfaS^r 

the  fordid  rags  of  unbefeeming  language,  you  will  make  ©en  i '  gradu,  ud  foii- 

'difdain  it  as  monffrous  and  deformed,  though  it  be  the  off-  \c:tc  appdUnfm 

fpringof  God,  and  of  the  higheft  nature.  j  €i>  &  omni 

1  officio  ac  potius 

picutc  adpieutU  mtitiim  perdaccndiu;  Latitia  JpirituriU  de  hochomine  capienda  i  veque/olum  ore  is* 

fcrtrmctejldndAforit,  fed  excorde  (tfveriute  tutriufecus  cjfundcttdd.   Junius Eircttic-  'Lom.i.iH 

Pfal.  1  a  2.  p.  690. 


SECT.  X. 
7.T  Ej  all  your  Reproofs  and  Exhortations  be  backed  with 


§.  10. 

1  Vt  drachm  am- 
Aim  [me  tmigi- ; 
ve  prhtcipit,  ftc.  \ 
verba  bortamt   \ 


the  Authority  of  God.  Let  the  finncr  be  convinced  that 
you  fpeak  not  from  your  ferves,  or  of  your  own  head.  *  Shew 
them  the  very  words  of  Scripture  for  what  you  fay  :  Turn  them 
to  the  very  Chapter  and  verfe  where  their  lin  is  condemned,  and  \jtneautborZxe 

\  T)ei,co*tcmnunt 
homincr,  &c,  Lipftus.  I  conceive  it  much  conducing  that  whatfocver  touching  the  lettlcment  of 
the  Church  fhall  pafs  your  hands,  may  ( in  the  main  pans  thereof  )  go  forth  into  the  world  J 
.feconded  wich  the  Reafons  and  grounds  of  it  :  Fcrdoubtlefs  the  Rcafon  which  moved  you  to  : 
fct  the  ftamp  of  Authority  on  it,will  avail  much  to  make  it  pafs  currantly  with  others.  Though  j 
men  will  willingly  be  fubject  to  your  Authority,  yet  alio  as  they  are  men,  they  will  be  flaves  e#j 
HeafonjM.PiflttSer.on  jfan.r*.  1645^.19,30. 

Uu  4  where 


2  §4 


The  Saints  everlafling  Reft. 


Part  ?. 


I  where  the  duty  is  commanded.  Prefstuem  with  the  Truth  and 
Authority  of  God:  Ask  them  Whether  they  believe  that  this  is 
his  Word,  and  that  his  Word  is  true.  So  much  of  Godappear- 

lethinour  Words,  fo  much  will  they  take.  The  voice  of  manis 
contemptible  ,-but  the  voice  of  God  is  awful  and  terrible.  They, 
can  and  may  rejccl  your  words,  that  cannot  nor  dare  re/eft  tfc? 
words  of  the  Almighty.  Be  fure  therefore  to  make  them  know, 
that  you  fpeak  nothing  but  what  God  hath  fpokcn  firft. 


§.  it, 


Luk.iS.i. 
Hcb.j.  15, 
z  Tim. 4^5 • 
lit  ignis  e  filke 
noniinoiftUjOcc. 
Si  fieri  poffct 
mxm  lib  ipfis  in- 
feros extr&benii 
iiebh  funt  fami- 
nes, Calvin,  in 
I  Aft.8.zz.  p. 
I  (mibi)  136. 


SECT.  Xf. 

I  8.X  70u  mufl:  alfo  be  Frequent  with  men  in  this  Duty  of  Ex- 
X  hortation.   It  is  not  once  or  twice  that  ufuallv  will  pre- 

j  vail.   If  God  himfelf  mult  be  conftantly  folicited,  as  if  opportu- 

j  nity  could  prevail  with  him  when  nothing  eife  can  ;  and  thfcre- 
fore  require  us,  alwayes  to  fray ,  and  not  to^ax  faint ;  The  fame  ! 

(  courfe,  no  doubt,  will  be  morf  prevailing  with  men.   Therefore  \ 
are  we  commanded,  To  exhort  one  another  daily ;  And  With  all  \ 
I ong-f offering*  As  Li f fins  faith,   The  pre  is  not  alrvaies  brought ' 
out  of  the  Flint  at  one  ftroke  :   Nor  mens  AffeElions  kindled  at  \ 
the  firfi  Exhortation.  And  if  they  were,  yet  if  they  be  not  fol- ! 
lowed,  they  wiiJ  foon  grow  cold  again.  Weary  out  finners  with 
your  loving  and  earned  entreaties.  Follow  thcm,and  give  them 
no  reft  in  their  fin.    This  is  true  Charity;  and  this  is  the  way 
tofave  mens  Souls ;  and  a  courfe  that  wfll  afford  you  comfort 
upon  review. 


SECT.  XII. 
§.12.      '  p.  QTrive  to  bring  all  your  Exhortations  to  an  iffue;  Stick  not 

^her  ^haT^  j      ^  in  the  WOrk  d°ne>  but  Iook  aftCr  the  fucccfs»  and  aim  at 

thofe^mcn  feek  that  end  in  all  your  fpeeches.  I  have  long  obferved  it  in  Mini- 
not  the  Edifi-  (ters  and  private  men,  that  if  they  fpeak  never  fo  convincing 
cation  of  their  powerful  words,  and  yet  their  hearts  do  not  long  after  the  fuc- 
br°thei!J  w£°  Icefsof  ihera  with  the  hearers,  but  all  their  care  is  over  when 
fpokcn  to  hkn  |  ckey  have  doae  their  fpeech,  pretending  that  having  done  their 
once  or  twice,  do  thfhk  they  have  fully  done  their  duty.  Mufcul  in  Mat.7.  Tom.  i.pag.  1 5  J. 

duty, 


Part  3.  Tijc  SaiMs  cvtrUJlw*  Reft. 


285 


they  leave  the  ifluc  to  God,  thefc  men  do  feldoflje  prober 
in  their  labours:  But  thofe  whofe  very  heart  is  fet  upon  the 
work  and  that  long  to  fee  it  take  for  the  hearers  converlion,  and 
ufcto'enquire  how  it  fpeeds,  God  ufually  blcfTcth  their  labours, 
Vhough  more  weak.  Labour  therefore  to  drive  all  your  fpeeci*s 
iO  the dcfircdl flue.  Ifyou^re  reproving  a  fin,  ceafe  nottill  (if 
it  may  be)  you  have  got  the  firmer  to  promife  you  to  leave  it, 
andtoavoidtheoccafionsofit:  Jfyouareexhorring  to  a  Duty, 
urge  the  party  to  promile  you  prefently  to  fet  upon  it.  If  you  . 
would  draw  them  to  Chrift,  leave  not  till  you  have  made  them 
confef5,th3t  their  prefent  unreccnerate  ftate  is  miferable,and  not 
to  be  refted  in  ;  and  till  they  have  fubferibed  to  the  necellity  of; 
Chrift.andofachange;  and  till  they  have  promifed  yourofall 
elofe  to  the  life  of  means.  O  that  ail  Chriftians  would  be  per- 
fazded  to  rake  this  couife  with  all  their  Neighbours  that  are  yet 
in  the  flefb  ;  that  are  enflived  to  fin,  and  Grangers  to  Chrift  ! 


SECT.    Xill. 

10  T  Aftly,  Be  fure  that  your  Examples  may  Exhort,  as  well  as 
L  your  words.  Let  them  fee  you  conftant  in  all  the  Duties 
that  you  pcrfwade  them  to:  Let  them  fee  in  your  lives  that  diffe- 
rence from  finners,  and  that  excellency  above  the  world,  which  \ 
you  pedwjde  them  to  in  your  fpeeches.Let  them  fee  by  your  con-  1 
itant  Labours  for  Hcaven.ehat  you  do  indeed  believe  that  which  | 
you  would  have  them  to  believe.  If  j'ou  tell  others  of  the  admi- 
rable Joys  of  Heaven,and  your  fclvcs  do  nothing  but  drudge  for 
the  world,  and  are  as  much  taken  up  in  driving  to  be  rich,  or  as 
quarrelfom  with  your  neighbours  in  a  cafe  of  commodity,  as  any 
others;  who  will  then  believe  you  ?  or  who  will  beperfwaded 
by  you  to  feek  the  everlafting  riches?  Will  they  not  rather  think, 
thatyou  perfwade  them  to  look  after  another  world,and  to  neg- 
lect this, that  fo  you  might  have  the  more  of  k  to  your  felf  ?  Let 
not  men  fee  you  proud,  while  you  exhort  them  to  be  humble ; 
nor  to  have  a  feared  Confcience  in  one  thing,  while  you  would 
have  theirs  tender  in  another.   An  innocent  life  is  a  continual 
powerful  reproof  to  the  wicked  :  And  the  conftant  practice  of  a 
holy  and  heavenly  life,  is  a  conftant  difquietment  to  the  Confci- 
ence 


§.15. 

Ncc  fie  inflcBc- 
rc  fenfus  Humi- 
nos  edicla  vticnt 
quim  -jin  rc- 
genth. 
Primus  jujft 
fubi;  tumob- 
/crvAntior   aqui 
fit  Copulas. 
Lcripedcm  re- 
ctus dcriic.it, 
&£tbiopcm  al- 
ius ;  S^uis  tule- 
rit  Graccbos  dc 
feditione  quc- 
r ernes  ?  Si  fur 
difpliccat  Vcrri 
homicida   M1I9- 
vi,  Sec. 

Siquis  opprobrik 
dignum  Lit 
rit  integer  iffe, 
&c. 


J 


iSd 


S.i4- 


Rom  10.14. 
2  Cor.4.  j. 

PfOV.  zo.  18. 

Byfleight  or  by 
force  they  fo 
muzzle  the 
poor  labouring 
Ox,  that  they 
make  an  Afs 
of  him.  Tbo. 


IScet  in  his  Pro  - 


i/c#or,pag.$i. 
\Sacrilcgo  pcena 
'  eft.  Tie  que  ^i  f$li 
qui  e  (aero  ab~ 
ftulcrit,  fedett- 
ameiqui  ftcro 
Qommcnd&tum. 
Cicero    lib. iz. 
it  Legib. 
Cum  diii  pug- 
nant  ficrilcgu 
Qu.Curtius, 
ixb.-j. 


The  S dints  everlattiqg  Ktft. 


Part?. 


ence  of  a  Worldiing,and  a  conftant  folicitation  of  him  to  change 
i  his  ceurfc. 


And  thus  I  have  opened  to  you  the  firft  and  great  part  of  thisX 
Duty,  confiding  in  private  familiar  Exhortation,  for  the  helping 
of  poor  Souls  to  this  Red,  that  are  out  of  the  way,  and  have  yet 
no  Title  to  it:  and  I  hive  (hewed  you  alfothe  manner  how  to 
perform  it  that  you  may  fucceed.  I  will  now  fpeak  3  little  of  the 
next  part. 


SECT.  XIV. 

BEfidcs  the  duty  of  private  admonition,you  muft  do  your  ut- 
moft  endeavours  to  help  men  to  profit  by  the  publique  Ordi- 
nances. And  to  that  end  you  muft  do  thefe  things.  1.  Do  your 
endeavour  for  the  procuring  of  Faithful  Minifters  where  they 
arc  wanting.  This  is  Gods  ordinary  means  of  converting  and  fa- 
ving.  Hotv  fbaUthej  hear  without  a  Preacher  ?  Not  only  for  your 
own  fakes  therefore,  but  for  the  poor  miferable  ones  about  you, 
do  311  you  can  to  bring  this  to  pafs.  If  the  Gofpelbe  hid,  it  is  hid  to 
them  that  are  loft.  Where  viponfaileth^  the  people  perifb.  Improve 
therefore  all  your  Intereft  and  Diligence  to  this  end.  Ride,  and 
go,  and  feck,  and  make  friends,  till  you  do  prevail :  If  means  be 
wanting  to  maintain  a  Minifter,extend  your  purfes  to  the  utmoft, 
rather  then  the  means  of  mens  falvationfhould  be  wanting. Who 
knoweth  how  many  Souls  may  blefs  you,who  have  been  conver- 
ted and  faved  by  the  Miniftry  which  you  have  procured  ?  It  is  a 
higher  and  nobler  work  of  charity,  then  if  you  gave  all  that  you 
have  to  relieve  their  Bodies :  (  Though  both  muft  be  regarded, 
yet  the  Soul  in  the  firft  place. )  What  abundance  of  good  might 
great  men  do  in  this,  if  they  were  faithful  improvers  of  their  in- 
tcrefts  and  effaces,  a*  men  that  believe  God  hath  the  chief  inte- 
reft, and  will  fhortry  call  them  to  an  account  for  their  Steward- 
fhip>?  What  unhappy  Reformers  harh  the  Church  ftill  met 
withal,that  inflead  of  taking  awaythe  corruptions  in  theChurch, 
do  diminilh  that  maintenance  which  ftiould  further  the  work  ? 
If  our  ignorant  forefathers  gave  it  for  the  fcrvice  of  the  Church, 
and  their  more  knowing  pofterity  do  take  it  away,  without  the 

lead 


Part  3, 


7ht  Saints  tvtrUfting  Rtfi. 


287 


1  Hath  not 

Englind  alrea- 
dy been  as  the 
EagUs  nclt, 
that  was  let  on 
hre  with  a  coal 
that  fticked  to 
the  Belli  which 
was  itoln  from 
the  Altar  \ 
XfcEcclcfta.  qui 
aliquid  furatur 


leaft  pretence  of  right  to  ic,  I  doubt  not  but  tjie  pious  intent  of 
Progenitors  will  nfbre  extenuate  the  fault  of  their  Ignorance, 
then  the  Knowledge  of  their  Pofterity  will  excufe  their  Sacri- 
ledge.  Alas,that  the  fad  example  of  King  Henrj  the  eighth's  Re- 
formation, and  thealraoft  a  miraculous  confumption  of  the  e- 
Lutes  of  Impropriators,  and  the  many  hundred  Congregations 
j  that  live  in  woful  darknefs  for  want  of  maintenance  for  a  Mini- 
ftry,ftiouldyetbenomorecrTetfual  a  warning  to  this  Age.  If 
they  take  away  mod,  and  give  back  a  little,  we  arc  beholden  to 
1  their  bounty.  If  a  corrupt  Orticerlofe  bis  Intcrcft,  the  Church 
doth  not  loie  hers.  Here  is  great  talk  of  reducing  the  Church  to 
the  Primitive  pattern :  1  f  fo  ;  /  dare  affirm  that  every  Church  ma  ft 

manj  Mmifters:  (And  they  that  Anow  wherein  the  work  of  !  3:id*  priori 
the  Minifiry  doth  confift,  will.no  more  wonder  at  that,  then  that  j  Au^n Tohan. 
a  Rtgimnt  of  Sctddurs  pjottldhave  man]  Officers.) And  b  how  will  \  The  Ar^u- 
that  be,  when  they  will  fcarce  afford  maintenance  for  onePThey  j  menrs  u:ed  of 
are  likelier  to  bring  the  Church  to  the  Primitive  Po\  ert5,then  to  I late  t0  c^cuie 
the  Primitive  Pattern.    If  I  were  not  known  to  be  quite  beyond 
their  exceptions  my  fclf,  I  might  not  fay  fo  much,  left  I  were 
t  hought  to  plead  my  own  intcrcft:  Efpecially  a  dying  man  {hould 
be  out  of  the  reach  of  fuchaccufations.   Euc  the  Lordknoweth, 
jtbatitisnotadefirethatMiinftersftiouldberich,  that  makcth 
!  mc  fpeak  this ;  but  an  earned  dclne  of  the  Happinefs  of  the 
Church:Nor  do  1  mean  theM;niftry  only  by  the  wofd^ChttrckQ 
It  is  the  people  that  are  robbed  and  bear  the  lofs,  more  then  the 
Minifrcrs:  Minifters  muft  and  will  have  maimenancc,orelfe  men 
will  fet  their  Children  to  other  Studies:  When  there  is  no  other, 

of  Minifters  that  the  Church  (hould  have,  new  the  maintenance  is  taken  away,  I  would  rich 

men  wculu  itudy  and  erne;  into  the  Miniitry,who  can  maintain  themfelves,  and  fo  do  the  woik 

j  freely.  Lc:  them  know  to  their  faces,  that  it  is  a  work  tha:  the  greatcit  Lord  in  the  Land  is  not 

too  good  for-  See  w  hat  Hicrcm  faith  adVamafum.  Clcrkos  illos  cowenit  Euleju  fiipcndiis  fujlen- 

\tari,  quikutpircKiumzr  amiiorum  nnUa (uffragvitur  fliperJa.  Qui Aiitcm  bonis  pircntum  (?  opibus 

',  fuftcut&ri  pojfunt,  ft  qmdpiupcrum  eft  axaptunt,  fucrilegium  profefts  wcurrunt,  er  lommittunt.    And 

betides  it  would  bear  up  the  credit  of  the  Office,  and  take  crYrauch  prejudice  from  the  people. 

Bu:  our  Gentlemen  have  their  pleafmc,  wealthy  and  honour  in  fuch  4iigh  efteem,  and  Chriit 

and  his  Gofpcl  and  Church  in  fuchdifefteem,  that  they  would  take  it  for  a  difgrace  to  turn 

j  Miniiters,  erto  fit  and  demote  themfelves  or  children  to  it,  and  foto  fcrve  Chrift  freely.  Where 

;  is  the  Gentleman  in  En£k?ii  that  hath  done  thus  ?  The  blinde  wretches  will  rail  at  Minifters 

for  Covetoufnefs,  became  they  will  net  ferve  at  the  Altar,  and  not  live  on  the  Altar,  who  have 

no  other  maintenance  :  But  when  will  themfelves  that  have  more,  devote  themfelves  freely  to 

this  work  ?  Will  they  not  rather  incrcafe  their  great  Eftates  with  robbing  God  ? 

the 


this  hainous 
fin,   are  much 
of  the  nature 
of  thofe  which 
Diouyfius  [cnior 
was  wont  to 
ule  in  the  like 
cafcj  utVid.  in 
Vdcr ii  Mdximi 
lib.i.cipz.   Et 
Juftin.  /.  1 1 . 
*  To  make  up 
that  number 


i83 


The  Saints  ei/erlafting  Rep. 


Part  5, 


the  people  mufi:  allow  it  themfelves,  or  be  without:  What  Mu 
iiiftercan  well  over- fee  and  watch  over  rrore  then  a  thoufand 
Souls?  nor  I  think  fo  many.   Many  Congregations  have  Tour 
thoufand,  ten  thoufand,  twenty  thoufand,  fome  fifty  thoufand^ 
|  yea  feventy  thoufand.  How  many  Officers  will  the  State  mai*>  , 
;  tain  in  an  Army  of  thirty  thoufand  ?  I  had  alrrioft  lard,  The  Yrer^ 
'  °f  governing  the  Church  'is  greater^  and  hath  nczd  of  as  ntginj%    I 
I  would  all  Scripture  and  Primitive  patterns  were  well  viewed  in  ! 
;  this.  Oh  happy  Ref6rmation,ifPopifhfnperftitibus  Clergymen, 
i  had-beerionly  taken  down,  arid  able  godly  men  put  in  their  pia- 
ces  or  in  right  Offices  foithoHtftick  dminutioh  of  the  number  or  the 
i  maintenance  \  Or  if  afupply  at  prefent  could  not  be  had,  yet 
1  fhould  they  not  have  overthrown  the  hopes  of  pofrerity.    But 
to  leave  this  Di^rcilion :  I  hope  thofe  that  God  hath  called  to 
his  work,  will  labour  never  the  lefs  for  the  fhortnefs  of  their 
maintenance  :  And  thofe  of  the  people  that  can  do  no  more, 
can  yet  pray  the  Lord  of  the  harvell:  that  he  will  fend  forth  la- 
bourers. And  he  that  hath  put  that  petition  into  our  mouths,  I 
hope  will  put  the  anfwer  into  our  hands. 


SECT.  XV. 


0     ® 


§.  15- 

Frafident  no- 
bis  probiti  qui<f, 
fenioTCStbomrcm 
ijlum  nan  pr*- 
tiOy  fed  teftime- 
nio&depti.  Ter- 
.i\i\..JlpQlogct.  , 
cap^9- 

He  mentioneth 
not  two  torts 
of  Elders,  but 
one,  whole  of- 
fice lay  chiefly 
in  Ruling  or 
Guiding, 
though  all  had' 
Authority  to    | 
teach  al  fo. 


a.  VT^Et  it  is  not  enough  that  you  feek  after  Teachers,  but  efpe- 
X  cially  you  mufl  feek  after  futh  as  are  fit t eft  for  the  work. 
An  ignore:  Emperick  thatkiUcth  more  then  he cureth,doth  not 
fo  much  differ  from  an  able  Phyfician,  as  an  unskilful  Mimfter 
from  one  that  is  able.  Alas,  this  is  the  great  defect  among  us : 
Men  that  are  fitted  forthe  work  indeed,are  alraoft  wonders;One 
or  two,  or  three,  or  four  in  fome.Counties  is  much.  *  How  few 
that  have  dived  nuo  the  Myfteries  of  Divinity?or  have  through- 
ly ftudied  the  moit  needful  Controvcrfies  ?  or  are  able  to  explain 
or  maintain  the  Truth?  But  only  they  ftore  their  Memories  with 
the  Cfp:nions  and  Phrafes  of  thofe  Teachers  that  are  in  mod  cre- 
dit,in  common  cafes^and  then  they  think  they  are  Divines :  And 
every  man  that  Heps  out  of  their  common  rode,  they  can  fay  he 
-is  Erroneous  or  Heretical ;  but  how  to  confute  him  they  cannot 
tell.  And  alrnoft  as  few  that  are  well  skilled  in  managing  known 
truths  upon  the  Conference.  Alas,  whence  cometh  this  mifery  to 

the 


Part  3. 


The  Saints  evcrla/titfg  Reft* 


289 


the  Church  ?  The  late  Prelates  difcountcnancing  the  Godly 
Learned,  is  one  main  caufe  ;  and  their  filling  the  Miniftry  with 
tfic  vileft  that  did  beft  fit  their  ends :  And  fo  great  a  Corruption  j 
uf  the  Miniftry  cannot  fuddenly  be  cured.  And  another  great  | 
/raufe  is  this :  There  is  not  a  choice  made  of  the  moft  excellenteft 
wits,and  thofe  youths  that  are  ripeft  in  Learning  and  Religion  : 
but  fomeofthem  are  fo  rich,  that  the  Miniftry  is  too  mean  for 
them ;  and  fome  fo  poor,that  they  have  no  maintenance  to  fub» 
(ift  on  at  the  Universities.  And  fo  every  one  that  is  beft  futniftir 
ed  to  make  a  Trade  of  the  Miniftry,  or  whofe  Parents  have  beft 
affection  to  it,  how  unfit  foever  the  childe  is,  muft  be  a  Minifter : 
and  thofe  few,  very  few,  choice  wits  that  would  b*  fitteft,  are 
diverted. 

How  fmall  a  matter  were  it  (and  yet  how  excellent  a  work)  ^ 

for  every  Knight  or  Gentleman  of  means  in  England^  to  cull  out   por  q0js  f^j 
fome  one  crtwo,or  more  poor  boys  in  the  Country  Schools,who    and  the  facef 
are  of  thechoiceft  wits,  and  moft  pious  difpofitions,  who  are  poors  outs,  Gen- 
poor  and  unable  to  proceed  in  Learning,  and  to  maintain  them  a   UemenPut  *b* 
few  years  in  the  Univerfiries,  til!  they  were  fit  for  the  Miniftry  ?   feml/.You  Cili 
It  were  but  keeping  a  few  fuperfiuous  attendants  the  lefs •  er  a  ^  hardly  lay  out 
fewhorfesordogsthe  Ms ;  Jf  they  had  hearts  to  it,  it  were  1  your  eftaies  in 
eafily  fpared  out  of  their  fports,  or  rich  apparel,  or  fuperfiuous  !  a  way  that  will 
d\ct:  or  what  if  it  were  out  of  raoreufeful  cofts  ?  or  out  of  j  a ^ordJou  _ 
their  childrcns  larger  portions  !  I  dare  fay  they  would  not  be   aTyour°ac- 
forry  for  it  when  they  come  to  their  reckoning.  One  fumptuous   counting  tune. 
feaft,oronecoftlyfuit  of  apparel,  would  maintain  a  poor  Boy  a    What  a  fmall   I 
year  or  two  in  the  Univcrfity,  who  perhaps  might  come  to  have    mat:er  *s  ic  ^or » 
more  true  worth  in  him,  then  many  a  glittering  fcnfuall  Lord  5  i^^jj 
andtodoGodmoreferviceinhis  Church,  then  ever  they  did  j  pound  per  an-  J 
with  all  their  eftates  and  power.  j  mim,  to  main- ! 

rain  ftlll  one 
poor  Scholar  a:  the  Unrverfuy.  If  you  will  not  part  with  a  little  for  God,  you  mall  part  with 
more  to  men,  and  with  ail  fhortly,  but  lefs  to  your  comfort.  But  be  fure  >gu  choofe  the  fitteft, 
and  not  the  moft  be- friended.  How  far  doth  our  charity  come  ftiort  of  the  primitive  Chrifti- 
ans,  though  our  riches  be  far  greater  ?  Tcrtulltiu  faith  rothe  Heathens,  Plut  ?iofln  ntifericordia 
infumitvkatim,  quAtn Rcligit  leftraTcmplatim.  Apologet.adv.gentes.crff  41.  See  Capch  Epiftle 
Dcdicat. before  M.PfT&fc/eon  the  Sacrament. 


SECT. 


290 


The  Saints  everlafting  Reft. 


Part  j. 


SECT.  XVI, 


§.16. 

*  This  coming 
together  of 
Cbriftians  ,  is 
indeed  unlaw- 
ful ,  if  to  un- 
lawful men  : 
and  according- 
ly to  be  con- 
demned, if  any 
complain  of  it 
as  of  Factious. 
To  whofe  hurt 
did  we  ever 
meet  ?  We  are 
the  fame  to^e 


3 


tne 


afundet  > 
fame  ail  in  a 
body,  as  we  are 
(insularly  j 
hurting  no- 
man  >  grieving 


ANd  when  you  do  enjoy  the  bleffing  of  the  Gofpcl,  you 
muft:  yet  ufe  your  utmoft  diligence  to  help  poor  Souls  to^ 
receive  the  fruit  of  it.  To  which  end  you  muft  draw  them  corf 
ftantly  to  hear  and  attend  it :  Minde  them  often  of  what  they 
have  heard :  Draw  them,  if  it  be  poffible,  to  repeat  it  in  their  fa- 
milies :  If  that  cannot  be,then  draw  them  to  come  to  others  that 
do  repeat  it ;  that  fo  it  may  not  die  in  the  hearing.  *  The  very 
drawing  of  men  into  the  company  &  acquaintance  of  the  godly, 
befides  the  benefit  they  have  by  their  endeavours,  is  of  Angular 
ufe  to  the  recovery  of  their  Souls.  Aflbciation  breedeth  famili- 
arity,and  familiarity  breedeth  love :  and  familiarity  and  love  to 
the  godly  doth  lead  to  familiarity  and  love  to  God  and  godli- 
nefs :  It  is-alfo.  a  means  to  take  off  prejudice,  by  confuting  the 
her  as  we  are  worlds  (landers  of  the  waies  and  people  of  God.  Ufe  therefore 
"often  to  meet  together,  befides  the  more  publick  meeting  in 
"the  Congregation  :  not  to  vent  any  unfound  opinions,  nor  yet 
■*  in  diftafte  of  the  publiquc  meeting,  nor  in  oppofition  to  it,  nor 
tC  at  the  time  of  publique  worfhip;  nor  yet  to  make  a  groundlcfs 
"  Schifro,  or  to  feparate  from  the  Church  whereof  you  are  mem- 
no  man.  When  I «  bers,nor  to  deftroy  the  old  that  you  may  gather  a  new  Church 
outofitsruines,  as  long  as  it  hath  the  eflentials,  andtnereis 
"hope  of  reforming  it;  nor  yet  would  I  have  you  forward  to 
u  vent  your  own  fuppofed  gifts  and  parts  in  tcacbingwhere  there 
"  is  no  necefiity  of  it ;  nor  to  attemp  that  in  the  Interpretation 
ct  of  difficult  Scriptures,or  explication  of  difficult  controverfies, 
"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,  is  this:  To  repeat  together  the  Word 
"which  you  have  heard  in  publique;  to  pour  out  your  joynt- 
"  prayers  for  the  Church  and  your  felves;  to  joyn  in  chearful 
"  finging  the  praifes  of  God ;  to  open  your  fcru pies,  and  doubts, 
"and  fears,  and  get  refolution;  to  quicken  each  other  in  Love, 
<landHeavenlinefs,  and  Holy  walking  ;  and  all  this  not  asafe- 

?ood    and  ho- 

neft  mens  that  cry  out  againft  the  blood  of  the  innocent ;  pretending  this  vanity  in  defence 
of  their  hatred,that  they  chink  the  Chriftians  are  the  caufe  of  every  publick  calamity,  and  every 
lofs  of  the  people.  Tcrtull.  dp loget. adv. gent cs3  cap.  3  0,40. 

u  f  grated. 


honeft  &  good 
men  come  to- 
gether ;  when 
godly  &  chafte 
people  are  af- 
Lembled ,  it  is 
not  to  be  called 
a  Faction,  but 
a  Court.  But 
on  the  contra- 
ry, the  name  of 
Faction  is  to 
be  given  to 
them,whocon- 
fpire  together 
in  hatred  of 


Part  j 


The  Saints  everlafing  Reft. 


291 


"  paratedCfotrch,  but  as  a  part  of  the  Church  more  diligent  then 
"  thrift  in  re  deeming  time,  and  helping  the  Souls  of  each  other 
,l  Heavenward. 

I  know  f<  me  carclefs  ones  think  this  courfe  needlefs;  and  I 
know  fame  Formalifts  do  think  it  Schifmattcal,  who  have  no- 
thing of  any  mon>ent  to  fiy  againft  it ;  Againftboth  thefe,  if  I 
'  durft  fofardgrefs,  I  could  eafily  prove  it  warrantable  and  ufe- 
I  know  alio  that  many  of  late  do  abufe  private  meetings  to 
Schifm,and  to  vilifie  Gods  Ordinances, and  vent  the  windy  iflue 
of  their  empty  brains.  But  betwixt  thefe  extrcams  Iadvifcyou 
to  walk;and  neither  toforfak?  the  ajfembling ofyourfelves together. 
as  the  manner  offome  is, but  exhort  one  anothe r,Heb.  I  o«  25 .  Nor  yet 
to  be  :  With  divers  and ftrange  Boclrines :   But  let  all 

your  private  meetings  be  in  fubordination  to  the  publique ;  and 
"by  th*  approbation  and  confent  of  your  fpiritual  guidu,  and  not 
"  Without  them  efycur  own  heads,  (where  fuch  guides  are  men  of 
knowledge  and  godiinefs;)  rtmembring  them  Which  have  the  Rule 
over  y on, Which  fpcak^tojfots  the  JVcrdof  God,  following  their  faith, 
and  as  mcnWhofe  hearts  are  ftablifhed  With  grace ,  confidering  the 
Wholeendofa  Chriflians  converfation :  fcftu  Chrift  the  fame]  eft  er- 
as.}, and  to  day,  and  for  ever,  Heb.  1 3.7,8,9,17.  And  I  befeech  Jon 
Brethren,  Afar\  them  Which  catife  Divijions  andOjfences,  contrary 
to  the  doElrine Which  yon  have  learned,  and  Avoid  them*  For  they 
that  are  fitch,  ferve  not  ottr  Lord  Jeftts  Chrift,  but  their  oven  belly, 
and  by  gtod  Words  and  fur  Speeches  deceive  the  hearts  of  the  ftmple, 
Rom.16.17,18.  I  would  you  would  ponder  everyone  of  thefe 
words,  for  they  are  the  precious  advice  of  the  Spirit  of  God,  and 
neceffary  now,  as  well  as  then. 


SECT.  XVII. 


4:^\Nc  thing  more  I  advife  you  concerning  this :  If  y< 
Vy  would  have  Souls  converted  and  faved  bv  the  Ordina 


#oi 

by  the  Ordinan 
ces.  Labour  flill  to  keep  the  Ordinances  and  Mini  ft  ry  in  Eftesm.  N.o 
man  will  be  much  wrought  on  by  that  which  he  defpifeth.  The 
great  caufes  of  this  contempt  are,  a  perverted  Judgement,  and  a 
Gracelefs  heart.lt  is  no  more  wonder  for  a  Soul  to  loath  the  Or- 
dinances that  favoureth  not  their  fpiritual  nature,  nor  feeth  God 

in 


§•  17' 
4  Keep  Ordi- 
nances 3nd 
Miaiflry  in 

efteem. 


292 


The  Smms  evtrhtfing  Refl, 


P*trc  3. 


*To  them  that 
think  l.fpeak 
too  harfhly,  I 
fay  as  D:  Sut- 
Uhc  in  przfjit. 
de  Monjtcbk 
cqutrt  BcUir- 
milium.  Res  eft 
plxne  Atdui  de 
bominum  ^enzre 
impudentijfimo 
modefte;  detur- 
pijjimo  is?  fee- 
ler dtijfimo,  mo- 
dice  (f  fine  a- 
cerbitate  b^ui. 
ModerAtm.  ti- 
men  fum  ipfe 
mibi  quantum 
limit-,  &  non 
quid  ipfi  de  nobU 
meruerint,  fed 
quid  neftros  bo' 
Mines  deceit, 
fpeftavi.  And 
let  the  greateft 
that  are  guilty 
reade  Qprims 
words  and 
tremble.  What 


in  them,nor  is  throughly  wrought  on  by  thcm,thcn  it  is  for  a  fick 
man  to  loath  his  food.  Nor  is  it  any  wonder  for  a  perverted  un- 
demanding to  make  a  Jed  of  God  himfelf,  much  lefs  to  fet  light 
by  his  Ordinances.  Oh  what  a  rare  bleffing  is  a  clear,  found, 
fanflified  Judgement !  Where  this  is  wanting,  the  moft  heilifh 
vice  may  feera  a  verttfe,  and  the  moft  facred  Ordinance  of  divine 
Inftitution  may  feem  as  the  waters  of  Jordan  to  Naaman.  If  any 
enemies  to  Gods  Ordinances  aflault  you,T  refer  you  to  the  read- 
ing of  M*  He  ^Lawrences  late  book  for  Ordinances. 

The  prophane  Scorners  of  Miniftry  and  Worfhip  heretofore, 
were  the  means  of  keeping  many  a  Soul  from  Heaven  ;  but  the 
late  generation  *  of  proud  ignorant  Sectaries  amongft  us,  have 
quite  out-ftripped  in  this  the  vile  Perfecutors.  Oh  how  many 
(ouls  may  curfe  thefe  wretches  in  hel  for  ever,that  have  by  them 
been  brought  to  contemn  the  means  that  fhould  fave  them  I  By 
many  years  experience  in  my  converting  with  thefemen,  I  can 
fpeak  it  knowingly,that  the  chicfeQ:  of  their  zeal  is  let  out  againft 
thefaithfulMiniltersofChrift :  he  is  the  ableft  of  their  preach- 
ers that  can  rail  at  them  in  the  moft  devillifh  language:  it  is 
their  moft  common  difcourfe  in  all  companies,  both  godly  and 
profane,  to  vilifie  the  Miniftry,  and  make  them  odious  to  all, 
partly  by  (landers,  and  partly  by  fcorns:  Is  this  the  way  to  win 
Souls  ?  Whereas  formerly  they  thought,that  if  a  man  were  won 
to  a  love  of  the  Miniftry  and  Ordinances,  he  was  in  a  hopeful 
way  of  being  won  to  God;  now  thefe  men  are  as  diligent  to 
bring  all  men  to  fcorn  them,  as  if  this  were  all  that  were  necefla- 
ry  to  the faving  of  their  Souls,  and  he  oncly  (hall  be  happy  that 
can  deride  at  Minifters  and  Difcipline.  If  any  doubt  of  the  truth 


can  there  be, 
then  to  have 
ftood  up  a- 
gainft  Chrift 

(in  his  Officers  and  Difcipline?  )  then  to  have  fcattered  the  Church  of  Chrift,which  he  hath 
purchafed  with  his  bloud,  and  built  ?  Then  to  have  fought  by  the  fury  of  hoitile  difcord,  a- 
gainft  the  unanimous  and  agreeing  people  of  God  ?  Who  though  themfelves  fhould  repent  and 
return  to  the  Church,  yet  can  they  not  recover  and  bring  back  with  them,  thofe  whom  they 
have  ledueed.  or  thofe  that  being  by  death  prevented  are  dead  and  perifhed  without  the  Church, 
without  being  Abfolved  and  reltored  to  communion  :  whofe  fouls  at  the  day  of  Judgement 
fhall  be  required  at  their  hands,  who  were  the  Authors  and  Leaders  of  them  to  perdition.  It  is 
enough  therefore  that  they  are  pardoned  that  Return :  but  perfidioufnefs  muft  not  be  promoted 
in  the  houfe  of  faith.  For  what  priviledge  do  we  refcrve  for  Good  mln,  and  innocent,  and  that 
feparatenm  or  depart  not  from  the  Church,  if  we  honour  them  that  have  feparated  or  departed 
from  us,  aad  have  ftood  againft  the  Church?  CjprinnEpift.Ti.AdStepb.  Thus  thi*  blelfcd 
Martyr  of  Separatifts. 

of 


Part  3.  The  Saints  everUfting  Reft. 

of  what  T  fay,he  is  a  ftranger  in  England;  and  for  his  fatisfaction 
let  himreadeall  the  Books  of  Martin  Marpritft^  and  tell  me 
whether  the  Devil  ever  fpokefo  with  a  tongue  of  flcfli  before? 
For  you,  my  dear  friends,  1  acknowledge  to  Gods  praifc,  that 
you  are  as  far  from  the  contempt  of  Ordinances  orMiniftry,  as 
any  peoplel  know  in  the  Land.  I  (hall  confirm  you  herein,  not 
in  my  own  words,but  in  his  that  I  know  you  dare  not  difregard, 
I  Thcf.  5.  1 1,12,13.  Wherefore  comfort  your  [elves  together  and 
cdifie  one  another ,  even  as  alfo  ye  do :  And  Vte  befeechyou  Brethren^ 
to  k*or»  them  Vthich  labour  among  youyand  are  Over  you  in  the  Lord^ 
andadmonifbjou :  And  to  efteem  them  very  highly  in  Love  for  their 
Worlds  fake  ;  and  be  at  peace  among  your  (elves.  Obey  them  that 
have  the  Rule  over  you,  and  fubmit  your  f elves  ;  for  they  Watch 
for  your  Souls,  ai  thofe  that  mufi  give  an  account ;  that  they  may  do 
it  With  Joy,  and  not  With  Grief;  for  that  ^unprofitable  for  ycu, 
Heb.13.17. 
Thus  you  fee  part  of  your  duty  for  the  Salvation  of  others, 


SECT.  XVIII. 

ANd  now,  Chriftian  Reader,  feeing  it  is  a  Duty  that  God 
hath  laid  upon  every  man  according  to  his  ability,  thus  to 
exhort  and  reprove,  and  with  all  poflible  diligence  to  labour 
t  after  the  Salvation  of  all  about  him;  judge  then  whether  this 
work  be  confcionably  performed.  Where  (hall  wefindetheman 
almoft  amongft  us,  thatietteth  himfelf  to  it  with  all  his  might, 
and  that  hath  fet  his  heart  upon  the  Souls  of  his  brethren,  that 
!  they  may  be  faved  ? 

Let  us  here  therefore  a  little  enquire,What  may  be  the  Caufes 
of  the  grofs  neglect  of  this  Duty,  that  the  Hinderanccs  being 
difcovtred,  may  the  more  eafily  be  overcome. 


1.  OneHinderanceis,Mcnsown  GracelefnefsandGuiltinefs. 
They  have  not  been  raviftied  themfelvcs  with  the  heavenly  de- 
lights; how  then  fhould  they  d- aw  others  foearneftly  to  feek 
them  ?  They  have  not  felt  the  wickednefs  of  their  own  natures, 
nor  their  loft  condition,  nor  their  need  of  Chrift,  nor  felt  the 
transforming  renewing  work  of  the  Spirit :  How  then  can  they 

Xx  difcover 


I        *95_ 

Let  thefe    that 
arc  the  Chaff 
oi  light  Belief* 
fly  away  as 
much  as  they 
will,  whithcr- 
focver  the 
windc  of  tem- 
ptation  drivci 
them,  tha  heap 
of  Corn  in  t>he 
Lords  floor 
fliall  belaid  up 
Co  much  the 
cleaner,  Tcrtul- 
liin  de  Urafcri. 


§•18. 


2.94 


m 


ii. 7. 


Ibe  Stints  ewrUjling  Refi.  part  3 


difcover  rttefe  to  others  ?  Ah  that  this  were  not  the  cafe  of  ma- 
ny-a  learned  preacher  in  England  I  and  the  caufes  why  they 
preach  fofrczenly  and  generally  /Men  alio  are  guilty. themfelves 
of  the  fins  they  fhould  Reprove  ;  and  this  ftops  their  mouth,  and 
maketh  them  afhamed  to  Reprove. 


2.  Another  Hinderance  is,  A  Secret  Infidel  ty  prevailing  in 
mens  hearts:  Whereof  even  the  bed  have  fo  great  a  meafure,that 
caufeth  this  duty  to  be  done  by  the  halves.  Alas,S:rs,  we  do  not 
fure  believe  mens  mifery.  We  do  not  believe  fare  that  the  threat- 
nings  of  God  aFe  true.  Did  we  verily  believe,that  all  the  unregc- 
nerate  and  unholy  fhalbe  eternally  tormented, as  God  hath  faid, 
Gb  how  could  we  hold  our  tongues  when  we  are  among  the  un- 
regenerate  ?  How  could  we  chufe  but  burft  out  into  tears  when 
we  look  them  in  the  face,as  the  Prophet  did  when  he  looked  up^ 
on  Ha^xel  ?  Efpecially  when  they  are  our  kinred  or  friends  that 
are  near  and  dear  to  us  ?  Thus  doth  fecret  unbelief  of  the  truth 
of  Scripture,  confnme  the  vigour  of  each  grace  and  duty.  Oh 
Chrirtians,ifyou  did  verily  believe,that  your  pcorjCarnaljUngod- 
ly  neighbours,orwife,orhusb2nd,orcbi!de,fhould  certainly  lie 
for  ever  in  the  flames  of  Hell,exccpt  they  be  throughly  recover- 
ed and  changed,and  that  quickly  before  death  doth  fnatch  them 
hence,Would  not  this  make  you  caft  offall  difcouragements,and 
lie  at  them  day  and  night  tilltbey  were  perfwaded?  and  give 
them  no  reft  in  their  carnal  flate  ?  How  could  you  hold  your 
tongue,or  let  them  alone  another  day, if  this  were  foundly  belie- 
ved ?  If  you  were  fure  that  any  of  your  dear  friends  that  are 
dead,were  now  in  Hell,and  perfwading  to  repentance  would  get 
hinxout  again,would  you  not  perfwade  him  day  &  night,  if  you 
\  were  in  hearing  ?  And  why  fhould  you  not  do  as  much  then  to 
prevent  it,whiie  he  is  in  your  hearing,but  that  you  do  not  believe 
Gods  Word  that  fpeaks  the  danger?  Why  did  Ntah  prepare  an 
Ark  fo  long  before,  and  perfwade  the  world  to  fave  themfelves, 
but  becaufe  he  believed  God,  that  the  flood  fhould  come  ?  and 
therefore  faith  the  holy  Ghofr,  *Bj  faith  Noah  prepared  the  Ar\_ 
And  why  did  not  the  world  hearken  to  his  f  erfwafion,  and  feek 
toiave  themfelves  as  well  as  Noah>  but  becaufe  they  did  not  be- 
lieve there  would  be  any  fuchdeluge?  They  fee  all  fair  and  well, 
and  therefore  they  thought  that  threatnings  were  burwinde. 

The 


Part  3 


The  Saints  ever UJllni  Reft, 


The  rich  man  in  Hell  cries  out ;  Send  to  my  brethren  to  Warn  them, 
that  thej  come  not  to  this  place  oftcrmew  :  He  feh  it,and  therefore 
being  convinced  of  its  truth,wouId  have  them  prevent  it. But  his 
brethren  on  earth  they  did  not  fee  and  feel  as  he,  and  therefore 
they  did  not  believe,  nor  would  have  been  perfwaded  though  one 
bad  ri/en  from  the  dead,  I  am  afraid  moft  of  us  do  believe  the  pre- 
dictions of  Scripture  but  as  we  believe  the  predictions  of  an  Al- 
manack, which  tcllcth  you  that  fuch  r.  day  will  be  rain,  and  fuch 
a  day  winde  j  you  think  it  may  come  to  pafs,  and  it  may  be  not ; 
and  fo  you  think  of  the  predictions  of  the  damnation  of  the 
wicked.  Oh  were  it  not  for  this  curled  Unbelief,  our  own  Souls 
and  our  neighbours  would  gain  more  by  us  then  they  do. 


*9\ 


*  3.  This  faithful  dealing  with  men  for  their  Salvation,is  much 
Hindered  alfo  by  our  want  of  Charity  and  Compaffion  to  mens 
Souk.  We  are  hard-hearted  and  cruel  towards  the  mifcrable^and 
therefore  (as  the  Pried  and  the  Levite  did  by  the  wouaded  man) 
we  look  on  them  and  pafs  by.  Oh  what  tender  heart  could  en- 
dure to  look  upon  a  poor,blinde,forlorn  (Inner,  wounded  by  fin, 
and  captivated  by  Satan,and  never  once  open  our  mouths  for  his 
recovery  ?  What  though  he  be  filent,  and  do  rrotdefirethy  help 
himfelf ;  yet  his  very  mifery  cries  aloud  :  Mifery  is  the  moft  ef- 
fectual iuitor  to  one  that  is  compafiionate.If  God  had  not  heard 
the  cry  of  our  miferies  before  he  heard  the  cry  of  our  praiers^and 
been  moved  by  his  own  pity  before  he  was  moved  by  our  impor 
tunity,  we  might  long  enough  have  continued  the  (laves  of  Sa- 
tan. Is  it  not  the  ftrongeft  way  of  arguing  that  a  poor  Lazare 
hath,  to  unlap  his  fores,  and  (new  them  the  paiTengers  ?  all  his 
words  will  not  move  them  fo  much  as  fuch  a  pitiful  fight.  Alas, 
what  pitiful  fights  do  we  daily  fee  ?  The  ignorant,  the  prophane, 
theneglectersof  Chrift  and  their  fouls ;  their  fores  are  open  and 
vifibleto  all  that  know  them  :  and  yet  do  we  not  pity  them  ? 
You  will  pray  to  God  for  them  in  cuftomary  duties,  that  God 
would  open  the  eyes,  and  turn  the  hearts  of  your  ignorant  car- 
nal friends  and  neighbours:  And  why  do  you  not  endeavour  their 
converfionifyoudefireit?  And  if  you  do  not  defireit,  why  do 
you  ask  it?  Doth  not  your  negligence  convince  you  of  hypocrifie 
in  your  prayers,  &  of  abufingthe  high  God  with  your  deceitful 
words?  your  neighbours  are  ncer  you,  your  friends  are  in  the 

Xx  2  houfe 


Luke  16.3 1. 


*  Et,  per  Deum 
immortalem, 
quid  eft  quod  nos 
imped i at,  nemi- 
feris  tills  ex 
morbo  (fcrrorc 
animis  labor  an- 
tibus  a:  dame- 
mus  ad  bonum, 
&  amakfacieu- 
do  abfiiveamus 
quant  fidelity- 
me?  NamfiiUi 
c&ci  funt  i  at  nos 
fuimus-  Si  obcr- 
rant  c.-ecitate ',  at 
nos  obcrravimm. 
Si  demq;  impe- 
dimc?:U)funt ;  at 
impedimentum 
babent ,  ut  nos 
babuimus :  quo 
magis  neftra 
commifcrationc 
&  attcvatim   \ 
digni  funt.  j  u- 
nius  Ironic.  To. 
i.opcmm,p.6^o 


i$6 

C  biritatcm  qu'iA 
von  bdbent,  7icc 
ex  cktrMte  frx- 
trem  corrtgunt, 
fit  ut  max  ilium 
rclinpunt.-quAm 
ft  bibcrent,  non 
adeo  eon]  eft  im 
deficient,  <&> 
quod  pejus  eft 
defitiendi  caujas 
prdtexerent , 
quAtemss  merit 6 
deficiffe  vtdeAn- 
tut.  Mufcul.  in 
\  Matth.7.  Te,  i. 
p.155. 
*  x John  3.17. 


Tht  Saints  everUUing  Reft. 


Pari  3. 

houfe  with  you,you  cat  and  drink,and  work,  and  walk,  and  talk 
with  thcm,and  yet  you  fay  little  or  nothing  to  thcm.Why  do  you 
not  pray  them  to  confider  and  return,  as  well  as  pray  to  God  to 
convert  and  turn  them  ?  Have  you  as  oft  and  as  earneftly  begged 
of  them  to  think  on  their  waies,and  ro  rerorm,as  you  have  taken 
on  you  to  beg  ofGod  that  they  may  dofo  ?  What  if  you  fhould 
fceyour  ne  gbbourfaln  into  a  pit,  ard  you  fliould  prefently  fall 
down  on  your  knees,  and  ptay  God  to  help  him  our,  but  would 
■  neither  put  forth  your  hand  to  help,  nor  once  perfwade  or  direct 
;  him  to  help  himfelf  ?  would  not  any  man  cenfureyou  to  be  cruel 
land  hypocritical?  What  the  holy  Ghoft  faith  of  mens  bodily 
I  miferies,  I  may  fay  much  more  of  the  mifery  of  their  fouls ;  If  any 
mxnfeeth  his  brother  in  ntedy  and  fhutteth  up  his  cempajfion  from 
{him.  How  dwelkththe  love  of God  in  him*  .?  Or  what  love  hath 
he  to  his  brothers  Soul  ?  Sure  if  you  faw  your  friend  in  HelI,you 
would  perfwade  him  hard  to  come  thence,  if  that  would  ferve ; 
and  why  do  yoa-not  now  perfwade  him  to  prevent  it  ?  The  Cha- 
rity of  our  ignorant  forefathers  may  rife  up  in  judgement  againft 
u$,  and  condemn  us :  They  would  give  all  their  efhtcsalmoft, 
for  fo  many  MafTes  or  Pardons,  to  deliver  the  fouls  of  their 
friends  from  a  feigned  Purgatory  :  And  we  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  are  fo  loth  to  difpleafe  men,  and  fo  defirous  to  keep 
in  credit  and  favour  with  them,  that  it  makes  us  mod  unconfcio- 
nably  neglect  our  known  duty.  A  foolifh  Phyfician  he  is^Sc  a  moft 
unfaithful  friend,tha|will  let  a  fiek  man  dk  for  fear  of  troubling 
him.  And  cruel  wretches  arc  we  to  our  friends,  that  will  rather 
fuffer  them  to  go  quietly  to  helJ,then  we  will  anger  them,  or  ha- 
zard our  reputation  with  them.  If  they  did  but  fall  in  a  fwoun, 
we  would  rub  them  and  pmch  them,  and  never  flick  at  hurting 
them.  If  they  were  diftracled,we  would  bindc  them  with  chains, 
and  we  would  pleafc  them  in  nothing  &hat  tended  to  their  hurt. 
And  yet  when  they  arebefides  themfelvcsin  point  of  falvation, 
and  in  their  madnefs  porting  on  to  damnation,  we  will  not  ftop 
them,  for  fear  of  difpleafing  them.  How  can  thefc  men  be  Chri- 

ftians 


—    •  - '  ■ — ■ ■ 

Part  3 .  The  Saints  everUfting  Reft. 

ftians,  that  love  the  praife  and  favour  of  men,  more  then  the  fa- 
vour of  Go&Jobv  1 2.43.  For  if  they  yet  feek  to  pleafe  men,  they 
are  no  longer  the  fcrvants  of  Chriftfial.i .  10.T0  win  then  indeed 
they  muft  become  all  things  to  all  men ;  but  to  pleafe  them  to 
their  de(rrudion,and  let  them  pcrifli,  that  we  may  keep  our  cre- 
dit with  them,  is  a  courfe  fo  bafe  and  fo  barbaroufly  crucl,that  he 
that  hath  the  face  of  a  Chriftian  (hould  abhor  it. 


5 .  Another  common  hinderance  is,a  fiaful  Bafhfulnefs. When 
we  (hould  labour  to  make  men  aftiamed  of  their  fins,  we  are  our 
felves  afharacd  of  our  dutics.May  not  thefe  finners  condemn  us  ? 
when  they  will  not  *  blufh  to  fwear,  or  be  drunk,or  neglecl  the 
worfhipof  God,  and  we  will  blufh  to  tell  them  of  it,  and  per- 
fwade  them  from  it?  Elifia  looked  on  Hazael  till  he  was  alham- 
ed ;  and  we  are  afhamed  to  look  on,or  fpeak  to  the  offender.Sin- 
ners  will  rather  boafl  of  their  fins,and  impudently  (hew  them  in 
the  open  ftrects:&  (hall  not  we  be  as  bold  in  drawing  them  from 
it  ?  Not  that  I  approve  of  impudence  in  any :  For  (as  one  faith) 
I  take  him  for  a  loft  man,  that  hath  loft  his  modefty.  Nor  would 
I  have  inferiours  forget  their  diftance  in  admoniftiing  cfceir  fape- 
riours ;  but  do  it  with  all  humility,  fubmiffion,  and  refpeft.  But 
yet  I  would  much  lefs  have  them  forget  their  duty  to  God  and 
their  friends,  be  they  never  fo  much  their  fuperiours,  it  is  a  thing 
that  mud  be  done.  Bafhfulnefs  is  unfeemly  in  cafes  of  flat  necef- 
fity.  And  indeed  it  is  not  a  work  to  be  afliamcd  of:  to  obey  God 
in  perfwading  men  from  their  (ins  to  Chrift,  and  helping  to  fave 
their  fouls,  is  not  a  bufinefs  for  a  man  to  blufh  at.  And  yet,  alas, 
what  abundance  of  fouls  have  been  neglected  through  the  pre- 
vailing of  this  (InlEven  the  moft  of  us  are  hainoufly  guilty  in  this 
point.  Reader's  not  this  thy  own  cafe  ?  Hath  not  thy  conference 
told  thee  of  thy  duty  many  a  time,  and  put  thee  on  to  fpeak  to 
poor  finners,  left  they  perifh ;  and  yet  thou  haft  been  afhamed  to 
open  thy  mouth  to  them,  and  fo  let  them  alone  to  fink  or  fwim  ? 
Believe  mc,thou  wilt  ere  long  be  a(hame<h)f  this  fharacl  O  read 
thofe  words  of  Chrift,  and  tremble.  He  that  is  afhamed  of  me  and 
of  my  Words  before  thi6  adulter  oh*  generation,  of  him  \Vill  the  Son  of 
man  be  aft  wed  before  his  lather  and  the  Angels* 

6.  Another  hinderance  is,  impatiency,  lazinefs,  and  favouring 


291 


1  Cor.  9.  10, 
11,21,1$, *4j 

Prov.n.$6. 


*  There  is  no 
flume  now  a- 
mongft  men, 
but  to  be  poor 
and  honeft. 
Tho.Sc9t.Pm- 
j eft or.  p. 8. 
z  King.8.11, 
Jer.6.1 5.8c 
8.12. 

Luke  9. 16. 
Ilium  ego  periif- 
fe  dico  cuipcriit. 
pndor.  Curtius. 


Xx 


I 


Luke  9.  *f. 
Mark  8.38. 


298 


The  Saints  everUftwg  Reft. 


Part  3. 


*  Melius  tumor  1 
capitis  dolet, cum  I 
curatur  j  9«tfm 
dum  ei  parcitur,  | 
^*  hoh  fanatur: 
Hoc  eft  quod 
acute  vidit  qui 
dixit  5  mihorcs 
ejfe  plerumqi 
inimkos  objur- 
gantes,  quam  a- 
micos  objurgare 
rnetuentes*  llli 
dum  rixintur 
dicunt  aliquando 
vera  qu£  corri- 
gamm :  ifti  au- 
tern  minorcm 
quam  oportet  ex- 
bibent  fuftitti 
libenatem,  dum 
arniciti*  timcnt 
exafterare  dul- 
cedinem.  Aug. 
Epift.  ad  Hie- 
ronirn.  inter  0- 
pera  Hieron. 
To.  $  fo.  (mihi) 

•Phil.i.^o, 

WudeftVivere, 
-non  jibi  Vivere 
(olum.  Bene  Vi- 
vere, ?ion  eft 
quid  privatum 
&  folttarii  boni: 
in  alios  effluit 
fevfmvitxbona' 
Eiif.Hierem- 
berg.  de  *Arte 
Voluntatis X  1. 
P-9.4. 


of  tbefleflb.  It  is  an  ungrateful  work,  and  for  the  raoft  part  ma- 
keththofe  our  enemies  that  were  our  friends :  And  men  cannot 
bear  the  reproaehes  and  unthankful  returns  of  (inners.  It  may  be 
they  are  their  chief  friends  on  whom  is  all  their  dependancc,  fo 
that  it  may  be  their  undoing  to  difpleafe  them.  Befides,  it  is  a 
j  work  that  fcldomftKceedeth  at  the  firft,  except  it  be  followed 
on  withwifdom  and  unweariednefs :  you  muftbe  a  great  while 
teaching  an  ignorant  pcrfon,  before  they  will  be  brought  to 
know  the  very  fundamentals :  «nd  a  great  while  pcrfwading  an 
obftinate  (inner,  before  he  will  come  to  a  fuH  refolution  to  re- 
turn. Now  this  is  a  tedious  courfe  to  the  flefh,  and  few  will  bear 
it.  Not  confidering  what  patience  God  ufed  towards  us  when 
we  were  in  our  (ins,  and  how  long  he  followed  us  with  the  im- 
portunities of  his  Spirit,  holding  out  Chrift  and  life,  and  be- 
fceching  us  to  accept  them.  Wo  to  us  if  God  had  been  as  im- 
patient with  us,#as  we  are  with  others.  If  Chrift  be  not  weary 
nor  give  over  to  invite  them,  we  have  little  reafon  to  be  weary 
of  doing  the  meflage*  See  2  7^.2.24,25. 

7.  Another  hinderance  is,  felf-feeking,  and  felf-minding.  Men 
areallforthcmfelves,  and  all  minde  their  own  things,  but  few 
the  things  of  Chrift  a  and  their  brethren.  Hence  is  that  Cainifh 
voice,  Am  I  my  brothers  keeper  ?  Every  man  muft  anfwer  for  him- 
felf.  Hence  alfo  it  is  that  a  multitude  of  ignorant  profelTors  do 
1  think  only,  where  they  may  enjoy  the  pureft  Ordinances,  and 
thither  they  will  go  over  fea  and  land:  or  what  way  of  Difcipline 
will  befweeteft  to  themfelves,&  therefore  are  prone  toground- 
tefs  feparation  :  But  where  they  have  the  faireft  opportunity  to 
win  the  fouls  of  others,  or  in  what  place  or  way  they  may  do 
mod  good  ;  thefe  things  they  little  or  nothing  regard.  As  if  we 
had  learned  of  the  Monks,  and  were  fetting  up  their  principles 
and  practice,  when  we  feem  tooppofe  them. 

If  thefe  men  had  tried  what-  fome  of  their  brethren  have 
done,  they  would  know,  that  all  the  pureft  Ordinances  and 
Churches  will  not  afford  that  folid  comfort,  as  the  converting  of 
a  few  (inner?  by  our  unwearied  companionate  exhortations. 
Two  men  in  a  frofly  feafon  come  where  a  company  of  people  are 
ready  to  ftarve,the  one  of  them  laps  himfelf,  and  taketh  fheltcr, 
i  for  fear  left  he  (houldpcriih  with  them  ;  the  other  in  pity  fals 
'  to 


I  Pare  3.  Tin  Saints  cverlafiing  Kefl.  299 

'  to  rub  them  that  he  may  recover  heat  in  them,  and  while  he  la- 
1  boureth  hard  to  help  them,  he  gctteth  far  better  heat  to  himfclf 
then  his  unprofitable  companion  doth. 

8.  With  many  alfo  pride  is  a  great  impediment.  If  it  were  to 
fpeak  to  a  great  man,  they  would  do  it,fo  it  would  not  difpleafe 
him.But  to  go  among  the  poor  multitude,and  to  take  pains  with 
a  company  of  ignorant  beggars,  or  mean  perfons,  and  to  fit  with 
them  in  a  fmoaky  nafty  cottage,  and  there  to  inftrucl  them,  and 
exhort  them  from  day  to  day ;  where  is  the  perfon  almoft  that 
will  do  it?  Many  will  much  rejoyce  if  they'havebeen  inftru- 
ments  of  converting  a  Gentleman  (and  they  have  good  caufe) 
but  for  the  common  multitude,  they  look  not  after  them  :  As  if 
God  were  a  refpe&er  of  the  perfons  of  the  rich,  or  the  fouls  of 
all  were  not  alike  to  him.  Alas,  thefe  men  little  confider  how 
low  Chrift  did  ftoop  to  us  1  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  fillieft  woman  that  he  John  4. 
thought  too  low  to  confer  with,  Few  rich,  and  noble,  and  wife  l  Cor.  1.2 
are  called.  It  is  the  poor  that  receive  the  glad  tidings  of  the 
Gofpcl. 

9.  Laftly,  With  fome  alfo  their  Ignorance  of  the  duty  doth 
1  hinder  them  from  performing  it.  Either  they  know  it  not  to  be 
a  duty,or  at  leaft  not  to  be  their  duty.Perhaps  they  have  not  con- 
/  fidcrcd  much  of  it,  nor  been  preft  to  it  by  their  teachers,  as  they 
have  been  to  hearing,and  praying,and  other  duties.If  this  be  thy 
cafe  who  readeftthis,  that  meer  Ignorance,  or  inconfideratenefs 
hath  kept  thee  from  it ;  then  I  am  in  hope  now  thou  art  acquain- 
ted with  thy  duty,thou  wilt  fet  upon  it.  Obj.  O  bur,  faith  one,IJ0^f#,i 
am  of  fo  weak  parts  and  gifts  that  I  am  unable  to  manage  an  ex- 1 
hortation ;  efpccially  to  men  of  ftrong  natural  parts  and  under- 1 
(landing.    Anf.  Firft,  Set  thofe  upon  the  work  who  are  more 
able;  Secondly,  Yet  do  not  think  that  thou  art  fo  excufedthy; 
fclf,but  ufe  faithfully  that  ability  which  thou  haft ;  not  in  teach- 
ing thofe  of  whom  thou  (houldft  learn  ,  but  in  inftrucling  thofe 
that  are  more  ignorant  then  thy  felf,  and  in  exhorting  thofe  that 
i  are  negligent  in  the  things  which  they  do  know.   If  you  cannot 
j  fpeak  well  your  fclf,yct  you  can  tell  them  what  God  fpeaketh  in 
I Xx  4  his 


30 


The  Saints  wtrlafting  Jtefi. 


Part  3. 


Objeft.i. 


his  Word  :  It  is  not  the  excellency  of  fpecch  that  wianeth  fouls- 
but  the  authority  of  God  manifested  by  that  fpecch,  and  the 
power  of  his  word  in  the  mouth  of  the  inftru&er.  A  weak  wo- 
man may  tell  what  God  faith  intheplainpaffagesof  the  word, 
as  well  as  a  learned  man.  If  you  cannot  preach  to  them,  yet  you 
can  turn  to  the  place  in  your  Bible,  or  at  lcaft  remember  them  of 
it,  and  fay,  Thus  it  is  written.  One  of  mean  parts  may  remem- 
ber the  wifeft  of  their  duty  when  they  forget  it.  David  received 
fcafonable  advice  from  Abigail^  a  woman.  When  a  mans  eyes 
are  blinded  with  paffion,or  the  deceits  of  the  world,  or  the  lulls 
of  the  fleih,  a  weak  inftructcr  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. 

Objeft.  It  is  my  fuperiour  that  needeth  advice  and  exhortati- 
on :  and  is  it  fit  for  me  to  teach  or  reprove  my  betters  ?  muft  jhc 
wife  teach  the  husband,  of  whom  the  Scripture  biddeth  them 
learn  ?  or  muft  the  childc  teach  the  parents,  whofc  duty  it  is  to 
teach  them  ? 

Anf.  Firft,  it  is  fit  that  husbands  fhould  be  able  to  teach  their 
wives,  and  parents  to  teach  their  children;  and  God  expedeth 
they  fhould  be  fo,  and  therefore  commandeth  the  inferiours  to 
learn  of  them.  But  if  they  through  their  own  negligence  do  dif- 
able  thcmfelves,  or  through  their  own  wickednefs  do  bring  their 
fouls  into  fuch  mifery,  as  that  they  have  the  greateft  need  of  ad- 
vice and  reproof  thcmfelves,  and  are  objects  of  pity  to  all  that 
know  their  cafe,  then  it  is  themfelves,  and  not  you,  that  break 
Gods  order,  by  bringing  thcmfelves  intodifability  and  mifery. 

Matter  of  mcer  order  and  manners  muft  bedifpenfed  with  in 
cafes  of  flat  neceflity.  Though  it  were  your  Minifter,  you  muft 
teach  him  in  fuch  a  cafe.  It  is  the  part  of  parents  to  provide  for 
the  chiJdren,and  not  children  for  the  parents :  and  yet  if  the  pa- 
rents fall  into  want,muft  not  the  children  relieve  them  ?  It  is  the 
part  of  the  husband  to  difpofe  of  the  affairs  of  the  family  ande- 
flate:and  yet  if  he  be  fick  or  befides  himfelf  ,muft  not  the  wife  do 
ii?  The  rich  fhould  relieve  the  poonbut  if  the  rich  fall  into  beg- 
gery,they  muft  be  relieved  themfelves.  It  is  the  work  of  the  Phy- 
fician  to  look  to  the  health  of  others :  and  yet  if  he  fall  fick,  fomc 
body  muft  help  him,&  look  to  him.  So  muft  the  meaneft  fervant 
admonifh  his  maftcr,and  the  childe  his  parents,and  the  wife  her 

husband, 


Pare  j< 


The  Saints  cvcrlaftiftg  Reft. 


301 


husband,  and  the  people  their  minifter,  in  cafes  of  necefiity.  Se- 
condly, yet  let  me  give  you  thefe  two  cautions  here. 

1.  That  you  do  not  pretend  neccflity  when  there  is  none,out  j 
of  a  racer  deiire  of  teaching:  There  is  fcarce  a  more  certain  dif- 
covcry  of  a  proud  heart,then  to  be  forwarder,  and  more  defirous 
to  Teach,  then  to  Learn  ;  efpecially  toward  thofe  that  are  fitter 
to  Teach  us. 

2.  And  when  the  neccflity  of  your  fuperiours  doth  cal  for  your 
advice,  yet  do  it  with  all  poflible  humility,  and  modefty,  and 
meeknefs:  Let  them  difcern  your  reverence  and  fubmiflion  to 
their  fupcriority,  in  the  humble  manner  of  your  addrefTes  to 
thcav.Let  them  perceive,that  you  do  it  not  out  of  a  meer  teach- 
ing humor,or  proud  felf-conceitednefs .  An  Elder  rauft  be  adrao- 
nifhed,  but  not  rebuked.  If  a  wife  fhould  teli  her  husband  of  his 
fininamafterly  railing  language ;  or  if  a  fervant  reprove  his 
matter*;  or  achiide  his  father  in  a  fawcy  difrefpedtive  way,  what 
good  could  be  expected  from  fuch  reproof?  But  if  they  fhould 
meekly  and  humbly  open  to  him  his  fin  and  danger,  and  intreat 
him  to  bear  with  them  in  what  God  commandeth,  and  his  raife- 
ry  requireth,  and  if  they  could  by  tears  teftifie  their  fenfc  of  his 
cafe  j  What  father,  or  matter,  or  husband  could  take  this  ill  ? 

oij.  But  fome  may  fay,  This  will  make  us  all  Preachers,  and 
caufeaiko  break  over  the  bounds  of  their  callings :  every  boy 
and  woman  then  will  turn  Preacher. 

Anfw.x.  This  is  not  taking  a  Paftoral  charge  of  fouls,nor  ma- 
king an  Office  or  Cailing  of  it,  as  Preachers  do. 

2.  And  in  the  way  of  our  Callings,  every  good  Chriftian  is  a 
Teacher,and  hath  a  charge  of  his  neighbours  foul.  Let  it  be  only 
the  voice  of  a  Cain  to  fay,  Am  Imj  brothers  keeper  ?  I  would  have 
one  of  thefe  men,  that  are  fo  loth  that  private  men  (hould  teach 
them,to  tel  me, What  if  a  man  fall  down  in  a  fwoon  in  the  ftreets, 
though  it  be  your  father  or  fuperior;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  thePhyfician, 
and  not  mine:  I  will  not  invade  the  Phyficians  Calling.  In  two 
cafes  every  man  is  a  Phyfician.  Fii  ft,In  cafe  of  necefiky,and  when 
a  Phyfician  cannot  be  had :  and  fecondly,  in  cafe  the  hurt  be  fo 
fmall,  that  every  man  can  do  it  as  well  as  the  Phyfician.  And  in 
the  fame  two  cafes  every  man  muft  be  a  Teacher. 
»  Objeft. 


1  Tim. 5.1, 


Objett.y 


302 


ObjeEi.fy 
a  This  is  the 
killing  pain  of 
all  our  pains, 
that  all  wc  do 
is  rejected. 
Miniftcrs 
would  not  be 
gray-beaded  fo 
ioon,nor  die  fo 
faft  for  all 
their  labours, 
if  it  were  but 
fuccefsful :  but 
this  cuts  to  the 
heart,  and 
makes  us  bleed 
in  fecret,  that 


The  S dints  cVerlafting  Reft.  Part  3. 

*Objett.  Some  will  further  object,  to  put  off  this  duty,  That 
the  party  is  fo  ignorant,or  ftupid,or  carelefs,  or  rooted  in  (inland 
hath  been  fo  oft  exhorted  in  vain,  that  there  is  no  hope. 

Anfw.  How  know  you  when  there  is  no  hope  ?  Cannot  God 
yet  cure  him  ?  and  mull:  it  not  be  by  means  ?  and  have  not  many 
as  far  gone  been  cured  ?  Should  not  a  merciful  Phyficiart  ufe 
means  while  there  is  life  ?  and  is  it  not  inhumane  cruelty  in  you 
to  give  up  your  friend  to  the  devil  and  damnation  as  hopclefs, 
upon  meer  backwardnefs  to  your  duty,  or  upon  groundlefs  dis- 
couragements? What  if  you  had  been  fo  given  up  your  felf 
when  you  were  ignorant  > 

Objett*  5.  But  we  mud  not  cafl:  Pearls  before  Swine,  nor  give 
that  which  is  Holy  to  Dogs. 

Anf.  That  is  but  a  favourable  difpenfation  of  Chrift,  for  your 
own  fafety  :  When  you  are  in  danger  to  be  torn  in  pieces,  Chrift 


to  nothing.  I 
am  placed  in 
an  Hofpital, 
where  there 
are  fo  many 
fcore  difeafed 
creatures,  that 
it  would  pity 


to  look  on 
them  :  and  yet 
when  I  come 
to  drefs  them, 
they  all  curfe 
mc  in  their 
heart ;  and  one 
hides  his 
wounds  from 
me ,  and  ano- 
ther faies   and 


though  we  do  !  would  have  you  forbear,  but  what  is  that  to  you  that  are  in  no 
;   fuch  danger?  As  long  as  they  will  hear,you  have  encouragement 
to  fpeak,  and  may  not  caft  them  off  as  contemptuous  Swine. 

Obj.  6.  O  but  it  is  a  friend  that  I  have  all  my  dependance  on, 
and  by  telling  him  of  his  fin  and  mifery,  I  may  lofe  his  love,  and 
fo  be  undone. 

Anfw.  Sure  no  nun  that  hath  the  face  of  aChriftianwill  for 
fhame  own  fuch  an  Objection  as  this :  Yet  I  doubt  it  oft  prevail- 
any  ones  heart  eth  in  the  heart.  Is  his  love  more  to  be  valued  then  his  fafety  ? 
j  or  thy  own  benefit  by  him,  then  the  falvation  of  his  Soul  ?  Or 
wilt  thou  connive  at  his  damnation,  becaufe  he  is  thy  friend  ?  Is 
that  thy  bed  requital  of  his  Friendfhip  ?  Hadft  thou  rather  he 
fhould  burn  for  ever  in  Hell,  then  thou  (houldft  lofe  his  favour 
or  the  maintenance  thou  haft  from  him  ? 

Objeft.j*  But  I  hope,  though  he  be  not  regenerate  and  holy, 
'  that  he  is  in  no  fuch  danger. 

I     Anfiv.,  Nay  then,  If  thou  be  one  that  doft  not  believe  Gods 
j  Word,  I  have  no  more  to  fay  to  thee,  fob.^.  Heb.12.ify  I  told 
fwears  he  is  as  you  before,  that  this  unbelief  was  the  root  of  all. 

well  as  I,  in  as 

good  a  condition  as  his  Miniftcr;  and  yet  looks  as  pale  as  death  j  as  black  in  the  mouth  and 

eyes  as  if  he  were  in  Hell  already.  Loc^icr  oh  Col- 1.19.  Ml8« 


SECT. 


Pare  3 


The  Stints  tvtrhjling  Reft< 


SECT.  XX. 

TO  conclude  this  Ufe,that  I  may  prevail  with  every  foul  that 
fearcth  God,  to  ufe  their  utmoft  diligence  to  help  all  about 
them,to  this  blefled  Reft,which  they  hope  for  themfclvesjec  mc 
intreat  you  to  confider  of  thefe  following  Motives. 

I.  Confider,Natureteacheth  the  communicating  of  good:and 
grace  doth  efpecially  difpofe  the  foul  thercto.The  neglect  there- 
fore of  this  work  is  a  fin  againft  both  Nature  and  Grace.  He  that 
fhould  never  feek  afterGod  himfelf,would  quickly  be  concluded 
gracclefs  by  all:  And  is  not  he  as  certainly  gracclefs,that  doth  not 
labour  the  Salvation  of  others,  when  we  are  bound  to  love  our 
neighbour  as  our  fclf? Would  not  you  think  that  man  or  woman 
unnatural,  that  would  let  their  own  children  or  neighbours  fa- 
mifh  in  the  ftrects,  while  they  have  provifion  at  hand  ?  And  is 
not  he  more  unnatural  that  will  let  his  children  or  neighbours 
pcrifti  eternally,  and  will  not  open  his  mouth  to  favc  them?  Cer- 
tainly this  is  moft  barbarous  cruelty.  Pity  to  the  miferable  is  fo 
natural,that  we  account  an  unmerciful  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  abhorred  of  all.  Now  that  it  may 
appear  to  you  what  a  cruel  thing  this  neglect  of  fouls  is,  do  but 
confider  of  thefe  two  things.  Firfr,  How  great  a  work  it  is.  Se- 
condly, and  how  fmall  a  matter  it  is  that  thou  refufeft  to  do  for 
the  accompliftiing  of  fo  great  work.  Firft,  It  is  to  favc  thy  bro- 
ther from  eternal  flames:  that  he  may  not  there  lie  roaring  in 
endlefs  remedilcfs  torments.  It  is  to  bring  him  to  the  Everlafting 
Reft,  where  he  may  live  in  unconceivable  happinefs  with  God. 
Secondly,  And  what  is  it  that  you  (hould  do  to  help  him  herein? 
Why,isit  to  teach  him,&  perfwade  him,and  lay  open  tahim  his 
fin,  and  his  duty,  his  mifery  and  the  remedy,  till  you  have  made 
him  willing  to  yecld  to  the  offers  and  commands  of  Chrift.  And 
is  this  fo  great  a  matter  for  to  do,  to  the  attaining  of  fuch  a  blef- 
fed  End  ?  If  God  had  bid  you  give  them  all  youreftates  to  win 
them,  or  lay  down  your  lives  to  fave  them,  fure  you  would  have 
refufed ;  when  you  will  not  beftow  a  little  breath  to  fave  them  i 
Is  not  the  foul  of  a  Husband,  or  Wife,  or  Childc,  or  Neighbour 
worth  a  few  words  ?  It  is  worth  this,  or  it  is  worth  nothing.  If 
I they 


3°3 


§.ip. 


3°4 


Hicccles. 


The  Saints  everUflmg  Reft. 


Part  3 


r\ 


they  did  lie  dying  in  the  ftreets,and  a  few  words  would  fave  their 
lives,  would  not  every  man  fay , that  he  were  a  cruel  wretch  that 
would  let  them  perifti,  rather  then  fpeak  to  them  ?  Even  the  co- 
vetous hypocrite,  that  James  reproveth,would  give  a  few  words 
to  the  poor,  and  fay,  Go,  and  be  warmed,  and  be  clothed :  What , 
a  barbarous  unmerciful  wretch  then  art  thou,  that  wilt  not 
vouchfafe  a  few  words  of  ferious  fober  admonition,  to  fave  the 
foul  of  thy  neighbour  or  friend  ?  Cruelty  and  unmcrcifulnefs  to 
mens  bodies,  is  a  raoft  damnable  fin :  but  to  their  fouls  much 
more,as  the  foul  is  of  greater  worth  then  the  body ;  and  as  eter- 
nity is  of  greater  moment  then  this  fhort  time.  Alas,  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  died  in  their  fins;  on  whom  you  never  beftow- 
ed  one  hours  fober  advice  for  the  preventing  of  their  unhappi- 
nefs.  If  you  did  know  their  mifery,  you  would  now  do  more  to 
bring  them  out  of  hell :  but  alas  it  is  too  late,  you  ftiould  have 
done  it  while  they  were  with  you,  it  is  now  too  late.  As  one  faid 
in  reproach  of  Pbyficians ;  that  they  were  the  mod  happy  men 
becaufe  all  their  good  deeds  and  cures  were  feen  above  ground 
to  their  praife,but  all  their  miftakes  and  neglecl:  were  buried  out 
of  fight:  fo  I  may  fay  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  :  but  alas  they  feel  it,  though  you  feel  it  not.  May 
not  many  a  Papift  rife  up  in  judgement  againft  us,  and  condemn 
us }  They  will  give  their  Lands  and  Eftates  to  have  fo  many 
Maffes  faid  for  the  fouls  of  their  deceafed  friends  (when  it  istoo 
late)  to  bring  them  out  of  a  feigned  Purgatory:  And  we  will 
not  ply  them  with  perfwafions  while  we  may,  to  fave  them  from 
real  threatned  condemnation  :  Though  this  cheaper  means  may 
prove  effectual,  when  that  dearer  way  of  Papifts  will  do  no 
good:  Jeremy  cried  out,  My  bowels,  My  bowels,  I  cannot  hold 
myfeace^  becaufe  of  a  temporal  deftrutftion  of  his  people:  And 
do  not  our  bowels  yearn  ?  and  can  we  hold  our  peace  at  mens 
eternal  deftru&ion  ? 

2.  Confidcr,  What  a  rate  Chrift  did  value  fouls  at,and  what 
he  hath  done  towards  the  faving  of  them  :  He  thought  them 

worth 


Part  3.  The  S a  fats  evtrlafiing  Reft. 


worth  his  blood  and  fufferings:and  (hall  not  we  then  think  them 
worth  the  breath  •/our  mouths?Willyonnot  fct  in  with  Chrift 
forfo  good  a  work?  Nor  do  a  little,  where  he  hath  done  fo 
much? 

3.  Confider,  What  fit  objects  of  pity  they  are.  It  is  no  fmall 
mifery,to  be  an  enemy  to  God,unpardoned,  unfantfified,  ftran- 
gcrs  to  the  Churches  facial  priviledges,  without  hope  of  falva- 
tion  if  they  fo  live  and  die.  And  which  is  yet  more,  they  are  dead 
in  their  trefpafles  and  mifcries,  and  have  not  hearts  to  feel  them, 
or  to  pity  themfel  ves.  If  others  do  not  pity  them,  they  will  have 
no  pity,  for  it  is  the  nature  of  their  difcafe  to  make  thern*pit- 
t  lets  to  their  own  fouls,  yea  to  make  them  the  mod  cruel  de- 
ftroyers  of  themfelves. 

4.  Confider,  It  was  once  thy  own  cafe.  Thou  waft  once  a  Have 
of  Satan  thy  felf,  and  confidently  didft  go  on  in  the  way  to  con- 
demnation. What  if  thou  hadft  been  let  alone  in  that  wa}  ?  Whi- 
ther hadft  thou  gone?  and  what  had  become  of  thee?  It  was 
Gods  Argument  to  the  Ifraelites^  to  be  kinde  to  Itrangers,  be- 
caufe  themfelves  were  fometime  Grangers  in  Egypt-Jo  may  it  per- 
fwade  you  to  (hew  compaflion  to  them  that  are  (hangers  to 
Chrifr,and  to  the  hopes  and  comforts  of  the  Saints,  becaufeyou 
were  once  as  ftrangeto  them  yourfelves. 

5 .  Confider, The  Relation  that  thou  {landed  in  toward  them. 
It  is  thy  neighbour,  thy  brother,  whom  thou  art  bound  to  be 
tender  of,  and  to  love  as  thy  felf.  He  that  loveth  not  his  brother 
whom  he  feeth  daily,  mod  certainly  doth  not  love  God  whom 
he  never  faw:  And  doth  he  love  his  brother,  that  will  (land  by, 
and  fee  him  go  to  hell,  and  never  hinder  him  ? 

6.  Confider,  What  a  deal  of  guilt  this  neglect  doth  lay  upon 
thy  foul.  Firft,  Thou  art  guilty  of  the  murder,and  damnation  of 
all  thofe  fouls  whom  thou  doft  tl  us  neglecl.Hc  that  ftandeth  by, 
and  feeth  a  man  in  a  pit,  and  will  not  pull  him  out  if  he  can,  doth 
drown  him.  Andhethatitandeth  by  while  thieves  rob  him,  or 
murderers  kill  him,  and  will  not  help  him  if  he  can,  is  accefifory 
to  the  facl.  And  fo  he  that  will  filently  furTer  men  to  damn  their 
fouls, or  will  let  Satan  and  the  world  deceive  them,  and  not  of- 
fer to  help  them,  will  certainly  be  Judged  guilty  of  damping 
them.  And  is  not  this  a  moft  dreadful  confederation?  O  Sirs, 
how  many  Souls  then  have  every  one  of  us  been  guilty  of  damn- 
ing? 


3°5 


Hsc  &  nosri- 
fnuus  aliquan- 
dorFiuntj  non 
n3lcunttir 
Cbriftiini. 
Tertul.  A  polo?, 
cap. 18. 


1  Joh.j.io. 

&    4.  20,2.1. 

Glofij,  igitur 
Lyrani  in 
Matth.if. 

cji  irr.probxudi 
ubidicit,  Confi- 
denndm  ttiar.tA 
quod  hie  non  ft 
mentio  deoperi- 
but  mtferit.crd:.t 
ex  parte  A:\imx» 
quid  ill  J.,  perti- 
nent pro  v\JL)Ori 
pxrte  ad  ft 
tcsyadquosperti- 
net  sl.es  ivjiru- 
ere  <f  dingere 
nt  ialutcm. 


3o6 


Obfecro  tc  psr 
» minfuciuhnem 
j  Cbnjii,  tit  ft  te 
'lafi,  AimittM 
mihi\nec  me  -ji- 
cijfiyn  Iczicndo, 
rnnlurn  pro  mxh 
r  edits.  Lades 
mm  ft  taihi  tx- 
cuerii  errorem 
mcum,  quern 
fsrte  tnvsnerk  in 
fcripiis,  vsl  in 
iiclkmeis.Aug. 
Epifi.  ad  Hie?. 
inter  opera  Hic- 
ron.  Tom.$.fol. 
(mihi)  i>p. 


3Z>uinon  vetxt 
peccarecumpo- 
teft,jubet, 


7 he  Saints  cverUfttng  Reft. 


Pate  3. 


ing  !  What  a  number  of  our  neighbours  and  acquaintance  arc 
dead,  in  whom  wedifcerned  no  figns  of  Sanchficacion,  and  we 
never  did  once  plainly  ceil  them  of  it,  or  how  to  be  recovered  I 
If  you  had  been  the  caufe  but  of  burning  a  mans  houfe  through 
your  negiigence>or  of  undoing  him  in  the  world,or  of  deftroy- 
ing  his  body,  how  would  it  trouble  you  as  long  as  you  lived  ?  if 
you  had  but  killed  a  manunadvifedly,  it  would  much  difquict 
you.  We  have  known  thofe  that  have  been  guilty  of  murder, 
that  could  never  fleep  quietly  after,  nor  have  one  comfortable 
day,  their  own  confcicnces  did  fo  vex  and  torment  them.  O  then 
whaiy  heart  maift  thou  have,  that  haft  been,  guilty  of  murder- 
ing fuch  a  multitude  of  precious  fouls  ?  Remember  this  when 
thou  looked  thy  friend  or  carnal  neighbour  in  the  face:  and 
think  with  thy  felf  t  Can  1  finde  in  my  heart,  through  my  filence 
and  negligence,  to  be  guilty  of  hiseverlafting  burning  in  HeH? 
Me  thinks  fuch  a  thought  fhould  even  untie  the  tongue  of  the 
dumb. 

2.  And  as  you  are  guilty  of  their  peri(hing,fo  are  you  of  eve- 
ry fin  which  in  the  mean  time  they  do  commit.  If  they  were 
converted  they  would  break  off  their  courfeof  finning:  and 
if  you  did  your  duty,  you  know  not  but  they  might  be  con- 
verted, As  he  that  is  guilty  of  a  mans  drunkennefs,  is  guilty 
of  all  the  fins  which  that  drunkennefs  doth  caufe  him  to  com- 
mit :  So  he  that  is  guilty  of  a  mans  continuing  unregenerate,  is 
alfo  guilty  of  the  fins  of  his  unregeneracy.  How  many  curfes, 
and  oaths,  and  fcorns  at  Gods  waies,  and  other  fins  of  moft  hai- 
nous  nature,  are  many  of  you  guilty  of,  that  little  think  of  it  ? 
You  that  live  godlily,  and  take  much  pains  for  your  own  fouls, 
and  feem  fearful  of  finning,  would  take  it  ill  of  one  that  fhould 
tell  you,that  you  are  guilty  of  weekly  or  daily  whoredoms,  and 
drunkennefs,and  fwearing,and  lyings.  And  yet  it  is  too  true, 
even  beyond  all  denial,  by  youj:  neglect  of  helping  thofe  who 
do  commit  them. 

3.  You  are  guilty  alfo,as  of  the  fin,fo  of  all  the  difhonour  that 
God  hath  thereby.  And  how  much  is  that  ?  And  how  tender 
fhould  a  Chriftian  be  of  the  Glory  of  God?  the  lead  part 
whereof  is  to  be  valued  before  all  our  lives. 

4.  You  are  guilty  alfo  of  all  thofe  Judgements  which  thofe 
mens  fias  do  bring  upon  the  Town  or  Countrey  where  they  live. 

I  know 


Part    . 


Saints  evnlafting  Reft. 


507 


I  know  you  arc  not  fuch  Athcifts,  but  you  believe  ft  is  God  chat  / 
fendcth  ficknefs,  and  famine,  and  war;  and  ulfo  that  it  isonely  / 
(in  that  m<  vahhimto  tbi  ration.    What  doubt  tl  en  m 

there  but  the  caufe  of  judgements,  who  do  not  drive 

againftt'  which  docau  ?  God  hath  flayed  long  in 

nee,  to  fee  inn v  would  deal  plainly  with  thefinnersof  the  : 
Times,  and  fo  free  their  own  fouls  from  the  guilt :  But  when  he 
fecth  that  there  is  almoft  none,  but  all  become  guilty,  no  won- 
der then  if  he  lay  the  Judgement  upon  all.   We  have  all  feen  the 
drunkards,  and  hoard  the  fwearers  in  our  ftrcets,  and  we  would 
not  fpeak  to  them  •  we  have  all  lived  in  the  midft  of  an  Ignorant, 
woildly,  unholy  people;  and  we  have  not  fpoketo  them  with 
earnellnefs.plainnefs^ndlove:  No  wonder  then  if  God  fpeak 
in  his  wrath  both  to  them  and  us.   Eli  did  not  commit  the  fin 
hirafelf,and  yet  he  fpeaketh  fo  coldly  againft  ir,that  he  alfo  muft 
bear  the  punishment.  Guns  and  Canons  fpeak  againft  fin  in  Eng- 
.beeaufe  the  Inhabitants  would  not  fpeak.   God  pleadeth  ! 
with  us  with  fire  and  (word,  beeaufe  we  would  not  plead  with 
finnerswith  out  tongues.  God  locket h  up  the  clouds,  beeaufe 
we  have  fliut  up  our  mouths.  The  eartkis  grown  hard  as  iron  to 
us,  beeaufe  we  have  hardened  our  hearts  againft  our  miferable 
neighbours,  The  cries  of  the  poor  for  bread  are  loud,  beeaufe 
ourcries  againft  fin  have  been  fo  low.  SickneiTes  run  apace  from 
houfeto  houfe,  and  fweep  away  the  poor  unprepared  inhabi- 
tants ,  beeaufe  we  f.vept  not  out  the  fin  thatbreedeth  them. 
When  you  look  over  t!  e  wofnl  defolations  in  England^  how  rea- 
dy 3re  you  to  cry  out  on  them  that  were  the  ca lifers  of  it  ?  Bur 
did  you  confider  hew  deeply  your  felves  are  guilty  ?  And  a? 
Chriftfaid  in  another  C3fe,  Luke  19.40.  //  the fefiotud  hold  their 
peaceytkeftones  Would fpeakj  So  beeaufe  we  held  our  peace  at  the 
Ignorance,  ungodh'nef?,  and  wickednefs  of  our  places,  therefore 
do  thefe  Plagues  and  Judgements  fpeak. 

7.  Confider,  What  a  thing  it  will  be  to  look  upon  your  poor 
friends  eternally  in  thofefhmes,  and  to  think  that  ycurneglecl 
was  a  great  caufe  of  it?  and  that  there  was  a  time  when  you 
might  have  done  much  to  prevent  it  t  If  you  fhould  there  periflh 
with  rem,  it  w-  uldbeno  fmaH  aggravation  of  your  torment : 
If  you  be  in  Heaven,  it  would  furc  be  a  fad  thoughr,  were  it  pof 
fible  that  any  forrow  could  dwell  there.  To  hear  a  multitude  c f 

poor 


3-8 


Tht  Saints  cverhBlng  Reft< 


Part  3. 


poor  fouls  there  cry  out  for  ever,  O  if  you  would  but  have  told 
mc  plainly  of  my  (in  and  danger,  and  dealt  roundly  with  me,atid 
fet  it  home,  I  might  have  fcaped  all  this  torment,  and  been  now 
in  Red  1  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  I 
To  fee  their  faces,  and  join  with  them  for  ever  in  the  praifes  of 
God,  whom  you  were  inftruments  to  bring  to  the  Knowledge 
and  Obedience  of  Chrift.  What  it  will  be  then  we  know  not : 
Butfure  according  to  our  prefent  temper,  it  would  benofmall 
Joy, 

p.  Confider,  How  many  fouls  have  we  drawn  into  the  way  of 
damnation,  or  at  leaft  hardened,  orfetledinit.*  Andfliould  we 
not  now  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  unregeneracy.  We  have  enticed  them,  or 
encouraged^hem  to  Sabbath-breaking,  drinking,  or  revelling*, 
or  dancings  and  flage-plaies,  or  wantonnefs  and  vanities,  if  not 
to  fcorn  and  oppofe  the  godly:  We  cannot  fo  eaiily  bring  them 
from  fin  again,as  we  did  <Jraw  them  to  it:Many  are  dead  already 
without  any  change  difcovercd,  who  were  our  companions  in 
fin:  we  know  not  how  many  are  and  will  be  in  hell  that  we  drew 
thither,  and  there  may  curie  us  in  their  torments  for  ever.  And 
doth  it  not  befeem  us  then  to  do  as  much  to  fave  men,as  we  have 
done  to  deftroy  them?  and  be  mercrful  to  fome,as  we  have  been 
cruel  to  others? 

10.   Confider,  How  diligent  are  all  the  enemies  of  theYe  poor 
fouls  to  draw  them  to  Hell  ?  And  if  no  body  be  diligent  in  help- 
ing them  to  Heaven,  what  is  like  to  become  of  them?  The  De- 
vil is  tempting  them  day  and  night :  Their  inward  lufts  are  ftill 
working  and  withdrawing  them  :  The  flefh  is  dill  pleading  for 
its  delights  and  profits:  Their  old  companions  are  ready  to  en- 
tice them  to  fin,  and  to  difgrace  Gods  waies  and  people  to 
them,  and  to  contradict  the  Doctrine  of  Chrift  that  fhould  fave 
them,  and  to  increafe  their  prejudice,  and  diflike  of  holincfs. 
Seducing  Teachers  are  exceeding  diligent  in  fowing  Tares,  and 
in  drawing  ofFthe  unliable  from  the  Doctrine  and  way  of  life  : 
So  that  when  we  have  done  all  we  can,  and  hope  we  have  won 
men,  what  a  multitude  of  late  havcafter  all  been  taken  in  this 

fnare  ? 


Part  3, 


the  Saints  everlafting  Rcjt. 


309 


fnare?  And  (hall  a  Seducer  be  fo  unwearied  in  Profclyting  poor 
ungrounded  fouls  to  his  Fancies,  and  fhall  not  a  found  Chri- 
ftian  be  much  more  unwearied  in  labouring  to  win  men  to  Chrift 
and  life  ? 

Confidcr,  The  neglect  of  this  doth  very  deeply  wound 


11 


when  confeience  is  awaked.  When  a  man  comes  to  die,  confer- 
ence will  ask  hira,  What  good  haft  thou  done  ir>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  ? 
I  have  oft  obferved,  that  the  confeiences  of  dying  men,  do  very 
much  wound  them  for  thispmiflion.  For  my  own  part  (to  tell 
you  my  experience) when  ever  I  have  been  neer  deat  h,my  confei- 
ence hath  accufed  me  more  for  this  then  for  any  fin  :  It  would 
bring  every  ignorant  profane  neighbour  to  my  remembrance, 
to  whom  I  never  made  known  their  danger  :  It  would  tell  me, 
ihou  (houldft  have  gone  to  them  in  private,  and  told  them 
plainly  of  their  defperate  danger,  without  bafhfulnefs  or  daub- 
ing; though  it  had  been  when  thou  fhouldft  have  eaten  or  flept, 
if  thou  hadftno  other  time  :  Confeience  would  remember  me, 
howatfuch  a  time,  orfuch  a  time  I  was  in  company  with  the 
ignorant,or  was  riding  by  the  way  with  a  wilful  finner,and  had  a 
fit  opportunity  to  have  dealt  with  them,  but  did  not :  or  at  lead 
did  it  by  the  halves,  and  to  little  purpofe.  The  Lord  grant  I  may 
better  obey  confeience  hereafter  while  I  live  and  have  time  that 
it  may  have  lefs  to  accufe  me  of  at  death, 

12.  Confider  further,  It  isnow  a  very  feafomble  time  which 
you  have  for  this  work.Take  it  therefore  while  you  have  it. There 
are  times  wherein  it  is  not  dk  10  fpeak,  it  may  coft  you  your  li- 
berties, oryour  lives  ,•  itisnot  fo  now  with  us.    Befides,  your 
neighbours  will  be  Terewrh  you  but  a  very  little  while  :  They 
will  (hortly  dic,and  fo  mu/>  ycu.  Spe-k  to  them  therefore  while 
you  may; fet  upon  them, and  give  them  no  reft  till  you  have  pre- 
vailed. Do  it  fpecdily,  for  it  muft  he  now  or  never.  A  Roman 
Emperour  when  he  heard  of  a  neighbour  dead,  he  asked,  And 
what  did  I  do  for  him  before  he  d'<cd  ?  and  it  grieved  him  that  a 
J  man  (hould  die  near  him,  and  itcouMnot  be  faid  that  he  had 
I  firfl:  done  him  any  good  Me  think?  you  {hould  think  of  this  when 
j  you  hear  that  any  of  your  neighbours  are  dead ;  But  I  had  far 
rather  while  they  are  alive  you  would  ask  chequeftion:  There  is  j 
! . Yy facb] 


3lo 


a As  ic  isa  grie- 
vous thing  to 
think  of  a  place 
wherein  God 
hath  been  tru- 
ly worshipped, 
that  afterward 
the  devil  fhould 
be  ferved  there: 
(o  ic  is  a  com- 
fortable thing 
to  think  of  o- 
ther  places 
wherein  the 
devil  hath  been 
ferved,  that 
Gad  is  now 
'truly   worship- 
ped there.  Bur- 
roughs  on  Hof. 
i.pag.118. 


The' Sat nts  evcrlafting  Reft', 


Pare  i. 


fueh  and  fuch  a  neighbour  (alas  how  many  )  that  arc  ignorant 
and  ungodly,  what  have  I  done  or  faid  that  might  have  in  it  any 
likelihood  of  recovering  them  ?  They  will  ftiortly  be  dead,  and 
then  it  is  too  late. 

13,  Con(ider,This  is  a  work  of  greatcft  charity,  and  yet  fuch 
as  every  one  of  you  may  perform.If  it  were  to  give  them  monies, 
the  more  have  jt  not  to  give :  if  to  fight  for  them,  the  weak  can* 
not :  if  it  were  to  fuffer,  the  fearful  will  fay,  they  cannot :  But 
every  one  hath  a  tongue  to  fpeak  to  a  (inner.  The  poorefl:  may 
be  thus  charitable,  as  well  as  the  rich. 

14.  Confider  alfo  the  happy  conferences  of  this  work  where 
it  is  faithfully  done:  Tonamefome; 

1.  You  may  be  inftru mental  in  that  blefTed  work  of  faving 
fouls,  a  work  that  Chrift  came  down  and  died  for,  a  work  that 
the  Angels  of  God  rejoyce  in ;  for,  faith  the  holy  Ghoft,  J  fan) 
of  you  do  erre  from  the  truth,  and  one  convert  him,  let  him  knoiv, 
that  he  Vvhich  convert  eth  the /inner  from  the  errour  of  his  Vrajf,  jhafl 
fave  afoul  from  death,  and/ball  hide  a  multitude  of  fins,  James  5 . 
19,20.  And  how  can  God  more  highly  honour  you,  then  to 
make  you  inftruments  in  fo  great  a  work  ? 

3.  Such  Souls  will  blcfs  you  here  asd  hereafter :  They  may 
be  angry  with  you  at  firft;  but  if  your  words  prevail  and  fucceed, 
they  will  blefs  the  day  that  ever  they  knew  you,  and  blefs  God 
chat  fent  you  to  fpeak  to  them. 

3.  a  If  you  fucceed,  God  will  have  much  glory  by  it;  He  will 
have  one  more  to  value  and  accept  of  his  Son,  on  whom  Chrifts 
bloudhath  attained  its  ends;  He  will  have  one  more  to  love 
him,  and  daily  worfhip  and  fear  him,  and  to  do  him  fervice  in  j 
his  Church. 

4.  The  Church  alfo  will  have  gain  by  it ;  There  will  be  one 
lefs  provoker  of  wrath,  and  one  more  to  drive  with  God  againft 
fin  and  judgment^nd  to  engage  againft  the  finners  of  the  Times, 
and  to  win  others  by  Doctrine  and  Example.If  thou  couldft  but 
convert  one  perfecuting  Saul,  he  might  become  a  Paul,  and  do 
the  Church  more  fervice  then  ever  thou  didtt  thy  felf ;  however, 
the  healing  of  finners  is  the  fureft  method  for  preventing  or  re 
moving  of  judgements. 

5.  It  is  the  way  alfo  to  the  purity  and  flouridiing  of  the 
iChurch,  and  to  the  right  erefting  and  executing  the  Difciplinc 
]  2f 


Pare  3 


The  Saints  everUJting  Reft. 


3U 


of  Chrift;  if  men  would  but  do  what  they  ought  with  their 
neighbours  in  private,  what  a  help  would  it  be  to  the  fuccefs  of 
the  Publick  endeavours  of  the  Miniftry  ?  And  what  hope  might 
we  have  that  daily  fome  would  be  added  to  the  Church  I  and  if 
any  beobftinate,  yet  this  is  the  firft  courfe  that  mud  be  taken 
to  reclaim  them  ;  who  dare  feparate  from  them,  or  excommuni- 
cate them  before  they  have  been  firft  thorowly  admonifhcd,and 
inftruded  in  private?  according  to  Chrift$Poile,/l/rfM8.i  5,16. 
6.  I^bringeth  much  advantage  to  your  felves:  Firft,  It  will 
increafe  your  Graces ;  both  as  it  is  a  courfe  that  God  will  blefs, 
and  as  it  is  an  acting  of  them  in  this  perfwading  of  others  ;  He 
that  will  not  let  you  lofe  a  cup  of  water  which  is  given  for  him, 
will  notiec  you  lofe  thefc  greater  works  of  Charity ;  Befidcs, 
thofe  that  have  pradifed  this  duty  moft:  confeionably,  do  findc 
by  experience,  that  they  never  go  on  more  fpeedily  and  profper- 
oufly  towards  Heaven,  then  when  they  do  moft  to  help  others 
thither  with  them  :  It  is  not  here  as  with  worldly  treafure,  the 
more  you  give  away,  the  lefs  you  have  ;  but  here,  the  more  you 
give,  the  more  you  have :  The  fetting  forth  Chrift  in  his  fulnefs 
to  others,  will  warm  your  own  hearts,  and  ftir  up  your  love  ; 
The  opening  of  the  evil  and  danger  of  fin  to  others  will  increafe 
your  hatred  of  it,  and  much  engage  your  felves  againft  k*    Se- 
condly, And  it  feemeth,  that  it  will  increafe  your  Glory  as  well 
as  your  Grace,  both  as  a  duty  which  God  will  fo  reward,  (For 
thofe  that  convert  many  to  Eighteen fnefs^  {ball  fhine  at  the  Stars  for 
ever  and  everJDm.  12.3.)  and  aifo  as  we  (hall  there  behold  them 
in  Heaven,  and  be  their  aiTociates  in  blefiednefs,  whom  God 
made  us  here  the  inftruments  to  convert.   Thirdly,  However,  it 
will  give  us  much  peace  of  Cor.fcience,  whether  we  fucccedor 
not,  to  think  that  we  were  faithful,  and  did  ourbeft  to  favc 
them,  anc  that  we  are  clear  from  the  bloud  of  all  men,  and  their 
penfhing  fhall  not  lie  upon  us.  Fourthly,  Befides,that  is  a  work 
that  if  it  fuccecd,  doth  exceedingly  rejoyce  an  honeft  heart :  He 
that  hath  ir\}-  fenfe  of  Gods  Honour,  or.the  leaft  affection  to  the 
I  foul  of  his  brother,  muft  needs  rejoyce  much  at  his  converfion, 
;  whomever  be  the  Infhument,  but  efpecially  when  God  maketh 
our  felves  the  means  of  fo  blefled  a  work  :  b  If  God  make  us  the 
J  InQruments  of  any-temporal  good,  it  is  very  comfortable,  but 
j  much  more  of  eternal  good.  There  is  naturally  a  rcjoycing  fol- 
!  Yy  2  loweth 


Dan.ix.;;. 

b  Si  iuque  qui 
multorum  eorpo-  | 
ribm  fauiutem    I 
meieudo  pepc- 
rerit}veUdma-\ 
jorem  b*c  de- 
duxerit  valctu-   j 
di?ietn,bnud  qua-  \ 
quamidfi'ie  Di- 
vino  inftinftu 
feciffe  videbitur, 
quxmo  migU 
qui  plurimomm  I 
animM  curat,  & 
aX  melton  trx- 
dmity  &  ex 
Ttcoquiomuibu* 
frjcftyUtpende- 
M  fail?  cdo- 
cetque  ut  ad  ejus 
Voluntxtem 
qiixciniq;  &fie- 
rint3  ut  rejerxnt 
homines:  dccli- 
vmtque  vel  mi- 
mmx  quxq-,  qua 
iUumfaftkj  di-  j 
cfifvc  <j>  ccgitx-  j 
tione  oifendunt:    . 

Cc'ifum-  /.  1  ; 


3ia 


i  he  Stints  e-verlaHing  Reft. 


Part 


e  I  know  many 
learned   Phyfi - 
cians  fpjak  ve- 
ry fharply 
againft  Mini- 
fters  pra&ifing 
Phyhck.    But 
wi:h  thefc  con- 
ditions no  wile 
man  difallow- 
eth  it  : 
j  i.  That  it  h!n- 
I  der  not  his 
main  imploy- 
ment  much. 
2.  That  it  be 
in  cafe  of  ab- 
folu:e  necel- 
£ry,  that  the 
party  mud  die 
ell'c  in  the  eye 
of   reafen :  As 
i.  When  no  tr 


\  lowcth  every  good  work,  anfwerabletothe  degree  of  its  good: 

1  nefs  :  he  that  doth  mod  good,  hath  ufually  the  moft  happy  and 

|  comfortable  life  :  If  men  knew  the  pleafure  that  there  is  in  do- 

!  inp.good,  they  would  not  feek  after  their  pleafure  fo  much  in 

I  cvii ;  for  my  own  part,  it  is  an  unfpeakable  comfort  to  me,  that 

I  God  hath  made  me  an  inftrument  for  the.recovering  of  fo  many 

from  bodily  difeafes, e  and  faving  their  natural  lives :  but  all  this 

is  yet  nothing  to  the  comfort  I  have  in  the  fuccefs  of  my  hbours 

in  their  converfion  and  confirmation  of  fouls ;  itisfogre|ta  joy 

to  me, that  itdrowneth  the  painfulnefs  of  my. daily  duties,  and 

the  trouble  of  my  daily  languishing  and  bodily  griefs !  and  ma- 

kethallthefe,  with  ail  oppofitions  and  difficulties  in  my  work 

to  beeafk,and  as  nothing:  And  of  all  the  perfonal  mercies  that 

ever  I  received,  next  to  his  love  in  Chrift,  and  to  my  foul,  I  muft 

I  mod  joyfully  blefs  him  for  the  plenteous  fuccefs  of  my  endea- 

I  vours  upon  others :  O  what  fruits  then  might  I  have  feen,  if  I 

j  had  baen  more  faithful,  and  plied  the  work  in  Private  andPub- 

1  lick  as  I  ought !  I  know  we  have  need  to  be  very  jealous  of  our 

;  deceitful  hearts  in  this  point,  left  our  rejoycing  Ihould  come 

i  from  our  pride,  and  felf-afcribing.   Naturally  we  would  every 

!  man  be  in  the  place  of  God,  and  have  the  praife  of  every  good 

blelhyiicianis  j  v;orksfcribed  toour  felves :  but  yet,  to  imitate  our  Father  in 
within  reach* 
z.  O:  cannot^ 
or  will  not 
come  :  3.  Or 


goodnefs  and  mercy,  and  to  rejoyce  in  that  degree  we  attain  to, 

isthepartcfevcrychildeofGod.  I  tell  you  therefore,  *to  per- 

fvadeyou  from  my  ownexperience,  that  if  you  did  but  know 

:  cafe  "is  Cud-  [  what  a  joyful  thing  it  is  to  be  an  inftrument  for  the  converting 


den  :  Or  the 
1  party  fo  poor 
1  that  he  can- 


and  fiving  of  fouls,  )  ou  would  fetupon  it  prefently,  and  follow 
it  night  and  day  through  the  greateft  difcouragemehts  and  rc(iT 
ftance.  Fifthly,  I  might  alfo  tell  you  of  the  honourablcnefsof 
this  work,  but  I  will  pafs  by  that,  left  I  excite  your  pride  in  flead 
of  your  zeal. 


net  pay  Phyfi- 

cians. 

3.  And  if  a 

man  pun.; con 

icious  of  hisinfumciency,  refolves  nor  to  go  beyond  his  knowkdge,  but  rather  to  do  too  little 

then  100  much.    4.  And  if  he  take  nothing  for  what  he  doth  :  Who  can  blame  a  man  that 

obferves  thcie  Conditions  ?  except  he  would  have  a  man  guilty  ofmurder,  and  not  help  a  man, 

if  he  fail  down  by  us,  becaufe  we  are  no-PhUicians  ?   (Et  onr.es  hat  ipfe  Conditions  tbfcrvtvi) 

If  Phyficians  may  be  able  in  Divinity  (as  to  their  honour  many  have  been  :  as  Qur&ut,  t'aii*- 

hva,  Er*ftus,  Fc-jcerus,  C ameuriuSyS <caHger '3  Gejncr,  Sl{fgljust Zuingcrus,  &c.  )    w  hy  then  may 

not  a  Divide  as  well  underftand  Fhyikk  ?  And  T>rZTnmrcfc  (deerrorib.  Vulgi  c^.lib.i.)  might 

have  remeV.bi-rd  more  Divines  then  te&rftlttihus  that  were  Phyfician^  as  Tragw,  fitgolftete- 

risiLcmnii/sJ8ic. 

And 


Pare  j< 


» i    ■  ■  1 1 

The  Saints  everUfting  Reft. 


And  thus  I  have  (hewed  you  what  fhould  move  and  perfwadc 
you  to  this  duty.  Let  roe  now  conclude  with  a  word  of  intreaty: 
Firft,to  all  the  godly  in  general.  Secondly , to  forne  above  others 
in  particular,  to  fet  upon  the  confcionable  performance  of  this 
raoft excellent  Work. 


CHAP.    XIV. 


An  Advice  to  fome  mere  [penally  to  help  others  to  this  Reft, 
pre  ft  largely  on  Mimfters  And  Parents. 


SECT.  I. 

P  then  every  man  that  hath  a  tongue,  and  is  a  fer- 
vant  of  Chrift,and  do  fomething  of  this  your  Ma- 
ilers Work :  Why  hath  he  given  you  a  tonguc,but 
to  fpeak  in  his  Service?And  how  can  you  ferve  him 
more  eminently,  then  in  the  faving  of  Souls?  He 
that  will  pronounce  you  blefled  atthelafr  day, 
and  fentence  you  to  the  Kingdom  prepared  for  you,becaufe  you 
fed  him,and  clothed  him,and  vificed  him,(^c.  in  his  Members, 
will  fure  pronounce  you  blefled  for  fo  great  a  work  as  is  the 
bringing  over  of  fouls  to  his  Kingdom,  and  helping  to  drive  the 
match  betwixt  them  and  him.  He  that  hkh  ,The  peorjou  have  al- 
vaies  Kit  hjou, hath  left  the  ungodly  alwaies  with  you,  that  you 
might  (till  have  matter  to  exercife  your  Charity  upon  :  0,if  you 
have  the  hearts  of  Chriftians,or  of  men  in  you,let  them  yearn  to- 
wards your  poor,ignorant,ungodly  neighbours;Alas,there  is  but 
a  ftep  betwixt  them  and  death,  and  hell ;  many  hundred  difeafes 
are  waiting  ready  tofeife  on  them,  and  if  they  die  unregencrate, 
they  are  lofl  for  ever.Have  your  hearts  of  Rock,tbat  cannor  pity 
men  in  fuch  a  cafe  as  this  f  If  you  believe  not  Hie  Word  of  God, 
and  the  danger  of  Sinners,  why  are  you  Chriftians  your  felves  ? 
If  you  do  believe  it,why  do  you  not  beftir  you  to  the  helping  of 

Yy  3 others? 


3*3 


S- 1 


3*4 


i  King. 7.^- 


The  Saints  everlasting 


Part  3. 


quiniftefttapud 
inferos,  qubi 
moriens  artem 
fuxm  mortdibtis 
inv'ifcrit.vlL 
]o,va.n.  Hei- 
moni  de  Litbtifi 
fa  P-IH- 


others?  Do  you  not  care  who  isdamned,fo  youbefaved  ?  Iffov 
you  have  as  muchcaufe  to  pity  your  felves  ;  for  ic  is  a  frame  of 
fpirit  utterly  inconfiflcntwitb  Grace;  fhould  you  not  rather  fay 
as  the  Lepers  of  Samaria,  Is  it  not  a  day  of  glad  tidings,  and  do 
we  fit  (till,  and  hold  our  peace?  Hath  God  had  fo  much  mer- 
cy on  you,  and  will  you  have  no  mercy  on  your  poor  neighbors? 
You  need  not  go  far  to  finde  objects  for  your  pity.  Look  but  in- 
to your  ftr«etsf  or  into  the  next  houfe  to  you,  and  you  will  pro- 
bably findefome.   Have  you  never  an  ignorant,  unrcgenerate 
neighbour  that  fets  his  heart  below, and  neglecleth  Eternity  ?  O 
what  blefTed  place  do  you  live  in,  where  there  is  none  fuch  I  1  f 
there  be  not  fome  of  them  in  thine  own  Family,it  is  we!I;and  yet 
art  thou  filent?  Doft  thou  live  clofc  by  them,  or  meet  them  in 
tbeflreets,  or  labour  with  them,  or  travel  with  them,  or  fit  and 
talk  with  them,and  fay  nothing  to  them  of  their  fouls,or  the  life  I 
to  come  ?  If  their  houfes  were  on  fire,thou  wouldft  run  and  help  I 
them^and  wilt  thou  not  help  them  when  their  fouls  are  almoft  I 
at  the  fire  of  Hell  ?  If  thou  knewefl  but  a  Remedy  for  their  dif-  \ 
eafes  thou  wouldeft  tell  it  them,or  elfe  thou  wouldeft  judge  thy  ! 
felf  guilty  of  their  death.  Cardan  *  fpeaks  of  one  that  had  a  Re- 
ceipt thatwouldfuddenl^and  certainly  diflblve  the  floneio  the 
Bladder,  and  he  concludes  of  him,  that  he  makes  no  doubt  but 
that  man  is  in  Hell,  becaufe  he  never  revealed  it  to  any  before  he 
died  :  What  fliall  we  fay  then  of  them  that  know  of  the  remedy 
for  curing  fouls,  and  do  not  reveal  it,  nor  perfwade  men  to  make 
ufe  of  it  ?  Is  it  not  Hypocrifie  to  pray  daily  for  their  Converfion 
and  Salration,and  never  once  endeavour  to  procure  it  ?  And  is  it 
not  Hypocrifie  to  $r*)\That  Gods  Name  may  be  Ha/Iowed^tid  ne- 
!  vcr  to  endeavour  to  bring  men  toH allow  it, nor  hinder  them  from 
profaning  it?  And  can  you  pray  \_Let  thy  Kingdom  ccme^  and 
yet  never  labour  for  the  coming,  or  increafeof  that  Kingdom? 
Is  it  no  grief  to  your  hearts,  to  fee  the  Kingdom  of  Satan  fo  to 
flourifti,  and  to  fee  him  lead  caprive  fuch  a  multitude  of  fouls  ? 
You  take  on  >ou  that  you  are  Souldiers  inChrifts  Army,  and 
will  you  do  nothing  against  his  prevailing  enemies?  You  pray 
alfo  dzWy^That  his  will  may  be  done^nd  fhould  you  not  daily  then 
perfwade  men  to  do  it,  anddiflwade  them  from  finning  againft 
it  ?  You  pray,  That  God  Would  forgive  them  their  fins  3  and  that  he 
Would  not  leadthemintoTemptation,  but  deliver  them  from  evil. 

And 


!  Part  3.  The  Saints  everlafting  Reft. 

And  yet  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  yourPradicc  (hould  fo  muchdifagrec  !  Look  about  you 

;  therefore  Chriftians  with  an  eye  of  compaflion  on  the  ignorant 
ungodly  finners  about  you  ;  be  not  like  the  Pried  or  Lcvitc  that 
faw  the  man  wounded,  and  parted  by :  God  did  not  fo  paf9  by 
you  when  it  was  your  own  cafe.  Arc  not  the  fouls  of  your  neigh-  j 
bours  fallen  into  the  hands  of  Satan?  Doth  not  their  raifcrycry  1 
out  unto  you, Help,  Help  I  As  you  have  any  compaflion  towards 
men  in  the  greateft  mifery,Help!  As  you  have  the  hearts  of  men, 
andnotoffigersinyou,  Help  I  Alas,  how  forward  are  Hypo- 
crites in  their  Sacrifice  and  how  backward  to  fhew  mercy  I  How 
much  in  praying,  and  duties  of  worlhip,  and  how  little  in  plain 
Reproof  and  Exhortation,  and  other  duties  of  compaflion  !  And 
yet  God  hath  told  them,  That  he  W/7/  have  mercy  and  not  facrifice 
(that  is,  mercy  before  facrifice)  And  how  forward  arc  thefc  Hy- 
pocrites to  cenfure  Minifters  for  ncglecling  their  duties  ?  Yea,to 
expect  more  duty  fromtffc  Minifter  then  ten  can  perform  ?  And 
yet  they  make  no  confcirace  of  neglecling  their  own  !  Nay  how 
forward  are  they  to  feparate  from  thofe  about  them  ?  And  how 
cenforious  againft  thofe  that  admit  them  to  the  Lords  Supper, 
pv  that  join  with  them?  And  yet  will  they  not  be  brought  to 

■  deal  with  them  in  Chrifts  way  for  their  recovery?  As  if  other 

'men  were  to  work,  and  they  only  to  fit  by  and  judge  !  Bccaufe 
they  know  it  is  a  work  of  trouble,  and  will  many  times  fet  men 

i  againft  them,thereforc  no  perfwafion  will  bring  them  to  it.They 
are  like  men  that  fee  their  neighbour  fick  of  the  plague ,  or 

,  drowning  in  the  water,  or  taken  captive  by  the  enemy ;  and 

I  they  dare  not  venture  to  relieve  him  themfelvcs:  but  none  fo 
forward  to  put  on  others.  So  are  thefc  men  the  greateft  expeders 
of  duty ,  and  the  If  aft  performers. 


3U 


SECT.  II. 

BUt  as  this  duty  licth  upon  all  in  general,  fo  upon  fome  more 
efpecially,  according  as  God  hath  called  or  qualified  them 
thereto.  To  them  therefore  more  particularly  I  will  addrefs  ray  j 
Yy  4 cxhorta- 


§•2, 


3i6 


The  Saints  tvtrlafting  Reft. 


Part 


exhortation:  Whether  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  neigh- 
bours, God  expedcth  this  duty  efpecially  at  your  hand,  The 
ftrong  are  made  to  help  the  weak  ;  and  thofe  that  fee  muft  direct 
thcblindc.  God  looketh  for  this  faithful  improvement  of  your 
parts  and  gifts,  which  if  you  neglect,  it  were  better  for  you  that 
you  never  had  received  them,  for  they  will  but  further  your 
condemnation ;  and  be  as  ufelefs  to  your  own  Salvation,  as  they 
were  to  others. 


b  Habes  focios  AC 
nece[farios?rt{on 
poteris  rite  alio- 
rum  delitta,  ca- 

•ffi  ad  ho- 
errata  con- 
itivere  valuer  is > 
Mufcul.  in 
Marth.7.  To.i. 


$.* 


*— 


SECT.  III. 

2.  A  LI  thofe  that  have  fpecial  familiarity  h  with  fome  ungodly 
4*  men,  and  that  hiveintereft  in  them,  God  looks  for  this 

duty  at  their  hands.  Chrift  himfelf  did  eat  and  drink  with  Publi- 
cans and  finners,  but  it  was  only  to  bejieir  Phyfician,  and  not 
their  companion.  Who  knows  but  &L  gave  you  intereft  in 
them,  to  this  cnd,thatyou  might  be  means  of  their  recovery  ? 
They  that  will  not  regard  the  words  of  another,  will  regard  a 
brother,  or  fifler,  or  husband,  or  wife,  or  neer  friend  ;  Befides 
that  the  bond  of  friendfhip  doth  engage  you  to  more  kindaefs 
ind  compaffion  then  ordinary. 

SECT.  IV. 

3.  |)Hyficians  that  are  much  about  dying  men,  fhould  in  a  fpe- 
1  cial  manner  make  confeience  of  this  duty :  They  have  a  tre- 
ble advantage.  Firft,  They  are  at  hand.  SccondIy,They  are  with 
men  in  fiiknefs  and  dangers,  when  the  ear  is  more  open,  and  the 
heart  lefs  ftubborn  then  in  time  of  hcalth.He  that  made  a  fcorn  of 
godlinefs  bcfore,wi?I  then  be  of  another  minde,and  hear  counfel 
then.ifever  he  will  hear  it.Thirdly,Befides, they  look  upon  their 
Phyfician  as  a  man  in  whofe  hand  is  their  life :  or  at  leaft  may  do 
much  to  fave  them,and  therefore  they  will  the  more  regardfully 
hear  his  advice.O  therefore  you  that  are  of  this  honourable  pro- 
feffion,  do  not  think  this  a  work  befides  your  calling,  as  if  it  be- 
longed 


Part?. 


the  Saints  tvtrlaHing  Reft. 


317 


longed  to  none  bur  Minifters ;  except  you  think  it  befldes  your 
calling  to  be  compaflionatc,or  to  be  Ghriftians.O  help  therefore 
to  fit.your  patients  foi  Heaven  :  and  whether  you  fee  they  are 
for  Life  or  for  Death,  teach  them  both  how  to  live  and  to  die, 
and  give  them  fome  Phyfick  for  their  Souls,  as  you  do  for  their 
bodies.  BlelTcd  be  God  that  very  many  of  the  chief  Phyficians  of 
this  age  have  by  their  eminent  piety  vindicated  their  profcfllon 
from  the  common  imputation  of  Athciftn  and  profanefs. 


SECT.  V. 


4.c  A  Nothcr  fort  that  have  excellent  advantage  for  this  duty, 
/*  is  men  that  have  wealth  and  authority,  and  are  of  great 
place  and  command  in  the  world,  efpecially  that  have  many  that 
live  in  dependance  on  them.  d  O  what  a  world  of  good  might 
Gcntlemen^nd  Knights  and  Lords  do,that  have  a  great  many  of 


c  Pe (lifer a  vis 
eft  valere  ad  110 - 
tendum  ,  illm 
magnitude  jta- 
btlis  undataq, 
eft,  quern  omjies 

tamfuprafeeffe,  quam  pro  fe  fciunt :  cujv.i  cur  Am  excubare  pro  falxtc  fingulorum  Atq-yumvcr forum , 
quotidie  experiuntur :  quo procedente,  noritanquam  malum aliquod nut  noxium  animal  £  cubtli  profi- 
liretydtffugiunt  y  fcdtanquamadclarum  fidus  certatim  advolatit.  Seneca  dc  dementia,  lib.  i.e.  3. 
pag.46.5.    <*  What  a  horrid  thing  is  this,  that  ufually  none  are  greater  enemies  to,  and  hin- 
derers  of  Chrifts  Kingdom  and  Work,  then  thofc  that   i°  by  office  of  vicegerency,  as  recei- 
ving all  their  power  from  him,  i9  and  by  the  greatnefs  of  their  talents  of  Riches,  Power  and 
Honour,  are  moft  deeply  engaged  to  Chrift  ?  Even  thofe  that  as  Jehu,  pretended  to  Reforma- 
tion, anddeftroythe  woinSip  and  Prieftsof  Baal,  and  Cay,  Come  and  fee  my  \eal  for  the  Lord, 
and  rife  up  againft  tAhab  for  his  perfecution  and  Idolatry,  and  were  encouraged  by  Elifk&', 
yet  when  the  government  falls  in  their  hands,  they  pcrfift  inthefteps  of  him  whom  they 
deftroyed  :  thereby  adjudging  themfelves  to  deftru&ion.    And  all  becaufe  when  they  have 
efpoafed  the  fame  Intereft,  they  think  themfelves  neceflitated  to  take  the  fame  courfe.  O  how 
Chrift  will  come  upon  thefe  Hypocrites  in  his  fury,  and  dafh  them  in  pieces  like  a  potters 
vcflel,  andbruife  them  with  his  rod  of  iroo  ',  and  make  them  know  that  he  will  reign  on 
his  holy  hill  Zion !  Will  not  Kings  yet  be  wife,  nor  the  Judges  of  the  earth  be  learned  ?  to  kifs 
the  Sun  left  he  be  angry  and  they  pcrifli  ?  Will  they  break  his  bonds,  and  confederate  againft 
his  government,  and  be  jealous  of  it  and  his  Minifters,  as  if  (Thrifts  government  and  theirs 
could  not  both  ftand  ?  How  long  will  they  fee  their  interefts  before  and  againft  Chrifts  Inte- 
reft ?  and  bend  their  ftudies  to  keep  it  under  ?  and  call  his  government  tyranny,  and  their  fub- 
je&ion,  flavery  ?  Do  they  not  know  how  much  Chrifts  Intereft  hath  been  taken  down  upon 
meer  pretended  necefticy  of  fetting  up  their  own  ?  Will  their  Religious  Hypocriiie  fecure  them 
from  this  burning  wrath,  when  he  fhall  fay,  Thefe  mine  enemies  that  would  not  I  fliould  reign 
over  them,  bring  them  hicher  and  flay  them  before  me.  I  intreat  them  (  if  they  are  not  paft 
teaching,)  to  reade  what  a  moderate  Divine  faith,  even  Junius  de  Communone  >avci.  Efpecially 
the  fifth  Chapter  of  his  EcclcfiaftUi)  0f  the  Power  of  the  Magiftrattis  in  Church  affairs-    O  let 
all  Chriftians  pray  daily,  Lcaduswt  into  Temptation.   I  will  not  trui*  my  Brother  it  be  be  once 
exalted,  and  in  the  way  of  Temptation. 
.     Tenants, 


3i8 


S.J. 


The  S  dints  everUHing  Reft. 


Part  3. 


Tenants,and  that  are  the  leaders  of  the  Country,  if  they  had  but 
hearts  to  improve  their  intereft  and  advantage. Little  do  you  that 
are  fuch,think  of  the  duty  that  lies  upon  you  in  this.  Have  you 
not  all  your  honour  and  riches  from  God  ?  and  is  it  not  evident 
then  that  you  rauft  employ  them  for  the  beft  advantage  of  his 
fervice?Do  you  not  know  who  hath  laid,that  to  whom  men  com- 
mit much,  from  them  they  will  expect  the  more?  You  have  the 
greateft  opportunities  to  do  good  of  mod  men  in  the  world;  Your 
Tenants  dare  not  contradict  you , left  you  difpoflefs  them  or  their 
children,of  their  habitations;  They  fear  you  more  then  they  do 
Godhimfelf;  Your  frown  will  do  more  with  them,  then  the 
threatnings  of  the  Scripture ;  They  will  fooner  obey  you,  then 
God :  If  you  fpeak  to  them  for  God  and  their  fouls  you  may  be 
regarded,when  even  a  Miniftcr  that  they  fear  not,  fliall  be  defpi- 
fed.  If  they  do  but  fee  you  favour  the  way  of  godlincfs,they  will 
lightly  counterfeit  it  at  leaft,to  plcafe  you,  efpeciaily  if  they  live 
within  the  reach  of  your  observation.  O  therefore,  as  you  value 
the  honour  ofGod,your  own  comfort,and  the  falvation  of  fouls, 
improve  your  intereft  to  the  utmoft  for  God.  Go  vifit  your  Te- 
nants and  neighbours  houfes,and  fee  whether  they  worfhip  God 
in  their  families;and  take  all  opportunities  to  prefs  them  to  their 
duties.  Do  not  defpife  thera,becaufe  they  are  poor  or  fimple.  Re- 
member, God  is  no  refpeder  of  perfons,your  flefh  is  of  no  better 
mettal  then  theirs;  nor  will  the  worms  fpare  your  faces  or  hearts 
any  more  then  theirs,*  nor  will  your  bones  or  duft  bear  the  badge 
of  your  Gentility,  youmuft  all  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  cxcell  others 
as  much  in  piety,heavenlincfs,compaffion,and  diligence  in  Gods 
work,  as  you  do  in  riches  and  honour  in  the  world. 

Iconfefsyou  are  like  to  be  lingular  if  you  take  this  courfc: 
but  then  remember,  you  (hall  be  Angular  in  glory,  for  few  great 
and  mighty,  and  noble  are  called. 


SECT.  VI. 

ANother  fort  that  have  fpecial  opportunity  to  this  work,of 
helping  others  to  Heavcn,is,The  Minifters  of  the  Gofpel : 

As 


Part  3 


7  he  Stints  evcrhfl'wg  Bejl, 


319 


16.18. 

Mjl&m  [tyicn- 


diccr.p.115. 
Ptiilofophcrs 
arc  children, 
till  Chrift 
makes  them 
men,  faith 
QUm^Akxand, 
ftromat.  i.i. 
r  ^uls  accurate 
loquitur  vtfi  qui 
vuh  putidclo- 
qui?  ^uxlU  fcr 


As  they  bave,or  fhould  have  more  ability  then  others,  fo  it  is  the 

very  work  of  their  Calling  ;  and  every  one  expecleth  it  at  their 

j  hands,  and  will  better  fubmit  to  their  Teaching,  then  to  other 

!  mens.  I  intend  net  thefe  inftruclions  fo  much  to  Teacher?,  as  to 

I  others,  and  therefore  I  (hall  fay  but  little  to  them  :  and  if  all,  or 

I  moftMimflers  among  us  were  as  faithful  and  diligent  as  fome, 

I I  would  fay  nothing. But  becaufc  it  is  otherwife,let  me  gi\  e  thefe 
two  or  three  words  of  advice  to  my  Brethren  in  this  Office. 

1 .  Be  fure  that  the  *  recovering  and  faving  of  fouls  be  the  main 
end  of  your  ftudiesand  preaching.  Odo  not  propound  any  low,  %^cc%^ihiven^ 
and  bale  ends  to  yourfelves.Thisistheend  of  yourCalling,let  it;  tutm  &  popu~\ 
\  bealfotheend  of  your  endeavours.  God  forbid  that  you  fhould   lum  neafikria,   I 
I  fpend  a  weeks  fludy  to  pleafe  the  people  ;  or  to  feek  the  advan-  j  wn  \uhulil  aut  j 
j  cing  of  your  own  reputationse.Dare  you  appear  in  the  Pulpit  on  |  a^[\^l^' ! 
;  fuch  a  bufinefs,and  fpeak  for  your  felves,  when  you  are  fent  and  ''  ^ejmintJter'  \ 
j  pretend  to  fpeak  for  Chrift  ?  Dire  you  fpend  that  time,  and  wit, !  Mel.  Adam,  m  \ 
I  and  parts  for  your  felves?  and  wafte  the  Lords  day  infeeking  vitGerm.Me 
applaufe,which  God  hath  fet  apart  for  himfelf  ?  O  what  notori- 
ous facriledge  is  thi? !  Set  oat  the  work  of  God  as  skilfully  and 
adornedly  as  you  can  :  But  dill  let  the  winning  of  fouls  be  your 
end,  and  let  all  your  frudies  and  labours  be  ferviceable  thereto. 
Let  not  the  window  be  fopiinted,  as  to  keep  out  the  light  5  but 
j  always  judge  that  the  beft  means,that  mod  conduceth  to  the  end. 
j  Do  not  think  that  God  is  bed  ferved  by  a  neat,  f  flarched,  laced 
j  Oration  :  But  that  he  is  the  able,skilful  Minifter,that  isbeft  skil- 
\  led  in  the  art  of  inftrucling,  convincing,  perfwading,  and  fo  win- 
ning of  fouls:  and  that  is  the  bed  Sermon  that  is  beft  in  thefe: 
When  you  once  grow  othcrwife  minded,  and  fcek  not  God,  but  *V7?  cfia  fi 

r«        r>    j       M        1  1     t    rn        j        rt  t  i      una  [eder emus, 

your  (elvcSjGod  will  make  you  the  bafclt  and  moil  contemptible  iut  ambuUre~ 
of  men,  as  you  make  your  felves  the  mod  finful  and  wrerched.  j  mss,  iUaboratas 
I  Hath  not  this  brought  down  the  Miniftry  of  England  once  al-  i  C-rfAcdis ;  tales 
'  ready?  It  is  true  of  your  reputation^?  Chrift  faith  of  your  lives ; !  eJfe  EpjfToli* 
They  that  will  five  them  (hail  lofe  them.  O  let  the  vigour  alfo  of  |  &"$££* 
your  perfwafions  fhew,  that  you  are  fenfible  on  how  weighty  a  eemfimm  nee 
bufinefs  you  are  fent.  O  Preach  with  that  ferioufnefs,and  fervor,  ^fiSlm  fi  fieri 
as  men  that  believe  their  own  Doclrine  •  and  that  know  their  *P$«>  CM(™- 
hearers  mull  either  be  prevailed  with,  or  be  damned.  What  you  '™twZd- 
would  do  to  fave  them  from  Everlafting  burning,  that  do  while  fan.  ScnecEp. 
you  have  the  opportunity,  and  price  in  your  hand  :  that  people  7Sp6?9* 

. ™*y 


3?o 


s  Amlingus  was 
much  uted  to 
that  fayingj 
when  he*  was 
reproached  for 
his  zeal.  Si  in- 
fammus,  T)eo 
in/Animus, 


The  Saints  tverUjting  Reft. 


Part  3. 


may  difcern  that  you  arc  in  good  fadnefs,and  mean  as  you  (peak: 
and  that  you  are  not  ftage-plaiers  but  Preachers  of  the  D  ^trfnc 
of  Salvation.  Remember  what  Cicero  faith,  that  if  the  matter  be 
never  fo  combuftible,yet  if  you  put  not  fire  to  it,ic  will  not  burn: 
And  what  Erafmus  faith,that  a  hot  Iron  will  pierce  when  a  cold 
one  will  not  5  And  if  the  wife  men  of  the  world  account  you 
mad,  fay  as  "Paul,  s  If  we  are  betides  our  fclvcs.  it  is  to  God : 
And  remember  that  Chrift  was  fobufie  in  doing  good,  that  his 
friends  thcmfelves  begun  to  lay  hands  on  him,  thinking  he  had 
been  befides  himfelf,  Mark^  3. 


§•7- 

h  Nihil  potius 
ejSe  debet  cur  a 


SECT.   VII. 

2.  HPHe  fecond  and  chief  word  of  advice  that  I  would  give  you* 

1  is  this,hDo  not  think  that  all  yonr  work  is  in  your  ftudies, 

and  in  the  Pulpit.  I  confefs  that  is  great,but  alas,  it 4s  but  a  fmail 

fncfZhJgZ  Parc of  I?™.  ta$.k' .  You,.W Shepherds,  and  muft  know  every 

gU  fibi  crediti ; 
quo  fit  ut  in  ci- 
vitate  hoc  fit 


fheep,and  what  is  their  difeafe,and  mark  their  ftrayings,and  help 
to  cure  them  and  fetch  them  home.  If  the  paucity  of Miniftersin 
great  congregations  (which  U  the  great  unobfervedmif chief  in  Eng- 
Epifcopus)  quod  Jand^/;^  cries  for  reformation)^  not  make  it  a  thing  impoflible 
ZtlTi.rurru'  »"  many  p'a<*s>  l  fo°M  charge  the  Minifters  of  England  with 
Reftor,in  Exer-  molt  notorious  unraithfulnefs,  for  neglecting  fo  much  the  rclr  of 
ciWDux:  mpote  \  their  work,  which  calleth  for  their  diligence  as  much  as  publick 
cujus,utattcy-  preaching.  O  learn  of  P^/,Ad.  20. 19,20,3 1.  to  preach  publickly. 
pnanus,  quan:     an(j  from  hQUfe  t0  houfe  night  and  day  with  tears.  Let  there  not 


be  a  foul  in  your  charge  that  (hall  not  be  particularly  inftruded 
and  watched  over.  Gofromhoufe  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  up- 
rigbtly,and  perform  the  duties  of  their  feveral  relations;  and  ufe 
the  means  to  incrcafe  their  abilities.Sce  whether  they  daily  wor- 


tum  perniciofum 
eft  ad  fequenti- 
urn  lapfum  rui- 
na,  tantum  con- 
tra utile  eft  (3* 
falutarecum  fc 
per  firmimcn* 
turn  relig:onif, 
fratribus  prxbet 

imitanium.  V&  igitur  Epifcopis, pquifint  muncris  hujus  oblitiyScc.  Epifcopi  eft  Regere  Ecelefiam,  con 
cionari.papulum  verbo  Vet  pAJccreMpti^AreiO1  biptvtatos  confirmare,  ordinibus  facris  initiare  miuiftrot 
Vei,obirecircumire>  circumfricere  fapius  fuam  provinciam,  &c.  ut  cognofcant  quo  ftatufintfratret,  (f 
fublatis  errortbus  fiqtti irrcpjjj&nt  in  bominum  mentes,  religio  non  vwletur.  Qaterum  olim  Epifcopi  voca- 
bantur  Fresbyteri,  tcfte  non  uno  in  loco  Hierenimo  ;  pracipue  in  EpiftM  Evigrium  Folidor.  Virgil,  dt 
lnvent.rerum  lib. 4.  cap. 6\  pag.  (rutin)  240,141. 

j !^'p 


Part  3.  7 he  Suhts  tvtrUft'wg  Reft. 

(hip  God  in  their  families,and  fee  them  in  a  way,and  ttfach  them 
how  to  do  ic  -.Confer  wifch  them  about  the  doctrines  and  practice 
of  Religion,  and  how  they  receive  and  profit  by  publick  teach- 
ing :  and  anlwer  all  their  caina!  objections  -y  keep  in  familiarity 
with  thcm,that  you  may  maintainyour  imcieft  in  them,  and  im- 
prove all  your  intereft  for  God.  See  chat  no  leducers  do  creep  in 
among  them,or  if  they  do,  be  diligent  to  countermine  them ,and 
pjeferve  your  people  from  infection  of  Hercfies  and  Schifms :  or 
if  they  be  inferred,  be  diligent  to  procure  their  recovery  ;  Not 
witbpafilonTandiordiinelsjbutwith  patience  and  condefcenfion: : 
As  Mufculns  did  by  the  Anabaptifts,  vifiting  them  in  Prifon, ; 
where  the  Magiftrate  had  caft  them,  and  there  inftructing  and 
relieving  them,  and  though  they  reviled  him  when  he  came,  and 
called  him  a  falfc  Prophet,and  Antichriftian  feducer  that  thirftcd  ! 
for  their  bloud,yet  he  would  not  fo  leave  them,  till  at  lalt  by  his ! 
rnecknefs  and  love  he  had  overcome  them,  and  recovered  many 
to  the  truth,  and  to  unity  with' the  Church. 

Have  a  watchful  eye  upon  each  particular  fheep  in  your  flock:  | 
Do  not  do  as  the  lazy  Separatifts,  that  gather  a  few  of  the  beft 
togeeher,and  take  them  only  for  their  charge,  leaving  the  reft  to 
fink  or  fwim,  and  giving  them  over  to  the  Devil  and  their  lufts, 
and  excepr  it  be  by  a  Sermon  in  thePulpit,fcarce  ever  endeavour- 
ing their  fjlvation,nor  once  looking  what  becomes  of  them.  O  let 
it  not  be  fo  with  you  1  if  any  be  Weakjn  the  faith,  receive  h'mjntt 
not  to  doubtful  deputations .  If  any  be  too  carelefs  of  their  duties, 
and  too  little  favour  the  things  of  the  Spirit,  let  them  be  pitied, 
and  not  neglected ;  If  any  walk  fcandaloufly  and  diforderly,deal 
wvth  them  for  their  recovery,  with  all  diligence  and  patience ; 
and  fet  before  them  the  hainoufnefs  and  danger  of  their  fin  :  If 
they  prove  obftinatc  after  all,then  avoid  them  and  caft  them  off- 
Eutdonotfo  cruelly  as  to.unchurch  them  by  hundreds  and  by 
thoufands,  and  fcparate  from  them  as  fo  many  Pagans,  and  that 
before  any  fuch  means  Dath  been  ufed  for  their  recovery  .If  they 
arc  ignorant ,it  may  be  your  fault  as  much  as  theirs;&  however, 
they  are  fitter  to  be  inftructed  then  rejected  ;  except  they  abfo 
lutely  refufe  to  be  taught.  Chrift  will  give  you  no  thanks  for 
keeping,or  puttingout  fuch  from  his  Sjchool,  that  are  unlearned, 
when  their  defire  or  will-is  to  be  taught.  Iconfefs  it  is  eaficr  to 
(hut  out  the  ignorant,  then  to  befto w  our  pains  night  and  day  in 

teach- 


321 


Rom.i^.j, 


$224 


The  Saints  tverlafting  Rejt< 


M«.i4'4*;4$ 


i  The  Butcher 
and  ths  Shep- 
herd do  both 
look  on  the 
Sheep  j  but  not 
both  to  one 
end,faith  Clem. 
Alcx.ftrom.l.i. 


Part  3. 

teaching  them ;  but  wo  to  fuch  flothful,  unfaithful  fervantsl 
Who  then  is  a  faithful  and  a  wife  fervatit,  whom  his  Lord  hath 
made  Ruler  over  his  houftiold,  to  give  them  .their  meat  in  due 
feafon,  according  to  every  ones  age  and  capacity  ?  Blefled  is  that 
fervant,  whom  his  Lord,  when  he  cometh,  (hall  finde  fo  doing. 
fO,  be  not  afleep  while  the  woolf  is  waking/  Let  your  eye  be 
quick  in  obferving  the  dangers  and  (hayings  of  your  people.  If 
jealoufies,  heart- burnings,  or  contentions  arife  among  them, 
quench  them  before  they  break  out  into  raging,  unrcfiftible 
flames  i  As  foon  as  you  difcern  any  turn  worldly,  or  proud,  or  fa- 
ctious, or  felf-conceited,  or  difobedient,  or  cold,  and  flothful  in 
his  duty ;  delay  not,  but  prefently  make  out  for  his  recovery: 
Remember  how  many  are  lofcrs  in  the  lofs  of  a  foul. 


$.8. 


Poor  Zegeiine 
fuft'ered  many 
years  captivity 
in  mifery  and 
irons  by  the 
Turk,  &>r  one 
word  in  a  Ser- 
mon, which 
diftafted  a  wo- 
man without 
theleaft  caufe. 
As  Latimer 
faiEh,  We  can- 
not now  fay  to 
great  finners 
VdvobUJontvit 
mall  be  called 
Qaram  nobis 


SECT.  VIII. 

DO  not  dawb,  or  deal  fleightly  with  any  ;  fome  will  not  tell 
their  people  plainly  of  their  fins,becaufe  they  are  great  men, 
and  fome  becaufe  they  are  godly,  as  if  none  but  the  poor  and  the 
wicked  (hould  be  plainly  dealt  with:  Do  not  you  fo,but  reprove 
them  (harply  (though  differently,  and  with  wifdom  )  that  they 
may  be  found  in  the  faith.  When  the  Palfgrave  chofe  Pitifctis 
for  his  Houlhold  Chaplain,he  charged  him,that  without  fear  he 
(hould  difcharge  his  duty,  and  freely  admonifti  Jiim  of  his  faults 
as  the  Scriptures  do  require ;  Such  incouragement  from  great 
ones,  would  embolden  Miniflers,  and  free  themfelves  from  the 
unhappinefs  of  finning  unreproved.  If  Gentlejnen  would  give  no 
more  thanks  to  Doegs  and  accufers  of  the  Minifters,  then  Wigan- 
dtts  his  Prince  did  to  that  flattering  Lawyer,  who  accufed  him  for 
fpeaking  to  Princes  too  plainly,  they  would  learn  quickly  to  be 
fiient;  when  they  had  been  forced  as  Hamans  themfelves,  to 
clothe  Afordecai,  and  fet  him  in  honour.  However,  God  doth 
fufficiently  encourage  us  to  deal  plainly,  He  hath  bid  us  fpeak 
and  fear  notjHe  hath  promifed  to  ftand  by  us,  and  he  will  be  our 
fecurity ;  He  may  furTer  us  to  be  Anathema feenndum  did  fas  Bh<> 
cho/t^erfaid)  but  not  feenndnm  etfe ;  He  will  keep  us,  as  he  did 
Hujfe's  heart  from  the  power  of  the  fire,though  they  did  beat  it, 
when  they  found  it  among  the  afhesj  they  may  burn  our  bones, 

as 


Part  3.  Tbt  Saints  everlasting  Rejl< 


as  Queers  and  Vha^tus  his,  or  tbey  may  raifc  lies  of  us  when  we 
are  dead,  as  of  Luther,  Calvin^tni  Oecolampaditu  \  but  the  foul 
feeler!)  not  this,  that  is  rejoycing  with  his  Lord  :  In  the  mean 
time  let  us  be  is  well  learned  in  the  Art  of  SurTering(asZ7«<^/je#) 
as  they  are  in  the  Art  of  Reproaching  :  I  had  rather  hear  from 
the  mouth  of  Balak  [Godhath  kept  thee  from  honour^}  or  from 
A  hat  £F  ted  lyrn  With  the  bread  and  Water  ofafflittionf]  or  from  A- 
maziah  [Art  thou  made  of  the  Kings  C  wnfell forbear  fihy  fhouldeft 
thou  beJmittenQ  then  to  hear  Confcience  fay,  [Thou  haft  betray- 
ed fouls  to  damnation  by  thy  cowardice  and  file  nee  \\o>\  to  hear  God 
ky>  [Their  b loud  Will  )  require  at  thy  hands  f^  or  to  bear  from 
Cbrift  the  Judge  [C aft  the  unprofitable  Servant  into  utter  dark: 
nefst  Where  fhali  be  Weeping  andgnajhing  of '  teeth  f\  Yea  or  to  hear 
thefe  finners  cry  out  againft  me  in  eternal  fire,  and  with  impla- 
cable rage  to  charge  me  with  their  undoing. 

And  as  you  muft  be  plain  andferious,  {0  labour  to  be  skilfull 
and  difcreet,  that  the  manner  may  fomewhat  anfwer  the  excel- 
lency of  the  matter;  How  oft  have  I  heard  a  (lamm^ring  tongue, 
with  ridiculous  expreffion*,  vain  repetitions,  tedious  circumlo 
cutions,  and  unfeemly  pronunciation,  to  fpoil  moft  precious 
fpiritual  Doctrine,  and  make  the  hearers  either  loath  it,  or  laugh 
at  it  ?  How  common  are  thefe  extreams  in  the  Minifters  of  Eng- 
land ?  That  while  one  fpoils  the  food  of  Life  by  Affectation,  and 
new-fafhioned  mincing,  and  pedantick  toys,  either  fetting  forth 
a  little  and  mean  matter  with  a  great  deal  of  froth,  and  gaudy 
drefCng,  fo  that  there's  more  of  the  (hell  or  paring,  then  of  the 
meat k  :  or  like  childrens  Babies,  that  when  you  have  taken  away 


3*3 


Numb.  ii.  1 1. 
1  King.  zz.zj. 
z  Chro.i5.16. 


E*ek.2.i8. 
20.  &  j  j.  8. 
Manh  25.30. 
This  I  know 
and  dare  a- 
vouch,that  the 
higheft  myfte- 
ry  in  the   Di- 
vine Rhetorick 
is  to  feel  what 
a  man  fpeaks, 
and  then  to 
fpeak  what  he 
fcels,  faith  our 
Excellent,  Ju- 
dicious,  Pious 
DTStaugbM3 
Preachers  Dig. 
Sect. 2.  p.  j  12. 
Lege  Knoxi 
oratiov.em  ante ' 

obitum  ad  Symmiftat  &  Prcsbyteros.  k  Wjn  tarn  clcgantCY  diccntes^uam  ittilii  doctnterjujit  ludicudi, 
inqutt  ZenoCitti.  Gtbicufi3iiih(om  ottAquin  i.p.q.  117.)  That  a. Teacher  is  to  the  Learner  as 
a  Phyfician  to  hi?  Patient.  And  as  the  Phyfician  himfclf  gives  not  health,  but  only  gives  Tome 
helps  to  bring  the  body  into  a  fit  temperament  and  difpofition,  that  is,  to  help  nature:  fo  a 
Teacher  doth  net  give  knowledge,  but  the  helps  and  motives  by  which  natural  light  being 
excited  and  helped,may  get  knowledge.  And  as  he  is  the  beft  Phyfician  that  doth  not  opprcls 
nature  with  multitude  of  Medicines,  but  pleafantly  with  a  few  doth  help  it,  for  the  recovery  of 
health  :  fo  he  is  the  beft  Teacher,  not  that  knowcth  how  to  heap  up  many  Mediums  and  Argu- 
ments to  force  the  undemanding,  rather  then  entice  it  by  the  fweetnefs  of  light :  But  he  that  by 
the  eafie  and  grateful  Mediums,  which  are  within  reach,  or  fitted  to  our  light,  doth  lead  men  as 
by  the  hand  unto  tl\e  Truth  5  in  the  beholding  or  fight  of  which  Truth  only  knowledge  doth 
confift, and  not  in  ufe  of  Arguments.  And  therefore  Arguments  arc  called  Reafons,by  a  name 
of  relation  to  Truth^.becaufe  they  are  means  for  finding  out  the  Truth,  Gibiatf.^PrafaU.  2. 
deLibcrtat.p.zSi.  I  judge  ttis  an  excellent  ufeful  Obfervation  for  all  Teachers  and  Difputantj. 

fthe 


3*4 


The  Saints  everlafllng  Reft, 


Part  3.I 


thedreffing,  you  have  taken  away  all,  orelfe  hiding  excellent 
Truths  in  a  heap  of  vain  Rhctorick,  and  deforming  its  naked 
beauty  with  their  paintings,  fothat  no  moreferioufnefscanbe 
perceived  in  their  Sermons,then  in  a  School  boys  Declamation^ 
and  our  people  are  brought  to  hear  Sermons,  as  they  do  Stage- 
plaies,becaufe  Minifters  behave  themfclves  but  as  the  Actors5On 
the  other  Cidc,  How  many  by  their  flovenly  drefiing,  and  the  un- 
cleannefsofthediftuhatitisferved  up  in,  do  make  men  loath 
and  naufeate  the  food  of  Life,  and  even  defpife  and  caft  up  that 
which  fhould  nourifti  them  f  Such  Novices  are  admitted  into 
the  Sacred  Function,  to  the  hardning  of  the  wicked,  the  fadning 
of  the  godly,  and  thedifgrace  and  wrong  of  the  work  of  the 
Lord ;  and  thofe  that  are  not  able  to  fpeak  Senfc  or  Reafon,  are 
made theAmbafTadours  of  the  moll  High  God. 

J  know  our  ftile  muft  not  be  the  fame  with  different  Audito- 
ries; Our  language  mud  not  only  be  fuited  to  our  matter,  but 
alfo  to  our  hearers,  orelfe  the  bell:  Sermon  may  be  worft;  we 
mud  not  rcade  the  higheft  Books  to  the  loweft  Forms;Therefore 
was  Luther  wont  to  "fay,  That  Jjjtui  pueriliter popular 'it '  er.tr iviali- 
ter,  &  Jim  flic  ijftme  docent,  optimi  ad  vtilgtu  funt  coneionateres  ; 
but  yet  it  is  a  poor  Sermon  that  hath  nothing  but  words  and 
noife.  Every  Reafanabie  foul  hath  both  Judgement  and  Affe- 
ction,and  every  Rational  Spiritual  Sermon  mull  have  both:  A  dif- 
courfe  that  hath  Judgement  without  Affection,  is  dead,  and  un- 
effectual,  and  that  which  hath  Affection  without  Judgement,  is 
mad  and  tranfporting  :  Remember  the  Proverb,  Non  omnes  qui 
habent  citharam^funt  citharAdi^  Every  man  is  not  a  Mufician  that 
hath  an  Inilrument,  or  that  can  jangle  it,  and  make  a  noife  on  it : 
And  that  other  Proverb,  Multifont  qm  *Bovcs  ftimulant,  pmci 
aratores.  Many  can  prick  the  Oxen,  but  few  can  plow  j  fo  many 
Preachers  can  talk  loud,  and  earneilly,  but  few  can  guide  their 
flock  aright,or  open  to  them  folidly  the  myfterics  of  the  Gofpel, 
and  (hew  the  true  mean  betwixt  the  extrcams  of  contrary  errors: 
I  know  both  muft  be  done;Holding  the  Plough  without  driving 
the  Oxen,  doth  nothing;  and  driving  without  holding,  maketh 
mad  work,  and  is  worfe  then  nothing  :  But  yet  remember,  that 
every  Plow-boy  can  drive,  but  to  guide  is  mote  difficult,  and 
therefore  belongeth  to  the  Mailer- Workman  :  The  violence  of 
the  Natural  motion  of  theWindes  can  drive  on  the  Ship;  but 

there 


Part  j 


The  Stints  evcrlafltng  Rtfl, 


_3*5 

1  iTira.  1. 15. 
Futnrm  Trfflw 
Ecdefi*   tills 
eligitur,  ai  (it- 
jus   eomparxno-  | 
ncns  rcfte  Grex  I 
c titer t  nomine  n-  ' 
tur.   VefintuHt 
Kbit  ores  Orato- 
rcm,  qui  fit  Fir 
bom*,  dicendi 
pcrim  Hicron. 


J./o/.  (mibi) 
H7 

m  Bucholcerus  j 
in  roftrd  fua  &  \ 
medix  conciohb: 
fuggcftum  nun-  j 
qium  afcendit,    j 
quin  de  cordibiu 
bominnm  ipfis 
quos  fere  vctlct  J 
affcftus  excuse-  j 
ret.   Templum 
ingrediebutur 
quit  fenfu  ir<$ 
divin*  perterri- 
tws  I  Deum  im- 
mortalem!  quan- 


there  is  neccflary  a  Rational  motion  to  guide  and  govern  itt  or 
clfc  it  will  quickly  be  on  the  Rocks  or  Shelves,  either  broke  or 
funk,  and  had  better  He  ftill  in  the  Harbor,  or  at  Anchor  :  The 
Horfcs  that  have  no  Rcafon,  can  fet  the  Coach  or  Cart  a  goin?, 
but  if  there  be  not  fomc  that  have  Reafon  to  guide  them,  it  were 
better  (land  (till.  O  therefore  let  me  befpeak  you,  my  Brethren, 
in  the  Name  of  the  Lord,  cfpccially  thofc  that  are  more  young 
and  weak,  that  you  tremble  at  the  greatnefs  of  this  holy  imploy- 
ment,  and  run  not  up  into  a  Pulpit  as  boldly  as  into  the  Market 
place  j  Study  and  Pray,  and  pray  and  ftudy,  till  you  arc  become 
Workmen  that  need  not  be  afliamed,  rightly  dividing  the  Word!  **  Ocean,  r*. 
of  Truth,  that  your  people  may  not  be  afhamed,  or  aweary  to  j  *'/*'  (mf?t> 
hcaryouj  But  that  befides  your  clear  unfolding  of  the  Dodrinc 
oftheGofpel,  you  may  alfo  be  Matters  of  your  peoples  Affecti- 
ons, and  may  be  as  potent  in  your  Divine  Rbetorick,  as  Cicero  in 
his  Humane,  who,as  it  is  laid,  while  he  pleaded  for  Ligariut,  Ar- 
m*  be  impcratoru  qnar.tumVH  it  an  wmh  excuferit,  &  miferofop- 
fiicivenUmimpctravit :  Or  as  it  is  faid  of  excellent  m  Bftcfafccr, 
that  he  never  went  up  into  the  Pulpit,  but  he  raifed  in  men  almoft 
what  aff.ftions  he  pleafcd  5  fo  raifing  the  deje&cd,  and  comfort- 
ing the  a ffli&cd,  and  ftrengthening  the  tempted,  that  though  it 
were  two  houfs  before  he  had  done;  yet  rot  2ny  even  cf  the 
common  people  were  weary  of  hearing  him.  Set  before  your  eies 
fuch  patterns  as  thefc;  nand  labour  with  unwearied  diligence 
to  be  like  them.  To  this  end  take  'Demoftkenes  counfel,  P/us  old 
ejuam  vinithfumtre*  It  is  a  work  that  rcquireth  your  moft  fcrious  j  lxfi^n  vfhtfia 
icarching  thoughrs.  Running,  hatty,  eafic  (Indies,  bring  forth  £  £r/^?  tf 
blindc  births.  °  When  you  arc  the  moft  renowned  Do&ors  in  '  clumitmm 
the  Church  of  God,  alas,  how  little  is  it  that  you  know,  in  com-  \an£orc&  ten- 

tiwnum  ftufti-  \ 
bm  quaffubatur  alius  f  nendolorU  tantum  aUevgtioncm,  fed  propoptum  ttim  fibi  ivgenerari  fentiebat,\ 
mala  quaqueforti conjUntique  ammo pcrferci.di.  Erat  omni  vittornm  cano  commwm  aiiquk  f  flex-  j 
amma crumb bujm  fuada,  vifi  pUn&  dejpcrati*  ejfet,  eomgebatur.  Vivida  nimirttm inbucholcero 
omnia  fusrmt, vivida  vox,  vividi  oeuli,  vivida  mania,  geflus  omncs  vividi  1  Adeo  fefe  tn  illo  divinijpi- 
rittes  virtutes  confcntcrc.    Hinc  auditorium  ej us  ita  commotum  oratione  Bucholcei  i  c onft&t,  ut  fact  11  on 
nififinitj  bora  altera  pcroraret,  nullum  tamen  audiendi  t*4ium,  vel  $  media  cuiquam  plebi  ibrepferiu 
Melcb.  Adamus  in  vita  Bucholcer.    »  In  time  and  by  Labour  the  Truth  will  fhine  forth  to  you, 
if  you  light  on  a  good  Helper  or  Guide.  Clem.  J  lex  ftrom.  It.i.  °  Communes  enim  (enfm  /implies- 
ttt  ipfa  eommcn4atJ(2i  compajfio  [ententiarum  (?  familiar it  at  epinionum&c.  Ratio  autem  Divina  in 
UKduila  c/J,  wni'nfupcrficie,  (?  fleru mqh  smul a  manifefik.  Tertullian.  //.  dcRcfum ft.  fan*, 
*»?'!•  F»S- 4*7. 

Zz  parifon 


1*6 


p  Eruditio,  ait 
■SMetrocles  tem- 
pore emend  a  eft. 
Ideo  Tbalcs 
dixit  Tempm 
omnium  [apien- 
tijftmum  eft. 
Therefore 
truft  nor  too 
foon  to  the 


The  Saints  everlafting  Reft, 


Parcj. 


parifon  of  all  that  which  you  arc  ignorant  of  I  Content  not  your 
fdves  to  know  what  is  the  Judgement  of  others,  as  if  that  were 
to  know  the  truth  in  its  evidence:  Give  not  over  your  ftudies 
when  you  know  what  the  Orthodox  hold,  and  what  is  the  opi- 
nion of  the  moft  cftecmed  Divines :  Though  I  think  while  you 
are  Novices,  p  and  learners  your  felve^,  you  may  do  well  to 
take  much  upon  truft  from  the  more  judicious;  yet  flop  net 
there;  but  know,  that  fuch  faith  is  more  borrowed  then  your 
own  :  An  implicit  faith  in  matters  not  fundamental,^  of  great 
difficulty,  is  oft  times  commendable,  yea  and  neceffipy  in  your 
people,  who  are  but  Scholars;  but  in  you  that  are  Maftersand 
Teachers,  it  is  a  reproach. 


Judgement    ©f 

a  young  Divinc;no  more  then  to  a  young  Lawyer  or  Phyfician  :  Though  I  know  many  are  «ld 

tenorants  too. 


Let  Presbyters 
be  fimp!e,mer- 
ciful  in  all, 
converting   all 
from  error  I  vi- 
fitiag  all  that 
are  fick3  not 
neglecting  the 
widows,theor 


SECT.   IX. 

4,!)E  furc  that  your  convention  be  teaching,  as  well  as  your 
JjDotftrine.   Do  not  contradict  and  confute  your  own  Do- 
(Serine  by  your  practice.  Bs  as  forward  in  a  Holy  and  Heavenly! 
life,  as  you  are  in  prefling  on  others  to  it.    Let  your  difconrfe  be  j 
as  edifying  and  fpiritual,  as  you  teach  them  that  theirs  muft  be  ; ! 
go  not  to  law  with  your  people,  nor  quarrel  with  them,  if  you  I 
can pofllbly  avoid  it.    II  they  wrong  you,  forgive  them;  For  j 
evil  language,  give  them  good  ;  and  blelfing  for  their  curfing  ; 
phans3Tnd  the  1  *-ct  §°  y°ur  **£***>  rather  then  let  go  your  hopes  and  advantages 
poor /but  al-  for  the  winning  of  one  foul.    Suffer  any  thing  rather  then  the 
waies  provi-     Gofpel  and  mens  fouls  (bould  fufrer :  Become  all  things  (lawful) 
ding  things      t0  ajj  men  ifby  any  means  you  may  win  fome.    Let  man  fee  that 

good  before 
I  God  and  men  :  Abftain  from  all  anger  j  from  unjuft  judgement^  and  be  far  from  all  covetouf- 
!  nefsDonoc  haftily  confenc  againft  any  mans  Do  not  prevaricate  in  Judgement — Be  zealous 
J  after  that  which  is  good  :  KcepiBg  your  felves  from  fcandalsj  and  falfe  Brethren,and  thofe  that 
j  bear  the  name  of  the  Lord  in  H_ypocrifie3  and  who  lead  empty  men  into  error:  Polycarpus  in  Ep. 
1  ad  Philip.  Edit.  Ufierii  pag.  19,10.  (  It  feems  it  was  the  office  and  work  of  Presbyrcrj  to  be 
J  Judges  in  Polyenes  time  fwho  was  Johns  Difciple)  and  the  peoples  duty  to  obey  them  (as  is 
1  expreft  in  the  words  before  thelc.)  Lucrum  Philofopbia  eft,  Jpoutc  facere  jufta  &  fan  eta,  inquit 
iylriftotcks  referente  Orfnxe  in  Aphor.poS  Com.in  Hcbra.  'lij  Pagmfmo  &  Atbeifmo inCbrifHim- 
fvumbomhmmftudiislocuifituHus,  imprimis glori e  Dei,  deinde publicce  utilitati  eafervire  oportet,  in- 
quit  Gryntem  tu  Apbor.  Praftantijfimum  genus  ft udiicsi,  heneagere,  ut  Socrates. 

you 


Part  $ 


The  Saints  everlafting  Refi, 


you  ufc  not  the  Mjniftry  only  for  a  trade  to  live  by ;  But  that 
your  very  hearts  are  wholly  ice  upon  the  welfare  of  their  fouls. 
Whatsoever  meeknefs,  humility,  condefecntion,  or  fclf-dcnial 
you  teach  them  from  the  Gofpcl,  O  teach  it  them  alfb  by  your 
andiflcmblcd  leading  example.  This  is  to  be  Guides,  and  Pilots, 
and  Govcrnours  of  the  Church  indeed.  Be  not  like  the  >Orators 
that  Diogenes blamed,  that  ftudied  bene  dmre,  nonkene  facer  e : 
Nor  like  the  fignatthe  Inne-door,  that  hangs  out  in  the  rain  it 
felf,  while  it  (hews  others  where  they  may  have  (belter  and  re- 
frcfliing;  Nor  like  a  Fencer  that  can  offcnd,  but  not  defend,  as 
Cicero  faid  of  Caliw,  that  he  was  a  good  right-hand  man,  but 
an  ill  left-hand  man.  See  that  you  be  as  well  able  to  defend  your 
felves,  when  you  arc  tempted  by  Satan,  or  accufed  by  men  to  be 
proud,  covetous,  or  negligent,  as  to  tell  others  what  they  (hould 
be.  O  how  many  heavenly  Do&rincs  are  in  fomc  peoples  ears, 
that  never  were  in  the  Preachers  heart !  Too  true  is  that  of  Hila- 
ry, Sanfttires  fnnt  aures  plebis,  qnkm  cor  da  facer  dot  urn*  Alas,  that 
ever  pride,  emulation,  hypocrific,  or  covctoufnefs  Qiould  come 
into  a  Pulpit !  They  arc  hatcfull  in  the  Shops  and  Streets,  but 
more  hateful  in  the  Church ;  but  in  the  Pulpit  mod  of  all.  What 
an  odious  fight  is  it,  to  fee  pride  and  ambition  ftand  up  to  preach 
humility  I  and  hy poet i(ic  to  preach  upfincerity  I  and  an  earth- 
ly minded  man  to  preach  for  a  heavenly  converfation  1  Do  I  need 
to  tell  you  that  are  Teachers  of  others,  that  we  have  but  little 
while  longer  to  preach  ?  and  but  a  few  breaths  more  to  breathe  ? 
and  then  we  muft  come  down  5  and  be  accountable  for  our  work? 
Do  I  need  to  tell  you,  that  we  muft  die  and  be  judged  as  well  as 
our  people  ?  or  that  jufticc  is  moft  fevere  about  the  San&uary  ? 
And  Judgement  beginneth  at  the  houfe  of  God  ?  and  revenge  is 
moft  implacable  about  the  Altar  ?  and  jealouSc  hotted  about 
the  Ark?  Have  you  not  learned  thefe  leffbns  from  Eli,  Corah, 
Nad*!,  and  Abihu,  Vzzab  and  the  Bcthjbemites,  &c.  though  I 
had  faid  nothing?  Can  you  forget,  that  even  fome  of  our  Tribe 
ftiall  fay  at  Judgement,  Lord,  We  have  taught  in  thy  JSlavte  ?  who 
yet  muft  depart,  with,  1  know  you  not  ?  Do  you  learn  nothing 
by  the  affli&ions  that  now  lieuponyou?  Ycu  fee  what  hath  been 
done  againft  the  Miniftcry  of  England:  How  fome  have  been 
laid  hold  on  by  the  hand  of  J  ufticc :  and  fomc  by  the  band  of  vi- 
olence and  in /ufticc,  and  how  all  are  lafhed  and  reproached  by 

Z  z  2  the 


327 


Luther  was 
wont  to  advife 
Preachers  to 
fee  that  thefe 
three  Dogs  did 
not  follow 
them  into  the 
Pulpit^  Pride, 
Coveroufnefs, 
Envy. 


or 


Mac.7. 


3*8 


The  Saints  tverl&ftlng  Reft. 


menu  praefcri 
mus :  non  elo- 
quimur  magna ; 
fed  viviajtcs. 
'gioriamur  not 
cwfecutes  quod, 
ill'  (umma  intcn 
tione  quajivc- 
runt.nec  invcnire 


Part  3. 

!  the  wanton  tongues  of  ignorant,  infolent  Se&arics ;  neither  Pre*" 
llatical,  Presbyterian,  nor  meer  Independent  now  fparcd,  it  be 
!  ing  the  very  calling  it  fclf  that  now  they  fetagairfU  How  they 
rob  the  Church  of  her  due  maintenance,  and  make  no  more  of  it 
Sosnon  babitu  then  Dionjftus  did  of  robbing  v£fcuUpius  of  his  golden  beard, 
(apimiam  fed   \  £***  barbatuseratfilius,  At  pater  Apollo  non  ita  •  or  then  the  fame 
D  ionyfus  did  of  robbing  Jupiter  Oljmpius  of  the  golden  coat  that 
Huron  had  given,  faying,  That  a  Coat  of  Gold  was  too  heavy 
for  Summer,  and  too  cold  for  Winter,  but  cloth  would  be  fu- 
table  to  both ;  Or  then  he  did  of  robbing  the  Images  of  the  vef- 
frlsof  Gold  which  they  held  in  their  hands,- faying,  he  did  but 
take  what  they  offered,and  held  forth  to  him  :  Or  then  the  fame 
Ttionyfius  did  of  robbing  the  Temple  of  Trofirpina,  when  aftcr- 
^c^»i?MT-*l:wardsbis  faipshadaproiperous  winde,  fidetts,  inqnit,  quarru 

twv.VxWx.  0-  ^  proffer  a  navigatio  a  Viu  inmortalibus  detur  facrilegu :  Ex  hoc 

fteiKpd.40 1.       colligens  aut  non  ejfe  Deos,  aut  illU  non  ejfe  mole  ft  a  Sacrilegia.  Sirs, 

ti*remtfibiin-\  [3orh  God  lay  all  this  on  the  Church  and  Miniftry  for  nothing? 

'lio%lt^Rauo'  \  -DDt'1  not  tne  world  know  what  an  ignorant,  lazie,  fupeKHtious 

cictm \cperi\m\  Miniftery  had  lately  poffeffed  moft  Churches  in  the  Land?  And 

&  'opcruRxtione  \  how  many  fuch  are  yet  remaining  ?  and  thofe  that  arc  bcttcr,alas, 

indigent :ut  quod\  how  far  frem  what  we  fhouldbe,  either  in  know  ledge  or  pra- 

mente  percipi- 

mus  tpereyerpe- 

?>fW»3.H;ercn. 

de  vesic  facer dot . 

Tm.4.fol.(mt~ 
\bi)  26. 

Tanta  debet  efle 

(cientiaarerudi-  \ 

tio  pontifictiVei, 

ut(?  greflus 

ejus  &  mow, 

(St  umverfa  vo* 

calia  fint:  Ve- 

ritAtem  mente 

concipiat  j    &* 

tcto  earn  babitu 

nfon*t&  orna- 

tu  :  ut  qtticquid 


&ice  I  And  yet  how  unwilling  arc  they  to  learn  what  they  know  J 
not?  Even  as  unwilling  as  their  people  are  to  learn  of  them,  if  j 
not  much  more,    O  fee  your  errors  by  the  glafeof  your  Arflicti-  | 
ons :  And  if  the  words  of  God  will  not  fcrve  the  turn,  let  the  j 
tongues  of  enemies  and  Sectaries  (hew  you  your  tranfgrcfiions :  j 
Ofwhomlmay  fay  to  you,  as  Erafmusoi  Luther,  Deusdedit  \ 
huic  poflrema  atati  propter  morborum  wultitudinem  acremnicdicam: 
And  as  the  Emperour  Charles  of  the  fame  Luther,  Sifacrificuti  j 
fiugi  effent,  nullo  indigerent  Lutbero*    Yet  let  not  any  Papift  catch 
at  this,  as  if  our  Miniftery  were  unlearned  and  vicious  in  compa-  j 
rifon  of  theirs;The  contrary  for  the  common  fort  is  well  known:  j 
And  though  the  Jefuites  of  late  have  been  fo  indubious  and  j 
learned,  yet  I  could  tell  them  out  of  Ertfmus,  of  fome  that  pro*  j 
ved  hereticks  muft  be  killed ,  from  Pauls  tHareticum  heminem  devi  \ 

ta,  i.  e.  de  vita  tolle.    And  of  Hen.  Stephanus  his  Prieft  of  Artou,  j 

agn,  qmcquid  ' 

loquitur,  fit  doBrint  populorum.     Hieron.  ibid.  fit.  27.  fine.    Nunquam  periditatur  ReKgie  nifi  \ 

inter  ReverendiJJimos.    Probstum  ut  Luther  citante  D.  Stoug hton.  Vderim  ZMaximm  lib.  1 .  cap*  a. 

Jufl.lib.ii. 

that ! 


Part  i 


The  Saints  everlafling  Reft. 


3*9 


i  As  Do&or 
HatfpvcU   re- 
citeth  him, 
with    more 
to  the  fame 


that  would  prove  that  it  belonged  to  his  Parilhioners  to  pave  the 
Church,  and  not  to  him,  from  Jeremies  Pave  Ant  Mi,  non  paveam 
ego.    Or  if  thefe  feem  partial  witneflfes,  I  could  tell  them  what 
Bclltrmine  faith  of  the  ninth  Age ;  Seculo  hoc  nullum  extitit  indo- 
Elites  ah t  infelicity  quo  ffni  Mathematics  aut  "Philofopbia  oferam 
dabat,  Mains  vu/go  pntabatur  :  And  as  1  Ejpencaus  faith,  Vt 
(jr&cc  noffe  fufpeflnm  fuerit,  Habraicl  frope  kare'tiexm.    I  could 
tell  them  alfo  what  a  Clergy  was  found  in  Germany,  ana4  in r  Eng- 
land at  the  Reformation,  what  barbarous  ignorance,  beaftly  un- 1 
clcannefs,  and  murders  of  the  children  begotten  in  whoredom  pu/pofc:  As 
was  found  among  them.  I  could  tell  them  who  havebecn  turned  j  one  that  would 
from  their  Church  by  a  mecr  journey  to  Rome,  there  feeing  the  ( prove,  That 
wickednefs  of  their  chiefeft  Clergy  ;  And  what  Petrarch, Man- 
tuan,  with  multitudes  more  fay  of  it.    And  ( if  the  moft  horrid 
murders  were  not  become  venues  with  them,  and  did  they  not 
think  tjiey  did  God  f  rvicc  by  killing  his  fcrvants  )   I  Chould 
rainde  them  of  all  the  burnings  in  England,  and  of  all  the  unpa- 
ralleled bloody  Maffacres  in  France,  and  the  Inquifition  of  Spain, 
which  their  Clergy  yet  manage  and  promote.    If  any  fay,  That 
I  fpeak  this  but  upon  reports,  wc  have  feen  no  fuch  thing :  I  an- 
fweras  ^aufanias,  when  he  was  blamed  for  difpraiftngaPhyfi* 
tianthat  he  had  never  made  trial  of,  Si  ptricultwfecijfemnequa- 
cjuam  vivirem :  If  we  had  failed  into  their  hands  it  had  been  too 
late  to  complain.    ^»«  vefiigia  terrent  Omnia  in  adverfurru 
jpetlantia^nutUretrorfu-n.    And  fame  tafte  of  the  fruit  of  their 
projeds  wchavc  lately  had  in  England;  by  which  paw  we  may 
Efficiently  conjecture  of  the  Lion.  So  that  as  bad  as  wc  are,  our 
adverfaries  have  little  caufe  to  reproach  us. 

But  yet,Brethrer,  let  us  impartially  judge  cur  felves;  for  God 
will  fhortly  Judge  us  impartially.  What  is  it  that  hath  occalioned 
fo  many  Novices  to  invade  the  Miniftcry,  who  being  puffed  up  "JC^  c°ntu' 
with  pride,  arc  fallen  into  the  fnare  of  the  devil,  i  Tim.36.  and  UrUi.  &  " 
bring  the  work  of  God  into  contempt,  by  their  ignorance  ?  Hath 
not  the  ungodlinefs  and  ambition  of  thofethat  arc  more  learn- 
ed, by  bringing  learning  it  felf  into  contempt;  been  the  caufe 

a       m  '  T*    1  c         r  ftieribus   qui- 

acm  Dti  Ecclcpa  confultoribus,  etfi  primiriis  viris  qui  negligentim  vivxnt,  &  prater  folcrtiffr 
mtrum  quorunUm  &*  chrifimorum  tenfuetudinem,  ml  minus  dtprebendi  poffe,  qusm  ex  virtu- 
turn  profeHu,    vt  fe  merit  praferant ,  &c.     Origcn.  cont.   Ceifum  lib.  J.    (Edit.  AicenL 


there  were  ten 
worlds  from 
Chrifts  words, 
Honnt  decern 
fatti  fant  mun- 
dii  And  the 
other  difpro- 
ved  him  from 
the  words  fol- 
lowing, Sei 
ubi  funt  ko- 
vem  ? 

r  I  may  fay 
to  them    as 
Origcn  to  £ty- 
fmy  lib.  1.  fgi, 
(raibi)   35. 
nAmiftitem 
Ecclefix  quem- 
pum  cum  pr*- 
fide  Altquo 


vitatu  prtn- 
cipe :  ut  plr 
ne  intcUigM 
yel  hi  defe- 
ftieribus 


Zz  3 


of 


330 


The  Sdtnts  everlaftlng  Refl< 


Part  3. 


of  all  this?  Alas,  who  can  befo  blinded  by  his  charity,  as  not 
to  fee  the  truth  of  this  among  us?  How  many  of  the  greateft 
wits  have  the  moft  gracelefs  hearts  ?  and  relifih  Cicero,  Tiemoft* 
htntsox  sSfriftotle  better  then  'David,  or  Paul,  or  C'hrift  ?  and 
even  loath  thofe  holy  waies  which  cuftomarily  they  preach  for  ? 
That  have  no  higher  ends  in  entering  upon  the  Miniftry,  then 
gain  and  preferment  ?  And  when  the  hopes  of  preferment  are  ta- 
ken away,  they  think  it  but  folly  to  chufe  fuch  a.toilfome  a§id 
ungratefel  work.  And  thus  the  Ball  of  reprcach  is  toffed  between 
the  well  meaning  ignorants,  and  the  ungodly  learned  ;  and  be- 
tween thefe  two,  How  miferableis  the  Church?  The  one  cries 
out  of  unlearned  Schifm3ticks :  The  other  cries  out  of  proud, 
ungcdly  per  fearers,  ard  fay,  Thefe  are  your  learned  men,  that 
ftudy  for  nothing  but  a  Benefice  cr  a  B  fhoprick,  that  arc  as 
ftrange  to  the  MyOcries  of  Regeneration  and  a  holy  life,  as  any 
others  I  And  O  that  thefe  reproaches  were  not  too  trite  of  ma- 
ny  1  God  hath  lcflenedMiniftcrsof  late,  one  would  think  fuffi- 
ciently,  tobewareof  ambit  on,  and  fecular  avocations ;  But  it 
is  hard  to  hear  Cod  (peak  by  the  tongue  of  an  enemy  :  or  to 
f:e  and  acknowledge  his  land  where  the  Inftrument  doth  mil- 
cany.    If  Englifh  examples  have  left  their  force  (as  being  fo 
nccr  ycur  eyes  that  ycu  cannot  fee  them)  remember  the  end  of 
Functus  that  learned  Chronolcger,  who  might  have  lived  long- 
er as  a  Divine,  but  died  as  a  Princes  Ccunielcr,  and  theDiftieh 
pronounced  at  his  death, 


Hegabitis  fat 
fci*  &  perne- 
gabitis,  Sec.  At 
verendum  ve~ 
hementer    11c 
vos  ipfos    de- 

cipiatis  t  Nm 

novum  boc,  nee 

infrcquens  fedu- 

cere  alios,  quia 

feipfis    feducli 

(tint.  TnpropriU 

excutimm  ton- 
nes. ABm  re 

fiextcs  mentis 

long*  dijfialtor 

eft  aftu  dircR** 

In  Tbeologia 

vera  mnium 

Ung^ariffmum, 

rj*  difault.  tk 

pUniJJmum 

Wjfte  fcipfum  : 

Falluntur  (3* 

fattunt  quicunqi 

Tkcelogi  ipfos       necr  vr,nr  eves  rhar  veu  rsnnnt  ff  e  thet     \  remember  the  err 

mndum  fatis  u- 

runt.     Vclim 

Ante   omnia  ex- 

I  vcretis  vobis  ip- 

\fis  quam  dili-    \ 

gentijpme  ab  bypocrifi :  Grave  hquis  crimen  !  Erguite  bypocrit*  tibi  videmur  ?  Atr&cem  injuriaml\ 

&o   J^mtidimm  eft  noftrum  qucmvU  in  aliUrcprcbcndcrc,  a  quo  ipfe  ton  fit  plane  immunh.   ^uid 

mirifi  idem  cveniat  quibufdam  TbcologU  ?   lis  cum prim'u  qui  affeflilm  vimium  indulgent fuis,  ut  in 

aliU  bypecriftn  m> tent, in  feipfis  non  videant,  non  deprcbenda-nt  ?  Omnium  vitiorum  fultilijjimum  fane  eil 

Hypocrifis:  quod  non  modd  alios  quofvis,  fed  fuos  pofft (feres  mirk  modis  &  artibas  valet  decipere  & 

sJrcumvemre :  ^vo  callidior  bic Serpens,quo  magU  lubrictu  illabitur  bomimm mentibus,co majoriftu- 

d':o-,  co acriori vigiiintiafugiendm ant pellcndm.  Rupertus Meldenius  Parxneii rotivpro pace EccU 

fcl.B.1.5.  ^Perdit  autboritatcm  docendi,  cujut  fermoepcre  deftruitur.   Hieren.  ad  Ocean.  Tom.$. 

fol.Edit.  Erjfm.147.    Inuccenstamcn  &  abfque  fermone converfatio,  quantum  excmplopredeft,  tan- 

tumfileutionoiCt,  Idem.  ibid,    ^ui  alios  dtcerli  fungunturmunere,  nondectrinatantum  fedctiam 

vita  inncc?ntiay  acmorum  integritate,  fuk  dtbere  efle  conjpicucs,  diccre  fditui  eft  Dr  Bordingus, 

atMelchior.  Adam,  in  ejus  vita.    Mentior  vifi  alios  qui  talis  eft  incrcpat;  turpes  turpis  infa- 

mat;  &  tvaffe  fc  confeium  credit ;  quia,  confeientiam  fuam  nsn  poffe  effugcre  fatUnonfn.   Iidem 

in  publics  accifatires ,  in  occulto  rei ;  in  femetipfos  cevfores  pariter  (?  nocentes ;  damnant  fork ,qu*d  in- 

tus  opcrantur  ?  admit tuxt  libentcr,qwd  cum  admifcrintsrimivmur ;  audacia  prorfm  eum  vititi  faciens > 

(fc.  Cyprian. E/j/J.  1  .ad V watum. 

Difce 


i 


Part  3, 


The  taints  everlafting  Reft. 


Difce  meo  exemph  mandato  munere  fungi \ 
Et  fuge  ceu  peft em  $  mhw&.yfiULrim  : 
And  the  like  fate  of  Jttfttujonds  (f.£.  Son  of  that  great  Divine 
of  the  fame  name  )  the  next  year,  whofc  laft  Verlcs  were  like  the 
former, 

guidjuvat  innumeres  fcire  Atque  evolverc  cafut, 
Si  faciendtfugi*,  fi  fugien  da  facts  f 
Study  not  therefore  the  way  of  riling,  but  the  way  of  Rightcouf- 
nefs ;  Honcfty  will  hold  out,  when  Honours  will  deceive  you. 
If  your  hearts  be  once  infected  with  the  fermentation  of  this 
fwelling  humour,  it  will  quickly  rife  up  to  your  brain,  and  cor- 
rupt your  intellectuals ,  and  then  you  will  be  of  that  opinion 
which  your  flcfli  thinks  to  be  good,  and  not  that  which  your 
judgement  thought  to  be  true;  and  you  will  fetch 'your  Religi- 
on from  the  Statute-Book,  and  not  from  the  Bible  5  as  the  jeft 
went  of  AgricoU  (  who  turned  from  a  Proteftant  to  an  Antino- 
mian,  and  being  convinced  of  that  errcur,  turned  Papift  into 
the  other  cxtream)  and  Pflugiw  and  Sidonius  Authors  of  the 
Interim  j  Cbrifma  ab  &is  &  oleum  Pontificium  inter  alia  defen- 
duntur,  ut  ipfi  difcederent  untliores,  (  becaufc  they  obtained  Bi- 
(hopricks  by  it.)  O  what  a  doleful  caTe  is  it,  to  fee  fo  many  brave 
wit?,  and  men  of  profound  Learning,  to  be  made  as  ufelefs  and 
hurtful  to  the  Church  of  God  by  their  pride  and  ungodlinefi,  as 
others  are  by  their  pride  and  ignorance ;  were  a  clear  under- 
standing conj'oyncd  with  an  holy  heart  and  heavenly  life,  and 
were  they  as  skilful  in  Spiritual  as  Humane  Learning,  what  a 
glory  and  blefling  would  they  be  to  the  Churches ! 


SECT.  X. 


5- 


LAftly,  Be  fure  that  you  ftudy  and  drive  after  Unity,  and 
Peace  -9  if  ever  you  would  promote  the  Kingdom  of 


§•  10. 

1  Therefore 
Chrift  died 
not  after  the 


Chrift  and  your  peoples  Salvation,  do  it  in  a  way  of  Peace  and 
Love :  Publick  wars,  and  private  quarrels  do  ufualiy  pretend 
the  Reformation  cf  the  Church,  to  the  vindicating  of  the  truth  m™"°f2?*"» 

'  °  I  with  his  head 

cut  off",  nor  yet  as  lftins  cut  afunder,  that  fo  even  in  Death  he  might  keep  his  Body  whole  and 
undivided ,  and  fo  no  occafion  might  be  given  to  them  thac  would  "Divide  the  Church.  Athana- 
fius  dc  Iiutrm.  Vcrbi. 

Z  z  4  and 


33* 


The  Saints  everlajting  Reft. 


(o  '<&  gpameyfJ- 
vsv  TcLyyu&)\zi 

'/&?*{  ynvn&i 

CM  </£  TDM    CLcJl- 

I  would    we 
could  all  as  pa- 
tiently bear, 
and  make  as 
good  life  of  the 
iikedifpofuios 
*  How  far  Sy- : 
nods  are  necef-  | 
(ary,-  and  yet 
particular  ^Mi- 
niftcrs    of 
j  Churches    are 
J  Independent, 

fee,  by  compa- 
ring Cyprians 
J  Epift.  72. 
§.j.  p.  217. 
with  Farmilia- 
nu*  Epift.  to 
Cyprian  Ep.  7$  * 
p.  (mlhi)  236. 
How  many 


Part  3. 

>  Tgnatim  gives   and  the  welfare  of  fouls ;  but  they  as  ufually  prove  in  the  iffiie, 
a  true  Chara-^hc  greateft  means  to  the  overthrow  of  all ;  It  is  as  natural  for 
fouldiershi  his  bot^  wars  and  Private  contentions  to  produce  Errours,  Scbifms, 
Epiftle  to  the  contempt  of  Magiftracy,  Miniftery,  and  Ordinances,   as  it  is 
Romans  (  Edit,  for  a  dead  carrion  to  breed  Worms  and  Vermine ;  Believe  it  from 
UiTeriipi  85.)   onethathath  too  many  years  experience  of  it  both  in  Armies  and 
**~  l°^tkS  ^*  I  ^arrifons  5  *c  *s  as  nal'd  a  thing  to  maintain  even  in  ycur  people,a 
n!M  Maw  tourA  undcrftanding ,  a  tender  confeience,  a  lively,  gracious, 
l*&fr%os  fi-  j  heavenly  frame  of  fpirit,  and  an  upright  life  in  a  u  way  of  war  and 
'  contention,  as  to  keep  your  candle  lighted  in  the  greateft  ftorms, 
or  under  ihe  waters :  The  like  I  may  fay  of  pervcrfe  and  fierce 
Difputings  about  Baptifm,  and  the  circuoiftantials  of  Difciplinc, 
or  other  Qneftions  triat  are  farrc  from  the  Foundation :  they  of- 
tener  lofe  the  Truth  then  finde  it.   x  A  Synod  is  as  likely  and 
iavyfull  a  means  as  any  for  fuch  dccifions>and  yet  Na^Unzen  faith, 
Se  kaEientu  non  vidijfe  titiift*  Synodi  utUem  finem,  tut  in  qua,  res  \ 
wale [e  habentes,non  magts  exacerbate  quant  curate  fuer  int.  Y  With  j 
the  vulgar  he  fecms  to  be  the  Conquerour  that  fcath  the  laft ! 
word,  or  at  leaft  he  that  hath  the  mo(i  plaufible  deportment,  the  j 
moft  affecting  tone,  the  mod  earned  and  confident  cxpreffions,  | 
the  moft  propable  arguments,  rather  then  he  that  hath  the  moft 
naked  demonftrations :  He  takes  with  them  moft,tbat  fpeaksfor  j 
the  opinion  which  they  like  and  arc  inclined  to,  though  he  fpeak 
Non-fenfe;  and- he  that  is  moft  familiar  with  them,  and  hath  the 
beft  opportunities  and  advantages  to  prevail,  efpccially  he  that 
hath  the  greateft  intereft  in  their  aficclions;  So  thtt  a  Difputa 
tion  before  the  vulgar  even  of  the  godly,  is  as  likely  a  means  to 
corrupt  them  as  to  cure  them  ;  ufually  the  moft  erroneous  feducers 
will  carry  out  their  Caufe  with  as  good  a  face,  as  fluent  a  tongue, 
I  as  great  contempt  and  reproach  of  their  oppofers,  and  as  much 
confidence  that  the  truth  is  on  their  fide,  as  if  it  were  fo  indeed. 
Pareta*  his  matter  taught  him,that,CVr/0  certitu  in  qnalibet  minu- 
tijfimapanis  pQrtioxetve*e  &  fa  bftantialiter  integrum  corpm  Chrifti 
effetiitem  in9ap%d earn,  fub  minmijfima  vivi  guttuia  adeflct  integer 
(angisi»T>omtnictu\VJh2it  confidence  was  here  in  a  bad  caufe? And 

Dilputes  did     I 

you  ever  hear  end  as  SMinut.  FalixOcfav.  Peftb<ec  Utti  biUrefque  difccjfmus :  faeilius  quod  ere* 
diderit,  Oftavius  quodvicerit :  Et  ego  quod  bic  crcdiderit,  &  hie  vicerit.  Paraeus  in  Prxfat.ad 
Comment.in  Gen. Suaforiusenim,  &  venfimilis  efcexqutrensfucos, error ;  p ne  fnco  aiaem  eft  VerftK, 
&  propter  hoc  pueris  credita.  Irensus  diver  j'.  harc[eslib.$.CAp<  1 5. 

if 


™— 


Part  3.  The  Saints  cvtrla^ing  Eejf.  333 

if )  ou  depend  on  the  meft  reverend  and  beft  clteemcd  Teachers,  1  t>c  ivdepcn- 
andfurltr  the  weight  of  their  rcputaticrj  to  turn  the  Scales,  you  dentibu  onho- 
m?y  in  many  things  be  never  the  nearer  to  the  Truth:  How  many   dvxU  (fhxrcti- 
learned  abk  menjiath  the  name  and  authority  of Luther  mifiead,  i  ^r%^°r^e 
in  the  point  of  coniubflantiaticn  ?  Vrfine  was  carried  away  with  !  Oav.  Blondel- 
it  a  while,  till  he  was  turned  from  it  by  the  reading  of  Luthers\  [urn  dc-Jureple- 
own  Arguments  they  were  fuch  Paralogifmes.Yet  was  ixLuthers !  ^  «  Regimine 
charge  to  his  followers  that  none  fhould  call  thcmfclves  after  his  E^lcfi^  PaS- 
name,bccaule  he  died  not  for  them,nor  was  his  doctrine  his  own.  I  a7^*?  Ramus ' 
The  only  way  therefore  to  the  profpering  your  labours,  is,  to  \vokb* mn  penes 
quench  all  flames  of  contentions,to  your  power.    If  you  would  pducos,  fed  penes 
have  the  waters  of  verity  and  piety  to  be  clear,  the  way  is  not  to  ««w»/«i  %*• 
ftir  in  them  and  trouble  them,  but  to  let  them  fettle  in  peace,  and  c 
run  down  into  practice.    Wo  to  thofe  Minifters  that  make  unne- 
cclTary  divifions  and  parties  among  the  people,  that  fo  they  may 
get  themfelves  a  name,  and  be  cried  up  by  many  followers  !  And 
as  you  &ould  thus  ftudy  the  peace  and  unity  of  ycur  Congrega- 
tions, fo  keep  out  all  the  occalions  of  divifions :  efpf  cully  the  do- 
ctrine  of  feparation,  %  and  popular  Church-government,  the  ap- 
parent Seminary  of  faction  and  perpetuall  contentions.    If  once 


cium  do  ft  rime, 
Eleclionem  & 
rejetlioucm  mi- 
niftrorum/xiTj- 
munifdtionem  ct 
abfolutitncm—  - 
A  Synodo  auum 
dpprob^td  fifci- 
plhid  ujitxta,  no- 


nes explofa  funt. 
Injunction  etia 
illdrnm  pdrtinm 
Ecclefiis  ,ut  omni 
ftudto,  flcftere 
illcs&  fimnai 


your  people  be  taught  that  it  bclongeth  to  them  to  govern  them-  vxamem  opimo- 
felvcs,  and  thofe  that  Scripture  calicth  their  Guides,  and  Ruler?, 
you  (ball  have  mad  work  !  When  every  one  is  a  Governor,  who 
are  the  governed  ?  When  the  multitude  how  unable  foever,  mud 
hear  and  judge- cfevetycaufe,  both  their  Teachers  and  others, 
they  need  no  other  imploymcnt  to  follow;  this  will  flndethem 
work  enough,  as  it  doth  to  Parliament  men  tof^and  hear  arid  1  ft*"**'**  [p 
fpeak  &  vote.Is  it  not  ftrange  that  fo  learned  a  man  a{*Pet.Ram»:  \  [Tpxcmfri™ 
dtmmmfuete  inviure  condrentur.  Sednovi&  induditd  crudelitas  qux  Pari  fix  exortdivnupais  His 
fdtdlibm  ItngS titeque  regnum Gdliix  pervdfit,  demefiicM  &  intcftiiut  coutcntiencs smncs  fuftuLt.  In 
vit^Bullingeri.  Aureliae  Synodo  prxfedit  i  adeel,  ubi  atmprimis  eorum  opinio  di/cujj'd  confutitafc  qui 
difcipltndm  pdriter  doftrimmqi)  Vcmocrdtico  vel pttiu*  Ocblocrdtico more quodim  cxpopuli fuftrdgiis 
regi  diminiflrariqi  vole  bant — Et  cum  in  dhis  prcvinciis  recrudefcere  tUuA  (upcrEcclcfujhca  / 
dijfidium  intelitgerct  S ddeel>cenfuit  de  re  totdfibi  dmpliter  c[[e  difiercndum.Aiq>  hubiu  Synodo  lurfum, 
cm  (?  prafutt,  tdntd  fxlkitdte  ttftct  diccndi  doa-ndiq^ ,  ut  (cbifmdtis  cjja  princcps,  vir  dlioqui  crudiiitnis 
hdudjpemendxjn  Ortbodoxorum  pdrlesfcfe  contulerti,ac  mutdtdm  fememum  cdtto  libdloprofcfftcsfit.ln 
vita  Sadeel.  In  Memdufcnfi Synodo  delum  de  Vifciplina  Ecclefidjiicd,  ettjw  fortnim  quondam  novim  & 
infolitdm  quiddtn  Johan.Parifienns  non  dnimountum,fed  eiiim  (cripto  dcfigiubdt :  eiquc  viri  qui  (4m 
docii  return  nevdrumpruritu  plus  dequo  liber  Antes  ddbxrebdnt3&  mdgna  vcrborum  drgumcntoramq-t  acie 
opv.iionem  Mius  mumtdm  defendebdnt.  llhru  tdmen  condtui  (efe  oppojuit  Btzi  dc3ij]imc(yJ  d'fcrtijfrmc 
rem  mm  edijferens  Ejus  fentcntiam  totd  Sy nodus  undmmo  confenfu  dpprcbdz:t}(?c.  In  vita  15ezx. . 

•  ihould 


??4 


<?  All  Here- 
ticks  fay  as 
tfudas  to 
Cbrift,  Ma- 
iler, and  with 
akifs,  that  is^a 
fliew  of  love 
to  it,  they  be- 
tray theTruth. 
Origcn.  Tract. 
35.  in  Matth. 
Hon  omnes  qui 
Chrifii  nomine 
gloriantur  &  in 
cxterno  Civita- 
tU  Dei  atu.& 
panegjri  ver- 
feitur,  jus  bx- 
bent  fuffragii; 
multi  inter  cot 
xrariiin  ceri- 
um tabula*  re- 
latijimmo  civi- 
tate  plane  indig- 
vi.  <^uk  vcro 
populnm  ad  fuf- 
fragia  voeabit? 
Tilenus  in 


The  Saints  everUJling  Refi, 


Pare  j, 


(bould  be  the  Advocate  for  the  multitudes  authority  in  Church- 
Government?  But  that  God  mud  ufefo  (harp  a  core  for  thofe 
contentions,  as  that  blcudy  French  Maffacre,  mcthinks  {hould 
make  EvgUnd  to  tremble  to  confident !  Lcaft  the  fame  difcafe 
heremuft  have  the  like  cure.  If  an  Army  had  tried  this  popular 
Government  but  one  year  among  themfelves  in  their  military 
affairs ;  and  had  attempted  and  managed  all  their  defignes  by 
the  Vote  of  the  whole  Army,  I  durft  have  valued  their  judge- 
ments  the  better  ever  after  in  this  point.  b  Wo  to  the  patient 
tbatmufthaveamiftaking  Pbyfitian  till  he  be  grown  skilfull by 
making  experiments  upon  hisdifsafes.  And  wo  to  the  people 
that  are  in  fuch  hands,  as  inaft  learn  their  skill  in  Government 
from  the  common  calamities  only,  and  from  their  experience  of 
the  furTcrings  of  the  people  !  This  kinde  of  kno  wledge,I  confefs, 
isthethrougheft  :  bat  it  is  pity  that  fo  many  others  (hould  pay 
fo  dear  for  it. 

You  therefore  that  arc  the  guides  of  this  Charet  of  Chrift,  take 
heed  of  loofing  the  reins  left  all  be  overthrown  :  It  is  but  lately 
that  the  Prelates  held  them  fo  hard,  that  we  might  n©t  move  on 
in  the  way  of  unqucft  ionable  duty,  and  we  might  not  ftir  at  all 
for  fear  of  ftirring  atnifs,  and  godlinefs  was  (hut  out  upon  pre- 
tence of  well  ordering  it:  Do  not  c  you  run  now  into  the  contrary 
extream,to  think  that  all  reftraint  is  evil.  Alas  poor  SngUndl  how 
are  thy  bowels  torn  out!  and  thy  reformation  and  deliverance 
grown  (as  to  man)  impoflible  1  becaufe  chy  inhabitants,  yea  and 
Guides,  run  all  into  extrcams !  like  a  drunken  man  that  rcclcth 
D< T  wiffi  Vc-  j  from  (y  c  t0  j^de,but  cannot  keep  the  middle  way :  nay  they  hate 

SwT^M  )  a  man  °* Peacc that  rnns n0t  out  int0  thcir  cxtrcams*  One  Party 
<^mb«i  «WJ*  wonld  pluck  up  the  hedge  of  Government,  as  if  the  Vine-yard 
a.  -cobis  vitw.-  I  could  not  be  fruitful,  except  it  lie  wafte  to  the  pleafure  of  all  the 
lU  confrmgendi  \  bcafts  of  the  Foreft.  They  arc  like  the  pond  that  fliould  grudge  at 
fiat,  qui  (  cm  I  , 

donis  omnibus  Jpiritalibut  ciftdut)  vtterum  Propbetarum  fimi*,  tribufque  AnticyrU  digna  capita, 
mn  PropbeU,  vel  ex  taberna,  vel  tftlilitari  Satione  in  Catbedram  Chrifii  iniecoro  bibitu,  mente  cert$ 
parumfobria,  finentibffsvobUprofiliijfe  dicuntur,  utquicquiiin  buicim  venerxt,  aut qumodocumquc 
vitrcabilis  fuggeftcrxt, in Cbriftixnx  fiki &  nominU atermm ludibrium,  ftcmentibuspiU, cacbinnan- 
tibtssatbeifacvomcrcnt?  zAudixa  (utinamfalfa)  refer 0 :  que  veftra  imm  Chriftianorum  omnium 
intereft,  fummxapudvos  fevcritate  plefti,  nequis  deinccps falfx  \eli  religieftjjfecieperfacrilegum  nefxs 
abufh,  fxcrtfanftum  'Domini,  qmifuper  nos  mnes  invocatum  eft  nomen,  gentibus  blxfpbemxndum 
propinet,  tcrramque  qu*  tanta  mQ?ittra  tulit,  Airis  quantum  in  fe  eft  devovcxt.  Blondcllus  de  Jure 
Piebis.  p.76*j,77' 

the 


Part  3 


Tht  Saints  tvtrLftwg  £ejf. 


the  banks  and  dam,  and  think  it  injurious  to  be  thus  retrained  of 
its  liberty,  and  therefore  combine  with  the  windstoraifeatcm- 
pcft,andfoaflaultand  break  down  the  banks  in  their  rage;  and 
now  where  is  that  peaceable  aflbciaticn  of  waters?  d  Methinks 
the  enemies  of  Government  are  juft  in  thecafc  as  I  remember 
v\henl  was  a  boy  our  School  Was  in,  when  we  had  barred  out 
our  Matter :  We  grudged  at  our  yoke, we  longed  for  liberty ;  be- 
cause it 'was  not  given  us  wcrefolvcd  to  tike  if,  when  we  had 
gotout  our  Matter  and  fhuc  f aft  the  doors,  we  grew  bold,  and 
falkt  to  him  at  our  plcdfure;  then  no  one  was  Mailer,  and  every 
one  was  M after :  we  fpend  our  time  in  playing  and  in  quarclling: 
we  treat  at  laft  with  our  Mafter  about  coming  in:  but  our  liber- 
ty wr,s  fo  fwect,  that  we  were  lcth  to  leave  ir,  and  wc  had  run 
cur  ftlves  fo  deep  in  guilt  that  we  ddrft  not  trcft  him ;  and  there 
fore  wc  refolve  to  let  him  in  no  mere  :  But  in  the  end  when  our 
play-dayes  (which  we  cailed  Holy-daycs)  were  ov-  r,we  are  fain 
toci  e  account  of  our  boldnels,  and  foundly  to  be  whipt  for  it, 
andfotocomc  under  the  yokeagsin.  Lcrd,  if  this  be  the  cafe  of 
England^  let  us  rather  be  whipt  and  whipt  again,  then  turned  out 
of  thy  School,  and  from  under  thy  government.  c  Wc  fid  *cr» 
how  thofe  arc  miftaken,  that  think  the  wsy  for  the  Churches 
unity,  is  to  di^  up  the  banks  and  lee  all  loofe,  that  every  man  in 
Religion  may  do  what  his  lift  r. 

Onthcothcr  Ode,  forre  men  to  eft  ape  this  Scj/U  do  fall  into 
the  Cbarjbdu  of  former  violence  and  formality  :  They  muft  have 
all  men  to  walk  in  fetters-,  and  they  muft  be  the  makers  of  them  ; 
andMinifters  muft  be  taught  to  Treach,  by  fuch  Jives  as  their 
horfes  are  taught  to  pace.  No  man  rruft  be  ftfrered  to  come  into  a 
Pu!pit,that  thinks  not  or  fpeaks  not  as  they  would  have  hi;r. :  Or 
if  they  cannot  take  away  his  liberty,  they  will  do  what  r  hey  cm 
to  blaft  his  reputation ;  Yet  if  he  cannot  have  the  repute  of  being 
Orthodox,it  were  well  if  they  would  leave  him  the  reputation  of 
aChu'ftian.  Eut  having  alfo  a  Chriftianiry  of  their  ovvn  making, 
and  proper  to  thcmfelves,  they  will  prefently  imchriften  him  and 
make  him  aHerctickby  proclamation  •  as  if  they  had  fo  far  the 
power  of  the  Key?,  as  to  lock  up  the  doors  of  Heaven  againft 
him,and  wipe  out  his  name  from  the  book  of  Life.  It  ftrikcth  me 
femetimes  into  an  amazement  with  aimiration}that  it  fhould  be 
pcfilblc  for  fuch  mountains  of  pride  to  remain  in  the  hearts  cf 

mary 


335 


1  Stat  antra 
Rationcm  dc- 
faiftr  mali  fui 
populu&.Uic  cxi- 
tm  omnisjudicii 
til,  inqnilitfc- 
cundum  plures 
datur.  Seneca 
defttdbcatc.t, 
■  Tinea  eft  Ar- 
r'm>  tinea  Pbo- 
tinks,  qui  San- 
ctum Ecclcfue 
vcftitnattum 
impictatc  fchi- 
&unt,&  J acr  He- 
go  morfu  fdei 
veUmen  obro- 
dunts  Ambrof. 
dc  Spirit,  li.  i . 
c  19. 

1  Non  cftlcvior 
tranfgrejjio  in 
Interpretation:, 
quzm  in  cower- 
fatione,  Tenul. 
dcpudiat.  ca.9. 


33$ 


The  Saints  everhfiing  Reft. 


Pare  3, 


g  £>uid  pofiu-  I  many  godly,  reverend  Miniftcrs  I  §  That  they  {hould  no  more  be 
mm  cxpoucrc  de  j  confcious  of  the  weaknefs  of  their  own  undcrftandings,  but  that 
%Tcetu!cum  I  cvcn  in  difputable  difficult  things,they  muft  be  the  Rule  by  which 
conftet  eJSe  cer-  all  others  muft  be  judged ! So  that  every  mans  judgement  rnuft  be 
um  caufam  ?  cut  meet  to  the  ftandard  of  theirs ;  and  whatfoever  opinion  is  ei- 
Vd  quid  dkere  ther  fhorter  or  longer,  muft  be  rejected  with  the  fcorn  of  an  He 


pojfumus  quorno- 


refie  or  an  Error  I  vVonderfull  1  That  men  that  have  ever  ftudied 


t£iom<&   Divinity ,ftionld  no  more  difcern  the  profundities  and  difficulties, 


tonitrua  0*-  col- 
leftiones  nubiam 
&  nebula,  if 
ventorum  emif- 
fiones  (ffimilia 
his  ejficiunturt 
&c  In  bis  om- 
nibm  nos  quidem 
loquaces  eri- 
mm  requirentes 
caufas  corunii 
qui  autem  ea  fa- 
city  folta  Vem 
veridicus  eft.  Si 
ergo  &  in  rebus 
creature,  qua- 
dim  quidem  to- 
rum  adjacent 
VeOi   quedam 
autem  &intw- 
ftrum  venerunt 
fcientiam,Qui<i 
mali  eft  fi  & 
eorum  qua  in 
Scripturu  re- 
quiruniury  rwii- 
verps  Scripluris 
Jpiritalibus   ex- 
iftcntibus,  qua-  t 

dam  abfolvimusfecundumgratiam  Dei,  quadam  autem  commendemm  Veo  f  Et  non  felum  in  bicfecuh, 
fed  &  in  fiuuro  >  tit  femper  quidem  T>£M  doceat;  homo  autem  femper  difcat  qux  funt  a  Veo,  &c. 
iL-cnxus  adverf  bjereflLz.cap.4-7 .  Arrogantia  prefeftia  obftaculum  cft3ut  rcfte  TSmuVecordis  bominU 
eftyl  nemine aliquid  didicijfe  velle  videri,  ut  dixit  Antifthenes.  Rcade  Junius  Eirenicon  in  Pfal.  1 zz. 
&  1 3  3.  in  opcram  e)v&  To  1.^.67  ^^c.  a  moft  precious  piece.  Reade  B^'fhop  HaUs  1 7th  Soliloq. 
called  Allowable  Variety,  p. 6 x.  OmnU  feef a  bumana  authoritatejirmata/atione  caret.  JEnxis  Sy\- 
\\usincFLitini.  hI  fpeak  this  only  of  the  guilty,  and  not  of  any  Pious  and  Peaceable  Divine3of 
whom  England  hath  many3but  ufeth  thsm  fo  illjthat  they  (hew  themfelves  unworthy  ofthem. 

the 


and  their  own  incapacities  1  Mere  wonderful  that  any  difciplc  of 
Chrift  (hould  be  fuch  an  enemy  to  knowledge,  as  to  refolvc  they 
will  know  no  more  themfelves  then  is  commonly  known,nor  dif- 
fer any  other  to  know  more  1  So  that  when  a  man  hath  read  once 
what  is  the  opinion  of  the  Divines  that  are  moft  in  cfcdit,he  dare 
fearch  no  further  for  fear  of  being  counted  a  Novcllift  or  Here* 
tick ;  or  left  he  bear  their  curfe  for  adding  to,  or  taking  from  the 
common  conceits  ISo  that  Divinity  is  become  an  cafier  ftudy  then 
heretofore:  Wc'are  already  at  a  Ne  plus  birr  a  :  It  feemethvain 
when  we  know  the  opinions  in  credit*  to  fearch  any  further :  We 
have  then  nothing  to  do,  but  eafily  to  ftudy  for  popular  Sermons, 
nor  is  it  fafe  fo  much  as  to  make  them  our  own,  by  looking  into 
and  examining  their  grounds,  left  in  fo  doing  we  {hould  be  for- 
ced to  a  diffent ;  So  that  Scholars  may  eafily  be  drawn  to  think, 
that  it  is  better  to  be  at  a  venture  of  the  common  belief,  which 
may  be  with  ca(c,then  to  weary  and  fpend  themfelves  in  tedious 
ftudies,  when  they  arc  fure  beforehand  of  no  better  reward  from 
men  then  the  reputation  of  Hereticks  I  which  is  the  lot  of  all  that 
go  out  of  the  common  rode.  So*  that  who  will  hereafter  look  after 
any  more  truth  then  is  known  and  in  credit,  except  it  be  fomc 
one  that  is  fo  taken  with  admiration  of  it,  as  to  caft  all  his  repu- 
tation overboard  rather  then  make  {hipwrack  of  his  fclrprized 
Merchandize  1  Yet  moft  wonderful  is  it,that  any  Chri(tian,efpe- 
cially  fo  rsatfy  h  godly  Minifters  (hould  arrogate  to  themfelves 


Part  J.  The  Saints  tvtrlafling  Jteft, 


337 


1  Lege  Cdmcro- 
nem  accurate 
difcrcntcm  dc 
potejlate  Ecclcf. 
Prxlcft  pig. 
460,461,461, 
Crc.and  befides 


ny  Judicial  dc 
ciilve  power  in 
MiPBitetSj  in 
dcctrinals. 
Vid.Videlii  Ra- 
tionale Tbeolog. 
L$.  c.6.pl  in. 
But  a  Doctoral 
Power  (as^i- 
wcrocalsit  ) 
fuch    as  a 
Schoolmaftcr 
hath    in  his 


the  high  prerogatives  of  God  I  viz.  to  be  the  Rule  and  Standard 

of  Truth!  I  know  they  will  fiy  that  Scripture  is  the  Rule;  but 

when  they  mud  be  the  peremptory  Judges  of  the  fenfeof  that 

Scriprurc,  l  fo  that  in  the  forded  controverfics  none  muft  fwarvc 

from  their  fenfe,upon  pain  of  being  branded  with  Hereftc  or  Er- 

rorjwhatisthisburtobc  the  Judges  themfclvcs,  and  Scripture 

but  their  Servant  ?  The  final,  full,  decifivc  interpretation  of  Lawf, 

belongeth  to  none  but  the  Lawmakers  themfclvcs.  Tor  who  can   f™wiihin 

know  another  mans  meaning  beyond  his  cxpreflion?,but  himfclf  ?   others"  deny  ^ 

And  yet  it  increafeth  my  wondering,  that  thefc  Divines  have 
not  forgorren  the  late  arrcgancy  of  the  Prelates  in  the  fame  kind  ; 
under  which  fume  few  of  thcmfclves  did  fuffcrlNor  yet  how  con- 
ftantly  cur  divines  that  write  sgsirft  the  Papifts,  dodifclaim  any 
:  fuch  livmg,  final,  decifive  Judge  of  controverfics,  but  make  Scri- 
pture the  only  Judge.  k  O  what  rr.ifchicf  hath  the  Church  of 
Chrift  fuffcredby  the  enlarging  of  her  Creed  I  While  itf contained 
but  twelve  Articles,  believers  were  plain  &  peaceable  and  honcft. 
But  a  ChriUan  now  is  not  the  fame  thing  as  then  2  Our  heads 
f  wcl  fo  big  (like  children  that  have  the  Rickets)  that  all  the  body 
fares  the  vvorf;  for  ic.  Every  new  Article  that  was  added  to  the 
Creed,  was  a  new  cngin  roftrctch  the  brains  of  believers,  and  in  I  School  ( ex- 
thc  itTuetorendoutthe  bowxls  cf  the  Church.  It  never  went  fo  >  ceptin§  Ah^. 

wel  withthe  Cburch.fincc  it  be^urCasJE^/wwfaithofthc  times   P™"  ?/.  °  *" 

,.,,,.  ~         r\\  <  •  /       /•        >»j    -n>  rr         1        v   Punilnment 

of  the  Nicene  Couniei)  rem  tngmto[am  lore  Chri/tta^t/m  ejjt,  to  be    which  beion*- 

amatteroffo  much  wit  and  cunning  to  be  a  Chriftiar.    Notbut  ethtotheMa- 

giftrate,  both 
in  the  CommonweaUh,and  in  the  Church,  even  as  a  Church,  whatfocver  fome  (ay  to  the  con- 
trary )  is  the  proper  power  of  the  Miniiter :  which  is  far  more  then  a  bare  declarative  power  : 
('  for  he  hath  alio  a  power  to  command  and  determine  of  order  and  degrees^c  and  the  Scho- 
lars ought  to  take  his  word  in  all  doulxfull  things,till  they  can  com*  to  know  it  themfelves  in  its 
proper  evidence.)  But  yet  it  is  not  (o  great  as  to  binde  to  any  miftake  or  fin  (clave  errantc)iox  an 
Interpretation  of  the  Law  is  ip[o  faefoyold,  if  it  be  apparently  contrary  tothe  plain  Text.  Elfe 
i  God  mould  not  be  the  fupream  Authoiity,but  man.    k  Let  them  that  take  their  Religion  from 
the  credit  of  Divines,  remember,  that  it  was,  the  mark  to  difference  Pag3ns  from  Chriftians 
formerly, to  take  Religion  from  man.  Fobk  bumxna  aftimatio  innocentiam  tradidir,  burnout  item  do- 
minatio  imperavit :  in.ic  nee  plen^,nec  adeo  timenda  eftis  difcipline  ad  innoicntix  veritatem.  Tanta  eft 
J  prudemia  bominU  ad  demsnftrandum  bomm3  quanta  Autorittt  ad  extgeudum :  tarn  iHafaUifacilis.quam 
i[U  contemni.  Tei  cull  ApGlogetic  cap. 4  ?  Sincere  ac  divine  reltgionv \pietatijq-,  cognitto  non  tarn  bu-  l 
;  marto  Minifterio  iniiget,  quim  cx/eipfa  hauntur  &  difcitur,  quippc  que  quotidie  operibm  clamat,acper  \ 
;  doclrinam  1  bnfti  fcfe  clanorem  fole  ingcrit  oculn,  inquit  Athanafius  initio  li.  1 .  cont.  Gentiles.    And 
j  Juft inMartyr  ex. otleth  that  faying  of  S<Krates,Th2ii  no  manistobe  preferred  before  the  Truth. 
I  Apolog.  prima. 

that 


3j8 


The  Saints  everUfting  Reft.  Part  3. 


Lege  vitmC]e* 
Majorti. 


Hon  dimno 
quenqum  ft  X 
me  diftenti&t ; 
mo  do  Funda- 
mentum,  hweft 
SymboU  non 
fubruit.  Agnof- 
co  communem 

IimbsciUit&tem 
qum&dcploro, 
(frogo  'Deum, 
ut  ipfe  mmum 
adificio  adbibe- 
at.   Hemming. 
in  Epift.Dcdic 
Ante  Comment. 
jjtEphefXearn 
of  a  moderate 
Lutbew* 


that  all  out  wit  (hould  be  here  imploied,  and  controverfics  rfdif- 
ficalry  may  be  debated  ;  but  when  the  decifion  of  theft  muft  be 
put  into  our  Cteed,and  a  man  muft  be  of  the  faith  that  the  Church 
is  of ,it  goes  hard.  Methinks  I  could  rcade  Aquinas,  or  Scot**,  or 
BelUrmine  with  profit,***  Philofopbiami& Thee logiam liber rfWjbut 
when  I  muft  make  them  all  parts  of  my  Creed,  and  fubferibe  to 
all  they  fay,  or  elfe  be  no  Catholick,  this  is  hard  dealing.  I  know 
now  we  have  no  Spanifli  Inquifition  to  fire  us  from  the  truth:But 
as  Grynam  was  wont  to  fay,  Pontifici  Romano  Erafmumplvu  »#- 
cuiffe  jocando,  quam  Luther  um  ftomachaado ;  fo  fome  mens  re- 
proaches may  do  more  then  other  mens  perfections. 

And  it  is  not  the  lead  aggravation  of  thefe  mens  arrogancic, 
that  they  are  molt  violent  in  the  points  that  they  have  leaftftu- 
died,  or  which  they  are  raoft  ignorant  in: Yea  and  that  their  cruel 
reproaches  are  ufually  fo  iaceftanc,  that  where  they  once  faften, 
they  fcarce  ever  loofe  again ;  having  learned  the  old  lefTon,  To  be 
fure  to  accufe  boldly,  for  the  fcarrc  will  remain  when  the  wound 
is  healed.  Yea  fome  will  not  fpare  the  fame  of  the  dead,but  when 
their  fouls  have  the  happinefs  of  Saints  with  God,  their  names 
mull  have  the  (lain  of  Herefie  with  men.  More  ingenuity  had 
Charles  ths  Emperor,  when  the  Spanifh  fouldiers  would  have 
digged  up  the  bones  of  Luther  :  Sinite  ipfum,  inqult%  quiefcere  ad  \ 
diemrefurretttonis,  &  judicium  omnium*  &c.  Let  him  reft,  faith 
he,  till  the  refurre&ion  and  the  final  Judgement:  if  he  were  a 
Heretick  he  (hall  have  as  feverc  a  Judge  as  yon  can  defire. 

Thcfc  are  the  cxtrcams  which  poor  England  groaneth  under ; 
And  is  there  no  remedy  ?  Befides  the  God  of  Peace,  there  is  no 
remedy.  Peace  is  fled  from  mens  Principles  and  Judgements,and 
therefore  it  is  aftrangerto  their  Affections  and  practices,-  no 
wonder  then  if  it  beaftranger  in  the  Land,  both  in  Church  and 
State. 

If  either  of  the  forementioned  extreams  be  the  way  to  Peace, 
we  may  have  it :  or  elfe  Where  is  the  man  that  fceketh  after  it  ? 
Bat  I  remember  Luther  s  Oracle,  and  fear  it  is  now  to  be  verified. 
Hac  per  dent  Relighnem  Qiriftianam  •  I .  Oblivio  beneficiorum  ab 
Evangelio  acceptor  urn :  2.  Security qua  jam  paffim  &  ubique  reg- 
nal :  3  %Sapientia  mmdi>  qua  vuh  omnia  redigere  in  ordinem,  &  im- 
fiitmedm  Ecelefa  paciconfulere*  Three  things  willdeftroy  the 
Chriftian  Religion,  Firft,  Forgctfulnefs  of  the  benefits  we  recei- 
ved 


Parts 


The  Stints  everUfting  Reft. 


319 


m    I    WCllM 

re  a  ci- 
vile all  Mini- 
sters that  need 
my  advice,  to 
ftudy  lefs  thofc 
violent  Wri- 
ters that  care 
not  what  they 
fay  again  ft 
their  adverfa- 
rieSjfo  they  can 
difgrace  them  : 
And  to  reade 
more  our  folid 
moderate 
peace- making 
Divines: For  if 
I    have  any 
Judgement 
thefeare  gene- 
rally the  moll 
knowing  and 
judicious,  as 
well  as  the 
meft  mode- 
rate :  fuch  as 
VAvttmtMstb- 
Martinius,  Lud. 
CrociuiiC&mcrO} 
Lud.  Camellia, 
Amhdldus  (yea 
and    T€ ft drdiis, 
for  all  mens 


ved  by  the  Gofpel :  Secondly, Security  :  Thirdly,  The  wifdom 
of  the  world,  which  will  needs  reduce  all  into  Order,  and  look 
to  the  Chinches  peace  by  ungodly  means. 

The  zeal  of  my  fpirit  after  Peace,  hath  made  me  d'grefs  here 
further  then  I  intended :  But  the  fum  and  fcope  of  all  my  fpeech 
is  this  5  m  Let  every  confcionable  Minifter  ftudy  equally  for 
Peace  and  Truth,  as  knowing  that  they  dwell  both  together  in 
the  golden  mean,  and  not  at  fuch  a  difhnce  as  mod  Hotfpurs  do 
imagine  ;  and  let  them  believe  that  they  are  like  to  fee  no  more 
fuccefs  of  their  labours,tben  they  are  fo  lludious  of  Peace ;  and 
that  all  wounds  will  let  out  both  blood  &  fpirits,and  bothTruth 
and  Godlincfs  is  ready  to  run  out  at  every  breach  that  (hall  be 
made  among  the  people  or  themfclves ;  and  that  the  time  for  the 
Paftures  of  Profeffion  to  be  green, and  for  the  field  of  true  God- 
linefs  to  grow  ripe  for  the  Har\efr,and  for  the  Rofe  of  Devotion 
and  Heavenlinefs  to  be  fragrant  and  flourifhj  it  is  not  in  the  blu- 
fteringftormy  tempeftuous  Water,  but  in  the  calm  delightfull 
Summer  of  Peace.  O  what  abundance  of  excellent  hopeful  fruits 
of  Godlinefs  have  I  feen  blown  down  before  they  were  ripe,  by 
the  impetuous  winds  of  wars,and  other  contentions, and  fo  have 
layen  troden  under  foot  by  Libertinifm,  and  fenfuality,  as  meat 
for  Swine,  who  clfe  might  have  been  their  Matters  delight  I  In  a 
word,I  never  yet  faw  the  work  of  the  Gofpel  go  on  well  in  wars, 
nor  the  bufinefs  of  mens  falvation  fucceed  among  diflentions ; 
but  if  one  have  in  fuch  times  proved  a  gainer,  multitudes  have 
been  lofers :  The  fame  God  is  the  God  both  of  Truth  and  Peace: 
the  fame  Chrift  is  the  Prince  of  Peace,  and  Authour  of  Salvati- 
on ;  the  fame  Word  is  the  Gofpel  of  Peace  and  Salvation-:  both 
\  have  the  fame  caufes,  both  are  wrought  and  carried  on  by  the  '  hoc  wcr'ds)  Pi- 
fame  Spirit,  the  fame  Perfons are  the  Sons  of  Peace  and  Salvati-  \urgus,  Partus, 
1  on :  fo  infeparably  do  they  go  hand  in  hand  together.  O  there-  ^renkon, 
!  fc^  let  us  be  the  Mlnifters  and  Helpers  of  our  peoples  Peace,  as  j  Como',fi> 
•  erfr  we  defire  to  be  Helpers  of  their  Salvation.  j  p£iMt  ^H, 

i  I  Pj^er,  Bn.i- ' 

J))MiGxt'tk.tt)Mede,H/6tton)  with  the  like  :  Not  to  mention  ail  the  Eirenicons  that  the  Germane 
Divines  have  writ :  Nor  Hottoimdetoler.  and  many  others  thai  have  wrote  purpoicly  for  P-ci 
fication.   O  what  athin^  is  Self-love  :  if  men  do  want  pea6e  in  their  civn  Consciences,  or  in 
the  humors  of  their  bodies,  they  can  quickly  feel  h,  and  think  themlelves  undone  till  they  have 
peace  again  j  and  yet  the  want  of  peace  in  Church  and  State  is.  no  trouble  to  ti  .:  their 

own  ends  and  fancies  they  can  delight  in  divisions. 

» And  / 


3*o 


°  Sit  confenfu* 
cordis  credent* 
&  Lingua  con- 
fitendo,Ongcn. 
Traft.  6.  in 
Mat.  18.19. 
0  Lud.  Qrocim 
inSyntagm:$nd 
Parser  de  2)c- 
j  (cenfiii  two 
j  moft  excellent 
learned  men, 
fav,  that  the 
firft    Creed 
contained  no 
mote  but,  I 


The  Saints  evcrlafting  Refi.  Part  3. 


And  how  impoflibleis  ic  for  Minifters  to  maintain  Pescs  among 
their  people,  if  they  maintain  not  Peace  among  thcmlelv?s>  *0 
what  a  daggering  is  it  to  the  faith  of  the  weak,  when  they  fee  S 
their  Teachers  and  Leaders  at  fuch  odds  ?  It  makes  them  ready  to 
throw  away  all  Religion,  when  they  fcefcarce  two  or  three  of  j 
the  moft  Learned  and  Godly  Divines  of  one  minde,  but  like  the 
bittercft  enemies,  difgracing  and  vilifying  one  another,and  all  bc- 
caufe  the  Articles  of  oar  faith  muft  be  fo  unlimited,  voluminous, 
and  almoft  infinite,  fo  that  no  man  well  knows  when  he  may  call 
himfelf  an  Orthodox  Chriftian.  °  When  our  Creed  is  fwelled  to 
thebignefs  of  a  National  Confeffion,  one  would  think  that  he 
that  fubferibeth  to  that  Confeflion  (hould  be  Orthodox,  and  yet 
if  he  jump  not  juft  with  the  Times  in  expounding  every  Article 
"Believe  in  god  |  of  that  Confeflion,  and  run  not  with  the  dream  in  every  other 
the  Father,  the  \  Point  that  is  in  quellion  amongft  them,  though  he  had  iubferj- 
son,and  the  holy  bc(j  t0  tfcc  whole  Harmony  of  Confeffions,  he  is  never  the  neercr 
the  eft  i  mat  ion  of  Orthodox  j  Were  Vp*  all  bound  together  by  a  Con- 
fiffion  or  Sttb/cription  of  the  true  Fundamentals,  and  thofe  other 
Points  that  Are  next  to  Fundamentals  oncly,  and  there  took.  Hp  our 
Christianity  and  VnitJ,  yielding  each  other  a  freedom  ofdiffritig  in 
[matter  o*  mere  difficult  Points  ,or  in  exprejfingour  felves  in  different 
tearms,  and  fo  did  live  peaceably  and  lovingly  together ',  notmth- 
fictndinjrfuch  differences,  as  men  that  all  k^t^  the  n^y fieri  ufnefs  of 


Ghoft 

And  Reverend 
Bifliop  Vfber 
will  tell  you, 
Viflert  de  Sym- 
bols, pag.  8j9j 
io3i  i.n&c. 
how  (hort  the 
Roman  Creed, 
and  the  Hie- 

rufalem  and  Alexandrian  Creed,  &"c  were?    Some  then  wete  fliorter  then  ours  called  the 
Apeftles  Creed,  as  we  ufeit  now.     And  yet  thefe  men  that  I  blame  would  think  the  long- 
eft  there  too  fhort,  if  it  were  ten  times  longer.     Yet  then  even  they  that  had  the  morteit^ 
thought  it  dangerous  to  alter  it.    Romanam  vero  Ecclefiam  omnis  in  fuo  fymholo  mutation*  impati- 
entemfuijfe ex  Ruffino  audivimus.  ^o  jpeclatts1  smbrofMud in  Eptft.%1.  ad  Siric.  Crcdatur Sym* 
bole  Apfftolorum,  quod  Ecclrfu  Rom aru  interne r dtum  femper  cuflodit  &  fervat.  EtVigiliiTriiA.^- 
adverfus  Eutich-  Romx  &  antequxm  \h(jcana  Synods  convenirct,  a  temporibus  Apojiolorum  ufq±  ad  j 
nunc,  itafidelibus  ymbolumtradidn.    ^uotamen  hodie  Romana  Ecclefia  uthur  Symbolum,  addtta-  j 
mentis  aliquot  auftmlcgi,  rcsiflaviiicat.  Uiferius  de  Symbol*,  pag.  ix.  Romanam  {fymbolum)  j 
omnium  fuiffe  brevijfimum>in  Sym'ccli  explication? 3  Rufinut  Aqud-  Prcjhtcr  jmdudumnosdoc^!  I 
de  AdditxmentU  etiam  apud  Occidenulcj  ad  Romanum  hoc  appofiw,  in  Froxmio  fuo  fa  pr$fmkx  I 
Mud  non  importuni  commonendum  puto,  quod  in  diver fis  Ecclcfik,  aliqtta  in  hh  verbis  inveniuntur  ad-  j 
jc&a.     In  Ectlfia  tamen  urbU  Rom  jo,  hoc  non  deprchenditur  faclum  /  quod  ego  propterea  cjfe  arbitror,  ' 
quod  neqi  b  c  rtfis  ulla  lllic  jump/it  exordium,  (3*  mos  ibi  fervatur  antiquum,  cos  qui  gratiam  buptifmi  ] 
fufcepturi  funt,  publice,  idefl,  fdelium  popnlo  audiente,  Symbolum  redder e ;  tputtqite  tdjeftioncml 
untusfaltem  fermmU,  corum  qui  pracejjerim  in  fide,  nenddminitaudhus-    In  ceteris  autcm  lock % ': 
quantum  intelligi  dutur,  propter  nommllos  hxrettiOi  aidisa  qu^dam  videntur,  per  qu*  novella  [infos  \ 
crederetur  exclude  U /her. 4c  Sytnb.  pag-  738. 

Divinity*  \ 


Part  3, 


Jbe  Saints  everlaftto'g  Reft, 


341 


Hieion.  To.  j 
fol.  {edit.  A- 
mcrbacb.)  158, 
Sec 

Si  ergo  fecun- 
dumbunc  mun- 
dum,qucrn  dixi- 
mw,    quad  Am 
quidem  «%W- 
jiionum  T)co 
commiferimta, 

{3*  fidem    110- 

ftram  /crvabi- 
mta,  Of  omnU 


Divinity,  and  the  imperfeclion  of  their  own  under  (landings,  and  that  Lege  Pacificam 
her e^fe  know  but  in  p art >  And  therefore  Jballmoft  certainly  erre  and  ilUm  &  <»bri- 
differ  in  f  Art :  What  a  world  of  nnfehiefs  might  this  courfc  pre-  \%a*tf??*E  , 
vent?  I  oft  think  on  the  examples  of  Luther  and  Melantlho*:  pu^  IdHicro'- 
It  was  not  a  few  things  that  they  differed  in,  norfuch  as  weuld  Hmum  (fenon 
now  be  accounted  fmall ;  befulcs,thc  imperious  harfhnefs  of  Lu-  j  morofum  )  qua 
ther s difpofition  (as  Caroloftadiw  could  witneis  )  and  yet  how  ^intcr  °Pcrl 
fwectly  and  peaceably,  and  lovingly  did  they  live  together  with- 
out any  breach  or  difagrecment  confiderable  :  As  Mel.  Adamut 
faith  of  them,  Etfi  tempera  futr tint  ad  diftrAtliones  proclivia,  ho- 
minumque  levitas  dijfidiorum  cupida,  t amen  cum  alter  aherius  vitia 
no$ct>nunquam  inter  eosfimultas  extitit>exqua  animorum  alienatio 
fubfecutaft ;  fo  that  their  agreement  arofe  not  hence,  that  either 
was  free  from  faults  or  errors,  but  knowing  each  others  faults, 
they  did  more  eafily  bear  them  :  Certainly  if  every  difference  in 
Judgement  in  matters  of  Religion  fhould  feem  intolerable,  or 
make  a  breach  ia  affection,  then  no  two  men  on  earth  muft  live 
together  or  tolerate  each  other,  but  every  man  muft  refolve  to 
live  by  himfclf ;  for  no  two  on  earth  but  differ  in  one  thing  or  o-  j  'scrips  a  a  Vco 
ther,  except  fuch  as  take  all  their  faith  upon  trull,  and  explicitly  !  mbU  dm  con- 
believe  nothing  at  all;  God  hath«not  made  our  Judgements  ail  fomtns  nobis  to- 
ot a  compkxion  no  more  then  our  Faces,  nor  our  Knowledge  all  v™ictur-  &P* 
of  a  (ize,  any  more  then  our  Bodies;  andmethinks  man  that  be  ^rita'/ditt* 
notrefolvcd  to  be  any  thing  in  Religion,  (hould  be  afraid  of  ma-   rimt  confona- 
king  the  Articles  of  their  Faith  fo  numerous,  left  they  fliould  bunt;  &mm* 
fhortly  become  Hercticks  themfelvcs,  by  difagreeing  from  them-  fefte  di^a  ab' 
felvcs,  and  they  (hould  be  afraid  of  making  too  ftria  Laws  for  $!?**f*. 
thofc  that  differ  in  Judgement  in  controvertible  Points,  left  they  «JJs  Siftii^ 
(hould  fhortly  change  their  Judgements,  add  fo  make  a  Red  for  voces, tmmcoth 
their  own  Backs ;  for  how  know  they  in  difficult  difput^bie  Ca-  fonantcm  melo- 
fes,but  within  this  twelve  moneths  themfelvcs  may  be  of  another  di*m  in  nohis 
minde  ?  except  they  are  refolved  never  to  chanee.  for  fear  of  in-  i  fcm£>  {P^ff 

'  um  qui  fecit  orh- 
nii.  Ut  ptttafiquis  intcrrogct,  Antequum  mundum  facerct  Vein,  quid  agebtt !  Dicimm  quoniam  ifli  rc- 
jporpj  fubjacet  Deo,  quomm  mundm  bicfaftus  csl  apotelcjlos  a.  Deo, tcmporxle  initium  Acdpicm,  Scri- 
pture 110s  docent:  J^uiAautem  ante  be cD em  fit  opcrAtus,nu\U  Scriptura  nurifeftat :  [ubjicct  ergo  hxc 
rcJponfioDeo',  frnonitaftuLtat,  &  fincdifciplini  bUfphcmtx  adinvcnircveUeproUtioucs,  vperboc 
quod  putes  te  invenifle  mtxeri*  proUtioncm  Mum  Deum  qui  fecit  omnii  rcprobure,3cc.  Irenaeus  adverf. 
nxrcf.U1.cA.47.  I  intreac  my  Brethren  of  the  Miniilry,  that  are  apt  to  be  too  zealous  in  their 

j  opinions^©  readc  above  all  other  DavenanttSMtrto4frnd  HaU  de  P*vc,  and  Conr.Bergius. 

I_ Aaa    -  curring 


34* 


The  Saints  tverlafting  Reft. 


Part  3, 


Bruf.Li.  iS. 
ex  *Elut.  Laert. 
In- 


curring the  reproach  of  Novelty  and  Mutability,  and  then  they 
were  beft  refolve  to  ftudy  no  more,nor  wer  to  be  wifer:  I  would 
we  knew  juftatwhat  Age  a  man  muft  receive  this  principle  a- 
gainft  changing  his  Judgemental  am  afraid  left  atlaft  they  foould 
teach  it  their  children,  and  left  many  Divines  did  learn  it  too 
young;  and  if  any  betides  Chrift  and  his  Apoftles  muft  be  the 
Standard  and  Foundation  of  our  faith,!  would  we  could  certainly 
tell  who  they  are,  for  I  have  heard  yet  none  but  the  Pope  or  his 
General  Councelexprcfly  lay  claim  to  the  Prerogative  of  Infal- 
libility, and  1  think  there  is  few  that  have  appeared  more  fallible ; 
for  my  own  part  I  admire  the  gifts  of  God  in  cur  firft  Reformers J 
Luther  ^  MelanEihon,  Calvin,  &c.    And  I  know  no  man  fince  the 
Apofiles  daies  whom  1  value  and  honour  more  then  Calvin,  and 
wbofe  Judgement  in  all  things(onc  with  another)!  more  cfterm 
and  come  near  to;  (Though  I  may  fpeed  astsfmirtldw,  to  be 
thought  to  defend  him  but  for  a  defence  to  his  own  errors ; )  but 
yet  if  I  thought  we  muft  needs  be  in  all  things  of  his  mir^e,  and 
know  no  more  in  anyone  Point  then  be  did,  I  mould  heartily 
wifathathc  had  lived  one  fifty  years  longer,  that  he  might  have 
increafed  and  multiplied  his  knowledge  before  he  died,  and  then 
fucceeding  Ages  might  have  hid  leave  to  have  grown  wifcr,  till 
they  had  attained  to  know  as  much  as  he.    Some  men  can  tell 
what  to  fay  in  point  of  Ceremonies,  Common  Prayer,e£r.  when 
they  arc  preft  with  the  Examples  and  Judgements  of  our  firft  re- 
formers ;  but  in  matters  of  Doclrinc  they  forget  their  own  An- 
fwers,  as  if  they  had  been  pcrfed  here,  and  not  in  the  other  ;  or  as 
if  Doclrinals  were  not  much  fuller  of  Myfterics  and  difficulties, 
then  Worfhip.    So  far  am  I  from  fpcaking  all  this  for  the  fecurity 
of  my  felf  in  my  differing  from  others,that  if  God  would  difpenie 
with  me  for  my  Minifterial  Services  without  any  lofs  to  his  peo- 
ple, I  fhould  leap  as  lightly  as  Biftiop  Ridley  when  he  was  ftript 
of  his  Tontiftca/ia,  and  fay  .as  Padaretus  the  Laconian  when  he 
was  not  chofen  in  numerum  trecentorHm,Cjrat'ias  habeo  tibitO  De- 
futqHodtot  homines  nteliores  me  Ionic  Civitatidedifti. 

But  I  muft  ftop,and  again  apologize  for  this  tedioufnesj  though 
it  be  true,  »s  Zeno  faith,  Verbis  mnltis  non  e%et  Veritas ;  yet,  Re$i- 
ciendnm  etiam  quibw  egent  leElores ;  I  conclude  not  with  a  Laco- 
nHm,  but  a  Chrifttanifm,  as  hoping  my  Brethren  will  at  leaft  hear 
their  Mafter,  Mark$*}**  Have  fait  in  yoarfelves,  and  have  pace 

one 


Part  }.  The  Saints  tverlafti*^  Reft. 


one  With  another :  and  Calvins  Expofition  which  is  the  fummc  of 
all  I  havefaid,  <j  d.  rDa*daesl  vob'*  opera,  non  tantumut  falfiintus 
fitky  fedetiam  ut  faliatis  alios  :  Quia  tamenfal  acrimomafua  mor- 
dtt,  ideo  ftatim  admonet,  fie  temper  andam  ejfe  co?idituram,  ut  pax 
interim  f ah  a  mane  At.  And  With  R.Meldeniut  Paran.fo.F.2.  Ver- 
ko  die  am :  Sinos  fervaremus  i  n  ncccflfariis  Unitatcnv*  von-necef 
fariis  Libertatcm,  in  unify  iChzxtotcm;  optimo  cere  loco  effent 
resnoslra:  It*  fi*t :  Amen.  Inquit  Conr.Bcrgius  Ucrecitans. 


SECT.   XL 

(S.HpHc  laft  whom  I  would  pcrfwadc  to  this  great  Work  of 
1  helping  others  to  the  Heavenly  Reft,  is  Parents,  and  Ma- 
tters of  Families :  All  you  that  God  hath  intruded  with  Chil- 
dren or  Servants,  O  confidcr  what  Duty  lieth  on  you  for  the 
furthering  of  their  Salvation.  That  this  Exhortation  may  be  the 
more  effectual  with  you,  I  will  lay  down  theft  fevcral  Confidcra- 
tions  for  you  fcrioufly  to  think  on. 

i .  What  plain  and  prcfling  commands  of  God  are  there  that 
require  this  great  Daty  at  your  hands,  T)eut.  6.6,7,8.  And  thefe 
Words  Which  I  command  thee  this  day  /hall  be  in  thy  he  Art,  and  thou 
Shalt  teach  them  diligently  to  thy  children  peaking  of  them  When  thou 
fine  ft  in  thy  houfe,  and  "token  thou  Wal{esl  by  ike  Way,  and  token  thou 
lit ft down  ,andwhen  thou  rife ft  up.  SoDeut.u*  And  how  well  is  I 
God  pleated  with  this  in  Abraham,  Gen.  1 8. 19  Shall  I  hide  from 
Abraham  that  thing  Which  I  do  f  For  1  knorv  him,  that  he  Will  com* 
maud  his  Children,  and  his  houfhold  after  him,  that  they  JhaH  keep 
the  Way  of  the  Lord,  &c.  And  it  is*  Jo/hua's  RefoIution,T^  he 
090]  his  houfhold  Willferve  the  Lord,  Prov.2  2.6.  Train  up  a  childe  in 
\  the  Way  hefhould  go,  and  When  he  is  old  he  Will  not  depart  from  it. 
Ephc{.6.4,7?ringup  (your  children )in  the  nurture  and  admonition  I 
of  the  Lord.  Many  the  like  Precepts,  efpccially  in  the  Book  of 
"Proverbs,  youmayflnde:  So  that  you  fee  it  is  a  Work  that  the 
Lord  of  heaven  and  earth  hath  laid  upon  you ;  and  how  then  dare 
you  neglect  it  and  caft  it  off? 

a.  It  is  a  duty  that  you  owe  your  children  in  point  of  Juftice ; 
from  yon  they  received  the  defilement  and  mifery  of  their  na-  , 
*urcs ;  and  therefore  you  owe  them  all  pofllble  help  for  their 

Aaa  2  recoil 


34* 


§.  11. 


Reade  7#W- 
wards  Childes 
Patrimony* 


*Jofh.i4.  15. 
$ubct  Deus  A- 
brabamitm  non 
apui  fc  fepclire 
divinas  revela- 
ttonesfed  &  do- 
r/ieftiiis  emmc- 
morarej  &*  id 
pofteros  props* 
g<trc,ut  veraVei 
agnitio  de  mim  f 
in  minum   tra~ 
dilA  in  ejus  f-i- 
milia  confervc- 
tur.  Parous  in 
Gcncf.  i8.  19. 
p.1161. 


344 


The  Stints  evcrlafiing  Reft. 


Part  3. 


q  '}{otlc  liberos 
cor.tr  i ft  are  do- 
cenio  qua  bom 
funty  libertatcm 
permhtcre  pec- 
candi  non  eft: 
am&refilios,  (id 
o'i//?e,Megand 


recovery  ;  If  you  had  but  hurc  a  ftranger,  yea,  though  againft 
your  will,  you  would  think  it  your  duty  to  help  10  cure  him.    * 

3.  1  Confidcr  how  near  your  children  are  to  you,  and  then 
you  will  perceive,  that  from  this  natural  Relation  alfo  they  have 
intereft  in  your  utmoft  help;  Your  children  are4  ss  it  were,  parts 
ofyourfelves;  If  they  profper  when  you  are  dead,  you  take  ite- 
med 2s  if  you  lived  and  profpercd  in  them.  If  you  labour  nevei 
forruch  you  think  it  not  ill  bellowed,  nor  your  Buildings  or 
Purcbafcs  too  dear,  (o  that  they  may  enjoy  them  when  you  are 

•  Mead:  Andfhould  you  not  be  of  the  fame  mindc  for  their  ever- 
laftingReft? 

4.  You  willelfe  be  witneffes  againft  your  own  fouls :  Your 
great  care,  and  pains,  and  coft  for  their  bodies,  will  condemn 
you  for  your  neglect  of  their  precious  fouls ;  You  can  fpend 
your  felves  in  foiling  and  caring  for  their  bodies,  and  even  neg- 
lect y  cur  own  fouls,  and  venture  them  fometimes  upon  unwar- 
rantable courfes,  and  all  to  provide  for  your  pofterity ;  and  have 
you  not  as  much  reafon  to  provide  for  their  fouls?  Do  you  not 
believe  that  your  children  mutt  be  evetlaftingly  happie  or  mifc- 
rable  when  this  life  is  ended  ?  And  (hould  not  that  be  forethought 
ofintfeefii ft  place? 

5,  Yea,AU  the  very  bruit  creatures  may  condemn  you*  Which 
of  them  is  not  tender  of  their  young  ?  How  long  will  the  Hen  fit 
to  hatch  her  Chickens?  and  how  bufily  fcrape  for  them?and  how 
carefully  fhelter  and  defend  them  ?  and  fo  will  even  the  meft  vile 
and  venemcus  Serpent;  and  will  you  be  more  unnatural  and  hard- 
hearted then  all  thefe  ?  will  you  furTer  your  children  to  be  ungod- 
ly and  profane,  and  run  on  in  the  undoubted  way  to  damnation, 
and  ler  them  alone  to  deftroy  themfelves  without  ccntroll  ? 

6.  Confider,  God  hath  made  your  children  to  be  your  charge ; 
yea,  and  your  fervsnts  too  :  Every  one  will  confeistv*ey  are  the 
Minifters  charge,and  what  a  dreadful  thing  it  is  for  them  to  neg- 
lect them,  when  God  harh  told  them,  That  if  they  tell  not  the 
wicked  of  their  (in  and  danger,  their  blood  fhall  be  required  at 
that  Minifters  hands;  and  is  not  yc-ur  charge  as  great  and  as  dread- 
ful as  theirs?  Havenotyoua  greater  charge  of  your  own  Fami- 
lies then  any  Mimfter  hath  ?  Yea  dcubtlefs,  and  your  duty  it  is 
to  teach,  and  admoniTh,  and  reprove  ;.hem,  and  watch  over  them, 
and  at  your  hands  die  will  God  rco^irethe  bloud  of  their  fouls  : 

The 


ut 


Vtitur  vert 
Ipracipief] 
Par  ernes  &Sn- 
periores  htelli- 
gant,uon  fegni- 
ter  am  obiter, 
fedfiduls&cum 
dithoritate  in- 
feriorcs  ai  T)ei 
tinorcm   & 
ebedkhtiam  ad1- 
duceudo,  facien^ 
dum  effe  osti- 
um, ParxusiH 
Genef.  18.19. 


Part  j.  Tht  Saints  everlajlinr  Rcfi, 


345 


Thegreateft  charge  it  is  that  ever  you  were  cntruftcd  with,  and 
wo  to  you  if  you  prove  unfaithful  and  betray  your  truft.  and  fufcr 
them  to  be  ignorant  for  want  of  your  teaching,  or  wicked  for 
want  of  your  admonition  or  correction  I  O  fad  account  that  ma. 
ny  parents  will  make  I 

7.  Look  into  the  difr*(itions  and  lives  of  your  children,and  fee 
what  a  work  there  is  for  you  to  do.  Firft,It  is  not  one  fin  that  you 
mutt  help  them  againft,  but  thoufands ;  their  name  is  Legion,  for 
they  are  many  ;  It  is  not  one  weed  that  muft  be  pulled  up,  but  the 
field  is  ovcrfprcad  with  them.    Secondly,  And  how  hard  is  it  to 
prevail  againft  any  one  of  them?  They  are  Hereditary  difeafes, 
bred  in  their  Natures;  NaturamexpeSas  f*rca,8cc.  They  are  as 
nccr  them  as  the  very  heart,  and  how  tenacious  arc  all  things  of 
that  which  is  naturall  ?  how  hard  to  teach  a  Hare  not  to  be  fear- 
ful ?  or  a  Lion  or  Tiger  not  to  be  fierce  ?  B elides,  the  things  you 
mud  teach  them  are  quite  above  them,  yea,  and  clean  contrary 
to  the  intcrcft  and  defircs  of  their  Ficfh ;  how  hard  is  it  to  teach  a 
man  to  be  willing  to  be  poor,  and  defprRd,  and  deftroied  here  for 
Chrift  1  to  deny  themfclves,  and  difpleafe  the  Bern,  to  forgive  an 
Enemy,to  love  thofe  that  hate  us,  to  watch  againft  temptations, 
to  avoid  cccafions  and  appearance  of  evil,  to  believe  in  a  crucified 
Saviour,  to  rejoice  in  tribulation,  to  truft  upon  a  bare  word  of 
Promife,andletgoallinhand  ( if  call'd  to  it  )  for  fomcthing  in 
hope  that  they  never  faw,  nor  ever  fpakc  with  man  that  did  iee ; 
to  make  God  their  chief  delight  and  love,  and  to  have  their  hearts  j 
in  heaven  while  they  live  on  earth,  I  think  none  of  this  is  eafie ; 
they  that  think  otherwife  let  them  try  and  Judg;yet  all  this  muft 
be  learned,  or  they  are  undone  for  ever.    If  you  help  them  not  to 
fomc  trade  they  cannot  live  in  the  world*  but  if  they  be  deftitute 
of  thefc  things,  they  (hall  not  live  in  heaven ;  If  the  Marriner  be 
not  skilful  he  may  be  drowned,  and  if  theSouldicr  be  not  skilful 
he  may  be  flain ;  but  they  that  cannot  do  the  things  above  menti- 
oncd  will  pcrilh  for  ever  ;  For  Without  holinefs  none  Jhali fee  Cjod, 
Heir. 1 2. 1 4.  O  that  the  Lord  would  make  all  you  that  arc  Parents 
fenfiblc  what  a  work  and  charge  doth  lie  upon  you  I  You  that 
neglecl  this  important  work,and  talk  to  your  families  of  nothing 
but  the  world,  I  tell  you,  the  bloud  of  fou!s  lies  on  you,  make 
as  light  ofit  as  you  will,  if  you  repent  not  and  amend,  the  Lord 
•will  (hortly  call  you  to  an  account  for  your  guiltinefs  of  your 

Aaa  3  chil- 


34* 


The  Saints  everlafling  Reft. 


Part  3. 


ci  Think  of 
E/z's  fad  exam- 
ple.  Though 
he  did    admo- 
nifli  them,  yet 
ic  was  out  of 
feafon,  he  did 
it  not  foon 
enoughjhe  fuf- 
fered  them   to 
have  their  will 
too  long  :  he 
dealt  not  with 
them  till  they 
were  grown 
impudent  in 
their  fin  :  and 
all  I  ft  act  rang 
of  them. Bonk. 
Neither  was 
his  admoniti- 
on feme  e- 
nough  accor- 
ding to  his 
Authority. 
i  rViUct'm   1  Sa 

\pdg.Ll. 


fttvintior  Uhir 
rU  onus  (St 
(umptta  •  iibenter 
fujliMt',  fie 
paterfamilias 
onus  &  cuum 
&  fumptui,  07* 
moleftiM,  &c. 
qui a,  jp  em  babet 
ftuftawn.  Wol- 

phius  in  Pfat. 

128.  p.  (mihi) 

131.S. 


childrens  cvcrlafting  undoing  ;  and  then  you  that  could  finde  in 
your  hearts  to  negled  the  fouls  of  your  own  children,  will  be 
judged  more  barbarous  then  the  Irifi  or  Turkf%  that  kill  the  chil- 
dren of  others. 

8.  *  Confider  alfo  what  a  world  of  forrows  do  you  prepare  for 
your  fclvesby  the  neglect  of  your  children :  Firft,  You  can  ex- 
pect no  other  but  that  they  fhould  be  thorns  in  your  very  eyes^ 
and  you  may  thank  your  felves  if  they  prove  fo,  feeing  they  are 
thorns  of  your  own  planting.   Secondly,  If  you  {bculd  repent  of 
this  your  negligence,  and  be  faved  your  felves,yet  is  it  nothing  to 
you  to  think  of  the  damnation  of  your  children  ?  You  know,God 
hath  faid,  that  Except  they  be  born  Again  thej  [hall  not  enter  into  the 
Kingdom  of  God.  Methinks  then  it  ftiould  be  a  heart-breaking  to 
all  you  that  have  unrcgenerate  children;  Methinks  youfhould 
weep  over  them  every  tuneyculook  them  in  the  face,to  remem- 
ber that  they  arc  in  the  way  to  eternal  hie  \  Some  people  would 
lament  the  fate  of  their  children,  if  but  a  Wizard  fhould  foretell 
them  feme  ill  fortune  to'  befall  them  ;  and  do  you  not  regard  it, 
when  the  Living  God  fliaii  tell  you,  That  the  kicked  fbaUbe  turn- 
ed into  hell  tand  all  they  that  forget  (7tt(?Ffal.9»i7.  Thirdly  ,Yet  all 
this  were  not  fo  doleful  to  you,  if  it  were  a  thing  that  you  had 
no  hand  in,  or  could  do  nothing  to  help;  but  to  think  that  all 
this  is  much  long  of  you  I  that  ever  your  negligence  (bould 
bring  your  childe  to  thefe  everlafting  torments,  which  the  very 
damned  man  {Lt<k±  16.)  would  have  had  his  brethren  been  war- 
ned to  tlcapc;  If  thisfeem  light  to  thee,  thou  haft  the  heart  of 
a  hellifti  Fiend  in  thee,  and  not  of  a  man.    Fourthly,  But  yet 
worfethen  all  this  will  it  prove  to  you,  if  you  die  in  this  fin ; 
for  then  you  &dli  be  rniferable  as  well  as  they;  and  O  what  a 
greeting  will  there  be  then  between  ungodly  Parents  and  chil- 
dren I  What  a  hearing  will  it  be  to  your  tormented  fouls,to  hear 
your  children  cry  out  againft  you,  All  this  that  we  fuffer  was 
long  of  you,  you  fihould  have  taught  us  better,  and  did  not  • 
you  fhould  have  reftraincd  us  from  finne,  and  correded  us,  bat 
you  did  not;  What  an  addition  will  fucb  out-cries  be  to  your 
mifery  ? 

9.  On  the  other  fide,  Do  but  think  with  your  felves*  what  a 
world  of  comfort  you  may  have  if  you  be  faithful  in  this  duty  : 
Firft,  If  you  fhould  not  fuccced,  yet  ycu  have  freed  your  own 

fculs, 


Part  3. 


The  Saints  evcrlafiirig  Reft. 


fouls,  and  though  it  be  fad,  yet  not  fbfad,  for  you  may  have 
peace  in  your  own  conferences.  Secondly,  But  if  you  do  luccced, 
the  comfort  \s  unexprefiibic.  For  full,  Godly  children  will  be 
truly  loving  to  your  fclvcs  that  are  their  Parents;  when  a  little 
riches,  or  mrt.  rs  of  this  world,  will  oft  mike  ungoiliy  children 
tocaft  orF  their  very  natural  aft&ion:  2.  Godly  children  will 
be  mod  obedient  to  you  ;  They  dare  not  difobey  and  provoke 
you,  becaufe  of  the  command  of  God,  except  you  fhould  com- 
mand them  that  which  is  unlawful,and  then  they  mud  obey  God 
rather  then  m?n:  3.  And  if  you  ftiould  fall  into  want,  they 
would  be  meft  faithful  in  relieving  you,  as  knowing  they  are  ti- 
ed by  a  double  bond,  of  Nature,  and  of  Grace.  4.  And  they 
will  alfo  be  helpers  to  your  fouls,  ami  to  your  fpirituai comforts ; 
rbcy  will  be  delighting  "you  with  the  mention  of  Heaven,  and 
with  all  htly  conference  and  adtions;when  wicked  children  will 
be  grieving  you  witbeurfing,  and  fwcaring,  or  drunkennefs,or 
difobedience :  5.  Yea,  when  you  are  in  trouble,  or  ficknefs, 
and  at  death,  your  godly  children  will  be  at  banc*  to  advife  and 
to  fupport  you  ;  They  will  ftnvc  with  God.in  prayers  for  you  ; 
O  what  a  comfort  is  it  to  a  Parent,  to  hav~  a  childe  that  hath  the 
Spirit  of  Prayer,and  intereft  in  God  ?  how  much  good  may  they 
do  you  by  their  importunity  with  God  ?  And  what  a  fadnefs  is 
it  to  have  children,  that  when  you  lie  fick,  can  do  no  more  but 
ask  you  how  you  do,  and  look  on  you  in  your  mifcry  ?  6".  Yea, 
all  your  Familic  may  fare  the  better,  for  one  childe  or  fervant 
that  feareth  God ;  (Yea  perhaps  all  the  Town  where  he  liveth  5 ) 
as  Jofephs  cafe  provcth,  and  facobs,  and  many  the  like ;  when 
one  wicked  childe  may  bring  a  judgement  on  your  houfc.  7.  And 
if  God  make  you  inftruments  of  your  childrens  converfion,  you 
will  have  a  fliarein  all  the  good  thar  they  do  through  their  lives : 
all  the  good  they  do  to  their  brethren,  or  to  the  Church  of 
God,  and  all  the  honour  they  bring  to  God;  will  redound  to 
your  happinefs,as  having  been  inftruments  of  it.  8.  And  what  a 
comfort  may  it  be  to  you  all  your  lives,  to  think  that  y 
live  with  them  fojfcever  with  God?  9.  But  the- greateft  j  >y 
be  when  you  come  to  the  poffrffion  of  this,  and  yen  (hall  fay, 
Here  am  /,  And  the  children  th?u  baft  given  me ;  and  are  not  all 
thefe  comforts  enough  to  perfwade  you  to  this  du'.y  ? 

10.  Confider  further,  That  the  very  welfare  of  Church  and 

Aaa  4  State 


347 


34« 


The  Saints  everlafting  Reft.  Part  3 


State  licth  mainly  on  this  duty,  of  well  educating  children;  and 
without  this,  all  other  means  arc  like  to  be  far  lefs  fucccffcful.    I 
ferioufiy  profefs  to  you,  that  I  verily  think  all  the  fins  and  mifc- 
ries  of  1  he  Land,  may  acknowledge  this  fin  for  their  great  Nurfc 
ar  d  Propagator.    O  what  happy  Churches  might  we  have,  if 
Parents  did  their  duties  to  their  children  !  then  wc  need  not  ex- 
clude fo  many  for  ignorance  or  fcandal,  nor  have  our  Churches 
compofed  of  members  (o  rude  !  then  might  we  fpare  moft  of  the 
quarrels  about  Difcipline,  Reformation,  Toleration  and  Separa- 
tion ;  any  reafonable  government  would  do  better  with  a  well- 
|  taught  people,! hen  the  beft  will  do  with  the  ungodly.    It  is  not 
good  Laws  and  Orders  that  w ill  reform  us,  if  the  men  be  not 
good,  and  Reformation  begin  nor  at  home ;  when  children  go 
wicked  from  the  hands  of  their  Parents,  thence  fome  come  fuch 
totheUniverfities,  and  fo  we  come  to  have  an  ungodly  Mini- 
ftry ;  and  in  every  profeffion  they  bring  this  fruit  of  their  Edu- 
cation with  them.    When  Gentlemen  teach  their  children  onely 
to  Hunt,  and  Hawk,  and  Game,and  deride  the  godly,  what  Ma- 
giftrates,  and  what  Parliaments,  and  fo  what  Government,  and 
what  a  Commonwealth  arc  we  like  to  have?  when  all  mult  be 
guided  by  fuch  as  thefe  ?  Some  perverfc  inconfiderate  pcrfons,lay 
the  blame  of  all  this  onthcMinifters,  that  people  of  all  forts  are 
fo  ignorant  and  profane,  as  if  one  man  can  do  the  work  of  many 
hundreds!  Ibefeech  you  that  are  Mailers  and  Parents,  do  your 
own  duties,  and  free  Minifters  from  thefe  un  juft  afperfions,  and 
the  Church  from  her  reproach  and  confufion;  Have  not  Mini- 
fters  work  enough  of  their  own  to  do?  O  that  you  knew  what  it 
die  Parents,  as  I  is  that  lieth  on  them  !  And  ifbefides  this  you  wilcaft  upon  them 
by  the  cauelef-  j  the  work  of  every  Mafter  and  Parent  in  the  Parifh,  it  is  like  in- 
nefs  of  Parents  |  deed  to  be  well  done  :  How  many  forts  of  Workmen  muft  there 
be  to  the  building  of  2r.  houfe  ?  and  if  all  of  them  fhould  caft  it 
upon  one,  and  themfclvcs  do  nothing,  you  may  judge  how  much 


See  Cfjdrron's 
inre&ive    a- 
gainft   unlcar- 
ned  Gen:lerr.Cj 

I  $-<M4-M0o» 
Like  As\{ims 
oUhtEnglfb. 
Much  more 
may  be    laid 
agajnft  the  ir- 
religious. 
Parents  arc  the 
firft    Authors, 
and  caufe  of  a 
Common- 
wealth :    To 
furnilli  a  State 
with   honcft 
men,  and  good 
Citizens,    the 
culture  and 
good  Educati- 
on of  youth,  is 
neceiTary  $ 
which  is  the 
feed  of  a  Com- 
monwealth. 
There  comes 
not  fo  much 
evil  to  a  Com- 
monwealth by 
the  ingratitude 
cf  children  to 


m  the   inftru- 

ction   of  their 

children : 

Therefore  by 

great  reafon  in  Lacedmon  and 


:her  eood  and  politick  States,  there  was  a  punifhment  laid  on 


the  Parents  when  the  children  were  ill-conditioned,  Cbarrcn-lib.  3  .up.  1 4^^.490.  Parents  are 
doubly  obliged  to  this  duty:  both  bscaufe  they  arc  their  children,  and  becauie  they  are  the 
tender  plants  and  hope  of  the  Commonwealth.  Chirron.  ibid.  The  ftrength  and  cofitinuance 
of  a  Reformation  lies  not  all  in  the  Magiftratej  but  in  this,  That  the  people  receive  the 
Truth  into  them  and  among  them :  who  otherwife  will  be  but  as  Hens  in  a  CQCp,alwayes  bcak- 
ing  to  get  out.  Mr  Vtvxs  Serm.on  2{iimb.i^.  24.^.27. 

were 


Part  ?.  The  Saints  ever  lofting  Reft. 


were  like  to  be  dene  !  If  there  be  three  or  four  SchooJmafters  in 
j  School,  amongft  three  or  four  hundred  Scholars;  and  all  the 
lower  that  fhould  fit  them  for  the  higher  Schools,  fhould  do  no- 
thing at  all,  but  fend  all  thefc  Scholars  to  the  higheft  School- 
mafteras  ignorant  as  they  received  them,  would  not  hishfebca 
burden  to  him,  and  all  the  work  gbc  fruftrate  aiid  fpoilcd  ?  Why 
fo  it  is  here :  The  firft  work  towards  the  reforming  and  making 
happy  of  .Church  and  Commonwealth  lies  in  the  gocd  educati- 
on of  your  children ;  the  mod  of  this  is  your  work;  and  if  this 
belcftundcnr,  and  tfxn  they  come  to  Miniftcrs  raw  and  igno- 
rant, and  hardened  in  their  fins  j  alals  what  can  a  Minifter  do  ! 
whereas  if  they  came  trained  up  in  the  Principles  of  Religion, 
and  the  practice  ;of  gcdlinefs,  and  were  tanght  the  fear  of  God 
in  their  Youth  ;  O  what  an  encouragement  would  it  be  to  Mini- 
fters !  and  how  would  the  work  go  on  in  their  hands  I  I  tell  you 
fcricufly,  this  is  the  caufe  of  all  our  miferies  and  unreformednefs 
in  Church  and  State,  even  the  want  of  a  holy  education  of  chil- 
dren !  Many  lay  the  blame,  on  this  neglect,  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,  tothe  high- 
eft  School  ?  What  a  houfc  muft  there  needs  be  built,  when  Clay 
is  brought  to  the  Mafons  hands  in  ftcad  of  Bricks  ?  What  a  Com- 
monwealth may  be  expected,  if  all  the  Conftablcs  and  Juftices 
fhould  do  nothing,  but  caft  all  upon  King  and  Parliament  ?  And 
fo,  whataChurch^may  weexpedj  when  all  the  Parents  and  Ma- 
tters in  the  Parifh  Qiall  caft  all  their  duty  on  their  Ministers  ? 
Alas,  how  long  may  we  catcchife  them,  and  preach  to  them,  be- 
fore we  can  get  them  underftantf  the  very  Principles  of  the 
Faith?  This,  this  is  the  caufc  of  our  Churches  deformities,  and 
this  is  the  caufe  of  the  prefent  difficulty  of  Reformation.  I  ts  in 
vain  to  contend  about  Orders  and  Difcipline,  if  theperfons  that 
live  under  it  be  not  prepared.  Perhaps  you'l  fay,  The  Apoftles 
had  not  their  hearers  thus  prepared  kto  their  hands :  Is  the  Word 
the  firft  means  of  converfion  ? 

A*f*\.  The  Apoftles  preached  to  none  at  fit  ft  but  Infidels  and 
Pagans  :  And  are  you  no  better  t  Will  you  do  no  more  for  your 
children  then  they  ?  + 

All  the  fuccefs  of  their  labours  was  to  gather  here  and  there 


349 


a  Church  from  among  the  world  of  unbelievers 


but  now,  The 
Kingdoms 


«t* 


350 


The  Saints  everlafting  Rejf< 


Part  j. 


*Nemo  eft  om- 
nium turn  efficax 
ad  hbcros  vel 
(crvindos,  vel 
perdendos,  quam 
funt  ipfipxrentes, 
Rolioc.  in  Col. 
3.11. 

Ut  aqua  in  aure- 
ola dtgitum  fe- 
quitur  prtx.ee- 
dentem:  na 
atas  mollis, 
ficxibilk ;  & 
quoemt^i  dux- 
cris,  trahiwr. 
HieroR.iz.Ep. 
16.  p.  101. 
Nobis  qui  facrd- 
mentum  vera 
religionis    accc- 
pimtM>  cum  fit 
verity  reveUtd 
divinitus,  cum 
do  ci  or  cm  f.ipi- 
cmis,   ducemq; 
veriutis  Deum 
fequamuf}  urn- 
verjos  fine   ullo 
difcriminc,  vel 
(exus  vel  fetalis > 
ai  cxlefte  pa- 
bulivn  convo- 
camtto.Lsdvanu 
ItiP.it  I.  i.e.  i. 


Kingdoms  of  the  World  Are  become  the  Kingdoms  of  the  LordancLhit 
Chrifi. 

3.  And  yet  the  A  potties  were  extraordinarily  qualified  for  the 
work,  and  feconded  it  Dy  Miracl-sforthe  convincing  of  their 
hearers. 

4,  I  do  verily  believe  that  it  Parents  did  their  dutie  as  thry  j 
ought,  the  Word  publickty  preached  would  not  be  the  ordinary  ! 
means  or  Regeneration  in  the  Church  ,  but  only  without  the  t 
Church,  among  Infidels.  Not  that  I  believe  Doctor  Bnrgefs, 
and  Mr  Bedfords  DodrineofBaptifmal  Regeneration :  But<iod 
would  pour  out  his  grace  fo  upon  the  children  of  his  people,  and 
hear  prakrsfor  them,  and  blefs  fuch  endeavoars  for  their  holy 
education,  that  we  fhould  fee  the  Prornifcs  ni3de  good  to  our 
teed ;  and  the  unthankfull  Anabaptills ,   that  will  not  confefs 
that  the  children  of  the  Saints  are  any  nearer  God,  or  more  be- 
holden to  him  then  Pagans,  fo  much  as  for  the  favour  to  be  via- 
ble Church- members,  fhould  by  fweet  experience  be  convinced 
of  their  error,  and  be  taught  better  how  tounderftand,  that  cur 
children  are  holy. 

11.  I  intreat  you  that  arc  Parents  alfo  to  confider,  what  ex 
ceilent  advantages  yoa  have  above  all  others  for  the  faving  of 
your  children. 

1 ,  *  They  are  under  your  hands  while  they  are  young  and  ten- 
demand  flexibIe;Biit  they  come  to  Minifters  when  they  are  grown 
elder,  and  ftiffrr,  and  fetled  in  their  waies,  and  think  them-* 
fclves  too  good  to  be  catechized,  and  too  old  to  be  taught.  You 
)  have  a  twig  to  bend,  and  we  an  Oak.  Yoa  have  the  young  plants 
of  (in  to  pluck  up,and  we  the  deep  rooted  vices.  T-r  econfekne^s 
of  children  are  not  fo  feared  with  a  cuftomc  of  finning  and  long 
refitting  grace,  as  others.  You  have  the  foft  and  tender  earth  to 
plough  in,  and  wc  have  the  bard  and  ftony  waies,  that  have  been 
trodden  on  by  many  years  practice  of  evil.  When  they  are  young,  j 
their  understandings  are  like  a  (Ecet  of  white  paper,  that  ha. hj 
nothing  written  en,  and  fo  you  have  opportunity  to  write  what  j 
you  wiil.  But  when  tbey  are  grown  up  in  fin,  they  are  like  the 
fam?  paper  written  over  with  fal(hood*j  which  mud  all  be  blot- 
ted out  again,  and  truth  written  i^the  place:  and  how  hard  is 
that?  We  have  a  double  task,  6rft  to  imteach  theiri,  and  then  to 
teach  them  better  5  but  you  have  but  one.  We  muft  untcach  them 

all 


Part  j.  The  Saints  tvtrlaftihg  Reft. 

all  that  the  world,  and  fl:  ft,  and  wicked  company,  and  the  devil 
have  been  diligently  teaching  them  in  many  years  time.  We  have 
hardened  hearts  to  beat  on  like  a  Smiths  Anvile,  that  will  not 
rectus ;  wemry  tell  them  of  death  and  judgement,  heaven  and 
hell,  and  they  hear  us  as  it  they  were  sflccp  or  dead  ;  you  have 
the  (oft  clay  to  mold,  and  wc  the  hardened  burned  bricks.  Ycu 
have  them  before  they  are  pefle  (Ted  with  prejudice,  and  hlfc 
conceits  againft  the  truth:  but  wc  have  them  to  teach,whcn  they 
have  many  years  lived  among  thole  that  have  fcorned  at  god  li- 
nefeed taught  them  to  think  Gods  waies  to  be  fcolim  prccife- 
ncis.  Cuftom  hath  not  enfnarcd  and  engaged  your  little  ones  to 
contrary  waies :  But  of  old  finners,  the  Lord  himfelf  hathfaid, 
That  if  the  t/Etbiopian  can  change  hid  skin,  and  the  Leonard  his 
fonts  ;  then  niaj  thofe  that  are  accufiomedto  do  eviljearn  to  do  Vrefl* 
7tfr.13.23.  Doth  not  the  experience  of  all  the  world  (hew  yoix 
the  power  of  education  ?  What  clfc  makes  all  the  children  of 
the  Jews  to  be  Jews  *  and  all  the  children  of  the  Turks  to  be  Ma* 
hornet ans  f  and  of  Ckrifiians,  to  be  in  profeffion  Chrifiians  ?  and 
of  each  Seel  or  party  in  Religion  to  follow  their  parents,  and  trie 
cuftom  of  the  place  i  Why  now  what  an  advantage  have  you, 
to  ufc  all  this  for  the  furtherance  of  their  happinefs,  and  pofMs  ! 
them  as  ftrongly  before-hand  againft  fin,  as  elfe  Satan  would  do  i 
for  it  1  and  fo  Satan  fhould  come  to  them  upon  forae  of  thofc1 
difadvantages  that  now  Chrift  comes  on  I 

2.  Confideralfo,  that  you  have  the  affedtions  of  your  Children 
more  then  any  others:  None  in  the  world  hath  that  intercftin 
their  hearts  as  ycu.  You  will  receive  that  counfel  from  an  un- 
doubted friend,  that  you  would  not  do  from  an  enemy,  or  a 
ftranger.  Why  now,  your  children  cannot  choof c  but  know  that 
you  are  their  friends,  and  advifc  them  in  love :  and  they  cannot 
choofe  bat  love  you  again.  Their  love  is  loT>fe  and  arbitrary  to 
others :  but  to  you  it  is  determinate  and  faft ;  Nature  hath  almoft 
ncccilitated  them  to  love  you.  O therefore  improve  this  your 
intcreft  in  the m  for  their  good. 

3 .  You  have  alfo  the  greateft  authority  over  them.   You  may 
command  thcm,and  they  dare  not  difobey  you :  or  elf-  it  is  your 
own  fault,  for  the  moft  part ;  for  you  can  make  them  obey  ycu 
in  your  bufinefs  in  the  world.   Yea  yoa  may  correa  them  to  in 
forcc  obedience.    Your  authority  alfo  is  the  moft  unqueftioned 

autho- 


35» 


Magna  bic  ma- 
trihm  fidU  vo- 
randa  eft  mole- 
ftia,  nee  audien- 
dum  quod  affe- 
ctum, fed  quod 
ratio  &  pictas 
diftabit.'Bullin. 
in  i Tim.  3. 1  z, 


The  Saints  everlafimg  Reft. 


Part  3. 


authority  in  the  world.  The  authority  of  Kings  and  Parliaments, 
hath  been  difputed,  but  [yours  is  paft  difputc.  And  thereforejf 
youufe  ic  not  toconftrain  them  to  the  works  of  God,  you  arc 
without  excufe. 

4.  Befides,thefr  whole  dependance  is  on  you  for  their  mainte- 
nance and  livelihood.  They  know  you  can  either  give  them,  or 
deny  them  what  you  have  ;  and  fo  punifti  or  reward  them  at 
your  pleafure.  But  on  Minifters  or  neighbours  they  have  noYuch 
dependance. 

5.  Moreover,  You  that  arc  parents,know  the  temper,  and  in- 
clinations of  your  children,  what  vices  they  arc  mod  inclined  to, 
and  what  inftru&ion or  scproof  they  moft  need;  but  Minifters 
that  live  more  ftrange  to  them,cannot  know  this, 

6.  Above  all, You  are  ever  with  them,and  fo  have  opportunity, 
as  to  know  their  faults,  fo  to  apply  the  remedy ;  You  may  be  (till 
talking  to  them  of  the  Word  of  God,  and  minding  them  of  their 
(late  and  duty ;  and  may  follow  and  fet  home  every  word  of  ad-' 
vice :  as  they  arc  in  the  houfe  with  you,  or  in  the  (hop,  or  in 
the  field  at  work ;  O  what  an  excellent  advantage  is  this,  if  God 
do  but  give  you  hearts  to  ufeit,  Efpecially  you  Mothers,  re- 
member this :  You  arc  more  with  your  children  while  they  arc 
little  ones  then  their  Fathers;  Be  you  therefore  ftill  teaching 
them  as  foon  as  ever  they  are  capable  of  learning.  You  cannot 
do  God  fuch  eminent  fervicc  your  fclves,  as  men,  but  you  may 
train  up  children  that  may  do  it,  and  then  you  will  have  part  of 
the  comfort  and  honour.    Bathfbeba  had  part  of  the  honour  of 

iSohmons  wifdom,  7rovt^  1,1.  for  flie  taught  him ;  And  Timo- 
thy's Mother  and  Grandmother,  of  his  Piety.  Plutarch  fpeaks 
of  a  Spartan  woman,  that  when  her  neighbours  were  {hewing 
their  Apparel  and  Jewels,  fhc  brought  out  her  Children  vcrtu- 
ous  and  well  taught?  and  faid,  The/e  are  my  Ornaments  and  Jew. 
els.  O  how  much  more  would  this  adorn  you,  then  your  bra- 
veric?  What  a  deal  of  pains  arc  you  at  with  the  bodies  of  your 
Children  more  then  the  fathers  ?  And  what  do  you  fuffcr  to  bring 
them  into  the  world?  And  will  not  you  be  at  as  much  pains  for 
the  faving  of  their  fouls  ?  You  are  naturally  of  more  tender  aife- 
dtions  then  mcn:and  will  it  not  move  you  to  think  that  your  chil- 1 
dren  (hould  pcrifli  for  ever  ?  O  therefore  I  befcech  you  for  the  | 
fake  of  the  children  of  your  bowels,  teach  them,admoni(h  them, 

watch  ! 


1 


Part  3.  Ik*  Saints  ever  la  fling  Reft. 


35? 


watch  over  them,  and  give  them  no  reft  till  you  have  brought 
them  over  to  Chrift. 

And  thus  I  have  fhewed  you  reafon  enough  to  make  you  dili- 
gent in  teaching  your  children,  if  reafon  will  fcrve,  as  methinks 
among  rcafonable  creatures  it  (hould  do. 


SECT.   XII. 

LEt  us  next  hear  what  is  ufually  objected  againft  this  by  neg- 
ligent men. 
Objell.i.  We  do  not  fee  but  thofe  children  prove  as  bad  as  o-  ; 
thers  that  are  taught  the  Scriptures  and  brought  up  To  holily  ; 
and  thofe  prove  as'honeft  men  and  good  neighbours,  that  have 
none  of  this  ado  with  them, 

Anf.i.O  who  art  thcu  man  that  difputcft:  againft  God  ?  Hath  j 
God  charged  you  to  teach  your  children  diligently  his  Word, 
fpeakingof  it  as  you  fit  at  heme,  and  as  you  walk  abroad,  asyou 
lie  down,  and  as  you  rife  up,  Deut.6. 6,7,8.  and  dare  you  reply, 
that  it  is  as  good  let  it  alone  ?  Why  this  is  to  fct  Gcd  at  defiance; 
and  as  it  weretofpitinjiisface,  and  give  him  the  lie.    Will  you  ' 
take  it  well  at  ycur  ftrvants,  if  when  you  command  them  to  do 
a  thing,  they  (hould  return ycu  fuch  an  anfvver,  that  they  do  not 
fee  but  it  were  as  good  let  it  alone  ?  Wretched  worm  !  dareft  ' 
thou  thus  lift  up  thy  head  againft  the  Lord  that  made  thee  and 
muft  judge  thee  ?  Is  it  not  he  that  commandctb. thee?  If  thou  j 
doft  not  believe  that  this  Scripture  is  the  Word,  thou  deft  not 
believe  in  Jcfus  Chrift:  for  thou  haft  nothing  elfe  to  tell  thee 
that  there  Is  a  Chrift,    And  if  thou  do  believe  that  this  is  the 
Word  of  God,ho  w  dareft  thou  fay,  It  is  as  gcod  difobey  ir  ?  This 
is  dcvilliili  pride  indeed,  when  fuch  fottifh  finful  duft  (hall  think 
thcmfelves  wifer  then  the  living  God,  and  take  upon  them  to  re- 
prove and  cancel  his  Word, 

2,  Bat  alas,  you  know  not  what  honefty  if,  when  you  fay, 
that  the  ignorant  are  as  honeft  as  others:  Ycu  think  thofe  are 
thehoncfteft  men,  that  beft  pleafe  you:  But  I  know  thofe  are 
themtftroneft,  that  beft  pleafe  God.  Chrift  faith  in  Luk^  8.  i*. 
That  an  honeft  heart  is  that  which  keepeth  the  Word  of  God  5 
and  ycu  lay,  they  are  as  honeft  that  reject  it.    Gcd  made  men 

to 


§.  12. 

0  £/*#.!. 


T Water  piibli- 
cam  doctrinm 
etium   priviti 
Cdtcchiyaio 
domefticorum 
vigcre   debet 
inter  710s  ex  Vei 
mdnddto.  Paras. 
in  Gen.  18.19. 
J$>ui  vel  frigide 
de  Picutti  flu- 
diu  ipfi  fentiunt, 
vel  ahU  autores 
[untut  a,  uncris 
unguiculis  quwi 
diligcntifiim  in 
religions  fuos 
in  ft  it  ui  negli' 
giv.t,  viJeant 
quid  vehnt  dim 
Cbrifto  Domino 
refpondere,  qui 
per  os  ficrum 
Pattli  pucris 
commenJut  ftr 
it  arum  liter l- 
rum  fludium, 
Hemming,  in 
i-.ph6.4- 


354 


VemmtbontT)c- 
im,  quampaucos 
bsdie  reperias 
qui  tarn  fwtfol- 
liciti  quomodo 
pottfc,  rctte(? 
honcfte  vivant 
flii,  qum  eu^ 
rant  ut  ampUm 
iUU  bcercditatcm 
relinquant,  qua 
poft  obitum  ipfo- 
rum  jplendidc 
(?  otiofe  delici- 
entur?  Mufc.  in 
Gen.  >8. 19. 
p.  (mib'i)  417. 


The  Saihts  everUfting  Rett.  Part  3. 

to  pleafe  himfclf,  and  not  to  pleafe  you  :  And  you  may  know 
by  bis  Laws  who  pleafe  him  bcft.  The  Commandments  have 
two  Tables ;  and  the  firft  is,  Thou  /halt  love  the  Lord  toi'h  all  thy 
heart :  And  the  fecond,  Thou  fhalt  love  thy  neighbour  as  thy  ftlf. 
Firftfeckjhe  Kingdom  of  Godyand his  RighteoufnefjyM^ttht6.^ , 

3.  And  what  if  fomc  prove  naught  that  are  well  brought  np? 
It  is  not  the  generality  of  than:  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  Abfolom?  Nor 
Chrifts,  becaufe  there  was  one  Judas .? 

4.But  what  if  it  were  fo  ?  Have  men  need  of  the  lefs  teaching, 
or  the  more?  You  have  more  wit  in  the  matters  of  this  world: 
You  will  not  fay,  I  fee  many  labour  hard,  and  yet  arc  poor,  and 
therefore  it  is  as  good  never  labour  at  all ;  You  will  not  fay , Many 
that  go  to  School  learn  nothing,  and  therefore  they  may  learn  as 
much  though  they  never  go.  Or,  many  that  are  great  Tradefmen 
brcak,and  therefore  it  is  as  good  never  trade  at  all.  Or  many  great 
eaters  are  as  lean  as  othcrs,and  many  fick  men  recover  no  ftrcngth 
though  they  cat ;  and  therefore  it  is  as  good  for  men  never  to  eat 
more.  Or^rnsny  plow  and  fow,  and  have  nothing  comes  up ;  and 
therefore  it  is  as  good  never  to  plow  more.  What  a  fool  were  he 
that  {hould  reafon  thus  ?  And  is  not  he  a  Ihoufand  times  worfe, 
that  (hould  reafon  thus  for  mens  fouls?  Peter  reafons  the  clean  con-  j 
trary  way,  If  the  righteous  be  fcarcelj  faved^here  [halltheungod-  \ 
lyandthefinner  apfear  ?  1  Pet.4.18.  And  fodoth  Chrift,  Luke  | 
13,24.  Strive  to  enter  in  at  the  flrait  gate,  for  many  JhaGfeek,  to 
enter,  and  not  be  able.  Other  mens  mifcarriages  fhould  quicken 
our  dil  'gence ;  and  not  make  us  caft  away  all.  What  would  you 
think  of  that  man,  that  fhould  look  over  into  his  neighbours 
Garden,  and  becaufe  he  fees  hsre  and  there  a  nettle  or  weed 
among  much  better  ftufF,  fhould  fay ;  Why,  you  may  fee,  thefe 
men  that  beftow  fo  much  pains  in  digging  and  weeding,  have 
weeds  in  their  Garden  as  well  as  I  that  do  nothing,  and  there- 
fore who  would  be  at  fomuch  pains?  Juftthus  doth  the  mad 
world  talk,  You  may  fee  now,  thofe  that  pray,  and  readc,  and 
follow  Sermons,  have  their  faults  as  well  as  we,  and  have  wicked 
pcrfons  among  them  as  well  as  we;  Yea,but  that  is  not  the  whole 
garden,  as  yours  isy  it  is  but  here  and  there  a  weed,  and  as  foon  j 
as  they  fpieir,  they  pluck  it  up,and  caft  it  away. 

__  5.  But] 


Part  $.  The  Stints  cverlafiing  Reft. 

5.  Bat  however,  if  fuch  men  be  as  wicked  as  you  iraagine,can 
you  for  fhame  lay  the  fault  upen  the  Scripture,  oj:  Ordinances 
of  God  ?  Do  they  findeany  thing  in  the  Scriptures  ro  encourage 
them  to  fin?  You  may  far  better  fay,  It  is  long  of  the  Judge  and 
the  Law  which  hangs  them,  that  there  are  fomany  Thieves.  Did 
you  ever  read  a  word  for  fin  in  the  Scripture  ?  Or  ever  hear  a  Mi- 
nidcr,  or  godly  man  pcrfwadc  people  to  fin,  or  from  it  rather? 
(Ifpcaknot  of  Sectaries,  who  ufually  grow  to  be  enemies  to 
Scripture.)  Lord,  wbat  horrible  impudence  is  in  the  faces  of  un- 
godly men?  When  a  Miniiter  hath  fpent  hirafelf  in  lludying 
and  pcrfwading  his  people  from  fin  ;  or  when  Parents  have  done 
all  they  can  to  reform  their  children,  yet  people  will  fay,  It  is 
long  of  this  that  they  arc  fo  bad.  What?  will  reproving  and 
correcting  for  fin  bring  them  foonefttoit?  I  dare  challenge  any 
man  breathing  to  name  any  one  Ruler  that  ever  was  in  the 
world,  that  was  fofevercagainft  fin  as  Jefus  ChriO,  or  to  (hew 
me  any  Law  that  ever  was  made  in  the  world  fo  fevere  againft 
fin  as  the  Laws  of  God  I  And  yetmuftitbe  long  of  Chrift  and 
Scripture  that  men  are  evil  ?  When  he  threatneth  damnation 
againft  impenitent  finncrs,  is  it  yet  long  ofhim?  Yea,  fee  how 
thefc  wicked  men  contradict  thcmfelves:  What  is  it  that  they  j 
hate  the  Scripture  for,  but  that  it  is  fo  ftrict  and  precife,  and  for- 
bids them  their  [pleafurcs  and  flcfhly  liberties,  that  is,  their  fins? 
And  yet  if  any  rail  into  fin,  they  will  blame  the  Scripture,  that 
forbids  it.  I  know  in  thefc  late  years  of  liccntioufnefs  and  Apo- 
ftafie,  many  that  talk  much  of  Religion,  prove  guilty  of  grie- 
vous crimes :  But  then  they  turn  away  fo  far  from  Chrift  and 
Scripture.  As  bad  as  the  godly  are,  I  dare  yet  challenge  you  to 
(hew  me  any  fbeiety  under  Heaven  like  them  thatraoft  ftudy 
and  delight  in  the  Scriptnres:  or  any  School  like  the  Scholars 
of  Chrift.  Becaufe  parents  cannot  by  all  their  diligence  get  their 
children  to  be  as  good  as  they  (hould  be,  (hall  they  therefore 
leave  them  to  be  as  bad  as  they  will?  Becaufe  they  cannot  get 
jhem  to  be  perfect  Saints,  (hall  they  therefore  leave  them  to  be 
*s  incarnate  devils?  Certainly  your  children  untaught  will  be 
little  better. 


SECT. 


TfT 


Libert  pruden- 
ter  £r  diligentcr 
edueati  funt 
optimii  &  pi- 
rentes  cum  or- 
naretumjuvire 
pQflitnt.Wolph. 
inPfal.iz8. 
Hmh/.ijj.  p. 
iji.  2.c.z. 


3>y 


Object.!, 
FamiliaPdtrum 
erdnt  domefiiae 
Ecclefie:  Fajlo- 
res  facer  dotes  t& 
Doclores   erdnt 
Parcmes;  Libert 
(?  domeftici 
ertint  Cacchu- 
meniy  difcentes 
doftriKim  de 
*D  0,  Creati$?ie, 
de  Upfu  &  pec- 
cato,  de  ira  (3* 
juiiciis  Vciad- 
verfus  peccata, 
de  grata  &  mi- 
(erieordi*  Dei, 
de  MefftA  ven- 
ture, &  repirx- 
tione  humani 
gencrii  per  eum, 
(&c.  Parous  in 
Genef.i8.ip. 


The  Stints  everlafting  Reft. 


Pare  1 


SECT.  XIII. 


2.C  Ome  will  further  objeft,  and  fay,  It  is  the  Work  of  Miri- 
Oflcrsto  teach  both  us  and  our  children,  and  therefore  wc 
may  beexcufed. 

Anfi.  It  is  firft  your  duty,  and  then  the  Mmiftcrs;  it  will  be 
do  excufe  for  you,  becaufeit  is  their  Work,  except'you  couli 
prove  it  were  oniy  theirs :  Magiftrates  muft  govern  both  you  and 
yourchildren,  doth  it  therefore  follow  that  you  maft  not  govern 
them?  It  belongs  to  the  Schoolmafter  to  correct  them,  and  doth 
it  not  belong  alfo  to  you  ?  There  muft  go  many  hands  to  this 
great  Work,  as  to  the  building  of  a  houie  there  muft  be  many 
Work-men,  one  to  one  pare,  and  another  to  another ;  and  as  your 
corn  muft  go  through  many  hands  before  it  be  bread  ;  the  Reap- 
ers, the  Thre(hers,the  Millers,  the  Bakers,  and  one  muft  not  leave 
their  parr,  and  fay  it  belongs  to  the  other :  fo  it  is  here  in  the  in- 
ftru&ing  of  your  children :  firft,  you  muft  do  your  work,  and 
then  the  Minifter  muft  do  his,  you  muft  be  doing  it  privately 
night  and  day;  the  Minifter  muft  do  it  publikcly,  and  privately 
as  ofc  as  he  can. 

2.  But  as  the  cafe  now  flands  with  the  Minifters  of  EngUnd, 
they. are  difablcd  from  doing  that  which  belongs  to  their  Office, 
and  therefore  you  cannot  now  caft  your  work  on  them.  I  will  in- 
ftance  but  in  two  things.  Firft,  It  belongs  to  their  office  to  go- 
vern the  Church,  and  to  teach  with  authority,  and  great  and  fmal 
arecommanded  toobeythem,/&£.3.7.i7,c£r.  But-nowthisis 
unknown,  and  Hearers  look  on  themfclves  as  free  men,  that  may 
obey  or  not,  at  their  own  pleafure:  A  Parents  teaching  which 
is  with  authority,  will  take  more,  then  ones  that  is  taken  to 
have  none ;  People  think  we  have  authority  to  fpeak  to  them 
when  they  pleafetohear,  and  no  more.  Nay, few  of  the  godly 
"  themfclves  do  undcrftand  the  authority  that  their  Teachers 
"  have  over  them  from  Cbrift :  They  know  how  to  value  a  Mi 
<c  nifters  gifts,  but  not  how  they  are  bound  to  learn  of  him  and 
"  obey  him,  becaufe  of  his  office.  Not  that  they  fliould  obey  him 
"  in  evil,  nor  that  he  fliould  be  a  final  decider  of  all  controversies, 
,c  nor  fliould  exercife  his  authority  in  things  of  no  moment :  But 
c<  as  a  Schoolmaftcr  may  command  his  Scholars  when  to  come 

"to 


Part}, 


The  Saints  tverUfting  Rtfl. 


a  to  School,  and  what  Book  to  rcadc,  and  what  form  to  be  of; 
<c  and  as  they  ought  to  obey  him,  and  to  learr.  of  him,  and  not 
€c  to  fct  their  wits  againft  his,  but  to  take  his  word,  andbelcevc 
"  him  as  their  Teacher,  till  they  undcrftand  as  well  as  he,  and  arc 
ready  to  leave  his  School  ?  Juft  fo  are  people  bound  toobfly  and 
learn  of  their  Teachers,  and  to  take  their  wordSi  while  they  are 
learners,  in  that  which  is  beyond  their  prefent  capacity,  till  they 
are  able  to  fee  things  in  their  proper  cvidence.Now  this  Miniftc- 
rial  Authority  is  unknown,  and  fo  Minifters  arc  the  lefs  capable 
of  doing  their  Work,  which  comes  to  pafs,  firft,  From  the  pride 
of  mans  nature,  cfpecially  Novices,  which  makes  men  impatient 
of  the  Reins  of  Guidance  and  Command;  fecondly,  From  the 
Popifli  error  of  implicit  Faith  •  to  avoid  which  we  arc  driven  as 
far  into  the  contrary  cxtream  :  thirdly,  From  the  ufurpation  of 
the  late  Prelates,  who  took  almoft  all  the  Government  from  the 
Minifters,  and  thereby  overthrew  the  very  eiTence  of  the  Office, 
by  robbing  it  of  that  part  which  is  as  effential,  at  leaft,  as  preach- 
ing; fourthly,  And  from  the  modefty  of  Minifters,  that  arc  loth 
to  fhew  their  Commiflion,  and  make  known  their  Authority, 
'  left  they  fhould  be  thought  proud :  As  if  a  Schoolmaftcr  fhould 
let  his  Scholars  do  what  their  lift;  or  a  Pilor  let  the  Seamen  run 
the  .Ship  whither  they  will>  for  fear  of  being  thought  proud  in 
excrcifing  their  authority.   Secondly,  But  a  far  greater  clog  then 
thisyet,  dcth  lie  upon  the  Minifters,  which  few  take  notice  of ;  ■ 
"and  that  is,  The  fewneffe  of  Minifters,  and  the  greatnefle  of! 
cC  Congregations.    In  the  Apoftles  tirses  every  Church  had  a  I 
"multitude  of Minifters(and  (o  it  muft  be  again,or  we  (hall  never  ; 
tC  come  nccr  that  Primitive  patern  ; )  and  then  they  could  preach  j 
u  publikely,  and  from  houfc  to  houfc :  But  now,  when  there  is 
but one  or  two  Minifters  to  many  thoufand  fouls,  we  cannot  fo  I 
much  as  know  them,  much  lefs- teach  them  one  by  one :  It  is  as  < 
much  as  wc  can  do  to  difchargc  the  publike  Work.    So  that  you  { 
fee,  you  have  little  reafon  to  caft  your  Work  on  the  Minifters,  I 
but  fliould  the  more  help  them  by  your  diligence,  in  your  fcvcral 
families,  becaufc  they  arc  already  fo  overburdened. 


357 
"SI 

Nemo  exifti- 

1  mitPi.rockorum 

!  tantum  cfl'c,  (& 

.  praceptorum,  tc- 

;  ncros  pucrorum 

'  Animas  pictxtis 

I  do  ft  rim  imbue- 

'  re-  Vcrnmetim 

idqi  multo  mA- 

gis  pircntum; 

quorum  intcrcft 

unAcumUclejn 

cos  femina  picu- 

tisjaccre,  modo 

contumaccs  crgA 

Dcum  hiberi 

nolint.  Hemin- 

gius  in  Ephef. 

6.4. 


Bbb 


SECT. 


358 


§•  14- 


Qxtcs  cried 
out  in   anger, 
To  what  end 
do  men  take  fo 
much  care   in 
heaping  up 
goods,  and  fo 
little  care  of 
thofe  to  whom 
they  mall  leave 
them  ?  What 
mould  he  do 
with  riches 
that  is  not 
wife,  &  knows 
not  how  to-ufe 
them  ?  It  is  as 
if  amanfhould 
take  care  of  his 
{hoe,  and  not 
of  his  foot  5  or 
fet  a  rich  fad- 
die  on  a  Jades 
back.  Charron 

/•3-P-491- 
PUto  faith,  he 
knew  not  in 
what  a  man 
fhou'id  be  more 
careful  and  di- 
ligent, then  to 
maise  a  good 
ton.  Uzm.M. 


Tk  Saints  everlaftfag  ficft*  Part  3. 


SECT.  XIV. 

3.T>Utfome  will  fay,  We  arc  poor  men,  and  muft  labour  for 
JjTour  living,  and  fo  mutt  our  children,   and  cannot  have 
while  to  teach  them  the  Scriptures ;  we  have  fomewhat  clfe  for 
them  to  do. 

Anfw*  A  nd  arc  not  poor  men  fubjecl:  to  God,  as  well  as  rich  ? 
and  are  they  not  Chriftians?  and  muftthey  not  give  account  of 
their  waies  ?  and  have  not  your  children  fculs  to  favc  or  lofe,  as 
well  as  the  rich  ?  cannot  you  have  while  to  fpeak  to  them  as  they 
are  at  their  w©rk?bavc  you  not  time  to  inftrucl  them  on  the  Lords 
day  ?  you  can  finde  time  to  talk  idlely,  as  poor  as  you  are ;  and 
you  can  finde  no  timeto  talk  of  the  way  to  Life  1  you  can  finde 
time  on  the  Lords  day  for  your  children  to  play,  or  walk  or  talk 
in  the  ftreets,  but  no  time  to  minde  the  life  to  come.   Methinks 
you  ftiQiild  rather  fay  to  your  children,  I  have  no  Lands  or  Lord- 
fliips  to  leave  you  ;  nothing  but  hard  labour  and  poverty  in  the 
world;  you  have  no  hope  of  great  matters  here;  be  furc  there- 
fore to  make  the  Lord  your  portion,  and  to  get  intercft  in  Chrift, 
that  you  may  be  happy  hereafter ;  if  you  could  get  riches,  they 
would  (hortly  leave  you,  but  the  riches  of  Grace  and  Glory  will 
be  everlafting.  Methinks  ycu  fhonld  fay  as  Peter,  Silver  and  gold 
J  have  none :  bntfuch  as  1  have ,1 give  jok ?.    The  Kingdoms  or  the 
world  cannot  be  had  by  beggars,  but  the  Kingdom  of  Heaven 
may  .O  what  a  terrible  reckoning  will  many  poor  men  have,whcB 
Chrift  (hall  plead  his  caufe,  and  judge  them  !  May  not  he  fay,  I 
made  the  way  to  worldly  honours  unacceflibleroyou,  that  you 
might  not  look  after  it  for  your  fclves,  or  your  children  j  but 
Heaven  I  fet  open,  that  you  might  have  nothing  to  difecurage 
ycu ;  I  confined  riches  and  honours  to  a  few,  but  my  Blood  and 
SaJvarion  I  offered  to  all,  that  none  might  fay,  I  was  not  invited  : 
1  tendered  Heaven  to  the  poor,as  well  as  the  rich  ;  I  made  no  ex- 
ception againft  the  meaneft  beggar,  that  did  not  wilfully  (hut  out 
themfelves :  Why  then  did  you  not  come  your  felves,  and  bring 
ycur  children,and  teach  them  the  way  to  the  eternal  inheritance? 
Do  you  fay  ycu  were  poor  ?  Why,I  did  not  let  Heaven  to  fale  for 
money 3but  I  called  thofe  that  had  nothing,to  take  it  freely  ;  only 
on  condition  they  would  take  me  for  their  Saviour  and  Lord,  and 

_____  give 


Part  3, 


The  Saints  everUfting  Reft. 


359 


give  up  themfclvcs  unfeignedly  to  me,  in  obedience  and  love. 
What  can  you  anfwer  Chrift,  when  he  (hall  thus  convince  you? 
Is  it  not  enough,  that  your  children  arc  poor  and  miferablc  here, 
but  you  would  have  them  be  worfe  for  cvcrlafting  too  ?  If  your 
children  were  beggars,yct  if  they  werefuch  beggars  as  Lazarsv, 
they  may  be  conveyed  by  Angels  into  the  prefencc  of  God.  But 
believe  it,  as  God  will  favc  no  man,  becaufe  he  is  a  Gentlcman,fo 
will  he  fave  no  man  becaufe  he  is  a  beggar.  God  bath  fo  ordered 
it  in  his  providence,  that  riches  are  exceeding  occafions  of  mens 
damnation,  and  will  you  think  poverty  a  fufticicnt  excufc  ?  The 
hardeft  point  in  all  our  work,is  to  be  weaned  from  the  world,and 
in  love  with  heaven :  and  if  you  will  not  be  weaned  from  it,  that 
have  nothing  in  it  but  labour  and  forrow,  you  have  no  excufe. 
The  poor  cannot  have  while,  and  the  rich  will  not  have  while,  or 
they  arc  amamed  to  be  fo  forward ;  the  young  think  it  too  foon, 
and  the  old  too  late  :  and  thus  moft  men  in  ftead  of  being  faved, 
have  fome what  to  fay  againft  their  falvation:  and  when  Chrifl 
fendeth  to  invite  them,  they  fay,  I  pray  thee  have  me  excufed ;  O 
unworthy  guefts  of  fuch  a  blcffcd  Fcaft  I  and  moft  worthy  to  be 
turned  into  the  cvcrlafting  burnings. 


SECT.  XV. 

4-*DUtfomcwillobjeft:  Wc  have  been  brought  up  inigno- 
JDrancc  our  felvcs,  and  therefore  wc  arc  unable  to  teach  our 
children.    Anfw.  Indeed  this  is  the  very  fore  of  the  Land.  But  is 
it  not  pity,that  men  (bould  fo  receive  their  deftru&ion  by  tradi- 
tion ?  would  you  have  this  courfe  to  go  on  thus  ftiil  ?  Your  pa- 
rents did  not  teach  you ;  and  therefore  you  cannot  teach  your : 
children ;  and  therefore  they  cannot  teach  theirs ;  By  this  courfe 
the  knowledge  of  God  itould  be  banifticd  out  of  the  world,  I 
and  never  be  recovered.    But  if  your  parents  did  not  teach  you, 
why  did  you  not  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  greatly  tinned,  it  is 
not  too  late,  if  you  will  but  follow  my  faithfuli  advice  in  thefc; 
four  points. 

i .  Get  your  hearts  deeply  fcnfiblc  of  your  own  fin  and  mifery ,  i 
Bbb  2  becaufe j 


3  do 


Job  iti  regcbit 
filiosfuos  ut  urn 
pro  pr^httibu* 
criminibuiy 
quam  pro  occul- 
ta in  cor  it  pec- 
cutis,  qua  homi- 
mmfugerc  no- 
titiam  pojfunty 
Mvhvtm  ckmen- 
tiam,  ajpduis  fa- 
crificik  exord- 
rtf.Hieronim» 
in  Jot  t . 


IL 

The  Saints  tvtrUpng  ReB.  Part  3. 

bccaufcof  this  long  time  which  you  have  fpent  in  ignorance  and 
neglect  Bethink  your  felves  fometime  when  you  arc  alone ;  Did 
not  God  make  you,  and  fuftain  you  for  his  fervicc  ?  (liouldnot 
he  have  had  the  youth  and  ftrcngth  of  your  fpirits  ?  Did  you  live 
all  this  while  at  the  door  of  Eternity  ?  What  if  you  had  died  in 
ignorance  ?  Where  had  you  been  then  ?  What  a  deal  of  time 
have  you  fpent  to  little  purpofe  ?  Your  life  is  near  done,  and 
your  work  all  undonr.  You  are  ready  to  die,  before  you  have 
learned  to  live.  Should  not  God  have  had  a  better  (hare  of  your 
lives  ?  and  your  fouls  been  more  fadiy  regarded  and  provided 
for?  In  the  midft  of  thefe  thoughts^  call:  dovvnyour  felvcs  in 
fbrrow,  as  at  thefcctofChrift,  bewail  your  folly,  and  beg  par- 
don, and  recover  n-g  grace. 

2.  Then  think  as  fadly  how  you  have  wrongedyour  children  1 
lfanunthriftthat  hath  fold  all  his  Lands,  will  lament  it  for  his 
childrens  fake,  as  well  as  his  own  ;  much  more  (hould  you. 

3.  Ncxt,fct  prcfently  to  work,  and  learn  your  felves.  If  you  can 
!  reade3do  ■  if  you  cannot,gct  fome  that  can  :  and  be  much  among 

thofc  that  will  inftruft  afnd  help  you ;  hz  not  amamed  to  be  fecn 
among  learners,  though  it  be  to  be  Catechized :  but  be  alhamed 
that  you  had  not  learned  fooner.  God  forbid  you  mould  be  fo 
mad,  as  to  fay,  lam  now  too  old  to  learn :  Except  you  be  too  old 
to  ferve  God,  and  be  faved ;  how  can  you  be  too  old  to  learn  to 
befaved?  Why  not  rather ;  lam  too  old  to  ferve  the  devil  and 
the  world  ?  I  have  tried  them  too  long  to  truft  them  any  more  ? 
What  if  your  parents  had  not  taught  you  any  Trade  to  live  by  ? 
or  what  if  they  had  never  taught  you  to  fpeak?  would  not  you 
havefct  your  felves  to  learn  when  you  had  come  to  age?  Re- 
member that  you  have  fouls  to  care  for,  as  wclLas  your  children  :* 
and  therefore  firft  begin  with  your  felves. 

4.  Inthe  mean  time  while  you  are  learning  your  felves,  teach 
your  children  what  you  do  know:  and  what  you  cannot  teach 
them  your  felves,  put  them  on  to  learn  it  of  others  that  can :  per- 
f  wade  them  into  the  company  of  the  godly,  who  will  be  glad  to 
inftrusft  them.  If  French  men,  or  Wtlch  men  lived  in  the  Town 
among  us,  that  could  not  understand  our  language  ;  would  they 
not  convcrfe  with  thofc  that  do  underftand  it  I  and  would  they 
not  daily  fend  their  children  to  learn  it  by  being  in  the  company 
of  thofc  that  fpeak  it  ?  fo  do  you,  that  you  may  learn  the  heavenly 

language : 


Part  J.  The  Saints  everlafting  Reft, 


361 


language:  Get  among  thofe  (hat  ufc  it;  and  encourage  your 
children  to  do  fo:  Have  you  no  godly  neighbours  that  will  be 
hclpfull  to  you  herein  ?  O  do  not  keep  ycur  felves  ftrange  r o 
cbcai;  but  g  3  among  them  and  defire  their  help ;  andbethank- 
full  to  them,  that  they  will  entertain  you  into  their  company. 
God  forbid  you  (houldbclike  thofc  thatChriftfpeaks  of  Luks 
11.52.  that  would  ncrthcr  enter  into  the  Kingdom  of  God  them- 
fclves,nor  fufor  thofc  that  would  to  enter,  God  forbid  you  fliould 
be  liich  cruel  barbarous  wretches,  as  to  hinder  your  children  from 
being  godly,  and  to  teach  them  to  be  wicked  1  And  yet  aias,ho\v 
many  fuch  arc  there  (warming  every  where  among  us  ?  I  f  God 
do  but  touch  the  hearts  of  their  children  or  fervants,  and  caufe 
them  to  hear  and  readc  the  Word,  and  call  upon  him,and  accom- 
pany with  the  godly,who  will  fooner  fcorn  them  and  revile  them 
and  difconragc  them,  then  an  ungodly  parent  ?  What,  fay  they, 
you  Will  now  be  one  of  the  holy  Brethren  !  You  will  be  wifer 
then  yonr  parents  I  Juft  fuch  as  Pharaoh  was  to  the  Ifraeh'tes,fjch 
arc  thefe  wicked  wretches  to  their  own  children,  Exod*  5.3,8  p. 
When  Mofei  faid,  Let  us  gofacrifice  to  the  Lord,  left  he  fall  upon  w 
With  pefti/ence  orfn>ordt&c.  Pharaoh  anfwers,  They  are  idlejhere- 
fore  they  fay,  Let  tu  go  facrifice:Lay  more  Voorkjtpo*  tbem&z.  Tuft 
fo  do  thefe  people  fay  to  their  children  1  You  know,P karaob  was 
the  reprefenter  of  the  devil,  and  yet  let  me  tell  you,  Tlxfe  un- 
godly parents  are  far  worfe  then  Pharaoh.  For  the  children  of  If- 
rael  were  many  thoufands,  and  were  to  go  three  daies  journey   m*)orum  c°rri- 
out  of  the  Land  :  but  thefe  men  hinder  their  children  fcoin  fcr- 1  /foX  ^^i 
ving  God  at  home:  Pharaoh  was  not  their  Father,but  their  King ;  imtmuu^u 
but  thefe  men  are  enemies  to  the  children  of  their  bodies;  Nay  \iminu* mcufa 
more ;  let  me  tell  you,  I  know  none  on  earth  chat  play  the  part  of  cm™wionem 
the  devil  himfelf  more  truly  then  thefe  men.    And  if  any  thin^  !  w/^  eflor*'i 
that  walks  in  flefo  may  be  called  a  devil,  I  think  it  is  a  parent  thai  I Z  uZfT 
thushindcreth  his  children  from  falvation.   1  folcmnly  profefs  I ;  Match.  j.r#a. 
do  not  fpeak  one  jot  worfe  of  thefe  men,  then  I  do  think  and  vc-  j  p.  it* 
rily  believe  in  my  foul;  Nay  take  it  how  you  will,  I  will  fay  thus  ' 
much  more*  I  verily  think  that  in  this  they  are  far  worfe  then  j 
the  devil.   God  isarighteous  Judge  and  will  not  make  the  devil  j 
himfelf  worfe  then  he  is :  I  pray  you  be  patient  while  you  confi-  ! 
derit,  and  then  judge  yourfeives,  They  are  the  parents  of  their 
children,  and  fo  is  not  the  devil:  Do  you  think  then  that  it  is  as 
_ Bbb  3  great 


AdoUfcentiores 
ctium  tnvitos 
Parestcs  ZMini- 
Siris  Eulcfi* 
fiftant,  ut  defide 
£T  omionc 
Cbriftianerum, 
deq;  praccptis 
Vccrtogi,  (p 
gratis  Cffrifti, 
ftcrameutK  in- 
terrogitireipon- 
der.tcs  ivftruan* 
tur:&>fiqtuin 
re  culpibilcs  fu- 
emit,  ad  indicia 


$6i 


The  Saints  everlafting  Reft.  Pare  3, 


forpeitd*  futtf 
matres  qua  co- 
urn  libcris  nihil 
boneftum  nee  /o- 
quuntur  nee  a- 
gent>  Megander 
in  i  Tim.g.iz 


great  a  fault  in  him  to  leek  their  deftruclion,  as  in  them  ?  Is  it  as 
great  a  fault  for  the  Wolf  to  kill  the  Lambs,  as  for  their  owta 
Dams  to  do  it  ?  Is  it  fo  horrid  a  fault  for  an  enemy  in  war  to  kill 
achilde?  or  for  a  Bear,  or  a  mad  Dog  to  kill  it,  as  for  the  Mo- 
ther  to  da(h  its  brains  againft  the  wall  ?  You  know  it  is  not :  Do 
not  you  think  then,  that  it  is  fo  hateful  a  thing  in  Satan  to  entice 
your  children  to  finne  and  hell,  and  todifcourage  and  diffwade 
ihem  from  holinefs  and  from  heaven,as  it  is  in  you.You  are  bound 
to  love  them  by  nature,  more  then  Satan  is,  O  then  what  people 
are  rhofe  that  will  teach  their  children  in  dead  of  holinefs,  to 
curfe,and  fwcar,and  rail  and  backbitc,to  be  proud  and  revengeful, 
to  break  the  Lords  day,and  todefpifc  his  waics,to  fpeak  wanton- 
ly ,and  filthily,  to  fcorn  at  holinefs,and  glory  in  lv\  I  O  when  God 
(ball  ask  thefe  children,  Where  learned  you  this  language  and 
practice  ?  and  they  fhall  fay,  I  learned  it  of  my  father  or  mother  $ 
I  would  not  be  in  the  cafe  of  thofe  parents  for  ail  the  work;  I  Alas, 
is  it  a  work  that's  worth  the  teaching,  to  undo  tbemfdves  for 
ever?  Or  can  they  not  without  teaching  learn  it  tooealily  of 
themfelves  ?  Do  you  need  to  teach  a  Serpent  tofting,or  a  Lion  to 
be  fierce  ?  Do  you  need  to  fow  weeds  in  your  garden  ?  will  they 
not  grow  of  themfelves  ?  To  build  a  houfc  requires  skill  and 
teaching :  but  a  little  may  fcrve  to  fct  a  Town  on  fire*  To  heal  the 
wounded,  or  the  fick,  requireth  skill :  but  to  make  a  man  lick,  or 
to  kill  him,  requireth  but  little.  You  may  fooner  teach  your  chil- 
dren to  fwcar  then  to  pray ;  and  to  mock  at  godlinefs,  then  to  be 
truly  godly.    If  thefc  parents  were  fwern  enemies  to  their  chil- 
dren, and  fhouldftudy  feven  years  how  todothcoa  tbegrcateft 
mifchicf;  they  could  not  poflibly  findc  out  a  furcr  way,  then  by 
drawing  them  to  fir,and  withdrawing  them  from  God. 


SECT.   XVI. 

{Shall  therefore  conclude  with  this  earned:  requeft  to  all  Chri- 
stian parents  that  rcadc  thefe  lines  ;  that  they  would  have  com- 
panion on  the  fouls  of  their  poor  children,  and  be  faithful  to  the 
great  truft  that  God  hath  put  on  them.  O  Sirs,  if  you  cannot  do 
what  you  would  do  for  them,yct  do  what  you  can.  Both  Church 


§.  16. 

Officiumpiz  pi' 

trUfamrfiM  eft, 

liber os  &  f&* 

milicim  educate 

&d  piemem, 

docerefc  quomodo  opera  Dei  refte  debcm  covfiderare.  Pifcato;  in  Genef..  iB.i$. 


and 


Part  3, 


The  Saints  cverlafiing  Reft. 


and  Statc,C  jtics  and  Country ,  do  groan  under  rbc  ncglcd  of  'tin's 
weighty  duty  :  your  children  know  not  God  nor  his  Laws,  but 
take  his  Name  in  vain,and  flight  his  worfhip,  and  you  do  neither 
inftruft  them  nor  corred  them  :  and  therefore  doth  God  correct 
both  them  and  you.  You  arcfo  tender  of  them,  that  God  is  the 
Icfs  tender  both  of  them  and  you.  Wonder  not  if  God  make  you 
fmart  for  your  child  r  ens  fins:  for  you  arc  guilty  of  all  they  com- 
mit, by  your  ncgled  of  doing  your  duty  to  reform  them,  even  as 
he  that  makcth  a  man  drunk,  is  guilty  of  all  the  fin  that  he  com- 
mittcth  in  his  drunkennefs.  Will  you  rcfolve  therefore  to  fet  upon 
this  duty,  and  neglect  ic  no  longer?  Remember  E/>;  your  chil- 
dren arc  like  Mofes  in  the  basket  in  the  water,  ready  to  pcrifli  if 
they  have  not  help.  As  ever  you  would  [not  be  charged  before 
God  for  murderers  of  their  fouls,  and  as  ever  you  would  not 
have  them  cry  out  againllyouin  cverlafting  fire,  fee  that  you 
teach  them  how  to  efcapc  it,  and  bring  chem  up  in  hclincfs  and 
the  fear  of  God.  You  have  heard  that  the  God  of  heaven  doth 
flatly  command  it  you  :  I  charge  every  one  of  you  therefore,  up- 
on your  allegiance  to  him,  and  as  ycu  will  ycry  (hortly  anfwer 
the  contrary  at  your  pcrill,  that  ycu  neither  refufe  nor  neglect 
this  mod  neceffiry  work.  If  you  are  not  willing  now  you  know 
it  be  fb  plain  and  fo  great  a  duty,  you  arc  flat  Rebel?,  and  no 
true  fubjeds  of  Chrift.  If  you  ars  willing  to  do  it,but  know  not 
how,I  will  addc  a  few  words  of  direction  to  help  you.  1 .  Teach 
them  by  your  own  example,  as  well  as  by  your  words.  Be  your 
fclves  fuch  as  you  would  have  them  be ;  Pra&iee  is  the  mod  effe- 
ctual teaching  of  children,  whoare  addi&od  to  imitation,  efpeci- 
ally  of 'heir  parents.Lcad  them  the  way  to  praicr,and  reading,and 
other  duties.  Be  not  like  bafe  Commanders,  that  will  put  on  their 
Sculcf iers,  but  not  goon  themfelves.  Can  ycu  cxpeft  your  chil- 
dren fliould  be  wifer  or  better  then  you?  Let  them  not  hear 
thofc  words  out  of  your  mouths,  nor  fcethofe  practices  in  your 
liyes,which  you  reprove  in  them.  No  man  fhall  be  faved  becaufe 
his  children  arc  godly,  if  he  be  ungodly  himfelf :  Who  ftiould 
lead  the  way  in  holinefs,  but  the  father  and  matter  of  the  fami- 
ly ?  It  is  a  fad  time  when  he  muft  be  accounted  a  good  matter  or 
father,  that  will  not  hinder  his  family  from  ferving  God.but  will 
give  them  leave  to  go  to  heaven  without  him. 

I  will  but  name  the  reft  for  your  direft  duty  for  your  Family. 
i , B  b  b  4  1  .You 


3*3 

SipMcrfimiliu 
fucrit,  crit  nbi 
primo  loco  cor.fi- 
dcunda  &  e- 
mcndun.l.i  do- 
me* tin     Ncq-y 
emm  cumfruftii 
alios  corriges3 
tuorum  negle- 
flor.  Mufcul-Hi 
Matth.7.  p. 
1J4. 

Bodin.  dc  Re- 
public*. l.i.c.4. 
writes  very, 
confidently, 
that  Parents 
have  by  the    , 
Law  of  God 
and  Nature, 
power  of  Life 
and  Death  o- 
ver  their  Chil- 
dren, andthac 
the  want  of  it 
is  very  injuri- 
ous to  Com- 
monwealths : 
and  how  only 
the  Ambition 
of  Princes  took 
it  from  the 
Romans  and 
others.  But  as 
wifementhink 
he  is  miftaken. 


3*4 


The  Saints  evtrlajling  Reft.  Part  3. 


1.  You  mult  help  to  inform  their  undeiftar  dings.  2.  To  (tore 
their  memories.  3,  To  reclifie  their  wilr.  4.  To  quicken  their 
affc&ions.  5.  To  keep  tender  their  conferences.  6.  Torefttain 
their  tongues,  and  help  them  to  skill  in  gracilis  Speech.  7.  And 
to  reform  and  watch  over  their  outward  convention. 

Totbefeends:  Firft,  Be  fure  to  keep  them,  at  lea(r,fo  long  at 
School,till  they  can  reade  EngliEh.  It  is  a  thoufand  pities  that  a 
reafonable  creature  (hould  look  upon  a  Bible,  as  upon  a  Stone,  or 
piece  of  Wocd.  Secondly ,Get  them  Bibles  and  good  Bocks,and 
fee  that  they  reade  them  Thirdly,Examine  them  often  what  they 
learn.  Fourthly,  Efpecially  beftow  the  Lordsday  in  this  works 
and  fee  That  they  fpend  it  not  in  fports  or  idlenefs.  Fihly,  Shew' 
them  the  meaning  of  what  they  read  and  learn,  ^#.4.(5,21.22. 
PfaLyS.^^6.  &3J.H.  Sixthly,  Acquaint  theu!  with  the  god- 
ly,^ind  keep  them  in  good  company,  where  they  may  learn  good* 
and  keep  them  out  or  that  company  that  would  teach  them  evil. 
Severnhlv,  befuretocaufe  them  to  learn  feme  Catechifm,  con- 
tair.ing  the  chief  Heads  of  Divinity  ;  as  thofe  made  by  the  Af- 
fembly  of  Divines,  or  Mafter  Bds. 


SECT.    XVII. 


THe  Heads  of  *  Divinity  which  you  tnuft  teach  them  fM,3fe 
thefe.  1.  That  there  is  one  only  God,  who  is  a  Spirit,  invifi- 
ble,tnfinitG,etcrnal,  Almighty ,good,  merciful,  true,ju{t,holy,d"f. 


§.  17. 

*  Nat  that  I 

|  take   all  thefe 
points  to  be 

Fundamentals,  and  ol abfoline  neceflity  to  be  known  :  Bin  to  be  next  the  Foundation,  which 
are  not  To.   Hibil  cnimfde  Chriftiana  iniquim  effctji  in  doclos  fclum  (p  urtibmbiftt  cxcultos compe- 

'tcrct>Nteiamcn'Orxt.  1 1 .  refcrcittc  Vavenantio  Adhortpro  pun,  p  8  f .  Siqnis  fcpontret  ntam  qua  hoc 
feculo  notfro  viget  controvtrfam  Tbeologiam3*itq-y  in  unum  Corpus  coUigcm  illos  i  brijiiana  doftrtnaAr- 
tieulos,  it  quibm  bend  convenit  inter  univerfas  Eccicfia*  qua  cbriflum  siewSpoTtov  eolunt  &  pro  fer- 
vatore  fuo  agno(cunt,  poffc  CbriQianos  in  ilik  tantttm  jalutifera  veritatu  eyfeientia  invenire,  quantum 
crtdentibta  fujiccrcpojftt  ad  confcciaionem  vita  0tmx.fi  Ad  cogmticnem  accefferii  obediential  fiudi- 
um  fanttvatU.  U  flerius  Armacban.in  Cone -coram  Rege  pag.  28.^  rej'crtnte  Vavenantio  ubi.fup,  p. 84. 
That  the  Creed  in  the  beginning  contained  only  the  Profeflion  of  Belief  in  Father,  Son  and 
holy  Ghoftjtakenfrom  AfaM8.19.and  how  it  was  in  time  by  degrees  enlarged,  fee  it  excellent- 
ly handled  bv  rhofe  Excellent,  Learned,  Judicious,Pious  Divinis. Sandfcrd  and  Tar^er/m  that 
moil  Learned  TrcaiiCcde  Vcfcenfu  CbriftiU  4  imno,pracipue  pig.^.^.Sic  ad  }psio.^o.  Ecclefiapcr 
univerfkm  erbem  iifiminata  bancfidem  ab  Apejiclis  accepit,  atq-t  diltgcnicr  utftodit :  per  confenfum  in 
bacfide  qiuft  unam  domum  inhabit  at,  &  unam  animam  bibet.  I  rer  x  us  //.  1  cjp.  i3  3 .  Videplura  ttBi- 
monia  pro  fufficicntia  Symboli  in  'Davciuntii  Adbort.ad  Pacem  p.9  ^,94,  9  5  .Et  in  Parker 0  deVcfcenf. 
Et  in  Conrad.  Bergio  fere  per  totum  Pnx.Caihol. Canon* 

2.  That 


Pare  j 


iht  Saints  tverlaftlng  Rtfl* 


2.  That  this  God  is  one  in  three,  lather,  Son,  and  Holy  Ghoft. 

3.  That  he  is  the  Maker,  Maintaincr,  and  Loidof  ail.  4.  That 
mans  happinefs  cenfiftc th  in  the  enjoying  of  this  Gcd,  and  not  in 
flcfhly  pleafure,  1  rofits,  or  honors.  5.  1  hat  God  made  the  flrft 
manupri^ht  and  happy,  and  gave  him  a  Law  to  la\p,  with  Con- 
ditions,^., z  if  he  keep  it  perfectly,  he  fhould  live  happy  fur  ever » 
but  if  he  broke  it,  he  ihoi.U  die.  6.  That  man  broke  this  Law, 
and  fo forfeited  his  welfare,  and  became  guilty  of  death,  as  to 


3*5 


Via  dejinitio 
JiJaejl,conJjte- 
rit  if  rcclc  glo- 
rifiurc,Pdtrem, 
tT  <Jtnftum  fi- 
UttmlUi&fpi' 
riiumjanclum. 
Ijlum  cotifejft- 
oncm   conferva- 

himfeif,3nd  alibis  pifterity.  7.That  Chrift,thcSoncf  God,did  gAf {? 
here  interpofe,  and  prevent  the  full  execution,  undertaking  to  w^s  donatam 
die  in  ftead  of  man,and  fo  to  Redeem  him  :  whereupon  all  things '  qnidem  a  magno 
were  delivered  ir.'o  his  hands  as  the  Redeemer,  and  he  is  un(Jer 
that  relation  The  Lord  of  alJ.    8-  That  Chr  ft  hereupon  did  make 
with  man  a  better  Covenant  or  Law, which  proclaimed  pardon  of 
fin  to  all  that  did  but  repent  and  believe  and  obey  fincerely.o.That 
he  revealed  this  Covenant  anil  Mercy  to  the  world  by  degrees, 
h\ft,  in  darker  Promifcs,  Prophecies,  and  Sacrifices  ;  then  in  ma- 
ny Ceremonious  Types,  and  then  by  more  plain  fort  tellings  by 
the  Prophets-  lO.Th.t  in  the  fulnefs  of  time  thrift  came,and  took 
our  Nature  into  Union  with  his  Godhead,  being  conceived  by 
the  holy  Ghoft,  and  bcrn  of  the  Virgin  Mary,    n,  That  while 
hewasonearth,  he  lived  a  life  of  foi  rows,  was  crowned  with 
Thorns,  and  bore  the  pains  that  cur  fins  defcrved;  atlaft  being 
Crucified  to  death,  and  buried, 2nd  fo  fatisf-ed  the  Juftice  of  Gcd 
12.  That  he  alio  Preached  himMf  to  the  Jews,  and  byconftant 
Miracles  did  prcve  the  truth  of  his  Doftrineand  Medmorfhip, 
before  thoufands  of  Witnefies:  That  he  revealed  mere  fully  his 
New  Law  or  Covenant,  That  whofocver  will  believe  in  him,and 
accept  him  for  Saviour  and  Lord,  lliall  be  pardoned  and  faved, 
and  have  a  far  greater  glery  then  they  left,  and  they  th.t  will  not, 
fhall  lie  under  the  curfc  and  guilt,  and  be  condemned  to  thee 
vtrlafting  fire  of  hell.    15.  That  he  rofe  again  from  the  dead,  ha- 
ving conquered  deatfyand  took  fuller  pofTelTion  of  his  Dominion 
overall,  and  fo  afcended  up  into  heaven,  and  there  reigneth  in 
glory.  1 4.  That  before  his  Afcention  he  gave  charge  60  his  Apo- 


Dco  fervatore 
no  fir  0    Jcfu 
Cbrifto  ftnftii 
fuis  Vi(eipulU(? 
vApoQolU:  abiU 
autcm  confefftc- 
item  i.e.  J  an  Ci  rim 
Maihcma  (? 
fymbolum   fidci 
liS.fanfliPt- 
trcs  in  Hyeca 
coll>  Sfi  tradide- 
rmjuftinian. 
Impcr.  in  iAct. 
Concil  Tola.  1. 
Stent  Hxreiiei 
in  Monbus,  cm- 
Mi  rim  as  cavil- 
landi  ind.igsn- 
tcs,inu;/ufue~ 
runty  ut  contra* 
Bua  inflrumen- 
tiy  olim  compen- 
diofajninfijutif 
ill ones,  daw 
(al^t  0-pr 
fiohcs  jam  bo  die 
(xicnJ.dr.tur:  Sic 
Hind  pactum  in 


Bapti{mo  inter 

Qmftianum  (<?  Deum  [uum,  in  bic  hcvitate  turn  fuf/isiebjt !  Harctiei  verb  in  fide,  curiojis  dubitatio 
mbasjpcrvcrfifqi  altercation: bus  occafiomm  dederunt  cXpllcdtionk  cujufdam  magic  ptpularis  illtut  [jmbo- 
It,  quod  amain  CMajcftate  quafifua  ample  Alum  fuzrau  T>ocl'ft.  Parker. </c  Dt(ccn(upjg.^. 
Rcait  alio  of  thixj  honeil  Biihop  Hall's  B-jck  called  The  Fcaccmaiicr. 

ftlcs, 


$66 


The  Saints  mtrUfting  Eeft. 


Part  j. 


ftks,to  go  preach  the  forefaid  GofpeltoallJNationsandpcrfons, 
and  to  offer  Chrifl:,and  Mercy,  and  Life,  to  every  one  without  ex- 
ception,and  to  intreat,  and  perfwade  them  to  receive  him ;  and 
that  he  gave  them  authority  to  fend  forth  others  on  the  fame 
meffage.and  to  Baptize,  and  to  gather  Churches,and  confirm  and 
order  them,and  to  fettle  a  courfe  for  a  fucceflion  of  Minifters  and 
Ordinances  to  the  end  of  the  world.  1 5 .  That  he  alfo  gate  them 
power  to  work  frequent  and  evident  Miracles  for  the  confirma- 
tion of  their  Doflxinc,  and  the  convincing  of  the  world ;  and  to 
annex  their  Writings  to  the  reft  of  the  Scriptures,  and  fo  to  finiih 
and  fcal  them  up,  and  deliver  them  to  the  world  as  his  infallible 
Word  and  Laws,  which  none  muft  dare  to  alter,  and  which  all 
muftobferve.    16.  That  for  all  this  free- Grace  is  offered  to  the 
world,  yet  the  heart  is  by  Nature  fodcfperately  wicked,  that  no 
man  will  believe  and  entertain  Chrilt  fincerely,  cxecptby  an  Al- 
mighty power  he  be  changed  and  bern  again  5  and  therefore  doth 
Chrift  fend  forth  his  Spirit  with  his  Word,  which  fecretly  and 
effectually  worketh  holinefsin  the  hearts  of  theEledt,  drawing 
them  to  God  ,and  the  Redeemer.    1 7.  That  the  means  by  which 
Chrift  worketh  and  prefcrveth  this  grace,  is  the  Word  Read  jand 
Preached,  together  with  frequent  fervent  Prayer,Meditation,  Sa- 
craments, gracious  Conference ;  and  it  is  much  furthered  alfo  by 
fpecial  Providences,  keeping  us  from,  temptations,  fitting  Occur- 
rences to  our  advantage,  drawing  us  by  mercics,and  driving  us  by 
Afflidtions ;  and  therefore  it  muft  be  the  great  and  daily  care  of 
every  Chriftian  toufe  faithfully  all  the  faid  Ordinances,  and  im- 
prove the  faid  Providences.  1 8. That  though  the  new  Law  or  Co- 1 
venantbe  an  eafic  yoak,  and  there  is  nothing  to  be  grievous  in 
Chrifts  Commands ;  yet  fo  bad  are  our  hearts,  and  foftretogour 
temptations,and  fo  diligent  our  cncmies,that  whefoevsr  will  be 
faved,  he  muft  ftrive,  and  watch,  and  befto w  his  utmoft  care  and 
pains,  and  deny  his  flefb,  and  forfake  all  that  would  draw  him 
from  Chrift.amd  herein  continue  to  the  end^and  overcome.    And 
becaufc  this  cannot  be  done  without  continual  fupj  race, 

whereof  Chrift  is  the  only  Fountain,  therefore  we  muft  live  in 
continual  dependance  on  him,  by  Faith,  and  know,  That  our  life 
is  hid  with  God  in  him.  1  p.  That  Chrift  will  thus  by  his  Word 
arid  Spirit  gather  him  a  Church  of  all  the  Elc&  out  of  the  world, 
which  is  his  Body  and  Spoufe,  and  he  their  Head  and  Husband, 

and 


Part  j 


The  Stints  cvtrlafting  Rtft. 


and  will  be  tender  of  them  as  the  apple  of  his  eye,  andprcfervc 
them  from  dangers ;  and  continue  among  them  his  pretence  and 
ordinanccs,and  that  the  Members  of  this  Church  muft  live  toge- 
ther in  moft  entire  Love  and  Peacc,dclighting  i  hemfel ves  in  God 
and  his  worship,  and  the  fore-thoughts  and  mention  of  their 
cvcrlafting  happinefs ;  forbearing  and  forgiving  one  another, 
and  relieving  each  other  in  need,  as  if  that  which  they  have  were 
their  brothers.  And  all  men  ought  to  drive  to  kbc  of  this  fociety. 
Yet  will  the  vifible  Chuches  be  ftill  mixt  of  good  and  bad. 
20.  That  when  the  full  number  of  thefc  Eledt  arc  called  home, 
Chrift  will  come  down  from  heaven  again,  and  raife  all  the  dead, 
and  fct  them  before  him  to  be  judged  :  And  all  that  have  loved 
God  above  ail,  and  believed  in  Chrift,  and  been  willing  that  he 
(houH'reign  over  them,  and  have  improved  their  mercies  in  the 
day  of  grace,  them  he  will  Juftific,  and  fentencc  them  to  inherit 
the  Everlafting  Kingdom  of  Glory  :  and  thofe  that  were  not 
fucb,he  will  condemn  to  Everlafting  fire ;  Both  which  fentences 
(hallbcthen  executed  accordingly. 

This  is  the  Creed,  orbricf  fumme  of  the  doftrinc  which  you 
muft  teach  your  children.  Though  our  ordinary  Creed,  called 
the  Apoftles  Creed,  contain  all  the  abfo'.ute  Fundamentals,  yet 
in  fomc  it  is  fo  generally  and  darkly  expreffed,  that  an  explicati- 
on is  ncccflary. 


SECT.   XVIII. 

THcn  for  matter  of  Praftic?,  Teach  them  the  meaning  of  the 
Commandments,  efpecially  of  the  great  Commands  of  the 
Gofpel,  (hew  them  what  is  commanded  and  forbidden:  in  the 
firft  table  and  in  the  fecond,  toward  God  and  men,  in  regard  of 
the  inward  and  the  outward  man.  And  here  (hew  them,  1  .The 
Authority  commanding,  that  is,  the  Almighty  God,  by  Chrift 
the  R  deemcr.They  arc  not  now  to  look  atcomm3nd,as  coming 
from  God  immedia  ly,mcerly  asGod,or  the  Creator,but  as  com- 
ing f  om  God  by  Chrift  the  Mediator,who  is  now  the  Lord  of  all, 
and  only  Lawgiver ;  feeing  the  Father  now  Judgcth  no  man,but 
hath  committed  all  Judgement  to  the  Son,  Joh*  5, 12,23,24. 
2.  Shew  them  the  terms  on  which  duty  is  required,  and  the  ends 

of 


367 


§.  18.  . 

NovSsoict  in 
genere  talent 
admonitionem 
nttat,  qua  alicvi 
veluti  in  ani- 
mum  p$naa  ac 
ingcraf  quid 
fdftu  opus  fit. 
Hcmingius  in 
Eph.6.4. 


3<J8 


■'        ■  l-l       ■  l.  I  II     Wl         II   M 

The  Saints  evtrUfling  Rett. 


Pare  3. 


of  it.  3.  And  the  nature  of  duties,  and  the  way  to  perform  them 
aright.  4.  And  the  right  order,  that  they  firft  love  God  abo-ve 
all,  and  then  theif  neighbour :  firft  feek  the  Kingdom  of  God  and 
his  rightcoufnefs.  5.  Shew  them  the  excellencies  and  delights  of 
Godsfcrvicc.  6.  And  the  flat  neceffity.  7.  Efpecially  labour  to 
get  all  to  their  hearts,  and  teach  them  not  only  to  fpeak  the 
1  words. 

And  for  fin,  (hew  them  its  evil  and  danger,  and  witch' over 
!  them  againft  it,  Efpecially  1 .  The  fins  that  youth  is  commonly 
addicted  to.  2.  And  which  their  nature  and  constitution  moft 
leads  them  to.  3 .  And  which  the  time  and  place  do  moft  ftrong- 
ly  tempt  to.  4,  But  fpecially  be  fure  to  kill  their  killing  fins:  thofe 
that  all  are  prone  to,  and  arc  of  all  moft  deadly ;  as  PridcWorld- 
linefs,  Ignorance,  Profanefs,  and  flefla-pleafing. 

And  for  the  manncr,you  muft  do  all  this,  1.  Bctime,before  fin 
get  rooting,    2.FrequentIy.   g.Scafonably.  4  Scrioufly  and  djli-  I 
gently.  5.  Affe&ionately  and  tenderly.  6.  And  with  authority  : 
compelling,  where  commanding  will  not  fcrve,  and  adding  cor- ! 
rcction  where  inftru&ion  is  frustrate. 

And  thus  I  have  done  with  this  life  of  Exhortation,  to  do  our  { 
utmoft  for  the  Salvation  of  others.   The  Lord  give  men  compaf- 
fionatc  hearts,  that  it  may  be  praclifed,  and  then  I  doubt  not  but 
he  will  fucceed  it  to  the  increafc  of  his  Church. 


F  1  3^1  S. 


THE 

SAINTS 

Everlafting 


The  Fourth  Tart. 


Containing  a  Directory  for  the  getting 
and  keeping  of  the  Heart  in  Heaven: 

By  the  Diligent  Practice  of  that  Excellent  unknown  Duty  of 

Heavenly  z5Meditntion. 
Being  the  main  thing  intended  by  the  Author,  in 

the  Writing  of  this  Book;  and  to  which  all  the 
reft  iV  but  Subfervient. 


And  I  fate  went  out  to  Meditate  in  the  Field,  at  the  Eventide,  Gen.  14.63. 

In  the  multitude  of  my  Thoughts  within  me, thy  Comforts  delight  my  Soul,  Pfal.  94. 19. 

When  I  wake,  I  amftzll  with  thee,  Pfal.  139.18. 

For  our  Converfation  U  in  Heaven  j  from  whence  alfo  we  look  for-tlk  Saviour,  the  Lord 
Jefus  Chrifl :  who  Jhall  change  our  vile  body,  that  it  may  be  fajhioned  like  unto  his 
glorious  'Body }  according  to  the  wording,  wboreby  he  is  abte,  even  tofubduc  all  things 
to  himfelf,  Phil.  3 .  20.  2  1 . 

For  where  your  Treafure  is,  there  willy  our  Heart  be  alfo,  Mat.6. 2 1. 

SMafier,  it  U  good  for  us  to  be  here,  Mark  9. f . 

London,  Printed  for  T.Vndtrkil  and  F.Tjton,  and  are  to  be  fold  at 

the  Sign  of  the  blue  Anchor  in  Pauls  Churchyard ,  and  at  the 

thret  Daggers  in  Fleetslrget.    1653. 


TO   MY 

Dearly  beloved  Friends  in  the  Lord, 

The  Inhabitants  of  the  Town  of 

S  H  <B^e  W  S  <B  V  %,% 

Both  Magiftrates,  Minifters,  and  People  5  As 

alfo  of  the  Neighboring  Parts. 

\R{cK  "Baxter  Devoteth  thisPracflical 

Part  of  thisTreatife,  As  a  Teftimony  of  his 

Love  to  his  Native  Soyl,  And  to  his  many 

Godly  and  Faithful  Friends  there  living ; 

Eartily  praying  the  Lord  and  Head  of  the 
Church,  to  keep  them  in  Unity,  Peace, 
Humility,  Vigilancy,  and  Stedfaftnefs  in 
the  Truth  5  and  to  caufe  them  t»  contribute 
their  utmoft  Endeavours  for  the  fetting  up 
of  able,  faithfull  Teachers,  andbuildingup  thcHoufe  of 
God  which  hath  fo  long  been  neglected,  and  which  hath 
now  fo  many  hands  imployed  to  divide  and  demolifh  it : 
j  And  that  the  Lord  would  fave  them  in  this  hour  of 
Temptation,  that  they  may  be  approved  in  this  tryal,  and 
not  be  found  light  when  God  (hall  weigh  them,  %And 
that  he  would  acquaint  them  with  the  daily  ferious  ex- 
ercife  of  this  moft  precious,  fpiritual,  Soul-exalting  work 
of  Heavenly  Meditation,  and  that  when  the  Lord 
(lull  come,he  may  finde  them  fo  doing. 

The 


4 


The  Introduction. 


Nthe  former  part,  I  have  chiefij  preffedthofe  Du- 
ties, Which  mufl  be  ufed  for  the  attainment  of  this 
Everlafting  Reft.7»  thisjjhalt  chiefly  handle  thofe 
Which  are  necejfary  to  raife  the  heart  to  God,  and 
to  our  Heavenly  and  comfort  able  Life  on  Earth,  It 
is  a  Truth  too  evident,  Which  an  inconfederate  Zea- 
lot reprehtnde  fan  Mafter  Culve KW EL  as  an  Error,  That  ma- 
ny of  Gods  Children  do  not  enjoy  that  fweet  Life,  and  bleJfedEftate  I 
in  this  World,  Which  God  their  Father  hath  provided  for  them  :  That 
is,  Which  he  ojfereth  them  in  his  Promlfes,  and  chargeth  upon  them 
as  their  duty  in  his  Precepts,  and  bringeth  even  to  their  hands  in 
all  his  Means  and  Mercies.    God  hath  fet  open  Heaven  tons  in\ 
his  Word,  and  told  every  humble  fencer e  Christian ,    That  they 
{ball  fiortly  there  live  With  himfelf  in  unconceivable  Glory  ;  and  I 
yet  Wfyre  is  the  perfon  that  is  affetled  With  this  Tromije  i  Whofe 
heart  leaps  for  joj,  at  the  hearing  of  the  news  .?  or  that  is  Willing,  i 
in  hopes  of Heaven,  to  leave  this  World?  but  even  the  godly  havel 
as  ftrange  mfavory  thoughts  of  it,  as  if  God  did  but  delude  us,  and) 
there  Were  no  fuch  Glory ;  and  are  almofl  as  loth  to  die,  ds  men  With*  J 
out  hope.    The  confederation  of  this  ftrange  dif agreement  >  between  I 

our  ' 


The  Introdu&ion. 


our  Profjfions  and  iAffeclionsy  c affect  me  tofujpeel,  that  there 
Was  fome  jeer et  lurking  Unbelief  in  alt our  hearts ;  and  therefore 
1  Wrote  thofe  Arguments  in  the  Second  Party  for  the  Divine  Au- 
thority of  the  Scripture.  And  becaufe  I  fixde  another  caufe  to  be 
the  Carcltj>ufst  For^ttfulnefs  and  Idlenefs  of  the  Soul,  and  not 
keeping  in  /ftiion  that  Faith  Which  We  have  :  1  have  here  attempted 
the  removallof  that  Caufe,  by  preferring  a  Courfe  for  the  daily 
ailing  of  thofe  Graces,  Which  mpft  fetch  in  the  Ccleflial  Delights 
into  the  heart.  0  the  "Princely,  joy  full,  bit Jfed  Life,  that  the  godly 
lofe  through  meer  idlenejfe  !  As  the  Papifls  have  Wronged  the 
Alirits  of.  Chrift,  by  their  afcribing  too  much  to  our  oven  Works  ; 
fa  it  is  almost  incredible,  how  much  they  on  the  other  extream, 
have  Wronged  the  Jafety  and  confolation  of  mens  Souls,  by  telling 
them,  that  their  own  endeavours  are  onely  for  Obedience  dndGrati- 
tude,  but  are  not  fo  much  as  Conditions  of  their  Salvation  ,  or 
Means  of  their  increafed  Santlification  or  Confolatio#%:  And  While 
fome  tell  them,  that  they  mufl  look,  at  nothing  in  themf elves,  for 
Acceptation  With  God ,  or  Comfort ,  (  and  fo  make  that  Ac- 
ceptance and  Comfort  to  be  equally  belonging  to  a  Chriftian,  and  a 
Turkj  )  And  others  tell  them,  That  they  mufl  look^at  nothing 
in  themf  elves,  but  onely  as  fignes  of  their  good  Eft ates  :  This  hath 
caufed  fome  to  expeel  onely  Enthufiaftick^C  onfolations  ;  and  others 
to  jpend  their  dayes  in  enquiring  after  Jigns  of  their  fincerity  :  Had 
thefe  poor  Souls  Well  under  flood,  that  Gods  Way  to  perfwade  their 
Wills,  and  to  excite  and  atluate  their  A jfetlions,  is  by  theDifcourfe, 
Reafoning,  cr  Confidcration  of  their  XJnderft an  dings  ,  upon  the 
Nature  and  iQuidifications  of  the  Objects  Which  are  preferred  to 
them  :  And  had  they  beftowed  but  that  time  in  exercifing  holy 
A  Jfetlions  ,  and  in  jeriom  Thoughts  of  the  promifed  Happinefs, 
Which  they  have /pent  in  enquiring  only  after  Signs ;  /  am  confident, 
according  to  the  Ordinary  Workings  of  God,  they  Would  have 
been  better  provided,  both  With  Ajfura-nce,  and  with  Joys.  How 
fhould  the  Heir  of  a  Kingdom,  have  the  comfort  of  his  Title,  but 
by  fere-thinking  on  it  ?  It's  true,  God  mufl  give  us  our  Comforts 
by  his  Spirit :  But  how  ?  by  quickening  up  our  Souls  to  believe  and 
conjider  of  the  promifed  Glory  ;  and  not  by  comforting  u*  We  know 
not  how, nor  Why;  or  by  giving  men  the  foretaftes  of  Heaven,  When 
they  never  thinks  of  it*  • 

I  have  here  prefcribed  thee,  Reader y    the  delightfulleft  task^to 

Ccc  the' 


The  Introduction. 


the  Spirit,  and  the  moft  tedious  to  the  Flejh,  that  ever  men  on  Earth 
Were  imployed  in*  I  did  it  fir  ft  onelj  for  my  felf,  but  am  loth  to 
conceal  the  means  that  I  have  found  Jo  confolatoryjfthoube  one  that 
Wilt  not  be  per/waded  to  a  courfe  fo  laborious,  but  Wilt  only  go  on  in 
thy  1 04 \  of common  formaU duties  :  thou  may  ft  let  italone,and  fo  be 
deftitute  of  delights,  except  fuchas the  World,  and  thy  Forms  can 
afford  thee  5  but  then  do  not  for  fhame  complain  for  Want  of  comfort , 
When  thou deft  Wilfully  rejetlit :  And  be  not  fuchan  Hypocrite  as 
to  pray  for  it,  'While  thou  doff  refuse  to  labour  fork.  If  thou  fay, 
Thy  comfort  is  all  in  Chrift  ;  Imuft  tell  thee,  It  psa  Chrift  remem- 
bredandlevedtand  not  a  Chrift  forgotten, or  onily  talked  of ',  that  Will 
folidly  comfort.  Though  the  Directory  for  Contemplation  Was  only 
intended  for  this  Part ,  yet  I  have  now  promifed  two  other  Ufcs. 
The  heart  muft  be  taken  off  from  Re  fling  on  Earth,  before  it  Will  be 
fit  to  convtrfe  above.  The  fir  ft  Part  of  faving  Religion  >is  the  taking 
God  ontly  for  cur  End  and  Reft. 


CHAP. 


Part  4, 


USE    VI. 


^proving  our  Expectations  ofcR^U  on 
Earth, 

sect.  1. 

Oth  this  Reft  remain  ?  How  great  then  is  our  fin 
and  folly ,to  fcek  and  exped  it  here  ?  Where  friaJl 
!  we  finde  the  Chriftian  that  deferves  not  this  Re- 
!  proof?  Surely  we  may  all  cry  guilty  to  this  accu- 
j  fation.  We  know  not  how  to  enjoy  convenient 
'  Houfe$,Goods,Lands,and  Revenues;  but  we  feek  j 
Reft  in  thefe  enjoyments.   We  feldom,  I  fear,  havefuch  fwect  j 
and  heart-contenting  thoughts  of  God  and  Glory,  as  we  have  J 
of  our  earthly  delights.How  much  Reft  do  the  voluptuous  feek,  j 
in  Buildings,  Walks,  Apparel,  Eafe,  Recreations,  S  lcep,  pleafing ! 
•  Meats  and  Drinks,  merry  Company,  Health  and  Strength,  and; 
long  life  ?  Nay,  we  can  fcarce  enjoy  the  necefTary  Means  that  j 
God  hath  appointed  for  our  Spiritual  good,  but  we  are  feeking 
Reft  in  them.    Do  we  want  Miniflcr,  Godly  Society,  or  the  like  \ 
I  helps  ?  0,think  we,if  it  were  but  thus  and  thus  with  us,we  were  j 

Ccc  2  well.  I 


§.  1. 


8 

*  Thefe  mtift 
be  delighted  in 
but  as  means 
only  to  help  us 
to  God,  not  as 
a  fcappinefs  to 
content  us 
without  Gad. 


S-* 


The  Saints  everlafting  Reft. 


Part  4. 


well.   *  Do  wc  enjoy  them  ?  0,how  we  fettle  upon  them,  and 
blefceur  felves  inihcm,3s  the  rich  fool  in  his  wealtl  ?  Our  Book- 
our  Preachers,  Sermons,  Friends,  Abilities  for  duty  ?  Jo  not  cur 
hearts  hug  them,and  quiet  themielvcs  in  thcm,even  more  then  in 
God  ?  Indeed,  in  words  we  difclaim  it,  and  God  hath  ufually  the 
prehemmence  in  our  tonguesand  profeflions ;  but  it's  to©  sppa- 
renr,that  it'sotherwifeinourbearts.by  thefe  Difcoverks.  Firft, 
Do  wenctde  ire  thefe  more  violently,  when  wc  want  ttum>theo 
we  do  &c  Lord  himfeif  ?  Do  we  not  cry  out  more  fenfibiy,  O, 
my  Frien<4,my  Goods  jr.y  Health  I  hen,  O  my  God  IDo  we  not 
msfs  Miniftry,  and  Means  more  paflionately,.  then  wemifsour 
God?Do  wc  not  beftir  our  felves  more  jo  obtain  and  enjoy  thefe, 
then  we  do  to  recover  our  communion  with  God  ?  Secondly,  Do 
wc  not  delight  more  in  the  PoflMli  n  of  thefe,  then  we  do  in  the 
fruition  of  God  himfe  f  ?  Nay,  benotthofe  mercies  and  duties 
moft  pleafantto  us,  wherein  we  ftand  at  greateft  diftance  from 
God  ?  Wc  can  reade,  and  ftudy ,  and  confer,  preach  and  hear,  day 
after  day,  without  much  wearinefe,  becaufe  in  thefe  we  have  to 
do  with  Inftrumcnts  and  Creatures ;  but  in  fecret  Prayer  and  con- 
verfing,with  God  immediarly,  where  no  Creature  interpofcth ; 
how  dull?  howbeartlefs  and  weary  arc  we?  Thirdly,  And  if 
we  lofe  Creatures  or  Means,  doth  it  not  trouble  us  more  then  our 
lofs  of  God  ?  if  we  lofe  but  a  friend,  or  health,^,  all  the  Town 
will  hear  of  it ;  but  we  can  roifs  our  God,  and  fcarcc  bemoan  our 
mifcry.  Thus  it -s  apparent,  we  exceedingly  make  rhc  Creature  our 
Rtft.  Is  it  not  enough,  that  they  are  fweet  delights,  and  refrefh- 
ing  helps  in  our  way  to  Heaven ;  but  they  muft  alfo  be  made  our 
Heaven  it  f elf  ?  £kriftian  Reader  J  would  as  willingly  make  thee 
fcnfiblc  of  this  fin,  as  of  any  (in  in  the  world,  if  I  could  tell  how 
to  do  it :   For  the  Lords  greateft  quarrel  with  us>is  in  this  point. 
Therefore  I  moil:  earneftly  befeccb  thee,  to  prefs,  upon  thine  own 
Conscience,  thefe  following  Confideratiens. 


S  E  C  T.  ■  1 1. 


1 .  T  T  is  grofs  Idolatry  to  makeany  Creature  or  Mcanr,  oar  Reft . 
1  To  fcttlc  the  Soul  upon  it,  and  fay,  Now  I  am  weil,upon  the 
bare  enjoyment  ef  the  Creature ;  what  is  this,but  to  make  it  our 
god?  Certainly  ,to  be  the  Souls  Reft,  is  Gods  own  Prerogative,: 

And 


Part4< 


The  Stints  cvcrlafting  Reft. 


And  as  it  is  palpable  Idolatry  to  place  our  Reft  in  Riches  and 
Honours  ;  fo  it  is  bur  a  more  fpiritual  and  refined  Idolatry,to  take 
up  our  Reft  in  excellent  Mcans,in  the  Churches  profpcrity,and  in 
its  Reformation.  When  we  would  have  all  that  out  of  God, 
which  istobehadonly  in  God;  what  is  this  but  to  turn  away 
from  hitn  to  the  Creature,  and  in  our  hearts  to  deny  him  ?  when 
we  fetch  more  of  our  comfort  and  delight  fromthc  thoughts  of 
profperity,  3nd  thofe  mercies  which  here  we  have  at  a  diftance 
from  God,then  from  the  fore- thoughts  of  our  cvcrlafting  blcflcd- 
neft  in  him.  Nay,whcn  the  rhou^hts  of  that  day,  when  we  muft 
come  to  God,  is  our  greateft  trouble,  and  we  would  do  any  thing 
in  the  world  to  efcape  it;but  our  enjoyment  of  Crcaturcs,though 
abfent  from  him,is  the  very  thing  our  fouls  defire.  When  we  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  poflefs  it.  O,  what  vile  Idolatry  is  this  ?  when 
wedifpute  againft  Epicures,  Acadcmicks,  and  all  Pagans,  how 
e arncftly  do  we  contend,  That  God  is  the  chief  Good,  and  the 
fruition  of  him  our  chief  happinefs  ?  what  clear  Arguments  do 
we  bring  to  evince  it?  But  do  we  believe  our  fclves?  or  arc  we 
Chriftians  in  judgement,  and  Pagans  in  aMvdion  ?  or  do  we  give* 
our  fenfes  leave  to  be  the  chufcrs  of  our  happinefs  ?  while  Rcafon 
and  Faith  ftand  by ?0  Chriftians,hovv  ill  mud  our  dear  Lord  needs 
take  it,  when  we  give  him  caufe  to  complain,as  fbmetime  he  did 
of  our  fellow  Idolaters ;  fert^o.6.  That  we  have  been  loft  fheep, 
and  have  forgotten  our  Rcfting  place.  When  we  give  him  cauf:  to 
fay,Why,my  people  can  findc  reft  in  any  thing,rathcr  then  in  me! 
They  can  finde  delight  in  one  another,  but  none  in  me ;  they  can 
re/oyce  in  my  Creatures  and  Odinances,but  not  in  me ;  yea,  in 
their  very  labors  and  duty,th?y  fcek  for  rc{t,and  not  in  me ;  they 
had  rather  be  any  whcre,then  be  with  me :  Are  thefe  their  gods  ? 
have  thefe  delivered  and  redeemed  them  ?  will  thefe  be  better  to 
them,  then  I  have  been,  or  then  I  would  be  ?  Ifyour  fclves  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, 
woul  i  you  not  take  it  ill  your  felves?  Why  fo  muft  our  God  needs 
do.  For  what  do  we  but  lay  thefe  things  in  one  end  of  the  ba- 
lance,.  and  God  in  the  other,  and  foolifhly  in  our  choice  prefer 
them  before  him  ?  As  Elkanah  faid  to  Hannah,  Am  not  1  better  to 

Ccc  3  thee 


i  Sam.  x.8. 


10 


The  Saints  wtrUfting  Reft. 


Part  4. 


S.  3. 

I  mean  the  end 
©f  Precept,  not 
of  his  Purpofe* 


§•4- 


thee  then  ten  (ons  ?  So  when  we  arc  longing  after  Creatures,  we 
may  hear  God  fay,  Am  not  I  better  then  all  the  Creatures  to 
thee? 

SECT.    III. 

2.  /"^Onfider  how  thou  contradi&eft  the  end  of  Coo1,  in  giving 
V^thefe  things.  He  gave  them  to  help  thee  to  him,  and  deft 
thou  tate  up  with  them  in  his  ftead  ?  He  gave  them  that  they 
migh:  be  comfortable  refreshments  in  thy  journey  •  and  wouldft 
thou  now  dwell  in  thy  Inn,  and  go  no  further?  Thou  doft  not 
onely  contradict  God  herein,  but  lofeft  that  benefit  which  thou 
mightefl:  receive  by  them,  yea,  andmakeft  them  thy  great  hurt 
and  hinderance.  Surely,  it  may  be  faid  of  all  our  Comforts  and 
ail  Ordinances,  and  the  bleffedft  enjoyments  in  the  Church  on 
Earth,asGod  faid  to  the  Ifraelitesof  his  Ark,  Nfiwb.io^  3.  The 
Ark^ofthe  Covenant  Vetnt  before  the m Jo  feat cb  out  for them  a  Reft- 
ingpUce.  So  do  all  Gods  mercies  here.  They  arc  not  that  Reft 
{  as  John  profeiTeth  he  was  not  the  Chrift  )  but  they  are  voices 
crying  in  this  Wildernefe,  to  bid  us  prepare,  for  the  Kingdom 
of  God,  our  true  Re(t,is  at  hand.  Therefore  to  Reft  here,  were 
to  turn  all  Mercies  clean  contrary  to  their  own  cnds,and  our  own 
advantages,  and  to  deftroy  our  felves  with  that  which  ihould 
help  us. 

SECT.   IV. 
$./^»  Onfidcr  whether  it  be  not  the  mod  probable  way  to  caufe 
V>God,  either,  firft,  to  deny  thefe  mercies  which  we  defire ; 
or  fecondly,to  take  from  us  thofe  which  we  do  enjoy;  or  thirdly, 
to  imbitter  them  at  feaft,  or  curfe  trTem  to  us.    Certainly,  God  is 
no  where  fo  jealous  as  here:  If  you  had  a  fervant,  whom  your 
own  wife  loved  better  then  (he  did  your  felf,  would  you  not 
both  take  it  ill  of  fuch  a  wife,and  rid  your  houfe  of  fuch  a  fervant? 
You  will  not  fuffcr  your  childc  to  ufe  a  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  fbon  in  his  jealoufie  unfettlc  you.    If  he  love  you,  no  wonder  I 
if  he  take  that  from  you,  wherewith  he  fees  you  about  to  deftroy  I 
your  felves.   It  hath  been  my  long  obfervation  of  many,  That! 

when! 


Part  4- 


the  Saints  everUfllng  Reft. 


when  they  have  attempted  great  works,  and  have  juft  finished 
them,  or  have  aimed  at  great  things  in  the  world,  and  have  juft 
obtained  them,  or  have  lived  in  much  trouble  and  unfettlcmcnt, 
and  have  juft  overcome  them,  and  begin  with  (bmc  content  to 
look  upon  their  condition,  and  reft  in  it ;  they  are  ufually  near  to 
death  or  ruine.  You  knaw  the  (lory  of  the  fool  in  the  Gofpcl : 
When  a  man  is  once  at  this  language,  Soul  take  thy  caff,  or  reft  ; 
the  next  news  ufually  is,  Thou  fool,this  night,  or  this  monctb,or 
this  year,  (ball  they  require  thy  foul,  and  then  whole  (hall  thefe 
things  be  ?  0,what  houfe  is  there,whcrc  this  fool  dwellcth  not  ? 
Dear  Chriftian  friends,  you  to  whom  I  have  efpecially  relation, 
Let  you  and  I  confidcr,  whether  this  be  not  our  own  cafe.  Ha\e 
not  I  after  fuch  an  unfetled  life,  and  after  almoft  five  years  living 
in  the  weary  condition  of  war,and  the  unpleafing  life  of  aSouldi- 
er,  and  after  fo  many  years  groaning  under  the  Churches  unre- 
formednefs,  and  the  great  fears  that  lay  upon  us,  and  after  fo  ma- 
ny longings,  and  prayers  for  thefed  ayes:  Have  I  not  thought  of 
them  with  too  much  content?  and  been  ready  to  fay,  Soul  take 
thy  reft?  Have  not  I  comforted  my  fclf  more,in  the  fore-thoughts 
of  enjoying  thcfe,theH  of  coming  to  Heaven,and  enjoying  God  ? 
What  wonder  then,  if  God  cut  me  off,  when  12m  juft  fitting 
down  in  this  fuppofed  Reft  ?  and  hath  not  the  like  been  your  con- 
dition ?  Many  of  you  have  been  fouldiers,  driven  from  houfe 
and  home,  endured  a  life  of  trouble  and  bloud,  been  deprived 
of  Miniftrv  and  Means,  longing  to  fee  the  Churches  fetling:  Did 
y^u  not  reckon  up  all  the  comforts  you  fhould  have  at  your  re- 
turn ?  and  glad  your  hearts  with  fucb  thoughts,  more  then  with 
the  thoughts  of  your  coming  to  Heaven  ?  Why  what  wonder  if 
God  now  fomewhat  crofs  you,  and  turn  fome  of  your  joy  into 
fadnefs?  Many  a  fcrvant  of  God  hath  been  deftroied  from  the 
Earth,  by  being  overvalued  and  overloved.  I  pray  God  you  may 
take  warning  for  the  time  to  come,  that  you  rob  not  your  felves 
of  all  your  mercies.  I  am  pcrfwaded, .  our  difcontents  and  mur- 
murings  with  unplealing  condition,  and  our  covetous  defires  af- 
ter more,  are  not  fo  provoking  to  God,  nor  fo  deftru&ivc  to  the 
(inner,  as  our  too  f  weet  c:  joying,  and  Reft  of  Spirit  in  a  pleating 
State.  If  God  have  etc  {fed  any  of  you,  in  Wife,  Children,  Goods, 
Fricnde,^-r.  cither  by  taking  rhem  from  ycu,  or  the  comfort  of 
them,  or  the  benefit  and  blefilrg,  Try  whether  this,  above  ail  o- 

Ccc  4  ther, 


II 

TAwxiuA   iftt 
periculofitr  eft 

biandus  qiam 

I  molelfus :  & 

:  migh  cAvendm 
cum  fe  illicit  di- 
ligii  qum  cum 
aimonct    cogit* 
que  contemni, 
f*pc  aim  its 
qui  jpvritixliA* 
invtjibiliiy  ater- 
nx  tcrrents  pr<t~ 
pomtnt,  infer it  fe 
terrenes.  fuAvitd' 
tU  Affckus,  ($> 
deleft  Ationibtu 
fua  no  fir  a  cmi- 

i  tAtur   officia. 

\^uanto  enim 
chAritati  funt 
futura  mcliora, 
tamo  funt  infir- 
mitAti  violcntio* 
raprxfentidi  {? 
utinam  ii  qui  ed 
zidcre  &  geme- 
re  noveru*t,viit* 

!  cere  (?  evadere 

mcreantur- 

I  Augaft.Epr/f. 
M4- 


1% 


!M  smmi  wmtpng  /ce/r, 


rare  4, 


§.  j; 


pfai.17.x4. 

Luke  i6,zj. 


§.6*. 


ther,  be  not  the  eaufe  \  for  whercfoever  your  defires  ftop,  and 
you  fay, Now  I  am  well  j  that  condition  you  make  your  god,  and 
engage  the  jealeufie  of  God  againft  it.  Whether  you  be  friends 
to  Godfor  enemies,  you  can  never  cxpeft  that  God  fhould  wink 
at  fuch  Idolatry ,  or  foffer  you  quietly  to  enjoy  your  Idols. 

"sect.  vT~ 

4.^0n(ider,  if  God  fhould  fuffer  thec  thus  to  take  up  thy 
V^Refthere,  it  were  one  of  the  fureft  plagues,  and  greateft 
curfes  that  could  poflibly  befall  thee:  It  were  better  for  thec,  if 
thouneverhadftadayofeafe,  or  content  in  the  woTld  •  fortben 
wearinefs  might  make  thec  fcek  after  the  true  Reft :  But  if  he 
fhould  fufFcr  thep  to  fit  down  and  reft  here,  where  were  thy  Reft 
when  this  deceives  thec  ?  A  reftlcfs  wretch  thou  wculdft  be 
through  all  eternity.  To  have  their  portion  in  this  life,and  their 
good  things  on  the  Earth,  is  the  lot  of  the  moft  miferable  pcrifh- 
ing  fmners.  And  doth  it  become  Chriftians  then  to  expt  el  fo  much 
here  }  Our  Reft  is  our  Heaven ;  and  where  wc  take  our  Reft,thcrc 
we  make  cur  Heaven :  And  wouldft  thou  have  but  fuch  a  Heaven 
as  this?  Certainly,  as  «SW/  Meffcngers  found  but  Mkhth  man 
of  ftraw,  when  they  expected  David:  So  wilt  thou  finde  but  a 
R<  ft  of  Straw,of  Wiud,of  Vanity,  when  thou  moft  necdeft  Reft. 
It  will  be  but  as  a  handful  of  waters  teaman  that's  drowning, 
which  will  help  to  deftroy,  but  not  to  favc  him.  But  that  is  the 
next. 


SECT.    VI. 
f./^  Onfidcr  thou  feekeft  Reft  where  it  is  not  to  be  found  5  and 
V-'fo  wilt  lofc  all  thy  labour ;  and  (if  thou  proceed)  thy  Souls 
eternal  Reft  too.    1  think  I  (hall  cafily  evince  this,  by  thcie  clear 
demonftrations  following* 

Firft,  Our  Reft  is  onclyin  the  full  obtaining  of  our  ultimate 
end :  But  that  is  not  to  be  expected  in  this  life ;  therefore,  neither 
is  reft  to  be  here  expected.  Is  God  to  be  enjoyed  in  the  beft  Re- 
formed Church,  in  the  pureft  and  powcrfuileft  Ordinances  here, 
as  he  is  in  Heaven  ?  I  know  you  will  all  confef?,he  is  not :  How 
little  of  God  (not  only  the  multitude  of  the  blinde  world,  but 
fometimes)  the  Saints  thcmfelvcs  do  enjoy,  even  under  the  moft 
excellent  Means:  let  thcit* own  frequent  complainings  teftifk. 

And 


Part  4« 


The  Saints  everUffing  Reft. 


13 


And  how  poor  comforters  arc  the  beft  Ordinances  and  Enjcy- 1 
ments,  without  God,the  truly  Spiritual  Chriftian  knows.  Will  a ! 
ftt>ne  reft  in  the  Air  in  the  midft  of  its  fall,  before  it  comes  to  the 
Earth ?  No,bccsofc  its  center  is  its  end.    Should  a  Traveller  take 
up  his  reft  in  the  way?  No,bccaufc  his  home  is  his  jcurncysend. 
When  you  have  all  that  Creatures  and  Means  cancfFord,  h§vc 
ycu  'hat  you  fought  for  ?  Have  yon  that  yru  b  lieved,  pray,  luf- 
fcr  for  ?  I  think  ycu  dare  not  fay  fo.    Why  then  do  wc  once 
dream  of  rcfting  here-?  Wc  are  like  little  Children  (tray  cd  from  ; 
home ;  and  God  is  now  fetching  us  home ;  and  wc  are  ready  to 
turn  into  any  houfe,ftay,  andplsy  with  everything  in  our  way,  j 
and  (it  down  on  every  green  bank ;  and  much  ado  there  is  ro  get 
us  home. 

Secondly,  As  we  have  not  yet  obtained  our  end,  fo  are  we  in 
the  midft  of  labours  and  dangers;  and  is  there  any  refting  here ? 
What  painful  work  doth  lie  upon  our  hands  ?  Look  to  cur  Bre- 
thren, to  godly,  to  ungodly,  to  the  Church,  to  cur  Sails,  to  God  ; 
and  what  a  deal  of  work,  in  refpeft  of  esch  of  thefe,  doth  lie  be- 
fore us  ^  and  can  we  reft  in  the  midft  of  all  cur  labours  ?  Indeed, 
wc  may  take  fome  refrefhing,  and  cafe  our  (elves  fometimes  in 
oup  troubles,  if  you  will  call  that  Reft  :  but  that's  northc  fetling 
Reft  wc  now  aic  fpeskingof ;  wre  may  reft  on  Eartb,as  the  Ark  is 
Aid  to  have  rcftcd  in  the  midft  of  Jordan  J  oj%.y\  3.  A  fhort  and 
fmall  reft,  no  queftion  ;  or  as  \hc  Angels  of  Heaven  are  defired  to 
turn  in,md  reft  them  on  Earth^w.  1 8.4  They  would  have  been 
loth  to  have  taken  up  their  *  dwelling  there.    Shculd  I/rael  have  ! 
fetled  his  Reft  in  the  Wildemefs,  among  Serpents,  and  enemies,  j 
and  wrearinefs,  and  famine  ?  Should  Noah  have  made  the  At  k  his  j 
home,  and  have  been  loth  to  come  f^rth  when  the  Waters  wetc  l^d^mc^a, 
fain?  Should  the  Mariner  chuic  his  dwelling"  on  the  Sea?  and  \mitm  cam  ca- 
fettle  h/s  reft  in  the  midft  of  rocks  and  fands,and  raging  Tempefts,  \pit  animus  in 
though  he  may  adventure  through  all  thefe  for  a  Commodity  of  \'ft*  corPori* 
worth,  yet  I  think  he  takes  it  not  for  his  reft.    Should  a  Souldier  l&™%"  ""„ 

vencrit  inquam  ilUpax&pttria,  jam  domf/A  erit  Deo,  qui  in  pugna  tabernaculum.  Non  procedemut 
ad  pugnandum,  fed  rcrmanebimut  ad  laudandum.  £>uid  enim  dicitur  de  ilia  domo  ?  Bcati  qui  habi- 
tant in  domo  tM,tDominei  in  fecuU  [eculcrum  laudabur.t  te.  In  tabcrtutculo adbue gemimu  ;  in  domo 
Uudabimus.  ^iiaret  ^uiagemitttA  eft  pcregrinaiitiumy  lauiatiojam  in  p atria  (s*  m  domo  commo- 
rantium,  <Qtti in  illam  intrant  ut  inhabited,  tppfunt  qui  intrant  m  inbabitentur.  In  domum  tuam  intra, 
ut  inbabites  1  In  domum  Dei  ut  inbtbherU.  E8  enim  mcltor  VomvA :  qui  cum  te  cspzrit  inhabitare, 
beatum  ufacit.Nam  ft  m  ab illo  non habitari^mifcr  cs, Aoguft.w  Pfal.  16.  &  3  x- 

reft 


*  'Quimtnn- 
fierit  tempua 
pugna,    (O*  ve- 
in r  it  pax  ilia 
qua    praccliit 
omnem  intcl- 
lettum,  (quan- 
tumemque 


14 


Verum  tcce  _  vi*- 
vtiutvult,  quo- 
'ni&mextQrfit,fi- 
biquc  imperdvit, 
non  velle  quoi 
nQiipoteft>atquc 
ktc  yetle  quod 
poteftt  (  ut  ait 
Terentius;quo- 
,niam  non  po- 
t&ft  id  fieri 
quod  vis,  id 
velis3    quod 
poiTis. )  Hon 
umcn  ideobca- 
ttu  eft,  quti  pat- 
enter mifer  eft. 
Auguft.  de  Civ. 
L14.cap.z5. 


The  Saints  everUfting  Reft, 


Part  4.  H 


reft  in  tfec  mtdti  of  fight  ?  when  he  is  in  the  very  thickeft  of  his 
enemies  ?  and  the  inftruments  of  death  compafs  him  about  ?  I 
think  he  cares  not  how  foon  the  battel  is  over  ?  And  thougn  he 
may  adventure  upon  war  fertht  obtaining  of  peace,  yet  I  hope 
he  is  not  Co  mad,  as  to  take  that  inftead  of  Peace.    And  are  not 
Clyiftiansfuch  Travellers,  fucb  Mariners,  fuch  Souidicrs  ?  Have 
W2  not  fears  within,  and  troubles  without  ?  are  wc  not  in  the 
thickeft  of  continual  dangers  ?  wc  cannot  est,  drink,flecp,  labour, 
pray,  hear,  confer,  &c,  but  in  the  midft -of  fnares  and  perils  ? 
and  fliall  we  fit  down  and  reft  here?  OChriftian,  follow  thy 
work,  look  to  thy  dangers,  hold. on  to  the  end,  win  the  field, 
and  come  offthe  ground,  before  rhou  think  of  a  feeling  reft,   I 
read  indeed  that  Peter  on  the  mount,  when  be  had  feen  a  glimpfe 
of  Glory,  faid,  Us  good  for  tu  to  be  here.   But  fure  when  be  was 
on  the  Sea;  in  the  midft  of  waves,  he  doth  not  then  fay,  Its  good 
to  be  here :  No,then  he  hath  other  language,  Save  Mafier,  itoe 
perijb,    And  even  his  defiresro  reft  on  the  Mount,  are  noted  in 
Scripture  to  come  from  hence,  He  knew  not  what  he  faid  :  It 
was  on  Earth,  though  with  Chrift  in  his  transfiguration.    And  I 
dare  fay  the  like  of  thee,  when  ever  thou  talkeft  of  refting  on 
Eartb,Thou  knowft  not  what  thou  fay  ft.  I  read  that  Chrift  when 
be  was  on  the  Crofs,  comforted  the  converted  thief  with  this, 
This  day  {halt  thou  be  With  me  in  ^aradife :  But  if  he  had  only 
comforted  him  with  telling  bim,That  he  (hould  reft  there  on  that 
Crofs,  would  he  not  have  taken  it  for  a  derifion?  Methinksit 
(hould  be  ill  refting  in  the  midft  of  fickneftes  and  pains,  perfe- 
ction and  diftreffes :  One  would  think  it  (]iould  be  no  con- 
tentful dwelling  for  Lambs  among  Wolves.     The  wicked  have 
fome  (lender  pretence  for  their  fin  in  this  kinde ;  they  arc  among 
their  friends,  in  the  midft  of  their  portion,  enjoying  all  the  Hap- 
pinefs  that  they  are  like  to  enjoy :  But  is  it  fo  with  the  godly  f 
Surely,  the  world  is  at  beft,  butaftepmotherto  them;  nay,  an 
open  enemy.  But  if  nothing  clfc  would  convince  us;  yetfure*he 
remainders  of  tin  which  dothfoeafily  befct  us,  fhould  quickly 
fathfie  abeleever,  That  here  is  not  his  reft.    What,  a  Chnftian, 
and  Reft  in  a  ftate  of  finning  ?  it  cannot  be :  Or  do  they  hope  for  a 
perfedt  freedom  here  ?  that's  impoflible.  I  fay  therefore  to  every 
one  that  thinketh  of  reft  on  Earth,  as  Micahz.io,  ^strife  ye, 
depart,  thU  is  not  your  Reft,  becaufe  it  u >  polluted. 

_____ Thirdly, 


Part  4.  The  Saints  tvtrUfting  Reft. 


15 


Thirdly,  The  nature  of  all  thefe  things  may  convince  y  ou,  That 
they  cannot  be  a  Ciriftians  true  reft :  They  are  too  poor  to  make 
us  rich  j  aed  too  low  to  raifc  us  to  happinefs ;  and  tco  empry  to 
fill  our  fouls ;  and  too  bafc  to  make  us  blelTcd ;  and  cf  too  fhort 
continuance^  be  our  eternal  contents.Thcy  cannot  fubfift  them- 
felvcs,  without  fupport  from  Heaven  ;  how  then  can  they  give 
fubfiftencc  to  our  Souls?  Sure  if  prosperity  ,or  wbatfoever  we  can 
here  defire,  be  tco  bafe  to  make  us  gods  of,then  are  they  tco  bafc 
to  be  our  Reft. 

*  Fourthly, That  which  is  the  Souls  true  Reft,muft  befufricient 
to  aftbrd  it  perpetual  fatisfacTion?But  all  things  below  do  delight 
us  only  with  frefh  variety.  The  content  which  any  Creature  af- 
fordcth,  doth  wax  old  and  abate  after  a  fhort  enjoyment:  We 
pine  away  for  them,  as  Amnon  for  his  fifter ;  and  when  we  have 
fatbfied  our  defire,  we  are  weary  of  them,  and  loath  them.  If 
God  (hould  rain  down  Angels  food,  after  a  while  our  Souls 
would  loath  that  dry  Manna. The  moft  dainty  farc,the  moft  coftly 
clothing  would  not  pleafe  ii?,  were  we  tied  to  them  alone. 
The  moll  fumptuous  houfc,  the  fofreft  bed,  were  we  confined  to  '  imput,  &  tadfo 
them,  would  be  but  a  prifon.  One  recreation  pleafetb  not  long ;  !  c®>  (?P*ftpri- 
wc  muft  have  fupply  cf  nc w,  or  our  delights  will  languid ;  nay,  ZmeT^NeTil 
our  delight  in  our  feciety  and  friendfoip,  efpccially  if  carnal,  is  I  unluim  cerium 
ftrongeft  while  frefh.  And  in  the  Ordinances  of  God  themfelvcs, '  eftteu)m  inmotu 
(  fo  far  as  we  delight  in  them  fcr  themfclvcs,and  not  for  God  )  if  **wa  eft.  Nee 
novelty  fuppcrt  rot,  our  delight  grows  dull.  If  we  hear  Hill  the  i  uU?  WA  ^m 
fame  Minifter-,  or  if  in  Preaching  and  Praying,  he  life  oft  the  fame 
expreflioos;  or  if  be  Preach  oft  the  lame  Sermon,how  dull^rows 
our  devotion,  though  the  matter  be  never  fo  good,  and  at  firft 
did  never  fo  highly  pleafe  us?  If  we  read  the  moft  excellent  and 
plcafing  Books,  the  third  or  fourth  reading  is  ufually  more 
hcartleifs  then  the  firft  or  fccond 


*  Summum  Bo- 
mm    immortilc 
eft ;  nefcit  exire: 
Nee  fatietatem 
babct,  rxcpxni- 
tentiim.  At  ve-  j 
luptas  tunc  cum  : 
maxme  dclccfat ; 
extivguitur. 
Necrnultumloci 
btibetjtaquc  cito 


efie  (ubftmia,  \ 
quci  sjev.it  trin-  \ 
jimalerrmejni 
rpfoufufuipcri'l 
turum.  Eocniml 
pervenit  ubidc- 


ay,  in  our  general  way  of;  ^aeffa  ad 
Chriftianity,  our  firft  Godly  acquaintance,  our  firft  Preachers,  finem.Sencc&de 
our  firft  Books,our  firft  Dut  e?,have  too  commonly  our  ftrongeft   viubett.c.j, 
aSc&ions.    All  Crea'ures  are  to  us,  as  the  flowers  to  the  Bee  : 
There  is  but  little  of  that  matter  which  affords  them  honey  on 
any  flower ;  and  therefore  they  muft  have  fupply  of  frefh  variety, 
and  take  of  eathafupcrficialtaftc,  and  fo  to  the  next ;  yea,  fome 
having  gone  through  variety  of  States,  and  taftcd  of  the  plca- 
furcs  of  their  own  Country,  do  travel  for  f relh  variety  abroad ; 

and 


\6 


Pfal.u?. 


The  Saints  evtrlaftlng  Rejl< 


Part  4. 


and  when  they  com:  home,  they  afually  betake  thcmfelves  to 
fome  folitary  corner,  and  .fit  down,  and  cry  with  Solomon,  Vanity 
atdVcxationi  And  with  David,!  have  fetn  an  end  of  aH  perfection: 
And  can  this  be  a  place  of  Reft  for  the  Soul  ? 

Fifthly,  Thofe  that  know  the  creature  leaft,  do  afFi&  itmoft  ; 
the  more  it's  known,thc  iefs  it&tisficthi  Thofe  onciy  arc  taken 
with  it,  who  can  fee  no  further  then  its  out  ward  beauty,  not  be- 
holding its  inward  vanity ;  It's  like  a  comely  Pi&ure,if  you  (land 
too  neerit,it  appears  lefs  beautiful;  we  are  prone  to  over-admire 
the  p:rfons  of  men,  places  of  Honor,  and  other  mens  happy  con- 
dition, but  it  is  onely  while  we  do  but  half  know  them :  ftay  but 
a  while  till  we  know  them  throughly,  and  have  discovered  the 
evil  as  well  as  the  good,and  the  defects  as  well  as  the  perfections, 
and  then  do  we  ccafe  our  admiration. 


§•7- 

a  Pitiem  Do- 
mini, nonpanem 
Vominum,  ut 
Auguft. 
Matth.  ii.Hj 
12,23. 

b  Mine  eviden~ 
tior  miferix   eft 
quid  homo  non 
vivit  ut  vult  5 
Hum  fiutveilet 
viveret,  beatum 
fe  put am  >  fed 
nccfic  tamen  cf- 
fet  fi  turpiter 
viveret.  <g>uan~ 
qu&mfi  diligen- 
iitts  Atteniemm, 
nifi  beatua,  non 
vivit  ut  vulr,  (? 
nulltu  beam 
nip  jufita.  Sed 
etUm  ipfe  juftus 
non  vivit  ut 
vult,  nifi  coper- 
venerit  mi  mori, 


SECT.   VII. 


TO  have  creatures  and  means  without  God,  who  is  their 
i 


6\ 

end,  is  fo  far  from  being  our  happinefs,  that  it's  an  aggra- 
vation of  our  mifery,  even  as  to  have  food  without  ftrength,  and 
ftarve  in  the  midfl:  of  plenty,  and  as  Pharaohs  Kine,  to  devour  all, 
and  be  lean  ftill.Wtat  the  better  were  you,  if  you  had  the  bed  Mi- 
niftcr  on  Earth,  the  bell:  Society,  the  pureft  Church,  and  there- 
withal! the  moft  plentiful  Eftate,  but  nothing  of  God  ?  If  God 
fhould  fay,  Take  my  Creatures,  my  Word*  my  Servants,  my 
Ordinances,but  not  my  Self;  would  you  take  this  for  a  happinefs? 
Ifyou  had  the  Word  of  God,  and  not  the  Word  which  is  God  ? 
Or a  the  Bread  of  the  Lord,  and  not  the  Lord,  which  is  the  true 
Bread  >  or  could  cry  with  the  Jews, The  Temple  of  the  Lord,  and 
had  not  the  Lord  of  the  Temple  ?  This  were  a  poor  happinefs. 
Was  Capernaum  the  mpre  happy,  or  the  more  miferabk,  for  fee- 
ing the  mighty  works  which  they  bad  fecn,and  hearing  the  Words 
of  Chrift  which  they  did  hear  ?  Surely ,th it  which  aggravates  our 
fin  and  mifcry,cannot  be  our  Reft . 

7.  b  If  all  this  be  nothing,do  but  confult  with  Experience,both 
other  mens  and  your  own;  too  many  thoufands  and  millions  have 
I  made  trial,  but  did  ever  one  of  thefe  fiude  a  fufficient  Reft  for  his 
I  Soul  on  this  earth  ?  Delights  I  deny  not  but  they  have  found,  and 
;  imperfect  temporary  content,  but  R;ft  and  Satisfaction  they  ne- 
ver found  ?  And  (hall  We  think  to  hnde  that  which  never  man 

could 


Pare  4, 


The  Saints  evcrlafting  Reft. 


could  find  before  \>v}Ah*bs  Kingdom  is  nothing  to  hioi,except  he 
had  alfo  Naiotbs  Vineyard ;  and  did  that  fjtisrie  him,  think  yon, 
when  he  obtained  k?  If  we  had  conquered  to  our  (elves  the  whole 
world,  w    (h  v,!d  perhaps  do  as  /f/*.v.W.r  is  fabled  to  have  done, 
fit  down&wccp  becaufe  there  is  never  another  world  toConqucr. 
If  I  (hould  fend  you  forrh  asNoahs  Dovc^o  go  through  the  earth, 
to  lock  for  a  Retting  place,  you  would  leturn  with  a  confeffion, 
tba:  you  can  findc  none  :  Go  askhenor ,  Is  there  R*ft  here  ?  Why, 
you  -ray  as  w  eH  reft  on  the  top  of  the  tempeftucus  Mountains,  cr 
in  *s£t»*es  flames,  orontheFinacleor  the  Temple.    If  you  ask 
Riches,Is  there  Rrft  here?  Even  fucb  ss  is  in  a  bed  of  T horns  ;  or 
were  it  a  bed  of  Down,  yetmuft  you  ariie  in  the  morning,  and 
leave  it  to  the  next  gueft  that  fhali  fuccecd  ycuiOr  if  you  enquire 
of  worldly  pleafureand  eafr,Can  they  give  >ou  any  tidings  of  true 
Re  ft?E\  en  fuch  as  the  fifh  or  bird  hath  in  1  he  ner,or  in  fwailowing 
down  the  deceitful  bait;  when  the  plcafurc  is  at  the  ftveeteft,death 
is  the  neareft:Ir  is  juft  fuch  a  content  and  bappincfs,as  the  exhila- 
rating vapors  of  the  wine  do  give  to  a  man  that  is  drunk;it  caufcth 
a  merry  &  cheerful  hcart,it  makes  him  forget  his  wants  and  mife- 
ries,  and  conceive  himfelf  the  happielt  man  in  the  world,  till  his 
fak  vomitings  have  freed  him  of  his  difcal  ,  or  fbcp  have  alVwa- ! 
ged  and  fubdued  thofe  vapors  which  deluded  his  fanta(Ie,and  per-  j 
verted  his  underftanding>&  then  he  awakes  a  more  unhappy  man  i 
then  ever  he  was  before.  Such  is  the  Red  and  Happinefs  that  all  j 
worldly  Jplcafures  do  afford.    As  the  Phantafie  may  be  delighted  j 
in  a  p!cafant  dream, when  all  the  fenfes  are  captivated  by  deep  ;  fo 
may  the  fleffi  or  fenficive  appetite,  when  the  reafofcable  foul  is  ca- 
ptivated by  fecurity ;  but  when  the  morning  comes,  the  defufion 
vani(heth,2nd  where  is  the  pleaiure  and  happinefs  then?  Or  if  you 
(hould  go  to  Learning,  to  purcft,  plentifulle{t,powerfuHeft  Ordi- 
nances, or  compafs  fea  and  land  to  find  out  the  pcrfecleft:  Church, 
and  holieft  Saints,  and  enquire  whether  there  your  foul  may 
I  You  might  haply  receive  from  thefc  indeed  an  Olive-branch 
of  Hope,  as  they  are  means  to  your  Rett,  and  have  relation  to 
eternity;  but  in  regard  of  any  fatisft&ton  in  themfdves,  ycu 
would  re  rain  as  reftlefs  as  ever  bcforc.O  how  Wei  mi^ht  sll  thefe 
anfwer  many  cf  us, with  that  indignation^as  Jacob  did  Rachel,  Am 
linfieadof  god?  Or  as  the  King  of  //fci*/faidoftbc  Meffcngcrs 
of  die  King  of  Affjria,  when  he  required  him  to  rcftore  Naaman 

to 


17 

falls  /fertdi  im- 
i  mno   non  potftt, 
ci que  fit  ccrtum 
ita  femper  futu* 
rum.    Hoc  emm 
nuturu    cxpetit  i 
ncc  plcne  (3* 
perfect  C    bcdtl 
cm,  m ft  udepti 
quod  expetit. 
N.unc  vcro  quit 
bomittum  pctejt 
ut  vult  vhert, 
qiundo   tpfum 
vivere  11011  eft 
in  potcftatef 
Vivere   cnim 
vult}  mori  cogi- 
tur.    ^uomodo 
ergo  vivit  ut 
vult,   qui  non 
vivit  qiumiiu 
vult?   £>mA  ft 
mori  voluent, 
quornodo   pot<$ 
ut  vult   vivere, 
qui  non  vuli  vi- 
vere? Etfitdce 
mori  zelit,  non 
quod  no liti  were, 
fedut  postmor- 
tem melius  poffit 
vivere,  nondum 
ergout  vult  vi- 
vit, fed  cum  id 
id  quod  vult  mo- 
ricnio  pervene- 
rit.  Augult.  de 
1  ivit.  lib.  14. 
cap  Z4,i5. 


iS 

i  King. 5. 7. 


The  Saints  evcrUjling  Reft. 


Part  4. 


Alia  states  bo- 
mjnunt  exilti 
videre :    noftra 
totos  populos 
pxtria  extorrcs. 
Helta  ubique; 
(fin  ipfisbellis 
Alia  bella  per 
ntiUtum  f*  viti- 
am  ac  RapAci- 
tatem.    In  tot 
milis  am   cir- 
cumftmibw, 
out  impcnienti- 
bm  tutum  nihil 
nifi  mors,  ^ui 
tamo    rerum      j 
turbini  eripitur, ! 
quid  iliud  qnam 
cvzfiffe  cenfen- ! 
duaeft?  Groti-  | 
us  ad  G  Alios 
Epift.  17  8.  p. 


to  health,  Am  I  god  Jo  kjlltand  to  make  alive  ^that  this  man  fends  to 
me  torecover  aman  of  hk  Leprofte  ?  So  may  thebigheft  perfidi- 
ous on  earth  fay,  Arc  we  God,  or  in  ftcad  of  God,  that  this  man 
comes  to  us  to  give  a  foul  Rett  ?  Go  take  a  view  of  all  cflatcs  of 
men  in  the  world,  and  fee  whether  any  of  them  have  found  this 
Reft.    Go  to  the  Husbandman,  and  demand  of  him,  behold  his 
circular  endiefs  labours,  his  continual  care  and  toyl,  and  weari- 
nefs,  and  you  will  cafily  fee,  that  there  is  no  Reft;  Go  to  the 
Tradefman,  and  you  (hall  finde  the  like:  If  I  {hould  fend  you 
lower,  you  would  judge  your  labor  loft ;  Or  goto  the  confeio- 
nable,painfulMiniftcr,and  there  you  will  yet  more  eafily  be  fatisfi- 
ed  5  for  though  his  fpcnding^illingjendlefs  labors  arc  exceeding 
fwect,  yet  is  it  not  becaufe  they  are  bis  Reft,  but  in  reference 
to  his  peoples,  and  his  own  eternal  Reft,  at  which  he  aims,  and 
to  which  they  may  conduce.  If  you  (hould  afcend  to  Magiftracy, 
and  enquire  at  the  Throne,  you  would  finde  there's  no  condition 
fo  reftiefs,  and  your  hearts  would  even  pity  poor  Princes  and 
Kings.  Doubtlfifs,neitherCourt,norCountrey,Townsor  Cities, 
Shops  or  Fields,   Trcafuries,  Libraries,  Solitarinefs,  Society, 
Studies,  or  Pulpits  can  aflbrd  any  fuch  thing  as  this  Reft.   If  you 
could  enquire  of  the  dead  of  all  Generations;  or  if  you  could 
ask  the  living  through  all  Dominions,  they  would  all  tell  you, 
here's  no  Reft ;  and  all  Mankinde  may  fay,  All  our  dates  are  for' 
row9and  our  labour  i* grief  \and our  hearts  takf  not  reft,  EcclcC  223. 
Go  to  Genevahy  go  to  New- Engl  and,  finde  out  the  Church  which 
you  think  moft  happy,  and  we  may  fay  of  it,as  lamenting  Jeremy 
of  the  Church  of  the  few,  Lam,  1 . 3 .  She  dweUeth  among  the  Hea- 
then, [hefindeth  no  rsft.all  her  Perfecutors  overtake  her.  The  holieft 
Prophet,  thebleffcdft  Apoftle  would  fay,  as  one  oft  he  moft  blef- 
fed  did,  2  Cor.y.^OurfleJh  had  no  reft  without  ^tre  fightings  tyith* 
in  Veer*  fears :  If  neither  Chrift  nor  his  Apoftles,  to  whom  was 
given  the  earth  and  the  fulnefs  thereof,  had  reft  here,  why  (hould 
we  expecl:  it  ? 

Or  if  other  mens  experiences  move  you  nor,do  but  take  a  view 
of  your  own  :  Can  you  remember  the  eftatc  that  did  fully  fatisfic 
you?  Or  ifycu could,  will  it  prove  a laftingftate?  For  my  own 
part,  I  have  runnc  through  fveral  places  and  ftatcs  of  life,  and 
though  I  never  had  the  neceffiiies  which  might  occafion  difcon- 
tcot,yct  did  I  never  finde  a  fettlcment  for  my  Soul  5  and  I  believe 

we. 


Part  4. 


The  Saints  cverlafting  Reft. 


wc  may  all  fay  of  our  R«lt,  as  Paul  ol  our  Hopes,  Jfii  Were  in  this 
life  onljfre  Were  ofallmtn  moft  mi/erable  Or  if  you  will  rot  credit 
your  paft  expcricnce,you  may  try  in  your  prefent  or  future  wants: 
when  Copfciencc  is  wounded,  God  offended  ,  your  bodies 
weakened,  your  friends  afflicted,  fee  if  thefc  can  yield  you  Reft. 
If  then  cither  Scripture,  ot  Reafon,  or  the  Experience  of  year 
fclves  and  all  the  world  will  fatisfic  u?,we  may  fee  there  is  no  red- 
ing here.  And  yet  how  guilty  are  the  generality  of  Prof. (Tors  of 
this  fin  I  How  many  halts  and  ftops  do  wc  makc,bcforc  w^  will 
make  the  Lord  our  Reft  I  How  muft  God  even  drive  us,  and  fire 
us  out  of  every  conditioned  we  (hould  fit  down  and  reft  there  I 
IfhcgivcusProfpcrity,  Riches  or  Honor,  wedo  in  our  hearts 
dance  before  them,  as  the  Ifraelites  before  their  Calf,  and  fay, 
Theft  arc  thy  gods,  and  conclude  it  is  good  being  here.  If  he 
imbittcr  all  thefe  to  us  by  CroiTes,  how  do  we  ftrivc  to  have  the 
Crofs  removed,  andthebitternefs  taken  away,  and  are  rcftlcfs 
till  our  condition  be  fwectned  to  us,  that  wc  may  fit  down  again 
and  reft  where  wc  were?  If  the  Lord,  feeing  our  pervcrfnefs, 
(hall  now  proceed  in  the  cure,  and  take  the  creature  quite  away, 
then  how  do  we  labour,  and  care,  and  ay,  and  pray,  that  God 
would  reftorc  it,  that  if  it  may  be,  wc  may  make  it  our  Reft 
again  ?  And  while  wc  arc  deprived  of  its  a&ual  enjoyment,  and 
have  notour  former  Idol  to  delight  in,  yet  rather  then  come  to 
God,  wc  delight  our  fclves  in  our  hopes  of  recovering  our  former 
ftatc;  and  as  long  as  there  is  the  leaft  likelihood  of  obtaining  it, 
wc  make  thofc  very  hopes  our  Reft  2  If  the  poor  by  labouring  all 
their  dayes,  have  but  hopes  of  a  fuller  cftate  when  they  arc 
old  (though  a  hundred  to  one  rhcy  dye  before  they  have  ob- 
tained it,  or  certainly  at  leaft  immediately  after  )  yet  do  they 
labour  with  patience,  and  reft  thcnafelvcs  on  thefe  Expectations. 
Or  if  God  do  take  away  both  prefent  enjoyments,  and  all  hopes 
of  ever  recovering  them,  how  do  wc  fearch  about,  from  crea* 
ture  to  creature,  to  findc  out  fomething  to  fupply  the  room, 
and  to  fettle  upon  in  ftead  thereof?  Yea,  if  wc  can  findc  no 
fupply,  but  arc  furc  wc  (ball  live  in  poverty,  in  Gcknefs,  in  dif- 
grace,  while  wc  arc  on  earth,  yet  will  wc  rather  fettle  in  this 
mifcry,  and  make  a  Reft  of  a  wretched  Being,  then  wc  will 
leave  all  and  come  to  God.  A  man  would  thfnk,  that  a  multi- 
tude of  poor  people,  who  beg  their  bread,  or  canfcarcc  with 

their 


19 

1  Cor.  15.  19' 


io 


The  Saints  everlapng  Reft, 


Part  4, 


their  hardeft  labour  have  fuftenancc  for  their  lives,  (hould  ca- 
fily  be  driven  from  Refting  here,  and  willingly  look  to  heaven 
for  Reft ;  and  the  (ick  who  have  not  a  day  of  cafe,  nor  any  hope 
of  recovery  left  them  :  But  O  the  carfed  averfnefs  of  tbele  fouls 
from  Gos  I  We  will  rather  account  our  mifery  our  happinefs,  yea 
that  which  we  daily  groan  under  as  intolerablc,thcn  we  will  take 
up  our  happinefs  in  God.  If  any  place  in  hell  were  tolerable,  the 
foul  would  rather  take  up  its  Reft  there,  then  come  t©  God,  Yea 
when  he  is  bringing  us  over  to  him,  and  hath  convinced  us  of  the 
worth  of  his  waies  and  fervice,  the  laft  deceit  of  all  is  here ;  we 
will  rather  fettle  upon  thofc  waies  that  lead -to  him,  and  thofe 
ordinances  which  {peak  of  him,  and  thofe  gifts  which  flow  from 
him,tbcn  we  will  come  clean  over  to  himfelf.  Chriftian,  marvel 
not  that  Ifpeak  io  much  of  Reding  in  thefc :  Beware  lead  it 
fliould  prove  thy  own  cafe ;  I  fuppofc  thou  art  ib  far  convinced 
of  the  vanity  of  Riches  and  Honour,  and  carnal  pleafurc,  that 
thou  canft  more  cafily  difclaim  thefe  (and  it's  well  if  it  be  fo) 
but  for  thy  more  fpiritual  mercies  in  thy  way  of  profeflion.  thou 
looked  on  thefc  with  lefs  fufpition,  and  thinkeft  they  are  fo 
neer  to  God,  that  thou  canft  not  delight  in  them  too  much,  efpe- 
cially  feeing  moft  of  the  world  defpife  them,  or  delight  in  them 
too*  little.  But  do  no*  the  increafe  of  thefc  mercies  dull  thy 
longings  after  heaven  ?  If  all  were  according  to  thy  defire  in  the 
Church,wouldft  thou  not  fit  down  and  fay,  I  am  Well;  Soul,  take 
thy  Reft,  and  think  it  a  judgement  to  be  removed  to  Heaven  ? 
Surely  if  thy  delight  in  thefc  excel  not  thy  delight  in  God,  or  if 
thou  wouldft  gladly  leave  the  moft  happy  condition  on  earth,  to 
be  with  God,  then  art  tbou  arsre  man,  a  Chriftian  indeed.  I 
know  the  means  of  grace  muft  be  loved  and  valued,  and  thcufyal 
enjoyment  of  Gcdisintheufeofthem;  and  he  that  deligtueth 
in  any  worldly  thing  more  then  in  them,  is  not  a  true  Chriftian : 
But  when  we  3re  content  with  duty  in  ftcad  of  God.  and  had  ra- 
ther be  at  a  Sermon  then  in  Heaven,  and  a  member  of  a  Church 
here,  then  of  that  perfed  Church,  and  rej  >yec  in  O  finances  but 
as  they  are  part  of  our  earthly  profperity  ;  this  is  a  fad  miftake. 
Many  a  one  of  us  were  more  willing  to  go  to  heaven  in  the  former 
dayes  ofperfecution,when  we  had  no  hopes  of  feeing  the  Church 
reformedsand  the  Kingdom  delivered  :  But  now  we  are  in  hopes 
to  have  all  things  almoft  as  we  defire,  the,  cafe  is  altered,  and 

wc 


Part  4, 


ihe  Saints  ever lajtwgRcJt. 


vvc  begin  to  look  at  heaven  as  ftrangely  and  fadly,  as  it  it  would 
be  to  our  lofs  to  be  removed  to  it.   is  this  the  right  ufcof  IU for- 
mation ?  Or  is  this  the  way  to  have  it  contirued  or  perfected  ? 
{hoiild  our  deliverances  draw  our  hearts  from  God  ?  O,  how 
much  better  were  it,  in  every  trouble,  to  fetch  our  chief  argu- 
ments ofcomfort,frcm  the  place  whereour  chiefs  Re  ft  remains; 
and  when  others  comfort  the  poor  with  hopes  of  wealth,  01  the  j 
fick  with  hopes  of  health  and  life,  let  us  comfort  our  fclves  with 
the  hopes  of  heaver.    So  far  rsjoyce  in  the  creature,  as  it  conies  \ 
from  (Sod,  or  leads  to  him,or  brings  thee  fome  report  of  his  love;  j 
So  farrc  let  thy  foul  take  comfort  in  Ordinances^  as  God  doth  J 
accompany  them  with  quickning or  comfort,  orgivcsinhimfelf  j 
unto  thy  fcul  by  them;  Still  remembring,  when  thou  haft  even 
what  thou  doft  defire,  yet  this  is  not  Heaven  ;  yet  thefe  arc  but 
the  firft  fruits.  Is  it  net  enough  that  God  alloweth  us  all  the  com- 
forts of  travellers,  and  accordingly  to  rejoyce  in  all  his  mercies, 
but  we  muft  fetup  our  ftarf,  as  if  we  were  at  home  ?  While  we  are 
prcfent  in  the  body,  we  are  abfent  from  the  Lord ;  and  while  we  j 
are  abfent  from  him,  we  are  abfent  from  our  Reft.  If  God  were  as 
willing  to  be  abfent  from  us,  as  we  from  him,  and  if  he  were  as 
loth  to  be  our  Reft,  as  we  are  loth  to  Reft  in  him,  wcQiould  be 
left  to  an  Eternal  Reftlcfs  feparation.  In  a  word,as  you  are  fenftble 
of  thefinfulnefs  of  your  earthly  difcontcnts,fo  be  you  alfo  of  your 
irregular  contents,and  pray  God  to  pardon  them  much  morc.And 
above  all  the  plagues  and  judgments  of  God  on  this  fide  hell,  fee 
that  you  watch  and  pray  againft  this  £  Of  felling  any  Where  Jhort 
of  Heaven,  or  repofing  jour  fonts  to  Refi  on  any  thing  below  God7\ 
Orclfc,  when  the  bough  which  you  tread  on  breaks,"  and  the 
1  things  which  you  Reft  upon  deceive  you,  you  will  perceive  your 
labour  all  loft,  and  your  fwecteft  contents  to  be  preparatives  to 
your  wo,and  your  higheft  hopes  will  make  you  afhamed.   Try,  if 
you  can  perfwadc  Satan  to  leave  tempting,  and  the  world  to  ccafe 
both  troubling  and  feducing,  and  fin  toceafe  inhabiting  and  a- 
fting,  if  you  can  bring  the  Glory  of  God  from  above,  or  remove 
the  Court  from  Heaven  to  earth,  and  fecure  the  continuance  of 
t  his  through  Eternity  ;  then  fettle  your  felves  below,and  iay,Soul 
take  thy  reft  here :  but  till  then  admit  not  fuch  a  thought. 


Cor. 


Ddd 


CHAT. 


22 


The  Saints  evtrlafting  Feft. 


Part4# 


willing 


CHAP-   It 
USE    VII. 

%eproyingour  unmllingnefi  to  Dye^. 

- 

SECT.   I. 

S  there  a  Reft  remaining  for  the  people  of  God  ? 
Why  are  we  then  fo  loth  to  dye,  and  to  depart 
from  hence  that  we  may  poffefs  thii>  Reft  >  *  If  I 
may  judg  of  others  hearts  by  my  own,  we  are  ex- 
ceeding gurky  in  this  point.  We  linger,as  Lot  in 
Sodom,  till  God  being  mercifull  to  us,  doth  pluck 
us  a  way  againft  our  wils.How  rare  is  it  to  meet  with  a  Chrhlian, 
though  of  ftrongeft  parts  and  longeft  prpfeffion,that  can  die  with 
an  unfeigned  willingnefsiEfpccially  if  worldly  calamity  coaftrain 
them  not  to  be  willing  I  Indeed,  we  fometime  f«t  a  good  face  on 
it,and  pretend  a  willingnefi  when  we  fee  there  is  no  remedy;  and 
that  our  unwillingncfs  is  only  a  difgrace  to  us,buc  will  not  help  to 
prolong  our  lives :  But  if  God  had  ena&ed  fuch  a  law  for  the  con- 
tinuance-of  our  lives  on  earth,as  is  cna&ed  for  the  continuance  of 
the  Parliament,  that  we  (hould  not  be  difiblvcd  till  our  own 
plcal  jre;  and  that  no  man  fliould  die  till  he  were  truly  willing ;  I 
fear  Heaven  might  be  empty  for  the  moft  of  us;and  if  our  worldly 
profperity  did  not  fade,  our  lives  on  earth  would  be  very  long,  if 
not  eternal.  *  We  pretend  defires  of  being  better  preparcd,and  of 


§.  I. 

*  We   wfift 
and  itruggle, 
and  like  fro- 
ward  fervantSj 
we  are  haled  to 
our    Maftcrs 
prefence    with 
fa.dnefs  and 
unwiliingnefs : 
going    cut 
hence  as  com- 
pelled by  ne- 
ceflity  j    and 
not  in 
obedience, 
and  would  we 
be  honoured 
by  him  with 
the  heavenly 
rewards ,    to 
whom  wc  go 
again  ft    our 
wils  ?  Why 

pray  we  that  the  Kingdom  of  Heaven  may  come,if  this  earthly  captivity  do  delight  us?Cypri*n. 
dc  idortilitxt.y.m.  a  We  are  all  naturally  defirous  to  livs,  and  tnough  we  prize  life  above  all 
earthly  things,  yet  we  are  afhamei  to  profe fs  that  we  defiie  it  for  its  own  fake,  but  pretend  fome 
other  reafori :  one  for  thisjand  another  for  that,  (?c.  After  all  this  hypocrihe,  Natureabove 
all  things  would  livejand  makes  life  the  main  end  of  living.But  Grace  hath  higher  thoughts,^. 
Bifhop  mil,$Qlilo.  zi.p<tg.79>%°- 

doing 


I 


Part  4.  7bt  Saints  evcrUfting  Reft, 


doing  Gcd  fame  greater  fervice,and  to  that  end  we  beg  enc  year 
more,  and  anotixr,and  another,but  Qill  our  promifed  preparation 
and  icrvice  is  as  far  to  fcek  as  cvei  before,and  we  remain  as  unwil- 
ling to  die,as  vvc  were  when  we  begged  our  firft  Reprival.lf  God 
were  not  more  willing  of  our  company,  then  we  are  of  his,  how 
long  fliould  We  remain  thus  diftanc  from  him?  And  as  we  had  ne- 
ver been  fanrftificd  if  God  had  ftaied  till  wc  were  wiIling)(o,if  he 
^fliould  refer  it  wholly  to  our  fclvcs,  it  would  at  leaf!  be  long  be- 
Wc  wc  fliould  be  glorified. 1  confefs  that  death  of  it  felf  is  not  de- 
firablc;but  the  fouls  Reft  with  God  is,to  which  death  is  the  com- 
mon paflfage.  And  becaufe  we  arc  apt  to  make  light  of  this  fin, and 
to  plead  our  common  nature  for  to  patronize  it ;  let  me  here  ki 
before  you  its  aggravations ,  and  alfo  propound  fomc  further 
confidcrations  which  may  be  ufefui  to  you  and  my  felf  againft  it. 


For  nicer  mo- 
ral confui 
tions   tgaii 
the   fear    or" 
death,  reade 

SCHCC.Eptft.il. 

adLuciltum,(y 
CbirMoiW'n- 
dom,/.i  c.i i. 
For  Spiritual 
considerations 
(a:nonj  many 
larger)  Cjprinn 
dc  morttlttAte 
(  and  othc 
his)   is  excel- 
lent. 


5.4 

Let  him  L 


SECT.   II. 

ANd  firfi:  confider,  What  a  deal  of  grofs  infidelity  doth  lurk  in 
the  bowels  of  this  fin.    Either  paganish  unbelicr  of  the  truth 
of  that  eternal  bleflcdnefs,  and  of  the  truth  of  the  Scripture  which  ;  to  dyc/ho  be 
doth  promifcittous;  or  at  leaft  a  doubting  of  cur  own  intercit,   inc  PQZ  born 
or  mod  ufually  fomewhat  of  both  thefc.    And  though  Chriliians  i  Jglfjh°]  ™£« 
arc  ufually  moft  fenfible  of  the  latter,  and  therefore  complain  I  V*rn4t*iJ?™' 
moft  agarnft  it ;  yet  I  am  apt  to  fufpeft  the  former  to  be  the  main 
radical  mafter-fin,  and  of  grcateft  force  in  this  bufinefs.    O,  '^ 
wc  did  but  verily  believe,  that  the  promife  of  this  g'ory  isthe 
word  of  God,  and  that  God  doth  truly  mean  as  he  (peaks,  and  is  , 
fully  rcfolvcd  to  make  it  good  j  ii  wc  did  verily  believe  that  there  ]  Cfanfts'i 
is  indeed  luch  bleflednefs  prepared  for  believers,  as  the  Scripture , 
mentioncth  ;  furewe  mould  be  as  impatient  of  living  as  wc  arc! 
now  fearfull  of  dying,  and  ftould  think  every  day  a  year  till  our1 
laft  day  fliould  come :  We  fliould  as  hardly  refrain  from  laying  vi- ! 
olent  hands  on  our  felves,or  from  the  negiedtirg  of  the  means  of  I 
cur  health  and  life,  as  we  do  now  from  overmuch  carefulncfs  and  | 
fceking  of  life  by  unlawful  means.    If  the  eloquent  oration  of  a 
Philofopker  concerning  the  fculs  immortaliiy  and  the  life  to: 

eternal  fire  mull  torment  with  evtilaftice  f  ains,wber.  he  departeth  her.ee.  Let  him  tear  r 
,  who  by  his  longer  delay  doth  gain  only  the  ccfcrribg  of  his  ercar.sand  tc:n 
mortaliute.Sefi^io.p.  (tnibi)  344« 

Ddd  a  come 


car 


is  condemned 
to    the   flames 
of  Hcil :    Let 
him  feac  to 
dye,  who  is  Hot 
judged  to  be 

his 
Crois   and 
Pa  fli  on  :    Let 
him  fear  to 
Dye  who  muft 
from   this 
Death  pafs  to 
the  fejond 
Death.    Let 
him  fear  10 


24 


The  Saints  tvtrUfttng  Reft. 


Pare  4. 


come  could  make  his  arfe&cd  hearer  prefently  to  cait  himfelf 

head-long  from  the  rock,  as  impatient  of  any  longer  delay  ;  w  hat 

would  a  foious  Cririftians  belief  do,  if  Gods  Law  againft  ielf. 

murder  did  not  reftrain?  Isicpoffiblethat  we  can  truly  believe, 

that  death  will  remove  us  from  mifery  tofuch  glory,  and  yet  be 

loth  to  dye  ?  If  it  were  the  doubts  of  our  own  intereft,  which  did 

fear  us;yet  a  true  belief  of  the  certainty  and  excellency  of  this  Reft 

Wtuld  make  us  reftlefs  till  our  intereft  be  cleared.  If  a  man  that  is 

defperately  fick  to  day,  did  believe  he  fhould  arife  found  the  next 

morniig;  or  a  man  to  day  in  defpicable  poverty,  badaflurance 

that  he  fhould  to  morrow  arife  a  Prince ;  would,  they  be  afraid 

to  go  to  bed?  Or  rather  think  it  thclongeftday  of  their  lives, 

till  thst  deiired  night  and  morning  come  ?  The  truth  is,  though 

there  is  much  faith  and  Chriftianity  incur  mouths,  yet  there  is 

much  infidelity  and  paganifme  in  our  hearts,  which  is  the  main 

caufc  that  we  are  fo  loth  to  dye. 


SECT.    IIL 


i  *  Beau  vita  fi 
j  nonxmatur,  non 
j  babctur:  purroji 
I  amatur  (g  ba- 
{hetur,  cater  is 
I  omnibus  rebus 
i  caceUentim  ne- 
I  ccfic  eft  ametur-, 
\qmniam  propter 
1  banc  amandum 
j  sft,  quicquii  aii- 
ad  amatur.porro 
ft  tantum  ama- 
tur quantum 
amari  digna  eft 
(  non  enim  bea- 
tweft  h  quo  ipfa 
beata  vita  von 
amatur  ut  digna 
eft)  fieri  non  po- 
left  ut  cam  qui 
pcamat,  non 
atenum  vdit* 


2.   \  Nd  *  as  the  wcaknefs  of  our  Faith, 
1\> 


fo  alfo  the  coldnefs  of 

our  Love  is  exceedingly  difcovercd  by  our  unwillingnefs  I 

to  dye.    Love  doth  defire  the  neareft  conjunction,  the  fulleft  fru-  \ 

ition,  and clofeft  communion;  Where  the fe  defires  are  abfent, 

there  is  only  a  naked  pretence  or  Love :  He  that  ever  felt  fuch  a 

thing  as  Love  working  in  his  breft,  hath  alfo  felt  thefc  defiresat- 

tending  it.If  we  i  >ve  our  friend,we  love  his  company  :his  prefencc 

is  comfortablejhis  abfence  is  troublefome.  When  he  goes  from  us, 

we  defire  his  return:  A^hen  he  comes  to  us, we  entertain  him  with 

welcome,  and  gladnefs :  when  he  dks^  we  mourn  and  ufuaily 

over-mourn  5  to  be  feparated  from  a  faithful  friend,  is  to  us  as  the 

I  renting  of  a  member  from  our  bodies;  And  would  not  our  de- 

1  fires  after  God  be  fuch,if  we  really  loved  him  ?  Nay  fhould  it  not 

'  be  much  more  then  fuch,as  he  is  above  all  friends  moft  lovely  ?The 

I  Lord  teach  us  to  look  ciofely  to  our  hearts,&  take  heed  of  teA-dc* 

ceit  in  this  point:  For  certainly  whatever  we  pretend  or  conceit, 

if  we  love  either  Father,  Mother,  Husband,  Wife,Childe,Friend, 

Wealth,  or  Life  more  then  Chrift,  wcare  yet  none  of  his  fincerc 

Difciples.    Wh  :n  it  comes  to  the  trial!,  the  queftion  will  not  be, 

Tunciiiturbcataerit,  qumioerit  xtsrna.  Aug.  de  Cwit.tiba+.cq.if* 

Who 


Part  4. 


7  he  Saints  everlafiing  Reft. 


Who  hath  preached  moft,  or  heard  molt,  or  talked  moft  ?  but 
who  hath  loved  moft  }  when  our  account  is  given  in,Chrift  will ! 
not  take  Sermons,  Prayers,  Faftings,  no,  nor  the  givingof  eur 
goods,  nor  be  burning  of  cur  bodies  in  ftead  of  love,  1  Cor  1 3. 
1,2,3.4.8,13.  &  16*22*  Ephtfai^  And  do  we  love  him,  and  . 
yet  varc  not  how  long  wc  arc  from  him  ?  If  I  be  deprived  of  my 
bofom-fricrd,methinks  I  am  as  a  man  in  a  wilderneii;fu!«?ary  and  j 
difcon  folate :  And  is  my  abfencc  from  God,  no  part  cf  my  rrou- ! 
blc  f  2nd  yet  can  I  take  him  for  my  chicfeft  friend  ?  If  I  delight 
but  in  fomc  Garden,  or  Walk,  or  Gallery,  I  wculd  be  much  in  it : 
If  I  love  my  Books,I  am  much  with  thcm,and  almost  unwearicdly 
poaring  on  them.  I  he  food  which  I  lovc,l  would  ofren  feed  on ; 
the  clothes  that  I  love,l  would  often  wcarjthe  recreations  which 
I  love,I  Would  often  ufc  them ;  the  bufinefs  which  I  lovc,I  would 
be  much  imploved  in  :  And  can  I  love  God,  and  that  above  all 
thefe ;  and  yet  have  no  dcHres  to  be  with  him  r*  Is  it  not  a  far  like- 
lier fign  of  hatred  then  of  love;  when  the  thoughts  of  oar  appear- 
ing before  God,  are  our  moft  grievous  thoughts;  and  when  wc 
take  our  {elves  as  undonc,bccaufe  we  muft  die  &  come  unto  him  e 
Surely, I  fhould  fcarcc  take  him  for  an  unfeigned  friendywho  were 
as  well  a  ntenred  to  be  abfent  from  me,as  wc  ordinarily  arc  to  be 
abfent  from  God.  Was  it  fuch  a  joy  to  Jacob  to  fee  the  face-  of 
Joffpb  in  Ezjft?  and  fkall  wefo  dread  the  fight  of  Chrift  in  g^ory  ? 
and  yet  fay  we  love  him  e  I  dare  not  conclude,  that  wc  have  no 
love  at  all,  when  wc  are  fo  loth  to  die.  But  I  dare  fay,  were  our 
love  morc,w»:  (hculd  die  more  willingly.  Yca,I  darclay,Did  we 
love  God  bur  as  ftror.gly  as  a  worlding  Ioycs  his  wealth,  or  an 
ambitious  man  his  honour,  or  a  voluptuous  man  his  pleafure ;  yea, 
as  a  drunkard  loves  his  fwinifh  delight,  or  an  unclean  perfon  his 
brutifh  luft  :  We  ftiould  not  then  be  fo  rxeceding  loth  to  leave  the 
world,  and  go  to  God.  O,  if  this  holy  flame  of  love  were 
throughly  kindl.d  in  our  brefts,  in  ftead  of  our  pre  fling  fears,  our 
dolorous  complaints, and  cameft  praicrs  againft  death,  wc  fhould 
joyn  in  Davids  Wilde  rrefc-i?  mentations,  Pful^i.  1,3.  Asthe 
Haftfanteth  after  the  K.ittr*  broods,  fo  fantethmy  fonlafter  thee, 
OGod:  MjJoHlthtrfistkfor  g<jd,  for  the  living  God  ;  VvbenfbaUl 
come  and  apf car  before  GodfV\.c  truth  is,As  our  knowlcdg  of  God 
is  exceeding  dark,  and  out  fiittwn  him  exceeding  feeble;  fo  is  our 
love  to  him  but  little,  &  therefore  are  our  defircs  after  him  fo  dull. 
___ Ddd  5  SECT, 


Solid  eff  qui  fine 
Amkoeft Auft 
Hcrodottu  eels 
us  of  a  Conn- 
irey  where  mc*  i 
have    many      j 
wives;    anJ# 
when  \man    j 
dieth,  ail  his    j 
wives  mult  be  j 
examincJj  that 
it  may   be 
known    which  j 
he  loved  beft, 
and  that  muft 
be  (lain  and 
buried  with 
himj  And  that 
they  ufe   to 
ftrive   for  this 
as  a  hi^h  pri- 
vilege,  and 
take  it  to  heart 
as  a  great  dif- 
honour   to  be 
put  by  it. 
Herodot.  lib.  j. 
pag.  (edh.Sjh 
burg.)    184. 
And  will    no: 
the  love  of 
Chrift  make  a 
Clwiftian  as 
willing  to  die  ? 


i6 


The  Saints  everlafting  Reft, 


Pare  4. 


§.4. 


SECT.    IV. 

3 .  T  T  appears  we  are  little  weary  of  finning,when  we  arc  fo  un- 
1  willing  to  be  freed  by  dying.  Did  we  cake  fin  for  the  great- 
eft  evil,we  (hould  not  be  willing  of  its  company  fo  long  •  did  we 
look  on  fin  as  our  cruelleft  enemy,  and  on  a  finfull  life,  as  the  mod 
miferable  life  ;  fure  we  fhould  then  be  more  willing  of  a  change. 
ButO,  how  far  are  our  hearts  from  our  do&rinal  profefiion,  in 
this  point  alfo  I  We  preacb,and  write,and  talk  againft  fin,and  call  I 
it  all  that  naught  is :  and  when  we  are  called  to  leave  i\,  we  arc  ! 
loth  to  depart:  We -brand  it  with  the  moft  odious  names  that  \ 
we  cati  imagine  (  afid  all  &r  foort  of  exprefling  its  vilenefs;)  but ' 
when  the  approach  of  death  pufs  us  to  the  trial,  we  chufe  a  conti- 1 
nuance  with  thefe  abominations,  before  the  prefence  and  fruition 
ofGod.    *  But  asiv"<?/»0»fmotehis  Souldier  for  railing  againft 
Alexander  his  enemy,  faying,  I  hired  thee  to  fight  agtinft  him  .and 
not  to  rail  atrainft  him :  So  may  God  fmiteus  alfo,  when  he  (hall 
hear  our  tongues  reviling  that  (in,  \    lich  werefift  fo  flothfully, 
and  part  with  fo  unwillingly.  Cbriftians,feeing  we  are  confeious- 
that  our  hearts  deferve  a  fmiting  for  this,  let  us  joyn  together,  to 
chide  and  fmite  our  own  hearts,before  (/Wdo  judg  &  fmice  them, 
O  fbolifh  finful  heart  I  haft  thou  been  fo  long  a  fink  of  fin,  a.cagc  I 
of  all  unclean  idfts,  a  fountain  unceftnely  dreaming  forth  the 
bitter  and  deadly  waters  of  tranfgretfion?  and  art  thou  not  yet 
aweary  ?  Wretched  Soul  I  haft  thou  been  fo  long  wounded  in  all 
thy  faculties?  fo  grievoufiy  Ian  gui&ing  in  all  thy  performances  ?' 
{q  fruitful!  a  foyl  for  all  iniquities?  and  art  thou  not  yet  more 
weary  ?  a  Haft  thou  not  yet  tranfgreffed  long  enough  ?  nor  long 
enough  provoked  thy   Lord  ?  nor  long  enough  abufed  love  ? 
wouldft  thou  yet  grieve  the  Spirit  more?  and  fin  againft  thy  Savi- 
ours blou i  ?  and  more  increafe  thine  own  wounds  ?  and  ftill  lie 
under  thy  grievous  imperfections?  Hath  thy  fin  proved  fo  profi- 
le Devil  he^  table  a  commodity  ?  fo  neceffary  a  companion  ?  fuch  a  delightful 
employment?  that  thou  doft  fo  much  dread  the  parting  day? 
Hath  thy  Lord  defer ved  this  at  thy  hands?thit  thou  thouldft  chufe 
tocpntinus  in  the  Suburbs  of  Hell,  rather  then  live  with  him  in 
light  ?  and  rather  ftay  and  drudg*n  fin,and  abide  with  his  and  thy 
own  profeffed  enemy,  then  come  away  and  dwell  with  Go<? 

•  May 


*  Plutarch,  in 
Apotheg.   . 
a  Cum  Scbcgita 
Medicm  cacus 
fieretj  patenter 
fert,  Quid!  Hi- 
quit,   muita  in 
vita  vidi,    qua 
maluiffcm  non 
videre.  Optivi 
adnonnulU  etia 
fuiffe  furdum. 
Why  do   we 
oyer  and  over 
in  our' prayers, 
beg    and  in- 
treatthat  Gods 
Kingdom 
might  haften^ 
if  we  have 
greater  de(ires3 
and  ftronger 
wimc3,tofervc 


then  to  go 
rei?n  with 
Chrill  ? 
Cyfrun.  de 
Immertel.  Se6t. 
13.pag.345. 


Part  4. 


the  Ulnts  tvetlafiing  Reft, 


*7 


May  not  C.cd  jiiWy  grant  thee  thy  wifhcs,  and  fcaltheealeafcof 
thy  defired  chftance,  and  nail  thy  car  to  thcfe  coors  of  millry,  and 
exclude  thee  eternally  from  his  glory  ?  Foo'iLh  (inner  1  who  hath 
wronged  thee  ?  God,  or  finne?  who  hath  wounded  thee,  and 
cattfeo thy  groans  ?  who  hath  made  thy  life  (o  woful  ?  and  caused 
thee  to  fpend  tfety  dales  in  dolor  ?  is  it  Chrifi^or  is  it  thy  corrupti- 
on? and  art  thou  yet  foloth  to  think  of  parting?  fhall  gvd  be 
willing  to  d  wel  with  man  ?  and  the  Spirit  to  abide  in  thy  peevifh 
heart  ?  and  that  where  fin  doth  (Iraitcn  his  room,  and  a  curfed  in- 
mate inhabit'tvith  him,  which  is  ever  quarclling  and  contriving 
againft  him?  anel fhall  man  be  loth  to  come  to  God;  where  is  no- 
thing but  perfect  Bleflcdncfs  and  Glory  ?  Is  not  this  to  judge  our 
felvcs  unworthy  of  cverlafting  Life  ?  if  they  mAftsi$  .#.  who 
puttheGofpel  from  them,  did  Judge themlclvcs unworthy  ;  do 
not  wc  who  flic'from  Life  and  Glory  ? 


SECT.    V 

S.  £ 

Inquit, Viln- 
ius iKc  fclix, 
agroiui,  Finqn 
fie   dolorum 
Vomine :  Sor- 
dent  euim  mibi 
omnia  terrcvx: 
Vtinam,  uiin&m 
vel  hoc  momen- 
to  hera  me* 
mortis  ivftarct  : 
Ex  animo  cupio 
diftolvi,  drejft 
cum  Cbriflo. 
Even  becaufc 
we  defpife  ' 
death,   you 
may  judge  well 

of  us :  For  I  my  iclf  when  I  delighted  in  the  dc&rine  of  Plato,  when  I  heard  the  Chriftians 
reproached,  and  faw  that  they  feared  not  death,  nor  any  thing  which  was  terrible  to  other  men, 
I  bethought  my  felf  that  it  was  impoflible  that  thefe  men  mould  be  fervantstovice  and  plea- 
sures.  For  what  man  that  is  given  to  pleafure,  or  is  intemperate,  crfweetly  glurreth  in  huma«« 
bowels,  can  delight  in  Death,  which  depriveth  him  of  his  Delights  ?  3nd  would  not  rather  en- 
deavour to  live  here  ftill,  aid  todiiTcmble  with  theMagiftrates,  (that  would  kill  him)  muck 
lefa  will  he  give  up  himfclf  to  Death.  fuQin  Martyr,  Apkg.  i 


4.TT  (hews  that  we  are  infenlible  of  the  vanity  o£ the  Creature 

and  of  the  vexation  accompanying  our  refidencc  here,  when  I 
we  are  fo  loth  to  hear,  or  think  of  a  removal.  What  ever  we  fay  ! 
againft  the  world,  or  how  grievous  focver  our  complaints  may 
feem  ;  we  cither  believe  not,  or  feel  not  what  we  fay,or  elfe  wc 
(hould  be  anfwerably  affected  to  it. Wc  call  the  world  our  enemy, 
and  cry  out  of  the  bppretfion  of  our  Task-matters,  and  groan  un- 
der our  fore  bondage ;  but  either  we  fpeak  not  as  we  think,  or  elfe 
wc  imagine  fomc  Angular  happinefs  to  confift  in  the  poffefllon  of 
Worldly  things,  for  which  all  thisfhould  be  endured.  *  Is  any 
man  loth  to  leave  his  prifon  ?  or  to  remove  his  dwelling  from 
cruel  enemies  ?  or  to  fcape  the  hands  of  murderous  robbers  ?  Do 
wc  take  the  world  indeed  for  Gur  prifon?  our  cruel,fpoyling,mur- 
dcrous  foe  ?  and  yet  arc  wc  loth  to  leave  it  f  Do  wc  take  this  fkfh 
for  the  clog  of  our  fpirits  ?  and  a  vail  that's  drawn  betwixt  us  and 


Ddd  4 


God*\ 


28 


Aft.ii.7,*>$>. 


1  he  saints  evmajttng  Rejt. 


mc  4. 


Hetvii. 

*  Compara  nunc 
fi  pUceat  hinc 
vitim  cum  ilia. 
EUge  fi  potes 
perpetuam    cor- 
poris vitam  in 
tihvte,  arumna- 
que  mi/crAbili 
tant  arum  com- 
mutitionnm 
votorumqne 
tadio,  faftidiO 
voluptatum* 
Hum  fi  Dem 
tfta  pcrpetuare 
vditt  ilia  dili- 

&*}'*  r 

"Him  fi  per  fe 

vita  fugknia 
eft,  utfitm&U- 
Qiarium  fugx, 
replies  arum- 
narurn,  quanto 
migU  ei  requi- 
es  eft  expetenda. 


God  ?  and  a  continual  ind wclKng  traitor  to  our  fouls  ?  and  yet  arc 
wc  loth  to  lay  it  ddwn  ?  Indeed  Peter  was  fmittcn  by  the  Angel, , 
before  be  arofc  and  left  his  prifon:  but  it  was  more  from  his  igno- 
rance of  his  intended  delivcrance,thcn  any  un willingntfs  to  leave 
the  place.  I  have  read  of  Jofephs  long  imprifonment,  and  Daniels 
carting  into  the  Den  of  Lions;  and  premies  (ticking  faft  in  the 
Dungeon ;  and  fomh's  lying  in  the  belly  of  the  VVnale ;   and 
David  from  the  deep  crying  to  Qodi  but  I  remember  not  that  any 
were  loth  to  be  delivered.    I  have  read  indeed,That  they  fuffcrcd 
cheerfully,and  rejoiced  in  being  affl  idled,  destitute  &  tormented  £ 
yea,  and  thatfomc  of  them  would  not  accept  of  deliverance : 
But  not  from  any  love  to  the  fuffering,  or  any  unwillingncfe  to 
change  their  condition ;  but  becaufe  of  the  hard  terms  of  their 
d:liverance,  and  from  the  hope  they  had  of  a  better  rcfurre&ion. 
Though  Paul  and  Sy/os  could  fing  in  the  (locks,  and  comfortably 
bear  their  cruel  fcourgings •,  yet  I  do  not  believe  they  were  un- 
willing to  go  forth,  nor  rook  it  ill  when  g*d relieved  them.    Ah 
fcolifh  wretched  foul  1  Doth  every  prifoner  groan  for  freedom? 
and  every  Slave  defire  his  Jubilcs?  and  every  fick  man  long  for 
he  jlth  ?  and  every  hungry  man  for  food  ?  and  doft  thou  alone  ab- 
hor deliverance?  Doth  the  Seamin  long  to  fee  the  Land  ?  doth 
the  Husbandman  defire  the  Harvcft?  and  the  labouring  man  to  re- 
ceive his  pay?  doth  the  Traveller  long  to  be  at  home?  and  the 
Runner  long  to  win  the  Prize  ?  and  the  Souldicr  long  to  win  the 
field  ?  And  art  thou  loth  to  fee  thy  labors  finished  ?  and  ro  receive 
the  end  of  thy  Faith  and  fufferings  ?  and  to  obtain  the  thing,  for 
which  thou  lived  ?  Arc  all  thy  fufterings  only  feeming  ?  have  thy 
gripes,  thy  griefs  and  groans  been  only  dreams  ?  if  they  were, 
yet  rnethinks  we  (houli  not  be  afraid  of  waking :  Fearfull  dreams 
are  not  delightful!.  Or  is  it  not  rather  the  worlds  delights,  that 
(  arc  all  mccr  dreams  and  fli«dows  ?  isnorali  its  glory  as  the  light 
T  eftionVvo^  °^a  Glow-worm,  a  wandring fire,  yielding  but  fmalldirc&ing 
lUpm  lp™pJut  i  Hght,and  as  little  comforting  heat  in  all  our  doubtful,and  frrrow- 
faccedet  ?  vbi  \  ful  darknefs  ?  or  hath  the  world  in  thefe  its  latter  daies,  laid  afidc 
mlla  crimiuum  its  ancient  enmity  ?  Is  it  becoue  of  late  more  kindc  ?  hath  it  left 
^rtSiT%tUe-\ xts  Cnornv  rcn*in»  nature?  who  hath  wrought  this  great  change  ? 
Ambronib?"  an<*  w^0  natn  macJc  this  reconciliation?  Surely  >not  the  great  Rc- 
de^cfurrea.     concilcr ;  He  hath  told  us,in  the  world  we  (hall  hsvvf  trouble,  and 
joh<i6.zo,$3.  in  him  only  we  (hall  have  peace.    We  may  reconcile  our  fclvcs 

to 


Part  4. 


The  Stints  tvcrldftivg  Reft. 


to  the  world  (at  our  peril)  but  it  will  never  reconcile  it  fclf  to  us. 
O  foolii'ri  unworthy  foul  1  who  hadft  rather  d wcl  in  this  land  of 
darkncfc,and  rather  wander  in  this  barren  wildernefs,  then  be  at 
reft  with  Jclus  Chriftl  who  hadft  rather  ftay  among  the  Wolves, 
and  daily  fuifcr  the  Scorpions  ftings,  then  to  praifc  the  Lord  with 
the  Hofts  of  Heaven  1  If  thou  didft  well  know  what  Heaven  is, 
and  what  Earth  is,  it  would  not  be  fo. 


*9 


§.*. 


SECT.   VI. 

5.*-pHis  unwillingnefsto  dye,  doth  actually  impeach  us  of  high 
1  Treafona°ainfttbc  Lord:  Is  it  not  a  chufing  of  Eaithbc* 
fore  him  ?  and  taking  thefc  prefent  things  for  our  happinefs  f  and 
confequcntly  making  them  our  very  God?  if  we  did  indeed  make 
God  cut  God,  that  is,  our  End,  our  Reft,  our  Portion,  our  Trea- 
sure 5  how  is  ir  pofliblc  but  we  fhould  defire  to  enjoy  him  ?  It  be- 
hoves us  the  rather  to  be  fearful  of  this, -it  being  utterly  incon- 
fiftent  with  faying  Grace,  to  value  any  thing  before  God,  or  to 
make  the  creature  our  higheft  End:Many  other  fins  foul  and  great 
may  poiTibly  yet  coofift  with  (inccrity,but  f©,I  am  certain  cannot 
that.But  concerning  this  I  have  fpokc  before. 

SECT.    VII. 

6,  A  Nd  all  thefc  defects  being  thus  difcoverccJ,  what  a  deal  of 
/AdilTcmbling  doth  it  moreover  fhew  ?  We  take  on  us  to  be- 
lieve undoubtedly,  the  exceeding  eternal  weight  of  Glory :  We 
call  God  our  chiefeft  Good,  and  f 7,\vc  love  Him  above  all,  and  fj^jtant  ^Edito 
for  all  this  we  fly  from  Him,as  if  it  were  from  Hell  it  fclfj  would  j  pucro,  propinqui 
you  have  any  man  believe  you,  when  you  call  the  Lord  your  only  :  cum  cinumfi 


§.  7. 

Traafi   circa 
Mt&tia  fuorum 


qux  nccrjj 
fit  iUi  quel  vi- 

um  ingreffw  fif  perpcti ;  bumnu  mncs  eiLmitatcs  reccnfeniet.  Hommcm  autcmfn'o  furcturr,  per 
lafum  dtqne  Ixtitiam  terra  demxndmt,  refcrcmes  qu$t  milit  liber  it  us }  in  omnt  fit  felicitate.  Hero- 
dotus//'^*.^. (eift.Sylburg.)  184.  It  fcems  thefe  believed  the  fou's  imm-r:r  h'7,  anu  fu- 
ture happinels.  How  prepofterous  is  it.  and  how  perverfej  that  when  we  pray  th  it  Gods  will 
be  done,  yet  when  he  callcth  us  out  of  this  woi-ld,  we  will  not  readily  obey  the  command  of  his 
Will  ?  Cyprian,  de  CHortdit.  Se&.  1 ».  pag.345. 

_._ hardly  J 


$0 


The  Saints  everlaflhg  Reft.  Part  4, 

hard,fy;of  the  world  and  flefb,  to  groan  &  complain  offlnandfuf- 
fering,and  yet  fear  no  day  more  then  chut  which  we  ex  peel  fhquld 
bring  our  finail  freedom?  what  lhamelefs  grofs  diffcmbling  is 
this,  to  fpend  fo  rmny  hours,  and  daies,  in  hearing  Sermons 
reading  Books,  conferring  with  others,  and  all  to  learn  the  way 
to  a  place  which  we  are  loth  to  come  to.?  To  take  on  us  all  our 
life-time,  to  w«lk  toward?  Heaven,  to  run,  to  ftrive,to  fight  for 
Hcaven,which  we  are  loth  to  come  to  ?  What  apparent  palpable 
hypocrifie  is  this,tolie  upon  our  knees  in  pubiick  andjprivate,and 
fpend  one  hour  after  another  in  prayer,  for  that  which  we  would 

jnot  have?  If  one  Chould  over-hear  thee  in.thy  daily  devotions,4 
crying  out,  Lord  deliver  me  from  this  body  of  death,  from  this 
fin,  this  (icknefs,  this  poverty,  thefe  cares  and  fears,  how  long 
Lordfhalllfu&r  thefe?  and  withall  fhould  hear  thee  prayin^ 
againft  death;  can  he  believe  thy  tongue  agrees  with  thy  heart  ? 
except  thou  have  fo  far  loft  thy  reafon,  as  to  expect  all  tnis  here ; 
or  except  the  Papifts  Doctrine  were  true,  that  we  are  able  tofiil- 
Skhe  Law  of  Gcd;or  our  late  Perf ediomfts  are  traly  enlightened, 
who  think  they  can  live  and  not  fin :  but  if  thou  know  thefc  to  be 

I  undoubtedly  falfe,how  canft  thou  deny  thy  grofs  diffembling  ? 

SECT.    VIII. 

7. /"^Onfider,  *  how  do  we  wrong  the  Lord  and  hisJPromifcs  ? 
K-^and  difgrace  his  wayes  in  the  eyes  of  the  world  ?  As  if  we 
would  actually  perfwade  them  to  queftion  whether  God  be  true 
edn?  T5^1  ofhisWordor  no?  whether  there  be  any  fuch  glory  as  Scripture 
'mentions?  when  they  feethofe  who  have  profeffed  to  live  by 
Faith,  and  have  boafted  of  their  hopes  in  another  world,  and  pcr. 
fwadecl  others  to  let  go  all  for  ttufe  hopes,  and  fpokend  if  grace- 
fully of  ail  things  below,  in  comparifon  of  thefe  unexpreflible 
things  above ;  I  fay,  when  they  fee  thefe  very  men  fo  loth  to  leave 


§.  8. 
*How  oft  hath 
it  been  reveal- 


daily 
preach    and 
pubiiquely 
come  it,  that 
our  Brethren 
are  not  to  be 
lamented, 

who  are  delivered  from  this  world  by  the  call  of  God  ?  when  we  know  that  they  are  nor  lofi, 
but  fent  before  ?  Departing  they  lead  us  the  way,  as  Travellers  and  Saylers  ufe  to  do  :  that 
they  may  be  De(ired,but  not  Bewailed  !  and  that  we  mould  not  put  on  blstk  cloaches  for  them 
he:e,  when  they  have  put  on  white  rayment  there  ?  that  we  mould  give  the  Heathen  occaGon 
juftly  to  reprehend  us,that  we  lament  tbofe  as  Dead  and  loft,whom  we  affirm  to  be  with  God  : 
and  that  we  condemn  that  faith  by  the  teftimony  of  our  hearts,  which  we  pfofeis  by  the  reftimo- 
ny  of  our  Speech.  We  are  prevaricators  of  our  faith  and  hope  :  and  make,  that  which 'we  teach 
feem  to  them  counterfeit,  feigned  and  diiTembled.  It  will  do  us  no  good  to-  prefer  Vertue  in 
words,and  deftioy  verity  by  our  Deeds,  Cyprian*  it  MmUttte,  Seel:.  14,  pag.  (mitt)  34  j. 

their 


Part  4.  •**'  Sdnts  evcrUJling  Reft. 

bold  of  prcfent  things,  and  to  go  to  that  glory  which  they 
talked  and  boaftcd  of;  how  doth  it  make  the  weak  to  Itaggcr?  and 
confirm  the  world  in  their  unbelief  and  fenfuality?and  make  them 
conclude,  Sure  ii  thefe  Prcfeflors  did  expect  fo  much  glory,  and 
make  fo  light  of  the  world  as  they  fcem,  they  would  not  them- 
fclvcs  be  fo  loth  of  a  ehange.    O  how  are  we  ever  able  to  repair 
the  wrcng  which  we  do  to  God  and  poor  *fouIs  by  this  fcandal  ? 
And  what  an  honour  to  God?  what  a  ftrcngthening  to  Believers  ?  j 
what*  conviction  to  Unbelievers  would  it  be,if  Chriftians  in  this  j 
didanfwer  their  pfofeilions,  and  cheerfully  welcome  the  news| 
of  Reft? 

SECT.   IX.  j 

8.  IT  evidently  difcovers  that  we  have  beencardcfs.oyterers,  j 
ithat  we  have  fpent  much  time  to  little  purpofe,  and  that  we 
have  neglected  and  loft  a  great  many  of  warnii  gs.    Have  we  not 
had  all  our  life- time  to  prepare  to  dye?  So  many  years  to  make 
ready  for  one  hour?  and  are  we  fo  unready  ard  unwilling  yet  ? 
What  have  we  done  }  why  have  we  lived  ?  that  the  bufinefs  of  | 
our  lives  is  fo  much  undone?Had  we  any  greater  matters  to  mind? 
Have  we  not  foolifhly  wronged  our  fcu-Is  in  thi*?  would  we  have 
wifhed  more  frequent  warnings?  How  oft  hath  death  entred  the 
habitations  of  our  neighbours.?  no\A  oft  hath  it  knockt  at  our  own  | 
doors  ?  we  have  firft  heard  that  fuch  a  one  id  dead,  and  then  fuch  \ 
a  one,  and  fuck*  one,  till  our  Towns  have  changed  moft  of  their  j 
Inhabitants ;  And  was  not  ail  this  a  fufficient  warning,  to  tell  us  i 
that  we  were  alfo  Mortals,  and  cur  own  turn  would  fliortly  • 
come  ?  Nay,  we  have  feen  death  raging  in  Towns  and  Field?,  fo  j 
many  hundred  a  day  dead  of  thePsftilence,  fo  many  thoufands  I 
(lain  of  the  Sword  :  and  did  we  not  know  it  would  reach  to  us  at  > 
laft  ?  How  many  diftempcrs  have  vexed  our  bodies  /  frequent  J 
Languiftungs,  con  fuming  Weakneif.s,wauing  Feavers,here  pain, 
and  there  trouble,  that  we  have  been  forced  to  receive  the  fen- 
tencc  of  death ;  and  what  were  all  thefe  but  fo  many  Meffeogcxs, 
j  fent  from  God  to  tell  us  we  muft  fliortly  dye?  as  if  we  had  heard  a 
j  lively  voice,  bidding  as,  Delay  kg  more,  but  make  yon  ready  :  And 
*re  we  unready  and  unwitting  after  all  this?  O  carclefs  dead- 
:  hearted  Sinners  i  unworthy  geglcdersof  Gods  Warnings  Ifaith- 
1  lefsbctrayersofourown  fouls. 

All 


?* 


§•  9* 

Ultima  va 

UU  And. 
Vuditbii  ad 

Kutcr urn  d:flc- 
dent  cm  vcrtjfi- , 
ma  Vile,iwmH, 
(f  folicfter  ji- 

vcy  &  inter  11- 
veiidttm  bene 
mori  difce :  qua 
ars  eft  attium 
omnium  dt 
lima,  jimulque 
prajUrMlJrmi. 
Non  pudct  te 
ri liquids  visa 
tibitefctvtrci 
<3*  id  jolum 

1   boa* 
menu  defthare, 
quod  ir.milhm 

ionfcrri 
poffit?  J^uam 
[arum  cfl  tunc 
vivcrc  jiiciperc, 
cum  define* 
cfl?  Scn'eca  dc 

..  C.4. 


J 


3* 


§.  10. 

When  wcDyej 
we  pafs  over  by 
Death  to  Im- 


Tbe  Stints  everlafling  Rep0. 


Part  4. 


All  thcfc  hainous  aggravations  do  lie  upon  this  (in  of  unwilling- 
nefs  to  die, which  I  have  hid  down  to  make  it  hatcfull  to  my  own 
foul  (which  is  too  much  guilry  of  it)  as  well  as  yours :  And  for  a 
further  help  to  our  prevailing  againlt  it,  I  (hall  adjoyn  thcfc  fol- 
lowing Considerations. 

SECT.    X. 

i./^Onfidcr,  £  Not  to  dye]  were  QNevcr  to  be  happy,]  To 

V^efc3pe  death,  were  tomifs  of  blcffednefs:  Except  God 

fhoufti  trarihte  us  as  Henoch  anci  Elias, which  he  never  did  before 

or  fince.  If  our  hope  in  Chrift  were  in  this  life  only, we  were  then 

mortality i  And  |  0Fall  men  rnoft  miferable :  The  Epicure  hath  mere  pleafure  to  his 

?har  wePCd  I  ««*  then  the  Chriftian;  the  Drunkard,tbc  Whoreraafter^nd  the 

come  to  Eter-  |  jovial  Lads,  do  fwag-gcr  it  out  with  gallantry  and  mirth,  when  a 

nal  Life  if  we    poor  Safnt  is  mourning  in  a  corner  :yca,the  very  beafts  of  the  field 

do  eat  and  drink,and  skip,and  play»&  care  for  nothing,whcn  many 

a  Chriftian  dwels  with  forrows:So  that  if  you  would  not  dic,and 

go  to  heaven,  what  would  you  have  more  then  an  Epicure,  or  a 

beaft?  What  doth  it  avail  us  to  fight  with  beads,  as  men,  if  it 

were  not  for  our  hopes  of  a  life  to  come  ?  Why  do  we  pray,  and 

fatf,an  J  mourn?  why  do  we  fuffcr  the  contempt  of  the  world?  why 

arc  we  the  fcorn  &  hatred  of  all?  if  it  were  not  for  our  hopes  after 

nyTvVho 'would    we  arc  dca  J?  why  are  we  Chriftians,and  not  Pagans  and  Infidcis,if 

not  haften  to   we  do  not  de  ire  a  life  to  come?  why,Ghri(tian,wouldft  thoulofc 

a  better  ftate  ?   thy  faith? and  lofc  thy  labor,inaIl  thy  dutics,and  all  thy  (uffcrings? 

who  would      !  w0Uldft  thou  lofe  thy  hope?  and  lofc  all  the  end  of  thy  Iife?&  lofc 

T^W  and     all  kHebloud  of  Chrift?  and  be  contented  with  the  portion  of  a 

reformed  *o     j  worldling  or  a  brute  ?  IF  thou  fay  No,to  this,bow  canft  thou  tben 

the  Image  of  be  loth  to  dy :?  As  good  old  a  MUitu  faid  when  he  lay  a  dying,and 

Chrift,  and  to  J  was  asked  whether  he  were  willing  to  dye  or  no ;  IHim  eft  nolle 

come  quickly      m0ri,qfi  uolit  ire  ad  Chriftttm.  A  faying  of  fipriatrs  which  he  oft 

of  the  Heaven-  rcp«tcd>  Let  him  be  loth  to  dje&h'  "  i^h  to  be  With  Chrift  \ 

prUniemrutit.ScSt.  1  f. H  46.  a Mclcb.Adm in  viu Miliu  b  Regnum 7)eitc<xpit effe inproximo: 
Frtmium  viu,  &  gtudium  faults  ttern*,  (fperpetm  Utitti,  &  pejfejjio  Paradift  nuper  amtffitmundo 
tnnfeunte  jm  veniunt ;  jam  terrcuit  c*lefti4,t?  rmgni  pirw&f  uiucis  *tcrn&  fuccedunt.  QuU  hinc 
anxicMh&foliciluliMlowear  £>uU  inter  h*c  trep:du  &  m*{lus  eft,  ntfieui  #es&  fides  de&l 
Em  eft  enim  mortem  tintcre  qui  ai  Cbriftum  nolit  ire  Eju*  eft  ad  Chriftnm  nolle  ire,qui(e  n»n  credat  I 
cmCbrifioincipercrcgnArc:  $uftuenimfidevivct.Cy?rizAMmrtdit.S<:&-i.p*g.}*i.  j 


go  not  hence* 
This  is  no 
.Ending,  but  a 
Pafling  on  S 
and  a  reach- 
ing to  Eterni- 
ty by  the  dif- 
patch  of  our 
temporal  jour 


Part^ 


The  Saints  everlafHirg  Reft. 


35 


SECT.    XL 

2.x^Onfi&r,  Is  God  willing  by  death  to  Glorifieus?  and  arc 
V-^WC  unwilling  <o  dye  that  wc  may  be  glorified?  would  God 
freely  give  us  heaven?  and  arc  we  unwilling  to  receive  it  ?  As  the 
Frince  who  would  have  taken  the  lame  beggar  into  his  Coach, 
and  he  refufcd,faid  to  him,0/>f  iw  e  merer  is  qui  in  luto  kareat,  Thou 
well  defctveft  to  (lick  in  the  dirt.  So  may  God  to  the  refufers  of 
Reft ;  You  well  defer  ve  to  live  in  trouble.    Mcthinks  if  a  Prince 
were  willing  to  make  you  his  heir,  you  fhould  fcarcc  be  unwil- 
ling to  accept  it.    Sure  the  rcfufing  of  fach  a  kindnefs,  muft  needs 
difcovcr  ingratitude  and  un  worthintfs.   As  God  hath  refolved  a- 
gainft  them,who  make  excufes  when  they  fhould  come  to  Chrift, 
Vail)  none  ofthefe  that  V>ere  bidden  Jh*&  tafle  of  mj  /upper :  So  is 
it  jult  with  him  to  refolve  againftus,  who  frame  excufes  when 
wc  mould  come  to  Glory.    *  Ignatius  wb^n  he  was  condemned 
■  to  be  torn  with  wilde  beads,  wasfoafraid,  lead  by  the  prayers 
an  4  means  of  his  friends,  he  fhould  lofe  the  opportunity  and  be- 
:  ncfit  of  Martyrdom,  that  he  often  intfeats  them  to  jet  him  alone 
!  and  not  hinder  his  happinefs :  and  tels  them  he  was  afraid  oftheir 
love,  \cA  it  would  hurt  him,  and  their  carnal  friendship  would 
i  keep  him  from  tleath. 


§.  II. 


TM 


Cjuuv,  (J-h  twin 

VfJUV    JAf    OV- 

KovZh  ra  Bf« 

Ignit  JEpift.  ad 
Romano*  Edit. 
Uirerii/>4g.8a. 


SECT.    XII, 


THe  Lord  Jefas  was  willing  to  come  frorn  h; 
for  us :  and  Shall  we  be  unwilling  to  remore 


heaven  to  earth 
from  earth  to 

heaven  for  our  fel  yes  and  him?  Sure  it  wc  had  been  oncepoffcf- 

fedof  Heaven,  and  God  (hould  have  fent  us  to  earth  again,  as  he 

did  his  Son  for  our  fakes, wc  fhould  then  have  been  loth  to  remove 

indeed:  It  was  another  kinde  of  change  then  ours  is,  which  Chrift 

; did freelv fubmit unto;  to  cloath  himfclf  with  thegarmentsof 

;  flcfh,  and  to  take  uppn  him  the  form  of  a  fervant,  to  come  from 

ithebofomc  of  the  Fathers  Love,  to  bear  his  wrath  which  wc' 

mould  have  born.    Shall  he  come  down  to  our  hell?  from  the 

!  height  of  glory  to  the  depth  of  mifery  ?  to  bringus  up  to  his  E- 

;  tcrnal  Reft  ?  and  (ball  we  be  after  this  unwilling?  Sure  Chrift 

j  had  more  caufe  to  be  unwilling;  he  might  have  faid,What  is  it  to 

mc 


§.  13. 

Qtm  diets,  Be- 
ne vivere  volo, 
bonam  rem  qua- 
rts, fed  non  hie, fi 
bibuit  hk  iftui 
Cbrijltu,  bibe 
(?  iu,  in  regione 
mortis  tua  : 
^uid  ilie  i?f 
venit;  attends 


34 

Venit  de  alta 
tcgiie,  &*  quid 
invenit  nifi  quod 
hie  abundairit? 
labores,  dolorcs, 
mortem:  Eeee 
quod  hie    babes 
&  qml    abun- 
dxt,  manducavit 
ttcum. 

<Quod  hie  in 
ceUamiferixtuA 
abundavit,  ace- 
tum  hie  bibit, 
fcl  hie  bibit  ; 
cccequodittcelk 
tua  invenit.   At 
Ad   mxgnim 
menfm  te  invi* 
tavit,  menfam 
folis,  meufam 
tAngelmim,  ubi 
ipfe  panti  eft, 
Auguft.  Tup. 
Joan.13. 


The  Saints  everUJiing  Reft. 


Part 


me  if  thefc  finncrs  fuficr?  If  they  valac  their  fle(h  above  their 
fpirits,  and  their  lulls  above  my  Fathers  Love,  if  they  needs  will 
fell  their  fouls  for  nought,  who  is  it  fit  fliould  be  the  iofsr  ?  and 
who  fliould  bear  the  blame  and  curfe?  Should  I  whom  they 
have  wronged?  muft  they  wilfully  tranfgrefs  my  Law?  and  I 
undergo  their  deferved  pain  ?  Is  it  not  enough  that  I  bear  the 
ttefpafs  from  them,  but  I  muftaifo  bear  my  Fathers  wr3th?  and 
fatisfie  the  Jufticc  which  tkey  have  wronged  ?Muft  I  cem*  down 
from  Heaven  to  Earth,and  cloathmy  felf  with  humane  flcfii  ?  be 
fpit  upon  and  fcorned  by  man  ?  and  faft,and  weep,and  fweat,  and 
fuSer,and  bleed  and  dye  a  curfed  death?  and  all  this  for  wretch- 
ed worms,  who  would  rather  hazard  all  th:y  had,  and  venture 
their  fouls  and  Gods  favour,  then  they  would  forbear  but  one 
forbidden  morfel  ?  Do  they  caft  away  thcmfclves  fo  (lightly  ?  and 
muft  I  redeem  C*hcm  again  (9  dearly  ?  Thus  we  fee  that  Chrift 
bad  much  to  have  pleaded  againft  his  coming  down  for  man ;  and 
yet  he  pleaded  none  of  this :    He  had  reafon  enough  to  have 
made  him  unwilling;  and  yet  did  he  voluntarily  condefcend. 
But  we  have  no  reafon  againft  our  coming  to  him:  except  wc 
will  reafon  againft  our  hopes,  and  plead  for  a  perpetuity  of  our 
own  calami ties.Chrift  came  down  to  fetch  as  up  t  and  would  wc 
have  him  lofe  hisbloud  and  labor,and  go  away  again  without  us  ? 
Hath  he  bought  our  Reft  at  fo  dear  a  rate?  Is  our  inheritance 
purchafed  with  thebloud  of  God  ?  And  arc  we  after  all  this  loth 
to  enter  ?  Ah  Sirs,  it  was  Chrift  and  not  wc,  that  had  caafe  to  be 
loth.   The  Lord  forgive  and  heal  this  f ooiiflh  ingratitude. 


§.  1*. 

tPofie  mori 
ntmquam  totlt* 
tttr,mfi  tnortei 
quarc  Cbriftus 
per  mortem 
tulitpofe  mori3 
ut  per  Refur- 
reftionem  nxtura 
M  IN- 


SECT.   XIII.  - 

4.  /""^  Onfider,  Do  wc  not  combine  with  our  moft  cruel,  mortal 
V^yfoes  ?  and  jump  with  them  in  their  moft  malicious  de- 
Ifign,  while  wc  are  loth  to  dye  and  go  to  heaven?  where  is  the 
height  of  their  malice  ?  and  what's  the  fcopepf  all  temptations  ? 
and  what's  the  devils  daily  bufinefs  ?  Is  it  not  to  keep  our  fouls 
from  God?  And  fhall  we  be  well  content  with  tbis,and  joyn  with 
Satan  in  our  defires?what  though  it  be  not  thofe  eternal  torments? 

pervtniret  ad  immortalitAtcm,   Qarl.  Cufcnus  eptrum,  vd.z.   exercit.  lib.  7  ■ 

y« 


Part4< 


The  Saints  everUfklng  Reft, 


35 


yet  it's  the  one  half  of  HcM,which  w  wi(h  to  our  felves,whilc  wc 
defire  to  be  abfen:  from  Heaven  and  God.  If  thou  (houldft  take 
counfel  of  all  thine  cncmicSi  If  thou  fbouldft  beat  thy  brains  both 
night  and  day,  in  ftudying  to  do  thy  fclf  a  mifchicf,  what  greater 
then  is,  could  it  poflioly  be,  To  continue  here  on  earth  from 
God  ?  Excepting  only  hell  it  felf .  O  what  fport  is  this  to  Satan? 
that  his  defircs  and  thine  fhould  fo  concur?  That  when  he  fees 
he  cannot  get  thee  to  Hell,  he  can  fo  long  keep  thee  out  of  Hea- 
ven, and  make  thee  the  earned  petitioner  for  it  thy  fclf  ?  O  grati- 
fie  not  the  Devil  fo  much  to  thy  own  difplcafurc.. 


SECT.    XIV. 

J.  r\0  not  our  daily  fears  of  death,  make  our  lit  es  a  continual 
JL/ torment  ?  The  fears  of  death  (  as  Erafnms  faith  )  being 
a  forcr  evil  then  death  it  fclf.  And  thus,  as  Paul  did  dye  daily  in 
regard  of  preparation,  and  in  regard  of  the  ncccflary  fuffcringsof 
his  life :  fo  do  we  in  regard  of  the  tcrments,and  the  ufdefs  fufTcr- 
ings  which  me  make  our  fclyes.Thofe  lives  which  might  be  full  of 
Joyes,  in  the  daily  contemplations  of  the  life  to  come,  and  the 
Avcet  delightf ull  thoughts  cf  blifs,  how  do  we  fill  them  up  with 
terrors,  through  all  thefc  caufelcfs  thoughts  and  fears  ?  Thus  do 
we  confume  our  own  comforts,  and  prey  upon  our  trucft  plea- 
furcj.  W  hen  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  alwaics 
fearing,  becaufc  he  hath  alwaics  caufc  to  exped  it.  And  how  can 
that  mans  life  be  comfortable,who  lives  in  continual  fear  of  lofing 
his  comforts? 


S.  14. 

Timer  mortis 
pejer  qulm  ipft 
mcrsy  Erafm. 
Colleq. 


SECT.    XV. 

e».  XI  Oreover,all  thefe  are  felf-creatcd  fufFerings :  As  if  it  were 
1VA  not  enough  to  be  the  defer  vers,  but  we  muft  alfo  be  the 
executioners  of  our  own  calamities  I  As  if  God  had  not  infliflcd 
enough  upon  us,but  we  muft  infli&more  upon  ourfclves  1  Is  not 
death  bitter  enough  to  the  flefh  of  it  fclf,  but  We  muft  doable  and 
treble  and  multiply  its  bittcrnefs?Do  wc  complain  fo  much  of  the 

burden 


§.  if. 

Ebeuquam  mi- 

fcrum   eft  fieri 

metuendo  fenew! 

Publius. 


16 


Rom.  ?.j>4. 
Rom.8.17. 


§.    10*. 

Mat.  6. 3  6. 

Mat.6.17. 


§.  I7« 


The  Saints  everUfiing  Reft. 


Part  4. 

burden  of  our  troubles,  and  yet  daily  add  unto  the  weight  ?  Sure 
the  (tare  of  poor  mortals  is  fufficientjy  calamitous;  they  need  not 
make  it  fo  much  worfe.The  fufftrings  laid  upon  us  by  God,do  all 
lead  to  happy  iffues:  the  progrefsis,  from  furring  to  patience, 
frooi thence  to  experience,  and  foto  Hope,  and  at  laft  to  Glory! 
But  the  fuflerings  which  we  do  make  our  fcl  ves,havc  ufually  iffues 
anfwerable  to  their  caufes  :  The  motion  is  Circular  and  endlefs,  | 
from  fin  to  fuff\:ring,from  fuffering  to  fin,and  fo  to  furTcring  again,  1 
and  fo  in  infinitum.  And  not  only  fo,  but  they  multiply  in  their  ' 
courfe:  every  fin  is  greater  then  the  former,and  fo  every  fuffcring  j 
alfo  greater.  This  is  the  natural  progrefs  of them,  which  if  mercy  n 
do  intercept,  no  thanks  to  us.  So  that  except  we  think  that  God  ' 
hath  made  us  to  be  our  own  tormentors,  we  have  fmall  reafon  to 
nourifa  out  fears  of  death. 


If  Morality  do 
no  more,  ye: 
this  good  it 
will  do  to 


SECT.    XVI. 

7. /^Onfider  further ;  they  arc  all  but  ufelcfs  unprofitable  f curs. 
V-^  As  all  our  care  cannot  make  one  hair  white  or  black,  nor 
add  one. cubit  to  ourftaturc;  fo  can  neither  our  fear  prevent  ous 
futfcrings,ncr  delay  our  dying  time  an  hour :  Willing  or  unwil- 
ling we  muft  away.  Many  a  mans  fears  have  haftened  his  cnd,but 
no  mans  ever  did  avert  it.  It's  true,  a  cautclous  fear  or  care  con- 
cerning the  danger  after  death,  hath  profited  many ;  and  is  very 
uiemll  to  the  preventing  of  that  danger:  but  for  a  member  of 
Chrift,  and  an  heir  of  heaven,  to  be  afraid  of  entring  his  own  in- 
heritance ;  this  is  a  linfull  ufelcfs  fear. 


SECT.    XVII. 


8 


BUt  though  it  be  ufelefs  in  refpcdl  of  good,  yet  to  Satan  is 
it  very  fcrviceasle.  Our  fears  of  dying  enfnare  our  fouls 
and  add  itrength  to  many  temptations.    Nay  when  we  arc  called 
to  dye  for  Chrift,  and  put  to  it  in  a  day  of  trial,  it  may  draw  us  to 
(  deny  the  known  truth,  and  forfakc  the  Lord  God  himfelf.    You 
Chriftians  and  \  i00£  Upon  jt  now  as  a  fmall  fin,  a  common  frailty  of  humane  na- 
the  fer varus  of  j  — , 

God,  that  we  be  willing  to  defire  Martyrdom,  when  we  learn  not  to  fear  Death.  They  arc 
our  Exercifes3and  not  our  Funerals.  They  give  to  the  foul  the  glory  of  Fortitude :  and  by  con- 
tempt of  Death  prepare  for  Glory,  CypritnM  SHerUliUt.  p.344. 

tare: 


Pare  4.  The  Saints  tverlafting  Reft. 


turctBut  if  you  look  to  the  dangerous  confequents  of  it,methinks 
it  fliould  move  you  toother  thoughts.  What  made  Peter  deny  his 
Lord  ?  what  makes  Apoftates  in  iuff:ring  times  forfakc  the  truth  ? 
and  the  green  blade  of  unrooted  faith,  to  wither  before  the  heat 
of  perfecution  ?  Fear  of  imprisonment  and  poverty  may  do  much, 
but  fear  of  death  will  do  much  more.  When  you  fee  the  Gibbet, 
orbearthefentence,  if  this  fear  of  dying  prevail  in  you,  you'l 
(trait  begin  to  fay  as  Te$ertl  know  not  the  man. When  you  fee  the 
fagots  fcr,&  fire  rcady,you'i  fay  as  that  Apoftate  to  the  Martyr,  O 
the  fire  is  hef,  and  nature's  frail,  forgetting  that  the  fire  of  hell  is 
hotter.    Sirs,  as  light  as  you  make  of  it,  you  know  not  of  what 
force  tbefc  fears  arc  to  feparate  your  fouls  from  Jcfus  Chrift. 
Have  we  not  lately  had  frequent  experience  of  it?  How  many 
thoufand  have  fled  in  fight,  and  turned  their  back  on  a  good  caufe, 
where  they  knew  the  honour  of  God  was  concerned,  and  their  j 
countrcys  welfare  was  the  prize  for  which  they  fought,  and 
the  hopes  of  their  poftcrity  did  lie  at  the  ftake,and  all  through  un- 
worthy fear  of  dying  ?  Have  we  not  known  thofc,who  lying  un- 
der a  wounded  confcicncc,  and  living  in  the  practice  of  fome 
known  fin,  durft  fcarce  look  the  enemy  in  the  face,  becaufcthey  j 
darft  not  look  death  in  the  face  ?  but  have  trembled  and  drawn 
back,and  cried,  Alas  I  dare  not  die  5  If  I  were  in  the  cafe  of  fuch 
or  fuch,  I  durft  die.  He  that  dare  not  die,  dare  fcarce  fight  valiant- 
ly.   Therefore  we  have  fcen  in  our  late  wars,  that  there  is  none 
more  valiant  then  thefc  two  forts,  1 .  Thofc  who  have  conquered 
the  fear  of  death  by  the  power  of  faith.    1.  And  thofe  who  have 
extinguifht  it  by  defperate  prophanenefs.and  cafl:  it  away  through 
ftupid  fecurity.    So  rrtuch  fear  as  we  have  of  death,  ufually  fo 
much  cowardize  in  the  caufe  of  God :  Howcver,[t's  an  evident 
temptation  and  fnare.Befide  the  multitude  of  unbelieving  contri- 
vances, and  discontents  at  the  wife  difpofals  of  Qed,  and  hard 
thoughts  of  mod  of  his  providences,  which  this  fin  doth  make  us ; 
guilty  of :  Befides  alfo  itlofeth  us  much  precious  time,  and  that  ■ 
for  the  moft  part  near  our  end-  When  time  fhould  be  moft  preci- ! 
ous  of  all  to  us,  and  when  it  fhould  be  imploycd  to  better  pur- 
pofe,  then  do  we  vainly  and  finfully  wafte  it,  in  the  fruitlefs  ifliies 
of  thefe  diftru&ing  fears :  So  that  you  fee  how  dangerous  a  fnare 
thefc  fears  arc,and  how  fruitful  a  parent  of  many  evils. 


37 


Ece 


SECT. 


33 


§.  i8. 


*  HchicvA 
and  fome  other 
modern  Chro- 
nologers  think 
he  died  in  the 
thirty  fifth  year 
of  his  age. 


The  Saints  tverlafting  Refi. 


Part  4. 


SECT.   XVIII. 

COnGdcr,  what  a  competent  time  the  mod  of  us  have  had 
Some  thirty,  fome  forty,  fome  fifty  or  fixty  years.    How  ! 

I  many  come  to  the  grave  youhger,ror  one  that  lives  to  the  fhorteft  ! 

I  of  thefe  ?  Chrift  himfelf,  as  is  generally  thought,  lived  but  *  thirty 
three  years  on  earth.   If  it  were  to  come,  as  it  is  paft,  you  would  I 

I  think  thirty  years  along  time.    Did  ycu  not  long  ago  in  your  I 
threatntng  ficknefs,tbink  with  your  felves,0,if  I  might  enjoy  but 
one  feven  years  morescr  ten  years  more  I  And  now  you  have  en-  | 
joyed  perhaps  more  then  ycu  then  begged  *,  and  are  ycu  neverthe* 
iefs  unwilling  yet  ?  Except  you  would  not  die  at  all.but  defirc  an  j 
immortality  hereon  Earth  ;  which  is  a  fin  inconfiftent  with  the  ! 
truth  ot  Grace.    If  your  fcrrow  be  meerly  this,  That  you  are  I 
mortal ;  yon  might  as  well  have  lamented  it  all  your  lives :  For 
fure  you  could  never  be  ignorant  of  this.  Why  (houldnot  am3n 
that  would  die  at  all,  be  as  well  willing  at  thirty  or  forty,  ifGod 
ice  h  mect,as  at  feventy  or  eighty  ?  nay,  ufually  when  the  longelt 
day  is  come,  men  are  as  loth  to  depart  as  ever.    He  that  lofcth  fo 
many  years,  hath  more  caufe  to  bewail  his  own  neglect,  then  to 
complain  of  the  fhortnefs  of  his  time;  and  were  better  lament 
the  wickednefs  of  his  life,  then  the  brevity.   Length  of  time  doth 
not  conquer  corruption ;  it  never  withers,  nor  decayes  through 
age.  Except  we  receive  an  addition  of  Grace,as  well  as  Time,  we 
naturally  grow  the  older  the  worfe.Let  us  then  be  contented  with 
cur  allotted  proportion.  And  as  we  are  convinced,  that  we  (hould 
not  murmure,  againft  our  affigned  degree  of  weakh,of  health,  of 
honor,  and  other  things  here  •  fo  let  us  not  be  difcontented  with 
our  allowed  proportion  of  time.   O,  my  Soul,  depart  in  peace  ! 

vita,  &  in  maxxmamm  rerim  coiifummationem  large  data,  eft,  p  tota  bend  collQcctur.  Sed  ubi  per 
luxnm  &  negkgentiam  defluit,  nbi  vulli  rei  bonx  impenditur,  ultima  demum  neceffitate  cogente  quam 
irenonintclkximus,  tranfiiffe  fentimtu.  r^#a  aceepimm  brevcm  vitm,  fedfecimtu;  nee  mopes  ejus, 
fed  predigiftmus.  Seneca  de  brcvh.cttp.  1 . 

The  elect  man,  hath  a  care  in  the  Body,  of  the  worldly  things  of  the  place  where  he 
fojourneth,  as  a  Traveller  in  the  Innes  andhoufes  in  his  way.  But  without  any  trouble,  he 
leaveth  the  habitation,  pofleffion,  and  ufe  :  with  a  ready  aid  chearful  minde  following  him 
that  leadcth  him  out  of  this  life,  upon  no  occafion  turning  back  5  he  is  thankful  for  his  enter- 
tainment here  $  but  hebieiTeth'God  for  his  departurejembraring  the  Celeftial  m&ntion.C Icrnens 
tAlexindftromit.  lib.  4.  pope  fin. 

Haft 


<guid  de  return, 
natnra  qaeri- 
muri  iUafebe- 
nigne  geffit. 
Vita,  fi  fcias 
uti,  longa 
eft.  Senec. 
debrevit.  vit. 
cap.  z. 

Son  exiguum 
tempor'u  babe- 
mm,  fed  mul- 
turn  perdimus. 


Part  4, 


The  S At fits  tvcrldfting  Reft. 


Haft  thou  not  here  enjoyed  a  competent  (bare  ?  As  thou  wouldft 
not  defire  an  unlimited  ftatc,in  wealth  and  honour,  fo  dciirc  it  not 
in  point  of  time.  Is  it  fit,  that  God  or  thou  fhould  be  the  fhar«r  ? 
If  thou  wert  fcnfiblc  how  little  thou  deferveft  an  hour  of  that  pa- 
tience which  thou  haft  enjoyed,  thou  wouldft  think  thou  baft 
had  a  large  part.  Wouldft  thou  have  thy  age  called  back  again? 
canft  thou  eat  thy  bread,  and  have  it  too?  I  sit  not  Divine  Wil- 
dooi  that  fets  the  bounds  ?  God  will  not  let  one  have  all  the 
work,  nor  all  the  offering,  nor  all  the  honour  of  the  work:  He 
will  honor  himfelf  by  variety  of  inftruments ;  by  various  perfon$, 
and  feveral  ages,  andnotbyoneperfonorage:  Seeing  thou  haft 
a&cd  thine  own  part,  andfinifhed  thine  appointed  courfe,  come 
down  contentedly,  that  others  may  fucceed,  who  muft  have 
their  turns  at  well  as  thou.  As  of  all  other  outward  things,  fo 
alfo  of  that  time  and  life,  thou  mayeft  as  well  have  too  much,  as 
too  little :  Oncly  of  God,  and  eternal  life,  thou  canft  never  enjoy 
too  much,  nor  too  long.  Great  receivings,  will  have  great  ac- 
counts :  where  the  leafe  is  longer,  the  fine  and  rent  tnuft  be  the 
greater.  Much  time  hath  much  duty.  Is  it  not  as  cafic  to  anfwer 
for  the  receivings  and  the  duties,  of  thirty  years,  as  of  an  hun- 
dred? Beg  therefore  for  Grace  to  improve  it  better;  but  be  con- 
tent with  thy  (hare  of  time. 


SECT.   XIX. 

ie.  /^Onfidcr,  thou  haft  had  a  competency  of  the  comforts  of 
V^life,and  not  of  naked  time  alone.  God  might  have  made 
thy  life  a  mifcry ;  till  thou  badft  been  as  weary  of  poflefling  it, 
as  thou  art  now  afraid  of  iofmg  it.  If  be  had  denyed  thee  the 
benefits  and  ends  of  living,  thy  life  would  have  been  but  a  (lender 
comfort.  They  in  Hell  have  life  as  well  as  wc,  and  longer  far  then 
they  defire :  God  might  have  fuftered  thee  to  have  confumed  thy 
days  in  ignorance,  or  to  have  fpent  thy  life  to  the  laft  hour,  before 
he  brought  thee  home  to  himfelf,  &  given  thee  the  faving  know- 
ledg  of  Chrift ;  and  then  thy  life  had  been  (hort,  though  thy  time 
long.  But  he  hath  opened  thine  eyes  in  the  morning  of  thy  dayes, 
and  acquainted  thee  betimes  with  the  trade  of  thy  life ;  I  know 
the  beft  arc  but  negligent  loytcrers,  andfpendnot  their  time  ac- 
E  cc  2 cord^S 


39 


§.  IP. 


40 


The  Saints  everlafting  Reft*  Part  4. 


cording  to  its  worth;*  but  yet  he  that  hath  an  hundred  years  time, : 
and  lofeth  it  all,  lives  not  To  long  as  he  that  hath  but  twenty,  and 
beftows  it  well.    It's  too  foon  to  go  to  Hell  at  an  hundred  years 
old,and  not  too  foon  to  go  to  Heaven  at  twenty.  *The  means 
are  to  be  valued  in  reference  to  their  end :  That's  the  beft  means, 
which  fpeediliefl:  and  fureft  obtaineth  the  end.  He  that  bath  en- 
joyed moft  of  the  ends  of  life,  hath  had  the  beft  life,  and  not  he 
that  hath  lived  Iongeft.    You  that  are  acquainted  with  the  life  of 
Grace ;  what  if  you  live  but  twenty  or  thirty  years?  would  you 
change  it  for  a  th  jufand  years  of  wicked  nek?  God  might  have  let 
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  Ettropcnot  in  AJia,  Africa  or  America ;  in  England, 
not  in  Spain  or  Italy  •  in  the  Age  when  Knowledge  doth  moft 
abound,  and  not  in  our  forefathers  dayes  of  darknefs ;  we  have 
in  mum  cq11jl-\ ! -lived  among  Bibles,  Serrrions,Books,and  Christians.  As  one  Acre 
tio.     Jllomm     0f  fruitful  foyl,  is  better  then  many  of  barren  Commons ;  as  the 
poffcflion  of  a  Kingdom  for  one  year,  is  better  then  a  lcafc  of  a  I 
Cottage  for  twenty  J  fo  twenty  or  thirty  years  living  in  fuch  a 
place,or  age,  as  we,  is  better  then  Methufclabs  age  in  the  cafe  of 
moft  of  the  world  befides.    And  fhall  we  not  then  be  contented! 
with  our  portion  ?  If  we  who  are  Miniftcrs  of  the  Gofpel  have 
feen  abundant  fruit  of  our  labours;  if  God  bath  blefled  our  la- 
bors in  feven  ycars,morethen  fome  others  in  twenty  or  thirty ;  if 
God  have  made  us  the  happy  (though  unworthy)  means,  of 
converting  and  faving  more  fouls  at  a  Sermon,  then  fome  better 
men  in  all  their  lives;  what  caufe  have  we  to  complain  of  th« 
ftiertnefs  of  our  time  in  the  work  of  God  ?  would  unprovable, 
unfuccefsful  preaching  have  been  comfortable  ?  will  it  do  us  good 
to  labor  to  little  purpofc,  fo  we  may  but  labor  long  ?  If  our  defircs 


*  Solus  fipiens 
generis    humani 
legibm  (olvi* 
tur:    Omnia 
illi  fecuU,  ut 
Deo,  fcrviujtt. 
Tranfivit    tern- 
put  i    A  liquid 
ex  hoc  rccordx- 
tione  cQmprehcn- 
diu  Inftat  ? 
Hoc  utitur. 
venturum  eft? 
hoc    percipit. 
Lottgam  Hit  t'i- 
tamfacit  omni- 
um  temporum 


brcvijftma   ac 
folicitijjima' 
*tas  eft,    qui 
preteritorum 
Mvifcuntur, 
prafentia  neg- 
ligunt,  de  futu- 
to  timent.   Cum 
ad  extremum 
venerint,  fero 
intelligunt    mi- 
feri,   tamdiu  fc 
mm  nihil 
agu?it  occupy 

Seneca  de 
brevit.  vit. 
cap.  15. 
*  Iter  impcr- 


of  living,  are  for  the  fervice  of  the  Church,  as  our  deceitful  hearts 
arc  ftill  pretending,  then  furcif  God  honour  us  to  do  the  more 
fervice,  though  in  the  letter  time,  we  have  our  defire.    God  will 


.fectum  erit. 
p  in  media 

parte,  aut  citra  petitum  locum  fteteris.  Vita  turn  eft. imperfecta,  fi  honeftaeft.  Vbicunque 
defines ,  fi  bene  definis ,  tota  eft.  Seneca  Epift.  7  7-  pxg.  688.  Memo  tarn  imperitus  eft,  ut 
nefciat  fibi  quandoque  mmendum  t  umen  cum  propb  accefierit ,  tergiverfatur,  tremit,  pkrat. 
I^jnue  tibi  videbitur  ftultijjimm  omniam  qui  fleveritquod  anteamos  milk  nonvixerat?  *Atqui 
ftultus  eft  quiftettquoipoft  annos  mille  nonvivet.  Haepariafunt^Hon  erU^  nee  fuifti.Scntc. Epift.77- 
pag.  685,. 

have 


Part  4«  7/*  SW*f/  tverlaftwg  Mefi*  ^1 

have  each  to  have  his  fharc ;  when  we  have  had  our?,  let  us  reft 

contented.    Pcrfwadctbcn  thy  backward  fculto  its  duty,  and 

argue  down  thefe  dreadful  thoughts ;  Unworthy  wretch  J  Hath 

thy  Father  allowed  thec  fo  large  a  part,  and  c2u(cd  thy  lot  to  fall  j 

fo  well ?  and  given  thec  thine  abede  in  plcafant  places  ?  and  fill- 1  The  merchant 

cdup  all  thy  life  with  mercies?  and  doft  thou  now  think  thy  j  that  amveth 

(hare  too  frnall?  Is  not  that  which  thy  life  doth  want  in  length,  K?frIX  *ith  » 

made  up  in  bredth,  and  weight,  and  fweetnefs  ?  Lay  all  together,  j  g0lj  Spi8  °f 

and  look  about  thec,  and  tell  me;  How  tnany  of  thy  neigh-  jand  preK' 

boors  have  more  ?  how  many  in  all  the  Town  or  Country,  have  !  things,  doth 

bad  a  better  (hare  then  thou  ?  Why  mightcft  not  thou  have  been    more  heartily 

one  of  the  thoufamte,  who;e  carcatfes  thou  haft  feen  fcattered 

as  Dung  on  the  Earth  ?  or  why  mighteft  not  thcu  have  been  one 

that's  ufclcfs  in  the  Church?&  an  unprofitable  burden  to  the  place 

thou  liveft  in?  What  a  multitude  of  hours  of  confolation  ?  of 


Seneca,  Epift. 
7}-  p.*7*. 


thank  God  foe 
bis  Voyage, 
then  he  that 
goes  as  far  for , 
feme  GnaHcr 
delightful  Sabbaths?  of  pleafant  ftudtcs?  of  precious  compani- ;  commodity; 
ons?  of  wonderous  deliverances?  of  excellent  opportunities?  | 
of  fruitful  labours?  of  joyful  tydings?  of  fwect  experiences? 
of  aflonillhmg  providences  hath  thy  life  partaked  of  ?  fo  that ; 
many  a  hundred  who  have  each  of  them  lived  an  hundred  years,  I 
have  not  altogether  enjoyed  fo  much.    And  yet  aruhounot  fa*  j 
tisfied  with  thy  lot?  Hath  thy  life  been  fo  fweet,  that  thcu  arc  i 
loth  to  leave  it?  Is  that  the  thanks  thou  returned  to  him,  who  ' 
fwectned  it  to  draw  thee  to  his  own  fweetnefs?  Indeed,  if  this' 
hath  been  all  thy  portion,  I  could  not  blame  thee  to  be  difcoo*  | 
ted  3  And  yet  lot  me  tell  thee  too,  That  of  allude  poor  foul?, ! 
who  have  no  other  portion,  but  receive  all  th^Jood  things  in  f 
this  life,  there  is  few  or  none  even  of  them,  who  ever  had  io  full 
a  ftiarc  as  thy  fclf,   And  <:air  thou  not  then  had  a  fair  proportion, 
for  one  that  mult  fliortly  have  Heaven  befides  ?  O  foolifh  Soul  1 
Would  thou  wcrt  as  covetous  after  eternity,  as  thou  art  for  a 
fading,  perifhing  life  J  and  after  the  blc fled  prcfencc  of  god,  a$ 
thou  art  for  continuance  with  Earth  and  Sin  I  Then  thou  wculdft  j 
rather  loQokjbron^h  the  Vpi*d6WJ>and  try  through  the  Uttifejjvhy  u  1  y,  ia  -    s 
**f  chmot  fo  long  4  coming  I  Why  tarry  the  wheels  ojbu  chariot / 1\  * 

How  long  Lord!  How  long  1  " 


Ecc  $ 


SECT, 


4* 


§.  20. 


the  Stints  tvtrhfting  Reft.  Pan  4, 


Jam.  5.2,5. 
How  farre  a 
man  may   de- 
fire   Death, 
and  how  farre 
not,  fee  Cdviu 
on  J07/4&4.3. 

'pag.351. 
Infwnme,  He 

fhewes  that 
we  may  not 
\  defire  it  out  of 
meet  impati- 
ence under  po- 
verty, ficknefs, 
or  other  differ- 
ing >   but  in 
wearinefs  of 
finning,  we 
may,  but  fo,  as 
yet  patiently  to 
ftay   Gods 


time; 
willin 


and  be 
to  dye 


when  he  calls. 


SECT.    XX. 

n./^Onfid«r,  What  if  g$d  fliould  grant  thy  defirc,  and  let  j 
^jthec  live  yet  many  years,  but  withall  (hould  ftrip  thec  of  f 
the  comforts  of  life,  and  deny  thee  the  mercies  which  thou  haft  | 
hitherto  en  joyed  ?  Would  this  beablcffing  worth  the  begging 
1  for  ?  Might  not  God  in  judgement  give  thee  life,  as  he  gave  tbe  \ 
I  murmuring  Ifraelites  Quails  ?  or  as  he  oft  times  gives  men  riches 
\  and  honour,when  he  fees  them  ovcr-eameft  for  it  ?  Might  he  not  j 
;  juftly  fay  to  thee,  Seeing  thou  hadft  rather  linger  on  earth,  then  j 
x  come  away  and  enjoy  rsy  prefence ;  feeing  thou  art  fo  greedy  of 
!  life,  take  it,  and  a  curfe  with  it ;  never  let  fruit  grow  on  it  more, 
nor  the  Sun  of  comfort  (nine  upon  it,nor  the  dew  of  my  bleffing 
ever  water  it:  Let  thy  table  be  a  fnarei  let  thy  friends  be  thy 
forrow ;  let  thy  riches  be  corrupted,  and  the  rnft  of  thy  filver  cat  j 
thy  flc(h.   Go  hear  Sermons  as  long  as  thou  wilt,  but  ict  never  j 
Sermon  do  thee  good  more ;  let  all  thou  hcareft  make  againft 
thee,  and  increafe  the  fmart  of  thy  wounded  fpirit  :  If  thou  love  | 
Preaching  better  then  Heaven,goand  preach  till  thou  be  aweary,  j 
but  never  profit  foul  more.    Sirs,  what  if  God  (hould  thus  chaftife  J 
our  inordinate  defircs  of  living,  were  it  not  juft  ?  and  what  good  j 
Would  our  lives  then  do  us  ?  Secft  thou  not  fomc  that  fpend  their 
dayes  on  their  cowch  in  groaning?  and  fomc  in  begging  by  the 
high- way  (ides  ?  and  others  in  feeking  bread  from  door  to  door  ? 
and  mod  of^e  world  in  labouring  for  food  and  raymenr,  and 
living  onely^p  they  may  live,  and  lofing  the  ends  and  benefits  j 
of  life  ?  Why,  what  good  would  fiich  a  life  do  thee,  were  it 
new et  fo  long  ?  When  thy  foul  (hall  ferve  thee  oncly  in  ftcad  of  i 
Salt,to  keep  thy  body  from  (linking?  God  might  give  thec  life, 
till  thou  art  weary  of  living  ;  and  as  glad  to  be  rid  of  it,  as  Judas 
or  Ackitophely  and  make  thee  like  many  miferablc  Creatures  in 
the  world,  who  can  hardly  forbear  laying  violent  hands  on  them- 
felves.Bcnot  therefore  fo  importunate  for  life; whicb  may  prove 
a  judgement,  in  ftead  of  a  bleffing. 


SECT. 


Part  4.  The  Stums  tvtrUfiing  Reft. 


SECT.  XXI. 


r 

7\      §.  %i 


ii./^Onfidcr,  How  many  of  the  precious  Saints  of  God,  of 
V-Zsliages  and  places,  have  gone  before  thee.  Thou  art  not 
to  enter  an  untroden  path,  nor  appointed  firft  to  break  the  Ice. 
Except  oncly  Henoch  and  Elim,  which  of  the  Saints  have  feaped 
death?  And  art  thou  better  then  they  ?  There  are  many  millions 
of  Saints  dead,  more  then  do  now  remain  on  Earth.  What  a 
number  of  thine  own  bofome  friends,  and  intimate  acquaintance, 
and  companions  in  duty,  are  now  there?  and  why  (houldft  thou 
be  fo  loth  to  follow  ?  *  Nay,  hath  not  Jcfus  Chrift  himfdf  gone 
this  way  ?  hath  he  not  fan&ified  the  grave  to  us  ?  and  perfumed 
the  duft  with  his  own  body  ?  And  art  thou  loth  to  follow  him 
too  ?  O  rather  let  us  fay  as  Tbomdt,  Let  tu  alfo  go,  and  die  Vrith 
him  5  or  rathcr.lct  us  fuffcr  with  rum,that  we  may  be  glorified  to- 
gether with  him  b. 

Many  fuch  like  Confederations  might  be  added,  as  that  Chrift 
hath  taken  out  the  fting;  How  light  the  Saints  have  made  of  it ; 
how  cheerfully  the  very  Pagans  have  entertained  it,  c  &c.  But 
becaufe  all  that's  hitherto  fpoken,  is  alfo  conduciblc  to  tbefarae 
purpofe,  I  pafs  them  by.  If  what  hath  been  faid,  will  not  pcr- 
fwade,  Scripture  and  Reafonhavc  little  force. 

I  have  faid  the  more  en  this  fubjeft,  finding  it  fo  necdfull  to  my 
fclf  and  others :  finding  that  among  fo  many  Ghriftians,who  could 
do  and  fuffcr  much  for  Cffrift,  there's  yet  fo  few  that  can  wil-  (and  all 
lingly  die ;  and  of  many  who  have  fomewhat  fubdued  other  cor-  believe 
rupcion*,  fo  few  have  got  the  conqucft  of  this.  This  caufed  me  to 
draw  forth  thefe  Arrowes  from  the  quiver  of  Scripture,  and 
fpendthem  againft  it. 

ther  dye  a 
thoufand  times,  then  deny  the  faith  of  Chrift.  For  they  know  that  by  Dying  they  do 
not  perifli,  but  live,  and  by  the  Refurreetion  are  made  immortal.  ~Atba?ia(.  de  Inctrn&u 
verbi.  b  It  is  certainly  reported  that  Saint  Tfttr  when  he  law  his  wife  led  to  Death,  wat 
glad  that  flie  was  called  to  it,  and  that  flie  was  going  home  :  and  ftrongly  exhorting  and  com- 
forting her,  he  called  her  by  her .  name,  faying,  Hoi  See  thou  remember  the  Lord!  Clem, 
tAlexAvd.Strmat.lib.7*  e  Reade  the  ft  range  examples  of  Heathens^  Senecatyi&.idLucil.  24. 
H&.l67'9ptr.T$.i. 


1  Heretofore 
indeed  before 
the  coming  of 
our  Saviour, 
E>eatk    was 
terrible  even 
to  holy  men, 
and  all  men 
lamented  the 
dying,  as  if 
they  were  pe- 
riming ;   But 
when   Chrift 
had  raifed  his 
Body,  Death 
is  no  more  to 
be  feared  j 
that 
in 

Chrift ,  do 
trample  upon 
it.,  as  nothing, 
and  had  ra- 


Ecc  4 


SECT. 


^ 


44 


M 


The  Saints  everUfiing  Reft. 


Part  4. 


-*r<*- 


SECT,    XXII. 


§.  2  z.       F  Will  oncly  yet  Anfwcr  fomc  Obiedions,  and  fo  conclude  this 
1 1  life. 
j      1.  ObjeB.  O,  If  I  were  but  certain  of  Heaven,  I  (hould  then 

never  (lick  at  dying. 

Anfw.  1.  Search,  for  all  that,  whether  fomc  of  the  foremen- 
;  tioned  caufes  may  not  be  in  fault,  as  well  as  this. 

2.  Didft  thou  not  fay  fo  long  ago  ?  Have  you  not  been  in  this 
fong  this  many  years  ?  If  you  are  yet  unccrtain,whofc  fault  is  it  ? 

!  you  have  had  nothing  elfc  to  do  with  your  lives,  nor  no  greater 
j  matter  then  this  to  minde.  Were  you  not  better  prefently  fall 
j  to  the  triall*  till  you  have  put  the  Qucftion  out  of  doubt?  Muft 
!  God  ftay  while  you  trifle  ?  and  muft  his  patience  be  continued 
;  to  cherifti  your  negligence?  If  thou  have  played  theloyterer, 

I  do  fo  no  longer  :  Go  fearch  thy  foul,and  follow  the  fearch  clofe, 
-j  till  thou  come  to  a  clear  difcovery.  Begin  to  night,  ftay  not  till 
j  the  next  morning.  C-rtainty  comes  not  by  length  of  time,  but 
J  by  thebleflingof  the  Spirit  upon  wife  and  faithfull  trial!.    You 

II  may  linger  out  thus  twenty  years  more,  and  be  ftill  as  uncertain 
asnowyouare. 

3.  A  perfed  certainty  may  not  be  expected :  we  ("hall  ftill  be 
deficient  in  that  as  well  as  in  other  things :  They  who  think  the 

!  Apoftlc  fpcaks  abfolutely,  and  not  comparatively,  of  a  perfect 
i  affurance  in  the  very  degree,  when  he  mentions  a  Plerophory  or 
}  Full  affurance;  I  know  noreafon,  but  fliey  may  exped  perfection 
in  all  things  clfe,  as  well  as  this.  When  you  have  done  all,  you 
will  know  this  but  in  part.  If  your  belief  of  that  Scr*ptnrc,which 
fa\thsBelieve,4Hd&e  faved,  be  impcrfed  ;  and  if  your  knowledge, 
whether  your  own  deceitful  hearts  do  flnc'crcly  believe  or  not,  be 
impcrfed;  orifbutoneof  thefe  twobeimperfed:  thcrcfultor 
conclufion  muft  needs  be  fo  too.  If  ycu  would  then  ftay  till  you 
arc  pcrfedly  certain,  you  may  ftay  for  ever  :  If  you  have  obtained 
affurance  but  in  frmc  degree,  or  got  but  the  ground  for  France 
laid;  itisthonthefpeedieft,and  iureft  way,todefirerathcrtobe 
quickly«ln  Reft :  For  then,  and  never  till  then,  will  both  the 
grounds  and  affurance  be  fully  perfed. 

4.  Both  your  affuance,  and  the  comfort  thereof,  Is  the  gift  of 
the  Spirit,  who  is  a  free  beftower ;  And  Gods  ufual  time  to  be 

largeft 


Pare  4, 


7be  Saints  cverlajlhg  Eeft. 


largcft  in  mercy,  is  when  his  people  are  decpeft  in  ncccfiity .  *A 
mercy  in  fcafon,  is  the  fwecteft  mercy,  I  could  give  >cu  here 
abundance  of  late  examples,  of  thofc  who  have  languifhcd  fcr 
aflurancc  ahd  comfort ;  fomc  all  their  (Icknefs,  and  fomc  mod  of 
their  lives;  and  when  they  have  been  ncer  to  death,  they  have 
received  in  abundance,  N:ver  fear  death  then  through  imper- 
fections of  affurance;  for  that's  the  moft  ufualtimeof  all,  when 
Godtnoft  fully  and  fweetly  beftows  it. 

SECT.     XXIII. 

OBjeft.i.  O,  but  the  Churches ncceflitics  are  great,GW hath        5.  2^, 
mac  me  ufefull  in  my  place ;  fo  that  th:  lofs  will  be  to  ma-   As  foe.  Mo- 
nv,  or  clfc,  methinks,I  could  willingly  die.  VJch-  raid  t0 

'  Attfr.  This  may  be  the  cafc  of  fome;  but  yet  remember,  the   ^Hr™tt'Cn'h 
heart  is  deceitful:  God  is  ofr  pretended,  when  cur  felves  arc  in-   A^^  e) 
tended.    But  if  this  be  it  that  flicks  with  thee  indeed,  confidcr, 
Wilt  thou  pretend  to  be  wifer  then  god  ?  doth  not  he  know  bow 
to  provide  for  his  Church?  Cannot  he  do  his  work  without  thee  ? 
or  findc  out  inflruments  enough  befides  th:c?  Think  not  Coo 
highly  of  thy  felf,  becaufe  God  hath  made  thee*  ufeful).    Muft  the 
Church  n:eds  fall  when  thou  art  gone?  Art  thon  the  Foundai- 
on  on  which  it's  built  ?  Could  God  t3ke  away  a  Mofes,zn  Aaron, 
David  Elites,  &c,  and  finde  fupply  for  all  their  places  ?  and  can- 
not he  alfo  findc  fupply  for  thine  ?  This  is  to  derogate  from  (Sod 
too  ouch,  and  to  arrogate  too  much  untothy  felf.    Neither  ar: 
thcu  To  merciful  as  God  ;  nor  canft  loye  the  Church  {o  well  as 
r« :  As  his  intereft  is  infinitely  beyond  thine,  fo  is  his  tender  care  I  tor  my  felf  in 
and  bounty.  Bat  of  this  before.  j heaven  for 

!ever.    As  Jac- 
Grittjettsm  the  lab  words  in  his  Commentary  on  the  Hebrews-    Somethinks  wben.M  in  i  iters 
have  lived  long  in  hard  labour  and  fufteiings  for  God  and  the  Church,  they  fhoiild  be  willing 
to  live  in  Heaven  for  God  and  themfelves.    I  may  fay  of  oik  fervice,  as  Cyprian  to  fomc  that 
were  loth  to  Dye,  becaufe  they  would  fain  dye  Martvrs.   I  had  (faith  one)  fully  fet  my  heart 
on  it,  and  devoted  my  felf  to  Martyrdom.    Martyrdom  is  not  in  thy  power,  but  in  Gods  gift. 
Nor  canft  thou  fay,  thou  halt  loft  that  which  thou  knoweft  not  whether  thou  were  worthy  to  j 
receive.     God  the  fearcher  of  the  hea-t,  who  law  thee  prepared  in  Refoiution,  will  give  the 
Reward  for  thy  Refolution.     As  an  evil  thought  is  feen  in  the  wicked  ',  f o  a  purpofeto  con- 
fers Chriit,  and  a  foul  given  up  to  Good,  fhall  be  crowned  by  God  the  Judge.     For  it  is  one  J 
thing  to  W3rrt  a  heart  for  Martyrdom,  and  another,  to  want  Martyrdom  when  we  have  a  J 
heart.    God  will  judge  thee  fuch  as  hefindes  thee:   Vorititnot  our  Blood  that  God  defies,  but  our  j 
Faitb  or  Fidelity,  Cyprian,  de  mortality.  Sc&.  1  z.fig.i  45. 

Yet 


I  vita. )  SoFre-l 
!  derick.  the  third  ! 
j  PrinceEle&or, 

Palf-gravc  of 
I  R/;ewc,when  he 
■  was  dying  at 
!  Hidclbcrg,  faid 
•  to  his  friends,. 
'  I  have  lived 
-.  long  enough 
;  on  earth  for 
j  you,    I  muft 
'  now  £0  live 


The  Stints  evemjling  Reft. 


Part  4. 


See   Phil.  2. 
z6>  27. 


Phil.  1.  *3« 


Yet  miftakc  mc  not  in  all  chat  I  have  faid :  I  deny  not  but  that  \t 
j  is  lawfull  and  neceffary  for  a  Chriftian  upon  both  the  forcmenti* 
!  oned  grounds,to  defire  God  to  delay  his  death ;  both  for  a  further 
j  opportunity  of  gaining  afiurancc,and  alfo  to  be  further  fcrviccablc 
i  to  the  ChurchTime  &  life  is  a  moft  precious  Mercy  :not  fo  much 
;  becaufe  of  what  we  here  enjoy,  but  becaufe  Eternity  of  Joy  or 
Torment  dependeth  on  this  time,  when  it  mult  go  with  man  for 
ever  in  Heaven  or  Hell  according  to  the  provision  he  makes  on 
earth;and  they  that  will  find  a  trcafure  in  Heavcn,mu(t  now  lay  it 
up  there  (Mat.6.ig3iot)  I  do  not  blame  a  man  that  is  weH  in  his 
wits,  if  he  be  loth  to  die,  till  he  hath  fomc  comfortable  Affurance, 
that  it  (hall  certainly  go  well  with  him  in  another  world.  And  eve- 
ry mans  Aflurancc,  as  I  have  proved,  is  impcrfed.   And  therefore 
I  doubt  not  but  1 .  We  may  pray  for  recovery  from  ficknefles.  1. 
and  may  rejoice  in  it  and  give  thanks  for  it,as  a  great  mercy,  g.and 
may  pray  hard  for  our  godly  and  ungodly  friends  in  their  ficknefs. 
4.  And  mull:  value  our  time  highly,  and  improve  it,  as  a  mercy 
which  wc  muft  be  accomptable  for.  5.  And  every  godly  man  is  fo 
ufeful  to  the  Church  ordinariIy,that  even  for  the  Churches  fervicc 
he  may  defire  tolivc  longer,  as  T^/did,  even  till  he  come  to  the 
full  age  of  man,&  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  ne- 
ver be  changed,  when  both  affurance  of  glory,  and  his  fitnes  for  it, 
arc  ftill  impcrfeft;  &  ordinarily  the  Saints  grow  fitter,in  their  age. 
But  then  this  muft  not  be  in  love  of  Earth,  but  we  muft  take  it  as 
our  prefent  lofs  to  be  kept  from  heaven  ^though  it  may  tend  to  the 
Churches  and  our  own  future  advantage,«and  fo  may  be  defired,fo 
that  you  muft  ftill  fee  that  Heaven  be  valued  and  loved  above 
1  Earth,  even  when  you  have  caufc  to  pray  for  longer  time :  As  (he 
I  that  longs  to  be  married  to  a  Prince,  may  defire  delay  for  prcpara- 
j  tion.  But  firft,This  i$  nothing  to  their  cafe  who  are  ftill  delaying, 
I  and  never  willing;  whofe  true  difcontcnts  are  at  death  it  felfynore 
I  then  at  the  unfeafonablenefs  of  dying.  Secondly  /Though  fuchde- 
I  fires  are  fomctimes  lawful,yet  muft  they  be  carefully  bounded  and 
moderatedjto  which  end  are  the  former  confiderations.  Wc  muft 
notbetooabfolutcand  peremptory  in  our  defircs;  but  cheerfully 
yield  to  Gods  difpofal.  The  rightcft  temper  is  that  of  Tau^to  be 
in  a  (height  between  two ;  defiring  to  depart,and  be  with  Chrift, 
and  yet  to  ftay  while  God  will  have  us,  to  do  the  Church  the  ut- 

moft 


i 


Part  4*  The  Sdivts  tvttUfting  Reft. 


moft  fcrvicc.  But  alas,wc  are  fcldom  in  this  (freight  2  Our  dcfircs 
run  oat  all  one  way,  and  that  for  the  fkfti,  and  not  the  Church : 
Our  (freights  are  only  for  fear  of  dying  ;.  and  not  betwixt  the  ear- 
ned dcfircs  of  dying,  and  ofliving.  He  that  defircth  life  only  to 
prepare  for  Heaven,  doth  love  Heaven  better  then  life  on  earth  : 
for  the  end  is  Hill  more  beloved  then  all  the  means. 


47 

-JU. 


SECT.   XXIV. 


OB'jtll.  Butisnotdcathapuni(hmentofGodfor  fin?  Doth 
not  Scripture  call  it  the  King  of  fears?  And  nature  above 
all  other  evils  abhor  it  ? 

Jnfw.  He  not  meddle  with  that  which  is  controvcrfal  in  this : 
Whether  Death  be  properly  a  punifhment,or  not :  But  grant  that 
in  it  felfconfidercd,  it  may  be  called  Evil,  as  being  naturally  the 
diffolutionofthe  Creature.  Yet  being  fanclified  to  us  by  Chrift,  _ 
and  being  the  feafon,  and  occafionof  fo  great  a  Good,  as  is  the  i[*vi  qmdm 
prefent  poffeffion  of  God  in  Chrift ;  it  may  be  welcomed  with  a  % 
glad  fubmiffior,  if  not  with  defire.   Chrift  affords  us  grounds 
enough  to  comfort  us  againft  this  natural  evil :  And  therefore 
endues  us  with  the  principle  of  Grace,  to  raife  us  aboyc  the  reach 
of  nature. 


§.  24. 

Tarn  nemo  eft 
qui  e(fe  nolit, 
quant  nemo  eft 
qui  non   httxm 
effcveltt.  ^uo- 
\modo  enim  po~ 
j  teft  beam  cjfe, 
\fi  nihil  fit? 


For  all  thofc  low  and  poor  ob jeclions,as  leaving  hc&fc,  goods,  ? 
and  Friends,  leaving  our  children  unprovided,  &c.  I  pafs  them  I 
over  as  of  leffer  moment^then  to  take  much  with  men  of  Grace 


efie  jucundum 
eft,  ut  non  ob 
iliud&  hi  qui 
mifcri  funt, 
nolint  intcrirc. 
Et  cum  fe  mi- 
em  cfie  fcu- 
t&nt,  non  feip 
fos  de  rebut, 
fed  mifcriam 


.(lumpotwdttfcrrivelint.  Etimmifcrrimis  fiquis  immrtalitattm  daret,  qudtte^ipfimiferinmorere- 
•  tur,  propofito  fibi  quod fi  in  c&iem  miferii  [emptr  ejfe  nollent,  nulli  &  nufquam  ejfent  futuri,  fed  omni 

modo  perituri  -9  pro  fetid  exultarent  latitia,  &  fie  femper  ehgerent  effe,  quam  omnino  non  effe,  Auguft. 

de  Crvit.lib.  1 1  .cap.  16.  Sed  hoc  de  toienbili  tmum  miferia  intcUigcndum  eft. 


For  comfort 
I  in  the  Death 
i  of  Friends, 
J  the  Nine 
|  Conftdcrati- 
I  ons  of  Gerfon 
'■  are  excellent. 
•  Operum  part.  4. 
J0L146. 
\  And  his  fol- 
|  lowing  Tra- 
'  elate,  VeCon- 
j  folatione  mortis 
parentum.  Lege 
!  O*    Grotii 
j  Epift.  ad  Gal. 
I  %6.pA£.  67, 
Mali  cum  mn 
pojjint  de  fua 
vita  rcftam  ra- 
tionem  reddere, 
eumque  timeant 
I  coram  judicem 


The  Stints  everl*fti*g  Reft, 


Ptrt4, 


SECT.   XXV. 

LAftly,Undcrftand  mc  in  this  ailo,That  I  have  fpokeall  this  to' 
the  faithful  foul.  I  pcrfwade  not  the  ungodly  from  fearing 
death  :  It's  a  wonder  rather,  that  they  fear  it  no  more;  and  fprnd 
not  their  daics  in  continual  horror,  as  is  faid  before.  Truly,  but 
thatweknowaftone  is  infenliblc,  and  a  hard  heart  is  dead  and 
ftupid,or  clfe  a  man  would  admire  how  poor  fouls  can  live  in  eafe 
and  quictnefs,  that  muft  be  turned  out  of  thefe  bodies  into  ever- 
4afting  flames !  Or  that  be  .not  furc,  at  leaft,if  they  ftould  die  this 
night,  whether  they  ft  all  lodge  in  Heaven  or  Hell  the  next ;  cfpe- 
cially  when  fo  many  are  called,  and  fo  few  chofen  5  and  the  righ- 
teous thcmfclves  are  fcarcely  faved  ?  One  would  think  fuch  men 
ftould  eat  their  bread  with  trembling ;  and  the  thoughts  of  their 
danger  ftould  keep  them  waking  in  the  night ;  and  they  ftould 
fall  prefently  a  fearcbing  themfclves;  and  enquiring  of  others, 
and  crying  to  God,  That  if  it  were  pdflible  they  might  quxkly  b 
out  of  this  danger,  and  fo  their  hearts  be  freed  from  horror  1  For 
a  man  to  quake  at  the  thoughts  of  death,  that  looks  by  it  to  bo 
d  fpotfeffed  of  his  happinefs,  and  knowcth  not  whither  he  is  next 
to  go  5  this  is  no  wonder.  B ut  for  the  Saints  to  fear  their  paflagc 
by  Death  to  Reu\this  is  an  unreafonable  hurtful  Fear, 

ifijiere,'  dilatm  \ 

\  mortem  quantum  pofiunt,  corpus  lautU  opiparifquc  ciborum  generibm  pafcendo ;  utfi  poffcntju  perpetuum 
in  hoc  vita  permanent.  CMulier  adulter  a,  qu#  domi  aiultcrum  habet,  qundo  marim  ad  oftium  pul- 
fap,  vonita  cito  aperitl  fedtardatur,  ut  interim  abfeondcre  pojfu  adnlterum.  Ita  mali&c,  itctlain 
Luke  xa.ro.1.  p.ioo.4. 


Part  4 


The  Stints  evtrUfting  RcB 


CHAP-    II  L 


3v£ otiyes  to  a  Heavenly  Lift 


e^. 


SECT.   I. 

E  have  now  by  the  guidance  of  the  Word  of  the 
Lord,  and  by  the  affiftance  of  his  Spirit,  (hewed 
you  the  nature  ofthe  Reft  of  the  Saints;  and  ac- 
quainted you  with  fome  duties  in  relation  there- 
to :  We  come  now  to  the  clofc  of  all,to  prefs  you 
to  the  great  duty,whkh  I  chiefly  intended,  wnen 
I  begun  this  fubjecl,  and  have  here  referved  it  to  the  la(t  place, 
becaufc  I  know  hearers  arc  ufaaliy  of  flippery  memories ;  yet  apt 
j  to  retain  the  laft  that  is  fpoken,  though  they  forget  all  that  went 
'  before.  Dear  friends,  it's  pity,  that  either  you  or  I,  (hould  forget 
i  any  thing  of  that  which  doth  fo  ncsrly  concern  us,  as  this  Eternal 
Reft  of  the  Saints  doth.  But  ifyoumuft  needs  forget  fomcthing ; 
let  it  be  any  thing  clfe,  rather  then  this  j  let  it  be  rather  all  that 
I  have  hitherto  faid  ( though  I  hope  of  better  )  then  this  one  en- 
fuing  life. 

Is  there  a  Reft,  and  fuch  a  Reft  remaining  for  us  ?  Why  then  arc 
our  thoughts  no  more  upon  it  ?  why  are  not  our  hearts  continual- 
ly there?  why  dwell  We  not  there  in  conftant  contemplation  ? 
Sirs,  Ask  your  hearts  in  gcodcarncft,  what  is  the  caufe  of  this 
neglect?  arc  we  reafonable  in  this?  or,  arc  we  not?  Hath  the 
Eternal  God  provided  us  fuch  a  CBlory,  and  promifed  to  take  us 
•up,to  dwell  with  himfclf  ?  and  is  not  this  worth  the  thinking  on? 
Should  not  the  ftrongeft  defircs  ©four  hearts  be  after  it?  and 
the  daily  delights  of  our  fouls  be  there?  Do  we  believe  this  ? 

and 


49 


The  Saints  everUJlmg  Uft. 


Part  4 


r 


and  can  we  yet  forget  and  neglcd  it  ?  What's  the  matter?  will 
not  God  give  us  leave  to  approach  this  light  ?  or  will  he  not  fuf- 
fcr  our  fouls  to  taftc  and  fee?  Why  then,  what  means  all  his 

earned  invitations  ?  why  doth  he  focondema  our  earthly- mind- 
ednefs  ?  and  command  us  to  fct  our  affections  above  ?  Ah  vile 
hearts  1  If  God  were  againft  it,  we  were  likelier  to  be  for  it;  when 
he  would  have  us  to  keep  our  Ration,  then  weareafpiringtobc 
like  God,  and  are  ready  to  invade  the  Divine  Prerogatives :  But 
when  he  commands  our  hearts  to  Heaven,  then  they  will  not  ftir  j 
an  inch  ;  like  our  Predecefibrs,  the  (infull  Ifrdelites :  When  God  j 
would  have  them  march  for  Cavam,  then  they  mutiny,  and  will 
not  ftir ;  either  they  fear  the  Gyants,  or  the  walled  Cities,  or 
want  rieceffmes,  fomcthing  hinders  them;  but  when  GWbids 

j  them  not  to  go,  then  will  they  needs  be  prefendy  marching,  and 
fight  they  will,  though  it  be  to  their  overthrow.  If  the  fore- 
thoughts of  glory  were  forbidden  fruit,  perhaps  we  fhould  be 
foonen  drawn  unto  them  ;  and  wefhould  itch  (  as  the  Bethjbe- 

I  mites )  to  be  looking  into  this  Ark.  Sure  I  am,  where  Qod  hath 
forbidden  us  to  place  our  thoughts,  and  our  delights,  thither  it 
is  eafic  enough  to  draw  them.    If  he  fay  (  Love  not  the  World, 
nor  the  things  of  the  World)  we  dote  upon  it  neverthclefs.  We  ! 
have  love  enough  if  the  World  require  it;  and  thoughts  e- ; 
noagh  to  purfue  our  profits.   How  delightfully  and  unwearied-  ; 
ty  can  we  think  of  vanity  ?  and  day  after  day  imploy  our ; 
mindes  about  the  Creature?  And  have  we  no  thoughts  of  this  j 
our  Reft?   How  freely,  and  how  frequently  can  we  think  of 
onr  plcafures,  our  friends,  our  labours,  our  flefti,  our  lufts,  our 
common  ftudies,  or  news?  yea,  our  very  miferies,  our  wrongs, 
ourfuffcrings,  and  our  fear3?  But  where  is  the  Chriftian,  whofe 
heart  is  on  his  Reft  ?  Why  Sirs,what  is  the  matter  ?  why  are  we 
not  taken  up  with  the  views  of  Glory  t  and  our  foals  more  ac- 
cuftomed  to  thefe  delightful  Meditations  ?  Arc  we  fo  ful  of  joy, 
that  we  need  no  more  *  or  is  there  no  matter  in  Heaven,  for  our 
joyous  thoughts?  or  rather  are  not  our  hearts  carnal  and  blockifh  ? 
Earth  will  to  earth:  Had  we  more  Spirit  it  would  be  other  wife 
with  us.  As  thc^wufe  to  caft  to  the  ground  the  Book  ol Eflfcr, 
before  they  read  it,  becaufe  the  Name  of  God  is  not  in  it :  And  as  j 
Anguftin  caft  by  Cicero's  writings,becaufe  they  contained  not  the  j 
Name  of  Jefus:  So  let  us  humble  and  caft  down  thcfe-fenfual  j 

hearts, ! 


Part  4.  The  Saints  cvcrlajthg  Reft. 


51 


hearts  that  have  in  them  no  more  of  Chrift  and  Glory  :  As  we 
fnould  not  own  our  duties  any  further  then  fomewhat  of  Chrift 
is  in  them,  fo  fhould  wc  no  further  own  our  hearts  :  And  as  wc 
mould  delight  in  the  creatures  no  further  then  they  have  refe- 
rence to  Chrift  and  Eternity  ^  fo  (hould  we  no  further  approve  of 
oar  own  hearts.  If  there  were  little  of  Chrift  and  Heaven  in  cur 
mouths,  but  the  world  were  the  onely  fubje&  of  our  fpeeches, 
then  all  would  account  us  to  be  ungodly  ;  why  then  may  we  not 
call  our^hearts  ungodly,  that  have  fo  little  delight  in  Chrift  and 
Heaven  ?  A  holy  tongue  will  not  excufe  or  fecute  a  profane  heart. 
Why  did  Chfift  pronounce  his  Difciplcs  cyesaftd  ears  fo  blcfled, 
but  as  they  were  the  doors  to  let  in  Chrift  by  bis  works  and  words 
into  their  hearts  ?  O  bkfTcd  are  ihe  eyes  that  fo  fee,  and  the  ears 
that  fo  hear,  that  the  heart  is  thereby  raifed  to  this  blcflid  hea- 
venly frame.  Sirs,fo  much  of  your  hearts  as  is  empty  of  Chrift  and 
heavcn,lct  it  be  filled  with  fhamc  and  forrow,and  not  with  eafc. 

SECT.  II. 

BVt  let  me  turn  my  Reprehenfion  to  Exhortation,  That  you 
would  turn  this  Convi&ion  into  Reformation.  And  I  have 
the  more  hope,  becaufelhcrc  addrefs  my  felfto  men  of  Con- 
fcicncc,thatdare  not  wilfully  difobey  God,and  to  men  whofe  Re- 
lations to  God  arc  many  and  nccr,  and  therefore  mcthinks  there 
fhould  need  the  fewer  words  to  pcrfwade  their  hearts  to  him :Yca, 
becaufe  I  fpeak  to  no  other  men,  but  onely  them  whofe  portion  is 
there, whofe  hopes  are  there,and  who  have  forfaken  all,that  they 
may  enjoy  this  glory  ;and  (hall  I  be  difcouraged  from  perfwading 
fuch  to  be  heavenly-minded  ?  why,  fcllow-ChriftimSjif  yon  will 
not  hear  and  obcy,who  will  ?  well  may  wc  be  difcouraged  to  ex- 
hort the  poor,blinde,ungodly  world,and  may  fay  as  Mofe j,Exo.6. 
I  a.  Behold  the  Children  of  lfrael  have  not  hearkened  ttnto  me,  how 
then  fiall  Pharaoh  hear  me  f  Whoever  thou  art  therefore  that 
readeft  thefelines,I  require  thce,as  thou  tendreft  thine  Allegiance 
to  the  (Sod  of  Heaven,  as  ever  thou  hopeft  for  a  part  in  this  glory, 
that  thou  prefently  take  thy  heart  to  task :  chide  it  for  its  wilful 
ftrangenefs  to  God ;  turn  thy  thoughts  from  the  purfuit  of  vanity, 
bend  thy  foul  to  ftudy  Eternity,  bufic  it  about  the  life  to  come  ; 
habituate  thy  felf  to  fuch  contemplations,  and  let  not  thofe 
_____  thoughts 


§.  2 

Exhort. 


5* 


The  Saints  evtrUfting  Reft. 


Part  4. 


thoughts  be  feldom  and  curfory,  but  fettle  upon  them,  d  wel  here, 
bathe  thy  foul  in  heavens  delights,drench  thine  aflfeftions  in  thefe 
rivers  of  pleafurc,  or  rather  in  the  fea  of  Confolation  ;  and  if 
thy  backward  foul  begin  to  flag,  and  thy  loofc  thoughts  toflyc 
abroad,  call  them  back,  hold  them  to  their  work,  put  them  on, 
bear  not  with  their  lazinefs,  do  not  connive  at  onencglcd;  and 
when  thou  haft  once  in  obedience  to  God  tried  this  work,  and 
followed  on  till  thou  haft  got  acquainted  with  ity  and  kept  a  clofe 
guard  upon  thy  thoughts  till  they  arc  accuftomed  to  obey,  and 
till  thou  haft  got  fomc  maftcry  over  them,thou  wilt  then  nnde  thy 
felf  in  the  fuburbs  of  Heaven,and  as  it  were  in  a  new  world ;  thou 
wilt  then  finde  indeed,  that  there  is  fwectnefs  in  the  work  and 
way  of  God,and  that  the  life  of  Chriftianity  is  a  life  of  Joy ;  Thou 
wilt  meet  with  thofe  abundant  confolations,  which  thou  haft 
prayed,  and  panted,  and  groaned  after,  and  which  fofew  Chrifti- 
ans  do  ever  here  obtain,becaufe  they  know  not  this  way  to  them, 
or  elfe  make  not  conscience  of  walking  in  it. 

You  fee  the  work  now  before  you :  This,  this  is  that  I  would 
fain  perfwade  your  fouls  to  pra&ifs:  Beloved  friends  and  Chri- 
stian neighbours,  who  hear  me  this  day,let  me  befpeak  your  con- 
ferences in  the  name  of  Chrift,  and  command  you  bythe  Autho- 
rity I  have  received  from  Chrift,  that  you  faithfully  fet  upon  this 
weighty  duty,  and  fix  your  eye  more  ftedfaftly  on  your  Reft,  and 
daily  delight  in  the  fore-thoughts  thereof.  I  have  perf waded  you 
to  many  other  dutics,and  (I  blcfs  God)  many  of  you  have  obeyed, 
arrd  I  hope  never  to  Rndc  you  at  that  pafs,  as  to  fay  when  you  per- 
ceive the  command  of  the  Lord,  that  you  will  not  be  perfwaded, 
nor  obey  5  if  I  (hould,  it  were  high  time  to  bewail  your  mifery : 
W  hy,  you  may  almoft  as  well  fay,We  will  not  obcy,as  fit  ftill  and 
not  obey.  Ghriftians,  I  befeecn  you,  as  you  take  me  for  your 
Tcacher,and  have  called  me  hitherto,  fo  hearken  to  this  Do&rine; 
if  ever  I  fhall  prevail  with  you  in  any  nhing,  let  me  prevail  with 
you  in  this,  to  fet  your  hearts  where  you  expeel  a  Reft  and  Trca* 
furc.  Do  you  not  remember,  that  when  you  called  me  to  be 
your  Teache^you  promifed  me  under  your  hands,that  you  would 
faithfully  and  confeionably  endeavor  the  receiving  every  truth, 
and  obeying  every  command,  which  I  (hould  from  the  Word 
of  God  manifeft  to  you?  I  now  charge  your  promife  upon 
you;  I  never  delivered  to  you  a  more  apparent  Truth,  nor  preft 

upon 


Part  4, 


The  Saints  everlafiing  Reft. 


upon  you*  more  apparent  duty  then  this.  1 f 1  knew  ycu  would 
not  obey ,w^at  (hould  I  do  here  preaching  ?  Not  that  I  defire  you 
to  receive  it  chiefly  as  from  mc,but  as  from  Chrift,  on  whofc  Mef- 
fagc  I  come.  Mcthinks,  if  a  childc  fhould  (hew  you  Scripture,  and 
fpeak  to  you  the  Word  of  God,  you  fhould  not  dare  to  difobcy  it. 
Do  not -wonder  that  I  perfwadc  you  io  carneftly ;  though  indeed 
if  wc  were  truly  rcafonablc  in  fpiritual  things,  as  we  arc  in  corn- 
it  would  be  a  rcall  wonder  that  men  fhould  reed  fo  much 


53 


monj 


pcrfwafion,to  fo  fwect  and  plain  a  duty  ;  but  I  know  the  imploy- 
mentishigh,  the  heart  is  earthly,  and  will  dill  drawback,  the 
temptations  andhinderances  will  be  many  and  great,  and  there- 
fore I  fear,before  we  have  done,  and  laid  open  mc  re  fully  the  na- 
ture of  the  Duty,  that  you  will  confefs  all  thefe  pcrfwafions  little 
enough ;  The  Lord  grant  they  prove  not  fo  too  little,  as  to  fail  of 
fuccefs,  and  leave  you  as  they  findc  you  :  Say  nor,  We  &rc  unable 
tofct  our  own  hearts  on  heaven,  this  muft  be  the  work  of  God 
only,  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  grcateft  command  of  them  yourfclves,  and  a 
great  power  in  the  ordering  of  your  own  thoughts,  and  for  de- 
termining your  own  wils  in  their  choice-,  though  without  Chrift 
you  can  do  nothing,yet  under  him  you  may  do  much,  and  muft  do 
much,  orelfe  it  will  be  undone,  and  you  undone  through  your 
neglecl:;Do  your  own  parts,and  you  have  no  caufe  to  diftruft  whe- 
ther Chrift  will  do  bis:  Do  not  your  own  confidences  tell  you 
when  your  thoughts  fly  abroad,  that  you  might  do  more  theny ou 
do  to  rcftrain  them  r  and  when  your  hearts  lie  flat,  and  ncglecT: 
Eternity,  and  feldom  mindc  the  Joycs  before  you,  thatmoftof 
this  neglect  is  wilful?If  y  ou  be  to  ftudy  a  fet  Spcech,you  can  force 
your  thoughts  to  the  intended  Subjecl: :  if  a  Minifter  be  to  ftudy 
a  Sermon,he  can  force  his  thoughts  to  the  moft  faving  Truths,and 
that  without  any  fpecial  grace :  might  not  a  true  Chriftian  then 
mindc  more  the  things  of  the  life  to  come,if  he  did  not  ncg!c#  to 
exercifc  that  authority  over  his  Own  thoughts,  which  God  hath 
given  him  ?  cfpecially  in  fuch  a  work  as  this,wherc  he  may  more 
confidently  expeft  the  alfiftancc  of  Chrift,  who  ufcthnot  to  for- 
fakc  his  people  in  the  work  he  fcts  them  on.  If  a  carnal  Minifter  1 
can  make  it  his  work,  to  ftudy  about  Chrift  and  heaven  through  all 
his  life  time,  and  all  becaufc  it  is  the  trade  he  lives  by,  and  knows 

Fff  not 


54 


The  Saints  everUfting  Rejlt 


Part  4. 


not  how  to  fubfifl:  without  it;why  then,methinks  a  (piritual  (Thri- 
ft ian  {hould  ftudy  as  conftantly  thejoysof  hcaven,becaufe  it  is  the 
;  very  bafinefs  he  lives  for,and  that  the  place  he  muft  be  in  for  ever: 
I  If  the  Cook  can  finde  in  his  heart  to  labour  and  fweat  about  your 
|  meat,  becaufe  it  is  the  trade  that  maintains  him,  though  perhaps 
jhetafteit  notbimfelf:  Meth  inks  then,  you  for  whom  it  is  pre- 
|  pared,(hould  willingly  beftow  that  daily  pains,  to  tafte  its  fweet- 
|  nefs,and  feed  upon  it  5  and  if  it  were  about  your  bodily  food,  you 
I  would  think  it  no  great  pains  neither;  a  good  ftomack  takes  k  for 
I  no  great  labor  to  eat  and  drink  of  the  beft  till  it  be  fatisfied,  nor 
needs  it  any  great  invitation  thereto :  Chriftians,  if  your  fouls- 
were  found  and  right,  they  would  perceive  incomparably  more 
delight  and  fweetnefs,  in  Knowing,Thinking,Believing,Loving, 
and  Re joycing  in  your  future  Bleflednefs  in  the  fruition  of  God, 
then  the  founded  ftomack  findes  in  its  food,or  the  ftrongeft  fenfes 
in  the  en/oiment  of  their  obje&s;fa  little  painful  would  this  work 
be  to  you,  &  fo  little  fhould  I  need  to  prefs  you  to  it :  it's  no  great 
pains  to  you  to  think  of  a  friend,  or  any  thing  elfe  that  you  dearly 
love,  and  as  little  would  it  be  to  think  of  ©lory,  if  your  love  and 
delight  were  truly  there :  If  you  do  but  fee  fome  Jewel,or  Trea- 
fure,  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,  orfeeahoufeinaftormyday,  or  fecafafe  harbor  from  the 
tempeftuousfeas,  you  need  not  be  told  what  ufe  to  make  of  it : 
the  fight  doth  prcfently  direct  your  thoughts  :  yoa  think,  you  j 
[  look,  you  long,  till  you  do  obtain  it.    Why  {hould  it  not  be  fo  in  | 
the  prefent  cafe  ?  Sirs,onc  would  tbink,to  (hew  you  this  Crown , 
and  Glory  of  the  Saints,  (hould  be  motive  enough  to  make  you' 
defire  it ;  to  (hew  you  that  Harbour«whcre  yon  may  be  fafe  from  J 
all  dangers,  (hould  foon  teach  you  what  ufe  to  make  of  it,  and  i 
(hould  bend  your  daily  ftudies  towards  it;  but  becaufe  I  know 
while  we  have  flefh  about  us,  and  any  remnants  of  that  carnal 
rainde,  which  is  enmity  to  God,  and  to  this  noble  work,  that  all  I 
motives  arc  little  enough  5  And+ecaufc  my  own,  and  others  fad  | 
experiences  tell  me,how  hardly  the  beft  are  drawn  to  a  conftancy 
and  faiWulnefs  in  rbis  duty,  I  will  here  lay  down  foinc  moving  I 
Confiderarions,    which  it  you  will  but  vouchfafe  to  ponder 
throughly,and  deliberately  weigh  with  an  impartial  judgcmcnt,I 
doubt  not  but  they  will  prove  effectual  with  your  hearts,  and 

make 


1 


Part  4.  The  Saints  everldjlirtg  Ecft* 

injkc  you  refolveupon  this  excellent  duty.  I  pray  you  friends 
let  them  not  fall  to  the  ground,  but  take  them  up,  and  try  them, 
and  if  you  findc  they  concern  you,  make  much  of  the  m,  and  obey 
them  accordingly. 

SE  CT.    II L 

i./^Onfidcr,  A  heart  fct  upon  heaven,  will  be  one  of  the  mod 
V^unqucftionable  evidences  of  thy  fincerky,  and  a  clear  dif- 
covcry  of  a  true  work  of  favTng  grace  upon  thy  foul.    You  are 
much  in  enquiring  after  Mar  ks  of  finccrity ,&  I  blame  you  not,u*s 
dangerousmiftakirgwhenamans  falvation  lies  upon  it :  You  are 
oft  asking,  Howfoall  I  know  that  I  am  truly  fan&iflcd?  Why, 
here  is  a  mark  that  will  not  deceive  you,  if  you  can  truly  fay  that 
you  are  polTeffed  of  it ;  Even,  a  heart  fct  upon  Heaven.    Would 
you  have  a  fign  infallible,  not  from  me,  or  from  the  mouth  of  apy 
man,  but  from  the  mouth  of  J  efus  Chnft  himfclf,  which  all  the 
enemies  of  the  »fe  of  Marks  can  lay  no  exception  againft  ?  Why 
here  is  fuchaone,  Matt6>l\.  where  your  treafare  u,  there  ftiil 
jonr  hearts  be  alfo.    Know  once  afluredly  where  your  heart  is,and 
you  may  eafily  know  that  ycur  trcafure  is  there:  God  is  the  Saints 
Treasure  and  happinefs:  Heaven  is  the  place  where  they  muft  ful- 
ly enjoy  him  :  A  heart  therefore  fet  upon  heaven,is  no  more  but  a 
heart  fct  upon  God,dcfiring  after  this  ful  enjoyment: And  furely  a 
heart  fet  upon  God  through  Chrift,is  the  trucft  evidence  of  faving 
grace.    Externall  actions  are  eafieft  difcovered  ;  tut  thofe  of  the 
heart  aretbefureft  evidences.  When  thy  learning  will  be  no  good  |  °£ 
proof  of  thy  grace ;  when  thy  know!edge,thy  duties  and  thy  gifts  j  ^^h/meet 
will  fail  thee,  when  Arguments  from  thy  tongue  &  thy  hand  msy  j  t0  be"  the  fonff 
be  confutcd;yct  then  wil  tbisArgumcnt  from  the  bent  of  thy  heart   0f  God 
prove  thee  fincere.   Takca  poor  Chriftian  that  can  fcarce  fpeak 
j  true  Englim  about  Religion,  that  hath  a  weak  understanding,  a 
failing  memory,  a  Hammering  tongue,  yet  his  heart  is  fet  on 
•God,  he  hathchofen  him  for  his  portion,  his  thoughts  are  on 
Etcfhity,his  defircs  there,his  dwelling  there};  he  cries  out,  O  that 
I  were  there;  he  takes  that  day  for  a  time  of  imprifonment, 
wherein  he  hath  not  taken  one  refreshing  view  of  Eternity  :I  had 
rather  dye  in  this  mans  condition,  and  have  my  foul  in  his  fouls 
cafejthen  in  the  cafe  of  him  that  hath  the  moft  eminent  gifts,  and 

Fffa  is 


In  this  do  true 
Chriftians 
differ  from  all 
ottftr  menjand 
thedifterenceis 
very  great  ;  to 
vvit,in  that  the 
niindeand  un-  ] 
derftanding  of 
Chriftisns  is 
always  convcr- 
fant  about  hea- 
venly cogitati- 
on 3  and  is  be- 
holding of  Ce- 
lcftial  exed- 
lencies3becaufe 
of  the  Partici- 
pation cf  the 
Holy  6hcft : 
as  alio  in  that 
they   are  born 
.  from 


in 

Truth  and  in 
Power :  and  by 
great  labours 
3ndfweat,after 
long  time3they 
{hall  arrive  at 
perfection,  fta- 
bilit)|§franquil- 
licy,  and  Reft. 
Micariud 
Hoxul-  %  • 


5* 


Hive  fequitur 
fslo  Rcmncian 
qui  in  CMundo 
[(slices  ejfs  ap- 
pctunt,  Calvin. 
z'h  Macth.6  21. 


The  Saints  everlafting  Reft,  Pare  4. 

is  moft  admired  for  parts  and  duty,  whofe  heart  is  not  thus  taken 
up  with  God.  The  man  that  Chrift  will  findc  out  at  the  lad  jday, 
and  condemn  for  want  of  a  wedding  Garment,  will  be  he  that 
wants  this  frame  of  hcart:The  queftion  wil  not  then  be,How  much 
you  have  known,  or  ptofefled,  or  talked  ?  but,  How  much  have 
you  loved,  and  where  was  your  heart?  Why  then,  Chrift  ians,  as 
yoi  would  have  a  furc  tcftimony  of  the  love  of  God,  and  a  furc 
proof  of  your  title  to  Glory,  labor  to  get  jour  hearts  above.  God 
wilt  acknowledge  that  you  really  love  him,  and  take  you  for  faith- 
full  friends  indeedawhen  he  fees  ycfur  hearts  are  fet  upon  him. Get 
but  your  hearts  once  truly  in  Heaven,  and  without  all  queftion, 
your  fdves  will  follow.  If  fin  and  Satan  keep  not  thence  your  af* 
fedions,  they  will  never  be  able  to  keep  away  your  perfons. 

SECT.    IV. 

s./^Onfrier,  A  heart  in  Heaven  is  the  higheft  excellency  of 
Read  Biftiop  V^your  fpirits  here,  and  thenoblcft  part  of  your  Chnftian 
Koquyf  called  ■  difpcfition :  As  there  is  not  only  a  difference  between  men  and 
Acquaintance  beafts,  but  alfo  among  men  between  the  Noble  ano1  the  Bafe:  fo 
with  Heaven,  there  is  not  only  a  common  excellency, whereby  aChriftian  differs 
from  the  world,  but  alfo  a  peculiar  noblcnefs  of  fpirit,  whereby 
the  more  excellent  differ  from  the  reft :  And  this  lies  especially  in 
a  higher  and  more  heavenly  frame  of  fpirit.  Only  man  of  all  jn- 
j  feriour  creatures,  is  made  with  a  face  dircft:d  Heaven-ward : 
I  but  other  creatures  have  their  faces  to  the  earth.  As  the 
1  Nobleft  of  Creatures ,  fo  the  Nobleft  of  Chriftians  are  they 
that  arc  fet  moft  direS  for  Heaven.  As  SauI  is  called  a  choyce 
and  goodly  man ,  higher  by  the  head  .then  all  the  company : 
I  fo  is  he  the  moft  choice  and  goodly  Chriftian,  whofe  head  and 
I  heart  is  thus  the  higheft.  Men  of  noble  birth  and  fpirits,  do  mind 
high  and  great  affairs,  and  not  the  fmallcr  things  of  low  poverty  : 
1  Their  difcoutfe  is,  of  the  councels  and  matters  of  State,  of  the 

thegrtateft  appearance  of  truth,  which  without  great  external  and  corporal  fervice  (  fuch  as 
Popifli  fuperftitions  and  formalities  are,)  draw  the  foul  into  it  felf.  and"  raife  it  by  pu^eCon- 
temp\ation,  to  admire  and  adore  the  Greatnefs  and  Infinite  Majeftyof  the  firft  Caufe  of  all 
things,  and  the  eflence  of  eifences  without  any  great  declaration  or  determination  thereof,  ac- 
knowledging it  to  be  Goodnefs,  Perfe&ion,  and  Infinitenefs,  wholly  incomprehcnfible.  This 
is  to  approach  to  the  Religion  of  Angels,  and  adore  God  in  Spirit,  and  Truth.  Cbtrron  of 
Mfd.lib.i.ap.  2.  pag>i>97< 

Govern* 


Os  nomim  fub- 
limc  dedit,  Sec. 
1  Sam. 9. 2.  ,<Sc 
10.13,24. 
Of  fo  many 
divers    Religi- 
|  ons,  and  man- 
ners of  ferving 
God,which  arc 
or  may  be  in 
the  world i  they 
feem  ?o  be  the 
moft   noble, 
and  to  have 


Pare  4.  Thi  SMnU  tvtrt*ftin$  J*</J. 

Government  of  the  Common-wealtb,and  publick  thlngsjwd  not 
ofthcCountrey*mans  petty  imploymcnts.   O,  to  hear  faction 
heavenly  Saint,  who  hath  fctcht  a  journey  into  heaven  by  faith, 
and  hath  been  wrapt  up  to  God  in  his  contemplations,  and  is 
newly  come  down  from  the  views  of  Chrift,wbat  difcovcrics  he 
will  make  of  thofe  Superior  regions  1  What  ravidiing  expreffions 
drop  from  his  iipsl  How  high  and  facrcd  is  his  difcourfel  Enojjgh 
to  mako  the  ignorant  World  aftonifticd,  and  fay,  Much  fludy  hath 
made  them  mad :  And  enough  to  convince  an  undemanding 
hearer,  that  he  had  feen  the  Lord  j  and  to  make  one  fay,  No  man 
could  fpeak  fuch  words  as  thefc,  except  he  had  been  with  God. 
Thisjthis  is  the  noble  Chriftian.As  Bneholcers  hearers  concluded, 
when  he  had  preachedjhis  laft  Sermon,  being  carried  between 
two  into  the  Church,bccaufe  of  his  weaknefs,  and  there  moft  ad» 
mirably  difcourfed  of  the  bleflednefs  of  fouls  departed  this  life, 
Cttergs  cencionatoYts  i  Bucboleere  femper  owvts,  Wo  *utew  die  eti- 
0m  iffum  kfefcJHftrdumi  That  B whole er  did  ever  exccll  other 
Preachers,  but  that  day  he  excelled  himfclf:  fo  may  I  conclude 
of  the  heavenly  Chnftian,  He  ever  cxcellcth  the  reft  of  men,  but 
when  he  is  ncarcft  Heaven  he  excellcth  himfelf.    As  thofc  arc 
the  moft  famous  mountains  that  are  higheft :  and  thofe  the  fai- 
reft  trees  that  are  tailed,  and  thofc  the  m oft  glorious  Pyramides 
and  Buildings,  whofe  tops  do  reach  ncareft  to  Heaven  1  fo  is  he 
thcchoiccftChriftian,  whofe  heart  is  moft  frequently,  and  moft 
delightfully  there.    Jf  a  man  have  lived  near  tne  King,  or  have 
travelled  to  fee  the  Suit  am  of  Perfia,  or  the  great  T#rk^>  be  will 
make  this  a  matter  of  boafting,  and  thinks  himfclf  one  ftcp  high- 
er  then  his  private  neighbours,  that  live  at  home.  What  (nail  we 
then  judge  of  him  that  daily  travels  as  far  as  Heaven,  and  there 
hath  feen  thQ  King  of  Kings  ?  That  hath  frequent  admittance 
into  the  Divine  prefence,  and  fcaftcth  his  foul  upon  the  tree  of 
life?  For  my  part,  J  value  this  man  before  tbcablcftj  the  rkheft, 
the  moft  learned  in  thg  worldi 


Ttt  I 


SECT. 


J7 


Aft.1tf.14. 


Frixiw  inSyb 
vlr,  fuhbmim 
pim  in  bortii ; 
PQfuliu  in  fhu 
vitt3  ibia  U 
tnovtibvt  ahuM 
Virg. 


* '-U.-.-      J.     un 


5» 


§.  J. 

Lord,  If  I  had 
the  skill  and 
grace,   to  be 
ever  commu- 
ning with  my 
own    heart, 
and  with  thee, 
I  ftiould  ne- 
ver want   ei- 
ther work  or 
company  :  ne- 
ver   have 
caufe  to  com- 
plain of  foli- 
tarinefs,  or  te- 
dious houi-s  y 
For.  there  is 
no    time 
wherein 
there  is  not 
fome  main  bu- 
fioefs  to  be 
done  between 
thee  and  my 
foul.    Bithop 
HaII    Soliloq. 

*U  h  45- 

Ariftot.  duit 
quod,  homo  fe 
ad  divinx  & 
immQYUliA 
trabere  debet 
quantum  poteft 
Vnde  in    n. 
de  Animal: 


The  Stints  evtrUftng  Rett.  Part  4?; 


SECT,  V. 

$..  /^Onfider,  A  heavenly  mindc  is  a  joy  foil  minde ;  This  is  the 
V^>ncareft  and  the  trueft  way  to  live  a  life  of  comfort.    And 
without  this  you  muft  needs  be  uncomfortable.    Can  a  man  be  at  i 
the  firc,and  not  be  warm  ?  or  in  the  Sun-(hine,and  not  have  light? 
Can  your  heart  be  in  Heaven,  and  not  have  comfort  ?  The  coun- 
tries of  Norway,  Ifland,  and  all  the  Northward,  are  cold  and  fro- 
zen,becaufe  they  are  farther  from  the  power  of  the  Sun  :  But  in 
Egypt 9  Arabia,  and  the  Southern  parts,  it  is  far other wife,  where 
they  live  more  near  its  powcrfull  rayes.    What  could  make  fqcb 
frozen  uncomfortable  Chriftians,bu'c  living  fo  far  as  they  do  from 
heaven  ?  And  what  makes  fome  few  others  fo  warm  in  comforts, 
but  their  living  higher  then  others  do  ?  and  their  frequent  accefs 
fo  near  to  God  ?  When  the  Sun  in  the  Spring  draws  near  our  part 
of  the  earth,  how  do  all  things  congratulate  its  approach?  The 
earth  looks  green  &  caileth  off  her  mourning  habit  :the  trees  (hoot 
forth ;  the  plants  revive  •  the  pretty  birds  bow  fwcetly  fing  they  ? 
the  face  of  all  things  fmiles  upon  us,  and  all  the  creatures  below 
rejoyce.  Beloved  friends,tf  we  would  but  try  this  life  with  God, 
and  would  but  keep  tbefe  hearts  above,  what  aSpring  of  Joy 
would  be  within  us  ?  and  ail  our  graces  be  freih  and  green  ?  How 
would  the  fjee  of  our  fouls  be  changed  ?  and  all  that  is  within  us 
rejoyce  ?  How  (hould  we  forget  our  winter  forrows  ?  and  with- 
draw our  fouls  from  our  fad  retirements  ?fj(ow  early  ftiogld  we  rife 
(as  thofe  birds  in  the  fpring)  to  fing  the  praife  of  our  Great  Crea- 
torPO  Chriftian,gct  above:  Believe  ir,that  Region  is  warmer  then 
this  below.    Thofethat  have  been  there,  have  found  it  fo,  and 
thofe  that  have  come  thence  have  told  usfo:  Anil  doubt  not 
but  that  thou  haft  fometime  triei  it  thy  felf .    I  dare  appeal  to  thy 
own  ^J>erience,  or  to  the  experience  of  any  foul  that  knows  what 
the  true  Joys  ofa  Chriftian  ave :  When  is  it  that  you  have  largcft 
comforts  ?  Is  it  not  after  fuch  an  exercife  as  this,  when  thou  haft 

dicit,  quod 

qiiemvk  pitum  fit  quod  de  fubftantiU  fuperioribm  petcipimm,  umen  id  modicum  eft  migU  imitum 
&  dcBder&tum  mni  cognitione  qutm  de  fubftnttik  inferioribus  habemm.  Dicit  etiam  in  fecundo  c&- 
Ujf  rmnd*  quod  sum  de  corporibus  ccehUibw  qw.liones  poffunt  folvi  pirvx  &  topica  folutione, 
cor.mgit  mdiroriutvehemens  (it  gaudium  e)M-  Ex  q<%ibm  ommbmippAta,  quo  I  de  rebus  nobi~ 
lijfmU  qtuttttumwnquc  impcrfittAcognitio  mAximAm  perfect  lone  n  AnimAconfen,  Acimn.cont.g  entiles 
Ub.cAp.f*  '  9 

. . I°* 


Part  4.  tbt  $*i*u  tvtrhftitg  Stfr. 

get  up  thy  heart,  and  convert  with  God,  and  talkt  with  the  in- 
habitants of  the  higher  world,  and  viewed  the  Manficns  of  the 
Saints  and  Angels,  and  filled  thy  Soul  with  the  forethoughts 
of  CJcry?  i f  thou  know  by  experience  what  this  praftice  is,  1  dare 
fay  thou  knoweft  what  fpiritual  Joy  is.  <Z)<u'i^profeflah  that  tht 
light  of  Gods  countenance  would  make  his  heart  more  gbd  then 
theirs  that  have  Corn  and  Wine,  and  Oyl,  P/4,6,7.  &  y*c7.2.a8. 
out  of?/.  1  tf.Thcu  fhalr  fill  me  full  of  J  oy  with  thy  countenance. 
I  fit  be  the  countenance  of  Gcd  that  fils  us  with  Joy  ,  then  lure 
they  that  draw  neareft,  and  mod  behold  it,  muft  needs  befulleft 
of  thefc  Joys.  Sirs,  if  you  never  tried  this  Art,nor  lived  this  life  of 
heavenly  contemplation,  I  never  wonder  that  you  walk  unc  >n> 
fortably,that  you  arc  all  complaining5and  live  in  forrows,&  know 
not  what  the  Joy  of  the  Saints  mcans:Can  you  have  comfort  from 
God,and  never  think  of  him?Can  Heaven  rejoyce  you,wr  en  you 
do  not  remember  it?Doth  any  thing  in  the  world  glad  you,when 
you  think  not  on  it  ?  Muft  not  every  thing  hrft  enter  your  judge- 
ment and  confidcration,  before  it  can  delight  your  hetrt  and  affe- 
ction? If  you  were  pofM  of  all  the  trcafure  of  the  earth;  if  you 
had  title  to  the  higheft  dignities  and  dominions,  and  never  think 
on  it,furc  it  would  never  rejoyce  you.  *  Whom  fhould  we  blame 
then,  that  wc  arc  fo  void  of  conization,  but  our  own  negligent 
unskilfull  hearts  ?  God  hath  provided  us  a  Crown  of  Glory,  and 
promifed  to  fet  it  fhortly  on  our  heads,and  wc  will  not  (o  much  as 
think  on  it :  He  holdeth  it  out  in  the  Gofpcl  to  us,  and  biddcth  us 
Behold  and  Re j  :>yce;  and  we  will  not  fo  much  as  look  at  it :  And 
yet  wecomplain  for  want  of  Comfort.  What  a  ocrverfecourfe  is 
this,bcth  agairft  God  and  our  own  joys?I  confefs,though  in  flefh- 
lythings  the  prefenting  of  a  comforting  object  is  fufficient  to  pro- 
duce an  anfwcrablc  deiight,vct  in  fpiriruals  we  are  more d-fab led: 
:  God  muft  give  the  Joy  it  felf,  as  well  as  afford  us  matter  for  Jcy: 
But  yet  withall,it  mutt  be  remembrcd^hat  God  doth  work  upon 
us  as  men,  and  in  a  rational  way  doth  raife  our  comforts :  He  en- 
ableth  and  excitethus  tomindc  and  (tudy  thefc  delightful!  ob- 
jc&s,&  from  thence  to  gather  our  own  comforts,  as  tb*  Bee  doth 
gather  her  hony  from  the  flowers :  Therefore  he  that  is  mod  *kil- 
foland  painful  in  this  gathering  Art,  is  ufually  the  K.licft  of  tl  is !  nTzfio"  0* 
fpiritual  fwectneft.  Where  is  the  man  that  can  tell  me  from  expe- 
rience, that  he  hath  had  folid  and  ufu?l  Joy,  in  any  other  wsy  but 

F  f  f  4  this  ? 


*  If  there  be 
Delight    in 
God  in  letting 

0!  1  h;..-!lclf  to 
;hc  Saints,  i 
reafojf  cherc 
muft  needs   b« 
delight  in  the 
Saints    in  let- 
ting out  them- 
felves    into 
Godj  in  flow- 
ing into  God. 
The  Delight 
that  the  Saints 
have  in  com- 
municating 
themfclves  un- 
to   Chiift,  is 
unutterable. 
Take  this* 
Note:  the 
more  fully  you 
lay   out  your 
lit  I  ires    for 
Cluilt,  the 
more   comfort 
you  fhall  have 
in  your  lives. 


Lect.17.  pag. 
60^406.. 


6o 


i  Pct.i.8. 

Cum  contcmpli- 
tor  inflxmmitui 
defiderio  falici- 
XiiU  ytoum  fuim 
ponxt  converfjti- 
oncm  in  ccelefti- 
btdi  cum  id  cce- 
Icfth  toto  nifu 
ajpiritjcxcdlore 
tbirhitk  cor  di 
UutuY;($>  tefti- 
monio  confcietu 
adefie  fentmtr, 
&  jpirituihter 
vidctur  oculo  &- 
nimjt,qui  eft  in- 
tcllcHw::  Vbie- 
mm  arde  nter  dc* 
jiJcrMur  adejl, 
(£  ibi  minfione. 
fucit,  &  in  fan- 
8  3/5  i\Im  iinimaj 
fetruisfcrt.Ori- 
tur  ex  bic  dulci 
vifitltionc  (qui 
ficut  fulgormo- 
mentaneta  ade(fc 
fcoftendit)  men- 
tis fublev3iiotQ* 
inter  brxchiia.- 
miti  incipit  ali- 
qtuntulum  con- 
fopiriyUt  na  folii 
dclectabilitcr, 
fed  teiaciter  tUi 
ddbxreatiUt  qui- 
[i  vi  quidim  ah 
omnium  vipbili- 
umfenfuyme- 
morti  Abflriba- 
tur^penefui- 
metoblivifcitur, 
Card.  Cufanus 
Vol  i.  ExcitHi 


The  Saints  everlafting  Reft.  Pare  4. 

this?and  that  God  workcth  it  immediatly  on  his  affeclions,witb- 
out  the  means  of  his  underftanding  and  confidering  ?  It  is  by  be- 
lieving that  we  arc  filled  with  Joy  and  Peace,  Ro mt 5.1 3.  and  no 
longer  then  wc  continue  our  belicving.lt  is  in  hope  that  the  Saints 
Re/oycc,  yea,  in  this  hope  of  the  glory  of  God,  Rom.%^2 .  and  no 
longer  then  they  continue  hoping.  And  here  let  roc  warn  you  of 
a  dangerous  fnare,an  opinion  which  will  rob  you  of  all  your  com- 
fort :fome  think,ir  they  (hould  thus  fetch  in  their  own  comfort  by 
believing  and  hoping,and  work  it  out  of  Scripture  promifes,  and 
extract  it  by  their  own  thinking  and  ftudy  ing,  that  then  it  would 
be  a  comfort  only  of  their  ownhammering  out  (as  they  fay)  and 
not  the  genuine  J  oy  of  the  Holy  Ghoft.  A  defperate  miftake,raifed 
upon  a  ground  that  would  overthrow  almoft  all  duty,  as  well  as 
this:  which  is,thcir  fetting  the  workings  of  Gods  Spirit,and  their 
own  fpirits  in  oppofition,when  their  fpirits  muft  (land  in  fubordi- 
nation  to  Gods:They  are  conjunct  caufcs,coopcrating  to  the  pro- 
ducing of  one  and  the  fame  efFecl.  Gods  Spkit  workcth  our  com- 
forts,6y  fetting  pur  own  fpirits  awork  upon  the  promif es,and  rai- 
ling our  thoughts  to  the  place  of  our  comforts.  As  you  would  de- 
light a  covetous  man  by  fhewing  him  gold,  or  a  voluptuous  man 
with  fleftily  dclights:fo  God  ufech  to  delight  his  people  by  taking 
them,as  it  were,  by  the  hand,  and  leading  them  into  Heaven,  and 
(hewing  them  himfelf,and  their  Reft  with  him.  God  ufeth  not  to 
caft  in  our  Joys  while  we  are  idie,or  taken  up  with  other  things.lt 
is  true,he  fomctime  doth  it  fuddenly,but  yet  ufually  in  the  forefaid 
order,  leading  it  into  our  hearts  by  our  judgement  and  thoughts : 
And  his  fomctime  fudden  extraordinary  carting  of  comforting 
thoughts  into  our  hearts,  fhould  be  fo  far  from  hindering  endea- 
vours in  a  meditating  way,  that  it  (hould  be  a  lingular  motive  to 
quicken  us  to  it,even  as  a  tafte  given  us  of  fome  cordial  or  choifcr 
foodjwi!  make  us  defirc  and  feck  the  Reft.  God  feedeth  not  Saints 
as  birds  do  their  young,bringing  it  to  them^  putting  it  into  their 
mouths,whi!c  they  lie  [till  in  the  neft,and  only  gape  to  receive  it. 
But  as  he  giveth  to  man  the  fruits  of  the  earth,tbe  increafc  of  their 
land  in  Corn  and  wine,while  we  plow,and  fow,and  weed,and  wa- 
tered dung,&  drcfs,ind  then  with  patience  e<p^cl  his  blelluig  : 
fo  doth  he  give  the  joys  of  the  foul.  Yet  I  deny  not,that  if  any 
(hould  fo  think  to  work  out  his  own  comforts  by  meditation,  as 
to  attempt  the  work  in  his  own  ftreng' b,  and  not  do  all  insubor- 
dination 


Pare  4.  The  Stints  cvtrUjting  Reft. 

dination  to  God,ncr  perceive  a  neccflity  of  the  Spirits  afliftancc; 
the  work  would  pruvc  t o  be  like  the  vvorkman,and  tho  comfort  he 
would  gather  would  be  like  both;  even  meer  vanity  :  Even  as  the 
husbandmans  hbor  without  the  Sun»ard  rain,and  blefling  of  God. 
So  then  you  may  eafily  fee,  that  clofc  meditation  on  the  matter 
and  caufc  ofour  Joy,is  Gods  way  to  procure  folid  Joy.    For  my 
parr,  if  I  fhould  rinde  my  joy  of  another  kinde,  I  ihould  be  very 
pror c  todoubt  of  its  fincerity.  If  I  flnde  a  great  deal  of  comfort  in 
my  heart,  and  know  not  how  it  came  thither,  nor  upon  what  ra-  I 
tional  ground  it  was  raifed,  nor  what  confutations  do  feed  and 
continue  it,  I  fhould  be  ready  toqucftion,  how  I  know  whether 
this  be  from  God  ?  And  though,  as  the  Cup  in  Benjamins  fack,  it 
might  come  from  Love,  yet  it  would  leave  me  but  in  fears  and  a- 
mizcmcntjbccaufc  of  the  uncertainty.  As  I  think  cur  love  to  God 
(hould  not  be  like  that  of  fond  lovers,  who  love  violently,  but 
they  know  not  why  :fo  I  think  a  Chriftiansjoy  fhould  be  a  groun-  I 
ded  rational  Joy,  and  not  to  re  Joyce  and  know  not  why.  Though  I 
perhaps  infome  ex:raordinary  cafe,  God  may  caft  infuch  an  ex-  ; 
traordinary  k  inde  cf  joy,  yet  I  think  it  is  not  his  ufual  way.  And  j 
if  ycuobfervc  the  fpirits  of  mod  forlorn,  uncomfortable,  defpai- 
ring  Chri(ti3ns,you  (hall  finde  the  Reafon  to  be, their  ungrounded 
expectation  effucb  unufual  kinde  of  joys:  and  accordingly  are 
their  fpirits  varioufly  tolled,  and  molt  unconftantly  tempered : 
Sometime  when  they  meet  with  fuch  Joys  (  or  at  lead  think  fo) 
thentcu-y  are  cheerfull  and  lifted  up,  but  becaufcthefe  arc  du- 
ally (hort-livcd  Joys,  therefore  they  areftraightas  low  as  hell; 
and  ordinarily  that  is  their  more  lading  temper.    And  thus  they 
;  arete  fled  asavcflell  at  fea,  up  and  down,  but  (till  in  extrcam: 
j  whereas,  alas.  God  is  mod  conftant,Chrift  the  fame,  Heaven  the 
,  fame,  and  the  Promife  the  fame,  and  if  we  took  the  right  courfe 
4  for  fetching  in  our  comfort  from  thefe,  furcour  comforts  would 
oc  more  fctled  and  condant,  though  not  al  waies  the  fame.  Who- 1 
j  ever  thou  art  therefore  that  Rcadeft  thefe  lines ;  I  entreat  thee  in  j 
the  name  of  the  Lord,  and  as  thou  valued  the  life  cf  conftant  Joy,  j 
and  that  good  confeience,  which  is  a  continual  feaft  .  chat  thou: 
wouldcd  but  ferioufly  fet  upon  this  work,  and  learn  this  Art  of; 
Heavenly-  mindedncjfe,  and  thou  (halt  finde  the  iucreafc  a  hundred  j 
fold,and  the  benefit  abundantly  exceed  thy  labor.    But  this  is  the  | 
mifcry  of  mans  Nature;  Though  every  man  naturally  abborreth  I 
forrow,; 


6( 


$m  jmuftw 
ros  Syderafum- 
ma  putes : 
Jam  jam  uftur 
ros  urtirsnigrA 
putes,  Ovid. 


6% 


§.6. 


The  Saints  evtrlaftmg  Rtji. 


Part  4. 


forrow,and  loves  the  oioft  merry  and  joyful  life;  yet  few  do  love 
the  way  to  Joy,  or  will  endure  the  pains  by  which  it  is  obtained , 
they  will  take  the  next  that  comes  to  hand,  and  content  them* 
fclvcs  with  earthly  plcafures,  rather  then  they  will  aicend  to  hea- 
ven to  feck  it ;  and  yet  when  all  is  done,  they  muft  have  it  there, 
or  be  without  it. 


SECT.    VI. 

4,^Onfider,  A  heart  in  heaven  will  be  a  rnoft  excellent  prefer- 
v^vative  againft  temptations,  a  powerfull  means  to  kill  thy 
corruptions,  andtofavcthy  conscience  from  the  wounds  of  fin : 
God  can  prevent  our  (inning,though  we  be  carelefs ;  and  keep  off 
the  temptation  which  we  would  draw  upon  our  felves;and  fome- 
time  doth  fo ;  but  this  is  not  his  ufual  courfe,  nor  is  this  our  fafeft 
way  to  efcapc,  W  hen  the  minde  is  cither  idle,or  ill  imploycd;the 
devil  needs  not  a  greater  advantage ;  when  he  findes  the  thoughts 
let  cut  on  Luft,  Revenge,  Ambition, or  Deceit,  what  an  opportu-  I 
nity  hath  heto  move  for  execution,  and  to  put  on  the  Sinner  to  « 
praftifc  what  he  thinks  on?  Nay ,if  he  finde  the  mindc  but  empty,  i 
there's  room  for  any  thing  that  he  will  bring  in  •  but  when  he  ' 
finds  the  heart  in  heaven,what  hope  that  any  of  his  motions  fhculd 
take  ?  Let  him  entice  to  any  forbidden  courfe,  or  (hew  us  tHc  ban 
of  any  pleafure,the  foul  will  return2V>&*jwM£'s  anfwer,/*«*  doing  | 
a  great  V?ork^andcann6tcome^th>6^  Several  ways  will  this  pre-  ; 
ferve  us  againft  Temptation.  Firft,  By  keeping  the  heart  imploy- 
ed. Secondly, by  clearing  the  Underftanding,andfo  confirming  the 
Will.   Thirdly,  By  prepofleffiog  the  Affections  with  the  higheft 
delights.Fourthly,^ndby  keeping  us  in  the  way  of  Gods  Welling, 
Firft,  By  keeping  the  heart  imploycd;  when  we  arc  idle, we 
tempt  the  devil  to  tempt  us ;  as  it  is  an  encouragement  to  a  Thief, 
to  fee  your  doors  open,  and  no  body  within  •  and  as  we  ufe  to  fay, 
Curtlefs  perfens  makeTbeeves :  or  as  it  will  encourage  Satan,  to 
find  your  cars  idle ;  but  when  the  heart  is  taken  up  with  God,  it 
cannot  have  while  to  hearken  to  Temptations,  it  cannot  have 
whiletobelufifulland  wanton,  ambitious  or  worldly:  Jfapoor 
man  have  a  fuit  to  any  oYyou,  he  will  not  come  when  you  are  ta-  j 
ken  up  in  fomc  great  mans  company  or  difcourfe,  that's  but  an  ill 
time  to  fpecd. 

If 


Part  4, 


The  Saints  tvtrUfling  Reft, 


*3 


If  you  were  but  buficd  in  your  lawfull  Callings,  you  would  not 
be  fo  ready  to  hearken  to  Temptations  j  much  lefs  if  you  were 
buficd  above  with  God :  Will  you  leave  your  Plow  and  Harvcft  in 
the  Field?  or  leave  the  quenching  of  a  fire  in  your  houfes,  to  run 
with  Children  a  hunting  of  Butterflies?  would  ajudgebe  pcr- 
f  waded  to  rife  from  the  Bench,  when  he  is  fitting  uoin  life  and 
dcach,to  go  and  play  among  the  boys  in  the  ftrects?  No  more  will 
a  drill  ian  when  he  isbufie  with  GooN,  and  taking  a  furvcy  of  his 
eternal  Red,  give  car  to  the  alluring  charms  of  Saran.  Non  vacat 
exignu&c.  is  a  Character  ofthe  truly  prudent  man  jthechildren 
of  that  Kingdom  tliould  never  have  while  for  trifles;  but  efpccial- 
ly  when  they  arc  imployed  in  the  affairs  of  the  Kingdom*,  and  this 
employment  is  one  of  the  Saints  chief  prefervatives  againft  temp- 
tations: For  as  Qregory  hnh^NtinqH.tm  Dei  amor  ottoftu  eft*yopera- 
tur  enlm  magna,  fiett  :  Si  vero  operari  remit,  non  eft  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  being  (till 
I  thus  working,  it  is  ftill  prcferving. 

Secondly,  A  heavenly  mindc  is  the  frccft  from  fin,  becaufc  it  is 
of  clcareft  underftanding  in  fpiritual  matters  of  greateft  concern- 
ment. A  man  that  is  much  in  converfing  above,  hath  truer  and 
livelier  apprehcniions  of  things  concerning  God  and  his  foul,thcn 
any  reading  or  learning  can  beget :  Though  perhaps  he  may  be  ig- 
norant in  divers  controversies  and  matters  that  lefs  concern  falva- 
tion  ;  yet  thofc  truths  which  muft  ftablifhhis  foul,  and  prefcrve 
him  from  temptation,hc  knows  far  better  then  the  greateft  Scbo- 
larsjhc  hath  fo  deep  an  iniight  into  the  evil  of  fin,the  vanity  of  the 
creaturc,the  bruitifhnefs  of  fleftily,fenfual  delights,that  temptati- 
ons have  licr le  power  on  him;  for  thefe  earthly  vanities  are  Satans 
baits,  which  though  they  may  take  much  with  the  undifecrning 
world,yct  with  the  cle?»r»{ighted,they  have  loft  their  force./*  vain 
faxlhSohmonjke  net  U  fprea^in  the  fight  of  any  £*W,Pro.l,i7.And 
ufually  in  van  doth  Satan  hy  his  fnares  to  entrap  the  foul  that 
plainly  &cs  tJ  em :  when  a  ma.  is  onhigh>he  may  fee  the  further ; 
we  ute  to  f-t  our  difcovcrmg  Ccntinel  on  the  higheft  place  that's 
neerunous,  that  he  ma <  Xiccrn  all  the  motions  of  the  Enemy. 
In  vain  doth  be  Enemy  h>  his  Ambufcado's  when  weftandover 
him  on  fom.  high  mountain-  and  clearly  'lifcovcrallhe  doth  : 
When  the  heavenly  mink  is  above  with  God,  he  may  far  caficr 

from 


In  UomiU 


<54 


Itili  bahcnt 
proverbium  hoc, 
^ui  Vcnttias 
mn  viiit,  non 
credit:   &  qui 
aliqiunlzu  ibi 
non  vixit,  non 
iutcUigit.  £>uoi 
de  vita  hue  ca- 
leftivcrijfimum. 


iTim.i.itf. 


The  S dints  everlafting  Reft.  Part  4, 

from  thencs  tfifeem  every  danger  that  Ik*  below,  and  the  whplc 
method  of  the  devil  in  deceiving  $  N  iy,  if  he  did  not  difcover  the 
ftnrc,  yet  were  he  likelier  far  to  efcape  it  rhen  any  others  that 
convcrfe  below.  A  net  or  bait  that's  laid  on  the  ground  is  unlike- 
ly  to  catch  the  bird  that  flics  in  the  Air:  while  fhc  keeps  above, 
(tee's  out  o£thc  danger,and  the  higher  the  Af;r ;  fo  is  ic  with  us; 
Satans  temptations  arc  laid  on  the  earth,  earth  is  the  place,  and 
earth  the  ordinary  bait:  How  thailthefe  enfnare  the  Christian, 
who  hath  left  the  earth,  and  walks  with  God  ?  But  alas,  we  keep 
not  long  fp  high,  but  down  we  muft  to  the  earth  again,  and  then 
wc  are  taken. 

Jfconv:rfing  with  wife  and  learned  mcn,isthe  way  to  make  one 
wife  and  learned,  then  no  wonder  if  he  that  convcrfcth  with  God 
become  wife:  If  men  that  travel  about  the  earth,  do  think  to  re- 
turn home  with  more  experience  and  wifdom,how  much  more  he 
that  travels  to  heaven  ?  As  the  very  Air  and  Climate  that  wc 
mofl  abide  in,  do  work  our  bodies  to  their  own  temper*  no  won- 
der if  he  that  is  much  in  that  fublimcand  purer  Region,  have  a 
purer  foul,and  quicker  fight ;  and  if  he  have  an  understanding  full 
of  light,  who  liveth  with  the  Sun,  the  Fountain,  the  Father  of 
1  ight jas  certain  herbs  and  meats  we  feed  on,  do  tend  to  make  our 
fight  more  clear,fo  the  foul  that's  fed  with  Angels  food,rauft  needs 
have  an  underfhnding  much  more  clear,  then  they  that  dw:l  and 
feed  on  earth.  And  there  fore  you  raw  cafily  fee,  that  fuch  a  man  is 
in  far  lefs  danger  of  temptations,  *nd  Satan  will  hardlicr  beguile 
his  foul ;  even  as  a  wife  man  is  hardlicr  deceived  then  foojs  and 
children.  Alas,  themen'of  the  world,  that  dwel  below,  and 
know  no  other  com  erfition  but  earthly,  no  wonde/  if  their  un- 
dctftandings  be  darkned,'  and  they  be  cafily  drawn  to  every 
wickednefs  •  no  wonder  if  Satan  fake  them  captivcat  his  wi'l,and 
lead  them  about,  as  wc  fee  a  Dog  lead  a  blindc  man  with  a  Urine  3 
The  foggy  Air  and  Mifts  of  earth  do  thicken  their  fight  •  the 
fmoak  of  worldly  cares  and  bufincfssblinds  thcm,and  the  dungeon 
which  they  Jive  fn  is  a  hnd  of  darkncft:How  can  worms  &  Moles 
fee,  whole  dwelling  is  alwaics  in  the  earth  }  while  this  dqft  is  in 
mens  cyis,  no  wonder  if  they  miftake  gain  for  godline6,  fin  for 
grace,  the  world  for  God,  their  own  wils  for  the  Law  of  Chrift, 
and  in  the  iflue  hell  far  heaven  5  if  the  people  of  God  will  but  take 
notice  of  their  own  hearts,  they  (hall  finde  thcir.expcricnccs  con* 

firming 


The  Saints  cvcrlajling  Rcjl. 


Part  4. 

firming  this  that  I  have  laid.    Chriftians,  do  you  not  fenfibly  per 
ceivc,  that  when  your  hearts  arc  fcrioufly  fixt  on  heaven,  you  prc- 
fently  become  wifer  then  before  ?  Are  not  your  undcrftandings 
more  folid?  and  your  thoughts  morefobcr  ?  have  you  not  truer  ap- 
prchcnfions  of  things  then  you  had?  For  my  own  part,if  ever  I  be 
wife,  it  is  when  I  have  been  much  above,  and  ferioufly  ftudied  the 
life  to  come :  Methinks  I  find. my  underftanding  after  fuch  con- 
templations^ much  to  differ  from  what  it  was  beforc,as  I  before 
d iff. red  from  aFcol  or  Idiot; when  my  underftanding  is  wcakned, 
and  befool'd  with  common  imploiment,and  with  converting  long 
with  the  vanities  below ;  methinks,  a  few  fober  thoughts  of  my 
i  Fathers  boufe,  and  the  blefledprovffian  of  his  Family  inHetvcn, 
I  doth  make  me  (with  the  Prodigal)  to  come  to  my  felf  again: 
I  Surely,  when  aChriftian  withdraws  himfelf  from  his  earthly 
!  thoughts,  and  begins  to  converfe*  with  God  in  heaven,  he  is  as 
I  Nebuchadnezzar,  taken  from  thebeafoof  the  field  Co  the  Throne, 
and  his  underft  mding  retnrneth  to  him  again.  O  when  a  Chriftian 
hathbadbutaglimpieof  Eternity,  and  then  looks  down  on  the 
I  world  again,  how  doth  he  befool  himfelf  for  his  fin  !  for  ncg- 
i  leas  of  Chrilt !  for  his  fleiliiy  pleafares  I  for  his  earthly  cares  ! 
i  How  doth  he  fay  to  his  Laughter,?^**  art  mad  I  and  tohis  vain 
I  Mirth,  tvhatdoft  thou?  How  could  he  even  tear  his  very  flefh, 
1  and  take  revenge  on  himfelf  for  his  tolly  i  how  verily  doth  he 
I  think  that  tlure  is  no  man  in  TlcdUm  fo  truly  mad,  as  wilfull  fin- 
's ncrs,  sni  lazy  betravers  of  their  own  fouls,  and  unworthy  fleight- 
ersofChrilt  and  glory! 

This  is  it  that  makes  a  dying  man  to  be  ufually  wifer  then  other 
men  arejbecaufc  he  looks  on  Eternity.as  near,&  knowing  he  muft 
very  fhortly  be  there,  he  hath  mere  deep  and  heart- piercing 
thoughts  of  it,  then  ever  he  could  have  in  health  and  profperity;  I 
Therefore  it  is,  that  the  in  eft  deluded  finncrs  that  were  cheated  | 
W  th  the  world,  and  bewitched  with  fw,do  then  moft  ordinarily 
comctothemfeives,  fo  far?s  tohave  a righ./r  judgement  then 
t'ney  had ;  and  that  many  of  the  moft  bitter  enen i  :s  of  the  Saints 
would  give  a  world  robe  fuch  then!  res,  and  would  fain  dyz 
in  the  condition  of  thofe  whom  -hey  hated;  even  as  wicked 
balaam,  when  his  eies  arc  opened,  to  Tec  tbc  perne^ual  bkflerf- 
.f  the  Saints,  will  cry  out,  O  ihaflmurht  djetbcde*th  of 
rhhtcoui,  and  that  my  lafi  end  might  be  it'\  his:  As  Witches 

whea 


65 


Dan- 4- 3  6* 


66 


The  Saints  cverUftm?  Rejt. 


Part  4, 


when  they  are  taken,  and  in  prifon,  or  at  ';he  Gallows,  4iave  no 
power  left  them  to  bewitch  any  more ;  fo  we  fee  commonly  t he 
moft  ungodly  men,  when  they  fee  they  mult  die,  and  go  to  ano- 
ther  world,  their  judgements  are  fo  changed,  and  their  fpeech  fo 
changed,  as  if  they  were  not  the  fame  men,  as  if  they  were  come 
to  their  wits  again,  and  Sinne  and  Satan  had  power  to  bewitch 
them  no  more  :  Yet  let  the  fame  men  recover,  and  lofc  their 
apprchenfion  ©f  the  life  to  come,  and  how  quickly  do  they  lofe 
their  underftandings  with  it  ?  In  a  word,thofe  that  were  befool'd 
with  the  world  and  the  flefhjare  far  wifer  when  they  come  to  die, 
&  thofethat  were  wife  betore,are now  wife indeed.If  you  would 
take  a  mans  judgement  about  Sin,or  Grace,  or  Chrift,  or  Heaven, 
go  to  a  dying  man,and  ask  him  which  you  were  bed  to  chufe?  ask 
him,whether  you  were  beft  be  drunk  or  no?  or  be  luftful,or  proud, 
or  revengeful  or  no?  ask  him,\#hethcr  you  were  beft  pray,and  in- 
ftrud  your  Families,  or  no  ?  or  to  fancline  the  Lords  day,  or  no  ? 
though  fome  to  the  death  may  be  defperately  hardned,yct  for  the 
moil:  part,  I  had  rather  take  a  mans  judgement  then,  about  thefe 
things,then  at  any  other  time. For  my  own  part,if  my  judgment  be 
ever  folid,  it  is  when  I  have  the  ferioufeft  apprehenfions  of  the  life 
to  come ;  nay,  the  fober  mention  of  death  ibrnetimes,  will  a  little 
compofe  the  moft  diftracled  underftanding.  Sirs,doyou  not  think 
(except  men  are  ftark  devils)  but  that  it  would  be  a  harder  matter 
to  intice  a  man  to  fin,  when  he  lies  a  dying,  then  it  was  before  ? 
If  the  devil  or  his  Inftruments  (hould  then  tell  him  of  a  cup  of 
Sack,of  merry  company,  of  a  Stage-play,  or  Morrice  Dance,  do 
you  think  he  would  then  be  fo  taken  with  the  motion  ?  If  he 
fhould  then  tell  him  of  Riches,  cr  Honours,  or  {hew  him  a  pair 
of  Cards,  or  Dice,  or  a  Whore,  would  the  temptation,  think  you, 
be  asftrong  as  before  ?  would  he  not  anfwer,  Alas,  what's  all  this 
to  me,  who  muft  prcfently  appear  before  God,  and  give  account 
of  all  my  hfe,and  ftraightwaics  be  in  another  World  ?  Why  Cbri- 
ftian,  ifthcapprehcnfionoftheneernefsof  Eternity  will  work 
fuch  ftrange  effects  upon  the  ungodly,  and  make  them  wifcr  then 
to  be  deceived  fo  cafily  as  they  were  wont  to  be  in  time  of  health; 
O  then  what  rare  effeds  would  it  work  with  thee,and  make  thee 
fcorn  the  baits  oi  fin,  if  thou  couldft  always  dwel  in  the  views  of 
God,  and  in  lively  thoughts  of  thine  everlasting  flare?  Surely,  a- 
believcr,if  he  improve  his  faith,  may  ordinarily  have  truer  &  more 
| quickning 


Part  4. 


The  Saints  tverlafiing  Reft. 


quickrfing  apprclvnfions  of  rhc  life  to  come,  in  the  time  of  bis 
health,then  an  unbeliever  hath  at  the  hour  of  his  death. 

Thirdly,  Furthermore,  A  Heavenly  m'tnde  is  exceedingly  for- 
i  againlt  temptations,  becaufe  the  affections  arc  fo  throughly 
prepofkflcd  with  the  high  delights  of  another  world.    Whether 
Satin  do  not  ufually  by  thefenfitivc  Appetite  prevail  with  the 
WiU,without  any  further  prevailing  with  the  Reafon,thcn  rneer- 
ly  to  fufpend  it,  I  will  not  now  difputc  2  But  doubtlefs  when  the 
foul  is  not  affvfted  with  good,  though  the  llndcrftanding  do  ne- 
ver fo  clearly  apprehend  the  Truth,  it  is  eafie  for  Satan  to  entice 
that  foul.    Meer  ipcculations  (  be  they  never  fo  true)  which  fink 
not  into  the  an\;cl:ions,are  poor  ptefcrvatives  againft  temptations. 
He  that  loves  moft,and  not  he  that  only  knows  moft,  will  eafilieft 
refill  the  motions  of  fin.  There  is  in  a  Chriftian  a  kinde  of  fpiritual 
tafte  whereby  he  knows  thefe  things,  befides  his  meer  difcurfive 
reafoning  power :  The  Will  doth  as  fweetly  relifh  goodncfs,as  the 
Underftanding  doth  Truth;  and  here  lies  much  of  a  Chriftians 
ftrength  :  I f  you  fbould  difputc  with  a  (imple  man,  and  labour  to 
perfwadc  him  that  Sugar  is  not  fwcet,or  that  Wormwood  is  not 
bitter-  perhaps  you  might  by  Sophiftry  over-argue  his  meer  Rca- 
fon,   but  yet  could  you  not  perfwade  him  againft  his  fenfe; 
whereas  a  man  that  hath  loft  his  tafte,is  eafilier  deceived  for  all  his 
reafon ;  So  is  it  here ;  when  thou  haft  had  a  frefh  delightfull  tafte 
of  heaven,thou  wilt  not  be  fo  eafiiy  perfwaded  from  it;you  cannot 
perfwadc  a  very  childe  to  part  with  bis  Apple,while  the  tafte  of  its 
fwectnefs  is  yet  in  his  mouth.  O  that  you  would  be  perfwaded  to 
try  this  courfc,tobc  much  in  feeding  on  the  bidden  Manna,  &  to 
be  frequently  tafting  the  delights  of  heaven.  Its  true,  it  is  a  great 
way  offfrom  our  Senfe,  but  Faith  can  reach  as  far  as  that.    How 
would  this  raifc  thy  refolutions?  and  make  thee  laugh  at  the  foole- 
ries of  the  world  ?  and  fcorn  to  be  cheated  with  fuch  childifti 
toyes?  Reader,!  pray  thee  tell  me  in  good  fadnefs,doft  thou  think, 
if  the  devil  had  fee  upon  Peter  in  the  Mount,  when  he  faw  Chrift 
,  in  hisTransfiguration,and/^/^i  2nd E Has  talking  with  him, would 
he  fo  eafiiy  have  been  drawn  to  deny  his  Lord?  what, with  all  that 
glory  in  his  eye  ?  No,  the  devil  took  a  greater  advantage,whcn  he 
had  him  in  the  High  Priefts  Hall,  in  the  midft  of  danger  and  evil 
company, when  he  had  forgotten  the  fight  on  the  Mount,and  then 
he  prevails;  fo  if  he  (houldfct  upon  a  believing  foul,  When  he  is 

taken 


68 


The  Saints  cverUfiing  Reft. 


Part  4, 


taken  up  in  the  Mount  with  Chrift,  what  woold  fuch  a  foul  fay  ? 
get  thee  behinde  me  Satan,  wouldft  thou  pcrfwadc  mc  from  hence 
with  trifling  pleafures?  and  (teal  my  heart  from  this  my  Reft  ? 
wouldft  thou  have  mc  fell  thefc  joys  for  nothing?  Is  there  any 
honor  or  delight  like  this  ?  or  can  that  be  profit  which  lofeth  me 
this  ?  fomefuch  anfwer  would  the  foul  return.But  alas,Satan  ftays 
till  we  are  come  down,  and  the  tafte  of  heaven  is  oat  of  our 
mouths,  and  the  glory  we  faw  is  even  forgot  ten,and  then  he  eafi- 
ly  deceives  our  hearts:  What  if  the  devil  had  fet  upon  PW,  when 
he  was  in  the  third  Heaven,  and  feeing  thofe  unutterable  things  ? 
could  he  then,  do  you  think,  have  perfwaded  his  heart  to  the  plea- 
fures, or  profits,or  honors  of  the  world?  If  his  prick  in  the  fltffe, 
which  he  after  received,  were  hot  affliction,  but  temptation,  fure 
it  prevailed  not,but  fent  him  to  heaven  agaira  for  prcferving  grace; 
Though  the  Israelites  below  may  be  enticed  to  Idolatry.and  from 
eating  and  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  fecn  what  he  there  faw,  perhaps  they  would  not  fo  eafily 
have  finned  :  If  ye  give  a  man  Aloes  after  Hony,or  fome  loarhfom 
thing  when  he  hath  been  feeding  on  junkets,  will  he  not  foon 
perceive,  and  fpit  it  out  ?  O  if  we  could  keep  the  taftc  of  our  foul 
continually  delighted  with  the  fwectnefs  above,  with  what  dif- 
dain  fhould  we  fpit  out  the  baits  of  fin  ? 

Fourthly  ,Befides,whilft  the  heart  is  fet  on  heaven,  a  man  is  un- 
der (Sods  protection,  and  therefore  if  Satan  then  affault  him, 
God  is  more  engaged  for  his  defence,  and  will  doubtlefs  ftand 
by  US,  and  fay,  My  grace  i*  efficient  for  thee :  when  a  man  is  in  ■ 
the  way  of  Gods  blefling ,  he  is  in  the  lefs  danger  of  finnes 
enticing. 

So  that  now  upon  all  this,lct  mc  intrcat  thee,Chriftian  Reader, ! 
If  thou  be  a  man  that  is  haunted  with  temptation(as  doubrles  thou 
art,if  thou  be  a  man)  if  thou  perceive  thy  danger,  and  wouldft  j 
fain  cfcape  it ;  O  ufc  much  this  powerful  remedy , keep  clofc  with 
God  by  a  Heavenly  minde  •  learn  this  Art  of  diverfion ,  and 
when  the  temptation  comes,  go  ftraight  to  heaven,  and  turn  thy 
thoughts  to  higher  things;  thou  (halt  finite  this  a  furer  help  then 
any  other  refilling  whatfoever:  As  men  will  do  with  fcolding 
wornen,lct  them  alone  and  follow  their  bufinefs,  ts  if  they  heard 
not  what  they  faid,and  this  will  fooncr  put  them  to  filence3thcn  if 

they 


Part  4.  The  Saints  tveriafling  Kcft.  „ 

'  they  anfwercd  them  word  for  wordjfo  do  by  Satins  temptations, 
it  may  be  he  can  overtalk  you,  and  over-  wit  you  in  difputc,  but 
let  htm  alone,  and  ftudy  not  his  temptations,  but  follow  your 
bufinefs  above  with  Ghrift,and  keep  your  thoughts  to  their  hea- 
venly  implojment^nd  you  wil  this  way  fooner  vanquifh  the  temp- 
tation,then  if  you  argued  or  talked  it  out  with  the  Tempter.not 
but  that  fometime  it  is  moft  convenient  toover-reafon  him,  but 
in  ordinary  temptations  to  known  (in,you  fhall  finde  it  far  better 
to  follow  this  your  work,  and  neglcd  the  allurements,and  fay  as 
Grjnaiu  (out  of  Cbrjfofi.)  when  he  fent  back  Piftoriw  letters, 
not  fo  much  as  opening  the  Seal,  Inhoneftum  eft,  honeftam  matro-  j 
nam  cam  meritrice  litigare ;  It  is  an  unfeemly  thin^  for  an  honeft 
Matrone,  to  be  fcolding  with  a  Whore :  fo  it  is  a  diflioneft  thing 
for  a  Son  of  God,  in  apparent  cafes  to  (land  wrangling  with  the 
devil,  and  to  be  fo  far  at  bis  beck,  as  todifpute  with  him  at  his 
pleafure,even  as  oft  as  he  will  be  pleafcd  to  tempt  us.  Chriftian, 
if  thou  remember  that  of  Solomonftov.  1 5.24.  thou  haft  the  fum 
of  what  I  intend,  The  Way  of  life  ts  above  to  the  Wifey  to  avoid  the 
path  of  hell  beneath ;  and  withal  remember  iV0;*6/example,Gen.6. 
9.  Noah  Was  ajuft  man, and  p  erf  eft  in  his  generation, {and  no  Won- 
der) for  Noah  Walked  With  God;So  I  may  fay  to  thee,even  as  God 
to  Abraham,  Walkjbefore  Godyan<Lthou  Wilt  be  upright ,Gen.  1 7. 1 . 

SECT.   VII. 

5./^Onfider,  The  diligent  keeping  of  your  hearts  on  heaven, 
V^y  will  prefcrve  the  vigor  cf  all  your  graces,  and  put  life  into 
all  your  duties. It  is  theheaveniyChriftian,that  is  the  livelyChri- 
ftian.lt  is  our  ftrangenefs  to  Heaven  that  makes  us  fo  dulhlt  is  the 
■  end  that  quickeneth  to  all  the  means :  And  the  more  frequently 
j  and  clearly  this  end  is  beheld,  the  more  vigorous  will  all  our  mo- 
tion be.  How  doth  it  make  men  unweariedly  !abor,and  feariefly 
venture,  when  they  do  but  think  of  the  gainful  prize  ?  How  will 
1  the  Souldier  hazard  his  life?and  theMarriner  pais  through  Itorms 
and  wavesMiow  chearfully  do  they  compafs  fca  and  land?and  no 
difficulty  can  keep  them  back,  when  thev  think  of  anuncertain 
perifhing  trcafure.  0,what  life  then  would  it  put  into  a  Chrifrt-  j 
ans  endeavors,if  he  would  frequently  forcthink  of  hi-  everlafting  | 
Treafure?  We  runfo  flowly,&  ftrive  fo  lazily  ,becaufe  wc  fo  little 
. Ggg minde 


& 


Gen. 


24.40. 


§.  7' 

Non  eft  vivere, 
fed  vdere  vita; 
ut  Proverb. 


The  Saints  evtrUJting  Reft. 


Part  4, 


minde  the  prize.  When  a  ChrifHan  hath  been  tafting  the  hidden 
Manna,and  drinking  of  the  ftreams  of  the  Paradife  of  Godjwhat 
life  doth  this  Ambrofta  and  NeElar  put  into  him  ?  how  fervent 
will  his  fpirit  be  in  prayer,wben  he  considers  that  he  prays  for  no 
lefs  then  Heaven  ?  If  ftenoch^EliMy  or  any  of  the  Saims,whoare 
now  in  hcaven,and  have  partaked  of  the  vifion  of  the  livingGod, 
fhould  befent  down  to  the  earth  again  to  live  on  the  terms  as  we 
now  do,would  they  not  drive  hard,&  pray  earneftly,rather  then 
lofe  that  blciTed  Refl:  ?  No  wonder,  for  they  would  know  what 
it  is  they  pray  for.  It  is  true,  we  cannot  know  it  here  fo  through- 
ly as  they :  yet  if  we  would  but  get  as  high  as  we  can,  and  ftudy 
but  that  which  may  now  be  known,it  would  ftrangely  alter  both 
our  fpirits  and  our  duties.  Obferve  but  the  man  who  is  much  in 
heaven,and  you  (hall  fee  he  is  not  like  other  ChriftiansrThere  is 
fomewhatofthat  which  he  hath  feen  above  appeareth  in  all  his 
duty  and  converfatron :  Nay,take  but  the  fame  man,immediately 
when  he  is  returned  from  thefe  views  of  Blifs,and  you  (hall  eafily 
perceive  that  he  excels  himfelf,  as  if  he  were  not  indeed  the  fame 
as  before.lf  he  be  a  Preacher,how  heavenly  are  hhSermons?what 
clear  defcriptions?  what  high  exprefiions?what  favoury  pafTages 
hath  he  of  that  Reft  ?  If  he  be  a  private  Chriftian,  what  heaven- 
ly conference?  what  heavenly  prayers?  what  a  heavenly  carriage 
hath  he?  May  you  not  even  hear  in  a  Preachers  Sermons,or  in  the 
private  duties  of  another,  when  they  have  bin  mod  above?  When 
Mofes  had  been  with  God  in  the  Mount,he  had  derived  fo  much 
glory  fromGod,that  made  his  face  to  fhine,that  thepeople  could 
not  behold  him.  Beloved  friends,  if  you  would  but  fet  upon  this 
employment,  even  fo  would  it  be  with  you :  men  would  fee  the 
face  of  your  converfation  fhine,and  fay,Surcly  he  hath  been  with 
God.  As  the  body  is  apt  to  be  changed  into  the  temper  of  the  air 
it  breaths  in,  and  the  food  it  lives  on ;  fo  will  your  fpirits  receive 
an  alteration  according  to  the  objects  which  they  are  exercifed 
about :  If  your  thoughts  do  feed  on  Cbrift  and  Heaven,  you  will 
be  heavenly:  if  they  feed  on  Earth,you  will  be  earthly.  It  is  true, 
a  heavenly  nature  goes  before  this  heavenly  imploymentjbut  yet 
the  work  will  make  it  more  heavenly :  There  mud  be  life,before 
wecanfeed,  but  our  life  is  continued  and  increafed  by  feeding. 
Therefore,Rcader,let  me  here  inform  thee,That  if  thou  lie  com- 
plaining  of  deadnefs  and  dulnefs,that  thou  canft  not  love  Chrift, 

nor 


Part  4. 


The  S dints  evcrUfing  Reft. 


7* 


nor  rcjoyce  in  his  Love ;  that  thou  haft  no  life  in  prayer,  nor  any 
other  dutyjind  yet  never  tried  (I  this  quickning  courfe,or  at  leaft 
art  carelefs  and  unconftant  in  it :  Why,thou  art  the  caufe  of  thy 
own  complaints ;  thou  deadeft  and  dulleft  thine  own  heart;  thou 
denieft  thy  fclf  that  life  which  thou  talkft  of.  Is  not  thy  life  hid 
with  Chrtft  in  God?  Whither  mud  thou  go,but  to  Chrift,for  it? 
and  whither  is  that,  but  to  Heaven,  where  he  is  ?  Thou  wile  not 
come  to  Corift,  that  thou  mayft  have  life.  Jf  thou  wouldft  have 
light  and  heat,  why  arc  thou  then  no  more  in  the  Sun-ftiine  ?  If 
thou  wouidft  have  more  of  that  Grace  which  flows  from  Chrift, 
why  art  thou  no  more  with  Chrift  for  it?Thy  ftrength  is  in  Hea- 
ven, and  thy  life  in  Heaven,  and  there  thou  muft  daily  fetch  it,  jf 
thou  wilt  have  it.  For  want  of  this  recoiufe  to  Heaven,  thy  foul 
is  a  candle  that  is  not  lighted,  and  thy  duties  as  a  facrifiee  which 
hath  no  fire.  Fetch  one  coal  daily  from  this  Altar,  and  fee  if  thy 
offering  will  not  burn.  Jight  thy  candle  at  this  flame,  and  feed  it 
daily  with  Oyl  from  hence, and  fee  if  it  will  not  glorioufly  fhine: 
Keep  clofe  to  this  reviving  fire,  and  fee  if  thy  affeclions  will  not 
be  warm.   Thou  bewailed  thy  want  of  love  to  God,  (and  well 
/thoumayfl,  for  itisahainouscrime,  a  killing  fin)  why,  lift  up 
thy  tye  of  Faith  to  Heaven,  behold  his  beauty,  contemplate  his 
excellencies,  and  fee  whether  his  amiablcnefs  will  not  fire  thy  af- 
fections, and  his  perfect  goodnefs  ravifh  thy  heart.   As  the  eye 
doth  incenfe  the  fenfual  affections,  by  its  overmuch  gazing  on  al- 
luring objcdsjfo  doth  the  eye  of  ourFaith  in  meditation,inflame 
our  affections  towards  our  Lord,  by  the  frequent  gazing  on  that 
higheft  beauty.Whoever  thou  art,thou  art  a  (hanger  to  this  ira- 
ployment,  be  thy  parts  and  profeflion  never  fo  great,  let  me  tell 
thee,Thou  fpendefl  thy  life  but  in  trifling  or  idlenefs^thou  feera- 
!  eft  to  live,  but  thou  art  dead:  I  may  fay  of  thee,as  vSV/;^  of  idle 
Vacia.Scie  Iatereyvivere  ne/cu-Thou  knoweft  how  to  lurk  in  idle- 
nefs,  but  how  to  live  thou  knoweft  not.  And  as  the  fame  Seneca 
j  would  fay,whcn  he  paffed  by  that  fluggards  dwelling,  lbifitm  eft 
Vacia  ;  fomay  itbefaidof  thee,  There  liesfuch  a  one,  but  not 
there  lives  fuch  a  one;  for  thou  fpendefl:  thy  daies  likcr  to  the 
dead,thcn  the  living.  One  o£  Draco's  Laws  to  the  Athenians  was, 
That  he  who  was  convict  of  *  idlcncfs  fhould  be  put  to  death  :  | 
Thou  doft  execute  this  on  thy  own  foul,  whil'ft  by  thy  idlencfs 
thou  deftroyeft  ks  livclinefe, 
'  G  g  g  2  Thou 


Coll  j. 
John  f.40» 

I 


*  De  ammo  hoc 
ctlefti  dico  ut 
Rabbi:  as  ille 
de  opcribm : 
T)oftri?u  pue 
opcrc  non  eft 
doftrivi:  Ctt- 
dit  enim  fuper 
cerda,  ficut  im- 
ber  fuper  [ax*. 
Et  itf-Chry- 
foft.  Nihil 
frigtdius  eft. 
do  ft  ore  ierbi< 
[olummoio 
Philofopbante  : 
Hoc  emm  non 
eft  doclorii  fed 
Hiftrioms. 


7* 


The  Stints  wtrhlUng  Reft. 


Part  4. 


Thou  raiayft  many  other  ways  exercife  thy  parts,but  this  is  the 
way  to  exercife  thy  Graces:  They  al!  come  from  God  as  theif 
'Fountain,  and  lead  to  God  as  tleir  ultimate  End,  and  are  exer- 
\  cifed  on  God  as  their  chiefeft  Object ;  fo  that  God  is  their  AH  in 
!  All. From  Heaven  they  come, and  heavenly  the r  nature  is}and  to 
I  Heaven  they  will  direct  and  move  thee  And  as  exercife  maintain- 
:  eth  appetite,ftrength,and  livelinefs  to  the  body,  fo  doth  it  a'fo  to 
l  the  foul.    Vfe  limbs,  andhave  limbs,!*  the  known  Proverb.  And 
I  ufe  Grace  and  Spiritual  Life  in  thefe  heavenly  exercifes,  and  you  ( 
I  (hall  finde  it  quickly  caufe  their  increafc.  The  exercife  of  your 
I  meer  abilities  of  fpeech  will  net  much  advantage  your  graccs^but 
the  exercife  of  thefe  heavenly  foul-  exalting  gifr?,will  unconcciv- 
ably  help  to  the  growth  of  both.  For  as  the  Moon  is  then  mod 
full  and  glorious,when  it  doth  moft  directly  face  the  Sun;  fo  will 
your  fouls  be  both  in  gifts  and  graces,  when  you  do  molt  neerly 
view*the  face  of  GW.This  will  feed  your  tongue  with  mattered 
make  you  abound  and  overflow,  both  in  Prcaching,Praying,and  j 
conferring.Be(ides,the  fire  which  you  fetch  from  heaven  for  your 
Sacrifices,  is  no  falfi  or  ftrange  fire:  As  your  livelinefs  will  be 
much  more,fo  wil  ir  be  alfo  more  fincere  A  man  may  have  a  great 
deal  of  fervor  in  Affections  and  Duties,&  all  prove  but  common 
and  unfound,  when  it  is  raifed  upon  common  Grounds,and  mo- 
tives^your  zeal  wil  parta-ke  of  the  nature  of  thofe  things  by  which 
it  is  acted  :The  zeal  therefore  which  is  kindled  by  your  medita- 
tions on  Heaven,  is  moft  like  to  prove  a  heavenly  zeal,  and  the 
livelinefs  of  the  Spirit  which  you  fetch  from  the  face  of  God, 
muft  needs  be  the  Divined  fincereft  life :  Some  mens  fervency  is 
drawn  only  from  their  Books,  and  fome  from  the  pricks  of  fome 
flinging  affliction,and  fome  from  the  mouth  of  a  movingMinifter; 
and  fome  from  the  encouragement  of  an  attentive  Auditory  ;but 
he  that  knows  this  way  to  Heaven,  and  derives  it  daily  from  the 
pure  Fountain,(hall  have  his  foul  revived  with  the  water  of  Life, 
and  enjoy  that  quickning  which  is  the  Saints  peculiar:  By  this 
Faith  thou  maift  offer  Abels  Sacrifice,  more  excellent  then  that 
of  common  men,and  by  it  obtain  witnefs  that  thou  art  righteous, 
God  teftifying  of  thy  gifts,  (that' they  are  fincere,)  JW.11.4. 
When  others  are  ready,  as  *Baals  Priefts,  to  beat  themfelres,  and 
cut  their  flefh,  becaufe  their  facrifice  will  not  burn  ;  then  if  thou 
canft  get  but  the  fpirit  of  Elias^nd  inthe  chariot  of  Contempla- 
tion. 


t 


!  Part  4.  The  Stints  cvcfiajling  Rc(t.  y$ 

tion,  canft  foar  iloft,  till  thou  approached  near  to  the  quietening  ; 
I  Spirit,thy  foul  and  facrifice  wil  glorioufly  flame^hough  the  flefh 
and  the  world  fhould  caft  upon  them  the  water  of  all  their  op- 
pofing  enmity.  Say  not  now,  How  (hall  we  get  fo  high  ?  or  how 
can  mortals  afcend  to  heavcn?For  Faith  hath  wings,and  Medita- 
tion is  its  chariot,  Fts  orfice  is  to  make  abfent  things,  as  prcfenc. 
Do  you  not  fee  how  a  little  piece  of  glafs,if  it  do  but  rightly  face 
the  Sun,  will  fo  central  its  beams  and  heat,  as  to  fet  on  fire  that 
which  is  behind  it,  which  without  it  would  have  received  but 
little  warmth  ?  Why,  thy  Faith  is  as  the  Burning  glafs  to  thy  Sa- 
crifice, and  Meditation  fets  it  to  face  the  Sun,  only  cake  it  not  a- 
way  too  foon,but  hold  it  there  a  while, and  thy  foul  will  feel  the 
happy  erfe&.The  flanderous^wj-  did  raifc  a  foolifli  tale  ofChrift, 
-that  he  got  in  the  Holy  of  Holies,and  thence  dole  the  true  name 
of  Godjand  left  he  (hould  lofe  it,cut  a  hole  in  his  thigh,and  few- 
ed  it  therein,  and  by  the  vertue  of  this,  he  raifed  the  dead,  gave 
fight  to  the  blindc,cafl  out  dcvils,and  performed  all  his  Miracles. 
Surely,  if  we  can  get  into  the  Holy  of  Holies,  and  bring  thence 
the  Name  and  Image  of  Godf  and  get  itclofed  up  in  our  hearts, 
this  would  enable  us  to  work  wonders^every  duty  we  performed 
would  be  a  wonder,  and  they  that  heard,  would  be  ready  to  fay  j 
Never  man  fpake  as  this  man  fpeaketh.The  fpirit  would  poflefs  us, 
as  thofe  flaming  tongucs,and  make  us  every  one  to  fpeak  (not  in 
the  variety  of  the  confounded  Languages,  but)  in  the  primitive 
pure  Language  of  Canaan,  the  wonderful  Works  of  God.  We 
(hould  thenbein  every  duty,  whether  Prayer,  Exhortation,  or 
brotherly  reproof,as  "Paul  was  at  Athens ,his  Spirit  (^tt^tfnro ) 
was  ftirred  within  himjand  fhould  be  ready  to  fay  ,as  Jeremy  did,  Aft,  17.26. 
Jer.2C»9.  His  Vvordwas  in  my  heart ,  as  a  burning  fire  jhttt  up  in  mjf 
bones ;  and  I  Vvas  >toearj  With  forbearing,  and  I  could  netftaj. 

Chriftian  Reader,  Art  thou  not  thinking  when  thou  feeft  a 
lively  believer,  &  heareft  his  foul-melting  praiers,&  fou!»ravi(h' 
ingdifcourfe,  O  how  happy  a  man  is  this  1  O  that  my  foul  were 
in  this  blefled  plight !  Why,  I  here  direct  and  advife  thec  from 
God  :  Try  this  forementioned  conrfe,  and  fet  thy  foul  confeion- 
ably  to  this  work,and  thou  (halt  be  in  as  good  a  cafe :  Wa(h  thee 
frequently  in  this  Jordan,  and  thy  Leprous  dead  foul  will  revarc, 
and  thou  (halt  know  that  there  is  a  God  in  7/W/,  and  that  thou 
mayft  live  a  vigorous  and  joyous  life,if  thou  wilfully  cad  not  by 
Ggg  3 this 


74 


The  Saints  evtrlafling  Reft. 


Part  4. 


this  duty,  and  fo  neglect  thine  own  mercies.  If  thou  be  not  a  lazy 
rcferved  hypocrite,  but  moft  truly  value  this  ftrong and  active 
frame  of  Spirit ;  (hew  it  then  by  thy  prcfent  attempting  this  hea- 
venly exereife.  Say  not  now,  but  thou  haft  heard  the  way  to  ob- 
tain this  Hie  into  thy  foul,  and  into  thy  duties:  If  thou  wilt  yet 
neglect  it,  blame  thy  fclf.  But  alas,  the  multitude  of  ProfefTors 
come  to  a  Mi-nifter,  juR  as  Naaman  came  to  Elias ;  they  ask  us, 
How  (hall  I  know  lama  child  of  God?  How  (hall  I  overcome  a 
hard  heart  ?  and  get  fuch  ftrength  and  life  of  Grace  ?  But  they 
expect  that  fomeeafie  means  fhould  doit;  and  think  we  ftiould 
cure  them  with  the  very  Anfwcr  to  tfoeir  Queftion,  and  teach 
them  a  way  to  be  quickly  well ;  but  when  they  hear  of  a  daily 
trading  in  Heaven,  and  the  conftant  Meditation  on  the  joys  a- 
bove,This  is  a  greater  task  then  they  expected,  &  they  turn  their 
backs,  as  Naatnotn  to  Ehas,  or  the  young  man  on  Chrift,and  few 
of  the  moft  confcionable  will  fee  upon  the  duty.Will  not  Preach- 
ing, and  Praying,  and  Conference  ferve  (fay  they)  without  this 
dwelling  ftill  in  Heaven  ?  Juft  as  Countrey  people  come  to  Phy- 
(icians ;  when.they  have  opened  thftr  cafe,and  made  their  moan, 
they  look  he  fhould  cure  them  in  a  day  or  two,  or  with  the  ufe 
of  fome  cheap  and  eafie  Simple  ;  but  when  they  hear  of  a  tedious 
Method  of  Phy/ick,and  of  c^ftly  compofitions,and  bitterPotions; 
they  will  hazard  their  lives  with  fome  fottifh  Empirick,  who  tels 
them  an  eafier  and  cheaper  way,  yea,  or  venture  on  death  it  felf, 
before  they  will  obey  fuch  difficult  counfel.  Too  many  that  wc 
hope  well  of,  I  fear,  will  take  this  courfe  bere  :  If  wc  could  give 
them  life,  as  God  did,  with  a  word  ;  or  could  heal  their  fouls,  as 
Charmers  do  their  bodies,  with  eafie  ftroaking,  and  a  few  good 
words,  then  they  would  readily  hear  and  obey.  I  intreat  thee; 
Reader,  beware  of  this  folly ;  fall  to  the  work  ;  the  comfort  of 
Spiritual  Health  will  countervail  all  the  trouble  of  the  Duty.  It 
is  but  the  flefh  that  repines  and  gain-  fays,  which  thouknoweft 
was  never  a  friend  to  thy  foul:  if  God  had  fet  thee  on  fome  grie- 
vous work,fhouldft  thou  not  have  done  it  for  the  life  of  thy  foul? 
How  much  more  when  he  doth  but  invite  thee  Heaven- ward  to 
fcimfelf? 


SECT. 


Part  4. 


'The  Saints  everlasting  Reft. 


SECT.  V1IJ. 


75 


§.8. 


rf./^Onfidcr,  The  frequent  believing  views  of  Glory  are  the 
V>  mod  precious  cordial  in  all  Afflictions.  Firft,  tofuftain 
our  fpirits,and  make  our  luffcrings  far  more  eafie.  Secondly,  To 
flay  us  from  repining,  and  make  us  bear  with  patience  and  joy  : 
And  thirdly,  to  (trengthen  our  refoiutions,  that  we  forfake  not 
Chrift  for  fear  of  trouble.  Our  very  Beaft  will  carry  us  more 
chearfully  in  travel,  when  he  is  coming  homeward,where  he  ex- 
pefteth  Reft.  A  man  wiJI  more  quietly  endure  the  lancing*of  his 
fores,  the  cutting  out  the  ftone,  when  he  thinks  on  the  eafe  that 
."jl  afterwards  follow. Wha: then  wil  not  a  believer  endure,when 
he  thinks  of  the  Reft,  co  which  it  tendeth  ?  What  if  the  way  be 
never  fo  rough  ?  can  it  be  tedious,  if  it  lead  to  Heaven  ?  Q  fweet 
(ickwefs !  *  Sweet  Reproaches  /  Imprifonmenrs !  or  Death  I  which 
is  accompanied  with  thefe  taftes  of  our  future  Reft  !  Th'is  doth 
keepthc  furTering  from  the  foui,fo  that  it  cm  work  upon  no  more 
but  our  flelhly  outfide ;  even  as  Alexipharmical  Medicines  prc- 
ferve  the  hcart,that  the  contagion  reach  not  the  vital  fpirits.Surc- 
ly,our  fufferings  trouble  not  the  minde,according  to  the  degrees 
of  bodily  pain;  but  as  the  foul  is  more  or  lefs  fortified  with  this 
preferving  Antidote.  Believe  it,Reader,thou  wilt  have  a  doleful 
licknefs,thou  wilt  fuffer  heaviIy,thou  wilt  die  moft  fadly,if  thou 
have  not  at  hand  the  foretaftes  of  Reft.  For  my  own  part(if  thou 
regard  the  experience  of  one  that  hath  often  tried)  had  if  not 
been  for  that  little  (alas  too  little)  tafte  which  1  had  of  Reft,  my 
fufferings  would  have  been  grievous,  and  death  more  terrible.  I 
may  fay  as  Djvid^Pfal.iJ.  l1**  had  faint  edji'nlefs  I  had  believed  to 
fee  the  goodnefs  oftheLordin  the  Land  of  the  living.&ni  as  the  fame  tandem  mors 
David,  Pfal.  141.4,5.  1  looked  on  my  right  h und ,  and  beheld,  but  <P*fr***<£™dl 
thereVvas  n$  man  that  \X>ould  know  met  refute  failed  me:  no  man   **&?W*" 

\  r  r     1       r      •     1  1         *  V       1     1  r  ■  i   ~- ;  Omnium  milO- 

caredformjjoHl.  I  cried  unto  thee, O  Lord,  1 1  aid,  Thou  art  my  re-  |  ritm    ,U£  om. 

■  nes  p-iresfait, 
($*  vifto  viftoriquefinem  aque  m&iurum  affert.  C  hytrarus,  Reade  TcrtuUian: Cyprian,  (pc.  w hen  it 
was  ordinary  to  die  tor  Chrift,  and  fee  what  other  Argument  they  fo  much  encourage  with,  as 
thiscertain'Crownof  Glory.  HosnonanncRimva  arefcenrem  Coronxm;  fed  a  Deo  Meruit  flo- 
ribuAviyidam,  (ujiinemm:  qui(^^lodefli  pet  noftri  liber  alitate  fecuri  f}e  futurx  fj.h.itatH,  fit 
pra/emis  ejus  Majejlatis,  ammmur.  Sic&*beatirefurgimus,(?  futuricoiucmplativnejamvivimus. 
Minut.  Faslix.  Ofttv.p. 401. 

G&g  4 /*# 


*  ContumcliU, 
qua  vulgo  tales 
babentur,  ni- 
mio  otto  inge- 
via  iwftra  in- 
firmi  &>  mu- 
liebria,  (?  in- 
op;.i  vcr*  inju- 
re Ufcivien- 
tin  commovert- 
tur  Venn. 


The  Saints  everlafiwg  Eejl.  Part  3. 


fuge^andmy  portion  in  the  Land  of  the  living*!  may  fay  of  the  pro- 

I  mife  of  this  Reft,  as  David  of  Gods  Law  {Vrdefs  this  had  been  my 

i  delight  J  had  peri/bed  in  mine  ajfliclion,Pfa,i  1 9.pi.One  *&>'*g(fait  h 

I  he)  /  have  defired  of  the  Lordythat  Witi,  I fee \after $that  i  may  dwelt 

\  in  the  houfe  of  the  Lord  all  the  days  of  my  life  ;  to  behold  the  beauty  of 

!  the  Lord^andto  enquire  in  his  Temple.  Tor  in  time  of  trouble  he /bail 

\  hide  me  in  hisP  avilion^in  thefecret  of  his  Tabernacle  he  /ball  hide  mt9 

j  he  {hallfct  me  up  upon  a  rock*  And  then  /ball  mine  head  be  lifted  up  a- 

!  bove  mine  enemies  roundabout  me ;  therefore  /ball  1  offer  in  that  his 

Tabernacle  facrifices  of  joy ,  and/ing,yea,/tng  praifesnnto  the  Lord, 

Pfa  27.4,5, 6.Therefore  as  thou  wilt  then  be  ready  withZWiWto 

pray,  Be  not  far  from  me,for  trouble  is  neeryPfal.ii<  1 1.  So  let  it  be 

thy  own  chiefeft  care  not  to  be  far  from  God  and  Heaven,  whe; , 

trouble  is  neer,  and  thou  wilt.then  finde  him  to  be  unto  thee,  a 

very  prefent  help  in  trouble,  P fal. 46.1.  Then  though  the  fig-tree 

fboulinot  bloffcm^neit  her  /bould  fruit  be  in  the  Vines  f  he  labour  of  the 

Olive  /bould  fail^and  the  fields  Jhouldyeeld  no  meat \the  fiec kjbould  be 

cut  off  from  thefold^  and  there  \\>ere  no  herd  in  the  flails:  Yet  thou 

mightefi  rejoyce  in  the  Lord,  and  joy  in  the  God  of  thy  falvation, 

Hab.i,.  17,18.  All  fufferings  are  nothing  to  us,  fo  far  as  we  have 

the  forefight  of  this  falvation.  No  bolts,nor  bars,nor  diftance  of 

place,  can  (hut  out  thefe  fupporttng  joys ;  becaufe  they  cannot 

confine  our  faith  and  thoughts,  although  they  may  confine  our 

flefh.  Chrift  and  Faith  are  both  Spiritual  •  and  therefore  prifons 

and  banifhments  cannot  hinder  their  intercourfe.  Even  when 

perfection  and  fear  hath  (hut  the  doors,  Chrift  can  come  in,and 

ftand  in  the  midft,and  fay  to  his  Difciples,Pf^e  be  unto  you.  And 

Paul  and  Silas  can  be  in  Heaven,  even  when  they  arc  locked  up 

in  the  inner  prifon,and  their  bodies  fcourgcd,and  their  feet  in  the: 

ftocks.No  wonder  if  there  be  more  mirth  in  their  ftocks,then  on 

Herods  throne ;  for  there  was  more  of  Chrift  and  Heaven.  The 

Martyrs  find  more  Reft  in  the  flames,  then  their  perfecutors  can 

in  their  pomp  and  tyranny  ,•  becaufe  they  forefee  the  flames  they 

fcape,  and  the  Reft  which  that  fiery  Chariot  is  conveying  them 


Qum  reveUti9 

ilia  venerit, 

cum  clariw 

fuper  ms 

fdferit,  tarn 

beati  erimut 

(f  Uti  digna- 

tione  'Domini 

bonorati,  quUm 

ret  remanebant 

&  miferi  qui 

Vei  difertores, 

&  contra  De- 

um   rebsliU 

voluntatem 

feceruvt  diaboil   tiac,  fr  aires,  barcant  cordibm  vefiris :  b*c  fit  armorum  veftrorum  praparatio  : 

bae  diurna  ac  notturni  medttatio ;  ante  oculos  habere  ,   £T*  cogitatione  femper  ac  fenfibm  volvcre 

iniquorum  fimplicia ,  (st  pramii  ac  merita  juftorum.    Si  bxc  meditantibus  nobis  fupervenit  pcr- 

fecutionis  dies,  miles  Cbrijii  nou  expavefcit  ad  pugnam ,  fed  paratus  eft  ad  Coronam.   Cyprian. 

Epifl.$6.pti%6. 

to. 


Part  4.  The  Sdnts  tverUJling  Rejf, 


77 


to.  It  is  not  the  place  that  gives  the  Reft,  but  the  prefence  and 
beholding  of  Chrift  in  it.  Jf  the  Son  of  God  will  walk  with  us 
in  it,  we  may  walk  fafely  in  the  midft  of  thofe  flames,  which  Dan.j 
(hall  devour  thofe  that  caft  us  in.  Why  then  Chriftian,  keep  thy 
foul  above  with  Chriftjbe  as  little  as  may  be  out  of  his  company, 
and  then  all  conditions  will  be  alike  to  thee.  For  that  is  the  beft 
eftatc  to  thee,  in  which  thou  pofTcfleft  moltofhiro.  The  moral 
arguments  of  a  Heathen  Philofopher  may  make  the  burden 
fomewhat  lighter^but  nothing  can  make  us  foundly  joy  in  tribu- 
lation, except  we  can  fetch  our  joy  from  Heaven.  How  came 
Abraham  to  leave  hisCountry,and  foIlowGod  he  knew  not  whi- 
ther }  Why,becaufc  he  looked  for  a  City  that  hath  foundations, 
Whofe  builder  and  maker  u  God^Heb.  1 1.8,0,101  What  made  Mofes 
chufe  affliction  with  the  people  of  God,  rather  then  to  enjoy  the; 
pleafures  of  (in  for  a  feafon?  and  to  efteera  the  reproach  of 
Chrift  greater  riches  then  the  treafures  of  ^Egypt  ?  Why,becaufc 
he  had  refpeft  to  the  rccompcnce  of  Reward,  Heb.i  1.24,25,26. 
What  made  him  to  forfake  jEgypt,  and  not  to  fear  the  wrath  of 
theKing?Why,heendurcd,as  feeing  him  who  is  invifible,w.27. 
How  did  they  quench  the  violence  of  fire  ?  And  out  of  wcaknefs 
were  made  ftrong?  Why  would  they  not  accept  deliverance 
when  they  were  tortured  ?  Why,  they  had  their  eye  on  a  DTtteT 
RefurrecYion  which  they  might  obtain.  Yea,  it  is  moft  evident 
that  our  Lord  himfelf  did  fetch  his  encouragement  to  fufferings 
from  the  fore-fight  of  his  glory  :  For  to  this  end  he  both  died, 
and  rofc,  and  revived,  that  he  might  be  Lord  both  of  the  dead 
and  living,  Rom.  14.9*  €vt*  Jefu*  the  author  and  fini/ber  of  our 
faith, for  the  joy  that  Vraifet  before  him,  endured  the  Croft,  def fifing 
the  frame,  and  is  fet  down  at  the  right  hand  of  the  Throne  of  God* 
Heb.  12.2.  Who  can  wonder  that  pain  and  forrow,  poverty  and 
ficknefs  (hould  be  exceeding  grievous  to  that  man  who  cannot 
reach  to  fee  the  end?  Or  that  death  (hould  be  the  King  of  terrors 
to  him,  who  cannot  fee  the  life  beyond  it  ?  He  that  looks  not  on 
the  end  of  his  fuffcrings^as  wel  as  on  the  fuffering  it  felf,he  needs 
muft  lofe  the  whole  cor,foIation;And  if  he  fee  not  the  quiet  fruit 
of  righteoufnefs,which  it  afterward  yecldeth,it  cannot  to  hira  be 
joyous,  but  grievous,  Heb.i  2.1 1.  This  is  the  noble  advantage  of 
faith;  it  can  look  on  the  means  and  end  together.  This  alfo  is  the 
rcafon  why  we  oft  pity  our  felves  more  then  God  doth  pity  us, 
^  -'• though 


Omm  facile 
contemnerc  po- 
Kft,  quife 
"toriturum  epe 
ferto  etgitat. 
i*{.Cbjtrau, 


78 


The  Saints  everlafting  Reft, 


Pare  4. 


though  we  love  not  our  felves  fo  much  as  he  doth  ;  and  why  we 
would  have  the  Cup  to  pafs  from  us,when  he  will  make  us  drink 
it  up.  We  pity  our  felves  with  an  ignorant  pity3and  would  be  fa- 
ved  from  theCrofs,which  is  the  way  to  fave  u^God  fees  our  glo- 
ry as  foon  as  our  furfering,and  fees  our  furring  as  it  conduceth  to 
our  glory:he  lees  ourCrofs  and  our  Crown  at  once,and  therefore 
pitieth  us  the  lefs,  and  will  not  let  us  hare  our  wils.  Sirs,  believe 
it9  this  is  the  great  reafon  of  our  miftakes,  impatience,  and  ccn- 
furingof  God  ;  of  our  fadnefsof  fpirit  at  ficknefs,  and  at  death, 
becaufe  we  gaze  on  the  evil  it  felf,  but  fix  not  our  thoughts  oa 
what's  beyond  it. We  look  only  on  the  blood,and  ruifie,and  dan- 
ger in  our  warstbut  God  fees  thefe,with  all  the  Benefits  to  Souls. 
Bodics,Church,State,and  Pofterity,all  with  one  (ingle  view.  We 
fee  the  Ark  taken  by  the  Philiftines,  but  fee  not  their  god  falling 
before  it,and  themfelves  returning  it  home  with  gifts. They  that 
fawChrift  only  on  the  Crofs,or  in  the  grave,do  (hake  their  heads, 
and  think  him  loft  :  but  God  faw  him  dying,  buried,  rifing,  glo- 
rified,and  all  this  with  one  view.Surely  faith  will  imitate  God  in 
this,fo  far  as  it  hath  the  glafs  of  a  promife  to  help  it.  He  that  fees 
fofeph  only  in  the  pit,  or  in  the  prifon,  will  more  lament  his  cafe, 

ihe(|he  that  fees  his  dignity  beyond  it.Could  old  facet  have  fcen 
b  far,  it  might  have  fayed  him  a  great  deal  of  forrow.  He  that 
fees  no  more  then  the  burying  of  the  corn  under  ground,  or  the 
thre(hing,the  winnowing,and  grinding  of  it,will  take  both  it  and 
the  labour  for  loft;but  he  that  forefees  its  fpringing  and  increafe. 
and  its  making  into  bread  for  the  life  of  man,  will  think  other- 
wife.  This  is  our  miftake :  we  fee  God  burying  us  under  ground, 
!  but  we  forcfee  not  the  fpring,  when  we  fhall  all  revive  :  we  feel 
I  him  thrcftiing,  and  winnowing,  and  grinding  us,  but  we  fee  not 
when  we  (hall  be  ferved  to  our  matters  table.  If  we  fhould  but 
clearly  fee  Heaven,as  the  end  of  all  Gods  dealings  with  us,furely 
none  of  his  dealings  could  be  fo  grievous.  Think  of  this, I  intreat 
thee,Reader,  If  thou  canft  but  learn  this  way  to  Heaven,  and  get 
thy  foul  acquainted  there,  thou  needeft  not  be  unfurmfhed  of 
the  choiceftCordia!s,to  revive  thy  fpirits  in  every  affliftionjthou 
knoweft  where  to  have  them,when  ever  thou  want'ft  thou  ma  ft  \ 
have  arguments  at  hand  to  anlWer  all  that  the  devil  or  flefh  can 
£ay  to  thy  difcomfort.Oh,if  God  would  once  raife  us  to  this  life,  j 
we  fhould  find,that  though  heaven  and  fin  arc  at  a  great  diftame;  j 
.'        .  yetj 


Part4«  The  Saints  everlsiftirsg  Reft. 


~v 


yet  heaven  and  a  prifon,  or  remote  ft  banifhmenr,  heaven  and  the 
belly  of  a  whale  in  the  Sea,  1  eavtn  and  a  Den  of  Lion?,  a  confir- 
ming ficknefs,  or  invading  death,  aie  at  no  fuchdiftance.  Eutas 
^rA.wfofar  offftwChnftf  day,  andrejoyced;  foweincur 
moft  forlorn  efhte,  might  fee  that  day  when  Chrift  (lull  give  us 
Rcft,and  therein  rejoyce.  I  be(ecchrhee,Chriftian,for  the  honor 
of  the-Gofpel,  and  for  the  comfort  of  thy  foul,  that  thou  be  not 
to  learn  this  heavenly  Art,  when  in  thy  greateft  extremity  thou 
haft  molt  need  to  ufeit.  1  know  thou  expefteft  fuffering  days,at 
lead  thou  lookeft  to  be  fick  and  die:  thou  wilt  then  have  exceed- 
ing need  of  confolation  ;  why  whence  doft  thou  think  to  draw 
thy  comforts?  If  thou  broach  every  other  veflel.  none  will  come: ! 
it  is  onely  heaven  that  can  afford  thee  ftore  ;  the  place  is  far  off,  ! 
J  the  well  is  deep ;  and  if  then  thou  have  not  wherewith  to  draw, 
nor  haft  got  thy  foul  acquainted  with  the  place ;  thou  wilt  finde 
thy  felf  at  a  fearful  lofs.  Itisnot  aneafie,  nor  a  common  thing, 
even  with  the  beft  fort  of  men,  to  die  with  joy.    As  ever  thou  j 
wouldft  (hut  up  thy  days  in  peace,  and  clofc  thy  dying  eyes  with  ; 
comfort,die  daily  ;  live  now  above,be  much  with  Chnft,and  thy  | 
own  foul,  and  the  Saints  about  thee  (hall  blefs  the  day  that  ever 
thou  tookeft  this  Counfei;  When  God  fhalJ  call  thee  to  a  fick 
bed,and  a  grave,thou  (halt  perceive  him  faying  to  thee,as  Jfa.26. 
20.  Come  my  people,enter  into  tbj  Chambers  tand /hut  thy  duors  about 
thee^hidethy  felf  as  it  Were  for  a  little  moment,  untill  the  indigna- 
tion be  overpaft.lt  is  he  that  with  Stephen  doth  fee  heaven  opened, 
and  Chrift  fitting  at  the  right  hand  of  God,  who  will  comfort- 
ably bear  the  ftorm  of  (tones,  Atl.j^6*  Thou  knoweftnot  yet 
what  trials  thou  maift  be  called  to;  The'Clouds  begin  to  rife 
again,  and  the  times  to  threaten  us  with  fearful  darknefs  •  Few 
Ages  fo  profperous  to  theChurch.but  that  ftill  we  mud  be  faved, 
foasby  fire3i  Cor.3.15.  and  go  to  heaven  by  the  old  road.  Men 
that  would  fall  if  the  ftorm  fhould  (hake  them,  do  frequently 
meet  with  that  which  tries  them.    Why,  what  wilt  thou  do  if 
this  (houldbc  thy  cafe?Art  thou  fitted  tofufrer  imprifonmcnr,or 
banifhment  ?  to  bear  the  lofs  of  goods  and  life  ?  How  is  it  pofii- 
ble  thou  (houldft  do  this,  and  do  it  cordially,  and  chearfully ex- 
cept thou  haft  a  tafte  of  fomc  greater  good,  which  thou  iookeft 
to  gain  by  lofing  thefc?  will  the  Merchant  throw  his  goods  over- 
board till  he  fees  he  mult  otherwife  lofe  his  life  ?  And  wilt  thou 

caft 


19 


TXjiHka  iisdehr 
eft  dc  incur fir 
ttouc  malorum 
pfafentitiw, 
quibus  fiducii 
eft  jutumum 
bonorum. 
Ncc  con  ft  cm  A» 
mur  adverfis, 
I  nee  dolcmuij 
veque.  m  ulU 
am  rcrum  eli- 
de rcbelles  am 
corporum  vile- 
tttdine  muffi- 
tJmui}  Jpiritu 
migU  qulm 
cane  viventer, 
firmitate  animi 
i'lfirmitdtem 
corporis  vinci- 
mus.    Cyprian 
Ad  Demecrian. 
Scft.  l.z^.p.cd. 
Gouiart.329. 


8o 


The  Stints  everlafting  Reft* 


Part  4, 


Tfjmo  potejl 
perfonm  dm 
ferre.  Fifttin 
mtturam  fum 
cito  rectdunt. 
t^uibus  Veritas 
[ubeft,  quelle 
ex  folido  enaf- 
cuntur,  tempore 
ipfo  in  mijus 
meliufaucpro- 
cedunt.  Seneca 
de  Clement. 


§•?• 


caft  away  all  thou  haft,  before  thou  haft  felt  the  fweetnefs  of 
chat  reft,  which  elfe  thou  rauftlofe  by  fa  vingthefe?  Nay,  and  it 
is  nocafpeculative  knowledge  which  thou  haft  got  onely  by 
Reading  or  Hearing  of  Heaven,  which  will  mike  thee  part  with 
ail  to  get  it;  as  a  man  chic  only  hears  of  the  fweetnefs  of  pleafant 
food,  or  reads  of  the  melodious  founds  of  Mufick,  this  doth  not 
much  excite  his  delires;  but  when  he  hath  tried  the  one  by  his 
tafte,  and  the  other  by  his  car,  then  he  will  more  lay  out  to  get 
them :  fo  if  thou  fhouldft  know  only  by  the  hearing  of  the  ear, 
what  is  the  glory  of  the  inheritance  of  the  Saints,  this  would  not 
bring  thee  through  fufferings  and  death;  but  if  thou  take  this 
Trying  taftingcourfe,by  daily  excrcifing  thy  foul  above,then  no- 
thing will  ftand  in  thy  way,  but  thou  wouldft  on  till  thou  were 
there,  though  through  fire  and  water :  What  ftate  more  terrible 
then  that  of  an  Apoltate  ?  when  God  hath  told  us,  //  any  man 
draw  backjois  foul jhall  have  no  p'leafftre  in  him ,Heb. I o.$$.Becaufe 
they  takj  not  ibeir  pleafure  in  God,  and  fill  not  tkewfelves  With  the 
delights  of  his  Wales,  and  of  his  heavenly  paths,  \Wich  drop  fatnefs, 
Pfal.65.li.  Therefore  do  they  prove  backzfliders  in  heart,  and  are 
fi/ied&hh  the  bitternefs  of  their  own  wales,  Prov.14.14, 

Nay ,if  they  (hould  not  be  brought  to  trial,and  fo  not  actually 
deny  Chrift,  yet  they  ace  ftill  interpretativcly  fuch,  becaufe  they 
are  fuch  in  difpoficion,  and  would  be  fuch  in  action,  if  they  were 
put  to  it.  I  affure  thee,Reader,for  my  part,l  cannot  fee  how  thou 
wilt  be  able  to  hold  out  to  the  end,  if  thou  keep  not  thine  eye 
upon  the  recompence  of  reward,  and  ufe  not  frequendy  to  tafte 
this  cordially;  or  the  lefs  thy  diligence  is  in  this,the  more  doubt* 
ful  muft  thy  perfeverance  needs  be ;  for  the  Joy  of  the  Lord  is  thy 
ftrength,  and  that  Joy  muft  be  fetcht  from  the  place  of  thy  Joy  • 
and  if  thou  walk  without  thy  ftrength,how  long  dolt  thou  think 
thou  art  like  to  endure  ? 


SECT.  )X. 

7'f*  Onfider, It  h  he  that  hath  hU  conversation  in  heaven  who  u  the 
^J  profitable  Chriftian  to  all  about  him:mt\\  him  you  may  take 
fwect  counfcl,and  go  up  to  the  celeftial  Houfe  of  God.  When  a 
man  is  in  a  ftrange  Country , far  from  home,how  glad  is  he  of  the 
company  of  one  of  his  own  Nation  ?  how  delightful  is  it  to  thenv 

to 


Part  4, 


The  Saints  cvcrUfting  Reft. 


81 


to  talk  of  their  Countrey,of  their  acquaintance  and  the  affairs  of 
their  home?*  hy  ,with  a  heavenly  Chnftian  thou  maift  have  fuch 
cjifcourfe,for  be  hath  been  there  in  the  Spirit,and  can  tell  thee  of 
the  Glory  &:  Reft  above  What  pleafantdifcourfe  wasitto^/^ 
to  talk  with  his  Brethren  in  a  ftrange  Land;  and  to  enquire  of  hi» 
Father,  and  his  hi other  Benjamin?  Is  it  notfo  toa  Chriftian  to 
talk  with  hisBrechren  r  hat  have  been  above,and  enquire  after  his 
Father.  &  Chrift  his  Lord?when  a  worldling  will  talk  of  nothing 
but  the  world,  and  a  Polititian  of  nothing  but  the  affairs  of  the 
State,and  a  mcer  Scholar  of  humane  learning^and  a  common  Pro- 
feflbr^of  duties, and  of  Ghriftians;the  heavenly  man  wil  be  fpeak- 
ing  of  Heaven^  and  the  ftrange  Glory  which  his  Faith  hath  fcen, 
and  our  fpeedymi  bleflcd  meeting  there.  I  confefs,  to  difcourfe 
with  able  men,of  clear  understandings  &  piercing  wits,about  the 
controverted  difficulties  in  Religion,  yea,  about  fome  Criticifms 
in  Languages  &  Sciences,  is  both  pleafant  and  profitab!e;but  no- 
chingto  this  heavenly  difcourfe  of  a  Believer.  O,how  refreshing 
and  favory  arc  his  cxpreflion$?ho\v  his  words  do  pierce,and  melc 
the  heart?  how  they  transform  the  hearers  into  other  men,  that : 
they  think  they  are  in  heaven  al  the  while?How  doth  his  doftrine  [ 
drop  as  therain,&  hisfpeecbdiflilas  the  gentle  dew?as  thefmal  I 
rain  ifjxm  the  tender  Herb,  and  a»  the  fhowcrs  upon  the  Grafs,  j 
while  his  tongue  is  cxprcfling  the  Name  of  the  Lord,  &  afcribing 
grcatnefs  to  his  God  >  Dear^z.i  ,$.  Js  not  his  feeling,  fwect  dif 
courfc  of  Heavcn,even  like  that  box  of  precious  ointment,which 
■being  opened  to  pour  on  the  headof  Chnft,  dorh  fill  the  houfc 
with  the  pleafure  of  its  perfume?  Al  that  are  neer  may  be  refrefh 
ed  by  it.His  words  are  like  the  precious  ointment  on  Aarons  head, 
that  lan  down  upon  his  beard,&  the  skirts  of  his  garmentSjEvcn 
like  the  dew  of  Hermonjnd  as  the  dew  that  defcendeth  from  the 
Cclcftial  mount  27o»,where  the  Lord  hath  commanded  the  blef- 
fing,even  life  for  evermore,  P/*/.i 33. 3.  This  is  the  man  who  is  as  I 
7<>£,Whcn  the  Candle  of  God  did  (hine  upon  his  headland  when 
by  his  light  he  walked  through  darknefs :  When' the  fecret  of 
God  was  upon  his  Tabernacle  ;  and  when  the  Almiglity  was  yet 
with  him  :  Then  the  car  that  heard  him,  did  blefs  him  ,  and  the 
eye  that  faw  him,  gavewitnefsto  him,  ^29.3,4,5,11.-  Happy 
the  people  that  have  a  Heavenly  MiniftenHappy  the  children  and 
fervants  that  have  a  Heavenly  Father  or  Matter;  Happy  the  tnan 

that 


82 


The  Saints  everlafting  Reftt 


Pan  4, 


Junius  writes 
of  himfelf  In 
rhis  tife,  chat 
when  he  lay  in 
the  fin  of  A- 
theifm,  he  was 
driven  by  a  tu- 

ult  into  a 
Country-mans 
houfe,  where 
he  received 
the  firft  fpark 
of  zeal  kind- 
led in  him  by 
the  Country- 
mans  zealous 
difcourfe,  and 
the  Country- 
man alfo  re- 
ceived an  in« 
creafe  of 
knowledge 
from  him3  who 
then  had 
knowledge 
without  zeal. 


that  hath  Heavenly  AfTociates ;  if  they  have  but  hearts  to  know 
their  happinefs.  This  is  the  Companion,who  will  watch  over  thy 
ways ;  who  will  ftrengthen  thee  when  thou  art  weak  -y  who  will 
ifchear  thee  when  thou  art  drooping,  and  comfort  thee  with  the 
-fame  comforts,wherewith  he  hath  been  fo  often  comforted  hitn- 
j  felf,  2  Cor.  i  .4.  This  is  he  that  will  be  blowing  at  the  fpark  of  thy 
Spiritual  life,  and  always  drawing  thy  foul  to  God ;  asd -will.be 
faying  to  thee,  as  the  Samaritan  woman,  Come  and  fee  one  that 
hath  told  me  all  that  ever  I  djd ;  one  that  hath  ravifhed  my  fieart 
{ with  his  beauty  :  one  that  hath  loved  our  fouls  to  the  death ;  Is 
I  not  this  the  Chrift?Is  not  the  knowledg  of  God  and  Him,Eternal 
J  life?  Is  not  it  the  glory  of  the  Saints  to  fee  his  Glory?  If  thou 
I  come  to  this  mans  houfe,  and  (it  at  his  Table,  he  will  feaft  thy 
foul  with  the  dainties  of  Heaven  •  thou  (halt  meet  with  a  better 
then  Plato's  Philofophical  Feaft,  .even  a  tafte  of  that  feaft  of  fat 
things,  Of  Wines  on  the  fees,  off  at  things  full  of  marrow,  of  Wine  on 
the  lees  Well  refined,  Ifa.25.6.  That  thy  foul  may  be  fat -ft fie d  a&  With 
marrow  and fatnefs,  and  thou  maifi  praife  the  Lord  With  joyful  lips, 
Pfal.63.5.  Jf  thou  travel  with  this  man  on  the  way,  he  will  be 
directing  and  quickning  thee  in  thy  Journey  to  Heaven  •  If  thou 
be  buying  or  felling^r  trading  with  him  in  the  world, he  will  be 
coiinfelling  thee  to  lay  out  for  the  ineftimable  Treafure.  If  thou 
wrong  him,he  can  pardon  thee,remembring  that  Chrift  hath  not 
only  pardoned  great  offences  to  him,  but  will  alfo  give  him  this 
unvaluable  portion ;  If  thou  be  angry,he  is  meek,  considering  tfoe 
meeknefs  of  his  heavenly  Patrrn,  or  if  he  fall  out  with  thee,he  is 
foon  reconciled>when  he  remembreth  that  in  heaven  you  muft  be 
everlafting  friends :  This  is  the  Chriftian  of  the  right  ftamp;  this 
is  the  fcrvant  that  is  like  his  Lord,thefe  be  the  innocent  that  fave 
the  Ifland,and  all  about  them  are  the  better  where  they  dwell.O 
Sirs,  I  fear  the  men  I  havedefcribed  are  very  rare,  even  among 
the  Religious;  but  were  it  not  for  our  own  (hameful  negligence, 
fuch  men  we  might  all  be :  What  Families !  what  Towns  I  what 
Common-wealths !  whatCfaurches  fhould  we  have,if  they  were  I 
but  compofed  of  fuch  men!  but  that  is  more  defirable  then  hope- 
fill,  till  we  come  to  that  Land  which  hath  no  other  inhabitants,  J 
fave  what  are  incomparably  beyond  this:  Alas,  how  empty  are  r 
the  fpeeches,  and  how  unprofitabJe.tbe  fociety  of  all  other  forts 
ofChriftians  in  comparifon  of  thcfelA  man  might  perceive  by  his 


Divine 


Part  4  •  Tfje  Sa^ts  everlasting  Rcfl* 

Divine  Song,  and  high  Expreflions,  Bent.  32.  &  33.  that  Mofes 
had  been  oft  with  God,  and  that  God  had  (hewed  him  part  of 
hft  Glory.  Who  could  have  compofed  fuch  fpiritual  Pfalms,and 
poured  out  praifes  isDav *Wdid,but  a  man  after  Gods  own  heart? 
and  a  man  that  was  neer  the  heart  of  God,  and  (no  doubt)  had 
GWalfo  near  his  heart  ?  Who  could  have  preached  fuch  fpiritual 
Doctrine,  and  dived  into  the  precious  mytteries  of  Salvation,  as 
?4#/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  had  fcenthc  unutterable  things?  If  a  man  (houldcomc 
down  from  heaven  amongft  us,  who  had  lived  in  the  poffefllon 

I  of  that  blefled  State,  how  would  men  be  defirous  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  :  how  would  men  long  to  hear  what  reports  he 
would  make  of  the  other  world?  and  what  he  had  fcen?  and 
what  the  blefled  there  enjoy?  would  they  not  think  this  man  the 
beft  companion^  his  difcourfe  to  be  of  all  mod  profitable?  Why 
Sirs!  Every  true  believing  Saint  (hall  be  there  inperfon,  and  is  | 
frequently  there  in  Spirit,and  hath  fecnitalfo  intheGlafsof  the  j 
Gofpel:  why  then  do  you  value  their  company  no  more?  and 
why  do  you  enquire  no  more  of  them  ?  and  why  do  you  relifh 
their  difcourfe  no  better  ?  Well :  for  my  part  I  had  rather  have 
the  fellowfhip  of  a  Heavenly-minded  Chriftian,then  of  the  moft 
learned  Difputers,  or  princely  Commanders. 


83 


SECT.  X. 


8. 


COnfidcr,  There  is  no  man  fo  highly  honoureth  God,  as  he 
who  hath  his  convention  in  heaven;  and  without  this 
we  deeply  diftionour  him.  Is  it  not  a  difgrace  to  the  Father,when 
the  Children  do  feed  on  Husks,  and  are  cloathed  in  rags,  and  ac- 
company with  none  but  Rogues  and  Eeggers  ?  Is  it  not  fo  to  our 
lather,  when  we  who  call  our  fclves  his  Children,  (hall  feed  on 
Earth,  and  the  garb  of  our  fouls  be  but  like  that  of  the  naked 
World  ?  and  when  our  heaKs  (hall  make  this  clay  and  duft  their 
more  familiar  and  frequent  company,  who  (hould  always  (land 
in  our  Fathers  prefence,and  be  taken  up  in  his  own  Attendance? 

Sure 


§.  .ib. 


84 


§.  II, 


The  Saints  everlafting  Reft* 


Part  4. 


Sure  it  befeems  not  the  Spoufc  of  Chrift,  to  live  among  his  Scul- 
lions ancTSIaves,  when  they  may  havedaily  admittance  into  his 
prefence-Chamber ;  he  holds  forth  the  Scepter,  if  they  will  but 
enter.  Sure,  we  live  below  the  rates  of  the  Gofpel,  and  not  as 
becometh  the  Children  of  a  King,  even  of  the  great  King  of  all 
the  World.  We  live  not  according  to  the  height  of  our  Hopes, 
nor  according  to  the  plenty  that  is  in  the  Promifes,nor  according 
to  the  provifion  of  our  Fathers  houfe,  and  the  great  prepara- 
tions made  for  his  Saints.  It  is  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  (lands  fure,and  that  the  Lord  know- 
cth  who  are  his ;  or  elfc  he  would  hardly  take  us  for  his  own,  fo 
far  do  we  live  below  the  honour  of  Saints :  If  he  did  not  firft 
challenge  his  intereft  in  us,  neither  our  felves,  nor  others  could 
know  us  to  be  his  people.  But  O,  when  a  Chriftian  can  live 
above,  and  re  Joyce  his  foul  in  the  things  that  are  unfeen ;  how 
doth  God  take  hirafelf  to  be  honoured  by  fuch  a  one  ?  The  Lord 
may  fay,  What,  this  man  believes  me ;  I  fee  he  can  truft  me,  and 
take  my  Word;  He  rejoyceth  in  my  promife,  before  he  hath 
pofleffion ;  he  can  be  glad  and  thankful  for  that  which  his  bodi- 
ly eyes  did  never  fee :  This  mans  rejoycing  is  not  in  the  flefli ;  I 
fee  he  loves  me,  becaufe  he  mindes  me ;  his  heart  is  with  me,  he 
loves  my  prefence ;  and  be  (hall  furcly  enjoy  it  in  my  Kingdom 
forever.  Becaufe  thou  haflfeen  (faith  Chrift  to  Thomai)  thou 
haft  believed  1  but  blejfed  are  they  that  have  not  feen9  and  jet  have 
believed ,  John  20. 29.  How  did  God  take  himfelf  honoured 
by  Caleb  and  Jo[buar  when  they  went  into  the  promifed  Land, 
and  brought  back  to  their  Brethren  a  tafteof  the  Fruits,  and 
gave  it  commendation ,  and  encouraged  the  people?  And 
what  a  promife  and  recorapence  do  they  receive,  Numbers 
14.24.30.  For  thofe  that  honour  him,  he  will  honour,  iSam. 
2.30. 


SECT.  XI. 

p.i^Onfider,  If  thou  make  not  confciencc  of  this  duty  of  dili- 

V^f  gent  keeping  thy  heart  in  Heaven,  Firft,  thou  difibeyeft 

the  flat  commands  of  God.  Secondly,  Thou  iofeft  the  fwceteft 

parts  1 


Part  4. 


The  Saints  evcrUjting  Refl. 


8< 


pirts  of  Scripture.  Thirdly,And  doft  fruftrate  the  moft  gracious 
discoveries  of  God. 

God  hath  not  left  it  as  a  thing  indifferent, &  at  thy  own  choice, 
whether  thou  wilt  do  it  or  not;  He  hath  made  it  thy  duty  as  well 
as  the  means  of  thy  corafort,that  (0  a  double  bond  might  tie  thee 
not  to  forfake  thy  own  mercies,  CoL  3. 1,2.  Ifje  then  be  rifen  With ' 
Chrifl^  feek^  thofe  things  Vchich  are  above ;  fet  Jjonr  affections  on 
things  above,not  on  things  on  earth.  The  fame  God  that  hath  com- , 
manded  thee  to  believe,&to  be  aChriftian,hath  commanded  thee 
to  fee  thyaffedions  above:The  fameGod  that  hath  forbiddenthee : 
to  murder,to  fteal,  to  commit  adultery,  inceft,  or  Idolatry,  hath  j 
forbiddenthee  the  ncglcd  of  this  great  duty;&  dareft  thou  wil- 
fully difobcy  him?  Why  makeft  thou  not  confciencc  of  the  one 
as  well  as  of  the  other  ?  Secondly,  befides,  thou  lofeft  the  mod 
comfortable  paflages  of  the  Word.  All  thofe  mod  glorious  de- 
fcriptions  of  heaven,  all  thofe  difcoveries  of  our  future  blciTed- 
nefs,all  Gods  revelations  of  his  purpofes  towards  us,and  his  fre- 
quent and  precious  promifes  of  our  Reft,  what  are  they  all  but 
loft  to  thee  ?  Are  not  thefe  the  ftars  in  the  Firmament  of  the 
Scripture? and  the moft golden  lines  in  that  Book  of  God?  Of 
all  the  Bible,  methinks  thou  fhouldft  not  part  with  one  of  thofe 
Promifes  or  Predictions,  no  not  for  a  world.  As  Heaven  is  the 
perfection  of  all  our  mercies,  fo  the  Promifes  of  it  in  the  Gofpel, 
are  the  very  foul  of  the  Gofpel. ThatWord  which  was  fweeter  to 
DAvidthen  the  hony  and  the  hony-comb,  and  to  Jeremy  the  joy 
andrejoycing*>fhisheart,7^.i).i<5.  the  moft  pleafant  part  of 
this  thou  lofeft.Thirdly,Yea,thou  doft  fruftrate  the  preparations 
of  Chrift  for  thy  Joy,and  makeft  him  to  fpeakinvain,  Is  a  com- 
fortable word  from  the  mouth  of  God, of  fo  great  worcb,that  all 
the  comforts  of  the  world  are  nothing  to  it  ?  and  doft  thou  neg- 
lect and  overlook  fo  many  of  them  ?  Reader,  Iintreatthee  to 
ponder  it,why  God  fhould  reveal  fo  much  of  his  Counfel,&  tell 
us  before  hand  of  the  Joyes  we  (lull  poflefs,  but  only  that  he 
would  have  us  know  it  for  our  Joy.  If  it  had  not  been  to  make 
comfortable  our  prefent  life,  and  fill  us  with  the  delights  of  our 
foreknown  blcflednes,he  might  have  kept  his  purpofc  to  himfelf, 
and  never  have  let  us  know  it  till  we  come  to  enjoy  it,  nor  have 
revealed  it  to  us  till  death  had  difcovered  it,what  he  meant  to  do 
with  us  in  the  world  to  come;  yea  when  he  had  got  poffeflion  of 

Hhh  our 


26 


The  Saints  everUfting  Rejt. 


Pan  4. 


our  Reft,  he  might  (till  have  concealed  its  Eternity  from  us,  and 
then  the  fears  of  lofing  it  again  would  have  bereaved  us  of  much 
oftbefweetnefsof  our  Joy es.  But  it  hath  pleafed  our  Father  to ; 
open  hisCounfcl,and  to  let  us  know  the  very  intent  of  his  heart,  I 
and  to  acquaint  us  with  the  eternal  extent  of  his  Love,  and  all 
this  that  our  Joy  may  be  full,  and  we  might  live  as  the  heirs  of  j 
fuch  a  Kingdom :  And  (hall  we  now  over-look  all,  as  if  he  had  I 
revealed  no  fuch  matter  ?  Shall  we  live  in  earthly  cares  and  for-  j 
rows,  as  if  we  knew  of  no  fuch  thing?  And  re  Joyce  no  more  in'.- 
thefe  difcoveries,then  if  the  Lord  had  never  writ  it?  Jf  thy  Prince 
had  fealed  thee  but  a  Patent  of  fome  Lordlhip,  how  oft  wouldft 
thou  be  caRing  thine  eye  upon  it  ?  and  make  it  thy  daily  delight ! 
'  to  Rudy  it,  till  thou  (houldft  come  to  poiTefs  the  dignity  it  felf?, 
!  And  hath  God  fealed  thee  a  Patent  of  Heaven,  and  doft  thou  let ! 
•  it  liebythee,  as  if  thou  hadft  forgot  it  ?  O  that  our  hearts  were! 
j  as  high  as  our  Hopes,  and  our  Hopes  as  high  as  thefe  infallible ; 
Promifes  I 


§*  12. 


SECT.   XII. 

10.  (^  Onfiderjt  is  but  equal  that  our  hearts  (hould  be  onGod, 
V-^  when  the  heart  of  God  isfo  much  onus.  If  the  Lord  of 
Glory  can  (loop  fo  low,as  to  fet  his  heart  on  finful  duft,  fure  one 
would  think  we  fhonld  eafily  beperfwaded  to  fet  our  hearts  on 
Chrift  and  Glory,  and  to  afcend  to  him  in  ourcfculy  affections, 
who  vouchfafeth  to  condefcend  to  us  1  O,  if  Gods  delight  were 
no  more  inus,then  ours  in  him,what  (hould  we  do  ?  what  a  cafe 
were  we  in  ?  Chriftian,  doft  thou  not  perceive  that  the  Heart  of 
God  is  fet  upon  thee?  &  that  he  is  Kill  minding  thee  with  render 
Love,cven  when  thou  forgcttcft  both  thy  felf  &  him?Doft  thou 
not  rind  hira  following  thee  with  daily  mercies,moving  upon  thy 
foal,providing  for  thy  body,prcferving  both?  Doth  he  not  bear 
theecontiuualiy  in  the  arms  of  Love?  and  promife  that  all  (hall 
work  together  for  thy  good  ?  and  fuit  all  his  dealings  to  thy 
greatcft  advantage  ?  and  give  his  Angels  charge  over  thee  ?  And 
canft  thou  finde  in  thy  heart  to  caft  him  by?&  be  taken  up  with 
the  Joys  below?  and  forget  thy  Lord,  who  forgets  not  thee? 
iie  upon  this  unkind  ingratitude  i  Is  not  this  the  Cm  that  /fat ah 

fo 


Part  4< 


The  Saints  everlafting  Rejl. 


I  fofolemnly  doth  call  both  heaven  and  earth  to  witnefs  againft  ? 

j  The  Ox  knowcth  his  owner ,and  the  Afs  his  Mafters  Crib,  but  lfrael 

I  doth  not  know,  my  People  doth  not  confider  ;  If  the  Ox  or  Afs  do 

ftraggle  in  the  day,  they  likely  come  to  their  home  at  night,  but 

we  wil  not  fo  much  as  once  a  day,by  our  ferious  thoughts  afcend 

to  God.  When  he  fpeaks  of  his  own  refpe<5ts  to  us,hear  what  he 

faith,  //<*.49.I4.  fVhcn  Zionfaith,Thc  Lordhathforfaken,my  Lord 

hath  forgotten  me  :  Can  a  Woman  forget  her  fucking  child,  that  Jhe 

Should  not  have  companion  on  the  fon  of  her  Womb  ?  yea,  the)  may « 

for  get  1  jet  Will  I  not  forget :  Behold,  I  have  graven  thee  upon  the 

palms  of  my  hands,  thy  Walls  are  continually  before  me.    But  when 

ne  fpeaks  of  our  thoughts  to  him,  the  cafe  is  othcrwife,7f  r.2.3  2. 

I  Can  a  Afaid forget  her  Ornaments,  or  a  Bride  her  Attire  f  yet  mj 

\  people  have  forgot  ten  me  daies  Without  number.  As  if  he  fhould  fay, 

•you  would  not  forget  the  cloaths  on  your  backs,  you  will  not 

I  forget  your  braveries  and  vanities,you  will  not  rife  one  morning, 

]  but  you  will  remember  to  cover  your  nakednefs;  And  are  thefe  of 

i  more  worth  t'  en  your  God  ?  or  of  more  concernment  then  your 

1  eternal  life?&yet  you  can  forget  thefe  day  after  day.  O  brethren, 

give  notGod  caufe  to  expoftulate  with  us,as  Ifa.6$.  1 1.  Te  am  thej 

\  that hav e  for faken  the  Lord,  and  that  forget  mj  holj  Mountain; 

But  rather  admire  his  minding  of  thee,  and  let  it  draw  thy  minde 

again  to  him,  and  fay  as  fob  7.17.  What  is  man,  that  thou  fhouldefi 

MAgnifie  him  ?  and  that  thou  Jhottldefi  fet  thy  heart  upon  him  ?  and 

'  that  thou  fhouldefi  vifit  him  every  morning,  and  try  him  every  mo- 

^rnent  ?verf.i8.  So  let  thy  foul  get  up  to  God,and  vifit  him  every 

■  morning,  and  thy  heart  be  towards  him  every  moment. 


87 


SECT.  XilL 

j  1 1./^*  Onfider,Should  not  our  intereft  in  Heaven,and  our  Rela- 
v^ttontoit,  continually  keep  our  hearts  upon  it?  Befidcs 
that  excellency  which  is  fpoken  of  before.Why  there  our  Father 
!  keeps  his  Court ;  Do  we  not  call  him  Our  Father  which  art  in 
j  heaven:  Ah  ungracious  unworthychildren,that  can  be  fo  taken  up 
1  in  their  play  below,as  to  be  mindlefs  of  fuch  aFather?Alfo  there  is  j 
;  Chrift  our  He3d,our  Husband.our  Life:and  (hall  we  not  look  to- 
i  ward9  him,  and  fend  to  him,  as  oft  as  we  can,  till  we  come  to  fee 

H  h  h  2  him 


§.  lis 


88 


Tht  Saints  ever  la  fling  Reft.  Part  4 . 


him  face  to  face?  If  he  were  by  Tranfubftantion  in  the  Sacra- 
ments or  other  ordinances,&that  a?  gloriouHy  as  he  is  inHeaven, 
then  there  were  fome  reafon  for  our  lower  thoughts :  But  when 
the  Heavens  muft  receive  him  till  the  reftitution  of  all  things ;  let 
them  alfo  receive  our  hearts  with  him.  There  alfo  is  our  Mother. 
Forjerufalemwhich  is  above  is  that  mother  of  us  a  1,6V- 4.2$.  And 
there  arc  multitudes  of  our  elder  Brethren-.There  are  our  friends 
&  our  ancientacquaintance,whofe  fociety  In  the  flefh  we  fo  much 
delighted  in,  and  whofe  departure  hence  we  fo  much  lamented : 
And  is  this  no  attractive  to  thy  thoughts?]f  they  were  within  thy 
reach  on  earth,  thou  wouldft  go  and  vifit  them,&  why  wilt  thou 
not  oftner  vifit  them  in  Spirit  ?  and  rejoyce  before  hand  to  think 
of  thy  meeting  them  there  again  ?  Saith  old  Bullinger,  Socrates 
gaudet  fibimoriendum  ejfey  pr  opt  ere  a  quod  Homer  um^  He  feodum  & 
alios  praftantiffimos  viros  fe  vifurum  credent  ;  qnanto  magis  ego 
gaudeo  qnicertus [urn  mevifurum  ejfe  Chriffumfervatorem  meum> 
sternum  Dei  filium,  inajfumptacarne,  &  praterea  tot  fanbliffimos 
&  eximios  Patriarchs?  See Socrates  rejoyced  that  he  (hould  die, 
becaufe  he  believed  he  fhould  [ccHomeryHef od^othcr excellent 
men^how  much.more  do  I  rejoyce,who  am  fure  to  fee  Chrift  my 
Saviour^he  eternal  Son  of  God,in  his  a  (Turned  flefti;&befides,fo 
many  holy  &  excellent  men?WhenZ«f  A*r  defired  to  die  a  Martyr, 
&could  not  obtain  it5he  comforted  himfclf  with  thefe  thoughts, 
and  thus  did  write  to  them  in  prifbn,  Veftra  vincula  meafunt,  ve- 
flri  career ts  &  ignesmei  funt^  dumconfiteor  &  pradico,  vobifqut 
fimtil  compatior  &  congratulor  ;  Yet  this  is  my  comfort,  your 
Bonds  are  mine,,  your  Prifons  and  Fires  are  miner  while  I  confefs 
and  Preach  the  Doctrine  for  which  you  fufFer,  and  while  I  furTer 
and  congratulate  with  you  in  your  fufferings :  Even  fo  fhould  a 
Believer  look  to  heaven,and  contemplate  the  blefled  ftate  of  the* 
Saints,&  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  Chrift,  and  therefore  your  joys  are  my 
joys,  and  your  glory  by  this  near  relation  is  my  glory,  efpecially 
while  I  believe  in  the  fame  Chrift,&  hold  faft  the  fame  Faith  and 
Obedience,by  which  you  were  thus  dignified -and  alfo  while  I  re- 
joyce in  Spirit  with  you,&  in  my  daily  meditations  congratulate 
your  happinefs.  Morcover,our  houfe  and  home  is  above.  For  V?e 
kno\\  if  this  earthly  houfe  of  our  Tabernacle  Were  diffolvtd ,  We 

have  I 


i  Part  4. 


The  Saints  evcrlaftlng  Reft, 


have  4  building  e/Godtan  houfe  not  madeVcith  hands,  eternal  in  the 
Heavens.  Why  do  we  then  look  no  oftnc  r  towards  it  ?  and  groan 
not  earned  ly,  dt firing  to  be  clothed  npon  With  our  honfe  Which  is 
from  Heaven?  aCor.j.i,*.  Sure,  if  our  home  were  far  ireaner, 
we  (hould  yet  renumber  it,becaufe  it  is  our  home:  You  ufc  to  fay, 
Home  u  homely,  be  it  never  fo  poor  •  and  (hould  fuch  a  hoir  c  then 
be  no  more  remembred }  If  you  were  but  banifhed  into  a  ftrange 
Land,  how  frequent  thoughts  wculd  you  have  of  home  ?  how  oft 
would  you  think  of  your  old  companions  ?  which  way  ever  you 
went,  or  what  company  foevcr  you  came  in,  ycu  would  ftill  have 
your  heartland  defires  there  1  you  would  even  dream  in  the  night, 
that  you  were  at  home,  that  ycu  faw  your  Father  or  Mother,  or 
.  Fricnds,thatyou  were  talking  withW:&,cr  Childrcn,or  Neigh- 
bors: And  why  is  it  not  thus  with  us  in  refpecl  of  Heaven?  Is 
not  that  more  truly,  and  properly  our  home,  where  we  mu3  take 
up  our  cvcrlafting  abode,  then  this,  which  we  arc  looking  every 
hour,  when  we  arc  feparated  from,  and  ffoall  fee  it  no  more  ?  We 
arc  (hangars,  and  that  is  ourCountry,  H^.n. 14,15.  Wc  arc 
heirs,and  that  is  cur  Inheritancc;cvenanInheritance,incorrtipti- 
blc  and  undented, that  fadeth  not  away,  refer  ved  in  Heaven  for  us, 
I  7VM.4.    Wc  are  here  in  continual  diftrefs,  and  want,  and 
there  lies  cur  fubftance ;  even  tb=it  better  and  more  enduring  fub- 
ftance, Heb.  10.34.  We  are  here  fain  to  be  beholden  to  others, 
and  there  lies  our  own  perpetual Trcafure,  Jlfattb,6.ti*    Yea, 
the  very  Hope  of  our  fouls  is  there;  all  cur  hope  of  relief  from 
ourdiftreffes;  allourhopcofhappinefs,  when  we  arc  here  mifc- 
rablcj  all  this  hope  is  laid  up  for  us  in  heaven,  whereof  wc  hear  in 
the  true  Word  of  the  Gofpel,cW.i.5.  Why,  beloved  Chritlians, 
have  wc  fo  much  intcreft,  and  fo  feldom  thoughts  ?  have  wc  fo 
near  relation,  and  fo  little  afftclion?  are  wenotafhamedof  this  ?  j 
Doth  it  become  us  to  be  delighted  in  the  company  of  Grangers,  1 
fo  as  to  forget  our  Father,  and  our  Lord,  ?  or  to  be  fo  well  pleafcd  j 
with  thofethat  hate  and  grieve  us,as  to  forget  cur  beft  and  deareft  j 
friends  ?  or  to  be  fo  befrttcd  with  borrowed  trifles,  as  to  forget  j 
our  own  profeflxon  and  trcafure?  or  to  be  fo  taken  up  with  a  , 
ftrangc  place,  as  not  once  a  day  to  look  toward  home  ?  or  to  fall  J 
fo  in  love  with  tears  and  wants,  as  to  forget  our  eternal  Joy,  and 
Reft?  Chriftians,  I  pray  you  think.whether  this  become  us?  or 
whether  this  be  the  part  of  a  wife  or  thankfull  man?  why  here 

Hhh  3 thou 


9° 


The  Saints  tverUfting  Reft. 


Part  4. 


thou  art  like  to  other  men,  as  the  heir  under  age,  who  differs  not 
from  a  fcrvant ;  but  there  it  is  that  thou  (halt  be  promoted,  ami 
fully  cftated  in  all  that  wasprcmifed.  Surely,  God  ufcth  to  plead 
his  propriety  in  us,  and  from  thence  to  conclude  todousgeod; 
even  becaufc  we  are  his  own  people,  whom  he  hath  chofen  out  of 
all  the  world :  and  why  then  do  we  not  plead  our  intereft  in 
him,  and  thence/etch  Arguments  to  raife  up  our  hearts,even  be- 
caufc he  is  our  own  God,  and  becaufe  the  place  is  our  own  po£ 
feflion  ?  Men  ufe  in  other  things  to  over-love,  and  oycr-value  their 
own,  and  too  much  to  minde their  own  things:  O,  that  we 
could  minde  our  own  inheritance!  and  value  it  but  half  as  it 
doth  deferve  I 


SECT.    XIV. 

I  1 2.T  Aftly  confider,  There  is  nothing  elfe  that's  worth  the  fct- 
JLiting  our  hearts  on.  If  God  have  them  not,  who,or  what 
(hall  have  them  ?  if  thou  minde  not  thy  Reft,  what  wilt  thou 
simile  tit  putx  minde?  As  the  Difciples  faidof  Chrift,  (  7*^4*3  *»3'3«)  &***> 
effc,  utrum  cu~  any  mm  given  him  meat  to  eat,  that  We  know  not  of?  So  fay  I  to 
thee;  Haft  thou  found  out  fome  other  God,  or  Heaven,  that  we 
!  know  not  of?  or  fomething  that  will  ferve  thee  in  ftead  of  Reft  ? 
|  Haft  thou  found  on  earth  an  Eternal  happinefs  ?  where  is  it  ?  and 
I  what  is  it  made  of?  or  who  was  the  man  that  found  it  out?  or 
1  who  was  he  that  laft  enjoyed  it  ?  where  dwelt  he  ?  and  what  was 
[  his  name  ?  or  art  thou  the  firft  that  haft  found  this  trcafure  ?  and 
J  that  ever  difcovered  Heaven  on  Earth  ?  Ah  wretch  I  truft  not  to 
;  thy  difcoverieSjboaft  not  of  thy  gain,till  experience  bid  thee  boaft, 
J  or  rather  take  up  with  the  experience  of  thy  fbrc-fathers,who  arc 
I  now  in  the  duft,  and  deprived  of  all,  though  fomctime  they  were 
•  rifaSJfa$!~  ■  as  lufty  and  jovial  as  thou.  I  would  not  advife  thee  to  make  ex- 
I  nJura  compo-  !  periments  at  fo  dear  rates,  as  all  thofe  do  that  feek  after  happinefs 
lint?  ^uidfit  below  ;  left  when  the  fubftance  is  loft,  thou  finde  too  late,  that 
!  quod  bujus        thou  didft  catch  but  a  fhndow ;  left  thou  b^  like  thofe  men,  that 

i  mundi  &rAvif:  will  needs  fearch  out  the  Phibfophers  ftonc,  though  none  could 

1  pma  qutque  in\  9 

medio  fuftincat?  fuftx  levU  fujpeniat?  in  fummum  igmem  fetxt  ?  Sjdera  curfibta  fukexcitctl 
Cater  a  deinceps  ingentibm  plena  miuculU,  Seneca  de  brim,  vita,  c.  1 o.  How  much  more  may  a 
Chriftian  fay  fo  of  his  expected  Glory  ? 

eSoSt 


S.  i4« 


res  de  ftumen> 
to,Scc  an  fli 
bac  facra  & 
fublimia  dece- 
its ?   [citurm 
qu£  natura  fit 
Din,  qua  vo- 
luntas, qua  con- 
ditio, qua  for- 
ma, quis  ani- 
mum  tunm 
caftu  expeclet, 


Part  4.  The  Saints  tvctiafiing  Reft. 

cfrecl  it  that  went  before  them  5  and  fo  buy  their  experience  with 
the  lofs  of  their  own  eftatcsand  timc,which  they  might  have  had 
'  at  a  cheaper  rate,  if  they  would  have  taken  up  with  the  experi- 
ence of  their  Prcdcceflbrs.    So  I  would  wifh  thee  not  to  difquiet 
thy  £tlf,  in  looking  for  that  which  is  not  on  Earthjleaft  thou  learn 
thy  experience  with  the  lofs  of  thy  foul,which  thou  migbteft  have 
learned  at  caficr  tcrms,evcn  by  the  warnings  of  Go  J  in  his  Word, 
and  lofs  of  thoufands  of  fouls  before  thee.   It  would  pity  a  man 
to  fee,  that  men  will  not  believe  God  in  this,  till  they  have  loft 
their  labor,and  Heaven,  and  all ;  Nay,  that  many  Chriftians,  who 
have  taken  Heaven  for  their  rcfting  place,  do  lofe  fo  many 
thoughts  necdlcfly  on  earth;  and  care  not  how  much  they  opprefs 
their  fpirits,  which  fhould  be  kept  nimble  and  free  for  higher 
things.  As  Luther  fad  to  Melantthon,  when  he  over-prelTed  him- 
fclf  with  the  labors  of  his  Miniftry  ;  fo  may  I  much  more  fay  to 
thee,  who  opprefleft  thy  felf  with  the  cares  of  the  world;  VeUem 
tt  adhuc  decies  plus  obrui :  lAdeo  we  nihil  tui  miferet,  qui  toties 
monitus,  ne  oner  ares  ttipfei7itctoneribus,&  nihil audi* ,  omnia  bene 
monita  contemnis.    Eri$  cumfero  ftultum  tuum  hunc  return  fittfira 
damnabufluo  jam  ardetfoliu  omnia  fort are \quafi } "err um  antfaxum 
fis.  It  were  no  matter  if  thou  wcrt  oppretTcd  ten  times  more ;  fo 
little  do  I  pity  thee ,  who  being  fo  often  warned,  that  thou 
fliouldft  not  load  thy  felf  with  fo  many  burdens,  deft  no  whit  re- 
gard it,but  contemned  all  thefc  wholefom  warnings:  Thou  wilt 
fbortly  when  it  is  too  latc,condemn  this  thy  foclilli  for  wardnefs, 
which  makes  thee  fo  defirous  to  bear  all  this,as  if  thou  wert  made 
of  Iron  or  Stone.    Alas,  that  a  Chriftian  mould  rather  delight  to 
have  his  heart  among  thefe  thorns  and  briars,thcn  in  the  bofom  of 
his  crucified,  glorified  Lord  !  Surely,  if  Satan  fhould  take  thee  up 
to  the  Mountain  of  Temptation,  and  (hew  thee  the  Kingdoms, 
and  glory  of  the  worldjhe  could  mew  thee  nothing  that's  worthy 
thy  thoughts,  much  lefs  to  be  preferred  before  thy  Reft.   Indeed 
fo  far  as  duty  and  ncceflity  requires  it,  we  muftbe  content  to 
mindc  the  things  below ;  but  who  is  he  that  contains  himfclf 
within  the  compafs  of  thofe  limits  ?  And  yet  if  we  bound  our 
j  cares  and  thoughts,  as  diligently  as  ever  we  can, we  Chall  findc  the 
I  lcaft  to  be  bitter  and  burdenfom ;   even  as  the  lead  Wafp 
j  hath  a  fting,  and  the  fmalleft  Serpent  hath  his  poyfon.    As 
old  Hiltenim  faid  of  Rome,  Sft  proprium  Romance  poteftfitu  ut 
I   . Hhh  4 fit 


91 


Tom.k.Epifi. 


P2 


The  Saints  everlaftwg  Reft. 


Part  4. 


fit  ferreuw,  &  lic%  digit*  minorentur  ad  parvitatem  acta,  tamen 
manent  ferrtt :  It  is  proper  to  the  Komane  power  to  be  of  iron, 
and  though  the  fingers  of  it  be  diminiflied  to  the  fmalncfs  of"  a 
needle,  yet  they  are  iron  (till;  The  like  may  I  fay  of  our  earthly 
cares,  it  is  their  property  to  be  hard  and  troublous,  and  fo  they 
will  be  when  they  are  at  thelcaft:  Verily,  if  we  had  no  higher 
hopes  then  what's  on  earth,  I  feould  take  man  for  a  moft  filly 
creature,  and  his  wor£  and  wages,  all  his  travel  and  his  felicity,  to 
be  no  better  then  dreams  and  vanity,  andfearce  worth  the  mind- 
ing or  mcntioning,efpecially  to  thee  a  Chuiftian  ftiould  it  feem  fo, 
whofe  eyes  are  opened  by  the  Word  and  Spirit,  to  fee  theemp- 
tinefsofallthefe  things,  and  the  precious  worth  of  the  things  a- 
bove :  O  th:n  be  not  detained  by  thefe  filly  things,  but  if  Satan 
prefent  them  to  thee  in.  a  temptation,  fend  them  away  from 
whence  they  came;  as  Vetticanw  did  fend  back  the  filver  bowl 
(  which  the  Bifhop  had  fent  him  for  a  token  )  with  this  anfwer, 
AftnUifunt  quotquot  Tiguri  elves  &  inqkilini,  bis fingulu  annis^ 
folenm  jurawento,  ne  qui*  eorum  ttllam  tnttnus  ab  nllo  principcac- 
cipiat  j  All  that  are  Citizens  and  Inhabitants  of  Tigtirum,  are  fo- 
lemnly  fworn  twice  a  y  ear,not  to  receive  any  gift  from  any  Prince 
abroad  ;  fo  fay  thou,  We  the  Citizens  and  Inhabitants  of  heaven, 
are  bound  by  foleran  and  frequent  Covenants,  not  to  have  our 
hearts  enticed  or  entangled,with  any  forraign  honors  or  delights, 
but  only  with  thofe  of  our  own  Country  :  If  thy  thoughts  (hould 
like  the  laborious  Bee,  go  over  the  world  from  flower  to  flower, 
from  creature  to  creature,  they  would  bring  thee  noHony  or 
fwectnefs  home,  fave  what  they  gathered  from  their  relations  to 
Eternity. 

ObjeEl.  But  you  will  fay  perhaps,  Divinity  is  of  larger  extent^ 
then  only  to  treat  of  the  life  :o  come,  or  the  way  thereto;  there 
are  many  controversies  of  great  dirliculty,which  therefore  require 
much  of  our  thoughts,and  fo  they  muft  not  be  all  of  heaven. 

*  Anfw.  For  the  fmaller  controverfies  which  have  vexed  our 

then  he  can 

enquire  into  the  weaknefs  of  "Reafon?,  and  upon  prayers  for  the  Spirits  illumination,  he  may 
know  what  Party  to  joyn  with.  But  if  he  be  unlearned,  let  him  follow  the  (implicit/  of  Scri- 
btu:e,  and  he  will  not  cafiy  be  deceived  $  let  him  go  to  the  middie  way  between  extreams,  and 
he  (hall  not  erre-  Doctor  fobn  StegmM.VoiccAi.  de  EccUfvUtor^a^.zip.  And  I  think  k  were 
well  if  theLearncd  wouid  do  as  he  advifeth  the  unlearned,!  am  fure  it  were  better  for  the  Church 
and  themfeives,  unlefr  we  would  have  the  unlearned  the  wifer,  honefter  and  happier  men. 

Times, 


*He    that 
comes  to  us  is 
either  learned, 
or  unlearned  > 
tf  learned, 


Part  4. 


The  Saints  evnUfling  Reft. 


Times,  and  cauled  the  dolcfull  divifions  among  us,  I  exprefs  my 
mindcasthat  of  Cjrafartu,  Cttm  in-vifttatione  agrotorum ,  &  ad 
emigration*?*  ex  hac  vita  ad  beatam  praparatione  deprebendijfet, 
controvtrfiat  tllxi  Theohgicas  ,  qua  fcitntiam  cjuidem  injlanterru 
pariunt,  conjaentia*  vero  fiutluantes  non  fedant ,  cjk&cjhc  hodie 
magna  ammerum  content  icne  aguavtur ,  cr  magves  tumultus  in 
rebtupub.  excitant,  nullum  prtrftuttfum  habere ',  quinimo  confeien- 
t'uu  fimplu'torum  non  aliter  ac  olm  in  Tapata  kufcttna  figment  a 
intricarc  :  cocpit  ab  els  tcto  ammo  abborrere,  cjr  in  publico  conci- 
onibrt<  tartum  ea  prof  oners,  qu<t  ad  fidem  fahificam  in  Chriftunu 
ncctnderAim  ,  &  ad  pietatcm  veram  juxta  verbwn  'Dei  exercen- 
d.tnt,  veramque  ccnfolationem  in  vita  &  mortc  praftandam  facie- 
bant :  When  he  had  found  in  his  vifiting  the  (ick,  and  ir>his  own 
preparations  for  well  dying,  that  the  Controvcrlies  in  Divinity 
(wbichbegcta  iwelling  knowledge,  but  do  not  quiet  troubled 
conference.?,  and  which  are  at  this  day  agitated  with  fuch  con- 
tention of  fpirits,and  raife  fuch  tumults  in  Commonwealths)  arc 
indeed  utterly  ufelefs,  yea  and  moreover,  do  intanflc  the  con- 
ferences of  the  firnple,  juft  as  the  humane  inventions  in  Popery 
formerly  did;  he  begun  with  full  bent  of  minderofhunor  ab- 
hor them,  2nd  in  his  publique  Preaching  to  propound  only  thofe 
things  which  tended  to  the  kindling  a  true  faith  in  JefusChrift, 
and  to  the  cxercife  of  true  godlmcfs  according  to  the  Word  of 
God,  and  to  the  procuring  of  true  confolation,  both  in  life  and 
death.  *  I  can  fcarcc  exprefs  my  own  mindc  more  plainly,  then 
in  this  H'ftonars  cxprcflions-  of  the  minde  of  Grafertu.  While 
I  had  ibme  competent  mcafure  of  health,  and  look't  at  death 
as  at  a  greater  diftance,  there  was  no  man  more  delighted  in  the 
ftudy  ofecntrovetfie ;  but  when  I  faw  dying  men  have  no  mindc 
on  ir,  and  how  unfavory  and  uncomfortable  fuch  conference  was 
tothem>  and  when  I  had  oft  been  near  to  death  my  felf,  and 


91 


^  Sacrilege 
fine   dubio 
blafpbemijt 
aliigatis   cum 
qui   vcftras 
contrsverfi  a* 
nominate  au- 
fit  ftulw, 
ivcruditas  qua- 

ft  i  ones,  prof  ana*  hwi  as,  vcrborum  pugnas :  h.e.  uno  vcrbo,  vugss.  Ego  vero  quid  de  me  fentiatis 
parum  cn;o;  hoc  palam  dico ;  ftolidas,  vivas,  imailcs,  indoctas  difpuutioves;  v.d,nanias  & 
gcrras  cfcomncscas,  qua  vet  nihil  faciuntaX  pietatcm  &  cdificatiencmEcdcfia,  velin  vcrbo  Vei 
rmfunt  plene  revclatae,  explicate  tlecifae,  &  fie  a  Spiritu  Sanfto  ad  (allium  minm  neccjfaria 
judicata.  »At  tales  non  fuut  bodierna  qiudam  contrevcrfia.  Vera  mc  fcribcre  judicabit  oiim  Ec- 
clcfia;  judicabit  ipfe  Cknfttu.  Solctis  fupramodum  exaggerate  mimtijfmas  [ape  lunulas,  quafi  g 
car  io  fempitern*  falutis  umcc  Jcpcndcat.  -At  longc  aliter  fentiunt  qutcunque  nondum  (urn  vcjlris 
fr*cn<tptts  opmonibm  fajcinati,  (?  lontagie  veflro  iufefti.  Rupert.  Meidcnius  Parxnefi  Votiv. 
(ftopuez(fi<f.F»L'D.$. 

\  found 


94 


the  Saints  everUfiing  Reft. 


Pan  4. 


found  no  delight  in  them,  further  then  they  confirmed,  orillu- 
ftrated  the  Doftrinc  of  eternal  Glory,  I  have  minded  them  ever 
fince  the  lefs :  Though  every  Truth  of  God  is  precious,  and  it  is 
'  the  fin  and  (hamc  of  Profcffors,  that  are  no  more  able  to  defend 
the  Truth,  yet  (hould  all  our  ftudy  of  controvcrfie  be  (till  in  rela- 
tion to  this  perpetual  Reft,  and  confequently  be  kept  within  its 
bounds,  and  with  moft  Chriftians,  not  have  the  twentieth  part  of 
our  time  or  thoughts :  Who  that  hath  tried  both  ftudics,  doth  not 
cry  cut,  as  Summtrhard  was  wont  to  do  of  the  PopiGi  School. 
Divinity,  £l$i*  me  miferum  tandem  liber  abit  ab  ifia  rixofa  Thee. 
logia?\yho  will  once  deliver  me  wretch  from  this  wrangling  kind 
of  Divinity  ?  And  as  it  is  faid  of  Bucholcer,Cum  eximiis  a  Deo  do- 
tibut  ejfer  decoratta,  in  cert  amen  t  amen*  cum  r  able fis  illw  feculi 
TheologUdefcendere  no/uit.    D  efii  (inquit )  difputare,  capifuppu- 
tare ;  quoniam  itttid dijfipationem,  hoc  colletlionem  fignifica\    Vidit 
enimab  its  controvert  mweri,  quas  nulla  unquamamorU  Dei 
JcintilU  calefecerat :.  vidit  ex  diuturnh  Theologotum  rixis,  utili- 
tatis  nihil,  4etrimenti  plurimum  in  Ecclefias  redundajfe;   i.e. 
Though  he  was  adorned  by  @od  with  excellent  gifts,  yet  would 
he  never  enter  into  contention  with  the  furious  Divines  of  that 
age.   I  have  ceafed  (  faith  he)  my  Difputations,  and  now  begin 
my  Supputation ;  for  that  (ignifieth  Diflipation,  but  this  Col- 
lection :  For  he  faw,  that  thofe  men  were  the  movers  of  Con- 
troversies, who  had  never  been  warmed  with  oae  fpark  of  the 
love  of  God ;  he  faw,  That  from  the  continual  brawls  of  Divines, 
no  benefit,  but  much  hurt  did  accrue  to  the  Churches;  and  it  is 
worth  the  obferving  which  the  Hiftorian  zddsy£>g4propter  omnk 
[  ejus  enr a  in  hoc  eraty  ut  auditor  es  fidei  fua  comtnifloj,  doceret  bene 
vivere  &  beate  Mori ;  Et  annotatum  in  adverfariis  amici  ejus 
repererunt,  permultos  in  extremo  agone  conslitutos,  gratias  ip/i 
hoc  nomine  egiffe,  quod  ipfus  dutlu  fervatorem  fuum  fefum  ag- 
noviffent ,  cujm  in  cognitione  pulchrum  vivere ',   mori  vera  longe 
pulchcrrimum  ducerent.    *A ft  que  baud  fcio  annon  hoc  ipfum  longe 
Bucholcero  coram  Deo  fit glorioftus  futurum,  quam  ft  aliquot  con* 
tentio forum  UbeUorum  myriadas  pofteritatis  memoria  confecrafet : 
i.e.  Therefore  this  was  all  his  care,  That  he  might  teach  his  hear- 
ers committed  to  his  charge,  To  live  VeeU,  and  die  happily:  And 
his  friends  found  noted  down  in  his  Papers,  a  great  many  of  per- 
sons, who  in  their  laft  agony,  did  give  him  thanks  for  tWvcry 

rcafon, 


.-*  '  '         III'  I 

I  Part  4.  The  Stints  everUfting  Reft. 

fcafon,  That  by  his  direction  they  had  come  to  the  knowledge  of 
Jefus  their  Saviour;  in  the  knowledge  of  whoci,  Theyefteemit 
l:  fvteet  to  live,  but  to  die  jar  morefrveet.    And  I  cannot  tell  whether 
1  this  very  thing  will  not  prove  more  glorious  to  Bucholcer  before 
God,  then  if  he  had  confccratcd  to  the  memory  of  poflerity, 
|  many  myriads  of  contentious  writings.    And  as  the  ftudy  of  con. 
!  troverfiesis  not  the  molt  pleafant,  nor  the  moft  profitable ;  fo 
much  lefs  the  publick  handling  of  them :  For  do  it  with  the  great- 
eft  meckneis,  and  ingenuity,  yet  (ball  we  meet  with  fuch  unrca- 
fonable  men,  as  the  faid  Bucholcer  did,  £)ui  arrepta  ex  Aliquibui 
voculu  culumniandi   materU,   htrefeos    infimuUre  &  trtductrc 
optimum  virum  non  erubefcerent ;  Frujlra  obtettantc  ipfoy  dextre 
data,  dextre  acciperent;  i.e.  Who  taking  occafion  of  reproach  from 
fomcfmali  words,  were  not  afhamed  to  traduce  the  good  man, 
and  accufe  him  or  Heretic ;  while  he  in  vain  obtefted  with  them, 
that  they  (huuld  take  in  good  part,  what  was  delivered  with  a 
good  intention.  Siracidts  hhh  in  EccleJtaflictisyChap.26,  That  a 
icolding  woman  (hall  be  fought  out  for  to  drive  away  the  enc- 
•  mies ;  but  experience  of  all  ages  tels  us  to  our  for  row  .That  the 
wrangling  Divine  is  their  chicfeft  in-ler,and  no  fuch  Scarcrow  to 
them  at  ail. 

So  then  it  is  clear  to  mc,Tbat  there  is  nothing  worth  our  mind- 
ing, but  Heaven,  and  the  way  to  Heaven. 

All  the  Qucftion  will  be  about  the  affairs  of  Church  and  State : 
Is  not  this  worth  our  minding?  to  fee  what  things  will  come  to  ? 
and  how  God  will  conclude  our  6i frercnecs  ? 

Anfa.  So  farre  as  they  arc  confidered  as  the  providences  of 
i  God,  and  as  they  tend  to  the  fetling  of  the  (Sofpcl,  and  Govcrn- 
I  ment  of  Chrift,  and  fo  to  the  faving  of  oar  own,  and  our  poftcri- 
|  tics  fouls,  they  arc  well  worth  our  diligent  obfervation ;  but  thefc 
are  only  their  relations  to  eternity.  *  Otherwife  I  (hould  look  up- 
on all  the  ftirs  and  commotions  in  the  world,  but  as.the  bufie  gad- 
ding of  a  heap  of  Ants,  or  the  fwarming  of  a  neft  of  Wafps  or 
Bees  :  Tbcfpurn  of  a  mans  foot  deftroys  all  their  labour;  or  as 
an  Enterlude  or  Tragedy  of  a  few  hours  long  :  They  flrft  quarrel, 
and  then  fight,  and  let  out  one  ancthers  bloud,  and  bring  them- 
felvcs  more  fpecdily,  and  violently  to  their  graves ;  which  how- 
everthey  could  not  long  have  delayed,  and  fo  come  down,  and 
the  Play  is  ended :  And  the  next  generation  fucceeds  them  in  j 
\ their 


95 


*Reade  Cypri- 
ans excellent 
contemplation 
of  the   worlds 
vanity  and 
wickednefs 
from  his  pro- 
fpe&  in  the 
Mount.E/>f/r. 
i-adTfcnat. 


96 


the  Stints  everUftng  Reft. 


Part  4 


§.  ij« 


their  madnefs,  and  make  the  like  buftle  in  the  world  for  a  time  5 
and  fo  they  alfo  come  down,  andiicintheduft.  Like  the /cw*w<*« 
g  tadiat  ores, that  would  kill  one  another  by  the  hundreds,  to  make 
the  beholders  a  folemn  fhew  ;  or  as  the  young  men  of  foab  and 
Abner,  that  muft  play  before  them,  by  (tabbing  one  another  to 
the  hsarc,  and  fall  down  and  dye,  and  there  is  an  end  of  the  fport. 
And  is  this  worth  a  wife  mans  obfervancc  ? 

Surely  ,our  very  bodies  therafelves,  for  which  we  make  all  this 
ado  in  the  world  3  are  very  (illy  pieces:  Look  upon  them  (not  as 
they  are  fet  oat  in  a  borrowed  bravery  )  but  as  they  lie  rotting  in 
aditch,  oragrave;  and  you  wilifay,  theyarcfilly  things  indeed. 
Why  then,  fure  all  our  dealings  in  the  world,  our  buy  ings  and  fel- 
lings, and  eating  and  drinking,  our  building  and  marrying,  our 
wealth  and  honours,  our  peace  and  our  war,  fo  far  as  they  relate 
not  to  the  life  to  come,  but  tend  only  to  the  fupport  and  pleafing 
of  this  filly  fiefh,  muft  needs  thcmfelves  be  filly  things,  and  not 
worthy  the  frequent  thoughts  of  a  Chriftian ;  For  the  Means  (as 
fuch  )  is  meaner  then  their  end. 

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  mind- 
ing? 


SECT.    XV. 

THus  I  have  given  thee  thefe  twelve  Arguments  to  confider 
of,and  if  it  may  be,to  perfwadc  thee  to  a  heavenly  minde  s  I 
now  defirc  thee  to  view  them  over,  readthem  deliberately,  and 
read  them  again,  and  then  tell  me.  Are  they  Reafon,  or  are  they 
not  ?  Reader,  [top  here  while  thou  anfwercft  my  Qucftion  :  Are 
thefe  Considerations  weighty  ,or  not }  are  thefe  Arguments  con- 
vincing, or  no^  ?  Have  I  proved  it  thy  duty,  and  of  flat  neceflity, 
to  keep  thy  heart  on  things  above,  or  have  J  not?  Say,  Yea,  or 
Nayjfnani  If  thou  fay  Nay;  I  am  confident  thou  comradi&eft 
thine  own  Confcience;  and  fpeakeft  againft  the  light  that  is  in  II 
thee,  and  thy  Reafon  tels  thee  thon  fpeakeft  falfly  s  If  thou  fay 
Yca3  and  acknowledge  thy  felf  convinced  of  the  duty  -,  bear  wit» 
nefs  thepj  that  I  bave'thine  own  confeflion;  That  very  tongue  of  |i 
thine  (hail  condemn  thee,  and  that  confetflon  be  pleaded  ag^nft  ! 

the* 


Part  4< 


The  Saints  everUfttng  Reft* 


thee,  if  thou  now*go  home,and  cad  this  oftjand  wilfully  negleft 
fuch  aconfefled  duty  ?  and  thcfe  twelve  Confiderationifhall  be 
as  a  Jury  to  con  vicl  thce>which  I  propounded  hoping  they  might 
be  effectual  to  perfwade  thee.  I  have  not  yet  fully  laid  open  to 
you,  the  nature  and  particular  way  of  that  duty,  which  J  am  all  j 
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  per-  j 
form  it.    I  know  the  whole  work  of  mans  falvation,  doth  flick  I 
moft  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  Directions  j 
give  you,  for  to  help  you  in  doing  this  great  work  •  but  alas,  it  is ; 
in  vain  to  mention  them,  except  you  be  willing  to  put  them  in 
practice.  What  fayeft  thou  Reader,  Art  thou  willing,or  art  thou 
not  ?  wilt  thou  obey,  if  I  (hew  thee  the  way  of  thy  Duty  ?  How-  j 
ever,I  will  fet  them  down,and  tender  them  to  thee,and  the  Lord 
perfwade  thy  Heart  to  the  Work. 


91 


98 


The  Stints  everkfiing  Reft. 


Part 


T. 


CHAP-  IV- 


Qont  dining  fme  Hinder  ances  of  a  He  a 
yenlyLife. 


§.  ii 

*  Ad  illam  vi- 
am  requiritur 
i.  Cjuod  homo 
per  virtuofam 
afliiefa&io- 
nem&  grati- 
am,  fitradiea- 
tus  in  virtuti- 
bus  i  Quod 
nullam  dele- 
ftationem  ha- 
beat  in  appe- 
titu  vanx  glo- 
rise,  incupidi- 
tate  divitia- 
rum;  in  concu- 


SECT.  I. 

He  firft  task  that  I  muft  here  fetthce,  confifts  in  j 

the  avoiding  of  fome  dangerous  *  hinderances,  j. 

which  otherwifc  will  keep  thee  off  from  this  j 

work,  as  they  have  done  many  a  thoufand  fouls  j 

before  thee.   If  I  (hew  thee  briefly  where  the  | 

Rocks  and  Gulf  do  lie,  I  hd^e  thou  wilt  beware,  if  Ifttck  upa  | 

j  mark  at  every  quickfand,  I  hope  I  need  to  fay  no  more,  to  put  I 

thee  by  it.    Therefore  as  thou  valued  the  comforts  of  a  Hea-  j 

|  venly  converfation,I  here  charge  thee  from  God  to  beware  moft  I 

carefully  of  thefe  impediments. 

i.  The  firft  is,The  living  in  a  knows  unmodified  fin.  Obferve  j 
this.  0,what  havock  this  will  make  in  thy  foul  I  0,the  Joys  that  j 
this  hath  d.eftroyedlTheblefiedCommunion  with  God,that  this ; 
hath  interrupted  !  The  mines  it  hath  made  amongft  mens  graces!  | 
The  foul-ftrengthening  duties  that  this  hath  hindredlAnil  above 
all  others,  it  is  efpecially  an  enemy  to  this  great  duty. 


pifcentia   ocu- 
lorum  &  guise.  , 

z.  Requfritur  internum  filemium,  ut  non  occup*  fe circa  extenora  5  Quid  audicnr,  vel  vident 
foris  nihil  curando,  tanquam  in  fomno  occurriflenc  3.  Amorofa  adhselio  cum  Deo  :  Ut  om- 
nia ejus  judiciajomnia  fa&a,omnes  do&rinas,  cum  revcrentia  ampledatur.    4.  Quod  nihil  ali- 
udqu£rat3  fed  repu:etfibi  ilium  dileclum  fulficientidimum,  fuperexcellentem  ilium  in  cordei 
fuo  dilbat  fuper  omne  quod  po:eft  videri,  audiii,  vel  cogitari,  vel  ima^inari :  Quia  torus  araa-  | 
bilis  totus  defidcrabilisj  (j'c.  5.  Quod  fxpe  reducat  ad  memoriam  pcrfeftiones  Dei,  &  111  is  in- 


ume  congv 


atuletur.  Gerfon.  3 .p  Art. in  Alpbabeto  iivmi  amoris. 


Chriftian 


Part  4, 


the  Saints  tvtrUHtng  Reft. 


Chriftian  Reader,  I  defire  thee  in  the  fear  of  God,  flay  here  a 
litt'eandfearchthy  heart  •  Arc  thou  one  that  haft  ufed  violence 
with  thy  confciencc  ?  Art  thou  a  wilful  reglccler  of  known  du- 
ties; either  publick,  private,  or  fecret  ?  Art  thou  a  Have  to  thine   *  Namabfquc 
appetite,  in  eating  or  drinking?  or  to  any  other  commanding niunditi*  ***. 
fenfe  ?  Art  thou  a  proud  Seeker  of  thine  own  cflccm  ?  and  a  man  TnfoU™* 
that  muf!  needs  have  mens  good  opinion,  or  elfe  thy  minde  is  all   Muia^pojji- 
in  a  combuftion?  Art  thou  a  wilfully  peevifh  and  paiTionate  per-   bile  von  eft 
fon  ?  as  if  thou  wert  made  of  Tinder  or  Gun-  powder,  ready  to  (anftorum  di- 
take  fire  at  every  word,  or  every  wry  look,  or  every  fuppofed  \  R*i*t*Uiztre. 
fleighting  of  thee?or  every  neglecT  of  a  commitment  orcourrefie? \  XlJ^hium 
Art  thou  a  knowing  deceiver  of  others  in  thy  dealing?*  r  one  that  I  So^3  9culum 
haft  fet  thy  felf  to  rife  in  the  world  ?  not  to  fpeak  of  greater  fins, \purgtt,  &c. 
which  all  take  notice  of :  Jf  this  be  thy  cafe,  I  dare  fay,  Heaven  j  *Aui  fiqukCi- 
and  thy  Soul  arc  very  great  ftrangers:  1  dare  fay,tbou  art  k)dom  j  «?*««* f*- 
in  Heart  with  God;  and  there  is  little  hope  it  (hould  ever  be  bet- 1  ^upilt.pe^ 
ter,as  long  as  thou  continucft  in  thefe  tranfgreflions-.Thefe  beams,  glt  aa-  {mm 
in  thine  eyes^ill  not  fuffer  thee  to  look  to  Heaven;  thefe  will  be  ivfpiciadi 
a  cloud  between  thee  and  God.*  When  thou  deft  but  attempt  to  &mi*>  Ua(# 
ftudy  Etcrnity,and  to  gather  comforts  from  the  life  to  come,thy  j  ^7,*^£] 
fin  will  prefently  look  thee  in  the  face,&  fay, Thefe  things  belong  "udligmum 
not  to  thte:  How  fhouldft  thou  take  comforr  from  Heaven,who  j  cvpit,  ablucre 
takeft  fo  much  pleafure  in  the  luftsofthy  flefh?  O,how  this  will  \Prt1*  *rinum 
damp  thy  joys  land  make  the  thoughts  of  that  day, and  ftate.to  \bpct>  dtit!C 
become  thy  trouble,  and  not  thy  delight  !  Every  wilful  fin  that  J^T  w^ 
thou  liveft  in,  will  be  to  thy  comforts  as  water  to  the  fire ;  when   rUmque  pmm. 
thou  thinkeft  to  qu«cken  them, this  will  quench  them  ;  when  t!  y 
heart  begins  to  draw  near  to  God,this  wil  prefently  come  in  thy 
minde,&  cover  thee  with  fhame,and  fill  thee  with  doubting.  Ee- 
fides(which  is  mod  to  the  point  in  hand)it  doth  uttcrjv  indifpofe 
thee  and  difable  thee  to  this  work:  When  thou  fhouldft:  wind  up 
thy  heart  to  heaven,alas,its  biafTcd  another  way;it  is  intangled  in 
the  luOsof  the  fieft^&canno  moreafcend  inDivine.  Meditation, 
then  the  bird  can  fly.whofe  wings  are  clipr,or  that  is  intangled  fn 
the  Lime  twigs,  or  taken  in  the  fnare.    Sin  doth  cut  the  vety  fi- 
ne ws  of  the  fouI;therefore,J  fay  of  this  heavenly  life,a*M.*£&//ow  torum  pc\uu 
faith  of  Prayer,  either  it  will  make  thee  leave  finning,  or  fin  will   lum-  & 

ck  iu  d:c  , 
praptratum  :  rccipidrquercpofita [infix in  rcgnii  cczlcUibvt  prxnU.  Ajbanaf^c  /num.  vsrbr 
Jldt.  in  fine. 

make 


tU4ttt€M3  ipfos 
adire  Unfios ; 
ut  votp  stque 
irftuuto  illis 
covjurMtUj  ea 
etiam  qu*.  Dm 
iliii    reielr.it 
intcUigat  ;  gr 
qiufi  una  (x 
'  ill*  ejfeflgs, 
effvgtit  peced- 


The  Stints  tvtrlatting  Reft. 


Part 


j  He  that  will 
I  do  all  that  is 
lawful,  will 
foon  be  drawn 
to  that  which 
is  unlawful, 
faith  Clemens 
Alexini.  ?<e~ 
digogJ.c.i. 
*  Nemodiu 
tutus  periculo 
proximus. 
\Ncc  tviierc 
\dabolnm  (er- 
\vu  Dei  potcrit, 
qui  fe  Viaboli 
UqueU  implicit' 
vity  Cyprian. 
Kp.6z.p.z6j. 


make  thee  leave  it ;  and  that  quickly  too :  For  thefe  cannot  con- 
tinue together.  If  thou  be  here  guilty  ,who  rcadeft  this,I  require 
thee  fadly  to  think  of  this  folly.  O  mm  I  what  a  life  doft  thou, 
lofel  and  what  alifedoft  thouchufc  I  what  daily  delights  doft 
thou  fell/or  the  fwinifli  pleafure  of  a  (linking  luftlwhat  a  Cbrift, 
what  a  glory  doft  thou  turn  thy  back  upon,'when  thou  art  going 
to  theembracements  of  thy  heliifli  pJeafures !  I  have  read  of  a 
Gallant  addicted  to  uncleannefs,who  at  laft,  meeting  with  a.  beau- 
tiful Dame,  and  having  enjoyed  his  fleftily  dedres  of  her,  found 
her  in  the  morning  to  be  the  dead  body  of  one  that  he  had  for- 
merly finned  with,  which  had  bin  aded  by  the  devil  all  mght,& 
lefc  dead  again  in  the  morning.  Surely  all  thy  finful  pleasures  are 
fuch  :  The  devil  doth  animate  them  in  the  darknefs  of  the  night; 
but  when  God  awakes  thee,at  the  fartheft,at  death,the  deceit  is 
vanilhed,  and  nothing  left  but  a  carkafs  to  amaze  thee,  and  be  a 
fpe&acle  of  horror  before  thine  eyes.  Thou  thinkeft  thou  haft 
hold  of  fome  choice  delight,but  it  will  turn  in  thy  hand(as  Mofes 
rod)  into  a  Serpent ;  and  then  thou  wouldft  fain  be  rid  of  it,  if 
thou  kneweft  how;  and  wilt  Ate  from  the  face  ofit,as  thou  doft 
now  embrace  it:and  (hall  this  now  detain  thee  from  the  high  de- 
lights of  the  Saints  ?  If  Heaven  and  Hell  can  meet  together,  and 
if  God  can  become  a  lover  of  fin,  thenmaift  thou  live  in  thy  fin, 
and  in  the  taftes  of  glory,  and  maift  have  a  converfation  in  Hea- 
ven;though  thou  cherifh  thy  corruption.  If  therefore  thou  finde 
thy  felf  guilty  ,  never  doubt  on  it,  but  this  is  the  caufethat 
eftrangeth  thee  from  Heaven:  And  take  heed,  leaftitkeepout 
theses  it  keeps  out  thy  heart;  and  do  not  fay,but  thou  waft  bid, 
Take  heed.  Yea,if  thou  be  a  man  that  hitherto  haft  efcaped,and 
knoweftno  raigningfininthy  foul ;  yet  let  this  warning  move 
thee  to  prevention,and  ftir  up  a  dread  of  this  danger  in  thy  fpirit. 
As  RpinmHs  writes  of  himfelf,  That  hearing  the  mention  of  the 
unpardonable  fin  againft  the  holyGhoft,it  ftirred  up  fuch  fears  in 
his  fpirit,that  mide  him  cry  out,  What  if  this  fhould  be  my  cafe  > 
anifo  rouzed  him  to  prayer  and  trial. So  think  thou,though  thou 
yet  be  not  gailty,what  a  fad  thing  ic  were,if  ever  thisftiould  prove 
thy  cafe :  And  therefore  watch.  *  Efpecially  rcfolve  to  keep  from 
the  occafions  of  fin,  and  as  much  as  is  polfible,  out  of  the  way 
of  Temptations,  The  ftrongeft  Chriftian  is  unfafe  among  occa- 
fions of  finne.    G  what  need  have  we  to  pray  daily,  Lead  us 

not 


IOI 


$. 


The  defciipti- 
on  of  a 


Part  4.  The  Stints  tvcrUjHng  Rtfi. 

not  into  ten^tation,but  deliver  us  from  evil?  And  (hall  we  pray 
againft  them,  and  caft  our  felvcs  upon  them  ?  If  David9Solomo*9 
Peter&c.  teach  you  not,  at  lead  look  upon  the  multitudes  that 
have  revolted  of  late  times,  and  fallen  into  the  mod  horrid  fins 
with  religious  pretences :  A*Chrift  thought  meet  to  (ay  to  his 
Difciples,  Remember  Lots  wife,and  what  I  fay  to  oae,l  fay  to  all, 
Watch  :  fo  fay  I,  Remember  thefc  and  Watch. 


SECT.  II. 

2.  A    Second  hindrance  carefully  to  be  avoyded ,  is,  An 
f\  Earthly  minde  :  For  you  may  eafily  conceive,  that  this 
cannot  ftand  with  a  Heavenly  minde.    God   and  Mammon, 
Earth  and  Heaven,  cannot  both  have  the  delight  of  thy  heart. 
This  makes  thee  like  Anfelmns  Bird,  with  a  (lone  tied  to  the 
foot,  which  as  oft  as  (he  took  flight,  did  pluck  her  to  the  Earth* !  Worldling 
again.    If  thou  be  a  man  that  haft  fancied  to  thy  felf,  fome  ;No«  donm  am 
content  or  happinefs  to  be  found  on  Earth,  and  beginneft  to  \fun***  *on 
taftc  a  fweetnels  in  gain,  and  to  afpire  after  a  fuller  and  a  higher  *™  accn™ 
eftate,  and  haft  hatched  fome  thriving  projects  in  thy  brain,  and   to  Domini  dl-' 
art  driving  on  thy  rifing  defign  ;  Believe  it,  thou  art  marching  duxit  corpore 
with  thy  back  upon  Chrift,  and  art  polling  apace  from  this  Hea-  j/a^w;  Non 
venly  life.    Why,  hath  not  the  World  that  from  thee,  which  \animo  CHra*: 
God  hath  from  the  Heavenly  bcleever  ?  When  he  is  bleffing  !  r^^L 
himfelf  in  his  God,  and  rejoycing  in  hope  of  the  glory  to  come;   HoratT ' ' 
then  thou  art  blcfling  thy  felf  in  thy  profperity,  and  rejoycing  in  \  ^w»  pctcft 
hope  of  thy  thriving  here :  When  he  is  iolacing  his  foul  is  the  Wr  ePe  lui 
views  of  Chrift,  of  the  Angels  and  Saints,  that  he  (hall  live  with  I n6n  eg- 
forever;  then  art  thou  comforting  thy  felf  with  thy  wealth,  in 
looking  over  thy  Bills  and  Bonds,  in  viewing  thy  Money,  thy 
Goods,  thy  Cattel,  thy  buildings,  or  large  IoflelTion;  and  art 
recreating  thy  minde  in  thinking  of  thy  hopes ;  of  the  favour  of 
fome  great  ones,  on  whom  thou  dependeft;  of  the  pleafantnefs 
of  a  plentiful  and  commanding  date;  of  thy  larger  provifion 
for  thy  children  after  thee;  of  thcrifingof  thy  houfe,  or  the 


von  ivhiat  alic- 
no<  qui  Vco  di- 
ves cjl  ?  magU 
pauper  iUe  ejt 
qui  turn  mult  a 
babcat,  plwn 
defidem.  Vicdm 
tandem  qucmid- 
modum  (entio, 


A   ^  mm  nmo  tam  Txu~ 

perpctcflctfc  quantum  eft.  Avcs  fine  patrimonii)  vimnt :  &  indies  pecora  pafcuntur,  &h*cnabit 
tamen  natd  funt,  qua  mma  finonconcupifcimu*,poJfidemut.  Igiturutquiviam  tcrit,  eo  faliciorqHQ 
levior  incedit:  ita  beatior  in  hoc  itinere  vmndi  qui  paupertatc  fe  fubkvit ;  non  fub  dtvitiarum  oncrc 
[ufpim.  Minut.FoclixO^v.p.389. 

Ijj obeyfance 


202 


The  Saints  tverlafitng  kejt. 


Part 


obeyfance  of  r hy  tnfcriours :  Are  nofthefe  thy  morning  and 
evening  thoughts,  when  a  .gracious,  foul  is  above  with  Chri(}? 
Doft  thou  not  delight  and  pldfe  thy  felf  with  the  daily  retffng 
thefe  thoughts  in  thy  minde,  when  a  gracious  foul  fhouid 
higher  delight*  }  If  he  were  a  (ooi  by  the  fentence  of  Cirri  ft, 
thatfaid,  SohI,  take  thy  r.ft,  thopth^ft  encugh  Uid  r,p  fot  many 
yeerj :  What  a  fool  of  fools  art  thou,  that  knowing  this,  ye:  t*- 
keft  not  warning,  but  in  thy  heart  fpeakefl  tie  fame  words? 
Look  them  over  ferioufly,  and  tell  me,  what  difference  between 
this  fools  exprefliom,  and  thy  affections  ?  I  doubt  nor,  but 
thou  haft  more  wit  then  to  fpeak  thy  minde  juft  in  his  language- 
but  man,  remember,  thou  haft  to  do  with  the  fearcher  of  hearts. 
It  may  be  thou  holdfton  in  thy  courfe  of  duty,  3nd  pra\eftas 
oft  as  thou  didft  before  ;  it  may  be  thou  keepeft  in  with  good 
Minifters,  and  with  godly  men,&  feemeft  as  forward  in  Religion 
as  ever:  But  what  is  all  this  to  the  purpofe?  Mock  not  thy  foul, 
man ;  for  God  will  not  fo  be  mocked.  What  good  may  yet  re- 
main in  thee,  I  know  not ;  but  fure  I  am,thy  courfe  is  dangerous, 
and  if  thou  follow  it  on,  wiH  end  in  dolor.  Methinks  J  lee  thee 
befooling  thy  felf,and  tearing  thy  hair,  and  gnaftiing  thy  teeth, 
'  when  thou  hearelt  thy  cafe  laid  open  by  Cod  :  Thou  fool,  this 
night  fh a  1 1  they  require  thy  foul  from  thee  •  and  then  whofe  are 
all  ehefe  things  ?  Ceitainh.fo  much  as  thou  dehghcefr  and  rt ifeit 
on  Earth,  fo  much  is  abated  of  thy  dehghtsin  God.Thineearth- 
I  ly  minde  may  confift  with  thy  profeflion  and  common  duties ; 
I  but  it  cannot  confift  with  this  Heavenly  duty.  I  need  not  tell 
thee  all  this,  if  thou  wouldft  deal  impartially,  and  not  be  a  trai- 
!  tor  to  thy  own  fouljthou  knoweft  thy  felf  how  feldom  and  cold, 
us,  hethat  for-  how  curfory  and  ftrange  thy  thoughts  have- bin  of  the  joys  herer 
faketh  not  all  j  after,  ever  fince  thou  didft  trade  fo  eagerly  for  the  world.  Mc« 
that  he  hath,  thinks  I  even  perceive  thy  confeience  ftir  now,  and  tell  thee 
D^He  hlS  PlainlV>  that  this  is  thy  cafe ;  hear  it,  man  ;  O,  hear  it  now  ;  leaft 
WAinolat.  '  thou  hear  it  in  another  manner  when  thou  wouldft  be  full  loth. 
Domin.Sed.       G  thecurfed  madneTs  of  many  that  ieem  to  be  .religious  !  who 

Avaritia  eft  inordinatus  amortemporalium,  viz.  Omnis  terrera*  fubitamix  quce  petcft  eflc 
de  pofleflione  hominis  >  &  habiaidinum  refpetiivarnm  in  rebus  teirenis  fundatarum,  quas 
homo  irrationabilitcr  appetit,  ficut  dominia  &  htmores  mundanos.  qiix  ex  poHlflione  talium 
oriuntui-.  Etita  i  Tim. 6.10.  Radix  omnium  malorum  eit  cupidicas.  WUtyeff.  Trialog.i.3. 
f.18.  fol.7ij7J« 

thruft 


CyprUn  ex- 
pounding the 
word   I'D  oily 
■Bmi]  faith, 
we  that  have 
renounced  this 
world,  (vi^.) 
in  our  Baptis- 
mal Covenant 
with  Chriit, 
and  have  eaii 
away  the 
riches  and 
glory  of  it  in 
our  Belief  of 
fpjntual  grace, 
muft  onelji 
ask  for  food 
and  victuals, 
feeing  our 
Lord  telleth 


Part 


iverUftin*  Reft* 


10; 


into  multitude  of  employments,  &  think  they 
carrriever  h  ve  bufinefi  enough,  till  they  ar«  loded  with  labors, 

I  and  clogged  w  [hearts,  tint  their  fouls  are  as  unfit  to  conveite 
Witt)  God,  as  a^man  to  walk  with  a  mountain  on  his  back  ;  and 

|  t:li  he  'nth  even  transformed  his  foul  almoft  into  the  nature  of: 

i  h:^  droltiecarkafs,  and  made  it  as  unapt  to  foar  .loft,  as  hi:,  body 
is  co  leap  above  the  Sun  :  And  when  all  is  done,  and  rhcy  have  I 

|  lolt  thai  Heaven  they  might  have  had  upon  Earth,  they  take  up 
a  few  rotten  arguments  to  prove  it  lawful,  and  then  they  think  ! 
that  they  have  falved  all ;  though  thefe  fots  would  nor  uo  fo  for  ; 
their  bodie *,  nor  forbear  their  eating,  or  drinking,oi  fleeping,or 
fporting,  though  they  could  prove  it  lawful  fo  to  do;  though 
indeed  they  cannot  prove  it  lawful  neither.  They  mifc  not  the 
pleafures  of  this  Heavenly  Life,  if  they  can  but  quiet  chcir 
C  onfeienecs,  while  they  fallen  upon  lower  and  bafer  pleafures. 
For  thee,  O  Chriftian,  who  haft  tailed  of  thefe  pleafures ;  I  ad- 
vife  thee,  as  thou  valued  their  enjoyment,  as  ever  thouwouldft 
taftc  of  them  any  more,  take  heed  of  thisgulph  of  An  earthly 
minde  :  For  if  once  thou  come  to  this,  that  thou  wilt  be  rich, 
thou  faiiefr  into  temptation,  and  3  mate,  and  into  divers  foolifh 
and  hurtful  lulls ;  it  is  Saint  Pauls  own  words,  i  Tim  69.    Set 


Qiiicquid  no- 
bis bono  futu- 
rum  erat,  Dcuj 
&  Parens 
noftcr  in  pro- 


not  thy  m:nd,as  Atf*/,onthe  Affes,  when  the  kingdom  of  Glory  !  Ximo  poiui 
is  before  thee,    Keep  thefe  things  as  thy  upper  Garments,  frill  !  Non  expeda- 
loofe  about  thee,  that  thou  maifr  lay  them  by,  whenever  there  :  vitLln3uifttio" 
is  c?.ufe :  But  let  God  and  Glory  be  next  thy  heart  yea,  as  the  ve- 
ry blood  and  fpirits,by  which  thou  livefr-  Still  remember  that  of 
t  he  Spin  t ,  The  friend/hip  of  the  World,  is  enmity  With  God :  Whom- 
ever therefore  Will  be  a  friend  of  the  World  js  the  enemy  ofGod, Jam. 
4.  4.    And  1  John  2.  15.   Love  not  the  World,  nor  the  things  in  the 
World  :   If  any  man  love  the  Worlds  the  love  of  the  Tat  hit  is  not  in 
him.   This  is  plain  dealing  ;  and  Inppy  he  that  faithfully  re- 
ceives it. 


nem  noftram, 
ultro  dedicj 
nocitura  a!- 
tiflimc  preflit. 
Nihil  nifi  de 
nebis    queri 
pod  j  in  us.  Ea 
quibusperire- 
mus  nolcnte 
rerum  natura 


3c  abfeondente 

I  proru.imiu.  Addiximus.ammum  voluptati,  cm  indujgerc  initium  omnium  maloi-.-m  eft.  5"c- 
vcci  Epift.  1 10.  T0.2.  p.84!.  1  Sam.  9. 20.  bed  amoi:Dci  ad  hue  tit  valdc  medicus  &  debili* 
Mundanisvero  fc«iis  &  ptnens  5  icpu<>na:que  fuitiier,  ne  nidum  luum  feu  IrofpitiutH  quod 
habuk  abmfantiain  bemincperdat-  Hi  quod  plus  moldlar,  ipic  amor  mundi  cculis  cernitur 
corporis3&  feotitur  dulcis  cile  ad  retinencum,  amaius  vtio  ad  perdencmi;  :  Amor  autem  Dei. 
e  contra  non  vidctur  $  &  lcnticur  durus  ad  acquirendum,  &  dulcis  au  uimktciuium.  Gcrfon 
part. 3 .  joi  3 8 2.  Tie  montc  mtempht.  cap.n.  r  ' 


lii  2 


SECT, 


The  Smnts  everUHing  Refl. 


Pare 


SECT.  Ill 

I  love  the 
fceal  of  thofe 
Athenians, 
that  would 
not  warn  in 
the  fame  bath 
with  the  per- 
fecutors  of  So- 
cutes.    But 
this  wife 
averfenefs 
from  the 
known  enemies 
ofPeuc,  may 
and  mil  ft  be 
accompanied 
with  a  friend- 
ly correfpon- 
dence  wi^Ji 
differing  Bre- 
thren,   ' 
Bifhop  mil  in 
the  Peace- 
maker, pag. 

^umcuirque 
Dem  fiftit,  qua 
Mtoritate,  quo  '. 
jure  homo  de-  \ 
pulfurus  eft, 
donee  ipfe  Dem 
architcfter  [us    \ 
domutydepulerit? 
Pudeat  ergo 
Chriflianos ,  quo 

infrientijfimk  (uk  pr£judi.iis3  aut  impotentiJftmU  ftulik  fie  abripiuntur,  ut  qum  Dcus  mitcrkm 
domusfuaadvocat,  ipfinegent,  avertant,  (?  omnibus  viribm  interturbent.  Junius  Irenic.  in  Pfal. 
X2Z.  To.i.pdg.691.  An  excellent  Book  for  a  Ceaforious,  Separating,  Turbulent  Christian 
to  perufe.  Lege  GyprianiEpz/fe/.^i-  p.ui,ixa-.  Of  not  departing  from  the  unity  of  the 
Church,  becaufe  they  are  wicked.  b  Verbo  &  difciplina  Domini emendo  quodpojfum,  tolcro  quod  non 
pojfum :  fugio  palem  ne  hoc  fim-,  non  aream,  tie  nihil  fim.  As  Auftin  excellently,  com.  Crefc.7. 3- 
C.J  ?.  cited  alio  by  WiUet,  ontfohn  17.  P 66.  i.e.  What  I  can,  I  amend  by  the  Word  and  Dis- 
cipline of  the  Lord  ;  what  I  cannot,  1  fuffer.  I  avoid  the  chaff,  left  I  prove  fuch  my  felf  5  but 
not  the  flowre,  left  I  prove  nothing. 

are 


3.  A  Third  hindm'oce,  which  I  muftadvifc  thee  to  beware, 
XXis,  The  company  of  ungodly  and  fenfual  men.  a  Not  that 
I  would  diflWade  thee  from  neceifary  converfe/or  from  doing 
them  any  office  of  Love;  efpecially  not  from  endeavouring  the 
good  of  their  fouls,as  long  as  thou  haft  any  opportunity  or  hope: 
Nor  would  I  have  thee  conclude  them  to  be  dogs  and  fwinc,thac 
fo  thou  maift  evade  the  duty  of  Reproof :  Nor  yet  te  judge  chem 
fuch  at  all,  as  long  as  there  is  any  hope  of  better,  or  before  thou 
art  certain  there  are  fuch  indeed  :  much  lefscan  I  approve  of  the 
practice  of  thofe  ,who  becaufe  the  moftof  the  world  are  nought, 
do  therefore  conclude  men  Dogs  or  Swine,  before  ever  they 
faithfully  and  lovingly  did  admonifh  them,yca,or  perhaps  before 
they  have  known  them,  or  fpoke  with  them  ;  and  hereupon  they 
will  not  communicate  with  them  in  the  Lords  Supper,  but  fcp a- 
rate  from  them  into  diftinft  Congregations ;  I  perfwadc  cheeto 
no  fuch  ungodly  feparation :  As  I  never  found  one  word  in  Scri- 
pture, where  either  Chrift  of  his  Apoftles  denied  admittance  to 
any  man  that  defired  to  be  a  Member  of  the  Church,  though  but 
only  profeffing  to  repent  and  believe  ;  So  neither  did  I  ever  there 
finde  that  any  but  convicted  Hereticks,  or  fcandalousones  (and 
that  for  the  moft  part  after  due  admonition)  were  to  be  avoid* 
ed  or  debarred  our  fellowship.  b  And  whereas  it  is  urged,  That 
they  are  to  prove  their  intereft  to  the  priviledpes  which  they  lay 
claim  to,  and  not  we  difprove  it ;  I  anfwer,  if  that  were  granted, 
yet  their  meer  fober  profefling  to  Repent  and  Believe  in  Chrift, 
is  a  fufficient  evidence  of  their  intereft  to  Church-member- 
fliip,  and  admittance  thereto  by  Baptifm  (  fappofing  them  not 
admitted  befoce;)  and  their  being  Baptized  perfons,(if  at  age)or 
members  of  the  univerfal  vifibIeChurch)into  which  it  is  that  they 


Part  4- 


The  Stints  everlajting  Reft. 


105 


Ycc  a  neccflary 
ufc  of  Chinch 
Ccnfurcs  I  Jc- 
ny  not  s  which 
how  ir  was  in 
the  Primitirc 


a  Hilxritt*  lib. 
ad'Conft.Aug. 
inquit,  TutiJJt- 
mitm  mbU  eft 
primamtj1  Jo- 
lam  Evangeli- 
sm fiJem,  in 


arc  B3ptizcd)is  fufficicnt  evidence  of  their  intereft  to  theSupper, 
till  they  do  by  Herefie  or  Scandal  blot  that  Evidence  ;  a  which 
Evidence  if  they  do  produce,  yea  though  they  arc  yet  weak  in 
the  Faith  of  Cnrift,  who  is  he  that  dare  rcfufe  to  receive  them  ? 
And  this,after  much  doubting,difpute,&  ftudy  of  tbeScriptures, 
I  fpeak  as  confidently  ,as  almoft  any  truth  of  equal  moment ;  So  tfmes,  inThow 
plain  is  the  Scripture  in  this  point,  to  a  man  that  brings  his  Un-   terrible,  (  prx- 
deflhnding  to  the  model  of  Scripture^  doth  not  bring  a  model  judicium  fum- 
in  his  brain,&rcduce  all  he  reads  to  that  model.The  door  of  the  ^c^Tmut' 
vifible  Church  is  incomparably  wider  then  the  door  of  Heaven,   £"*■$  jn^n'o- 
and  Chrift  is  fo  tender,  fo  bountiful,  and  forward  to  convey  his   loget.cap.;  9 
grace,  and  the  Gofpel  fo  free  an  offer  and  invitation  to  all,  that 
furcly  Chrifl  will  keep  no  man  offyf  they  will  come  quite  over  in 
fpirit  to  Chrifl,  they  (hall  be  welcome ;  if  they  will  come  but  on- 
ly to  a  vifible  Profefiion,he  will  not  deny  them  admittance  there, 
becaufe  they  intend  to  go  no  further,  but  will  let  them  come  as 
near  as  they  will,  and  that  they  come  no  further  (hall  be  their 
own  fault;&  fo  it  is  not  his  readinefs  to  admit  fuch,nor  the  open-   Baptifmate  con-  \ 
nefsof  the  door  of  hisvifibleChurch,that  makes  men  hypocrites,  i'/J™  Tctint  I 
but  their  own  wickednefs :  Chrift  will  not  keep  fuch  out  among   re&c.  £>ui 
Infidels,for  fear  of  makingHypocrites;but  when  the  net  is  drawn   credit  omnu 
unto  the  (hore,the  fillies  dial  be  fcparatcd^and  when  the  time  of  1**  ^  brevi   \ 
Harvcft  comes,  then  the  Angels  (hall  gather  out  of  his  Kingdom  \S'™]}*1  "T 
all  things  that  orTend,  and  them  that  work  iniquity,  Mat. 13. 41. 1  {„*  *; v;^mque  \ 
There  are  many  Saints  (or  fandtifiedmen)  that  yet  (hall  never  \{cbri ft ipraceptKl 
come  to  Heaven,  who  are  only  Saints  by  their  reparation  from   conferment  ager  e\ 
Paganifm,  into  fellowfliip  with  the  vifibleChurch  3but  not  Saints  i  co»<uur,  ex  albo 
intheftridc(tfenfe,by  feparationfromtUeungodlyjnto  thefel-  >  ^T1 
low(hipofthemyflicalBodyofChriil5H^.io.29  £W7.<5.and  j^V,  Z™'i 
14.3, 21. and  26.19. and  i%.9.Exod.  19  6. 1  Cor.7.13,14.  Rem.  11.    Communion 
16.  #f£.  3.7.  compared  withverf.12.  1  Cor.  3.17-  3nd  14.  33.   cum  aliis  Cbri- 
1  Cor.i.2.  compared  with  11. 20,21, (^r.GV.^d.  compared  with  i#iA*  cuiuf'     , 
^.M.1nd4.n.and5.J,3,4.Mi5.:.1'.  I3CJ38SJ 

'  dus.E  contra  qui  I 
ullam  ex  hifce  Articulk furcilht  &  fugillatjicct  women  Cbriftianifibi  vendicet,  ah  onbodoxorum  Com- ; 
mumone arcendus efl^&c.  Davenanr.  pro  Pacc.pag.io,!  1.  vid.ukr.  b  ^aud  dubitcm  ajimire  \ 
(inter  Gtrm.Voftorcs)  illos  pi  faliuntur  &  tamen  Commumoncm  fratcmam  cum  ahis  retinerc  parati  ■ 
funty e(]e  Scbifmate coram  Deo  magis  excufam,  quam  fuiveras  opiniones  in  hifce  ControverfiU  tuchtur,  j 
(?  mutuam  interim  Commumoncm  cum  aim  Ecclefiis  etiam  dcfidcrantibus  ajpemantur.  Dr  Davenant  J 
de  Pace  Eccl.  pa^.  14, 1 5 . 

.__ lit  3  Thus 


ic6 


Optime  deb  acre 
Calvinus  in 

Mat.13.37^9 
40,  ubi  vid.  p. 
(mihi)  i$8j 
z$9. 


*  I  will  tell 
who  they  be 
that  may  com- 
plain of  the 
unprofitable— 
nets  of  Chri- 
ftians  •  It  is 
the  Bawds, 
Panders,  Rob- 
bers, Witches,] 
Wizards,  (and 
fo   Ale-hcufes, 
Taverns,  play- 
houfesj  Ga- 
ming houfes, 
&c.)  To  be 
unprofitable  to 
thefe,  is  no 
fmall  Profit. 
Tertul  lApolog. 
adv.  gentes 

C4p.41. 

There  are  ma- 
ny among  us 
alfo  that  teach 
men  to  fay  and 
do  things  re- 
proachful to 
God,and  wick- 


The  Saints  everlafting  Reft*  Part  4. 

Thus  far  I  have  digrefTed  by  way  of  Caution,that  you  may  not 
think  that  I  dilTwade  you  from  lawful  converfe;  but  it  is  the  un- 
neceflary  fociety  of  ungodly  men.and  too  much  familiarity  with 
unprofitable  companions,  though  they  be  not  fo  apparently  un- 
godly,that  I  diffwade  you  from.  There  are  many  perfons,  whom 
we  may  not  avoid,  or  excommunicate  out  of  the  Church,  no  not 
out  of  our  private  fociety,  judicially,  or  byway  of  penalty  to 
them,whom  yet  we  muft  exclude  from  our  too  much  familiarity 
in  way  of  prudence  for  prefervation  of  our  felves.  *  It  is  not  only 
the  open  profane,  the  fwearer,  the  drunkard,  and  the  enemies  of 
godlinefs,that  wil  prove  hurtful  companions  to  us,though  thefe 
indeed  are  chiefly  to  be  avoided;  but  too  frequent  fociety  with 
dead- hearted  Formalifts,  or  perfons  meerly  civil!  and  moral,  or 
whofe  conference  is  empty,  unfavory,  and  barren,  may  much  di- 
vert our  thoughts  from  Heaven,  and  do  our  felves  a  great  deal 
of  wrong ;  as  meer  idlenefs,and  forgetting  God,will  keep  a  Soul 
as  certainly  from  Heaven,  as  a  profane,  licentious,flefhly  life :  fo 
alfo  will  the  ufual  company>of  fuch  idle,forgetful,ncgligent  per- 
fons, as  furely  keep  our  hearts  from  Heaven,  as  the  company  of 
men  more  diffolute  and  profane.Alas  our  dulnefs  and  backward- 
nefs  is  fuch,  that  we  have  need  of  the  moft  conftant  and  powerful 
helps :  A  clod,or  a  (lone  that  lies  on  the  earth,is  as  prone  to  arife 
and  fl^in  the  Ayr,  as  our  hearts  are  naturally  to  move  toward 
Heaven :  you  need  not  hold  nor  hinder  the  Earth  and  Rocks  to 
keep  them  from  flying  up  to  the  skies ;  it  is  fufficient  that  you  do 
not  help  them' And  furely  if  our  fpirits  have  not  great  afTifrance> 
they  may  eafily  be  kept  from  flying  aloft,  though  they  never 
fhould  meet  with  the  kaft  impediment.   O  think  of  this  in  the 
choice  of  your  company  ;  when  your  fpirits  are  fo  powerfully 
difpofed  for  heaven,  that  you  need  no  help  to  lift  them  up ;  bat 
as  the  flames  you  arealwaies  mounting  upward,  and  carrying 
with  you  all  thatsin  5  our  way;  then  you  may  indeed  be  lefs 

ed,  and  yet 

I  tbey  come  in  the  Name  of  jefus :  and  they  are  diftinguiflied  by  feveral  names,  taken  from  cer- 
tain men,  as  every  one  was  the  Authour  of  any  new  Doctrine  or  Opinion.  Some  of  them  Biaf- 

Lpheme  God  the  Creator  of  all,  and  Chrilt,  &c.    We  communicate  with  none  of  thefe  men. 

j  For  we  know  them  to  be  ungodly,  unre^giousj  unrighteous,  and  unjuft,  and  that  theyconfefs 
Chiift  onely  in  name,  but  do  not  worftiip  him  in  de,cd,  though  they  call  themfelves  Chriftians. 
tfufttn  Martyr,  'DhlQg.cum  Trypbou. 

careful 


Pare  4 , 


The  Stints  everlajling  Reft. 


O  God,  Ice 


careful  of  your  company ;  but  till  then  as  you  Jove  the  delights 
of  a  heavenly  life,  be  careful  herein:  *  As  it's  reported  of  a  Lord 
that  was  near  to  his  death,  and  the  Doclor  that  prayed  with  him    "ie  bc  dumk  t0 
read  over  the  Letany,F*r  all  \X>*me»  laboring  With  cbclifr  alljic\  "/ 1  ^y  cvS 
perfons  andjoung  children^  &c.  From  lightning  and  tempefi,  from    have  a  tongue 
plaguey  pcftilence  and  famine  ;  from  battel,  murder  ,  and  fudden    for  th^-  &  my 
death,  &c.  Alas,  faith  he,  what  is  this  to  me,  who  mufl  prcfently   own  h(-^- 
die?  &c.  Somaift  thou  fay  of  fuch  mens  conference,  who  can  ',  j*1^.0?  H^ 
talk  of  nothing  but  their  Callings  and  vanity ;  Alas,  what's  this  |    ° '  °$*h 
to  me  who  muft  (hortly  be  in  Rcft,and  fhould  now  be  refreshing  \  satcM'sfyi- 
my  Soul  with  its  foretaftes?  What  will  it  advantage  thee  to  a  life  '  ration  I  allow, 
withGod,to  hear  where  the  Fair  is  fuch  a  day,or  how  theMarket  |  SaiwbimM,  fi 
goes,  or  what  weather  is,  or  is  like  to  be,  or  when  the  Moon 
changeth,  or  what  News  is  ftirring  ?  why,  this  is  the  difcourfe  of 
earthly  men.What  wii  it  conduce  to  the  raifing  of  thy  heartGod- 
ward,  to  hear  that  this  is  an  able  Minifter,  or  that  an  able  Chri- 
ftian,  or  that  this  was  an  excellent  Sermon,  or  that  is  an  excellent 
book  ?  to  hear  a  violent  arguing,or  tedious  difcourfe,of  Baptifm, 
Ceremonies,  the  Power  of  the  Keys,  the  order  of  Gods  Decrees, 
or  other  fuch  controverfies  of  great  difficulty,  and  lefs  import- 
ance?Yet  this,for  the  moft  part,ts  the  fweeteft  difcourfe,that  thou 
art  like  to  have,  of  a  formal,  fpeculative,  dead-hearted  Profeflbr. 
Nay , if  thou  hadft  newly  been  warming  thy  heart,in  ihe  contem- 
plation of  the  blcffedjoys  above,would  not  this  difcourfe  benum  |  quicfopdme 
thine  affections,  and  quickly  freez  thy  heart  again?  I  appeal  to  j  fadum  fit,  non 
the  Judgement  of  any  man  that  hath  tried  "it,  and  maketh  obfer- 
vations  on  the  frame  of  his  fpirit.    Men  cannot  well  talk  of  one 
thing,  and  mind  another,  efpecially  things  of  fuch  differing  na- 
tures. You  young  men,  who  are  moft  liable  to  this  temptation, 
think  fadly  of  what  I  fay  :  Can  you  have  your  hearts  in  Heaven 
on  an  Ale-  houfe  bench,  among  your  r0aring,(inging,fwaggering 
companions?  or  when  you  work  in  your  Shops  with  none  but 
fuch,  whofe  ordinary  language  is  oaths,  or  fiithinefs,  or  foolifti 


modo  fep*ra 
mur  a  cartu. 
Ha?c  pars  ma- 
jor efle  vide- 
tur  :  ideo  pejoc 
eft.   Non  tarn 
bene  cum  re- 
bus humanis 
agiturut  me- 
liora  pluribus 
piaceam* 
Argumeotum 
peflimi  turba 
eft.  Quaeramus 


quid  ufitatifli- 
mum  :  &  quid 
nos  in  poficjfia* 
ne  fielicitatis 
atcrtia  conftitu- 
at;  non  quid 
vulgo  vcritatis 
pcflimae  inter- 
prcti  probatum 
fit.    Vulgum 
autem,  tarn 

Chlamydatosaquam  coronam  voco.  Non  cnim  colorem  veftium  quibus  praetexta  corpora  funr, 
afpicioroculis  dc  homine  non  credo. Habeo  melius  certiulque  lumen^qao  a  falfis  vera  dijudkera. 
Animi  bonum  animus  inveniat.  Seneca  de  Vita  beat.c.  2.  Ego  conrkeor  imbecillitatem  meara. 
Nunquam  mores  quos  extuli  (e.turba)  rtfero.  Aliquid  ex  eo  quod  compofui,  turbaturj  aliquid 
ex  his  qua*  fugavi  icdit,  «>etf<;aEpift.7.p.ygo.To.2.  Felix  eltillorum  Conditio  quibus  datum 
eft  quam  longiflime  ab  impiorum  cohabitatione  abefle.  Pokiuis  in  Ezck. 2. p. 8 2. 
Iii  4  talking 


io8 


The  Stints  everUfting  Reft. 


Part  4. 


talking,  or  jetting  ?  Nay,let  me  tell  you  thus  much  more ;  that  if 
you  chufefuch  company  when  you  might  have  better,  and  finde 
moft  delight  and  content  in  fuch,  you  are  fo  far  from  a  Heaven- 
ly convcrfation,.that  as  yet  you  have  no  title  to  heaven  at  all,and 
in  that  eftatcfha!  never  come  thcre;For  were  your  treafure  tlcre, 
your  heart  would  not  be  on  things  fo  diftant,  Mattk.6.21.  In  a' 
word,  our  company  will  be  part  of  our  happinefs  in  Heaven,  and 
it's  a  lingular  part  of  our  furtherance  to  it,or  hinderance  from  it. 
As  the  creatures  living  in  the  feveral  Elements,  are  commonly  of 
the  temperature  of  the  Element  they  live  in,  as  the  fifties  cold 
and  moid  like  the  water,  the  worms  cold  and  dry  as  the  Earth, 
and  fo  the  reft  :  So  arc  we  ufually  like  the  fociety  which  we  molt 
convcrfe  in.He  that  never  found  it  hard  to  have  a  heavenly  mind 
in  earthly  company,  it  is  certainly  bccaufe  he  never  tried. 


S.4. 

*  There  muft 
needs  therefore 
be  fome  tole- 
ration in  con- 
troverted Ieffer 
Dc&rinals  5 
that  this  is  no 
Socinianifm, 
hear  one  that 
was  none : 
Apud  nos  vera 
fides  eft  in 
Chrifti  meri-  t 
lis,  vera  de 
\hx  fan&imo 
nia  doctrina 
valet  >  hoc  in- 
ficiari  non  po- 
terunt  Pomi- 
ficii.  At  in  his 


SECT.  V. 


4.*  A  Fourth  hinderance  to  a  heavenly  Converfation  is,  Too 
/»  frequent  difputes  about  lcfter Truths,  and  cfpecially 
when  a  mans  Religion  lies  only  in  his  opinions,  a  fure  fign  of  an 
unfanftifiedSoul.  If  fad  examples  be  doftr/nal  to  you,  or  the 
Judgments  ofGod  upon  us  be  regarded, I  need  to  fay  the  lefs  upon 
this  particular.  It's  legibly  written  in  the  faces  of  thoufands- 1 1  is 
vifible  in  the  complexion  of  our  difeafed  Nation;  This  fades  By- 
pocritica  is  our  fades  Hip&cratica  :  He  that  hath  the  leaft  skill  in 
Phy(iognomy,may  fee  that  this  complexion  is  mortal,&  this  pic- 
ture-like,fhadow-like  vifage  arTordeth  ourftatta  fadPrognoftick. 
You  that  have  been  my  companions  in  Armies  &  Garifons,in  Ci- 
ties and  CountriesJ  know  have  been  my  companions  in  this  Ob- 
fervation,That  they  arc  ufually  men  leaft  acquainted  with  a  hea- 
venly life,who  arc  the  violent  difputers  about  theCircumftantials 
of  Religion:  He  whofe  Religion  is  all  in  his  Opinions,  will  be 
moft  frequently  and zcaloufly  fpeaking  his  Opinions;  And  he 

duobus  cardinibus  omnis  Chriftianifmus  vertitur.  Quid  ergo  in  nobis  defiderant  ?  'D'fof.Steg- 
man. D  oiecad.de  Eule(.Viator.Pr<e fat.  Ad  fidem  lufficitpaucanofle  3  in  reliquis  fuffic'u,  Con- 
trarium  non  tueti.  Idem  lbid.Memb.zp.29.  Quoad  elemcntaria  adeo  dilucide  S.San&us  men- 
tem  fuam  in  Scripturis  declaravit,  ut  ex  ipfo  verborum  fbno  vero  fenfus  ftatim  hauriri  queat. 
Id ib.  Memb.vx.  p.119.  Quando  Confcquentiae  neciflitas  non  eft  evidenter  cognita,  atqueita 
negatio  ilia  ex  innrmitate3non  autem  animi  ex  obfiimatione  provenit;,ut  inPatribus  foftum  eft^ 
damnabilis  Error  non  incurritur3  Idib.p.zi6. 

whofe, 


Part4« 


Tht  Stints  everUfttng  Rcjt. 


109 


whofe  Religion  lies  in  the  Knowledg  and  love  of  God  in  Chrift, 
will  be  molt  delightfully  fpeaking  of  that  time  when  he  fhall  en- 
joy God  and  Chrift.   As  the  body  doth  languifh  in  confuming 
fevers^when  the  native  heat  abates  within,and  an  unnatural  heat 
inflaming  the  external  parts  fucceeds ;  fo  when  the  zeal  of  a 
Chrifliandoth  leave  the  internals  of  Religion,  and  fly  to  Cero- 
monials,  externals  or  inferiour  things,  the  Soul  muft  needs  con 
fume  and  languifh.  Yea  though  you  were  fure  your  opinions 
were  true,  yet  when  thechicfeft  of  your  zeal  is  turned  thither, 
and  the  chiefeft  of  your  conference  there  laid  out,tbe  life  of  grace 
decays  within,  &  your  hearts  are  turned  from  this  heavenly  life. 
Not  that  I  would  perfwade you  to  undervalue  the  leaft  truth  of 
God,nor  that  I  do  acknowledge  the  hot  difputers  of  the  times,to 
have  difcovered  the  truth  above  their  Brethren  *  ;  but  in  cafe  we 
rtiould  grant  them  to  have  hit  on  the  Truth  ,-  yet  let  every  Truth 
in  our  thoughts  and  fpeeches  have  their  due  proportioned  I  am 
confident  the  hundreth  part  of  our  time  and  our  conference 
would  not  be  fpent  upon  the  now  common  Thearac  :For  as  there 
is  an  hundred  Truths  of  far  greater  confequence,  which  do  all 
challenge  the  precedency  before  thefe,  fo  many  of  thofe  Truths 
alone,are  of  an  hundred  times  nearer  concernment  to  our  Souls, 
and  therefore  fhould  have  an  anfwcrable  proportion  in  our 
thoughts.  Neither  is  it  any  excufe  for  our  carting  by  thofe  great 
fundamental  Truths,  becaufethey  are  common  and  known  al- 
ready :  For  the  chief  improvement  is  yet  behind  ;  and  the  Soul 
muft  be  daily  refreflicd  with  the  truth  of  Scripture,  &  the  good-4aSi!arf>  immo 
tiefe  of  that  which  it  offeree  h  and  promifeth,as  the  body  muft  be 
with  its  daily  food;or  elfe  the  known  Truths  that  lie  idle  in  your 
heads,wil  no  more  nourifti,or  comfort,or  faveyou,then  the  bread 
that  lies  ftill  in  yourCupboards  will  feed  you.  Ah  he  is  a  rare  and 
precious Chriftian,who  is  skilled  in  the  improving  of  wel-known 
Truths.  Therefore  let  me  advife  you  that  afpire  after  this  joyous 
Life;  fpend  not  too  much  of  your  thoughts,y  our  timc,your  zeal, 
or  your  fpeeches  upon  quarrels  that  lefs  concern  your  fouls^But 
when  hypocrites  are  feeding  on  husks  or  fhels,or  on  this  heated 
food  which  will  burn  their  lips,far  fooner  then  warm  and  ftreng- 

-Rupcrt.Mcl- 

denm  yarxnef.  Vot.pr9pac.fol  C.x.  Gpiniones  igaotx  vcteri  Ecclefiar,  etiam  hos  tempore  Tint 
recepiiflima?  tamennon  (urn  dogmata  Catholics:  Ecclefiae.  McUnflbonapujlLutbfr.Tcm.i. 
Difput.pag.Mi. 

then 


*  Hinc  videas 
Theologaftros 
ut  primum  eoj 
hsecfetidafca- 
bies  ac  de- 
fperara 

(  ?/Aw*VH«  ) 
ingentis  fapi- 
enu'je  pcrfua- 
fione  tumida, 
occupavit  J 
rupta  onini 
mora  fc  rip- 
tit  are,  Con- 
troverfias. 


perindc  ac  fl 
nullas  antea 
eflent,  novas 
fufcitare, 
&  obviam 

^uemvis 

adverfarium, 

etiam  nil  tale 

cogitantem^ 

nil  hoilile 

metuentern  de- 

ligere.  Sec. 


no 


It  is  a  good 
faying  of  T*'- 
c  us  Miraniula, 
wherewith    D. 
Eftius  condu- 
deth  his  Ora- 
tion, tDeCeni- 
tudine  Salutif  > 
Veritatem  c¥hi~ 
lofopbia  qu&rit, 
Tbeologia  jnve- 
nit  j  Keligio 
poffidet.    Study 


The  Saints  everlafting  Reft. 


— . 


Part  4. 


then  their  hearts ;  then  do  you  feed  on  the  Joys  above.  I  could 
wifti  you  were  all  underftanding  men,  able  to  defend  every  truth 
of  God;  and  to  this  end,that  you  would  read  and  ftudy  Contro- 
yerfie  more :  and  your  underftanding  and  (lability  in  thefe  daies 
of  trial,  is  no  fmall  part  of  my  comfort  and  encouragement :  But 
ftill  I  would  have  the  chiefeft  to  be  chiefly  ftudied,  and  none  to 
(houlder  out  your  thoughts  of  Eternity :  The  leafl  controverted 
Points  are  ufually  moft  weighty,  and  of  moft  neceffary  frequent 
ufe  to  our  Souls. 

to  obey,  not  to  difpute  :  Turn  not  Confcknce  into  Queftions  and  Contro- 
verfies,  left  while  thou  art  refolving  what  to  do,  thou  do  juft  nothing.  Draw  not  all  to 
Reafon,  leave  fomething  to  Faith.  Where  thou  canft  not  found  the  bottom,  admire  the 
depth:  Kifs  the  book  and  lay  it  down,  weep  over  thy  own  ignorance,  and  fend  one  hearty 

with  to  Heaven ;  O  when  (hall  I  come  co  know  as  I  am  known  ? The  time  is  at  hand 

when  all  mult  be  aceempliflied,  and  we  accomptable  :  When  Arts  (hall  ceafe,  and  tongues 
beaboliihed,  and  knowledge  vaniih  away.  Do  but  think  now  one  thought  what  will  be  trie 
Joy  of  thy  heart  when  thou  canft  truly  fay,  Lord,  thou  haft  written  to  me  the  great  things  of 
thy  Law,  and  I  have  not  accounted  them  as  ftiange  things,  &c.  Femble  in  Preface  to  Hindis. 
Gratis.  Heccfiaria  ignoramus ,  quia  non  mefiaria  diiicimus  ;  Inq.  Rupert  Meldenius  Pa- 
rtner!. 

For  y  ou,my  neighbors  and  friends  in  Chrift,I  blefs  God  that  I 
have  fo  little  need  to  urge  this  hard  upon  you,  or  to  fpend  my 
time  and  fpeeches  in  the  Pulpit,  on  thefe  quarrels,  as  I  have  been 
neceflitated  to  my  difcontent  for  to  do  elfewhcre :  I  rejoyce  in 
the  wifdom  and  goodnefs  of  our  Lord,  who  hath  faved  me  much 
of  this  labor,  1.  Partly  by  his  tempering  of  your  fpirits  to  fince- 
rity.  2.Partly  by  the  doleful,  yet  profitable,  example  of  thofe  few 
that  went  from  us ,  whofe  former  and  prefent  condition  of 
fpirit  makes  them  ftand  as  the  pillar  of  Salt,for  a  continual  terror 
and  warning  to  you,  and  fo  to  be  as  ufeful,as  they  were  like  to  be 
hurtful.  3.  Partly  by  the  confeffions  and  bewailings  or  this  fin, 
that  you  have  heard  from  the  mouth  of  the  *Dying,advifing  you 
to  beware  of  changing  your  fruitful  fociety,  forihe  company  oi 
deceivers.  I  do  unfeigned ly  rejoyce  in  thefe  Providences,  and 
blefs  the  Lord  who  thus  eftablifheth  his  Saints,  Study  well  thoft 
Precepts  of  the  Spirit ;  Rom,  1 4.1.  Him  that  u  Wea&n  theftithfe- 

*  Yet  ftill  I  doubt  not  but  we  fho\»ld  be  ftill  learning  tc 


As  it  is  faid  of 
Erafmus  ( in 
his  Life,)  Vi- 
tebsk plus  fatu 
tribui  Tbeologia 
argutatrici, 
priori  prorfus 
abolita:  ficque 
Theologos  Sco- 
tich  argutiu 
incumbered  ut 
non  attingerent 
fentes  Tttvina 
fapientia. 
Read  Bifhop 
Halts  excel- 
lent Book 
called,  Tbe 
Vcace-maker, 


and  feis  Fax 

terrify  and  Vavcnants  lAdbortatio. 


know  more;  As,  Vav.Cbytrxus  faid  when  he  lay  on  his  death-bed,  Jucundiorcm  fibi  difceffun, 
fore,  &  moribundus  ctiam  aliquid  didicijfet. 


cetve 


Part  4. 


The  Saints  everUJling  Reft. 


ceive,  but  not  to  doubtful  difputations*  2  Tim. 2. 2 3 .  But  foolifh  and 
unlearned  qttijtions  avoid,  knowing  that  they  do  gender  flrtfes, 
And  the  fervant  of  the  Lord  mult  not  drive.  Tit.  3.  9.  But  avoid 
foolifb  que  ft  ions,  and  genealogies ,  and  contentions,  and  fhivings 
about  the  Law  ;  for  thy  are  unprofitable  and  vain,  1  Tim. 6. 3, 4, 5. 
If  an)  man  teach  othcrwife,  and  confent  not  to  Wholfom  Words,  even 
the  Words  of  onr  Lord  ftftts  Chrifiy  and  to  the  dotlrine  Which  is 
according  to  godlinefs ;  he  is  proud,  knowing  nothing,  but  doting 
about  qucflions  and  ftrifes  of  Words,  Whereof  cometh  envy,  ftrife, 
railing,evil  furmifir.gs,  perverfe  difputings  of  men  of  corrupt  minds, 
anddeftitute  of  the  truth,  fuppoftng  that  gain  u  godlinefs:  Fromfuch 
Withdraw  thy  felf 


X  o 


5.*  A  S  you  value  the  comforts  of  a  heavenly  Life,take  heed  of 
/1  a  proud  and  lofty  fpirit.  There  is  fuch  an  Antipathy  be- 
tween this  fin  and  God,  that  thou  wilt  never  get  thy  heart  near 
him,nor  get  him  near  thy  heart,as  long  as  this  prevaileth  in  it.  If 
it  caft  theAngels  from  Heaven  that  were  in  it,it  mud  needs  keep 
thy  heart eftranged  from  it:  If  it  caft  our  firft  parents  out  of 
Paradife,and  feparated  between  the  Lord  and  us,and  brought  his 
curfe  on  all  the  creatures  here  below  ;  it  muft  needs  then  keep 
our  hearts  from  Paradife,and  incrcafe  the  curfed  fepsration  from 
our  God.  Believe  it,  Hearers,  a  proud  heart  and  a  Heavenly 
heart  are  exceeding  contrary.  Entcrcourfe  with  God  will  keep 
men  low;  and  that  lowlinefs  will  further  their  intercourfe :  when 
a  man  is  ufed  to  be  much  with  God,  and  taken  up  in  the  ftudy  of 
his  glorious  Attributes,  he  abhors  himfelf  in  dull  and  afties ;  and 
that  felf-abhorrence  is  his  bed  preparative  to  obtain  admittance 
to  God  again.  Therefore  after  a  Soul  humbling  day,  or  in  times 


III 


*  Radix  omni- 
um malorum 
Cupidkas:  Ra- 
dix  omnium 
Malorum  fu- 
perbia.  Hare 
fecundum  vi- 
am  Intentio- 
nis:  Ilia  fecun- 
dum viam  exe- 
cutions :  Hxc 
ut  quar;ens 
quo  homo   fa- 
tiari  poflit : 
Hla,  quibus  ad 
propofitam 
fxlickatem 
pervenire.  U- 
tr3que  ab  ilia 
|  infinka  Dei 

capacitate  &  defcendens  &  degenerans ;  fcnticntc  &  gaudente  homine  etiam  poftquam  a 
Deoabenavk,  non  nili  infinito  fe  pofle  repleri,  fuamque  vel  ex  hoc  magnkudinem  appro- 
bate, fed  fruftra  infinitum  inter  finita  quxrente.  Utraque  ergo  prions  &  verx  locum 
occupat  S  &  eft  Oiigo  dcinceps  omnium  aiiorum  malorum  j  fed  urriofque  prima  Ori^o 
eft  vera  ilia  &  Divina  capacitas  j  non  quatenr.s  Dei  capackas  &  a  Deo  data,  fed  qua- 
tenus  fuo  actu  vacua  &  nihilum  fubnotafls.  Gtbieuf.  de  Libert,  lib.z.  af.19.Sek. 11.  fxge 
414,415- 

Of 


HZ 

Quani©  excel- 
leacms  in 
mindacis  Dei 
quique  profici- 
unc,  canto  mi-  j 
i  jores  habent 
jcaufasformidi-  . 
|nis&trenioiisj 
i  ne  de  iplis  pro- 
i  bicaris  au^- 


Tht  Saints  cverlafiwg  Reft. 


Part  4. 


;  menus,  mens 
!  fibi  confcia,  & 
;  landis  avida, 
;  in  fuperbias 
'  rapiacur  cx- 
'ceflus;  &  fiat 
j  immunda  va- 
nitate,  dum  fl- 
I  bi  videtur  cla- 
I  ia  virtuce. 
Profper.  Epift. 
a  i  Demetriad. 
Superbia  eft 
inordinatus  a- 
mor  excellen- 
tise  propr.ix, 
&e.  Confiftic 
primo  in  Hy- 
pocrifi,  qux  eft 
peflima  (pecics 
fuperbia;,  & 
relrgiofos  no- 
ftros  fsepe 
confequicur, 
cum  non  prae- 
fumerent  fu- 
peraddere 
Tradiuones 
fupra   Evange* 
Hum,  qux 
communker 
fun:  contraries 
rationi,  niii 
Hypocriii  la- 
borarenc. 
mchjife  Tria- 
log  /.3.C.10. 
fd.6ot6u 


of  trouble,  when  the  Soul  is  loweft,it  ufeth  to  have  freed  accefs 
to  God,  and  favour  mod  of  the  life  above :  He  will  bring  them 
into  the  wildemefs,  &  there  he  will  fpeak  comfortably  to  them, 
Hof. 2.14.  The  delight  of  God  is  in  a  humble  Soul,  even  him 
that  is  contrite,  and  trembleth  ac  his  Word  ;  and  the  delight  of  a 
Humble  Soul  is  in  God :  and  fare  where  there  is  mutual  delight, 
there  will  be  freeft  admittance,  and  hearticft  welcome,  and  moft 
frequent  converfe.  Heaven  would  not  hold  God  and  the  proud 
Angels  together ;  but  a  humble  foul  he  makes  his  dwelling :  and 
furely  if  our  dwelling  be  with  him  and  in  him,  and  his  dwelling 
alfo  be  with  us,  and  in  us,  there  mult  needs  be  a  moft  near  and 
fweet  familiarity.  But  the  Soul  Chat  is  proud  cannot  plead  this 
priviledge  ;  God  is  fo  far  from  dwelling  in  ir,that  he  will  not  ad- 
mit it  to  any  near  accefs,but  looks  upon  it  afar  off, Pfa.  1 3 8.6.The 
proud  fcfe1H,e(Ifteth(and  the  proud  refifteth  him)  butto  tt]phufn*t 
ble  he  gives  this  6c  other  graces, 1  Pett$*$.A  proud  mind  is  Jhigh 
mind  in  conceit,  felf-efteem,&  carnal-afpiring:  A  heavenly  mind 
is  a  high  mind  indeed,  in  Gods  efteem,  and  in  higher  (yet  holy) 
afpiring;Thefe  two  forts  of  high-mindednefs,are  more  adverfe  to 
one  anothcr,then  a  high  mind  &  a  low:  As  we  fee  that  moft  wars 
and  bloodfhed  is  between  Princes  and  Princes,and  not  between  a 
Prince  and  a  Plowman.  A  low  fpirit  and  a  humble,  is  not  fo  con- 
trary to  a  high  and  heavenly,  as  is  a  high  and  a  proud.  A  grain 
of  Muftard  Seed  may  come  to  be  a  tree  ;  A  fmall  Acorn  may  be  a 
great  Oak.  The  fail  of  the  Windmil  that  is  now  down,  may 
prefently  be  the  higheft  of  all;  A  fubje<ft  that  is  low  may  be  raifed 
high,and  he  that  is  high  may  be  yet  higher,as  long  as  he  ftands  in 
fubordination  to  his  Prince,who  is  the  fountain  of  honor :  but  if 
he  break  out  of  that  fubordination,  and  become  a  competitor,or 
will  affume  and  arrogate  honour  to  himfelf;  he  will  finde  this 
prove  the  falling  way.  A  man  that  isfwelledin  aDropfie  with 
wind  or  water,  is  as  far  from  a  found  well-rlelhed  conftitution,as 
he  that  is  in  a  confuming  Atrophy.  Well  then  ;  Art  thou  a 'man 
of  worth  in  thine  own  eyes?and  very  tender  of  thine  efteem  with 
others  ?  Art  thou  one  that  much  valued  the  applaufe  of  the  peo- 
ple ?  and  fceleft  thy  heart  tickled  with  delight'when  thou  heareft 
of  thy  great  efteem  with  men?  and  much  dejected  when  thou 
heareft  that  men  Height  thee?  Doft  thou  love  thofebeftwho 
moft  highly  honour  thee  ?  and  doth  thy  heart  bear  a  grudge  at 

thofe 


Part  4. 


The  Saints  evtrUfting  Reft. 


113 


thofe  that  thou  thinkcft  to  undervaluethee,  ami  entertain  mean 
thoughts  of  thee,  though  they  be  otherwife  men  of  gedlincfs 
and  honelty*?  Art  thou  one  that  mud  needs  have  thy  humors  ful- 
filled }  and  thy  judgement  muft  be  a  rule  to  the  Judgements  of 
others  ?  and  thy  word  a  law  to  all  about  thee?  Art  thou  ready  to 
quarrel  with  every  man  that  lets  fall  a  word  in  derogation  from 
thy  honor?  Are  thy  paflions  kindled  if  tby  word  or  will  be 
eroded  ?  Art  thou  ready  to  judge  humility  to  be  fordid  bafenefs? 
and  knowefl  not  how  to  ftoop  &  iubmit?and  wilt  not  be  brought 
tofhamethyfelf,  by  humble  confeflion,  when  thou  haft  finned 
againft  God,or  injured  thy  brothcr?Art  thou  one  that  honoured 
the  godly  that  are  rich  ?  and  thinkeft  thy  felf  fomebody  if  they 
value  and  own  thee?  but  lookefr  ftrangely  at  the  godly  poor, 
and  art  almoft  afliamed  to  be  their  companion? Art  thou  one  that 
canft  not  ferve  God  in  a  low  place,  as  well  as  in  a  high  ?  and 
thinkcft  thy  felf  the  fittcft  for  offices  and  honors?  and  loveft 
Gods  fervice  when  it  ftands  with  preferment?  Haft  thou  thine 
eye  and  thy  fpeech  much  on  thy  own  defervings?  and  arc  thy 
boaftings  reftrained  more  by  wit  then  by  humility  ?  *  Doft  thou 
delight  in  opportunities  of  fetting forth  thy  parts?  and  loveft  to 
have  thy  name  made  publick  to  the  world  ?  and  wouldft  fain  1 
leave  bchinde  thee  fome  monument  of  thy  worth,that  pofterity  \fffi%°^Z 
I  may  admire  thee  when  thou  art  dead  and  gone  ?  Haft  thou  wit-  j  tftUm  qui  t? 
ty  circumlocutions  to  commtnd  thy  felf,  while  thou  fcemeft  to  fum  menfu- 
debafe  thy  felf,  and  deny  thy  worth  ?  Doft  thouiiefire  to  have  w«  concupf- 
all  mens  eyes  upon  thee?  and  to  hear  men  obfervtng  thee,  fay,  cuexudcre,  (? 
This  is  he  ?  Is  this  the  end  of  thy  ftudics  and  learning,  of  tby  la-  ZjtfTnifi 
bors  and  duties,of  feeking  degrees  and  titles  and  places,that  thou  j  p^hh:  un- 
maift  be  taken  for  fomebody  abroad  in  the  world  ?  Art  thou  un-  quam  hibett 

I  btc  fimilc  Vco, 
ut  bonorum  fuornm  ipfc  fibi  fit  forts,  ipfe  fibi  copti.    Profper^'a  Epiftol.  ad  Demetriad.     *  Seneca 
deiralib.^.  up.  11.  p.  449.  writes  of  Avtigoim,  that  hearing  two  of  hisiervanrs  without  his  tent 
fpeaking  againft  him,  be  foftly  cals  to  them,  faying,  Go  further  oft"  left  the  King  hear  you. 
And  when  he  heard  fome  of  his  fouldiers,  when  they  ftuck  in  the  dirt,  curling  the  King,  that  I 
brought  tham  a  march  j  he  went  and  helpt  out  them  that  were  in  the  moft  dangjrr  >  and  when  ' 
he  had  done,  faid :  Now  curfe  Antigonm  that  lead  you  into  the  quick  fand,  but  thank  him  that 
helpt  you  out.  It  is  a  fliame  that  a  Heathen  King  can  bear  an  ill  word,  better  then  a  mean  in- 1 
fcriour  Chriftian.  '^jmopluris  aftimavitvirtutcm,  quam  qui  bonivirifdmmperdiditnccoKfcienU-\ 
Am  ptrdcrct :  at  Seneca  admod.im  Theologiec.     *  Optime  Chy traits :   Amplum  nomen  &  cUritatcm  j 
pepuLrem,  in  his  tcrrU  pUrique  ?icfcimiu3  autcqium  panitere  capit,  contemnere  ;  Vfibm  deniquecdoSv 
cum  favum  prxluSre  fulmen  ab  arcefcrit,fcro  nobk  &  Cbrifto  vivercopwnui. 
acquainted 


Clemens  A- 
lexand.  /?r*- 
mdtjib.i. 
citcth  Barruh 
bas  the  Apo- 
ftle,  faying, 
Woe  to  them 
that  are  un- 
demanding 
in  their  own 
conceit ,  and 
knowing  men 
in  their  own 
eyes. 

She  in  Upfu    , 
diaboli ,  five  in 
praviricdtidne 
bomiak,  Ini- 
tium  pecuti 
fuperbia  eft: 
qua  congrucn- 
ter  ($>  avuritia 
nomtrutur, 
quia  utraque 


114 


The  Saints  twrh$a*g 


^14, 


Though  the 
fSaims)  are 
thus  chofcn 
and  approved 
of  God,  yet  in 
their  own  eyes 
they  are  no 
j  body,  and  dif- 
approved  :  For 
it  is  exceeding 
natural  to 
them  and  in- 
feparable,  to 
think  humbly 
of  themfelves, 
as  being  no- 
|thing,&c.  For 
I  grace  teacheth 
thofe  that   are 
fuch,  to  ac- 
count rhem- 
ffelves  as  no- 
!  thing  worth,  , 
J  and  naturally 
I  they  repute 
!  themfelves 
!  contemptible 
I  and  difhono- 
Irable.  When 
therefore   they 
are  excellent 
with  God, 
with  them- 
Ifelves  they  are 


acquainted  with  the  deccitfulncfc  and  wickcdrcfs  of  chy  heart? 
orknoweft  thyfelf  to  be  vile  only  by  reading  and  by  hear-fay, 
but  not  by  experience  and  feeling  of  thy  vilenefs?Art  thou  readi- 
er to  defend  thy  felf  and  maintain  thine  innocency,thcn  to  accufe 
thy  felf  orconfefs  thy  fault?  CanfttRou  hardly  hear  a  clofe  re- 
proof, and  doft  digeft  plain  dealing  with  difficulty  and  diftaftc  ? 
Art  thou  readier  in  thy  difcourfe  to  teach  then  to  learn  ?  and  to 
dictate  to  others,then  to  hearken  to  their  inductions  ?  Aft  thou 
bold  and  confident  of  thy  own  opinions,  and  little  fufpitious  of 
the  weaknefs  of  thy  underiTanding  ?  but  a  fleightcr  of  the  judge- 
ments of  all  that  are  againft  thee  ?  Is  thy  fpiritmore  difpofed  to 
command  and  govern,  then  it  is  to  obey  and  be  ruled  by  others  ? 
Art  thou  ready  to  cenfure  the  Doctrine  of  thy  Teachers,  the 
actions  of  thy  Rulers,  and  the  pcrfons  of  thy  brethren  ?  and  to 
think,if  thou  wert  a  Judge,thou  wouldft  be  more  juft,  or  if  thou 
wert  a  minifter  thou  wouldft  be  more  fruitful  in  Doctrine,  and 
more  faithful  in  overfeeing  ?  Gr  if  thou  hadft  had  the  managing 
of  other  mens  buiinefs,thou  wouldft  have  carried  it  more  honeft- 
ly  and  wifely?  If  thefefymptomes  be  undeniably  in  thy  heart, 
beyond  doubt  thou  art  a  proud  perfon.f  will  not  talk  of  thy  fol- 
lowing the  fafhions,of  thy  bravery  and  comportmcnr,thy  proud 
geftures,  &  arrogant  fpeeches,  thy  living  at  a  rate  above  thy  abi-  j 
littes :  Perhaps  thy  incompetency  of  eftate,or  thy  competency  of 
wit,raay  fuffice  to  reftrain  thefe  unmanly  fooleries ;  perhaps  thou 
maift  rather  feem  fordid  to  others,  and  to  live  at  a  rate  below  thy 
worth,  and  yet  if  thou  be  guilty  of  the  former  accufacibns,  be  it 
known  to  thee,thou  art  a  perfon  abominably  proud,it  hath  feized 
on  thy  heart,  which  is  the  principal  Fort;  there  is  too  much  of 
hell  abiding  in  tnee,for  thee  to  have  any  acquaintance  at  heaven, 
thy  foul  is  too  like  the  devil,for  thee  to  have  any  familiarity  with 
not  To.  And  when  they  are  in  progrefs  and  the  knowledge  of  God,  they  are  to  themfelves  as  if 
they  were  ignorant  of  .all  things,  and  when  with  God  they  are  rich,  in  their  own  eyes  they  arc 
poor.  And  as  Chrift  overcame  the  devil  by  humility  in  the  form  of  a  fsrvant  ;  fo  in  the  begin- 
ning the  Serpent  overthrew  Adam  by  arrogancy  and  lofrinefs.  And  even  now  the  fame  Serpent 
lyin^  hid  in  the  fecret  cornets  of  ihe  heait,doch  by  pride  defti'oy  and  mine  the  moft  Chriftians, 
&c.DHolyAf4an'«a  inHomiLzj.  Some  men  void  of  difcretion,whcn  they  have  got  a  little  com- 
fort or  refrefhment,  and  fome  defires  or  prayer,  begin  prefently  to  lock  high,  and  to  be  lift  up 
with  infolency,  and  to  judge  others,  and  by  this  means  they  fall  in  the  loweit  mifery.  For  the 
fame  Serpent  that  overthrew  tAdam,  faying,  Ye  (hall  be  as  Gods,  doth  now  fuggeft  arrogancy 
into  their  hearts,' fayiwg,  Thou  art  now  perfect,  thou  haft  enough  >  thou  art  rich,  thou  wanteft 


noching,  thou  arc  Welled.  OA&cxtmuhi  fuprs. 


God: 


Part  4 


The  Satnts  everlasting  JLcft. 


US 


God:  A  proud  man  is  all  in  the  flefh^and  he  that  will  be  heavenly 
muftbemuch  in  the  Spirit",  Is  it  likely  chat  the  man  whom  I  have 
heredefenbed,  hath  either  will  or  skill  to  go  out  of  himfelf, 
andoutof  theFlefli,  as  it  were,  and  out  of  the  world,that  fo  he 
may  havefpmgtom  for  convc/fc  above?  A  proud  man  makes  him- 
felf  htsGod,  and  admires  and  fetsup  himfelf  as  his  Idol  ;  how 
then  can  behave  his  aflfeclions  fee  on  God?  As  the  humble  godly 
man,  is  the  Zealot  in  forward  worfhipping  of  God,  fo  the  Am- 
bitious man  is  the  great  zealot  in  Idolatry  ;  for  what  is  his  Am-  I  1l!4  >lU(Jti  deor'. 
bition,  but  a  more  hearty  and  earneltdefire  after  his  Idol,  then  <  ^Qj?* 
the  common  and  ca-lmer  Idolaters  do  reach  ?  And  can  this  man  |  ^  comriir^ 
pollibly  have  his  hem  in  heaven?  It  is  poflible  his  invention  and 
memory  may  furnfh  his  tongue,  both  with  humble  and  hea- 
venly exprefTions,  but  in  his  fpiritthere  is  no  more  heaven  then 
there  is  humility. 

*  I  intreat  you  Readers,  be  very  jealous  of  your  fouls  in  this 
point;There  is  nothing  in  the  world  will  more  eftrange  you  from 
God  :  i  (peak  the  more  of  it,  becaufe  it  is  the  moft  corrrmon  and 
dangerous  fin  in  Morality,  and  mod  promoting  the  great  fin  of 
infidelity:  you  would  little  think  (yea,  and  the  owners  do 
little  think  )  what  fumble  carriage,  what  exclaiming  againfr 
pride,  what  moanfulfelf  accufing  may  (rand  with  this  devillifh 
fin  of  pride:  O  Chriftian.if  thou  wouldft  live  continually  in  the 
prefence  of  thy  Lord,lie  in  the  duft.and  he  will  thence  take  thee 
up  ;  defcend  firft  with  him  into  the  grave,  and  thence  thou  maift 
afcend  with  him  to  glory.  Learn  of  him  to  be  meek  and  lowly, 
and  then  thou  nuifttafte  of  this  Reft  to  thy  foul.   Thy  foul  clfe 
will  be  as  the  troubled  Sea,  ft  11  carting  out  mire  and  dirt,  which 
cannot  reft  :  And  in  Head  of  thefe  fweet  delights  in  God,  thy 
pride  will  fill  thee  with  perpetual  difquietnefs.  It  is  the  humble 
foul  that  forgets  not  God,  and  God  will  not  forget  the  humble, 
TO/.  10.12.  and  9.12.    Ashe  thathumbleth  himfelf  as  a  little 
chiM,fh:il  hereafter  be  greateft  in  theKingdom  of  God, /^/^r.  18.  <  I( 
4.  So  (hall  he  now  be  greateft  in  the  forctaftes  of  the  Kingdom:   scitum^  tUud 
For  as  whomever  ekalteth  himfelf  (ball  be  abafed  ;  fo  he  that   Ribbi  [.e-jiw, 
humbletli  himfelf  fhal  be(inboth  thefe  refpec%)exa!ted,/%f.23.  Mtxfotbu 
14.  God  therefore  dwelleth  with  him  that  is  humble  and  con-  .'L.$ir*111 
trite,  to  revive  the  Spirit  o'ffuch  with  his  pretence,  /M57.15.  I  cwn^mnis 
conclude  with  thatcounfclof  •James  and  Pettry  Humble  your  [mv& 

_______  relv«i  '       * 


*  Eft  altquid 
bwmhutis  mi- 
ro  molo  quod 
furfum  Jacit 
cor,  &  oft 
aliquid  cUiio- 


umvi.lctur,  ul 
clitio  fit  dcor- 
fum,   &  humi- 
lity; furjum  : 
fed  pn  humi- 
lity fjcit  (*b- 
Hum  fnperiori  j 
nihil  eft  mem 
ftpcriia  Deo, 
&  tdco  exil- 
tu  humility, 
qua  facit  fub- 
ditum  Deo 
ELuio  autem 
qua  in  yum 
eft,   co  ip/o  quo 
rcjpurt  fubje- 
ftionem,  eaJie 
abiUo,  quo  uon 
eft  fupcriu 
quicqium,  #•  . 
exhoceritin- 
ferim.  /Yugnfc 
deCivlutAib. 

l+CUp.l}. 

Mac.  11.16,19. 


116 


Pcov.is.H* 
&  18.21. 


§.6. 

j  One  would  be 
|  Holy  i  but  be 
I  would  not  wait 
|  too  long  at  the 
j  door  pofts  of 
:  Gods  Houfe, 
j  nor  lofe  too 
many  hours  in 
the  exercife  of 
J  his  (tinted  de- 
votions.  Ano- 
ther would  be 
happy  j  but  he 
would  leap  in- 
to heaven  fud- 
denly,not  abid- 
ing to  think  of 
a  teifurely  tow- j 
ring  up  thither 
by  a  thoufand 
degrees  of  af- 
cent,  in  the 
flow  proficien- 
cy of  Grace. 
Whereas  the 
great  God  of 
Heaven  that 
etn  do  all 
things  in  an 
inftant,  hath 
thought  good 
to   produce  all 
the  effeSs  of 
natural  agen- 
cy-not  without 
a  due  fucceffi- 
on  of  time.  Dr. 
Hall  Soliloq. 
i$.p.$8. 
Matth.  11.12. 


The  Sainu  cvtrlafiing  Reft. 


Pan  4, 


(elves  therefore  in  the  fight  of  the  Lord,  and  he  ihall  (now  in 
the  Spirit)liftyou  up,7**Mio.  and  in  due  time  fhafl  (pcrfe&ly) 
exalt  you,  x  Pet.f.6*  And  when  others  are  cad  down,  then  /hale 
thou  fay,  There  is  lifting  op,  and  he  Anil  fave  the  humble  per- 
fon,  fob  22.29. 


S  E  C  T.   V  I. 

6.  A  Nother  impediment  to  this  Heavenly  Life,  is,  Wilful  lazi- 
l\  nes,  and  flothfulncfs  of  Spirit :  And  I  verily  think  for 
knowing  men,  there  is  nothing  hinders  more  then  this.  O,  if  it 
were  bnely  the  exercife  of  the  Body,  the  moving  of  the  Lips,  the 
bending  of  the  Knee;  then  it  were  an  eafie  work  indeed,and  men 
would  as  commonly  ftcp  to  Heaven,as  they  go  a  few  miles  to  vifit 
a  friend  ;  yea,  if  it  were  to  fpend  moft  of  our  days  in  numbering 
Beads,and  repeating  certain  words  and  Prayers,  involuntary  hu- 
mility, and  neglecting  the  body,  after  the  commandments  and 
doclrinesof  men,(Co/.2.2i,22,23.)  yea,  orinthe  outward  part 
of  duties  commanded  by  God,  yet  it  were  comparatively  eafie; 
Further,  if  it  were  only  in  the  exercife  of  parts  and  gifts,  though 
we  made  fuch  performance  our  daily  trade,  yet  it  were  eafie 
to  be  heavenly  minded.  But  it  is  a  work  more  difficult  then  ail 
this.  To  feparate  thoughts  and  afTedions  from  the  world;to  force 
them  to  a  work  of  fo  high  a  nature  ;  to  draw  forth  all  our  graces 
in  their  order,  and  exercife  each  on  its  proper  object ;  to  Jiold 
them  to  this  till  they  perceive  fuccefs,&  till  the  work  doth  thrive 
and  profper  in  their  hands  1  This,this  is  the  difficult  task.Rcader, 
Heaven  Is  above  thec,the  way  is  upwards :  Doft  thou  thlnk,whc|| 
an  a  feeble,fhort- winded  (inner,  to  travel  daily  this  deep  afcent,  jof 
without  a  great  deal  of  labour  and  refolution  ?  Canft  thou  get)  ft 
that  earthly  heart  to  Heaven,  and  bring  that  backward  mindc 
to  God,whilc  thou  iieft  ftill,and  takeft  thine  eafe?If  lying  down 
at  the  foot  of  the  Hill,  and  looking  toward  the  top,  and  wifhing 
we  were  there,  would  ferve  the  turn,  then  we  fhould  have  daily 
travellers  for  Heaven.  But  the  Kingdeme  of  Heaven  fuffereth 
violence,  and  the  violent  take it  bj  force:  There  muft  be  violence 
ufed  to  get  thefefirft  fruits,  as  well  as  to  get  the  full  poiTefTion. 
Doft  thou  not  fed  it  fo,  though  I  fhoald  not  tell  thee  ?  Will  thy 
heart  get  upwards,  except  thou  drive  it  ?  Is  it  not  like  a  dull  am 
•  * jadifli 


tic? 


Part  4- 


The  Saints  evcrUfting  Reft, 


jadifti  horfe,  that  will  go  no  longer,  then  he  feels  the  fpur  ?  Doft 
thou  finde  it  eafic  to  dwell  in  the  delights  above  ?  It  is  true,  the 
work  is  exceeding  fwect,  and  no  condition  on  Earth  fo  defera- 
ble j  but  therefore  it  is  that  our  hearts  arc  fo  backward,  cfpcci- 
ally  in  the  begtnning,till  we  arc  acquainted  with  it:  O  how  ma- 
ny hundred  ProfelTors  of  Religion,  who  can  eMy  bring  their 
hearts  to  ordinary  duties,  as  Reading,  Hearing,  Pcaying,  Con- 
ferring ;  could  never  yet  in  all  their  lives,  bring  them,  and  keep 
them  to  a  heavenly  contcmplation,one  half  hour  together !  Con- 
sider here,  Reader,  as  before  the  Lord,  whether  this  be  not 
thine  own  cafe.  Thou  haft  known  that  Heaven  is  all  thy  hopes ; 
thou  knoweft  thou  mud  fhortly  be  turned  hence,  and  that  no- 
thing  below  can  yeeld  thee  reft;  thou  knoweft  alfo,that  a  ftrange 
heart,  a  feldom  and  carelefs  thinking  of  Heaven,  can  fetch  but 
little  comfort  thence ;  and  doft  thou  not  yet  for  all  this  let  flip 
thy  opportunities,  and  lie  below  in  duft,  or  meer  duties,  when 
thou  flbouldft  walk  above,  and  live  with  God  ?  Efcoft  thou  not 
commend  the  fweetnefs  of  heavenly  life,and  judge  thofe  the  cx- 
cellenteftChriftiansthatufcit;  and  yet  didft  never  once  try  it 
thyfelf?  Butas  the (luggard  that  ftretched  himfelf  on  his  bed, 
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  !  This  is  to  lie  abed  and  wifti,  when  thou  (houldft  be 
up  and  doing.  How  many  a  hundred  do  reade  Books,  and  hear 
Sermons,  in  expectation  to*hear  of  fome  eafie  eourfe,  or  to  meet 
with  a  fhorter  cut  to  comforts,  then  ever  they  are  like  to  finde 
in  the  Word  ?  And  if  they  can  hear  of  none  from  the  Preachers 
of  Truth,  they  will  fnatch  ic  with  rejoycing  from  the  Teachers 
of  Falftiood ;  and  prefently  applaud  the  excellency  of  the  Do- 
ctrine, becaufe  it  hath  fitted  their  lazy  temper;  and  think  there 
is  no  other  Doctrine  will  comfort  the  foul,  becaufe  it  will  not 
comfort  it  with  hearing,and  looking  on.  They  think  their  Vcni- 
fon  is  beft,though  accom  panied  with  a  lie,bccaufe  it  is  the  eallcft 
catched,and  next  at  hand,  and  they  think  will  procure  the  chief- 
eft  blefling(and  fo  it  may  ,if  God  be  as  fubject  to  miftakc  as  blind 
Ifaac.)  And  while  they  pretend  enmity  only  to  the  impoffibili- 
ties  of  the  Law,  they  oppofe  the  eafier  conditious  of  the  Gofpel, 
andcaft  off  the  burden  that  is  light  alfo,  and  which  all  muft 
bear  that  will  finde  reft  to  their  fouls ;  and  in  my  judgement, 


Kkk 


may 


ii7 


u8 


The  Saints  everlafting  Refl. 


Part  4. 


*  Antinomifts* 
Many  arc  hin- 
dered ,  becaufe 
they  refufc  to 
give  themftlvci 
to  prayer  or 
Medication, 
except  they 
feel  chemfelves 
brought  to  it 
by  devotion  > 
and  except  it 
be  when  thefe 
duties  delight 
them,  and  go 
totheit  hearts, 
other  wife  all 
feems  to  them 
unprofitable. 
But  thefe  kind 
of  men  are  like 
him, that  being 
vexed  with 
cold,  will  not 
go  to  the  fire, 
except  he  were 
fir  ft  warm  >  or 
like  one  that  is 
ready  to  perifh 
'  with  famine, 


may  as  fitly  be  filled  enemies  to  the  Gofpel  * ,  as  enemies  to  the 
Law  (from  whence  they  receive  their  common  title.)  The  Lord 
of  lightj  and  fpirit  of  comfort,  (hew  thefe  men  in  time,  a  furer 
way  for  lifting  comfort.  The  delufions  of  many  of  them  are 
(hong,  a'nd  ungrounded  comforts  they  feem  to  have  (lore,  I  cam 
judge  it  to  be  of  no  better  a  kinde,  becaufe  it  comes  not  in  the 
Scripture- way:  bThey  will  fome  of  them  profcfs,That  when  they 
meditate  and  labour  for  comfort  thcmfelves,  they  either  have 
none,  or  at  leaft  but  humane,  and  of  a  lower  kinde  j  but  all  the 
comforts  that  they  own  and  value,  are  immediatly  injected  with- 
out their  pains :  So  do  I  expect  my  comforts  to  come  in,  in  Hea- 
ven; but  till  then,  I  am  glad  if  they  will  come  with  labor,and  the  j 
Spirit  will  help  me  to  fuck  them  from  thebrefts  of  the  promifc, 
and  to  walk  for  them  daily  to  the  face  of  God.  It  was  an  cfta- 
blifced  Law  among  the  Argi9  That  if  a  man  were  perceived  to  be 
idle  and  lazy,he  muft  give  an  account  before  the  Magiftrate,how 
he  came  by  his  viduaJs  and  maintenance :  And  fure,  when  I  fee 
thefe  men  lazy  in  the  ufe  of  Gods  appointed  means  for  comfort, 
I  cannot  but  queftion  how  they  come  by  their  comforts:  I 
would  they  would  examine  it  throughly  themfclvcs;forGod  will 
require  an  account  of  it  from  them.  Idlencfs,  and  not  improving 
the  Truth  in  painful  duty,  is  the  common  caufe  of  mens  fecking 
comfort  from  Error  -even  as  the  people  of  Jfraei,  when  they 
had  no  comfortable  anfwer  from  God,  becaufe  of  their  own  fin 
and  neglcc%would  run  to  fcek  it  frorruhc  Idols  of  the  Heathens: 

and  will  not    \ 

ask  meat,  except  he  were  fii  ft  fatisfied.  For  why  doth  a  man  givt  bimfelf  to  Prayer  or  Medi- 
tation, but  that  he  might  be  warmed  with  the  fire  of  Divine  Love  ?  or,  that  he  may  be  filled 
with  the  gifts  and  grace  of  God  ?  Thefe  men  are  miftaken,  in  thinking  the  time  loft  in  Prayer 
or  Meditation,  if  they  be  not  prefently  watered  with  a  fhowre  of  devotion  j  For  I  anfwer  them. 
That  if  they  ftriye  as  much  as  in  them  lieth  for  this,  and  do  their  duty,  and  are  in  war,  and  in 
continual  fight  againft  their  own  thoughts,  with  difpleafure,  becaufe  they  depart  not,  nor  fufier 
them  to  be  quiet :  Such  men  for  this  time,  are  more  accepted,  then  if  the  heat  of  devotion 
had  come  to  them  fuddenly,  without  any  fuch  conflict,  The  reafon  is,  Becaufe  they  go  to 
warfare  for  God,  as  it  were,  at  their  own  coft  and  charges,  and  ferve  him  withgrc3ter  labour 
1  and pains&c  G€rfonpart.ifol.i^6.tDemonteco7it6inplatienif3cap.^i.  Reade  this  you  Liber- 
I  tines,  and  learn  better  the  way  of  Devotion  from  a  Papift.  b  Arbitrium  voluntatis  human* 
aequaouam  deftruimus,  quando  Dei  gratiam,  qua  iptum  adjuvatur  arbitrium,  non  fuperbia 
negamus  ingrata,  fed  grata  potiuspietate  praedicamus.  Noftrum  eft  enim  velle,  Ced  voluntas 
ipfaetiammovetur,  utfurgat,  &fanaturut  valeat,  &  dilatatur  ut  capiat,  &  impletur  ut  ha- 
beat.  Nam  finos non Yellemus,  nee  nos utique  acciperemus ea quat dantur*  nee nos haberemus. 
Augufit  lib'  de.bono  viduitatis.  cap*  1 7» 

So 


The  Stints  tverlaHiftg  Rtfl. 


Pari  4* 

So  when  men  were  falfhearted  to  the  Truth,  and  the  Spirit  of 
Truth  did  deny  them  comfort,  becaufethey  denied  him  finccrc 
obedience ;  therefore  they  will  feek  it  from  a  lying  fpirit. 

c  A  multitude  alfo  of  profeflbrs  there  are,  that  come  and  en- 
quire for  Marks  and  Signs,  How  (hall  I  know  whether  my  heart 
be  fincere  ?  and  they  think  the  bare  naming  of  fome  mark  is  e- 
noughto  difcovcr ;  but  never  beftow  one  hour  in  trying  them- 
felves  by  the  marks  they  hear.    So  here,  they  ask  for  directions 
for  a  Heavenly  Lifc,and  if  the  hearing,and  knowing  of  thefe  di- 
re&ions,will  ferve,  then  they  will  be  heavenly  Christians ;  But  if 
we  fct  them  to  task,  and  fticw  them  their  work,  and  tell  them, 
they  cannot  have  thefe  delights  on  cafier  terms ;  then,  here  they 
leave  us,  as  the  young  man  left  Chrift  with  forrow.   (  How  our 
comforts  arc  only  in  Chrifr,  and  yet  this  labour  of  ours  is  necef- 
fary  thereto,  I  have  (hewed  you  already  in  the  beginning  of  this 
Book  ;  and  therefore  (till  refer  you  thither,  when  any  (hall  put 
in  that  objection.)  My  advice  to  fuch  a  lazy  (inner  is  this  :  As 
thou  art  convict  that  this  work  is  neceflary  to  thy  comfortable 
living,  fo  refolvedly  fet  upon  it :  If  thy  heart  draw  back,  and  be 
undifpofed,  force  it  on  with  the  command  of  Reafon ;  and  if  thy 
Reafon  begin  to  difpute  the  work,  force  it  with  producing  the 
command  of  God  ;  and  quicken  it  up  with  the  confideration  of 
I  thy  necefiity,  and  the  other  Motives  before  propounded  :  And 
}  let  the  enforcements  that  brought  thee  to  the  work,  be  (till  in 
j  thy  minde  to  quicken  thee  in  it.  Do  not  let  fuch  an  incompara- 
ble treafure  lie  before  thee,  while  thou  licftftill  with  thy  hand 
inthybofome:  let  notthy  life  be  a  continual  vexation,  which 
might  be  a  continual  delightful  fcafting,  and  all  becaufe  thou 
wilt  not  be  at  the  pains.   When  thou  haft  once  taftcd  of  the 
fweetnefsof  it,  and  a  little  ufed  thy  heart  to  the  work,  thou  wilt 
finde  the  pains  thoutakeft  with  thy  backward  flefti  abundantly 
recompenfed  in  the  pleafures  of  thy  fpirit.  Only  (it  not  ftill  with 
a  difconfolate  fpirit,  while  comforts  grow  before  thine  eyes,  like 
a  man  in  the  midft  of  a  Garden  of  Flowers,or  delightful  Medow, 
that  will  not  rife  te  get  them,that  he  may  partake  of  their  fwect- 
nefs.  d  Neither  is  it  a  few  formal  lazy  running  thoughts,  that 
will  fetch  thee  this  confolation  from  above:  No  more  then  a  few 
lazy  formal  words  will  prevail  with  God  in  Head  of  fervent  prai- 
er.  I  know  Chrift  is  the  fountain,and  I  know  this,as  every  other 
Kkk  2  gift, 


119 


1  Trofluens  Ur- 
giter  Jpiritu* 
nullu  fintbtti 
prcmitur ,  nee 
cocrccntibvA 
cUuflrk  intrx 
cent  meurum 
jpatiafranatur: 
manat  jugiteri 
exubem  afflw 
enter.  Hcftrum 
}  tantum  fitiat 
pectus  &  patcit: 
quantum  illuc 
fidei  apices  af- 
ferimus,  tmun 
gritU  inundan- 
ttf  hsiurimui. 
Cyprian.  Epift. 
i.  Ad  Dom.p.}* 


In  mni  difci- 
plina  infirma  eft 
Artis  pracepth 
fine  (ummA  Ajjt- 
duitdte  exerci- 
tAXionu.  Cicer. 
Ad  He;  en. 


120 

e  If  therefore 
they  take  away 
the  pofitive 
Law,  it  muft 
needs  follow 
that  every  one 
be  lead  by  his 
own  luft  and 
obey  his  plea* 
fures,  and  neg- 
le&  that  which 
is  right  and 
honeft,andde- 
fpife  God,  and 
being  without 
fear,  will  be 
both  ungodly 
and  unjuft3  as 
having  forfa- 
ken  the  truth. 
Clement.  Alex- 
ander omit. 1. 1. 
p&uU  pofi  init. 


js>uid  tft  enm3 
quod  cum  libore 
meminimus;  fine 
labor e  oblivifci- 
mur?  cum  Uborc 
difeimus,  fine 
latere  nefcimus  ? 
cum  Uborc  fire- 
nut,  fine  Uborc 
Merles  fumm  ? 
nonne  bine  appa- 
ret  in  quid  velut 
pondere  fuo  pro- 
elivisy  (f  prona 
fit  'vitioft  natu- 
ra,cy  quanta  ope 
uihinc  tiberetur 
inJigeat  ? 
Auguftin.  it 
CivitAt.lib.il* 
tap.  n* 


The  Saints  tverlafling  Reft.  Part  4. 


gift,is  of  God:But  yet  if  thou  ask  my  advicc,How  to  obtain  thefc 
waters  of  confo!ation?I  muft  tell  thee,  There  is  fomthing  alfo  for 
thee  to  do  :  The  Gofpel  hath  its  conditions,  and  works ;  though 
not  fuch  impoflible  ones  as  the  Law;  eChrift  hath  his  yoke  &  his 
burdcn,though  eafie,  and  thou  muft  come  to  him  weary,  &  take 
it  up,or  thou  wilt  never  finde  reft  to  thy  foul.  The  well  is  deep, 
&  thou  muft  get  forth  this  water,before  thou  canft  be  refreshed 
and  delighted  with  it :  What  anfwer  would  you  give  a  man  that 
ftands  by  a  Pump,  or  draw- Well,  and  ftiould  ask  you,  How  fhall 
I  do  to  get  out  the  water  ?  Why , you  muft  draw  it  up,  or  labor  at 
the  Pump,  and  that  not  a  motion  or  two,  but  you  muft  pump  till 
it  comes,  and  then  hold  on  till  you  have  enough.  Or  if  a  man 
were  lifting  at  a  heavy  weight;  or  would  move  a  ftone  to  the  top 
of  a  mountain,  and  (hould  a?kyou,  How  hefhouldget  it  up? 
Why  what  would  you  fay,but  that  he  muft  put  to  his  hand?,and 
put  forth  his  ftrength  ?  And  what  elfe  can  I  fay  to  you,  in  direct- 
ing you  to  this  Art  of  a  Heavenly  Life,  but  this  ?  You  muft  deal 
roundly  with  your  hearts,  and  drive  them  up;  and  fpur  them  on ; 
and  follow  them  clofe  till  the  work  be  done,  as  a  man  will  do  a 
lazy  unfaithful  fervant,  who  will  do  nothing  longer  then  your 
eye  is  on  him  ;  or  as  you  will  your  horfe  or  ox  at  his  labour,  who 
will  not  ftir  any  longer  then  he  is  driven ;  And  if  your  heart  lie 
down  in  the  midft  of  the  work,  force  it  up  again  till  the  work 
be  done,  and  let  it  not  prevail  by  its  lazy  policies.  I  know  fo  far 
as  you  are  fpiritual,  you  need  not  all  this  ftriving  and  violence  ; 
but  that  is  but  in  part,  and  in  part  you  are  carnal ;  and  as  long  as 
it  is  fo,there  is  no  talk  of  eafe.  Though  your  renewed  nature  do 
delight  in  this  work,  yea  no  delight  on  earth  fo  great;  yet  your 
nature,  fo  far  as  it  is  flcfhly  and  unrenewed,  will  draw  back  and 
refift,and  neceflitatc  your  induftry.  It  was  the  Parthians  cuftom, 
that  none  muft  give  their  children  any  meat  in  the  morning,  be- 
fore they  faw  the  fweat  on  their  faces,  with  fome  labour.  And 
you  (hall  finde  this  to  be  Gods  moft  ufual  courfe,  not  to  give  his 
children  the  tafts  of  his  delights,till  they  begin  to  fweat  in  feek- 
ing  after  them.  Therefore  lay  them  both  together,  and  judge 
whether  a  heavenly  Life,  or  thy  carnal  cafe  be  better  ?  and  as  a 
wife  man  make  thy  choice  accordingly.  Yet  this  let  me  fay  to 
encourage  thee,  Thou  needeft  not  expend  thy  thoughts  more 
then  thou  now  doft  5  it  is  but  onely  to  employ  them  better ;  I 

prefs  f 


Part  4, 


Iht  Saints  tvcrUtting  Reft. 


prefs  thee  not  to  bufie  thy  minde  much  more  then  thon  doft,  but 
to  bufie  it  upon  better  and  moie  pleafant  objects:  As  Socrates 
faid  to  a  lazy  fellow  that  would  need^  go  up  to  0/jmpHstbut  that 
it  was  fo  far  off;  Why  .faith  he,walk  but  as  far  every  day , as  thou 
doft  up  and  down  about  thy  hOufe,  and  in  (0  many  daies  thou 
wilt  be  at  Oljmpns ;  So  fay  I  to  thee,  Imploy  but  fo  many  ferious 
thoughts  every  day,upon  the  excellent  glory  of  the  life  to  come, 
as  thou  now  imployefi:  on  thy  neceffary  affairs  in  the  world « nay, 
as  thou  daily  lofeft  on  vanities  and  impertinencies,  and  thy  heart 
will  be  at  heaven  in  a  very  (hort  fpacc. 

To  conclude  this,  As  I  have  feldom  known  Chriftians  perplex- 
ed with  doubts  of  theireftate,  for  want  of  knowing  right  cvi 
dences  to  try  by,  fo  much  as  for  want  of  skill  and  diligence  in  u- 
fingthem;  fo  have  I  feldom  known  a  Chriftian,  that  wants  the 
joyes  of  this  heavenly  Life,  for  want  of  being  told  the  means  to 
get  it,  but  for  want  of  a  heart  to  fet  upon  the  work,and  painful- 
ly toufc  the  means  they  are  directed  to.  It  is  the  field  of  the 
flothful  that  is  over-grown  with  weeds,  /V0.24. 30,3 1,3  2,3 3,34. 
and  the  defires  of  the  flothful  killeth  his  Q  Joyes,]  becaufe  his 
hands  rcfufc  to  labour,  Pro^.21.25.  Whiles  he  lies  wifhing,  his 
foul  lies  ftarving.  He  faith,  There  is  a  Lion  (there's  difficulty)  in 
the  W47,  and  tar net  b  himfelf  on  the  bed  of  his  eafe,  as  a  door  tnrneth 
on  the  hinges ;  he  hideth  hus  hand  in  his  bofome,  and  it  grieveth  him 
-to  bring  it  to  his  moftth(thoxi$\  it  be  to  feed  himfelf  with  the  food 
of  life,)  Prov.i6. 13,14,15,1c*.  what's  this  but  defpifing  the  feaft 
prepared?  and  fetting  light  by  the  dear-bought  pleafures?  and 
confequently  by  the  precious  bloud  that  bought  them?  and 
throwing  away  our  own  confolations  ?  For  the  Spirit  hath  told 
us,That  he  alfo  that  is  flothful  in  his  work,is  brother  to  him  that 
is  a  great  wafter,?™*/.  1 8.9  Apply  this  to  thy  fpiritualWork,and 
ftudy  well  the  meaning  of  it. 


Kkk  3 


SECT. 


121 


Emfl.  Apotbeg, 


122 


fht  Sairts  everlaftirtg  Refi.  Part  4 


§*7< 


Veriffimm 
iftud  Seneca; 
Apothcgmn : 
NuUes  peju* 
merer i  de  cmni- 
bus  mortalibus 
judico,  quam  qui 
aliter  vivunt, 
qmm  vivenAumt 
yrfapiunt- 


SECT.   VII. 


7. 1  T's  alfo  a  dangerous  and  fecrcs  hinderance,  to  content  our , 
1  felveswith  the  mcer  preparatives  to  this  Heavenly  Life, 
while  we  are  utter  ftrangers  to  the  Lifeitfelf:  when  we  take 
up  with  themeer  ftudiesof  heavenly  things,  and  the  notions 
and  thoughts  of  them  in  our  brain,  or  the  talking  of  them  with 
one  another,  as  if  this  were  all  that  makes  us  heavenly  people  : 
There's  none  in  more  danger  of  thisfnare,  then  thofe  that  are 
much  in  publick  duty,efpecially  Preachers  of  the  Gofpcl.  O  how  i 
eafily  may  they  be  deceived  here,  while  they  do  nothing  more ' 
then  reade  of  Heaven,  and  ftudy  of  Heaven,  and  preach  of  Hea- 
ven, and  pray,  and  talk  of  Heaven?  what,  is  not  this  the  Hea- 
venly Life  ?  O  that  God  would  reveal  to  our  hearts  the  danger 
of  this  fnare  I  Alas,  all  this  is  but  mcer  preparation  :  This  is  not 
the  life  we  fpeak  of,  but  it's  indeed  a  neccfTary  help  thereto.  I 
entreat  every  one  of  ray  Brethren  in  the  Miniftry,  that  they 
fearch,  and  watch  againft  this  Temptation  :  Alas,  this  is  but 
gathering  the  materials,  and  not  the  erecting  of  the  building  it 
fclf;  this  is  but  gathering  our  Manna  for  others,  and  not  eating 
and  digefting  our  felvcs  •  as  he  that  fits  at  home  may  fludy  Geo- 
graphy, and  draw  mod  exacl  defcriptions  of  Countries,  and  yet, 
never  fee  them,  nor  travel  toward  them  :•  fo  may  you  defcribe 
to  others  the  joyes  of  heaven,and  yet  never  come  near  it  in  your 
own  hearts ;  as  a  man  may  tell  others  of  the  fweetnefs  of  meat 
which  he  never  taOed,or  as  a  blinde  man  by  learning  may  difpute 
of  light  and  colours,  fo  may  you  ftudy  and  preach  mod  hea- 
venly matter^  which  yet  never  ftveetned  your  own  fpirits,  and 
fet  forth  to  others  that  heavenly  Light,  wherewith  your  own 
fouls  were  never  illightned,  and  bring  that  fire  for  the  hearts  of 
your  people,  that  never  once  warmed  your  own  hearts:  If  you 
(hould  fludy  of  nothing  but  heaven  while  you  lived,  and  preach 
of  nothing  but  heaven  to  your  people,yct  might  your  own  hearts 
be  Grangers  to  it:  What  heavenly  pafTagcs  had  Balaam  in  his 
Prophecies  ?  yet  little.of  it  (it's  like)  in  his  fpirit  •  Nay^'  we  are 
under  a  more  fubtil  temptation  then  any  other  men,  to  draw  us 
from  this  heavenly  Life^  If  our  imploymcnts  did  lie  at  a  greater 

diftance 


Pare  4, 


The  S dints  everUfting  Reft. 


diftance  from  heaven,and  did  take  up  our  thoughts  upon  world- 
ly things,  weftiould  not  be  fo  apt  to  be  fo  contented  and  delu- 
ded ;  but  when  we  finde  our  fel  ves  imployed  upon  nothing  clfc, 
wcareeafier  drawn  to  take  up  here:  Studying  and  preaching 
of  heaven  is  liker  to  an  heavenly  Life,  then  thinking  and  talking  I 
of  the  world  is,  and  the  likenefs  is  it  that  is  like  to  deceive  us : ' 
This  is  to  die  the  moft  mifcrablc  death,even  to  famifh  our  fel  ves, 
becaufc  we  have  bread  on  our  tables,  which  is  worfe  then  to  fa- 
mifh when  we  cannot  get  it,  and  to  die  for  third  while  we  draw 
water  for  others;  thinking  it  enough  that  we  have  daily  to  do 
with  it,  though  we  never  drink  it  to  our  fouls  refrefhing.  All 
that  I  will  fay  to  you  more  of  thi9,  (hall  be  in  the  words  of  my 
godly  and  Judicious  friend  *  Mr  George  Abbot  ^  which  I  will  tran- 
scribe, left  you  have  not  the  Book  at  hand  in  his  VindkU  S^bba* 

tU,p*f.  1 47»I4*>  M9- 

And  here  let  me  in  a  holy  Jealoufie  annex  an  Exhortation  to 
fome  of  the  Minifters  of  this  Lind  (  for  blefled  be  God  it  needs 
not  to  all)  that  they  would  carefully  provide,and  look  that  they 
do  not  build  the  Tabernacle  on  the  Lords  day  :  I  mcan,that  they 
reft  not  in  the  'Opus  operatum  of  their  holy  employments,and  bu- 
fying  themfelves  about  the  carnal  part  of  holy  things,  in  putting 
off  the  ftudying  of  their  Sermon$,or  getting  them  by  heart,f  ex- 
cept it  be  to  work  them  upon  the  heart,  and  not  barely  commit 
them  to  memory)  till  that  day,  and  fo  though  they  take  care  to 
build  the  Tabernacle  of  Gods  Church,yet  they  in  the  mean  time 
neglett  the  Temple  of  their  own  hearts  in  ferving  God  in  the 
Spirk,  and  not  in  the  Letter  or  outward  performance  only  :  But 
it  were  well  if  they  would  gather  and  prepare  theirManna/cethe 
it,  and  bake  it  the  day  before,  that  when  the  Sabbath  came  they 
might  have  nothing  to  do,  but  to  chew  and  concod:  it  into  their  j 
own  fpirits,  and  fo  fpiritually  in  the  experience  of  their  own  j 
hearts  (not  heads)  difh  it  out  to  their  hearers,  which  would  be  a  [ 
happy  means  to  make  them  fee  better  fruit  of  their  labours :  for 
commonly  that  which  is  notionally  delivered,is  notionally  recei- 
!  ved :  and  that  which  is  fpiritually  and  powerfully  delivered  in  the 
evidence  of  the  Spirit,  is  fpiritually  and  favingly  received,  for 
fpirit  begets  fpirit,  as  fire  begets  fire,  &c.  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  neglccl  of  the  fpirit , 

Kkk4  of 


123 


as 


Who  died, 
I  under- 
hand fince, 
about  the  hour 
that  I  was 
preaching 
thefc  words, 
or  very  near. 


n4 


The  Saints  cverkfling  Reft. 


Part  4. 


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  Popifh  peace  of  confidence  in  the 
deed  doing,  in  ftead  of  Joy  in  the  Holy  Ghoft ;  bringing  in- 
deed meat  to  their  Guefts ,  but  through  hafte  or  laztaefle 
eating  none  themfelves ;  or  like  Taylors,  make  cloathes  for 
other  men  to  weare  ;  fo  they,  never  affaying  their  own  points 
how  they  fit,  or  may  fuit  with  their  own  fpirits ;  but  think 
it  is  their  duty  to  teach,  and  other  mens  duty  to  do.  Sofarre 
the  Authour. 


CHAP. 


_( 


Part  4 


Tic  Saints  everlasting  Reft. 


CHAP-   V. 


• 
Some  general  helps  to  a  Heayenly  Life, 


SECT,   i 


33?  Avine  thus  (hewed  thee  the  blocks  in  thy  way,and 
&  told  thee  what  hinderances  will  refift  thee  in  the 
Work  :  I  (hall  now  lay  thee  down  fomc  potitive 
belps,and  conclude  with  aDireclory  to  the  main 
duty  it  felf.But  firft,I  expect  that  thou  rcfoive  a- 
gainftthe  forementionedimp€diments,that  thou 
rcade  them  ferioufly,and  avoid  them  faithfully  ,or  elfe  thy  labor 
will  be  all  in  vain ;  thou  doft  but  go  about  to  reconcile  Light  and 
Darkncfs,  Chrift  and  Belial,  and  to  conjeyn  Heaven  and  Hell  in 
thy  fpirit ;  thou  maift  fooner  bring  down  Heaven  to  Earth,  then 
do  this.  J  muft  tell  thee  alfo  rhat  1  here  expect  thy  promifc,faith- 
fully  to  fet  upon  the  helps  which  I  (ball  prefcribe  thee,  and  that 
the  Reading  of  them  will  not  bring  heaven  into  thy  heart, but  in 
tbeir  conftant  practice  the  Spirit  will  do  it -It  were  better  for  thee 
I  had  never  written  them,  and  thou  hadfl  never  feen  this  Book; ! 
nor  read  them,  if  thou  do  not  buckle  thy  felf  to  the  duty. 

As  thou  valueft  then  the  delights  of  thefc  forctaftcs  of  Hea- : 
yen,  make  confciencc  of  performing  thefc  following  duties. 


SECT.  II. 

\ 
Now  Heaven  to  b%the  onely  Treafufe,  and  labour  to' 
know  alfo  what  a  Trcafure  it  is,  be  convinced  once  that ; 
thou  haft  no  other  happinefs,and  then  be  convinced  what  happi- 

nefs1 


K 


125 


§•  I. 

Rcade  Perkins 
Cafes  of  Con- 
(ckncc3lib.  i. 
ap.9. 


§. 


2. 


n6 


The  Saints  tverlafting  Reft \ 


Part  4. 


Mat.17.Hj1*' 


John 


i.io- 


ncfs  is  there ;  If  thou  do  not  foandly  believe  it  to  be  the  chicfeft 
good  thou  wilt  never  fet  thy  heart  upon  it ;  and  this  conviction 
muft:  link  into  thy  affections;  fof  if  it  be  only  a  notion,  it  will 
have  little  operation :  And  fare  we  have  reafon  enough  to  be  ea- 
sily convinced  of  this,  as  you  may  fee  in  what  hath  been  fpoken 
already.  Reade  over  the  Defcription  and  Nature  of  this  Reft,  in 
the  beginning  of  this  Book,  and  the  Reafons  againft  thy  Refting 
below^n  Chapter  F.rft,and  conclude,  That  this  is  the  only  Hap- 
pinefs:  As  long  asyour  Judgments  do  undervalue  it,your  affections 
muft  needs  be  cold  towards  it.    If  your  judgements  do  rniftake 
Blear-eyed  Leah,  for  Beautiful  Rachel,  fo  will  your  affections 
alfo  miftake  thera:If<£W?  do  once  fuppofe  (he  kes  more  worth  in 
the  forbidden  fruit,then  in  the  love  and  fruition  of  God,no  won- 
der if  it  have  more  of  her  heart  thenGod  -If  your  judgments  once 
prefer  the  delights  of  the  fle(h,beforc  the  delights  in  the  prefence 
ofGod,it  is  impoflible  then  your  hearts  fhould  be  in  heaven:as  it 
is  the  ignorance  of  the  emptines  of  things  below.that  makes  men 
fo  overvalue  them,  foit  is  ignorance  of  the  high  delights  above, 
which  is  the  caufe  that  men  fo  little  mindc  them  :  If  you  fee  a  j 
purfe  of  Gold ,  and  believe  it  to  be  but  Stones  or  Counters,it  will ! 
not  intice  your  affections  to  it ;  it  is  not  a  things  excellency  in  it 
feif,but  it  is  an  excellency  known,  that  provokes  defire  $  If  an  ig-  J 
norant  man  fee  a  Book  containing  the  fecrets  of  Arts  or  Sciences,  j 
yet  he  values  it  no  more  then  a  common  piece,  becaufe  he  knows  j 
not  what  is  in  it ;  but  he  that  knows  it,  doth  highly  value  it,  his  ■ 
very  raiade  is  fet  upon  it,  he  can  pore  upon  it  day  and  night,  he  j 
can  forbear  his  meat,and  drink,and  flecp  to  reade  it :  As  the  Jews 
enquired  after  Ellas,  when  Chrift  tels  them,  that  verily  Ellas  is  \ 
already  come,and  ye  knew  him  not,but  did  unto  him  whatfoever 
I  ye  lifted ; To  men  enquire  after  Happincfs  and  Delight,whcn  it  is  j 
j  offered  to  them  in  that  promife  of  Reft,and  they  know  it  not,but  j 
j  trample  it  under  foot ;  and  as  the  fern  killed  the  Meffiab,v?hi\c\ 
I  they  waited  for  the  M?jfiah,*n&  that  becaufe  they  did  not  know  \ 
I  h\m(For  had  they  known  him  they  Wontd  not  have  crucified  the  Lord 
j  of  G lory,  Acts  13.27.  1  Cor.2.8.)  So  doth  the  world  cry  out  for  , 
1  Reft,  and  bufily  feek  for  Delight  and  Happinefs,cven  while  they 
I  arc  neglecting  and  deftroying  their  Reft  and  Happinefs,  and  this 
I  becaufe  they  throughly  know  it  not;fordid  they  know  through-  j 
ly  what  it  is,  they  could  not  fo  Height  the  everlafting  Treafure. 

SECT.! 


■ 


— 


Part  4.  7 he  Saints  everlafling  Refil 


SECT.   II. 

c.T   Abour  as  to  knew  Heaven  to  be  the  only  happineff,  (0  alfo 
iJto  be  thy  happinefs.  Though  the  knowledge  of  excellency 
andfutablenefsmay  ftirupthat  love,  which  woiketh  by  defire; 
yet  there  muft  be  the  knowledge  of  our  intercft  or  propriety,  to 
thefettingaworkofourlovc  of  complacency.   We  may  confefs 
Heaven  to  be  the  beft  condition,  though  we  defpair  of  enjoying 
it ;  and  we  may  defire,  and  feek  it,  if  we  fee  the  obtainment  to  [ 
bebut  probsble  and  hopeful:  But  wecannevcr  delightfully' 
rejoyceinit,  till  wearefomewhat  perfwaded  of  our  title  to  it. | 
What  comfort  isittoa  manth3tisnakcd,tofeetherich  attire  of 
others?  or  to  a  man  that  hath  not  a  bit  to  put  in  his  mouth,to  fee 
afeaft  which  he  mutt  not  taftcofi  What  delight  hath  a  man  that 
hath  not  a  houfe  to  put  his  head  in.to  fee  the  fumptuousbuildirgs 
of  others?  Would  not  all  this  rather  incrcafc  his  anguifii,  and 
make  him  more  fenfibleof  his  own  mifery?Sofor  a  man  to  know 
the  excellencies  of  Heaven,  and  not  to  know  whether  he  (hall 
ever  enjoy  them,  may  well  raife  defire,  and  provoke  to  feck  it, 
but  it  will  raife  but  little  Joy  and  content  Who  will  kt  his  heart 
on  another  mans  po fie flions  ?  If  your  houfes,  your  good?,  your 
cattel,  your  children,  were  not  your  own,  you  would  lefs  minde 
them,  and  delight  lefs  in  them.  O  therefore,  Christians,  reft  not 
till  you  can  call  this  Reft  your  own  ;  fit  not  down  without  alTu- 
ranee ;  get  alone,  and  queftion  with  thy  felf;  bring  thy  heart  tp 
the  bar  of  trial ;  force  it  to  anfwer  the  interrogatories  put  to  it : 
fet  the  conditions  of  the  Gofpel,  and  qualifications  of  the  Saints 
i  on  one  fide,  and  thy  performance  of  thofe  conditions,  and  the  j 
qualifications  of  thy  foul  on  the  other  fide  ;  and  then  judge  how 
!  near  they  refcmblc.Thou  haft  the  fame  word  before  thee,to  judg  j 
j  thy  (elf  by  now,  by  which  thou  muft  be  judged  at  the  great  day:' 
1  Thou  art  there  before  told  thequeftions  that  muft  then  be  put  to 
thee;put  thefe  queftions  now  to  thy  felf:Thou  maift  there  reade , 
j  the  very  Articles,  upon  which  thou  (halt  be  tried  ;  whynythy, 
Jfelfby  thofeArticlesnow:Thou  maift  there  know  before  hand,on 
j  what  terms  men  (Kail  be  then  acquit  and  condemned  ;  why  try 
I  now  whether  thou  art  pofleiTed  of  that  which  will'acqm't  thee, 
■  orwhether  thou  be  uponthefame  terms  with  thofe  that  n  uft  be; 
j  condemned;  and  accordingly  acquitcr  condemn  thy  felf:  Yet  be 

fure 


117 


§.2. 


zS 


The  Saints  everU fling  Reft. 


Part  4. 


furethoujudgbyatruetouchftoncandmlftakenottheScripcurcs 
defcriptionofa  Saint,  that  thou  neither  acquit  nor  condemn  thy 
fclf  upon  miChkes.For  as  groundiefs  hopes  do  tend  toconfufion, 
and  are  the  greateft  caufe  of  moft  men>  damnation-fo  grourrdiefs 
j  doubtings  do  tend  to  difcomforts,  and  are  the  great  caufe  of  the 
difquieting  of  the  Saint?.  Therefore  lay  thy  grounds  of  trial 
fafely ,  and  advifedly  ;  proceed  in  the  work  deliberately  and  me- 
thodically; follow  it  to  an  iflue  refolutely  and  induftrioufly ; 
fuffer  not  thy  heart  to  give  thee  the  flip,  and  get  away  before  a 
judgment,but  make  it  (lay  to  hear  its  fentence :  If  once  or  twice, 
or  thrice,wil  not  do  it,nor  a  few  daies  of  hearing  bring  it  to  iflue, 
follow  it  on  with  unwearied  diligence,  and  give  not  over  till  the 
work  be  done,and  till  thou  canft  hy  knowingty  off  or  on ;  cither 
thouart,  or  arc  not,  a  member  of  Chrift;  cither  that  thou  haft, 
or  thit  thou  haft  notyec  title  to  this  Reft.   Be  fu re  thou  reft  not 
in  wilful  uncertainties.  If  thou  canft  not  difpatch  the  work  well 
thy  felf,get  the  help  of  thofe  that  are  skilful ;  go  to  thy  Mini- 
fter,if  he  be  a  man  of  experience;  or  go  to  fome  able  experienced 
friend,  open  thy  cafe  faithfully,  and  wi(h  them  to  deal  plainly  2 
And  thus  continue  til  thou  haft  got  aiTurance.Not  but  that  fome 
doubtings  may  ftifl  remain  ;  but  yet  thou  maift  have  fp  much 
affurance  as  to  mafter  them,  that  they  may  not  much  interrupt 
thy  peace.  If  men  did  know  Heaven  to  be  their  own  inheritance, 
we  fhould  lefs  need  to  perfwade  their  thoughts  unto  it,  or  to 
prefs  them  to  fct  their  delight  in  it.  O  if  men  did  truly  know,that 
God  is  their  own  Father,  and  Chrift  their  own  Redeemer  and 
Head,  and  that  thofe  arc  their  own  Everlafting  habitations,  and 
[  that  there  it  is  that  they  muft  abide  and  be  happy  forever  ;  how 
I  could  they  chufe  but  be  ravifhed  with  the  forethoughts  thereof? 
If  a  Chriftian  could  but  look  upon  Sun,and  Moon,  and  Stars,and 
reckon  all  his  own  in  Chrift,  and  fay,  Thefe  are  the  portion  that 
i  my  Husband  doth  beftow,  Thefe  are  the  bleiTings  that  my  Lord 
I  hath  procured  me,  and  things  incomparably  greater  then  thefe, 
I  what  holy  raptures  would  his  fpirit  feel  ?  The  more  do  they  fin 
I  agiinft  their  own  comforts,  as  well  asagainft  the  Grace  of  the  J 
\  Gofpel,  who  are  wilful  maintainers  of  their  own  doubtings,  and  I 
j  plead  for  thefr  unbclief,and  cherifh  diftruftful  thoughts  of  God ,  | 
and  fcandalous  injurious  thoughts  of  their  Redecmenwhorepre-  j 
fent  the  Covenants  if  it  were  of  works  and  not  of  grace,  and  re-  j 

preferit_j 


Part  4 


The  Saints  everUfitng  Rcjt> 


prefent  Chrift  as  an  enemy,rather  then  as  a  Saviour;  as  if  he  were 
glad  of  advantages  againft  them,  and  were  willing  that  they 
fhould  keep  off  from  him  and  die  in  their  unbelief,when  he  hath 
called  them  fo  oft,  and  invited  them  fo  kindly,  and  born  the  hell 
that  they  fliould  bear.  Ah  wretches  that  wc  are!  chat  be  keeping 
up  Jealoufies  of  the  Love  of  our  Lord,when  wc  fliould  be  re  joy- 
'cing  &  bathing  our  fouls  in  his  love!  That  can  queftion  that  love, 
which  hath  been  fo  fully  evidenced  !  and  doubt  dill,  whether  he 
that  hath  ftooped  fo  low,and  fuffered  fo  much,and  taken  up  a  na- 
ture and  office  of  pur  pofe,  be  yet  willing  to  be  theirs  who  are 
willing  to  be  his  i  As  if  any  man  could  choofc  Chrift,  before 
Chrift  hath  chofen  him  !  or  any  man  could  defire  to  have  Chrift, 
more  then  Chrift  defires  to  have  him  !  or  any  man  were  more 
willing  to  be  happy,  then  Chrift  is  to  make  him  happy  I  Fie  upon 
thefe  injurious  (if  noc  blafphemous)  thoughts  1  If  ever  thou 
have  harbored  fuch  thoughts  in  thy  breft,  or  if  ever  thou  have 
uttered  fuch  words  with  thy  tongue,fpit  out  that  venome,  vomit 
out  that  rancor,  caft  them  from  thee,  and  take  heed  how  thou 
ever  entcrtaineft  them  more.  God  hath  written  the  names  of  his 
people  in  Heaven,  as  yon  ufe  to  write  your  names  in  your  own 
Books,  or  upon  your  own  Goods,or  fet  your  marks  on  your  own 
Sheep:  And  (hall  we  be  attempting  to  rafe  them  out,and  to  write 
our  names  on  the  doors  of  hell  ?  But  blefled  be  our  God,  whofe 
foundation  is  fure,  and  who  kcefcth  us  by  his  mighty  power 
through  Faith  unto  falvation,  i  Pit.!**}.  Well  then;  this  is  my 
fecond  advice  to  thee,  that  thou  follow  on  the  work  of  fclf-exa- 
mination,  till  thou  haft  got  afiurance  that  this  reft  is  thy  own ; 
and  this  wil  draw  thy  heart  unto  it;and  feed  thy  fpirits  with  frefli 
delights,  which  clfe  will  be  but  tormented  fo  much  the  more,  to 
think  that  there  is  fuch  Reft  for  others,  but  none  for  thee. 


SECT.  Ill 


1*9 


1  Tim.  2.1^. 


S.  3 


3.  A  Nother  help  to  fweeten  thy  foul  with  theforetafts  of 

l\  Reft,  is  this  j  Labour  to  apprehend  how  r.eer  it  is,  Think  %?a  °Ptim^  » 
fcriouflyofits  fpeedy  approach.  Thatwhich  we  think  is  nearat(^;^^ 
hand,  we  are  more  fenfible  of,  then  that  which  we  behold  atajL^^J/i, 
uiftancc.  When  we  hear  of  war  or  famine  in  another  Country  ,ir  [  ut  Zcno.Ciit/ 
. troublethl 


1 


13* 


The  Sdms  everLtflng  Refl* 


Pare  4. 


troublcth  notforauch:orJf  wehearitprophefiedofa  longtime 
hence,  fo  i  f  we  hear  of  plenty  a  great  way  off,  or  of  a  golden  age 
that  (hall  fall  out,  who  knows  when  ;  this  never  rejoyceth  us. 
But  if  Judgements  or  Mercies  begin  to  draw  neer,tben  they  affc& 
us :  If  we  were  fure  we  fhould  fee  the  golden  Age,then  it  would 
take  with  us.  When  the  Plague  is  in  a  town  but  twenty  miles  off, 
we  do  not  fear  it;  nor  much  perhaps  if  it  be  but  in  another  ftrcet: 
but  if  once  it  come  to  the  next  door,  or  if  it  feize  on  one  in  our 
own  family  ;  then  we  begin  to  think  on  it  more  feelingly :  Tt  is 
fo  with  Mercies  as  well  as  Judgments.  When  they  are  far  off,  we 
talk  of  them  as  marvels ;  but  when  they  draw  clofetous,  we  re- 
joyce  in  them  as  Truths.  This  makes  men  think  on  Heaven  fo  in- 
fenfibly  ,becaufe  they  conceit  it  at  too  great  a  diftancc:They  look 
on  it  as  twenty,  or  thirty,  or  fourty  years  off;  and  this  is  it  that 
duls  their  fenfe.  As  wicked  men  are  fearlefs  and  fenfclefs  of  Judg- 
ment, becaufe  the  fentence  is  not  fpeedily  executed,  Ecclef.&iul 
So  are  the  Godly  deceived  of  their  comforts,  by  fuppofing  therm  '■[ 
further  offthen  they  are.  This  is  the  danger  of  putting  the  day  oi 
death  far  from  us,  when  men  will  promife  themfclves  longei 
time  in  the  world  then  God  hath  promifed  them, and  judg  of  th< 
length  of  their  lives  by  the  probabilities  they  gather  from  theii !' ; 
age,their  health, their  conftitution  and  temperature ;  this  make 
them  look  at  heaven  as  a  great  way  off.  If  the  rich  fool  in  tfo 
Gofpei  had  not  expected  to  have  lived  many  yeers,he  would  fur 
I  have  thought  more  of  providing  for  eternity,  and  lefs  of  his  pre  w 
I  fent  (lore  and  pofleflions ;  And  if  we  did  not  think  of  ftayin 
many  years  from  heaven,  we  fhould  think  on  it  with  farre  mor 
:  piercing  thoughts.  This  expectation  of  long  life,  doth  both  th 
wicked  and  the  Godly  a  great  deal  of  wrong.  How  much  bett< 
1  were  it  to  receive  the  fentence  of  death*in  our  felves,and  to  loc 
I  on  eternity  as  near  at  hand  ?  Surely,  Reader,  thou  ftandeft  at  t 
door ,&  hundreds  of  difeafes  are  ready  waiting,to  open  the  d 
and  let  thee  in.  Is  not  the  thirty  or  fourty  years  of  thy  life  that 
pad  quickly  gone  ?  Is  it  not  a  very  little  time  when  thou  look< 


Luke  ii.  17, 
18,19,20. 

There  is  a 
great  Arbiter 
of  all  things, 
that  can  thun- 
der the  proud 
Emperour  un- 
der his  bed, 
and  write  the 
great  King  at 
three  or  four 
words  into 
trembling  that 

can  fend  a  Fly  to  fetch  the  triple  Crown  before  his  Tribunal :  and  make  a  hair,  or  thekerni 
a  Raifin  as  mortal  as  Golub's  fpear ,  That  can  unfpeak  the  whole  World  into  nothing,and  bl 
down  a  great  bubble  with  an  eafie  breath  ;  that  by  drawing  one  nail,  can  throw  down  the  ft 
lieft  buifding  ;  and  undrets  your  Souls,  by  unpinning  one  pin,£Tf-  fi Tr .Vines  Ejftx  Hearfe,p 
*  iCor.  i.S;9,io. 

ba 


it 


Irifl 


M 


/ 


Part  4. 


iht  Saints  cverUjling  Reft. 


*3* 


back  on  it  ?  And  will  not  all  the  re  ft  be  fhortly  fo  too  ?  Do  not 
iaies  and  nights  come  very  thick?  Doeft  thou  not  feel  that  build- 
ing of  flefh  to  (hike,  and  perceive  th;  Houfcof  clay  to  totter? 
Look  on  thy  ghfs,fcc  how  it  runs;  Look  on  thy  Watch,  how  fail 
it  getteth^what  a  (horr  moment  <s  between  us  and  our  reft?what 
1  ftep  is  it  from  hence  to  Everlaftingnefs  ?  While  I  am  thinking, 
md  writing  f  it,ic  bafteth  near,and  I  am  even  cntring  into  it  be- 
fore I  am  aware.  While  thou  art  reading  this,  it  pofteth  on,  and 
thy  life  will  be  gone  as  a  talc  that  is  told.  Mayft  thou  not  eafily 
Forcfee  thy  dying  time  ;  and  look  upon  thy  felf  as  ready  to  de- 
part ?  It's  but  a  fewdaies  till  thy  friends  fhall  hy  thee  in  the 
gravcand  others  do  the  like  for  them.  If  you  verily  believed  you 
hould  die  to  morrow,  how  ferioufly  would  you  think  of  heaven 
:o  night?  The  condemned  prifonerknew  before  that  he  muft 
licjnd  yet  he  wai  then  as  Jovial  as  any  :  but  when  he  hears  the 
cntence,  and  knows  he  hath  not  a  week  to  live.thcn  how  it  finks 
iis  heart  within  him?  fo  that  the  true  apprehenfions  of  the  near- 
lefs  of  Eternity  doth  make  mens  thoughts  of  it  to  be  quick  and 
)iercing ;  and  put  life  into  their  fears  and  forrowsjf  they  are  un- 
ited, and  into  their  dellrcs  and  joys,  if  they  have  a  durance  of  its 
;lory.  When  the  witches  SammI  had  told  *SW,  By  to  morrow 
:his  time  thou  (halt  be  with  me;  this  quickly  worked  to  his  very 
jeart,  and  laid  him  down  as  dead  on  the  earth.  And  if  Chrift 
hould  fay  to  a  believing  fonl,By  to  morrow  this  time  thou  (halt 
>e  with  me,  this  would  be  a  working  word  indeed,  and  would 
!>ring  him  in  fpirit  to  heaven  before.  As  MeUntlthen  was  wont 
to  fay  of  his  uncertain  ftation ,  becaufe  of  the  perfecution  of  his 
enemies,  Ego  jam  f urn  hie,  Dei  beneficio^o.annos^  &  mnquant  fo- 
\ui  dicere  ant  certm  ef£e>me  per  unam  feftimanam  manfttrHm  ejfeyi.e. 
t  have  now  been  here  this  fourty  years,  and  yet  could  never  fay, 
or  be  fare,  that  I  (hall  tarry  here  for  one  week :  fo  may  we  all  fay 
&f  our  abode  on  earth.  As  long  as  thou  haft  continued  out  of 
heaven,  thou  canft  not  fay,  thou  (halt  be  out  of  it  one  week  lon- 
ger. Do  but  fuppofe  that  you  arc  (till  entring  in  it,  and  you  (hall 
find  it  will  much  help  you  more  ferioufly  to  raindc  it. 


1  Sam.iS.i^. 


SECT. 


U» 


S-4- 

Egohocvelpra- 
ciputtm  vita 
mea  ofjicium  de- 
here  meDeum 
confciu*  fum, 
ut  dum  omits 
\fermo  metes  ($* 
I  fettfus  loquatur} 
Hilarius  rcfe- 
rente  Aquin. 
«Mtf.GentiU.i. 
c.i. 
Luke  24.32. 


Ads  24.  2  j. 


Ads  id. 


Mat.  12.36. 


The  Saints  ever  lofting  Reft. 


Part  4. 


SECT.    IV. 

4,  A  Nother  help  to  this  Heavenly  Life,  is,  To  be  much  in  fe- 
IX  rious  difcourfing  of  it ,  efpecially  with  thofe  that  can 
fpeak  from  their  hearts,and  are  feafoned  themfelves  with  an  hea- 
venly nature.  Its  pity  (faith  Mr  Bolton)  that  Chriftians  (hould 
ever  meet  together,  without  fome  talk  of  their  meeting  in  Hea- 
ven, or  the  way  to  it  before  they  part :  Its  pity  fo  much  precious 
time  is  fpentamongChriftians,invain  difcourfes,foolifh  /anglings, 
and  ufelefs  difputes,&  not  a  fober  word  of  Heaven  among  them. 
Methinks  we  (hould  meet  together  of  purpofe,  to  warm  our  fpi- 
rits  with  difcourfing  of  our  reft.To  hear  aMInifter  or  other  private 
Chriftian  fet  forth  chat  blefled  glorious  ftute.with  power  and  life 
from  the  promifesof  the  Gofpel;mcthinks  (hould  make  us  fay,as 
the  two  Difciples,  Did  not  our  hearts  burn  Vvitbin  nsy  Vehile  he\as 
opening  to  us  the  Scripture  ?  while  he  was  opening  to  us  the  win- 
dows of  Heaven?If  a  Felix  fit  wicked  wretch  will  tremble,when 
he  hears  his  judgement  powerfully  denounced,  why  (hould  not 
the  believing  foul  be  revivcd,when  he  hears  his  eternal  reft  revea- 
led? Get  then  together,fellow-Chriftians,&  calk  of  the  affairs  of 
your  country  and  kingdom,  and  comfort  one  another  with  fuch 
words,  1 7^/4. 18. If  worldlings  get  together,they  wil  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  wic- 
kednefs;&  (hould  notChriftians  then  delight  themfelves  in  talk* 
ing  of  Chrift  ?  and  the  heirs  of  heaven  in  talking  of  their  Inheri- 
tance? This  may  make  our  hearts  revive  within  us,as  it  did  Jacobs 
to  hear  theMeffage  that  called  him  toGoJben&to  fee  the  chariots 
that  (hould  bring  him  to  fo/eph,  O  that  we  were  furniftied  with 
skil  and  refolution,to  turn  the  ftreara  of  mens  common  difcourfe, 
to  thefe  more  lublime  and  precious  things!  And  when  men  begin 
to  talk  of  thing;  unprofitable ,  that  we  could  tell  how  to  put  in 
a  word  for  heaven,  and  fay  (as  Peter  of  his  bodily  food)  Not  fo, 
for  I  eat  not  that  which  is  common  and  unclean,  this  is  nothing 
to  my  eternal  reft :  O  the  good  that  we  might  both  dot  and  re- 
ceive by  thiscourfe  I  If  it  had  not  been  needful  to  deter  us  from 
unfruitful  conference,Chrift  would  not  have  talked  of  giving  an 
account  of  every  idle  word  at  judgmentjfay  then  as  Davidywhen 

■/       you 


i33 


Part  4-  Tfjc  s*tnts  turfing  *<#• 

you  arc  in  conference, Let  my  tongue  cleave  to  the  roof  'of  my  month  I  PW>ijf»M« 

1/  7  pr*/i?r  »o;  ferufa/em  above  my  chiefeft  mirth.  And  then  you  | 

(hall  find  the  truch  of  that,  Pro. i  J  .4.  >4  Vtholfome  tongue  is  a  Tree  1 Pror' '  **4' 

oflife. 


t 


SECT.    V. 

5.  A  Nothcr  help  to  this  heavenly  Life,  is  this,  Make  it  thy  bu- 
/xfinefs  in  every  duty,  to  winde  up  thy  affections  neerer 
Heaven.  A  mam  attainments  and  receivings  from  God,  are  an- 
fwerable  to  his  own  dellres  and  ends;  that  which  he  fincerely 
feeks  he  flnds;Gods  end  in  the  inftitution  of  his  Ordinances  was, 
that  they  be  as  fo  many  ftepping  ftoncstoour  Reft,  and  as  the 
(hires  by  which  ( in  fubordination  to  Chrift  )  we  may  daily  af- 
cend  unto  it  in  our  affections :  Let  this  be  thy  end  in  ufing  them, 
as  it  wasGods  end  in  ordaining  them,and  doubtlefs  they  will  not 
be  unfuccefsful ;  though  men  be  personally  far  afunder,  yet  they 
may  even  by  Letters  have  a  great  deal  of  entercourfc.  How  have 
men  been  rejoyced  by  a  few  lines  from  a  friend,  though  they 
could  not  fee  him  face  to  face?  what  gladncfs  have  we  when 
we  do  but  read  the  exprcflions  of  his  Love  ?  or  if  we  read  of 
ourfriends  profperity  and  welfare  f  Many  a  one  that  never  faw 
the  fight,  hath  triumphed  and  (houted,  made  Bonefires,  and 
rung  Bels,  when  he  hath  but  heard  and  read  of  the  Victory  •  and 
may  not  we  have  cntercourfe  with  God  in  his  Ordinances, 
though  our  perfons  be  yet  fo  far  remote  ?  May  not  our  fpirits  re- 
Joyce  in  the  reading  thofe  lines,  which  contain  our  Legacy  and 
Charter  for  heaven  ?  with  what  gladnefs  may  we  reade  thcex- 
preflions  of  Love  ?  and  hear  of  clieftateof  ourceleftial  Coun- 1 
try  e  with  what  triumphant  (houtings  may  we  applaud  our 
Inheritance,  though  yet  we  have  not  the  happinefs  to  behold 
it  ?  Men  that  are  feparated  by  fea  and  land,  can  yet  by  the  meer 
entercourfe  of  Letters,  carry  on  both  great  and  gainful  trades, 
even  to  the  value  of  their  whole  cftate  ;  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.   When1 
thou  kneeled  down  in  fecret  or  publick  prayer,  let  it  be  in  hope 

L 1 1  to 


§.  5 


IJ4 


The  Saints  e&rUfting  Reft.  Part  4. 


to  get  thy  heart  nearer  God  before  thou  rifeft  off  thy  knees : 
when  thou  opened  thy  Bible  or  other  Books,  let  it  be  with  this 
hope,  to  meet  with  fome  paffage  of  Divine  truth,  and  fome  fuch 
blefllng  of  the  Spirit  with  it,  as  may  raife  thine  affections  neercr 
Heaven,  and  give  thee  a  fuller  tafte  thereof :  when  thou  art  fee- 
ting  thy  foot  at  thy  door,  to  go  to  the  publick  Ordinance  and 
Worfliip,  fay,  J  hope  to  meet  with  fomewhat  from  God,  that 
may  raife  my  affections  before  I  return  ;  I  hope  the  Spirit  will 
give  me  the  meeting,  and  fweeten  my  heart  with  thofc  celcftial 
delights ;  I  hope  that  Chrifr  will  appear  to  me  in  that  way,  and 
fhine  about  me  with  light  from  Heaven,  and  let  me  hear  his  in- 
ftrucling  and  reviving  voice,  and  caufe  thefcales  to  fall  from 
mine  eyes,that  I  may  fee  more  of  that  glory  than  I  ever  yet  faw; 
I  hope  before  I  return  to  my  houfe,  my  Lord  will  take  my  heart 
in  hand,  and  bring  it  within  the  view  of  Reft,  andfet  it  before 
his  Fathers  prefence,  that  I  may  return  as  the  Shepherds  from 
the  heavenly  Virion,  glorifying  and  praillng  God,  for  all  the 
things  I  have  heard  and  feen,  Z«^  2.20.  and  fay,  asthofe  that 
beheld  his  Miracles,  fVe  have  feen  ftrange  things  to  day^Luke  5.  26* 
Rcmemberalfotopray  for  thy  Teacher,  that  God  would  put 
fome  Divine  Meffagc  into  his  mouth,which  may  leave  a  heavenly 
relifli  on  thy  fpirit. 

If  thefe  were  our  ends,  and  this  our  courfe  when  we  fet  to 
duty,  we  (hould  not  be-fo  ftrange  as  we  are  to  heaven. 

When  the  Indian  firftfaw  the  ufe  of  Letters  by  our  Englifc 
they  thought  there  was  fure  fome  fpirit  in  them,  that  men  could 
fo  converfe  together  by  a  paper ;  If  Christians  would  take  this 
courfe  in  their  duties,  they  might  come  to  fuch  holy  fellowftiip 
with  God,  and  fee  fo  much  of  the  Myfterics  of  the  Kingdom, 
that  it  would  make  the  ftandersby  admire  what  is  in  thofe  lines, 
what  is  in  that  Sermon,what  is  in  this  praying  5  this  fils  his  heart 
fo  full  of  joy , and  that  fo  tranfports  him  above  himfelf  5  certainly 
Godwould  not  fail  us  in  our  duties,if  we  need  not  fail  our  felves, 
and  then  experience  would  make  them  fweeter  to  us. 


SECT. 


Part  4.  The  Stints  tvtrUfting  Reft. 


1 


S. 


SECT.  VI. 

4.  A  Nother  help  is  this :  Make  an  advantage  of  every  Object 
/mthoufeeft,  and  of  every  paflage  of  Divine  providence, 
and  of  every  thing  that  befals  in  thy  labour  and  calling,  to  mind 
thy  foul  of  its  approaching  Reft.    As  all  providences  and  crea- 
tures arc  means  to  our  Reft,  fo  do  they  point  us  to  that  as  their 
end.  Every  creatnre  hath  the  name  of  God  and  of  our  final  Reft 
written  upon  it;  which  a confiderate believer  may  as  truly  dif- 
cern,as  he  can  read  upon  a  poft  or  hand  in  a  crofs  way,  tfte  name 
of  the  Town  or  City  which  it  points  to.   This  fpiritual  ufe  of 
creatures  and  providences,  is  Gods  great  end  in  beftowing  them 
on  man ;  And  he  that  overlooks  this  end,muft  needs  rob  God  of 
his  chiefeft  praifc,  and  deny  him  the  greateft  part  of  his  thanks. 
The  Relation  that  our  prcfent  mercies  have  to  our  great  eternal 
mercies,  is  the  very  quinteflencc  and  fpirits  of  all  thefe  mercies : 
;  therefore  do  they  lofe  the  very  fpirits  of  their  Mercies,  and  take 
j  nothing  but  the  husks  and  bran,  who  do  overlook  this  relation, 
1  and  draw  not  forth  the  fweetnefs  of  it  in  their  contemplations 
'  Gods  fweeteft  dealings  with  us  at  the  prefenc,  would  not  be  half 
,'fo  fweet  as  they  are,   if  they  did  not  intimate  fome  further 
1  fweetnefs.    As  our  felvcs  have  a  fleihly  and  a  fpiritual  fubftance, 
j  fo  have  our  mercies  a  flefhly  and  a  spiritual  ufe,  and  arc  fic- 
!  ted  to  the  nourilhing  of  both  our  parts.  He  that  receives  the 
I  carnal  part  and  no  more,  may  have  his  body  comforted  by  them, 
I  but  not  his  foul.    It  is  not  all  one  to  receive  fix  pence  meerly  as 
fix  pence,and  to  receive  it  in  carneft  of  a  thoufand  pound;though 
the  fum  be  the  fame,  yet  I  trow  the  relation  makes  a  wide  diffe- 
rence.  Thou  takeft  but  the  bare  earqeft,  arid  overlooked  the 
main  fum,  when  thou  received  thy  mercies  and  forgetteft  thy 
crown.  O  therefore  thatChriftians  were  skilled  in  this  Art  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  paffages 

1  non  arbores 

docerc.  Equidem  Socrati  id  Uudi  vertendum  idco  exi(limirim}  quia  publici  boni  caufa  frequenter 
conjpicicbatur  in  publico,  &  alios  docendo  meliorcs  etficere:  &  dtftk  ac  facfn  prodejSe  omnibus, 
obejfencmini,  jladio  iUi  erxu  Scd  tamen  (g*  illui  fatendum,  nxtur*  return  confldcrationem,  quaff 
quendam  ducem  ejfe ad  DeiconditorU, voluntatifq) ejus agmmnem.  JacGiynarus  inprafxt.ante Com- 
ment.iu  Hcbr. 

Lll  2  of 


Socrates, 
^mim  ex  urbe 
Allina  in  vinci- 
nos  agros,  huge 
amanijjimos, 
invitaretur; 
fertur  refpen- 
dtjfc,  Idfibt 
im  efie  inte- 
grum, quia  fit 
difcendi  cupidus-j 
homines  vtro3 


The  Saints  everlafting  Reft, 


Part  4 


r 


of  providence,  to  reade  of  God  and  £lory  there.  Certainly  by 
fuch  a  skilful  induftrious  improvement ,  we  might  have  a  fuller 
tafte  of  Chrift:  &  heaven,in  every  bit  of  bread  that  we  eat,  and  in 
J  every  draught  of  Beer  that  we  drink,  then  moft  men  have  in  the 
!  ufeof  the  Sacrament.  If  thou  profpcr  in  the  Woild,  and  thy 
labour  fucceed,  let  it  make  thee  more  fenfibie  of  thy  perpetual 
profperity:  If  th,ou  be  weary  of  thy  labours,  let  it  make  thy 
thoughts  of  Reft  more  fweet :  If  things  go  crofs  and  hard  with 
thee  in  the  World,  Jet  it  make  thee  the  more  earneftiy  defire 
that  way,when  all  thy  forrows  &  fufTerings  (hall  ceafe:Is  thy  bo* 
dy  refreshed  with  food  or  fleep?  Remember  the  unconceivable 
refrefhings  withChriil.Doft  thou  hear  any  news  that  makes  thee 
glad?  Remember  what  glad  tidings  it  will  be  to  hear  the  found 
of  the  trump  of  God,  and  the  abfolving  fentcnce  of  Chrift  our 
Judge.  Art  thou  delighting  thy  felf  in  the  fociety  of  the  Saints? 
Remember  the  Everlafting  amiable  fraternity  thou  (halt  have 
with  perfected  Saints  in  Reft.  Is  God  commun:cating  himfelf  to 
thy  fpirit?  Why  remember  that  time  of  thy  higheft  advance- 
ment,when  thy  Joy  (hall  be  full,as  thy  communion  is  full.Doeft 
thou  hear  the  raging  noife  of  the  wicked?  and  the  diforders  of 
the  Vulgar?  and  the  confufions  in  the  world?  like  the  noife 
in  a  croud,  or  the  roaring  of  the  waters  ?  Why  think  of  the 
blelTed  agreement  in  Heaven,  and  the  melodious  harmony  in 
that  Quire  of  God.  Daft  thou  hear  or  feel  the  tempeft  of 
Wars,  or  fee  any  cloud  of  blood  arifing?  Remember  the  day 
when  thou  (halt  be  houfed  with  Chrift,  where  there  is  nothing 
but  calmnefs  and  amiable  union,  and  where  we  (hall  folace  our 
felves  in  perfect  Peace,  under  the  wings  of  the  Prince  of  Peace 
forever.    Thus  you  may  fee,  what  advantages  to  a  Heavenly 


!  N&n  cum 
'  6 cult  idcircd 
\  diti  funt  corpori, 
\  ut  per  ecrs  in- 

iiueamur 
creaturam,m  ac 
.per  hujufmodi 
:  miubilem  bar-    \  _9 

moniam-a&nofcmtts  opifcem  :  aurtfque  it  idem,  ut  per  en  eloquix  ihhci&f  Dei  Leges  audimm ;  anima 
reli&i  bonorum  [pecuhtione,  agilttate  moxvA  fui,  ad  Mi  jam  qux  funt  contraria^  movetur  erratis'. 
Athansfius  in  lib.  i.  ccntr.  Gentil.  Expertccrcde,  aliquid  amplim  invcnircs  in  fylvh,  quam  in 
'avgullts  Ligna(ff  lapides  dccebuntte,  quod  a :m agiftrii  audire  von  pofjls,  ivquit  vir  contemplativvA, 
Beniardus , rcfercnte  Gi-ynaso  ubi  fttpra.  Auguliilius  pi$  dixit,  Qretturarum  jpecics,  funtquadam 
voces  kudantium  Vcum  :  CP  raft  at  nos  earum  contcntum,  qxum  a.<jvv<z>w\*v  impiorum  quorundam 
hbminum  atente  audire.  Tc8a?iturilla,  t>cum  fummum  bonum,  fapietttem3  (ff  hominum  amanicm, 
omnia  condidifje,  (ff  tantitjer  dum  cidm  vifum  eft,  CQv[crwrc>  utbminum  ufibtts3  (ff  opiftk glonx 
\inferviant.  Idtm.  ibid. 

I  Life 


Pare  4, 


The  Sdints  everUflin^  Reft. 


Life,  every  condition  and  creature  doth  afford  us,  if  we  had  but  \ 
hearts  to  apprehend  and  improve  them:  As  it's  faid  of  the  Turks, 
that  they'l  make  bridges  of  thedead  bodies  of  their  men,  to  pafs 
over  the  Trenches  or  ditches  in  their  way:  So  might  Chriftians 
of  the  very  ruines  and  calamities  of  the  times,  and  vf  every  dead 
body  or  mifery  that  they  fee,  make  a  bridge  for  thepaiTage  of 
their  thoughts  to  their  Reft.  And  as  they  have  taught  their 
Pigeons  which  they  call  Carriers  in  divers  places,  to  bear  letters 
of  enccrcourie  from  friend  to  friend,  at  a  very  great  dillance  :  fo 
might  a  wife  indufrrious  Chriftian  get  his  thoughts  carried  into 
Heaven,  and  receive,  as  it  were,  returns  from  thence  again,  by 
creatures  of  (lower  wing  than  Doves,  by  the  afliftance  of  the 
Spirit  the  Dove  of  God.  This  is  the  right  Dtdalian  flight :  and 
thus  we  may  take  from  each  Bird  a  feather,  and  make  us  wings, 
and  fly  to  Chrift. 


SECT.  VII. 

7.  A  Nother  lingular  help  is  this,  Be  much  in  that  Angelical 
z\  work  of  Praife.  As  the  moft  heavenly  Spirits  will  have  the 
mod  heavenly  imployment,  fo  the  more  heavenly  the  imploy- 
ment,the  more  will  it  make  the  fpirit  heavenly: Though  the  heart 
be  the  fountain  of  all  our  actions,  and  the  adions  will  be  ufually 
of  tjie  quality  of  the  heart ;  yet  do  thofe  actions  by  a  kind  of  re- 
flexion, work  much  on  the  heart  from  whence  they  fpring  :  The 
like  alfo  may  be  faid  of  bur  fpeeches.  So  that  the  work  of  pray- 
fing  God,being  the  moft  heavenly  workjs  likely  to  raife  us  to  the 
mod  heaveniy  temper.  This  is  the  work  of  thofe  Saints  and  An- 
gels,and  this  will  be  our  own  everiafting  work ;  if  we  were  more 
taken  up  in  this  imployment  now,  we  fhouid  be  liker  to  what  we 
(hall  be  then.  When  Ariftotie  was  asked  what  he  thought  of 
Mufick,  heanfwers,  govern  nequecanere^  neqtte  citharampxlfare, 
That  Jupiter  did  neither  fing,  nor  play  on  the  Harp ;  thinking  it 
an  unprofitable  art  to  men,which  was  no  more  delightful  toGod. 
ButChriftians  may  better  argue  from  the  like  grou nd,that  ringing 
of  praife  i«  a  moft  profitable  duty3becaufe  it  is  fo  delightful,  as  it 
were  to  God  hirafclf,  that  he  hath  made  it  his  peoples  Eternal 

Lll  5  work; 


$.7. 


cvmajting  Rejt. 


Pan  4. 


*  Scio  tmen 
etum  Tem- 
peribus  Ter- 
tulliani,  hoc 
in  Ecclefiii  poft 
\canas  diltftionU 
fuifieufitatum, 
in  imitationem, 
vi%.  Ecckfia 
Jpoftolic* 


work/  tot  they  (hall  ling  the  fongof  Mofej,  and  the  fong  of 
?h<  Lamb,    As  Defirc  and  Faith;  and  hope,  are  of  fliorter  con- 
tinuance 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,  ancl  tri- 
umphant expreflions  of  Love  and  Joy  (hall  abide  for  ever.  "  The 
Cf  livelieft  emblem  of  Heaven  that  I  know  upon  Earth,  is,  When 
''the  people  of  God  in  the  deep  fenfc  of  his  excellency  and 
lt  bounty,from  hearts  abounding  with  Love  and  Joy,do  joyn  to- 
"  gether  both  in  heart  and  voice,  in  the  cheerful  and  melodious 
"ringing of  hispraifes.  Th^fe  that  deny  the  lawful  ufe  of  ring- 
ing the  Scripture  Pfalms  in  our  times,do  difclofe  their  unheaven- 
ly  unexperienced  hearts,  I  think, as  well  as  their  ignorant  under- 
(hndings.   Had  they  felt  the  heavenly  delights,  that  many  of 
their  Brethren  infuch  duties  have  felt,  I  think  they  would  have 
been  of  another  mind  :  And  whereas  they  are  wont  to  qucftion, 
whether  fuch  delights  be  genuine,  or  any  better  then  carnal  or 
delufive,  Surely,  the  very  relifti  of  God  and  Heaven  that  is  in 
them,  the  example  of  the  Saints  in  Scripture,  whofe  fpiritshavc 
been  raifed  by  the  fame  duty,  and  the  command  of  Scripture  for 
theufe  of  this  means,  one  would  think  (hould  quickly  decide 
the  controverfie.  And  a  man  may  as  truly  fay  of  thefe  delights, 
as  they  ufetofayoftheteftimonyof  the  Spirit,thatthcy  witnefs 
thcmfelves  to  be  of  God,  and  bring  the  evidence  of  their  hea- 
venly parentage  along  with  them.  And  whereas  they  allow  only 
extemporatc  Pfalms  immediately  dictated  to  them  by  the  Spjru  : 
*  When  I  am  convinced,  that  the  gift  of  extemporate  tinging,  is 
fo  common  to  the  Church,  that  any  man  who  is  fpiritually  mer- 
ry  can  ufe  itjtfw.5.1 3.  and  when  I  am  convinced  that  the  ufe  of 
Scripture  Pfalms  is  abolifhed,  or  prohibited,  then  I  (hall  more 
regard  their  judgement.  Ccrtainly,asJarge  as  mine  acquaintance 
hath  been  with  men  of  this  Spirit,!  never  yet  heard  any  of  them 
fingaPfalm  extempore,  that  was  better  than  Davids;  yea,  or 
that  was  tolerable  to  a  judicious  hearer,  and  not  rather  a  (hame 


y 
quum  don&ex 

\traordmrianondumceffwerc.  Sic  TenuM.  jipologet.ap.19.  'Toft  aquam  manualem  &  lumina,  ut 
jjuifquedefcripturisfanftisveldeproprioingemopotefty  provocatur  in  medium  Deo  cuncre.  Hinc  pro- 
batur  quomodo  biberit.  Vid.ettim  Efiyhzn.  fubfinem  lib.  3.  ad~jerf.b*ref.&  Plinium  fecundum, 
lib.  1  o.  EpiU.  2.  Eufeb.  Hiftor.lib.  2,«/>.  1 6.  &  lib.  $,^.28.  B&[.apud  Ruffinum,  lib.  2.  hi  ft.  Eccl 
cap.?,  A;haostf.  Jpolog. 


J 


Part  4.  The  Saints  tverUJting  Reft. 


139 


to  himfelf  and  his  opinion. But  fweet  experience  will  be  a  power- 
full  Argument,  and  will  teach  the  (incere  Chriftian  toholdfaft 
his  exercil'c  of  this  foul-raifing  duty. 

Little  do  we  know  how  we  wrong  our  fclves,  by  fhutting  out 
of  our  prayers  the  praife9  of  God,  or  allowing  them  fo  narrow  a 
room  as  we  ufually  do,while  we  are  copious  enough  in  our  Con- 
fcfllons  and  Petitions.   Reader,  I  intreat  thee  remember  this : 
Let  praifes  have  a  larger  room  in  thy  duties:  Keep  ready  at  hand 
matter  to  feed  thy  praife,  as  well  as  matter  for  Confcflion  and 
Petition.  To  this  end,ftudy  the  excellencies  and  goodnefsof  the 
Lord,as  frequently  as  thy  ownncceflltiesand  vilenefs ;  ftudy  the 
mercies  which  thou  haft  received,and  which  are  promifed,  both 
their  own  proper  worth,  and  their  aggravating  circumftanccs,  as 
often  as  thou  ftudicft  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,  P/*/.  3  3.1.  Seven  times  a  day  did  David  praife 
him,P/rf/.i  19.164.  Yea,his  praife  was  continually  of  him,  PfaU 
71.6,  As  he  that  ofTercth  praife,  glorifieth  God,  Pfal. $0.23.  So 
doth  he  mod  rcjoyce  and  glad  his  own  foul,  PfaL  98. 4.    Offer 
therefore  the  facrifice  of  praife  continually,  Heb.  13. 15.  In  the 
midft  of  the  Church  let  us  (ing  his  praife,  H^.2.1 2,  Praife  our 
God, for  he  is  good,  (ing  praifes  unto  his  Name,for  it  is  plcafant, 
P/4/.135.3.  and  147. 1.  Yea,  let  us  rejoyce  and  triumph  in  his 
praife,  Pfal  106.47. 

Do  you  think  that  David  had  not  a  moft  heavenly  Spirit,  who 
was  fo  much  imploycd  in  this  heavenly  work?Doth  it  not  fome- 
time  very  much  raifc  our  hearts,  when  you  do  but  ferioufly  read 
that  divine  fong  of  A^ofes^Deut.^i.  and  thofe heavenly  itera- 
ted praifes  of  David,  having  almoft  nothing  fometime,  but  praife 
in  his  mouth  ?  How  much  more  would  it  raifc  and  refrefti  us,  to 
be  skilled  and  accuftomed  in  the  work  our  felves  ?  I  confefs,  to  a 
man  of  a  ianguifhing  body,  where  the  heart  doth  faint,  and  J 
the  fpirifs  are  feeble,  the  cheerfull  praifing  of  God  is  more) 
difficult;  becaufe  the  body  is  the  Souls  Inftrument,  and  when 
it  lies  unftringed,  or  untuned,  the  mufick  is  likely  to  be  accor- 
dingly but  dull.  Yet  a  fpiritual  cheerfulnefs  there  may  be  within, 
and  the  heart  may  praife,if  not  the  voice.  But  where  the  body  is 
ftrong,  the  fpirits  lively,  the  heart  cheerful,  and  the  voice  at 
command,  what  advantage  have  fuch  for  this  heavenly  work? 

Lll  4  With 


140 


The  S  4  fats  ever  taking  Refl.  Part  4. 


With  what  alacrity  and  vivacity  may  they  fing  forth  praifes  ?  O 

the  madnefs  of  healthful  youth  that  lay  out  this  vigour  of  body 

and  minde  upon  vain  delights  and  flefhly  lufts,  which  is  fo  fit 

fortbenobleft  work  of  man  !  And  O  thefir,ful  folly  of  many 

of  the  Saints,    who  drench  their  fpirits  in  continual  faclnefs, 

land  wafte  their  daies  in  complaints  and  groans,  and  fill  their 

I  bodies  with  wafting  difeafes,and  fo  make  themfeives  both  in  bo- 

j  dy  and  minde,  unfit  for  this  fwcet  and  heavenly  work  /  That 

when  they  fhould  foyn  with  the  people  of  God  in  his  praifes,and 

delight  their  Souls  in  finging  to  his  Name ;  they  are  queftioning 

I  their  worthinefs,  and  ftudying  their  miferies,  or  raifingfcruples 

I  about  the  lawfulnefsof  the  duty,  and  forob  God  of  hispraife, 

;  and  themfeives  of  their  folace.  But  the  greateft  deflroyer  of  our 

comfort  in  this  duty,  is  our  flicking  in  the  carnal  delight  thereof, 

and  taking  lip  in  the  tune  and  melody,  and  fuflering  the  heart  to 

i  be  all  the  while  idle,which  rrmft  perform  the  chiefeft  part  of  the 

work,  and  which  fhould  makeufc  of  the  melody,  for  its  reviving 

and  exhilerating. 


8. 


SECT.  VIII. 


8.  \  F  thou  wouldft  have  thy  heart  in  Heaven, keep  thy  foul  ftill 
I  poflefTed  with  true  believing  thoughts  of  the  exceeding  in- 
finite love  of  God.  Love  is  the  attractive  of  love.  No  mans 
heart  will  be  fet  upon  him  that  hates  him,were  he  never  fo  excel- 
lent; nor  much  upon  him,that  doth  not  much  love  him.  There  is 
few  fo  vile,  but  will  love  thofe  that  love  them,  be  they  never  fo 


,  All  our  Love 
is  moved  from 
fome  good 
which  we  ap- 
prehend in  the 
party  loved  :      I 

when  the  ground  and  motive  of  our  Love  failetb,  the  affection  mull  needs  ceafe.  Bifti.  Halls 
(cleft' thoughts,  §.55  p.is8.  God  hath  put  that  pity  into  a  righteous  man,  as  to  be  merciful  to 
his  very  bead.,  and  love  his  Enemy  •  and  yet  people  look  on  God  as  more  cruel  to  thofe  that  are 
willing  to  obey  him.  Even  Vyibxgorm  could  not  find  in  his  heart  to  kill  and  feed  on  the  nefh 
of  the  Creatures  :  And  yet  men  think  the  God  of  Love  delights  in  the  damnation  cf  thofe  that 
would  fain  be  fuch  as  he  would  have  them  be,  Semiferi  nos  homines,  quimmo  feri,  quosinfaHx 
ncccJJitM  &  mduA  ujus  edocuit  cibos  ex  his  carperc,  miferatiene  inter dum  commovemitr  tllorum,  argui- 
mus  mfipfos  j  pc?utufq',  re  vifa  atq}  infpcftA  damnimus,  quod  humanitatis  jure  depefito  naturalu  initij 
covfortia  rupcrmus-  Dcus  aliquis  credit  pios,  benefices,  mites,  cjede  pecorum  deltftm  ?  &c.  (<Qmnto 
minus  damvatione bomhum)  Aincbius  aduerf.  Gent.  pag. 251-/7.  It  feems  Arnobius  was  of  Py- 
tbagoraa**  minde,  againft  kiiiing  the  Creatures  to  eat.  And  Minut.Fcelix  faith,  that  then  Chri- 
stians ate-no  bloody. 3  00. 

mean. 


Part  4- 


The  Stints  cverUftin?  Rcjl, 


141 


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 
hater  of  the  Creature  ( except  only  of  obflinatc  Rebels,)  and 
as  one  that  had  rather  damn  us,  thenfaveus,  and  that  is  glad  of 
an  opportunely  to  do  us  a  mifchief,or  at  leaft  hath  no  great  good 
will  to  us :  This  is  to  put  theblefTed  God  into  the  fimilitudeof 
Satan.  And  who  then  canfet  his  heart  and  love  upon  him?  When 
in  our  vile  unbelief  and  ignorance,  we  have  drawn  the  moft  ugly 
piclurcof  God  in  our  imaginations,  then  we  complain  that  we  j 
cannot  love  him,  and  delight  in  him.    This  is  the  cafe  of  many  I 
thoufand  Christians.    Alas,  that  we  ^iol  Id  thus  belie  and  blaf-  \ 
pheme  God,  and  blaftour  own  joyes,  and  deprefsour  Spirits ! 
Love  is  the  very  Eflenceof  God.  The  Scripture  tels  us,  That  j 
God  is  Love  ;  it  telleth  us,  That  fury  dwelleth  not  in  him  ;  that  [ 
he  delighteth  not  in  the  death  of  him  that  dicth,  but  rather,that 
he  repent  and  live.    Much  more  hath  lie  teftified  his  love  to  his 
chofen;  and  his  full  refolution  efteclually  to  fave  them.    O,  if 
we  could  alwaies  think  of  God,  but  as  we  do  of  a  friend;  as  of 
one  that  doth  unfeignedly  love  us,  even  more  then  we  do  ourj 
felves ;  whofevery  heart  is  fet  upon  us  to  do  us  good,  and  hath  . 
j  therefore  provided  us  an  everlafting  dwelling  with  himfelf,  it; 
would  not  then  be  fo  hard  to  have  our  hearts  ftill  with  him  f 
Where  we  love  moft  heartily,  we  (hall  think  moft  fweecly,  and  i 
moft  freely:  And  nothing  will  quicken  our  love  more  then  the 
belief  of  hi9  love  to  us.    Get  therefore  a  truer  conceit  of  the 
loving  Nature  of  God,  and  lay  up  all  the  experiences,  and  dis- 
coveries of  his  love  to  thee  ;  and  then  fee  if  it  will  not  further 
thy  heavenly  mindednefs.    I  fear  mofl  Chriftians  think  higher 
of  the  Love  of  a  hearty  friend,  than  of  the  love  of  God  ;  And  - 
then  what  wonder  if  they  love  their  friends  better  then  God,| 
and  truft  them  more  confidently  then  God,  and  had  rather  live  ] 
with  them  then  with  God  ?  when  they  take  them  for  better  and 
truftier  friends  then  God^and  of  more  merciful  and  companion- 
ate Nature? 


1  John.4< 

I  fa.  2  7.4. 

Ezek.ift 

&33.11. 


16. 
5*. 


SECT. 


14* 


The  S  tints  everUfting  Reft. 


Part  4. 


SECT.  IX. 


9.  9.  A  Nother  thing  I  would  advife  you  to,  is  this ;  Be  a  careful 
Hear  a  Hea-  I  t\  obfervcr  of  the  drawings  of  the  Spirit,  and  fearful  of 
then.  Prope  eft  quenching  its  motions,  or  refitting  its  workings;  If  ever  thy  Soul 
kte  T>etis3tccum  geC  abovc  t^\s  carth,  and  get  acquainted  with  this  living  in  hea- 

mlicn  intra  \ ven*  the  rPirit  of  God  muft  bc  t0  *««  as  the  Chariot  to  Eiijth ; 
yea,the  very  living  principle  by  which  thou  muft  move  &  afcend. 

0  then  grieve  not  thy  guide,  quench  not  thy  life,  *  knock  not 
off  thy  Chariot  wheels ;  if  thou  do,  no  wonder  if  thy  foul  be  at 
a  lofs,  and  all  ftand  frill,  or  fall  to  the  Earth  ;  you  little  think 
how  much  the  life  of  all  your  Graces,  and  the  happinefs  of  your 
Souls  doth  depend  upon  your  ready  and  cordial  Obedience  to 
the  Spirit ;  When  the  Spirit  urgeth  thee  to  fecret  Prayer,  and 
thou  refufeft  Obedience;when  he  forbids  thee  thy  known  tranf- 
greffions,  and  yet  thou  wilt  go  on;  when  he  telleth  thee  which 
is  the  way,  and  which  not ;  and  thou  wilt  not  regard,  no  wonder 
if  Heaven  and  thy  Soul  be  Grange :  If  thou  wilt  not  follow  the 
Spirit  while  it  would  draw  thee  to  Chrift,  and  to  thy  duty;  how 
fhould  it  lead  thee  to  Heaven,  and  bring  thy  Heart  into  the  pre- 
fence  of  God  >  O  what  fupernatural  help  ?  what  bold  accefs 
fhall  thy  Soul  find  in  its  approaches  to  the  Almighty,  that  is  ac- 
cuflomed  to  a  conftant  obeying  of  the  Spirit  1  And  how  back- 
ward, how  dull,  andftrange,  and  afhamed  will  he  be  to  thefe 
addreffes,  who  hath  long  ufed  to  break  away  from  the  Spirit 

!  that  would  have  guided  him  !  Even  as  ftiff,  and  unfit  will  they 

1  be  for  this  Spiritual  raotion,as  a  dead  man  to  a  natural.  I  befcech 
thee,  Chrifrian  Reader,  learn  well  this  Leffon ,  and  try  this 
courfe;  let  not  the  motions  of  thy  body  only,  but  alfo  the  very 
thoughts  of  thy  heart  be  at  the  Spirits  beck.  Doft  thou  not 
feel  fometimes  a  ftrong  impulfion  to  retire  from  the  World,  and 
draw  neer  to  God  ?  O  do  not  thou  difobey,  but  take  the  offer 
and  hoife  up  fail  while  thou  maift  have  this  bleffed  gale.  When 


nos  Spintm 
fedet,  m&lonim, 
bonorumqiie 
noflrorum  obfer- 
vator  {<?  Cuftos. 
Hie pr out  a  no- 
bis tracfatus 
eft,  it  a  nos  ipfc 
trittxt.  Bonus 
vir  fine  Deo 
nemo  eft.  An 
poteji  aliquU 
fupu  fortun&m 
nip  ab  illo  ai- 
jmus  exurgere  ? 
Sencc.  Epi.4i- 

*  Ephef-4-  $©• 
iThef.y.19. 


I  fpeak  not  of 
any  drawing  or" 
Spirit,  above, 
or  contrary  to 
the  Word,  but 


its  enforcing 

the  Precepts^nd  Prohibitions  of  the  Word  upon  our  hearts.  And  that  not  perlwading  tne 
will,  I  think,  immediately  by  himfelf,  buc  exciting  and  £0  uling  our  Reafon  and  Confcience^ 
as  his  Inftruments  to  per  [wade  the  Will,  and  affect  the  heart. 

this 


;  Part  4 


The  Saints  everUfting  Reft. 


this  windc  blows  ftrongeft  thou  goeft  fafteft,  either  forward  or 
backward.  The  more  of  this  Spirit  we  refift,  the  deeper  will  it 
wound  ;  and  the  more  we  obey,  the  fpcedier  is  our  pace :  As  he 
goes  hcavieft  that  hath  the  windc  in  his  face,  and  he  cafieft  that 
hath  it  in  his  back. 


x43 


SECT.  X. 

io.T  Aftly,  I  advife  as  a  further  help  to  this  Heavenly  Work, 
JLiThat  thou  neglect  not  the  due  care  for  the  health  of  thy 
body,  and  for  the  maintaining  a  vigorous  cheerfulness  in  thy 
Spirits,-  noryctoverpamperandpleafethyrlefti.  Learn  how  to 
carry  thy  fcif  with  prudence  to  thy  body.  It  is  a  ufeful  fervant 
if  thou  give  it  its  due,  and  but  its  due  :  it  is  a  mofrdevouriog 
Tyrant,  if  thou  give  it  the  Maftery,  or  furTer  it  to  have  what  it 
unreafomblydefireth.  And  it's  as  a  blunted  Knife,  as  a  Horfe 
that  is  lame,  as  thy  Ox  that  is  famifbed,  if  thou  injuriously  deny 
it  what  is  ncceiTary  to  its  fupport.  When  we  confidcr  how  fre- 
quently men  offend  on  both  extreams,  and  how  fewufe  their 
bodies  aright,  we  cannot  wonder  if  they  be  much  hindred  in 
their  Heavenly  converfing.  Moil  men  arc  very  flaves  to  their  I 
fenfitive  appetite,  and  can  fcarce  denpany  thing  to  the  fleili, ! 
which  they  can  give  it  on  eafie  rates,  without  much  ftiame 
or  lofs,  or  grief.  The  flefh  thus  ufed,  is  as  unfit  to  ferve  I 
you,  as  a  wilde  Colt  to  ride  on.  When  fuch  men  fhould  con-  j 
vcrfe  in  Heaven,  the  fle(h  will  carry  them  to  an  Ale-houfe,  or  to  ! 
their  fports,  to  their  profits,  or  credit,  or  vain  company;  to 
wanton  practices,  or  fights,  or  fpeeches,  or  thoughts :  It  will 
thruft  a  Whore,  or  a  pair  of  Cards,  or  a  good  bargain  into  their 
mindes,  mftead  of  God.  Look  to  this  Specially,  you  that  are 
young,  and  healthful,  and  lufly:  as  you  love  your  fouls  remem- 
ber that  in  Rom. 12. 14,  which  converted  Auftin,  Make  not  pro- 
vifion  for  the  flefli,  to  fulfil  its  defircs  -}  and  that  i^w.8.4, -,6,7,8, 


§.10. 


It's  ill  with 
I  men  when  they 
(cram  in  their 
■  bellies,  as  if 
'they  were  lay- 
ing provifion 
in  a  Garner, 
rather  than 
eating  for 
digeftion : 
And  when 
they  are  lo 
curious,  and 
mud  have 
their  devouring 
appetite  fo 
pleafed,  that 
the  Cook  is 

got  in  more  efteem  than  the  Husb3nd-man  :  This  is  called  Kouynt^yta.^  a  madnefs  in  the 
Throat.  Qkmem  >4/cxi?iir.  Pasdagog. /j.i.c.i.  Hum&nm  ammu*  quando  corporibus  nulla  fami- 
liaritatc  conjungitur,  vihilq',  extrinfccus3  habct  concupifcaitta  cirnalU  admixtum,  fed  mum  fecum, 
utab  initio  conditui,  (finfc  babitaty  tunc  fcnfibilia  6r  mcmlia  cunfta  transcendent  in  auras  vertt 
liberutis  i-adit,  (?  Vtrbum  intuensj  in  eo  cum  ipfum  P*trcm  Quiet.  Athanaf.  lib,  1.  euro, 
Gentil. 


ill—/ 


The  Saims  evert  afting  Reft. 


Pare  4. 


:  Thofe  that  are 
i  prene  to  excefc 
or  daintinefs 
of  Diet,  they 
nourifh  their 
own  difeafes, 
j  tad  are  lead  by 
i  the  great  glut- 
ton the  Devil, 


12,13,14,  Some  few  others  do  much  hinder  their  Heavenly  joy, 
by  over-rigorous  denying  the  body  it?  necelTaries.and To  making 
it  unible  to  ferve  them.  But  the  mod  by  furfeiting  and  excefs, 
do  overthrow  and  difable  it.  You  love  to  have  your  Knife  keen, 
and  every  Inftrument  you  ufe  in  order :  When  your  Horfc  goes 
luftily, how  cheerfully  do  you  travel?  As  much  need  hath  the 
Soul  of  a  found  and  cheerful  Body.  If  they  who  abufe  their 
Bodies,  and  neglect  their  Health,  did  wrong  the  flefh  only,  the 
matter  were  fmall,  but  they  wrong  the  Soul  alfo  :  As  he  that 
fpoils  the  Houfe,  doth  wrong  the  Inhabitant.  When  the  Body 
is  lick,  and  the  Spirits  do  langui(h,how  heavily  move  we  in  thefe 
Meditations  and  Joyes  ?  Yet  where  God  denieth  this  mercy,  we 
may  the  better  bear  it,  becaufe  he  oft  occafioneth  our  benefit  by 
the  denial. 

whom  I  will 

not  fear  to  call,  The  belly-Devil,  which  indeed  is  the  worft  and  moft  pernicious  of  all  Devils. 

And  it  is  better  be  Happy  then  to  have  a  Devil  dwelling  in  you.  Clemtts  tAlcxiui.  Paedago g, 

/j'&.i.ci.ii. 


CHAP. 


Part  4.  The  Svints  cverlaftmg  Rejl. 


CflAP.    VL 


Containing  the  T)efcription  of  the  great 
'Duty  of  Heavenly  Contemplation* 

sect.  1. 

Hough  I  hope  what  is  already  fpokenbenot  un- 
ufeful,  and  chat  it  will  not  by  the  Reader  be  caft 
afide;  yet  I  muft  cell  you,  that  the  main  thing 
intended  is  yet  behind,  and  that  which  I  aimed 
at  when  I  fet  upon  this  Work.   I  have  obferved 
the  Maxim,  that  my  principal  end  be  laflin  execu 
tion,   though  it.was  firft  in  my  intention.  All  that  J  have  faid  is 
but  for  the  preparation  to  this:  The  Doctrinal  part  is  but  to 
inftrucT  you  for  this ;  the  reft  of  the  Ufes  are  but  introductions 
to  this;  The  Motives  I  have  laid  down  are  but  to  make  you 
willing  for  this;  The  hinderances  I  mentioned,   were  but  fo 
many  blocks  in  the  way  to  this;The  generaLHelps  which  I  tafl  de- 
livered^ but  the  neceflary  Attendants  of  this:  So  that ,Reader, 
if  thou  neglect  this  that  follows,  thou  doft  fruftrate  the  main 
end  of  my  aefign,  and  makeft  me  lofe(as  to  tbee)the  chief  of  my 
labor.  I  once  more  intreat  thee  thereforc,as  thou  art  a  man  that 
makeft  confeience  of  a  revealed  duty,and  that  dareft  not  wilfully 
refift  the  Spirit,  as  thou  valueft  the  high  delights  of  a  Saint,  and 
the  foul-ravifhing  exercife  of  heavenly  Contemplation,  as  all 
my  former  moving  Confederations  feem  reafonable  to  thee*  and 
a*  thou  art  faithful  to  the  peace  and  prorpen'ty  of  thine  own 
Soul,  that  thou  diligently  ftudy  thefe  Directions  following, 
and  that  thou  fpeedjly  and  faithfully  put  them  in:o  practice : 
Practice  is  the  end  of  all  found  Doclritie ,   and  all  right* 

rartV- 


*45 


§.  I- 


I      H* 


The  S dints  everlaflhg  RcB. 


Part 


Tmen  b&c  via 
&  frienth  non 
difcitur  exli- 
brhi  fed  de 
furfum  efl : 
(9*  cui  vult 
pxrticiptt  GXtn 
pxtet  luminum, 
bis  quidcm  ch- 
r'm,  bU  vero 
ob[curiu&* 
Gcrfon  part.J. 
in  Alphabet, 
divifli  amoris 
cap.  14. 


Dtfcriftion. 


Faith  doth  end  in  duty :  I  pray  thee  therefore,  rcfolvc  before 
choureadeft  any  further,  and  promife  here  as  before  the  Lord, 
that  if  the  following  advice  be  wholfom  to  thy  Soul,  thou  wilt 
eonfetonably  follow  it,  and  ferioufly  fet  thy  (elf  to  the  Work, 
and  thatnolazinefs  of  Spirit  (hall  take  thee  off,  nor  lefler  bufi- 
nefs  interrupt  thy  courfe,  but  that  thou  wilt  approve  thy  felf  a 
doer  of  this  Word,  and  not  an  idle  hearer  only.  Is  this  thy  pro- 
mife ?  and  wilt  thou  (land  to  it  ?  Refolve  man,and  then  I  (hall  be 
encouraged  to  give  thee  my  advice ;  if  I  fpread  not  before  thee  a 
delicious  feaft,  if  I  fet  thee  not  upon  as  gainful  a  trade,  and  put 
not  into  thyhandas  delightful  an  imploymentas  ever  thou  dealt'ft 
with  in  all  thy  life,  then  caft  it  away,  and  tell  me  I  have  deceived 
thee,  only  try  it  throughly  and  then  judge;  I  fay  again,  ifinthe 
faithful  following  of  this  prefcribed  courfe,thou  doft  not  find  an 
incrcafe  of  all  thy  graces,  and  doft  not  grow  beyond  the  ftature 
of  common  Chriftians,  and  are  not  made  more  ferviceable  in  thy 
place,  and  more  precious  in  the  eyes  of  all  that  are  difcerning  ; 
if  thy  foul  enjoy  not  more  fellowfliip  with  God,  and  thy  life 
be  not  fuller  of  pleafure  and  (olace*  and  thou  have  not  comfort 
readier  by  thee  at  a  dying  hour,  when  thou  haft  grcateft  need, 
then  throw  thefe  Directions  back  in  my  face,  and  exclaim  againft 
me  as  a  deceiver  for  ever:  Except  God  (hould  leave  thee  uncom- 
fortable for  a  little  feafon,for  the  more  glorious  manifestation  of 
his  Attributes  and  thy  integrity, and  fingle  thee  out  as  he  did^, 
for  an  example  and  mirrour  of  conftaacy  and  patience,  which 
would  be  but  a  preparative  for  thy  fuller  comfort. Certainly  God 
will  not  forfake  this  his  own  Ordinance  thus  confeionably  per- 
formed, but  will  be  found  of  thofethat  thus  diligently  feek 
him.   God  hath,  as  it  were,  appointed  to  meet  thee  in  this  way: 
Do  not  thou  fail  to  give  him  the  meeting,  and  thou  (halt  find  by 
experience  that  he  will  not  fail. 


SECT. 


II. 


THe  duty  which  I  prefs  upon  thee  fo  earneftly,!  (hall  now  de 
fcribe  and  open  to  thee :  for  I  fuppofe  by  this  time  thou  ar 
ready  to  enquirc,What  is  this  fo  highly  extolled  Work  ?  Why,i 
is  The  fet  and  folemn  acting  of  all  the  powers  of  the  foul  upoi 
this  moft  perfect  object  CReftJ  by  Meditation. 

Iwi 


Part  4 


the  Saints  tverUMng  Reft. 


*47 


I  will  i  little  more  fully  explain  the  meaning  of  this  defcripti- 
on,  that  fo  the  duty  may  be  plain  before  thee.  i.  The  general 
title  that  I  give  this  duty  isQMeditation]  Not  as  it  is  precisely  di- 
ll inguifhed  from  Cogitation,  Consideration  and  Contemplation, 
but  as  it  is  taken  in  the  larger  and  ufual  fenfe  for  Cogitation 
on  things  lpirituall,  and  fo  comprehending  confederation  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  it  is  a  duty  conftantly  and  confeion- 
ably  praclifed  even  by  the  godly,  fo  faras  my  acquaintance  ex- 
tends, I  muft,  with  forrow,dcny  it :  It  is  in  word  confefTcd  to 
be  a  Duty  by  all,but  by  the  conftant  neglect  denied  by  moft.  And 
(I  know  not  by  what  fatal  cuftomary  fecurity  it  comes  topafs, 
that)  menthatare  very  tender  confeienc't  towards  moft  other 
duties, yet  do  as  cafily  overflip  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  publick  or  private,  yet  were  ne- 
ver troubled  that  they  have  omitted  Meditation  perhaps  all  their 
life  time  to  this  very  day  :  Though  it  be  that  duty  by  which  all 
other  duties  arc  improved,  and  by  which  the  foul  digeftcth 
Truths,and  draweth  forth  their  ftrength  for  its  nourifhmentand 
refreshing.  Certainly  I  think  that  as  a  roan  is  but  half  an  hour^i 
chewing  and  taking  into  his  ftomack,  that  meat  which*  he  riflm 
have  feven  or  eight  hours  at  lea  ft  to  digeft ;  foasnan  may  take 
into  his  underftanding  &  memory  more  Truth  in  one  hour,  then 
he  is  able  well  to  digeft  in  many:  A  man  may  cat  too  much,but  he 
cannot  digeft  too  well.  Therefore  God  commanded  ^72>^,That 
the  book  of  the  Law  depart  not  out  of  his  mouth,  but  that  he 
meditate  therein  day  and  night,  that  he  mayobferve  to  do  ac- 
cording to  that  which  is  written  thtrt\vi,JoJb.  1.8.  As  digeftion  is 
the  turning  of  the  raw  food  into  chyle  and  blood,and  fpirits  and 
flefh  :  So  Meditation  rightly  managed,  turneth  the  Truths  re- 
ceived and  remembred, into  warm  arTedtion, railed  refolution,and 
holy  and  upright  convcrfation.  Therefore  what  good  thofc  men 
are  like  to  get  by  Sermons  orProvidenccs.who  are  unacquainted 
with,and  unaccuftomed  to  this  work  of  Meditationjyou  may  cafi- 
ly judge.  And  why  fo  much  preaching  is  loft  among  us,  and  pro- 
feffors  tan  run  from  Sermon  to  Sermon,  and  are  never  weary  of 

hear- 


148 


§3. 


The  S  tints  everlaHing  Rc/l. 


Part  4. 


hearing  or  reading,  and  yet  have  fuch  languishing  ftarved  Souls- 
I  know  no  truer  nor  greater  caufc  then  their  ignorance,  and  un- 
confcionable  negled  of  Meditation.  If  a  man  have  the  Lientery, 
that  his  meat  pafs  from  him  as  he  took  it  ia ;  or  if  he  vomitjt  up 
as  faft  as  he  eats  it ,  what  ftrengch  and  vigor  of  body  and 
fenfes  is  this  man  like  to  have?  Indeed  he  may  well  eat  more 
then  a  founder  man,and  the  fmall  abode  that  it  makes  in  the  ito- 
mack,  may  refrefli  it  at  the  prefent,  and  help  to  draw  it  out  a 
lingering,Iangui(hing,uncomfortabIe,unprofitable  life :  And  fo 
do  our  hearers  that  have  this  difeafe;  perhaps  they  hear  more 
thenotherwife  they  needed  ;  and  the  clear  difcovery  and  lively 
delivery  of  the  Truth  of  God,  may  warm  arid  refrefli  them  a 
little,  while  they  are  hearing,  and  perhap3  an  hour  or  two  after ; 
and  it  may  be  it  may  linger  ouf  their  Grace;  in  a  languishing,  un- 
comfortable, unprofitable  life:  But  if  they  did  hear  one  hour 
and  meditate  feven,  if  they  did  as  conftantly  digeft  their  Ser- 
mons as  they  hear  them,  and  not  take  in  one  Sermon  before  the 
former  is  wel  concocled,they  would  find  another  kind  of  benefit 
by  Sermons,  then  the  ordinary  fort  of  the  forwarded  Chriftians 
do.  I  know  many  carnal  perfons  do  make  this  an  argument 
againft  frequent  preaching  and  hearing,  who  do  it  meerly  from  a 
loathing  of  the  Word,  and  know  far  lefs  how  to  Meditate  then 
they  know  how  underftandingly  to  hear:  Onely  they  pretend 
Meditation  againft  often  hearing,  becaufethat  being  a  duty  of 
the  mind,  you  cannot  fo  eafily  difcern  their  omiffion  of  it.  Thefc 
are  (ick  of  the  Anorexia  and  Apepfy,  they  have  neither  appetite 
nor  digeftion :  the  other  of  the  Boulimos,they  have  appetitc,but 
no  digeftion. 


SECT.  III. 

'2. 13  Ut  becaufe  Meditation  is  a  general  word,  and  it  is  not  all 
J3  Meditation  that  I  here  intend;  Ifliall  therefore  lay  thee 
down  the  difference,  whereby  this  Meditation  that  I  am  urging 
thee  to,  is  difcerned  from  all  other  forts  of  Meditation.  And  the 
difference  is  taken  from  the  A<ft,  and  from  the  Object  of  it. 

1.  From  the  Ad:,  which  I  call  £Thefctandfolemnacl:ing  of 
all  the  powers  of  the  Soul.J 

u  I 


God  will  have 
us  to  be  favcd 

felves 
nder 

This 
ergo  is  the  na- 
ture of  the 


lib.6. 


Part  4.  V/      The  Saints  evcrUjling  Reft,   r^j^g/gt^ 

1. 1  call  it  the  (^Acting  of  them]  for  it  is  Action  that  we  are  di- 
recting you  in  now,  and  riot  relations  or  difpo(itions:yet  thefc  al- 
fo  are  neceflfarfly  prefuppofed  :  Ic  muft  be  a  foul  that  is  qualified  Z*^ 
focchework,  bythefupernatural  renewing  grace  of  the  fpirit,  God.) 
which. mud  be  able  to  perform  this  Heavenly  exercife.   It's  the 
work  of  the  Living  and  not  of  the  Dead.  It's  a  work  of  all  others 
mod  fpiritual  and  fublime,  and  therefore  not  to  be  well  perfor-  ^f^ {lo(  bc  V11" 
med  by  a  heart  that's  meerly  carnal  and  terrene.  Alfo  they  muft  JcnonW  in" 
nccelTarily  have  forae  relation  to  Heaven,bcfore  they  can  famili-1  cited  by  it  fclf. 
arly  there  converfe  :  I  fuppofe  them  to  be  thefons  of  God, when  U'/cww/^iex- 
I  perfwade  them  to  love  him:and  to  be  of  the  family  of  God.yca' andr  stromas. 
the  fpoufe  of  his  Son,whea  I  perfwade  them  to  prefs  into  his  pre- 
fence  and  to  dwell  wich  him  :  I  fuppofe  them  to  be  fuch  as  have 
title  to  Reft,when  I  perfwade  them  to  rejoyce  in  the  Meditations 
of  Reft.  Thefe  therefore  being  all  prefuppofed,  are  not  the  duties 
here  intended  and  required  :  But  it  is  the  bringing  of  their  fan- 
ctified  difpoficions  into  Act,and  the  delightful  reviewing  of  their 
high  relations-.Hibits  and  Powers  are  but  to  enable  us"to  Action; 
To  fay  £l  am  able  to  do  this  or  I  am  difpofed  to  do  if]  doth  nei- 
ther pleafe  God,nor  advantage  our  felvs,  except  withal  we  really 
do  it.  God  doth  not  regenerate  thy  foul  that  it  may  be  able  to 
know  him,  and  not  know  him  ;  or  that  it  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  be- 
lieve and  love,  that  thou  mayeft  indeed  both  know,  believe,  and 
love  him.  What  good  doth  that  power  which  is  not  reduced  in- 
to Ad?  Therefore  I  am  not  now  exhorting  thee  to  bean  able 
Chriftian,but  to  be  an  activeChriftian5accoiding  to  the  degree  of ; 
that  ability  which  thou  haft.  As  thy  (tore  of  mony,  or  food,  or  I 
raiment,which  thou  letted  lie  by  thee  and  never  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 
ftiil  in  thy  foul,  and  are  never  acted;  do  profit  or  comfort  thee 
little  or  nothing,  but  in  fatisfying  thy  fancy,  and  raifing  thee  to 
the  repute  of  an  able  man,  fo  far  as  they  are  difccrnable  to  the 
(landers  by. 


Mmrff 


SECT. 


- 


I  JO 


S-4. 

Vita  eft  vU  per 
qium  aliquii  iu 
jeipfo  ex  feipfo 
agere  potcft. 
^Flurimum  vm 
ipfum  aftum,  quo 
aliquii  vivit^de- 
clarat.  Mat. 
Martinius  Ca- 
thol.fid«.p.7*i» 


7ht  Saints  everUftwg  Reft. 


Part  4.' 


§•5 


SECT.  IV. 

2.  T  Call  this  Meditation  [The  afting  $f  the  powers  of  the  Soul^ 
1  meaning  the  foul  as  rational,  to  difference  it  from  the, co- 
gitations of  the  foul  as  fenfitive ;  the  fenfitive  foul  hath  a  kind  of 
Meditation  by  the  common  fenfe,  the  Phan:afie,and  Eftimation: 
The  flefhly  man  mindeth  the  things  of  the  *  fleih  :  If  it  were  the 
work  of  the  car,  or  the  eye,  or  the  tongue,  or  the  hands,  which 
J  am  fettingyouon,  I  doubt  not  but  you  would  more  readily 
take  it  up ;  but  it  is  the  work  of  the  fou  l,for  bodily  exercifc  doth 
here  profix  but  little.The  foul  hath  its  labour  and  its  eafc,its  bufi- 
nefs  and  its  idlenefs,its  intention  and  remiflion,as  well  as  the  bo- 
dy: And  diligent  ftudents  are  ufually  as  fenfible  of  the  labor  and 
wearinefs  of  their  fpirits&  brain,as  they  are  of  that  of  the  mem- 
bers of  the  bocfy.  This  action  of  the  foul,  is  it  I  pcrfwade  thee  to. 


SECT.    V. 


3.  I  Call  it  the  acting  of  [_Alf]  the  powers  of  the  foul,  To  diffe- 
1  rence  it  from  the  common  Meditation  of  Students,  which 
is  ufually  the  meer  imployment  of  the  Brain.  It  is  not  a  bare 
thinking  that  I  mean,  nor  the  meer  ufe  of  invention  or  memory; 
but  a  bufinefs  of  a  higher  &  moie  excellent  nature;  when  truth  is 
apprehended  only  as  truth,this  is  but  an  unfavory  &  loofe  appre- 
henfion  ;  but  when  it  is  apprehended  as  good,  as  well  as  true, 
this  is  a  fall  &  delightful  apprehending :  As  a  man  is  not  fo  prone 
to  live  according  to  the  truth  he  knows,except  it  do  deeply  afTecl 
him,  fo  neither  dotfl  his  foul  enjoy  its  fweetnefs,  except  Specula- 
tion  do  pafs  to  Affection :  The  understanding  is  not  the  whole 
foul,&  therefore  cannot  do  the  whole  work:  As  God  hath  made 
feveral  parts  in  man,  to  perform  their  fcveral  Offices  for  his  nou- 
nfhing  and  life,  fo  hath  he  ordained  the  faculties  of  the  foul  to 
petform  their  feveral  Offices  for  his  fpiricual  life ;  the  Stomack 
mult  chylihe  and  prepare  for  the  Livcr,the  Liver  and  Spleenmuft 
fanguifie  and  prepare  for  the  Heart  and  Brain,&thefe  mull  beget 
the  vital  and  animal  fpjrjts,  &c.  fo  the  undemanding  mnft  take 
in  truths.and  preparc^Htm  for  the  will>and  it  muft  receivethem, 

)and  cotLmend  them  to  the  Affedions-.The  bed  digeftion  is  in  the 
bottom? 


Part  4.  The  Saints  tvcrUfting  Reft. 


IJI 


bottomeof  theStomack;  theafTe&ions  are  at  it  were  the  bot- 
tome  of  the  foul,and  therefore  the  beft  digeftion  is  there:  While 
truthisbutafpcculitionfwimmingintheBrain,  the  foul  hath 
not  half  received  it,  nor  taken  faft  hold  of  it ;  thrift  and  Heaven 
have  various  Excellencies,  and  therefore  God  bath  formed  the 
foul  with  a  power  of  divers  waiesof  apprehending,  thatfowe 
might  be  capable  of  enjoying  thofe  divers  Excellencies  in  C  hrift, 
even  as  the  creatdres  having  their  fevcral  ufes,God  hath  given  us 
feveral  fenfes,  that  fo  we  might  enjoy  the  delights  of  th<  m  all  : 
What  the  better  had  webin  for  the  pleafant  odcrircrous  flowers 
and  perfumes,  if  we  had  not  pofTeffed  the  fenfe  of  fmclling  ?  or 
what  good  would  Language  or  Mufick  hue  done  us,  if  God  had 
not  given  us  the  fenfe  of  hearing?  or  wWSt  delight  fhould  we 
have  found  in  meats  or  drinks,  or  fweetcft  things,  if  we  had  been 
deprived  of  the  fenfe  of  tafting?  Why  fo,  what  good  could  all 
the  glory  of  Heaven  have  done  us  ?  or  what  pleafurc  (hould  we 
have  had,  even  in  the  goodnefs  and  perfection  of  God  himfclf,  if 
we  had  been  without  the  affedions  of  Love  and  Joy,whcreby  we 
are  capable  of  being  delighted  in  that  Goodnefs?  fo  alfo,  what 
benefit  of  ftrcngth  or  fweetnefs,  canft  thou  poffibly  receive  by 
thy  Meditations  on  Eternity , while  thou  doeft  not  exercife  thofe 
AfTcdions,  which  are  the  fenfes  of  the  foul,  by  which  it  rauft  re- 
ceive this  fweetnefs  and  ftrength  ? 

This  it  is  that  hath  deceived  Chrifrians  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  me- 
mory, when  every  School-boy  can  do  this,  or  perfons  that  hate 
the  things  which  they  think  on.  ^ 

Therefore  this  is  the  great  task  in  hanff,  and  this  is  the  work 
that  I  would  fet  thee  on ;  to  get  thefe  truths  from  thy  head  to 
thy  heart,and  that  alltheSermons  which  thou  hall  heard  of  Hea- 
ven,and  all  the  notions  that  thou  haft  conceived  of  thisReft,may 
be  turned  into  the  bloud  and  fpirits  of  Affection,  and  thou  maift 
feel  them  revive  thee,  and  warm  thee  at  the  heart,  and  maift  fo 
think  of  Heaven  as  Heaven  fhould  be  thought  on. 

There  are  two  accedes  of  Contemplation  (faith  "Bernard)  one 

in  Intel Jeftion,the  other  in  Affection;  one  in  Light,  the  other  in 

Heat; one  in  Acqui(ition,the  other  in  Devotion-If  thou  ftiouldft 

ftudy  of  nothing  but  Heaven  while  thou  li  veft,and  fhouldft  have 

Mrnm  2  thy 


Q>memplatit- 
nk  accefim  duo 
fat,  unusinin- 
tellcclu,  alter 
in  afeftui  ^ 
nm  in  limine, 
alter  in  fervore,  \ 
nuuA  in  acqttifi. 
tione,  alter  in 
T)evotione. 
Bernard,  in 
Canc.Ser.46. 


152 


i  Cor,  13.  i,i. 


*Heb. 
ftrine. 


Do- 


7 he  Saints  everlafting  Refl.  Part  4 . 


thy  thoughts  at  command,to  turn  them  hither  on  every  occafion, 
and  yet  fhouldfr  proceed  no  further  then  this ;  this  were  not  the 
Meditation  that  I  intend,nor  would  it  much  advantage  or  better 
thy  foul ;  as  it  is  thy  whole  foul  that  mull  pofTefs  God  hereafter, 
fo  rauft  the  whole  in  a  lower  meafure  pofTefs  him  here.  I  have 
(hewed  you  in  the  beginning  of  this  Treatife,how  the  Soul  muft 
enjoy  the  Lord  in  Glory,to  wit,  by  knowing,  by  loving,and  joy- 
ing in  him  •  why,  the  very  fame  way  mufl  thou  begin  thy  enjoy- 
ment here. 

5o  much  as  thy  under/landing  &  affections  are  fincerely  acted, 
upon  God,  fo  much  d.oefl  thou  enjoy  him  :  And  this  is  the  hap- 
py Work  of  this  Mediation,  So  that  you  fee  there  is  fomewhat 
more  to  be  done,  tharWirely  to  rememberand  think  of  Heaven  • 
as  running,  and  ringing,  and  moving,  and  fuch  like  labours,,  do 
not  onely  flir  a  hand  o&*a  foot,  but  do  ftrain  and  cxercife  the 
whole  body,  fo  doth  Meditation  the  whole  foul. 

As  the  affections  of  finners  are  fet  on  the  World,  and  turned 
to  Idols,  and  fa  In  from  God,  as  well  as  the  understanding :  fo 
muft  the  affections  of  men  be  reduced  to  God,and  taken  up  with 
him,  as  well  as  the  underloading  ;  and  as  the  whole  was  filled 
with  fin  before,  fo  the  whole  mull  be  filled  wirjt^pod  now  5  as 
S.Paul  faith  of  Knowledge,  and  Gifts,  and  Faith  to  remove 
mountains,  that  if  thou  have  all  thefe  without  Love,  Thou  art 
but  as  founding  'Brajfe,  or  as  a  tinkling  Cymbal ;  fo  I  may  fay  of 
the  exercife  of  thefe,  if  in  this  work  of  Meditation,  thou  do  ex* 
crcife  Knowledge,  and  Gifts,  and  Faith  of  Miracles,  and  not  ex- 
ercife Love  and  Joy,  thou  doft  nothing,  thouplayeft  thechilde 
and  not  the  man ;  theJinners  part  and  not  the  Saints,  for  fo  will 
finners  do  alfo:  If  th^  Meditation  tends  to  fill  thy  Note-book 
with  notions  and  good  fayings  concerning  God,  and  not  thy 
heart  with  longings  after  him,  and  delight  in  him,  for  ought  I 
know  thy  Book  is  as  much  a  Chriftian  as  thou,  Mark  but  Davids 
description  of  theblefled  man,  Pfal.1.3.  His  delight  u  in  the 
Law  *  of  the  Lord,  and  therein  doth  he  meditate  da)  and  nights 


SECT, 


:  Part  4.  The  Stints  tvcrUJling  Reft.  r  5  3 


SECT.  VI. 

3.  T  Call  this  Meditation  [Set  and  Sole«n]]  to  difference  it  from 
1  that  which  is  Occasional  and  Curfory.  As  there  is  Prayer, 
which  is  folemn,(when  we  fee  our  fclves  wholly  to  the  duty)and 
Prayer  which  is  (udden  and  fhort,commonly  called  Ejaculations, 
(when  a  man  in  the  midft  of  other  bufinefs,  doth  fend  up  fome 
brief  requeft  to  God;)  fo  alfo  there  is  Meditation  folemn,(when 
we  apply  our  felves  only  to  chat  work; )  and  there  is  Meditation 
which  is  ftiort  and  curfory,(when  in  the  midft  of  our  bufmefs  we 
have  fome  good  thoughts  of  God  in  our  raindes.)  And  as  foleran 
Prayer,  is  either  firft  Set,  (when  a  Chriftian  obferving  it  as  a 
(landing  duty,  doth  refolvedly  praSife  it  in  aconflantcourfe;) 
or  fecondly,  Occafional,  (when  fome  unufual  occafion  doth  put 
us  upon  it  at  a  feafon  extraordinary  ; )  fo  alfo  Meditation  admits 
ofthelikediftin&ion.   Now,  though  I  would  pcrfwade you  to 
that  Meditation  which  is  mixt  with  your  common  labors  in  your 
callings;  and  to  that  which  fpecial  occafions  do  direct  you  to^yet 
tbefe  are  not  the  main  thing  which  I  here  intend  :  But  that  you 
would  make  it  a  conftant  (landing  duty,  as  you  do  by  hearing, 
and  praying,  and  reading  the  Scripture  ;  and  that  you  would  fo- 
lemnly  fet  your  fclves  about  it,  and  make  it  for  that  time  your 
whole  work,&  intermix  other  matters  no  more  with  it,then  you 
would  do  with  prayer,or  other  duties.Thus  you  fee,asit  is  diffe- 
renced by  its  aft,what  kind  of  Meditation  it  is  that  we  fpeak  of, 
vk.  It  is  the  fet  and  folemn  a&ing  of  all  the  powers  of  the  Soul. 


SECT.   VII. 

THefecond  part  of  the  difference  is  drawn  from  its  object, 
which  is  [Reft]  or  the  moft  bleffedeftate  of  man,  in  his 
everlaftingenjovmcntof  God  in  Heaven.    Meditation  hath  a 
large  field  to  walk  in,  and  h3tb-asmany  objeclsto  workupon,as 
there  are  matters,  and  lines,  and  words  in  the  Scripture,  as  there! 
are  known  Creatures  in  the  whole  Creacion,and  as  there  are  par- . 
ticulardifcernabiepaffagesof  Prbvidence,  in  the  Government' 
of  theperfons  andacrions,through  the  world:  Butthe  Meditati- 
tym  m  3 on 


§.*. 


§.7- 


154 


The  Saints  everlafling  Reft.  Part  4 . 


on  that  I  now  direct  you  in,is  only  of  the  end  of  all  thefe,  and  of 
thefe  as  they  refer  to  that  end  :  It  is  not  a  walk  from  Mountains 
to  Valleys,  from  Sea  to  Land,  from  Kingdom  to  Kingdom ,  from 
Planet  to  Planet:  But  itis  a  walk  from  Mountains  and  Valleys,to 
the  holy  Mount  Zion ;  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  Gar- 
den, and  Paradife  of  God.  It  may  Teem  far  off;  but  fpirits  are 
I  quick;  whetherinthebody,oroutofthebody,  their  motion  is 
j  fwift :  They  are  not  fo  heavy  or  dull,as  thefe  earthly  lumps;  nor 
j  fo  flow  of  motion  as  thefe  clods  of  flefh.  I  would  not  have  you 
caft  off  your  other  Meditations )  butfurely,  as  Heaven  hath  the 
preheminence  in  perfection,  fo  fhould  it  have  the  preheminence 
alfo  in  our  Meditation.  That  which  will  make  us  mod  happy 
when  we  poiTefs  it,  will  make  us  moft  joyful  when  we  meditate 
upon  it ;  efpecially,when  that  Meditation  is  a  degree  of  Poffefll- 
on,  if  it  be  fuch  affecting  Meditation  as  I  here  defcribe. 

You  need  not  here  be  troubled  with  the  fears  of  the  World, 
leftftudying  fo  much  on  thefe  high  matters,  fhould  craze  your 
brains,  and  make  you  mad,  unlefs  you  will  go  mad  with  delight, 
and  joy,  and  that  of  the  pureft  and  moft  folid  kinde :  If  I  fet  you 
to  meditate  as  much  en  Sin  and  Wrath,  and  to  ftudy  nothing  but 
Judgment  &  Damnation,thenyou  might  ju  illy  fear  fuch  an  iflue. 
But  it's  Heaven,and  not  Hell,that  I  would  perfwade  you  to  walk 
in ;  it's  Joy  and  not  Sorrow  that  I  perfwade  you  to  exercifc.  I 
would  urg  you  to  look  upon  no  deformed  obje<ft,but  only  upon 
the  ravifhing  glory  of  Saints,and  the  unfpcakable  excellencies  of 
the  God  of  glory, and  the  beams  that  ftream  from  the  face  of  his 
Son.  Are  thefe  fuch  fadding  and  madding  thoughts  ?  will  it 
diffract  a  man  to  think  of  his  only  happinefs?  will  it  diffract  the 
raifcrable  to  think  of  mercy  ?  or  the  captive  or  prifoner,to  fore- 
fee  deliverance  ?  or  the  poor  to  think  of  riches  and  honour  ap- 
proaching ?  neither  do  I  perfwade  your  thoughts  to  matters  of 
great  difficulty,  or  to  ftudy  thorny  and  knotty  controverfies  of 
Heaven,  or  to  fearch  out  things  beyond  your  reach  :  If  you 
fhould  thus  fet  your  wit  and  invention  upon  the  Tenters,  you  j 
might  be  quickly  diffracted  or  diftempered  indeed*  But  it  is  your 
Affections  more  then  your  wits  and  inventions,that  muft  be  ufed  j 

in 


Part  4- 


The  Saints  evcrUfting  Reft, 


155 


in  this  heavenly  imployment  we  fpeak  of.  They  are  truths  which 
are  commonly  known  and  profefTed, which  your  fouls  rnuft  draw 
forth  and  feed  upon.  The  refurreftion  of  thebody,  and  the  life 
everlafting,are  Articles  of  your  Crccd,and  not  nicer  Controver- 
fies.  Methinks  it  fhould  be  likcr  to  make  a  man  mad,  to  think  of 
living  in  a  world  of  Wo,  to  think  of  abiding  in  Poverty  and  Sick- 1 
ncfs,among  the  rage  of  wicked  men,  then  to  think  of  living  with  | 
Chriltinblifs!  Methinks,  if  we  be  not  mad  already,  it  (ho u Id 
fooncr  diftrad  us,to  hear  the  Tempefts  and  roaringWaves,to  fee 
the  Billows,  and  Rocks,  and  Sands,  and  Gulfs,  then  to  think  of 
arriving  fafe  at  Reft.  But  Wifdom  is  juftified  of  all  her  children ; 
Knowledg  hath  no  enemy  but  the  ignorant. This  heavenly  courfc 
was  never  fpoke  againft  by  any,  but  thofe  that  never  either  knew 
it  or  nfed  it.  I  more  fear  the  neglecl  of  men  that  do  approve  it, 
than  the  oppofition  or  Arguments  of  any  againft  it.  Truth  lofeth 
more  by  loofe  friends,  then  by  fharpeft  enemies. 

CHAP.  ViL 


Containing  the  fitteH  time  and  place  for 
this  Contemplation>and  the  preparation 
of  the  heart  unto  it. 

SECT.  i. 

HusI  have  opened  to  you  the  nature  of  this  duty, 
and  by  this  time  I  fuppofe  you  partly  apprehend 
what  it  is  that  I  fo  prefs  upon  you  ;  which  when  it 
is  opened  more  particularly,  you  will  more  fully 
difecrn.  I  now  proceed  to  direct  you  in  the  work; 
where  I  (hall  firft  (hew  you  how  you  muft  fee  up- 
on it;and  fecondly,how  you  muft  behave  your  felf  in  it;and  third- 
jv^rn  m  4 ly, 


Matth.n.19. 

Luke  7, 35. 


fgiss 


.« 


s.i; 


i5* 


The  Saints  tvtrlajling  Reft. 


Part  4. 


ly,  how  you  (hall  (hut  it  up.  And  here  I  fu  ppofe  thee  to  be  a  man 
that  dod  confcionably  avoid  the  forementioned  binderanccSjand 
confcionably  ufe  the  forementioned  help?,  or  clfe  it  is  in  vain  to 
fet  thee  a  higher  letfon  ,till  thou  had  fird  learned  that ;  whicji  if 
thou  have  done, I  then  further  advife  thee  :  Fird,fomewhat  con- 
cerning the  time  and  feafon  ;  fecondly,fomewhat  concerning  the 
place  ,-  and  thirdly/omewhat  concerning  the  frame  of  thy  Spirit. 
And  firft  for  the  time,I  advife  thee,  that  as  much  as  may  be,  it 
|  may  be  fet  and  condant.  Proportion  out  fuch  a  part  of  thy  time 
!  to  the  work. 

Stick  not  at  their  fcruple,  who  queftion  the  dating  of  times  as 
fuperditious :  If  thou  fuit  out  thy  time  to  the  advantage  of  the  j 
work,and  place  no  more  Religion  in  the  time  it  feif,thou  needed  i 
not  to  fear  led  this  befuperdition.  As  a  workman  in  his  (hop  j 
will  have  a  fet  place  for  every  one  of  his  Tools  and  Wares,or  elfe 
when  he  (hould  ufe  it,it  may  be  to  feekjfo  aChriflian  (hould  have 
a  fet  time  for  every  ordinary  duty,or  clfe  when  hefhould  praclife 
i  it,it*s  ten  to  one  but  he  will  be  put  by  it.  Stated  time  is  a  hedg  to 
duty,  and  defends  it  againd  many  temptations  toomiluo^God 
hath  dated  none  but  the  Lords  day  himfelf,but  he  hath  left  it  to 
be  dated  and  determined  by  our  felvts,  according  to  every  mans 
condition  and  occafions,  led  otherwife  his  Law  (hould  have  been 
a  burden  or  a  fnare.Yet  hath  he  left  us  general  rules,which  by  the 
ufe  of  Reafon,,  and  Chridian  prudence  may  help  us  to  determine 
of  the  fitted  times.  It's  as  ridiculous  a  queftion  of  them  that  ask 
usfjvhereScripture  commands  us  to  pray  fo  oft,or  at  fuch  hours, 
privately,  or  in  families  ?  ]]  as  if  they  askt,  [jtfhere  the  Scripture 
command?,  that  the  Church-Houfe  (or  Temple)  ftand  in  fuch  a 
place  ?  or  the  Pulpit  in  fuch  a  place }  or  my  feat  in  fuch  a  place  ? 
or  where  it  commands  a  man  to  read  theScriptures  with  a  pair  of 
Spectacles  ,c£r,]  Mod  that  I  have  known  to  break  this  bond  of 
duty  &  to  argue  againd  a  dated  time,have  at  lad  grown  carelefs 
of  the  duty  it  felf,and  (hewed  more  diflike  againd  the  work  than 
the  time.  If  God  give  me  fo  much  mony  or  wealth,  and  tell  me 
notinScripture.howmuch  fuch  a  poor  man  mud  have,nor  how 
much  my  family,nor  how  much  in  clothes,  and  how  much  in  ex- 
pences  •  is  it  not  lawful,  yea,  and  necefTary  that  I  make  the  divi- 
sion my  felf,  and  allow  to  each  the  due  proportion  ?  So  if  God 
dobeftowonmeadayora  week  of  time,  and  give  me  fuch  and 

fuch 


The  Saints  cvcrlafting  Reft. 


Part  4. 

fuc  h  work  to  do  in  this  timeA  tell  me  not  how  much  ]  fhal  allot 
to  each  work;  certainly  I  muft  make  tic  division  my  ielf,  and 
cut  my  coat  according  to  my  cloth,  and  proportion  it  wifely  and 
carefully  too,or  clfe  1  am  like  to  leave  fomthing  undone. Though 
God  hath  not  told  you  at  what  hourjou  fhal  rife  in  the  morning 
or  at  what  hours  you  final1  cat  &  drink,yct  your  own  reafon}and 
experience  will  tell  you,  that  ordinarily  youfhould  obferve  a 
ftated  time  Neither  let  the  fear  of  cuftomarinefs  and  formality 
deter  you  from  this.   That  argument  hath  brought  the  Lords  I 
Supper  from  once  a  week  to  once  a  quarter,  or  once  a  year ;  and 
it  hart\  brfcugnt  family  duties  with  too  many  of  late,  from  twice  j 
a  day  to  once  a  week,  or  once  a  month;  and  if  it  were  not,  that ; 
man  being  proud,  is  naturally  of  a  Teaching  humour,and  addicted  j 
to  works  of  popularity  and  oftcntation,  I  believe  it  would  dimi- ' 
nifh  Preaching  as  much  :  And  will  it  deal  any  better  with  fecrct 
duties?  efpecially  this  of  holy  Meditation?  Iadvifethee  there- 
fore^ well  thou  maift5to  allow  this  duty  a  (rated  time,and  be  as  I 
conftantin  it,  as  in  Hearing  and  Praying:  Yet  be  cautious  in  un- | 
derdanding  this.   I  know  this  will  not  prove  every  mans  duty  ;i 
fomc  have  not  themfclves  and  their  time  at  command,  and  there- 
fore cannot  fet  their  hoursjfuch  are  mod  fcrvants;  &  many  chil- 
dren of  poor  &  carnal  parents;and  many  are  fo  poor  that  the  ne- 
ceffity  of  theirfamilies  wil  denythem  this  freedom.I  do  not  think 
it  the  duty  of  fuch  to  leave  their  labors  for  this  work,at  certain  fet 
times,,  no  not  for  Prayer,  or  other  necefTary  worfhip:  No,  fuch 
duty  is  at  all  times  a  duty ;  Affirmatives,  fpecially  Pofitives,  binde 
notftmper  &  ad  fmfcr.  When  two  duties  come  together,  and 
cannot  both  be  pcrformed,it  were  then  a  (In  to  perform  the  leffer. 
Of  two  duties  we  muft  chufe  the  greater,  though  of  two  fins  we 
muft  chufe  neither.I  think  fuch  perfons  were  beft  to  be  watchful, 
to  redeem  time  as  much  as  they  can,and  take  their  vacant  oppor- 
tunities as  they  fal,and  efpecially  to  joyn  meditation  and  prayer, 
as  much  as  they  can,with  the  very  labors  of  their  callings. There 
is  no  fuch  enmity  between  laboring  and  meditating,  or  praying 
in  the  Spirit,  but  that  both  may  conveniently  be  done  together : 
Yet  1  fay  (as  Paul  in  another  cafe)  if  thou  canft  be  free,  ufe  it  ra 
ther:Thofethat  have  more  time  afpare  from  worldly  neceiTaries, 
and  areMafterstodifpofeof  themfelves  and  their  mne,l  Hill  ad- 
vifc,  That  they  keep  this  duty  to  a  Hated  time.   And  indeed,  it 

were 


157 


158 


The  Saints  everlaflmg  Reft* 


Pare  4. 


were  no  ill  husbandry  nor  point  of  folly ,if  we  did  fo  by  all  other 
duties:  If  we  conftdered  of  the  ordinary  works  of  the  day,  and  1 
fuited  out  a  fit  feafon,  and  proportion  of  time  to  every  work,and  ! 
fixed  this  in  our  memory  and  refolution,  or  wrote  it  in  a  Table  \ 
and  kept  in  our  Clofets,and  never  break  it  but  upon  unexpccled^  i 
or  extraordinary  caufe.    If  every  work  of  the  day,  had  thus  its 
appointed  time,  we  fhould  be  better  skilled,  both  in  redeeming 
time,  and  performing  duty. 


SECT.  II. 


,2 


PfaLi.i. 

and  119.97. 
and  148.99. 


*  In  the  fame 
fenfe  as  $uftin 
Martyr  faid, 
Ke  would  not 
believe  Chrift 
himfelf  3  if  he 
had  preached 
any  other  God3 
belides  him 
who  is  the  Cre- 
ator of  all  j  fo 
J  may  I  fay,  I 
I  would  not  be- 
lieve the  Spi-    1 
Brit  that  mould 
jtake  me  off  my 
'duty  and  obe- 
'dience  to  God. 
■yid.Niccpbor. 
lEcdcf.biftor. 

leap.  6. 


IAdvife  thee  alfo,  concerning  thy  time  for  this  duty,  That  as 
it  be  dated,  fo  it  be  frequent ;  Juft  how  ofc  it  fhould  be,  I 
cannot  determine,  becaufe  mens  feveral  conditions  may  vary  it: 
But  in  general,that  it  be  frequent  the  Scripture  requireth  when  it 
mentioneth  meditating  continually,and  day  and  night.  Circum- 
ftanccs  of  our  condition,may  much  vary  the  circumftances  of  our 
duties.  It  may  be  one  mans  duty  to  hear  or  pray  oftner  then  ano- 
thers;and  fo  it  may  be  in  this  Meditation.  But  for  thofc  chat  can 
conveniently  omit  other  bufinefs,I  advife,That  it  be  once  a  day  at 
lead.  Though  Scripture  tell  as  not,  how  oft  in  a  day  we  fhould 
eat  or  drink,  yet  prudence  and  experience  will  direct  us  to  twice 
or  thrice  a  day,  according  to  the  temper  and  neccflities  of  our 
bodies.  Thofe  that  think  they  fhould  not  tie  themfelves  to  order 
or  number  of  duties,but  fhould  then  only  meditate  drpray^when 
they  finde  the  Spirit  provoking  them  to  it,  do  go  upon  uncertain 
and  unchriftian  grounds.  I  am  fure,  the  Scripture  provokes  us  to 
frequency,  and  our  neceffity  fecondeth  the  voice  of  Scripture  ; 
and  if  through  my  own  negieft,  or  refiftance  of  the  Spirit,  I  do 
not  finde  it  fo  to  excite  and  quicken  me,  I  dare  not  therefore  dif- 
obcy  the  Scripture,  nor  neglect  the  neceflities  of  my  own  Soul*. 
I  fhould  fufped  that  Spirit  which  would  turn  my  foul  from  con- 
ftancy  in  duty ;  if  the  Spirit  in  Scripture  bid  me  meditate  or  pray, 
I  dare  not  forbear  it  becaufe  I  finde  not  the  Spirit  within  me  to 
fecond  the  command  :  if  I  finde  not  incitation  to  duty  before,yet 
I  may  finde  affiftance,  while  I  wait  in  performance.  I  am  afraid 
of  laying  my  corruptions  upon  the  Spirit,  or  blaming  the  want 
of  the  Spirit Afliftance,  when  I  fhould  blame  the  backwardnefs 
of  my  own  heart ;  nor  dare  I  make  one  corruption  a  Ple3  for 

another; 


Part  4. 


The  Stints  everlajltng  Reft. 


159 


another;  nor  urge  the  inward  rebellion  of  my  nature,  as  a 
Reafon  for  the  outward  difobedience  of  my  life  :  and  for  the 
healing  of  my  nature?  backwardnels,  I  more  expert  that  the 
Spirit  of  Chritl  fhould  do  it  in  a  way  of  duty,  (which  I  (Till  finde 
to  be  his  ordinary  feafon  of  working)  than  in  a  way  of  difobedi- 
ence, and  negledof  duty.  Men  that  fall  on  duty  according  to 
the  frame  of  their  fpirits  onely,  are  like  our  ignorant  vulgar, 
(or  if  you  will,  like  the  Swine)  who  think  their  appetite  fhould 
be  the  only  rule  of  their  eating:  When  a  wife  man  judgeth 
both  of  quantity  and  quality,  by  reafon  and  experience  ;  leaft 
when  his  appetite  is  depraved,  he  fhould  either  furfeit  or  famifh. 
Our  Appetite  is  no  fure  rule  for  our  times  of  duty,  but  the 
Word  of  God  in  general ,  and  our  Spirituall  Reafon  ;  Expe- 
rience, Neceflity,  and  Convenience  in  particular,  may  truly 
direct  us. 

Three  reafons  efpecially  fhould  perfwade  thee  to  frequency  in 
this  Meditation  on  Heaven. 

1.  Becaufe  feldom  converfingwith  him  will  breed  a  ftrangenefs 
betwixt  thy  foul  and  God  :  Frequent  fociety  breeds  familiarity, 
and  familiarity  increafeth  love  and  delight,  and  maketh  us  bold 
and  confident  in  our  addreiTes.  This  is  the  main  end  of  this  duty, 
that  thou  maift  have  acquaintance  &fellowfhip  withGod  there- 
in :  therefore  if  thou  come  but  feldom  to  it,  thou  wi.lt  keep  thy 
felf  a  ftranger  ftill,  and  fo  mifs  of  the  end  of  the  work.  O,  when 
a  man  feels  his  need  of  God,  and  mufl  feek  his  help  in  a  time  of 
neceflity,  when  nothing  elfe-can  do  him  any  good,  you  would 
little  think  what  an  encouragement  it  is,  to  go  to  a  God  that  we 
know,and  are  acquainted  with.  O. faith  the  Heavenly  ChriftiQn,I 
know  both  whither  I  go,&  to  whom;  I  have  gone  this  way  many 
a  time  before  now-.It  is  the  fameGod  that  I  daily  converfed  with;  I 
it  is  the  fame  way  that  was  my  daily  walk  :  God  knows  me  well 
enough,  and  I  have  fome  knowledge  of  him.  On  the  other  fide, 
What  a  horror  and  difcouragement  to  the  foul  it  will  be,  when 
it  is  forced  to  flie  to  God  in  it  reights :  to  think,  alas,  I  know  not 
whither  to  go  ;  I  never  went  the  way  before;  I  have  no  acquain- 
tance at  the  Court  of  heaven:  My  foul  knows  not  that  God  that 
I  rauft  fpeak  to  ;  and  1  fear  he  will  not  know  my  foul  I  But  efpe- 
cially when  we  come  to  die,  and  mufl  immediately  appear  be- 
fore this  God,and  exped  to  enter  into  his  eternal  Reft,  then  the 

difference 


l6o 


i  Sam.  1 4.  i$. 


The  Sams  everhfilng  Refi. 


Pan  4. 


difference  will  plainly  appear.Then  what  a  joy  will  it  be  to  think, 
I  am  going  to  the  place  that  I  daily  converted  in  ;  co  the  place 
from  whence  I  tafted  fo  frequent  delights ;  to  that  God  whom  I  j 
have  met  in  my  Meditations  fo  oftlMy  heart  hath  bcenatHejaven  j 
before  now,and  tafted  the  fwcetnefs  that  hach  oft  revived  itjand 
(as  Jonathan  by  his  hony)  if  mine  eyes  were  fo  illightened,&  my 
rainde  refrefhed,when  I  tafted  but  a  little  of  that  fweetnefs,what  \ 
will  it  be  when  I  (hall  feed  on  it  freely  ?  On  the  other  fide,  what  \ 
\  a  terror  mud  it  be  to  think,  I  mull  die,  and  go  I  know  not  whi-  \ 
I  ther;from  a  place  where  I  am  acquaintcd,to  a  place  where  I  have  j 
;  no  familiarity  or  knowledge  1 0  Sirs,it  is  an  unexprefllble  horror  ! 
!  to  a  dying  man^to  have  ftrange  thoughts  of  God  and  Heaven ;  I 
am  perfwaded  there  is  no  caufe  fo  co  mmon,  that  makes  death  e- 1 
ven  to  godly  men  unwelcome  and  uncomfortable.   Therefore  I 
perfwade  thee  to  frequency  in  this  duty,  That  feldomnefs  breed 
not  eftrangednefs  from  God. 

2.  And  befides  that,  Scldorancfs  will  make  thee  unskilful  in 
the  work,  and  ftrange  to  the  duty,  as  well  as  to  God.  How  un- 
handfomly  and  clumfily  do  men  fet  their  hands  to  a  work  that 
they  are  feldom  imployed  in?  Whereas  frequency  will  habituate 
thy  heart  to  the  work,  and  thou  wilt  better  know  the  way  which 

i  thou  daily  walked  ;  yea,  and  it  will  be  more  eafie  and  delightful 
alfo :  The  hill  which  made  thee  pant  and  blow  at  the  firft  going 
up,  thou  maift  run  up  eafily  when  thou  art  once  accuftomed  to 
it.  The  heart  which  of  it  felf  is  naturally  backward,will  contract 
a  greater  unwillingnefs  through  difufe  :  And  as  an  untamed  Colt 
not  ufed  to  the  hand,  it  will  hardly  come  to  hand  when  thou 
fhouldftufeit. 

3.  And  laftly,  Thou  wilt  lofe  that  heat  and  life  by  long  inter- 
miffions,  which  with  much  ado  thou  didft  obtain  in  duty.  If 
thou  eat  but  a  meal  In  two  or  three  daies,  thou  wilt  lofethy 
ftrength  as  faft  as  thou  gctteft  it ;  if  in  holy  Meditation  thou  get 
necr  to  Chrift,  and  warm  thy  heart  with  the  fire  of  Love ;  if  thou 
then  turn  away,  and  come  but  feldom,  thou  wilt  foon  return  to 
thy  former  coldnefs.  If  thou  walk  or  labor  till  thou  haft  got  thee 
heat,  and  then  fit  idle  all  the  day  after,  wilt  thou  not  furely  lofe 
thy  heat  again  ?  efpecially,  it  being  fo  fpiritual  a  work,  and  fo 
againft  the  bent  of  nature,  we  fhall  be  dill  inclining  to  our  natu- 
ral temper. 

If 


Part  4. 


f/ne  Saints  cverUfting  Reft, 


161 


1  f  water  that  is  heated  be  long  from  the  fire,it  will  return  to  its 
coldnef$,becaufe  that  is  its  natural  temper.!  advifc  thee  therefore 
that  thou  be  as  oft  as  may  be  in  this  Soul-raifing  duty,  left  when 
thou  haft  long  rowed  hard  againft  the  ftream  or  Tide,  and  wind , 
the  beat  (hould  go  further  down  by  thy  intermifTion}then  it  was 
got  up  by  all  thy  labor:  And  left  when  thou  baft  bin  long  rolling 
thy  ft ony  hi  Art  towards  the  top  of  the  hil,it  (hould  go  fatter  down 
when  thou  doft  flack  thy  diligence.  It  is  true,the  intermixed  ufe 
of  ether  duties  may  do  much  to  the  keeping  thy  heart  above,efpe- 
cially  fecret  prayer ;  but  Meditation  is  the  life  of  moft  other  du- 
ties :  and  the  views  of  Heaven  is  the  Life  of  Meditation, 


SECT.  III. 

g./^Oncerning  the  time  of  this  duty,  I  advife  thee  that  thou 
\J  chufe  the  mod  feafonable  Time.  All  things  are  beautiful 
and  excellent  in  their^ealon.  Unfeafonablenefs  may  lofe  thee  the 
fruit  of  thy  labor ;  It  may  raife  updifturbances  and  difficulties  in 
the  work  ;  yea  it  may  turn  a  duty  to  a  fin  :  when  the  feafonable- 
nefs  of  a  duty  doth  make  it  ealie,  doth  remove  impediments, 
doth  embolden  us  to  the  undertaking,  and  doth  ripen  its 
fruit. 

The  fcafons  of  this  duty  arc  either  flrft,  extraordinary  ;  or  fe- 
condly,  ordinaYy. 

i.  The  ordinary  feaj 'on  for  your  daily  performance  cannot  be 
particularly  determined  by  man  :  Otherwife  GWwould  have  de- 
termined it  in  his  Word:  But  mens  conditions  of  employ  ment,and 
freedom,  and  bodily  temper,  are  fo  various,that  the  fame  may  be 
a  feafonable  hour  to  one,  which  may  be  unfeafonable  to  another. 
If  thou  be  zfervant  or  a  hard  laborer,  that  thou  haft  not  thy  felf,  \ 
nor  thy  time  at  command,  thou  muft  take  thztfeafon  which  thy 
bufines  wil  beft  afford  thee:Either  as  thcu  fittcft  in  the y£tf  at  thy 
work,  or  as  thou  travelled  on  the  way,  or  as  thoirfieft  waking  in 
the  night.Every  man  beft  knows  his  own  timc,cven  when  he  hath 
leaft  to  hinder  him  of  his  bufir.efs  in  the  World.  But  for  thole 
whofe  neceflities  tie  them  not  fo  clofe,but  that  they  may  well  lay 
afide  their  earthly  affairs,  and  chufe  what  time  of  the  day  they 
will,  My  advice  to  fuch  is,  that  they  carefully  obferve  the  nmfer 

of 


§.  5. 

T>c  tempore  pre- 
cznii  viicquje 
[cripfit,  Cypr. 
dc  Oruiovc  Do- 
minicA.   Se&. 
*5,  16, z7. 
pag.  Edit. 
Pamel.  c.  Gou- 


\6i 


The  Saints  evtrUfting  Refit 


Part  4. 


& 


§4« 


Rev.  uio. 


of  their  body  and  mi nde,  and  mark  when  they  find e  their  fpirits 
mod  active  and  fie  for  contemplation,  and  pilch  upon  that  as  the 
ftated  time.  Some  men  are  frceft  for  all  duties  when  they  are  fatt- 
ing, and  fome  are  then  unfitted  of  all.  Some  arc  fie  for  duties  of 
humiliation  at  one  feafon,and  for  duties  of  exaltation  at  another. 
Every  man  is  the  meeteft  Judg  for  himfelftOnly  give  me  leave  to 
tender  you  my  obfervat  ion,vf  hich  time  I  have  alway  found  fitted 
for  my  felf,and  that  is,  The  Evening,from  Sun  fetting  to  the  twi- 
lighr.and  fometime  in  the  night  when  it  is  warm  and  clear  .Whe- 
ther it  be  any  thing  for  the  temperature  of  ray  body, I  know  not : 
But  I  conjecture  that  the  fame  time  would  be  fcafonablc  to  raoft  . 
tempers ;  for  feveral  natural  Re afons,  which  I  yvi  11  not  now  ftand 
to  mention.   Neither  would  I  have  mentioned  my  own  experi- 
ence in  this,but  that  I  was  encouraged  hereunto  by  finding  »t  fuit 
with  theexparienceof  a  better  and  wifer  man  then  my  fclf,  and 
that  is  Ifaac ;  for  it  is  (aid  in  Gen.2^.6^.  That  he  \\>ent  to  meditate 
in  the  field  at  the  eventide  :  and  his  experience  I  dare  more  boldly 
recommend  unto  you  then  my  own.  And  fc  I  remember  D.Halt, 
in  his  excellent  Treatife  of  Meditation&wt*  you  the  like  account 
of  his  own  experience. 


SECT.  IV. 

a.  *1pHe  Lords  day  is  a  time  exceeding  feafonable  for  this  exer- 
1  cife.  When  fhould  we  more  feafonably  contemplate  on 
Reft,  then  on  that  day  of  Reft  which  doth  typifie  it  to  us  ?  Nei- 
ther do  I  think  that  typifying  ufe  is  ceafed,  becaufe  the  Antitype 
is  not  fully  yet  come,   However  it  being  a  day  appropriated  to  \ 
Worship  and  fpiritual  duties,  methinkswe  (hould  never  exclude! 
this  duty  which  is  fo  eminently  fpiritual.  I  think  verily  this  is  the 
chiefeft  work  of  a  Chrifiian  Sabbath,  and  moft  agreeable  to  the 
intent  of  its  psfnive  inflitution.  What  fitter  time  to  converfe  with 
©uriW,thefeonthatday,  which  he  hath  appointed  to  fuch 
employment,  and  therefore  called  it,  The  Lords  day .?  What  fit- 
ter day  to  afcend  to  Heaven,-  then  that  on  which  our  Lord  did  ; 
arife  from  Earth,  and  fully  triumph  over  Death  and  Hell,  &  take  ! 
pofle  ffion  of  Heaven  before  us  ?  The  fitteft  temper  for  a  true  Be- 1 
liever,  is  to  be  in  the  fpirit  on  the  Lords  Bay :  This  was  S.Johns  \ 

temper  j 


Tie  Smnts  cvtrlasling  Rtfl. 


Pait4. 

temper  on  that  day.  And  what  can  bring  us  to  this  ravifhmc  r.t  in 
the  Spirit,  but  the  fpiricual  beholding  of  onr ravifliing  .glory  ? 
Surely  though  an  cutward  Ordinance  may  delight  the  car,  or 
tickle  the  fancy,  yet  it  is  the  views  of  God  that  mull  ravifh  the 
Soul.  There  is  a  great  deal  of  difference  betwixt  the  receiving  of 
the  Word  with  joy,  Mat.  13- 20.  and  being  in  the  Spirit  Gn  the 
Lords  Day,  Rev.  1. 10. 

Two  forts  of  Cbriftians  I  would  entreat  to  take  notice  of  this 
efpecially. 

1.  Tbofc  that  ffend  the  Lords  Day  only  in  publick  Worfhip  • 
cither  through  the  ncglecl  of  this  fpiritual  duty  of Meditation ,or 
elfe  by  their  overmuch  cxercife  of  the  publick,  allowing  no  time 
to  private  duty. Though  there  be  few  that  offend  in  this  lad  kind, 
yet  fome  there  are,  and  a  hurtful  miflake  to  the  Soul  it  is.  They 
will  grow  but  ^  gifts,  and  common  accompli(hments,if  they  ex- 
ercife  but  their  lifts  in  outward  performances. 

2.  Thofc  that  have  rime  on  the  Lords  day,for  idlenefs,and  vain 
difcourfe,  and  finde  the  day  longer  then  they  know  how  well  to 
fpend:Wercthefe  but  acquainted  with  this  duty  of  contemplate 
o»,they  would  need  no  other  recreation  nor  paftime^they  would 
think  the  longed  day  fhort  enough,  andbeforry  that  the  night 
hath  fhortened  their  plcafure. 

a  Whether  this  day  be  of  pofitive  Divine  Infiitutionfic  fo  to  us 
Chriftiansof  ncceflary  obfervation^  is  out  of  my  way  to  handle 
here:  I  refer  thofe  that  doubr,to  what  is  in  Print  on  that  fub/eel, 
efpecially  Matter  G(orge  Abbot  againft  Broadband  (above  all) 
Matter  Cawdrej  and  Mr  Painter,  their  Sabbat um  Redivivum.  It's 
an  encouragement  to  the  doubtful,  to  find  the  generality  of  its 
rational  oppofers,to  acknowledg  the  ufefulncfs,yea  ncceflity  of  a 


16; 


2  I   confeis  it 
a  very  great 
confirmation 
tome,  that  the 
Lords  day  was 
of  Divine  Se- 
paration, to 
finde  it  fo  ex- 
ceeding clear 
and  certain, 
that  the  Cburcb 
hath   flill   0b- 
ferved  it  ever 
fince  the  Apo- 
ftles  daies  5 

Not  that  I  take  my  Faith  from  Antiquity.  But  this  as  to  the  cafe  of  Fad  is  a  clear  proof  that 
the  Apofttesufed  it,  and  fo  a  fuller  expefition  of  Scripture  concerning  its  Institution.  Jgtutim 
frequently  pi efletb  it.  Or  if  any  doubt  ot  his  writings,  yet  fuftin  Martyr  is  a  witnefsbtyond 
exception,  who  in  the  end  of  his  fecond  Apelogie  tells  us,  that  the  Chriftiars  ftillmet  on  that 
day,  and  (hews  how  they  fpent  it  in  Reading,  Exhortation,  Frajcr,  Sacrament,^.  See  alio 
Tenuis  pokget.  c.16.  &  li.de  Jdchlatria,^.!^.  pag.  {edit  Pamel.;  17$.  nu.iop.  &  u.de 
Corovlhiht  ?.ic6.  n.  38.  &  108.  n.  12?.  &  Cyprian  Epji.  59.  ad  Fidum  Eufeb.  Ecdej. 
H/#w./r4.ci7  Cri  $  c.17  e^Augift.E^.  19.  4<fjanuar  ^Ckmcm.  Conflitut.j4pcflol. 
l.i.  c.  6$.  B.hl  .'e  SpirjanR.  c.27.  e  yrd  in  Joan.  l.n.  c.  58.  Ambrof.  6  erm.6z.  Hterm.invit. 
Paul.  Idtm  Eyft  at  Euftnh.  CweiU  ConjUntiuop.  Can.8.  Chiyfoft. ierm.%.  dcRefurnft  Ausuft 

Epifi.t7.acwf.i.  '  * 

fiated 


i^4 


The  Saints  evtrlafling  Reft. 


Pare  4. 


dated  day, and  the  firnefs  of  this  above  all  other  daies.  I  would  I 
could  perfwadethofc  that  are  convinced  ofitswar^/zr/jtofpend 
a  greater  part  of  it  in  this  true  fpir -nudity.  But  we  do  in  this  as  in 
raoft  things  eife,  think  it  enough  that  we  believe  our  duty,as  we 
do  the  Articles  of  our  Faith  ,8c  let  who  will  put  it  in  practice.  We 
will  difpute  for  duty ,and  let  others  perform  ic:  As  I  have  known 
fome  Drunkards  upon  the  Ale  bench  will  plead  for  godly  men, 
while  themfelves  are  ungodly:So  do  too  many  for  the  obfervati- 
on  of  the  Lords  Day,who  themfelves  are  unacquainted  with  this 
fpirit  ual  part  of  its  obfervation,  Chrifiians,Let  Heaven  have  fome 
more  (hare  in  your  Sabbaths,  where  you  muft  fhortly  keep  your 
evcrlafting  Sabbath. ks  you  go  from  flair  to  flair  till  you  come  to 
the  top,fo  ufe  your  Sabbaths  as  fteps  to  glory,  till  you  have  paf- 
fed  them  all,  and  are  there  arrived.  Efpecially  you  that  are  poor 
men,  and  fervants,  that  cannot  take  time  in  the  week  as  you  de- 
(ire,fee  that  you  well  improve  this  day :  Now  your  labor  lies  not 
(o  much  upon  you,now  you  are  unyoked  from  your  common  bu- 
(inefs ;  Be  fare,  as  your  Bodies  reft  from  their  labors,  that  your 
fpirits  feek  after  Reft  with  God.  I  admonifh  alfo  thofe  that  are 
pofTeffed  with  the  cenforious  devil,  that  if  thev  fee  a  poor  Chri- 
stian walking  privately  in  the  fields  on  the  Lords  day , they  would 
not  Pharifaically  conclude  him  a  Sabbath-breaker,  till  they  know 
more:  It  may  be  he  takes  it  as  the  opportuneft  place,  to  with- 
draw himfelf  from  theWorld  to  God-Thou  fee#  where  his  body 
walks,  but  thou  feeft  not  where  he  is  walking  in  the  fpirit.  Han* 
mh  was  cenfured  for  a  woman  drunk,  till  Eli  heard  her  fpeak  for 
her  felf;and  when  he  knew  the  truth ,he  was  afhamed  of  his  ccn- 
fure.The  filent  fpiritualwotfhipper  is  moft  liable  to  their  cenfure, 
becaufe  he  gives  not  the  World  an  account  of  his  worfhip. 

Thus  I  have  directed  thee  to  the  fitteft  fcafon  for  the  ordinary 
performance  of  this  heavenly  work. 


SECT.    V. 

John  i?.*« 

As  Gerfon  in 

the  forecited 

place  faith, 

This  Arc  or  way  of  Meditation  is  not  learned  chiefly  out  of  Books ;  but  the  Spirit  of  God  be- 

ftoweth  it  as  he  pleafeth  5  on  fome  more  plentifully^  and  on  fome  more  fparingly. 

fire 


2,TTOr  the  extraordinary  performance,  thefe  following  are  fea- 

Jl  fonablc times,    i.  When  GWdoth  extraordinarily  revive 

and  enable  thy  fpirit.  When  God  hath  enkindled  thy  fpirit  with 


Tht  Stints  everlaJHng  Reft. 


Kt4. 

fire  from  above,  it  is  chat  it  may  mount  aloft  more  freely.  Ic  is  a 
choice  part  of  a  Chriflians  <kil!,to  obferve  the  temper  of  his  own 
fpirit,  and  to  obferve  the  cAc  of  grace,  and  how  the  Spirit  of! 
Cfoifl  doth  move  upon  his.  Without  Chrifl  we  can  do  nothing.  | 
Therefore  let  us  be  doing,  when  he  is  doing:  &  be  fure  not  to  be 
out  of  the  way/ior  afieep  when  he  comes.  The  fails  of  the  wind- 
mill ftir  not  without  the  wind-therefore  they  mud  fet  them  a  go- ; 
ing  when  the  wind  blows ;Ec  fure  tha-t  thou  watch  this  wind  and  ! 
Tide,  if  thou  wouldft  have  a  fpecdy  voyage  to  Heaven.  A  little  ! 
labor  wil  fet  thyhedrt  a  going  at  fuch  a  time  as  thi^when  another 
time  thou  muft  ftudy  &  take  pains  to  little  purpofe.'Moft  Chri- 
ftians  do  fomtime  find  a  more  then  ordinary  reviving  and  adive- 
nefs  of  fpirit ;  take  this  as  fent  from  Heaven  to  raife  thee  thither: 
AndVhen  the  fpirit  is  lifting  thy  heart  from  the  earth,  be  fure 
thou  then  lift  at  it  thy  felf.  As  when  the  Angel  came  to  Peter  in 
his  prifonand  Irons,and  fmote  him  on  the  fide,&  raifed  him  up, 
faying,  Arife  up  quickly,  gird  thy  Jelf,bindeon  thy  fandals.andcaft  j 
thj  garment  about  thee,and  fellow  me :  And  Peter  arofe  and  followed  I 
till  be  Was  delivered,  ,4#.i  2.7,8,  &o  So  when  the  fpirit  findes 
thy  heart  in  prifon  and  Irons,  and  fmites  k,  and  bids  thee,  Arife 
quickly  and  follow  me,  be  fure  thou  then  arife,  and  follow,*  and 
thou  (halt  flnde  thy  chains  fall  off,  and  all  doors  will  open,  and 
thou  wilt  be  at  Heaven  before  thou  art  aware. 


16S 


SECT.  VI. 

2.T  T  7Hen  thou  artcaft  into  perplexing  troubles  of  minde> 
VV  through  fujfering,  or  fear,  or  care,  or  temptations,  then 
is  it  feafonable  to  addrefs  thy  felf  to  this  duty.  When  fhould  we ! 
take  our  cordials  but  in  our  times  of  fainting  ?  When  is  it  more ' 
feafonable  to  walk  to  Heaven,  then  when  we  know  not  in  what  j 
corner  on  Earth  to  live  with  comfort  ?   or  when  fhould  our 
thoughts  converfe  above,but  when  they  have  nothing  but  grief  to 
!  converfe  with  below?  Where  fhould  Noahs  Dove  be  but  in  the 
Arl^,  when  the  Waters  do  cover  3 1 1  the  Earth,  and  (he  cannot 
j  flnde  Reft  for  the  fole  of  her  fcot?What  fhould  we  thinkon  but 
i  our  Fathers  houfe,  when  we  want  even  the  husks  of  the  World  to 
;  feed  on?  Surely  God  fends  thee  thy  affliclions  to  this  very  pur- 
pofe.  Happy  thou  poor  man,if  thou  make  this  ufeof  thy  poverty: 
and  thou  that  art  (ick,if  thou  fo  improve  thy  (icknefs.lt  is  feafon- 

Nnn  able 


§.*. 


Gen.8.3^. 


j  66  The  Sdirts  everlafting  Reft.  Part  4. 

able  to  go  to  the  promifed  Land,when  our  burdens  and  tasks  arc 
;  increafed  in  Egyft ;  and  when  we  endure  the  dolors  of  a  grievous ! 
j  wildcrnefs.  Believe  it,Rcadcr,if  thou  kneweft  but  what  a  cordial 
in  thy  griefs  and  care,thc  ferious  views  of  glory  are,thou  wopldft 
lefs  fear  thefe  harmlcfs  troublcs.and  more  ufe  that  preferving  re- 
j  viving  Remedy :  I  would  not  have  thee,  as  Mountebanks,  take 
I  poifon  iirfr,and  then  their  Antidote  to  (hew  its  power;fo  to  create 
thy  affliction  to  try  this  remedy  :  But  if  God  reach  thee  forth  the 
bittcreftcup,  drop  but  in  a  little  of  the  Tall  es  of  Heaven,  andl 
warrant  thee  it  will  fufficiently  fweeten  it  to  thy  fpirit:]( the  cafe 
thou  art  in  fecm  never  fo  dangerous?take  but  a  little  of  this  Ami- 
\  dote  of  Reft,and  never  fear  the  pain  or  danger.  I  will  give  thee  to 
confirm  this,but  the  example  of  David^nd  the  opinion  of  Taul} 
and  defire  thee  throughly  to  confider  of  both.  In  the  multitude  of 
'  my  thoughts  Within  me  (faith  David)  thy  comforts  delight  my  foul, 
Pfal.9q.19.  As  if  he  fttould  fay,  I  have  multitudes  of  fodd'mg- 
thoughts  that  crowd  upon  me,thoughts  of  my  tin^and  thoughts  of  I 
my  foes  ^thoughts  of  my  dangers,  and  thoughts  of my  pains ;  yet  in  j 
;  the  midft  of  all  this  crowd,  one  ferious  thought  of  the  comforts  of ; 
thy  Love,zvA  efpecially  of  the  comfortable  life  in  Glory,  doth  fo  j 
j  difpel  the  throng,  and  fcatter  my  cares,  and  difperfe  the  clouds 
that  my  troubles  had  raifed,  that  they  do  even  revive  and  delight  \ 
I  my  Soul.  And  Paul,  when  he  had  caftup  his  full  accounts,  gives : 
thee  the  fum  in  Rom.S.iS.  For  I  reckon  that the  fuferings  of  thU  I 
;  prefer t  t'tmts*rt  hot  Worthy  to  be  compared  With  the  glory  Which  flail  j 
i  be  revealed  in  us  •  Study  thefe  words  well,  for  every  one  of  them  j 
isfullcf  life.  Ifthefe  true  fay  ingscfGW  were  truly  and  deeply 
.  hVdirt  thy  heart,and  if  thou  couMft  in  thy  fober  Meditation  but 
draw  out  the  comfort  of  this  one  Scripture,  1  dare  affirm  it  would 
fweeten  the  bittereft  croj s,  and  in  a  fort  make  thee  forget  thy 
John  16. 1 1.     !  trouble  (as  Chrift  faith.   A  Woman  forgets  her  travel  for  joy  that  a 
man  u  born  into  the  World)  yea,  and  make  thee  rejoyce  in  thy 
I  tribulation.  I  will  add  bur  one  Text  more,  2  Cor.  4..  16, 17*  For 
!  Which  caufc  We  faint  not,  bt:t  though  our  outward  man  perijh,jet  the 
I  inward  is  renewed  day  by  day.  For  our  light  affliction  Which  is  but 
for  a  moment,  ■  Werkcth  for  us  afar  more  exceeding  eternal4^  eight  of 
I  g  lory  ;  While  We  look  not  at  the  things  Which  are  feen,  but  tBe  things 
'  Which  are  not  feen  ;  For  the  things  Which  are  feen  art  temporal \  but 
:  the  things  Which  arc  not  feen  are  eternal.  - 

SECT. 


Part  4.  The  Saints  evtrUfling  Rcfi. 

SECT.   VII. 
3.  a  Nothcr  fie  Sea  Ton  for  this  heavenly  duty  is, When  the  Mef- 
/\fengcrsofCWdofummonustodie;  when  either  our  gray 
hairs,or  our  languidiing  bodies,  or  forne  fuch  like  forerunners  of 
death,  do  tell  us  that  our  change  cannot  be  far  oft]  when  fhould 
we  moltfrequcntlyfwee;enourSouls,with  the  believing  thoughts 
of  another  ltfe,then  when  we  find  that  this  is  almoft  ended  ?  and 
when  the  tfefh  is  raifing  fears&tcrrors?Surelyno  men  have  greater 
need  of  fupporting  joys,thcn  dying  men;  and  thofe  joys  mud  be 
fetched  from  our  eternal  joy.  Men  that  have  earthly  pleafures  in 
their  hands,may  think  they  are  well,though  they  tafte  no  more: 
but  when  a  man  is  dying,and  parting  with  all  other  pleafures,  he  \ 
muft  then  fetch  his  pleafure  from  Heaven,  or  have  none ;  when ; 
health  is  gone,  and  Friends  lie  weeping  about  our  beds,  when! 
houfes,and  lands,&  goods,  and  wealth  cannot  afford  us  the  leaft  j 
relief,  but  we  are  taking  our  leave  of  earth  for  ever,except  a  hole 
for  our  bodies  to  rot  in;  when  we  are  daily  expeding  our  final 
day,  it's  now  time  to  look  to  Heaven,  and  to  fetch  in  comfort  and 
juppcrt  from  thence ;  and  as  heavenly  delights  are  fweeteft,when 
they  are  unmixed  &  pure,&  have  no  earthly  delights  conjoyned  j 
with  them  ;  fo  therefore  the  delights  of  dying  Chriftians  arc  oft- 
times  the  fweeteft  that  ever  they  had :  Therefore  have  the  Saints  \ 
been  generally  obferved  to  be  then  mod  Heavenly  when  they, 
were  neereft  dying:  what  a  Prophetical bli -fling  hath  Jacob  for  his : 
fans,  when  he  lay  a  dying  ?  and  fo  Ifaac  ?  What  a  heavenly  Song  f  j 
what  a  Divine  Beneditlion  doth  Mojes  conclude  his  life  withall  ? 
Z)f«/.32.&33.  Nay,as  our  Saviour  increafed  in  \\>ifdom  and  know-  \ 
ledge,  fo  did  he  alfo  in  their  blejfcdcxprcflions^nd  frill  the  laft  the 
fweetefhwhat  a  heavenly  prayer?what  a  heavenly  advice  doth  he 
leave  his  pifciples  when  he  is  about  to  leave  them?  when  he  faw 
he  muft  leave  the  World  and  go  to  the  Father,  how  doth  he  wean 
them  from  Worldly  expectations .'How  doth  he  minde  them  of  the 
Manfions  in  his  Fathers  houfef  and  remember  them  of  his  coming 
again  to  fetch  them  thither?  and  open  the  union  they  (hall  have 
with  him,and  with  each  other?  and  promife  them  to  be  with  him 
to  behold  hisGlery  ?  There's  more  worth  in  thofe  four  Chapters, . 
John  14,15,1^,17.  thenin all  the^^/in  the  Wc?7^befide.  When 
blcfTed  Paul  wis  ready  to  be  offered  up^what  heavenly  Exhorta- , 
tionioth  he  give  the  Philippians  ?  what  advice  to  Timothy?  what 

Nnn  2  counfel 


167 

S-7- 


68 


The  Saints  tvtrLftipg  Refi, 


Pare  4. 

counfel  to  the  Elders  of  the  Epbejian  Church?^?/  20.  How  ncer 
was  S.  John  to  Heavjcn  in  his  banifhmerit  in  Patrr.osy  a  Jittie  before 
his  transition  to  Heuven?w.hat  heavenly  difcourfe  hath  Luther  in  , 
his  lad  (icknefs?How  clofe  wzsCalvin  to  his  Divine  ftudies  in  his  j 
very  fickne(s,that  when  they  would  have  diiTwaded  him  from  it, ' 
He  zrSvjex$,Vultifne  me  otiofam  a  domino  apprehndirWhzt  would  • 
yGuhaveGoifindeme  idle?  I  have  not  fived  idly,  and  (hall  J  die  j 
I  idly?  The  like  may  be  faid  of  our  famous  Reignolds^  When  excel- 
lent^ uchoktr  was  ncer  his  end, he  wrote  his  Book  De  confolatione 
Dectimbcr.tiiim.  Then  it  was  that  Tojfanm  wrote  his  Vade  mecum. 
Then  Do&or  P  reft  on  was  upon  the  Attributes  of  God;  And  then 
Mr  Bolton  was  on  the^jj-  of  Heaven.lt  were  endlefs  to  enumerate 
the  eminent  examples  of  this  kinde.    It  is  the  general  temper  of 
the  fpirits  of  the  Saints  xo  be  then  moft  Heavenly  when  they  are 
neereft  to  Heaven.  As  we  ufe  to  fay  of  the  old  and  the  wezbjhat 
they  have  one  foot  in  the  grave  already ,fo  we  may  fay  of  the  godly, 
when  they  are  neer  their  Reft,  they  have  one  foot  (as  it  were)  in 
Heaven  already  :  When  fhould  a  Traveller  look  homewards 
with  joy,  but  when  he  is  come  within  the  fight  of  his  home  ?  It's 
true,  the  pains  of  our  bodies,  and  the  fainting  of  our  fpirits  m3y 
fomewhat  abatS  the  livelinefs  of  our  Joy,  b at  the  meafure  wc 
have  will  be  the  more  pure  and  fpiritual,by  how  much  the  lefs  it 
is  kindled  from  tbeFlefti.  O  clue  we  who  are  daily  languifhing, 
could  learn  this  daily  hewenly  converting  1  and  could  fay  as  the 
Apoftleinthe  forecited  place,  2  Cor. 4. 16,17,1 8  i  O  chat  every 
gripe  that  our  hodie* feel, might  make  us  morefen.fibIe  of  future 
eafel&that  every  weary  day  &  hour  migbt  make  us  long  for  our  j 
eternal  Reft  !  That  as  the  pulling  down  of  one  end  of  the  balance  ; 
is  the  lifting  up  of  the  other,  fo  the  pulling  down  of  our  bodies  | 
might  be  the  lifting  up  of  our  fouls  1  chat  as  our  fouls  were  ufually  j 
at  the  worft  when  our  bodies  were  at  the  beft,fo  now  they  might  | 
be  at  the  beft  when  our  bodies  are  at  the  worft  I  why  fhould  we 
not  think  thus  with  our  felves?why  every  one  of  thefe  gripes  that 
I  feel  are  but  the  cutting  cf  theftitchesfor  the  ripping  off  mine 
old  d/mr,thatGW may  clothe  me  with  theglcry  of  lusSaints.-Hzd 
I  rather  live  in  chefe  rotten  r«gsy  then  be  at  the  trouble  and  pains ! 
!  to  (hifc  me/Should  the  Infant  defire  to  (lay  in  the  womb,becaufe  j 
1  of  the  ftraitncfi  and  pains  of  the  paflfage  }  or  becaufe  he  knows  j 
'not  the  World  tint  he  is  to  come  into?nor  is  acquainted  with  the  , 

fafhions ; 


Part  4 


The  Saints  wtrUfling  Reft, 


169 


fa  fh  ions  or  inhabitants  thereof  ?  Am  not  I  neerer  to  my  defired  | 
reft,  then  ever  1  was  ?  If  the  remembrance  of  thefe  griefs  will  in- 1 
creafe  my  joy.  when  1  (hall  look  back  upon  them  from  above  ;  j 
why  then  fhould  not  the  remembrance  of  that  joy  abate  my 
griefs,  when  I  look  upwards  to  it  from  below  ?  And  why  fhould  , 
the  prefent  feeling  of  thefe  dolors  fo  much  diminifh  the  foretafts 
of  Glory,  when  the  remembrance  of  them  will  then  increafe  it  ? 
All  thefe  gripes  and  woes  that  I  feel,  arc  but  the  farewell  of  fin 
and  forrows :  As  Nature  ufeth  to  ftruggle  hard  a  little  before , 
death,and  as  the  Devil  caft  the  man  to  the  ground  and  tore  him, 
when  he  was  going  out  of  him,  Markj?.  26.  fo  this  tearing  ana* 
troubling  which  I  now  feel,isbat  at  the  departure  of  fin  and  mi- 
fery  :  for  as  the  effects  of  Grace  are  fweeteft  at  lift,fo  tiie  effects 
of  fin  arc  bittereft  at  the  laft,  and  this  is  the  laft  that  ever  I  fhall 
tafte  of  it :  when  once  this  whirlwind  and  earthquake  is  pau\the 
dill  voice  will  next  fucceed;  and  Cod  onely  will  be  in  the  voice, 
though  fin  alfo  was  in  the  earthquake  and  whirlwinde. 

Thus  Chriftian,  as  every  pang  of  ficknefs  fhould  mind  the  wic- 
ked of  their  eternal  pangs,&  make  them  look  into  the  bottom  of 
I  Hell,  fo  fhould  all  thy  woe  and  weaknefs  minde  thee  of  thy  neer 
approaching  joy,and  make  thee  look  as  high  as  Heaven  :  and  (as 
a  Ball)  the  harder  thou  art  fmitten  down  to  Earthy  the  higher 
fhouldft  thou  rebound  up  to  HeavcnAf  this  be  thy  cafe  who  rea- 
deft  thefe  lines,(&if  it  be  not  now,it  will  be  (hortly)if  thou  lie  in 
confuming  painful  ficknefs,  if  thou  perceive  thy  dying  time  draw 
on,  O  where  fhould  thy  hearths  now  but  with  Chrift?  Mc- 
thinks  thou  fhouldft  even  behold  him,asitwere,ftanding  by  thee,  I 
and  fhouldft  befpeak  him  as  thy  F.?^/^r,thyHusband,  thy  Phyfici-  ] 
[  an,  thy  Friend  .'  Methinks  thou  fhouldft  even  fee,  as  it  were,  the 
;  Angels  about  thee  waiting  to  perform  their  laft  office  to  thy  : 
Soul,  as  thy  Friends  wait  to  perform  theirs  to  thy  Body ;  Thofe 
Angels  which  difdained  not  to  bring  the  Soul  of  a  fcabbed  Beg-  j 
gertoHeaven,  will  not  think  much  to  conduct  thee  hither.  O 
look  upon  thy  ficknefs,as  Jacob  did  onfofephs  Charet$,and  let  thy 
fpirit  revive  within  thee,  and  fay,  It  is  enough,  that  fofephy  that 
Chrifr,is  yet  alive,  for  becaufe  he  lives,!  fhall  live  alfo,^.  14.19. 
As  thou  art  fick  and  ncedeft  the  daintieft  food,&  choieeft  Cordi- 
als,fo  here  are  choicer  then  the  world  affords,  here  is  the  food  of 
Angels  and  glorified  Saints  ;  here  is  all  the  joyes  that  Heaven 
_______  N  n  n  3  doth 


i7<> 


The  Saints  everlaftwg  Refi. 


Deut.3  M9> 
jo. 


ReadeMiftcr 
Symonds  Vc- 
ferted  Soul,  p. 


Pan  4. 

I  doth  yeeld,evcn  the  Vifion  of  GW,the  fight  of  Chrift,  and  what- 1 
\  foever  the  blefled  there  poffefs  $  This  table  is  fpread  for  thee  to  ; 
;  feed  on  in  thy  ficknefs,thefe  dainties  are  offered  thee  by  the  hand  j 
,  of  Chrift-.He  hath  written  thee  the  Receipt  in  the  proraifes  of  the ! 
Gofpel^Wt  hath  prepared  thee  all  the  ingredients  in  Heaven,  onely 
put  forth  the  hand  offaith&nd  feed  upon  them, and  rejoyce  and 
live ;  The  Lord  faith  to  thee,  as  he  did  to  Ettas;  Arife  and  tat  A 
\  becaufe  the  journey  is  too  great  for  thee,  1  King,  I  p.  7.  Though  it  j 
be  not  long,  yet  the  way  is  foul  r  I  counfefthee  therefore  that! 
j  thou  obey  his  voice,and  arife  and  eat,and  in  the  ftrength  of  that  f 
meat  thou  maift  walk  till  thou  come  to  the  Mount  of  God  5  Die  | 
,  not  in  the  ditch  of  horror  otftupidity  ;  but  (as  the  Lord  fa«.d  to  r 
\  Mofes)  Go  up  into  the  Mount,  and  fee  the  Landihat  the  Lord  hath  V 
i  promifed,  and  die  in  the  Mount  j  Arid  as  old  Simeon  when  he  faw 
!  Chrift  in  his  infancy  in  the  TcmpIe,fo  do  thou  behold  him  in  the 
.  Temple  of  the  New  Jerufalem  as  in  his  Glory,  and  take  him  in  the  j 
;  arms  of  thy  Faith,  and  fay,  Lord  now  lettefl  thou  thjfervant  de- : 
■  part  in  peace,  for  m'vne  eye  (of  Faith)  hath  fcen  thy  Salvation  :  As  ■ 
thou  waft  never  fo  near  to  Heaven  as  now,  fo  let  thy  fpirit  be  j 
neerer  it  now  then  ever. 

j      So  you  have  feen  which  is  the  fitted  fcafon  for  this  duty  :  I  j 

fhould  here  advife  thee  alfo  of  fome  times  unfeafonable  ;  but  1 ! 

;  fhall  onely  adde  this  one  Caution  ;  The  unfeafonable  urging  off 

Uhemoftfpiritual  duty,  is  more  from  the  Tempter  then  from; 

!  the  Spirit  of  God  -y  When  Satan  fees  a  Chriftian  in  a  condition  . 

i  wherein  he  is  unable  and  unfit  for  a  duty,  or  wherein  he  may  \ 

\  have  more  advantage  againft  us  by  our  performance  of  it,  then  j 

I  by  our  omitting  it,  he  will  then  drive  on  asearneftly  to  duty,! 

;  as  if  it  were  the  very  fpirit  of  Holinefs :  that  fo  upon  ouromit-  | 

'ting  or  ill  performance,  he  may  havefomewhat  to  caftin  our  j 

:  teeth  and  to  trouble  us  with.    And  this  is  one  of  his  waies  of  j 

deceiving,  when  he  transforms  himfelf  into  an  Angel  of  Light,  j 

'  It  may  be  when  thou  art  on  thy  knees  in  prayer,  thou  (halt  | 

have  many  good  thoughts  will  come  into  thy  minde :  or  when  j 

-thou  art  hearing  the  Word,   or  at  fuch  unfeafonable  times:  j 

\  Refift  thefe  pod  thoughts  as  coming  from  the  Devil,  for  they  i 

i  are  formally  evil,  though  they  are  materially  good  ;  Even  good  \ 

thoughts  In  themfe\vcs  may  befinful  to  thee.    It  may  be  when: 

:hou  fhouldft  be  diligent  in  thy  neceffary  labours,  thou  (halt  be  ■ 

moved  ; 


Part  4. 


The  Stints  everlafling  Reft. 


moved  to  caftafide  all,  that  thou  maiftgoto  Meditation  or  to  j 
Prayer  ;  Thefe  motions  arc  ufually  from  the  fpiric  of  delufion :  i 
The  Spirit  of  Chrift  doth  nothing  unfeafonably :  Cod  is  net  tke\ 
God  ofconfujion^  but  of  order. 


171 


3  Every  place 
is  truly  Holy 
where  we  re- 
ceive the 


SECT.  VIII. 

THus  much  I  thought  neceffary  toadvife  thee  concerning         §.8. 
the  time  of  this  du;y.  It  now  follows  that  I  fpeak  a  word  of 
.  the  fitted  place.  a  Though  God  is  every  where  to  be  found  by  a 
j  faithful  Soul :  Yet  fomc  places  are  more  convenient  for  a  duty 
then  others. 

1.  As  this  is  a  Private  and  Spiritual  Duty,fo  it  is  mod  conveni-  Knowlcdg  and  i 

ent  that  thou  retire  to  fome  private  place. Our  fpirits  had  need  of  Jj05QjJ10nL  • 

1  every  help,  and  to  be  freed  from  every  hinderance  in  the  work  :  mcns  xiex. 

J  And  the  quality  of  thefe  circumftances,though  to  fome  they  may  stroma.  1.7. 

fcem  fmall  things,  doth  much  conduce  to  our  hinderance  or  our  Vide  qerfon, 

help.  b  Chrift  himfelf  thought  ic  not  vain  to  direel  in  this  cir-  ^Mra-Cih 

cumftanccof  private  duty,  Mat.  6 .4,6,18.  If  in  private  prayer  l%miim 

:  docctnos,  ut 
open  [hi  imitcmur ,  &  ficut  ipfc  fecit  it.t  &  nes  fxctxmm :  Kcce  orxturm  cnt3  (f  afcendit  in  ] 
monUM;  Oportct  ctumnos  a  negotik  otio(os  orxre,  (j1  mn  in  medio  multorum ;  fed  per nott ante r,nc 
flxtim  ut  czpcrimu  cefemua.  Tncophylact.  in  Lu^cc. 6.    Yet  the  principal  fecrecy  and  fiience 
1  muft  be  in  the  Soul  wiihin,  rather  then  without  5  that  is,  that  the  Soul  ihut  our  of  it  felf  all  •' 
i  humane  worldly  cares,  all  vain  and  hurtful  thoughts,  and  whatfoever  may  hinder  it  from  ! 
reaching  to  the  end  which  it  doth  intend.  For  it  oftjfalls  out  that  a  man  is  a!one,feparated  from  ' 
thecompany  of  men,  and  yet  by  fantafies,  thoughts,  and  melancholies  doth  fuffer  the  moft 
*  grievous  and  burdenlom  company  in  himfelf*  Which  fantafies  do  beget  him  various  tumults  ■ 
and  conferences  and  pratlings  j  bringing. before  the  eyes  of  his  underftanding  fometimc  one 
thing,  fometime  another  :  leading  him  fometime  into  the  Kitchin,  fometime  infb  the  Marker 
bringing  thence  to  him  the  unclean  delights  of  the  Herti ;  mewing  him  dances,  and  beau- 
ties, and  fongs,  and  fuch  kinde  of  vanities  drawing  to  fin.    As  Saint  Jcrom  humbly  con- 
fefTeth  of  himlcif,  That  when  He  was  in  the  wildernefs  witheut  any  company  lave  wilde 
lka"fts  and  Scorpions,  yet  He  was  often  in  his  thoughts  in  dances,  and  in  the  company  of  the 
Ladies  at  Rome.    So  thefe  fanrafics  will  make  the  Soul  even  when  it  is  alone  to  be  angry, 
and  quarrel  with  fome  one  that  is  abfent,  as  if  he  were  prefent  i  to  be  counting  money  j 
It  will  pafs  over  the  Seas5it  will  Hie  abroad  the  Land.fometime  it  will  be  in  high  di^nicies^aud 
foof  innumerable  fancies  the  like:  fuch  a  foul  is  not  fecret  nor  alone  j  Nor  is  a  devouc  [ 
Scul  in  contemplation  alone,  For  it  is  never  lefs  alone.    It  is  in  the  beft  company,  even  with 
God  and  Saints  by  holy  defires  and  cogitations.  Gerfon  par.$fol.$8i.  -£emontecomempixti-  \ 
onis,  cap.  1 5 . 


Nnn  4 


we 


172 


The  Saints  everlafting  Reft. 


Part  4. : 


(  Chryfoftomus 
}  ait ;  Solitudo 
eft  locus  idonc- 
us  ad  Fhilofo- 
phiam >  referen- 
feJacGrynseo. 
Magiflerio  fuo 
'Dominus  fecre- 
to  orare  nos 
pracepit;  in 
abditU  &  fc- 
motis  lick,  in 
cubiculU  ipfis, 
quod,   magis 
conventt  fiici : 
ut  [ciamvs 
I  Veum  ubiquc 
I  c[fe  pnsfentem) 
\  audit  e  omncs 
\&videte,  (^ 
[maj-eftatu  fua 
plemtudine  ht 
ahdita  quaqu^ 
(?  occulta  penc- 
trare.  Cyprian. 
dc  Oratione  vo- 
minic  Seft  z. 


wemuft  fhut  our  door  upon  us,  that  our  Father  may  hear  us  in 
fecret,  fo  is  it  alfo  requifite  in  this  Meditation.  How  oft  doth 
Chrift  himfelf  depart  to  fomc  mountain,  or  wiJdernefs,  or  other 
folitary  place  ?  for  occafional  Meditation  I  give  thee  not  this  3d- 
v'ce,  but  for  this  daily  fet  and  folemn  duty,  Iadvife,  that  thou 
withdraw  thy  felf  from  all  fociety,yea  though  it  were  the  fociety 
of  godly  men,  that  thou  maift  a  while  enjoy  the  fociety  of 
Chrift  :  ftzftudent  cannot  ftudy  in  a  crowd,who  exercifeth  only 
his  invention  and  memory,cnuch  lefs  when  thou  muftexercife  all 
the  powers  of  thy  Soul,  and  that  upon  an  object  fo  far  above  Na- 
ture :  When  thy  eyes  are  filled  with  the  perfons  and  actions  of 
men,&  thine  ears  with  their  difcourfe,it*9  hard  then  to  have  thy 
thoughts  and  affeftions  free  for  this  duty.  Though  I  would  not 
perfwade  thee  to  Pythagoras  H:s  Cave,  nor  to  the  Hermites  Wil- 
dernefs, nor  to  the  Monks  Cell ;  yet  I  would  advife  thee  to  fre- 
quent folitarinefs,  that  thou  maift  fometimes  confer  with  Chrift 
and  with  thy  felf,  as  well  as  with  others.  We  are  fled  fo  far  from 
the  folittide  of  fuperftition>  that  we  have  cad  off  the  folitude.of 
contemplative  devotion*  Friends  ufe  to  converfe  moft  familiarly  in 
private,and  to  open  their fecrets^nd  let  out  their  affections  moft 
freely.  Publick  converfe  is  but  common  converfe.  Ufe  therefore 
(as  Chrifthimfelf  did,  Afark-i-  35«)  to  depart  fometimes  into  a 
folitary  place,  that  thou  maift  be  wholly  vacant  for  this  great 
employment.  See  Mat.i 4.23.  MarkjS.^J  Luke  9.1 8.36.  John  6, 
15,16.  We  feldom  read  of  Gods  appearing  by  himfelf,or  his  An- 
gels, to  any  of  his  Prophets  or  Saints  in  a  throng;  but  frequently 
when  they  were  alone. 

And  as  I  advife  thee  to  a  place  of  retirednefs ;  fo  alfo  that  thou 
obferve  more  particularly,  what  place  and  pofture  bed  agreeth 
with  thy  fpirit :  Whether  within  doors,or  without ;  whether  fit- 
ingftill,  or  walking.  I  believe  I/aac's  example  in  this  alfo,  wilJ 
direct  us  to  the  place  and  pofture,which  will  bed  fuit  with  moft, 
as  it  doth  with  me,?/k..His  walking  forth  to  meditate  in  the  field  at 
the  eventide.  And  Chriftsown  example  in  the  places  forecited, 
gives  us  the  like  direction.  Chrift  was  ufed  to  a  folitary  Garden, 
that  tvtnjudas  when  he  came  to  betray  him  knew  where  to  find 
hxm^John  18.1,2.  And  though  he  took  his  Difciples  thither  with 
him,yct  did  he  feparate  himfelf  from  them  for  more  fecret  devo- 
tions. Luke  22.41.    And  though  his  meditation  be  not  directly 

named 


Part  4.  The  Stints  evirlaftmg  Reft. 

namcd,but  only  his  praying,yct  it  is  very  clearly  implied,  Matth* 
36.38,39.  His  foul  isfirftmadeforrowful  with  the  bitter  medi- 
tations on  his  death  and  furTerings,  and  then  he  poureth  it  out  in 
prayer,  Afarl^iq.  54.  So  thatChrift  had  hisaccuftomed  place, 
and  confequently  accuftomed  duty,and  fo  muft  we:Chri(r  hath  a 
place  that  is  folit3ry,  whither  he  retircth  himfelf  even  from  his 
own  Difcipies,and  fo  muft  we :  Ghrifts  meditations  do  go  further 
then  his  thoughts ;  they  affect  and  pierce  his  heart  and  yW.and  fo 
muft  ours.  Onely  there  is  a  wide  difference  in  the  object:  Chrift 
meditates  on  the  fuftering  that  our  fins  had  deferved,  that  the 
wrath  of  his  Father  even  pa  (Ted  through  his  thoughts  upon  all  his 
Soul;  But  the  meditatien  that  we  fpeak  of,is  on  the  glory  he  hath 
purchafed  ;  that  the  Love  of  the  Father,  and  the  Joy  of  the 
Spirit,  might  enter  at  our  thoughts,  and  revive  our  afctlions, 
and  overflow  our  Souls.  So  that  as  C hri ft s  meditation  was  the 
(luceorfloudgate,  to  let  in  Hell  to  overflow  his  Affections :  fo 
our  Meditation  (hould  be  the  Quce  to  let  in  Heaven  into  our  af- 
fections. 


173 


SECT.   IX. 

SO  much  concerning  the  time  and  place  of  this  dutyJ  am  next 
toadvifethee  fomewhat  concerning  the  preparations  of  thy 
heart.  The  fuccefs  of  the  work  doth  much  depend  on  the  frame 
of  thy  heart  .When  mans  heart  had  nothing  in  it  that  might  grieve 
the  Spirit,  then  waj  it  the  delightful  habitation  of  his  Makcr.GW 
did  not  quit  his  refidence  there,til  man  did  expel  him  by  unwor- 
thy provocations.  There  grew  no  frrangenefs,  till  the  heart  grew  | 
inful,  and  too  loathfom  a  dungeon  for  God  to  delight  in.  And  { 
were  this  Soul  reduced  to  its  former  innocency,  God  would 
quickly  return  to  his  former  habitation ;  yea,  fo  far  asjt  is  renew-  J 
td  and  repaired  by  the  Spirit, 8c  purged  of  its  lufb,and  beautified  j 
with  his  Image  ;  the  Lord  will  yet  acknowledge  it  his  own,  and  I 
Chrift  will  manifeft  himfelf  unto  it,and  the  Spirit  will  take  it  for 
bis  Temple  and  Refidence, So  far  as  the  Soul  is  qualified  for  con- 
ferring with  God,  fo  far  ic  doth  actually  (for  the  moil  part)  en- 
[oy  him.   Therefore  with  all  diligence  keep  thy  heart ;  for  from 
thence  are  the  iilues  of  life,  fVcy.4.23. 

More 


§.?. 


174.  T^  Saints  everUfting  Refl.  Part  4.  { 

More  particularly,  when  thou  fctteft  on  this  duty/Firft,  Get 
I  thy  heart  as  clear  from  the  world  as  thou  canftjwholly  lay  by  the  j 
!  thoughts  of thy  bufinefs,  of  thy  troubles,  of  thy  enjoyments,  and  ! 
of  every  thing  that  may  take  up  any  room-in  thy  Soul.  Get  thy  j 
Soul  as  empty  as  poflibly  thou  canft,  that  fo  it  may  be  the  more  j 
capable  of  being  filled  with  God.  It  is  a  work(as  I  have  faid)that  I 
■will  require  all  the  powers  of  thy  Soul,  if  they  were  a  thoufand  j 
time?  more  capacious  and  activg  then  they  are  ;  and  therefore  I 
;  you  have  need  to  lay  by  all  other  thoughts  and  afetlions,  while  i 
you  are  bulled  here.  If  thou  couldft  well  perform  iomt  outward  ' 
[  duty  with  a  piece  of  thy  heart,  while  the  other  is  abfent,  yet  this 
above  all  I  am  fure  thou  canft  not.  Surely,  if  thou  once  addrefs 
thy  felf  to  the  bufinefs  indeed,  thou  wilt  be  as  the  covetous  man  j 
j  at  the  heap  ofGoldjthat  when  he  might  take  as  much  as  he  could  j 
I  carry  away, lamented  that  he  was  able  to  bear  no  more  :  So  when 
•  thou  (halt  get  into  the  Mount  in  contemplation,  thou  wilt  finde 
j  there,  as  much  of  God  and  Glory,  as  thy  narrow  heart  is  able  to 
\  contain  ;  and  almoft  nothing  to  hinder  thy  full  poffeflion,  but 
lonely  the  uncapablenefs  of  thy  own  Spirit.  O  then  (wilt  thou 
i  think)that  this  understanding  were  larger,that  I  might  conceive 
I  more  I  that  thefe  affections  were  wider  to  contain  more  ?  It  is 
more  my  own  unfitnefs,  then  any  thing  elfe,  which  is  the  caufe, 
I  that  even  this  place  is  not  my  Heaven  !  God  is  in  this  place,and  I 
;  know  it  not.  This  Mount  is  full  of  the  Angels  of  God,  but  mine 
I  eyes  are  (hut  and  cannot  fee  them.    O  the  words  of  love  that 
j  Chrift  hath  to  fpeakiO  the  wonders  of  love  that  he  hath  to  (hew! 
i  But,alas,I  cannot  bear  them  yetlHeavenis  here  ready  at  hand  for 
I  me,but  my  uncapable  heart  is  unready  for  Heaven  tthus  woujdft 
j  thou  lament,that  the  deadnefs  of  thy  heart  doth  hinder  thy  joys; 
j  even  as  a  (ick  man  is  forry  that  he  wants  a  ftomack,  when  he  fees 
;  a  feaft  before  him. 

i  ThercfQre,Reader,feeing  it  is  much  in  th^capacity,  and  frame 
j  'of  thy  hearty  how  much  thou  (halt  enjoy  of  God  in  this  contem- 
plation; befure  that  all  the  room  thou  haft  be  empty:  and  (if 
ever)feek  him  here  with  all  thy  Soul :  Thruft  not  Chrift  into  the 
[  (table, &  the  mange^as  if  thou  hadft  better  guefts  for  the  chiefefl 
rooms.  Say  to  all  thy  worldly  bufinefs  and  thoughts,  as  Chrift  to 
I  his  Difci  pies,  iSVfjoa  here,  While  I gs  and  pray  yonder,  A^at.26.^6, 
I  Or  as  Abraham  when  he  went  to  facrifice  lfaac>  left  his  fer- 

vant* 


Part 4 •  2w  Saints  everlasting  Reft.  175 

vants  and  Afs  below  the  Mount ,  fay ing,  Stajjou  here,  and  1  and 
the  Lad  Will  ^ojfcndtr  and  Worftstp,  and  ttrrtc  again  to  Jon  :  So  fay 
thou  to  all  thy  worldly  though  J,  Abide  7  cu  below,  while  1  go  up  to 
drifts  and  then  1  Will  7  a  urn  tojou  agatn.  Yea,  as  God  did  terri- 
fic the  people  with  h\s  threats  oi'  death,  if  any  one  fhould  dare 
to  come  to  tie  Mount ,wl  en  Alcjes  was  to  receive  the  Law  from 
God  ;  fo  do  thou  terrific  thy  own  hearty  and  ufc  violence  againft 
thy  intruding  thoughts,  if  they  orrer  to  accompany  thee  to  the 
AUuxt  of  Contemplation.  Even  as  the  Priefts  thruft  V^uah 
the  King  out  of  the  Temple,where  he  prefumed  to  burn  incenfe, 
when  they  faw  the  Leprolie  to  arifc  upon  him  ;  fd  do  thou  thruft 
thefc  thoughts  from  the  Temple  of  thy  heart,  which  have  the 
badge  of  Gods  prohibition  upon  them.  As  you  will  beat  back 
your  dogs,  yea,  and  leave  \  our  fcrvants  behindc  ycu,  when  your 
felves  are  admitted  into  the  Princes  prefence ;  fo  alfo  do  by  thefc. 
Your  felves  may  be  welcome,  but  fuch  followers  may  not. 


SECT.    X, 


2.  T>  E  fure  thou  fet  upon  this  work  with  the  greateft  ferioufnes !       §.  io, 

Dthatpoflibly  thou  canft.Cuftomarirefs  here  is  a  killing  fin.  i 
There  is  no  trifling  in  holy  things  •  God  will  be  fanctified  of  all ' 
that  draw  neer  him.  Thcie  fpir;tual,cxcellent,  fuul-raifitig  duties ; 
are  the  molt  dangcrous,if  wemifcarry  in  then^ofall.  The  more  j 
they  advance  the  Soul,being  weH  ufed,  the  more  they  deftroy  it, 
being  ufed  unfaithfully:  As  the  beftmeats  corrupted^are  theworft. 
To  help  thee  therefore  to  be  ferious  when  thou  fettefr  on  this  ! 
work,  Firft^Labour  to  have  the  deeped  a  pprchenfions  of  the  pre- 
fence of  God,  and  of  thcinccmpreher,fib!cG>^tf//}  of  the  Ala- 
\efiy  which  thou  approached,   if  Rebecca  vail  her  face  at  her  ap- 
)roach  to  lfaac ;  if  Eft  her  muft  not  draw  neer,  till  the  King  hold 
x>rth  the  Scepter;\{  duftand  worms- meat  muft  have  fuch  refpccT, 
Think  then  with  what  reverence  thou  fhouldft  approach  thy 
Maker :  Think  thou  art  addrefiing  thy  feifro  him, that  made  the 
Worlds  with  the  word  of  his  mouth  ;  that  upholds  the  Earth  as 
n  the  palm  of  his  hand ;  that  keeps  the  Sun, and  Moon,and  Hca- 
xns  in  their  courfes;  that  bounds  the  raging  Se%  with  the  Sands, 
.nd  faith,  Hitherto  go,  and  no  farther  :  Thou  3rt  going  abo\it  ro 

CO.:- 





IJ6 


The  Saints  cvtrlafting  Rejl< 


Part  4. 


converfe  with  him,  before  whom  the  Sarth  will  quake,  and  De- 
vils tremble;  before  whofe  bar  thou  mull  flv>rtly  (land,  and  all 
the  world  with  thee,  to  receive  their  doom.  O  think, I  (hall  then 
have  lively  appreheniions  of  his  Mijefty  ;  my  drouzy  fpirits  will 
then  be  wakened:  and  my  ftupid  unrevcrence  be  laid  afide  :  Why 
(hould  I  not  now  be  rouzed  with  the  fenfe  of  his  Greatnefsl  and 
the  dread  of  his  Nime  polTefs  my  Soul  ? 

Secondly  ,Labour  to  apprehend  thtgreatnes  of  the  work  which 
thou  attcmpteft,and  to  be  deeply  fcnfible  both  of  its  weight  and 
height;of  its  concernment  and  excellency  .If  thou  were  pleading 
for  thy  life  at  the  Ear  of  a  Judge  ,thou  wouldft  be  ferious;&  yet 
that  were  but  a  trifle  to  this:If  thou  were  engaged  in  fuch  a  work 
as  Davidwzs  againft  Geliahjw hereon  the.Kingdoms  deliverance 
did  dependjin  it  felf  confidered,it  were  nothing  to  this.  Suppofc 
thou  were  going  to  fuch  a  wreftling  as  facobs  tfuppok  thou  were 
going  to  fee  the  fight,  which  the  three  Dilciples  faw  in  the 
I  Mount :  How  ferioufly  I  how  reverently  wouldd  thou  both  ap- 
j  proach  and  behold  ?  If  the  Sun  do  fufter  any  notable  Eclipfe, 
J  how  ferioufly  do  all  run  out  to  fee  ir?If  forae^gf/from  Heaven 
fhould  but  appoint  to  meet  thee,  at  the  fame  time  and  place  o 
thy  cont*mpiations,how  dreadfully,  how  apprehenfively  wouldft 
thou  go  to  meet  bim?Why,confider  then  with  what  a/p/Wr  thou 
fhouldft  meet  the  Lord  ;  and  with  what  ferioufnefs  and  dread 
thou  (houldft  daily  converfe  with  him:  When  Manoah  had  fecn 
but  an  Angelic  cries  out,  We  Jhallfnrelj  die,  becattje  Vce  have  [ten 
God,  Judg. 15.22. 

ConfideralfothebleiTedifTueofthework,  ifitdofucceed  ;  it 
will  be  an  admiflion  of  thee  into  the  prefencc  ofGod,a  beginning 
of  thy  Eternal  Glory  on  Earth;  a  means  to  make  thee  live  above 
the  rate  of  other  men,and  admit  thee  into  the  next  room  to  the 
Angels  themfelves ;  a  means  to  make  thee  both  live  and  die  both- 
joyfully  &  blefledly:  So  that  the  prize  being  fo  great,thy  prepa- 
rationsfhould  be  anfwerablc.There  is  none  on  earth  that  live  fucH 
a  life  of  joy  &  bleflednefs,  as  thofe  that  are  acquainted  with  this 
heavenly  converfation  :  The  joys  of  all  other  men  are  but  like  2 
childs  play,a  fools  laughter,as  a  dream  of  health  to  the  i!ck,or  a 
a  frefh  pafture  to  a  hungry  Bead.  It  is  he  that  trades  at  Heaver 
that  is  the  onely  gainer ;  and  he  that  negleflethit-tharistheon. 
ly  lofer.  And  therefore  how  ferioufly  fhould  this  work  be  done 

CHAP 


Pari  4. 


The  Saints  everlasting  Reft. 


CHAP-   VII. 


Of  Conjldcration,  the  injlrument  of  this 
Work^;  and  what  force  it  bath  to  move . 
the  Soul. 


177 


SECT.    I. 

Aving  fliewed  thee  how  thou  rouft  fet  upon  this 
work,  I  come  now  to  direift  thee  in  the  work  it* 


yu^l  h  ;  fclf,  and  to  (hew  thee  the  way  which  thou  muft 
I  (jK  take  to  perform  it.  All  this  hath  been  buttofet 
thclnftrument  (thy  heart)  in  tune;  and  now 
we  are  come  to  the  Mttfich^  it  fcSf :  all  this  hath 


S.i. 


M3f.2  2  4. 


been  but  to  get  thee  an  appetite;  it  follows  not,  That  thou  ap- 
proach unto  the  Feaftjthat  thou  fit  down,&  take  what  is  offered, 
and  delight  thy  foul,as  with  marrow  &  fatnefs.  Whoever  you  are 
that  are  children  of  tne  kingdom, I  have  this  meflige  to  you  from 
the  Lord,  Behold,  the  dinner  is  prepared;  the  Oxen  and  fat  lings 
Are  hilled:   Come,  for  all  things  are  now  ready.   Heaven  is  before  |  Luke'iVV  7. 
you,  Chrift  is  before  you,  the  exceeding  Eternal  weight  of! 
Glory  is  before  you  :  come  therefore,  and  feed  upon  it:  Do  not  I 
make  light  of  this  invitation;(^^f»22.5.)  nor  put  off  your  own 
mercies  with  excufes,  (Z,*%  14.18.)  whatever  t/iou  art,  rich  or 
poor,thoughin  Alms-houfesor  Hofpirals,though  in  High- waics 
or  Hedges,  my  Commiffion  is,  if  poffibie,  tocompell  you  to 
Come  in;    And  l/>{ftd  is  he  that  eatetb  bread  in  the  Kingdom  fl/JLuke  14.  ij< 

Luke  14 .15.  The  Manna  lieth  about  your  Tents ;  walk! 
foi  ir.tothe  Wildcrnefs,  gather  it  up,  take  it  home,  and  fced'i 
upon  it:  fo  that  the  remaining  Work  is  onciy  to  dirccl  you,! 

how' 


i78 


The  Saints  everlafling  Reft. 


Part  4. 


how  co  ufe  your  hands  and  mouth  to  feed  your  ftomack,I  mean,  j 
how  to  ufe  your  Underftandings  for  the  warmings  of  your  Af-  : 
feftions,  and  to  fire  your  Hearts  by  the  help  of  your  Heads.  And  ! 
herein  it  will  be  necefTary  that  I  obferve  this  Method  j  Firft,  to 
(hew  you  what  inftrument  it  is  that  you  mud  work  by.  Second- 
I  ly,  Why,  and  how  this  way  of  working  is  like  to  fucceed  and  at-  j 
i  tain  its  end.    Thirdly,  What  powers  of  the  foul  ftiould  here  be  ! 
I  a&cd,  and  what  arc  the  particular  Affections  to  be  excited,  and 
!«vhat  objective  Considerations  are  neceflfary  thercto,and  in  what 
j  order  you  (hould  proceed.  Fourthly,  By  what  ads  you  rauft  ad-  j 
vance  to  the  height  of  the  work.  Fifthly,  what  advantages  you 
muft  take,  and  what  helps  you  muft  ufe  for  the  facilitating  your 
fucceO.  Sixthly,  In  what  particulars  you  muft  look  narrowly  to  I 
I  your  hearts  through  the  whole:  And  I  will  be  the  briefer  in  all,  \ 
left  you  (hould  lofe  my  meaning  in  a  crowd  of  words,  or  your  1 
thoughts  be  carried  from  the  Work  it  felf,  by  an  over-long  and 
tedious  Explication  of  it. 


S.2. 


*  For  (ai  A- 

quinM  and  0- 
thers)  the  Will 
is  the  Begin- 
ner of  our  A- 
ftions,  qnodi 
excrcitium  A- 
ftuA,  though 
the  undcr- 
Iftanding  be 
jthe  beginner, 
lauoxd  actus 
tfpccificitig- 
\nem-:  however 
jthat  (land,  yet 
jthey  muft 
cconcur  here. 


/ 


SECT.  II. 

1.  *|"*He  great  Inftrument  that  this  Work  is  done  by,  is  Ratio- 
1  cination,  Reafoning  the  cafe  with  your  felves,  Difcourfe 
of  mind,Cogitation,or  Thinking ;  or,  if  you  wili,call  it  Confidc- 
ration.  I  here  fuppofeyou  to  know  the  things  to  beconfidcred, 
and  therefore  (hall  wholly  pafs  over  thatMeditation  of  Students 
which  tends  only  to  Speculation  or  Knowing ;  They  are  known 
Truths  that  I  perfwadeyou  to  confider;  for  the  grofly  ignorant 
that  know  not  the  Doclrine  of  cverlafting  life,  are,  forthepre- 
fent,  uncapable  of  this  duty. 

Mans  foul  as  it  receives  and  retains  the  Idea's  or  ftnpes  of 
things,  fo  hath  it  a  power  tochoofcoutanyof  thefedepofited 
Ideas  ,and  draw  them  forth,  and  aft  upon  them  again  and  again; 
even  as  a  SheepVan  fetch  up  his  meat  for  rumination ;  otherwife 
nothing  would  arTwClus,but  while  the  fenfe  is  receiving  it,and  fo 
we  (hould  be  fomewhat  below  the  Bruits.  This  is  the  powerthat 
here  you  muft  ufe:  To  this  choice  of  Ideas  or  fiibjects  for  your 
Cogitations,  there  muft  neceffarily  concur  the  acT:  of  the  Will, 
*  which  indeed  muft  go  along  in  the  whole  Work  ;  for  this  muft 
be  a  voluntary,  not  a  forced  Cogitation:  Some  men  do  consider 

whether 


Pare  4-  The  Saints  everUfting  Reft.  179 

whether  they  will  or  no,and  are  not  able  to  turn  away  their  own 
thought?,  fo  will  God  make  the  wicked  confider of  their  fins, 
whenhefhall  fee  them  in  order  before  them,  Pfalm  50.21,22. 
And  fofhall  the  damned  confider  of  Heaven,  and  of  the  excel- 
lency of  Chrift  whom  they  once  defpifed,and  of  the  eternal  joys 
which  they  have  foolifhly  loft.  But  this  forced  Confideration  is 
not  that  I  mean,  but  that  which  thou  doft  willingly  and  pur- 
pofcty  choofe  ;  but  though  the  will  be  here  rcquilite,  yet  Hill 
Confideration  is  the  inltiumcnt  of  the  Work. 


SECT.  III. 


2.  V7 Ext  let  us  fee  what  force  Confideration  hath  for  the  mo- .       §.3, 

J.N  ving  the  affections,  and  for  the  powerful  imprinting  of 
things  in  the  heart. 

Why,  Firft,  Confideration  doth, as  it  were,  open  the  door,  be 
tween  the  Head  and  the  Heart :  The  Undemanding  having  re-  j 
ceived  Truthsjays  them  up  in  the  Memcry,now  Confideration  is 
the  conveyer  of  them  from  thence  to  the  Affections  -.There's 
few  men  of  fo  weak  Underftanding  and  Memory,  but  they  know 
and  can  remember  that  which  would  ftrangely  work  upon  them, 
and  make  great  alterations  in  their  fpirit?,if  they  were  not  locked 
1  up  in  their  brain,  &  if  they  could  but  convey  them  down  to  their ' 
.  hearts:Now  this  is  the  great  work  of  Confideration  O  what  rare 
\  men  would  they  be,  who  have  ftrong  heads,  and  much  learning, 
I  and  knowledge,  if  the  obftructions  between  the  Head  and  the 
Heart  were  but  opened  I  and  their  affections  did  but  correfpond 
to  their  Underftandings!  why,if  they  would  but  beftow  as  much 
time  and  pains  in  ftudying  the  goodnefs  and  the  evil  of  things,as 
they  beftow  in  ftudying  the  truth  and  falfhood  of  Enunciations,  j 
it  were  the  readicft  way  to  obtain  this  :  He  isufuallythc  belt : 
Scholar,  who  hath  the  quick,  the  clear,  and  the  tenacious  appre-    *  epmu  onta 
I  henfion  ;  but  he  is  ufually  the  beft  Chriftian,who  hath  the  deep-   Cji  id  bnum 
.  eft,  piercing,  and  affecting  apprehenfion  :  *  He  (s  the  befi  Scholar   mencm  limit) 
\  who  hath  the  readieft  pafTage  from  the  Ear  to  the  Brain,  but  he  fei  **»**-!** 
iis  the  beft  Cbriftian  who  hath  the  readieft  naffa fit  from  the  Brain   urh  in^ 

\fundimus ;  ha  Pbibfopbiam  ipfitn :  qumadmodum  omnium,  fie  liter  Mum  quoq$  ir.tcmpcrairtia  Lborz 
mm :  non  Vitxfcd  Suhol*  di/cimua  ;  intuit  Senec 


i8o 


§.  4- 


S.5- 


The  Saints  ever  lofting  Reft* 


Part  4. 


torhcHesrc:  now  Confederation  is  that  on  our  parts  chat  rauft 
open  the  pafTage,  though  the  Spirit  open  as  the  principal  caufc : 
Jnconfiderate  men  are  ftupid  and  fenfelefs. 

SECT.  IV. 

z  \A  Atters  of  great  weight,  \Vhich  do  neerly  concern  us,  are 

\y\  aptcft  to  work  rnoft  effectually  upon  the  Hearty  Now  , 
Meditation  draweth  forth  thefe  working  Obje&s,  and  prefents 
them  to  the  Affections,  in  their  Worth  and  Weight ;  The  moft  de-  '; 
lettable  Ob jeel:  doth  not  pleafe  him  that  fees  it  not, nor  doth  the  | 
joy  fulleft  news  affecT  him  that  never  hears  it ;  now  Confideration  \ 
prefents  before  us  thofe  Objects  that  were  as  abfent,  and  brings  | 
them  to  the  Eye,  and  the  Ear  of  the  foul:  Are  notChrift  and  ; 
Glory,think  you, affecting  Objects  ?  would  not  they  work  won-  j 
ders  upon  the  foul  if  they  were  but  clearly  difcovered?  and  I 
ftrangely  tranfport  us  if  our  apprehensions  were  any  whit  an- 
fwerable  to  their  worth  1  why,  by  Confid*  ration  it  is  that  they  are 
presented  to  us.  This  is  the  Profpeaive  Glafs  of  the  Chriftian,by 
which  he  can  fee  from  Earth  to  Heaven. 


*  SECT.    V, 

3,  AS  Confideration  draweth  forth  the  weightieft  Objects,  fo 
i\  it  prefentcth  them  in  the  mod  affecting  way , and  preiteth 
them  home  with  enforcing  Arguments.  Man  is  a  Rational  Crea- 
ture^ and  apt  to  be  moved  in  a  Reafoning  way,  cfpecially  when 
Reafons  are  evident  and  ftrong :  Now  confideration  is  a  reafoning 
the  cafe  with  a  mans  own  hcart;and  what  a  multitude  of  reafons 
both  clear  and  weighty,  are  always  at  hand  for  to  work  upon  the 
1  heart  ?  When  a  Believer  would  rcafon  his  heart  to  this  heavenly 
I  work,  how  many  Arguments  do  offer  themfclves?  from  GW, 
rfremthe  Redeemer,  from  every  one  of  the  Divine  Attributes, 
|  from  our  former  Eft  ate,  from  our  prefent  Eftate,  from  Promifies, 
from  Seals  from  Ear  neft  from  the  Evil  we  now  naffer,  from  the 
Good  we  partake  of,  from  Hell,  from  Eeavw  ?  every  thing  doth 
offer  it  felf  to  promote  our  joy  ;  now  Meditation  is  the  Hand  to 
draw  forth  all  thefe ;  as  when  you  are  weighing  a  thing  in  th 
Balance,  you  lay  on  a  little  morey  and  a  little  more  till  it  weigh 

dowr 


Part  4- 


The  Saints  everUjling  Rcfl, 


down  ;  fo  if  your  Affections  do  hang  in  a  dull  indifTerency,why, 
due  Medication  will  adde  Reafon  after  Reafon,  till  the  fcales  do 
turn:  Or  as  when  you  are  buying  any  thing  of  neecflity  for  your 
ufe,you  bid  a  little  more  and  a  little  more,  till  at  lad  you  come 
to  the  Sellers  pricc.fo  whenMcditation  is  perfwading  you  to  Joy, 
it  will  firft  bring  one  Rcafon,&  then  another,  till  it  have  filenccd 
all  your  diftrufr  and  forrows,and  your  caufe  to  rcjoyce  lies  plain 
before  you.  If  another  mans  Reafons  will  work  fo  powerfully 
with  us,  though  we  are  uncertain  whether  his  heart  do  concur 
with  his  fpeeches,  and  whether  his  intention  be  to  inform  us,  or 
deceive  us ;  how  much  more  fhould  our  own  Reafons  work  with 
us,when  we  are  acquainted  with  the  right  intentions  of  our  own 
hearts^  Nay,how  much  more  rather  fhould  Gods  Reafons  work 
with  us,which  we  are  fure  are  neither  fallacious  in  his  intent,  nor 
in  themfclves,  feeing  he  did  never  yet  deceive,  nor  was  ever  de- 
ceived ?  Why  now  Meditation  is  but  the  Reading  over  and  re- 
peating God9  Reafons  to  our  hearts,  and  fo  difputingwith  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 
himfelf,why  he  fhould  return  to  his  fathers  houfc  ?  And  as  many 
and  ftrong  have  we  to  plead  with  our  affections,  to  perfwade 
them  to  our  Fathers  Everlafting  Habitations.  And  by  Confide- 
ration  it  is  that  they  muft  all  be  fet  awork. 


181 


SECT.  VI. 


4.  *\A  Editation  putteth  Reafon  in  itsAuthority  and  prehemi- 

IvJ.nence.  It  helpeth  to  deliver  it  from  its  captivity  to  the 

fenfes,  and  fetteth  it  again  upon  the  throne  of  the  Soul.    When 


$.6. 

*  Voluntas  hi- 
fariam  moveri 
erfleXi  pit  eft: 
Aut  ab   interne 

principio&agcnte,  vdab  externo.  Interim  principium  eft  turn  naturalis  inclinatio  in  [mm  obje- 
ftum,  turn  Vetes  ipfe  talU  naxuralU  inclinationii  author.  Idcirco  nemo  potcft  Voluntatem  ut  inte- 
rim agens  moveremfi  DeuSj&ipfccujttteftPQluntM.  Externum  move  ns  duplex,  unum  ipfum  Vo^ 
luntatU  Objefium,  Bonum  viz.  ab  intellect u  apprebenfum  &  Volunxiti  efticaciter  oblatum  :  Ant- 
rum funt  ipf*  ^ajjiones,  concupifecntia  aliique  affeftut,  qui  in  appetitu  degunt  Senfitivo.  Ab  in  tntm 
fepe  Voluntas  ad  aliquid  Volendum  feducitur  atque  afaitur.  4iam  efficiuut  b<z  Pajfiones  ut  multa 
quxmilafant,  vide antttr  Voluntati  Bona-,  itautea  in  h£c  indinct  ita  Ttamoues  pojfunt  ajfeftua 
turbarc,  commovcre,  afecre :  y  per  bos  Voluntatem.  Zanchius  To.  3.  1.  4.  c.  xi.p.  191.  de 
Pot.  Dsm. 


Ooo 


Reafon 


l82 


The  Stints  everlaflir,g  Reft.  Part  4 . 


For  thofe  Di- 
vines that  are 
fo  confident 
that  the- Will 
ever   followcth 
thelaft  di&are 
of   the  practi- 
cal under  land- 
ing *   I  doubt 
not  but  daily 
fenfible  expe- 
rience doth 
contradict 
them.Nothing 
more  common 
then  for  a 
Drunkard  to 
take  a  forbid- 
den Cup,  or  a 
Fornicator  his 
Whore,  while 


Reafon  is  filent,it  is  ufually  fubject:For  when  it  is  afleep,the  fen- 
fes  domineer:  Now  confiderationawakeneth  our  reafon  from  it* 
deep,  till  it  rouze  up  it  (elf  as  Sampfon^  and  break  the  bonds  of 
fenfuality  wherewith  it  is  fettered  :  &  then  as  a  Giant  refrefhed 
with  wine,it  bears  down  the  delufions  of  the  flefh  before  it.  What 
ftrength  can  the  Lion  put  forth  when  he  is  afleep  ?  What  is  trie 
King  more  then  another  man,  when  he  is  once -depos'd  from  his 
Throne  and  AuthorityPWhen  men  have  no  better  Judg  then  the 
flefh,  or  when  the  joys  of  heaven  go  no  further  then  their  fanta- 
fie,no  wonder  if  they  work  but  as  common  things :  fweet  things 
to  the  eye,&  beautiful  things  to  the  ear,will  work  no  more  then 
bitter  &  deformed :every  thing  worketh  in  its  own  place,&  every 
fenfe  hath  its  proper  objecT:Now  it  is  fpiritua!  reafon  excited  by 
Mcditation,andnotthefantalieor  flefhly  fenfe,  which  rouft  fa- 
vour  and  judge  of  thefe  fuperiour  Joys.  Consideration  exalteth 
the  objects  of  faith,  and  difgraceth  comparatively  theobj'edsof 
(enfe.  The  mofr  inconfiderate  men  are  the  mod:  fenfual  men.  It  is 
too  eafie  &  ordinary  to  (in  againft  Knowlcdg:  but  againft  fobcr, 
(trong,continucd  Consideration,  men  do  more  feldom  offend. 


his   confeience 
tels  him  that 
it  is  a  (in,  and  j 

that  He  6^  nunc,  it  is  better  to  forbear  5  the  Good  of  honefty  being  to  be  preferred  before  the 
Pleafure.  For  when  fenfe  is  violent,  it  is  not  a  bare  knowing  or  concluding  againft  fin,  that 
will  reftrain,  except  it  be  alfo  fo  ftrong  and  ferious  and  conftant  an  acting  of  our  judgement  as 
is  fufficient  to  beat  down  the  violence  ot  paflion.  And  this  is  the  work  of  deep  Confideration. 
I  conclude  therefore  that  the  faving  or  lofing  of  mens  fouls  lies  moft  on  the  wel  or  ill  managing 
this  work  of  Conlideracion.  This  is  the  great  bufinefs  that  God  cals  men  to  for  their  falvati- 
on  :  and  which  he  fobleffeth,  that  I  think  we  may  fay  thac  every  wel-confideriag  man  is  a 
Godly,  (thatufethit  ontrue  grounds^  feriouflyand  conilantly)  and  every  wicked  man  is  an 
inconfiderate  man. 


SECT.   VII. 

5.\/|Editation  alfo  putteth  reafon  into  his  ftrength.  Reafonis 
lyi  at  the  ftrongeft  when  it  is  mofl  in  action :  Now  Medita- 
tion produceth  realon  into  Act.  Before  it  was  as  a  (landing  wa- 
ter, which  can  move  nothing  eife  when  it  felf  moveth  not :  but 
now  it  is  as  the  fpeedy  ftream  which  violently  bears  down  all  be- 
fore it.Eefore  it  was  as  the  ftill  and  filent  Air,  but  now  it  is  as  the 
powerful  motion  of  the  wind,  and  overthrows  the  oppofition  of 
the  flefh  &  the  devil.  Before  it  was  as  the  (tones  which  lay  ftill  in 

the 


Part  4 , 


The  Saints  ever Ujhi ag  Reft. 


the  brook  ;  but  now  when  Meditation  doth  fet  it  a  work,  it  is  as 
the  (tone  out  of  Davids  fling,  which  fm ices  the  Coliah  of  our  un- 
belief in  the  forehead.  As  wicked  men  continue  wicked,  not  be- 
caufc  they  have  not  reafon  in  the  principle3but  becaufe  they  bring 
it  not  into  ad  and  ufe  :  fo  godly  men  are  uncomfortable  and  fad, 
not  becaufe  they  have  no  caufes  to  rejoyce,nor  becaufe  they  have 
not  reafon  to  difcern  thofc  caufes;  but  becaufe  they  let  their  rea- 
fon and  faith  lie  afleep,and  do  not  labour  to  fet  them  a  going,nor 
ttir  them  up-to  aclion  by  this  work  ofAfeditation.Yoa  know  that 
our  very  dreams  will  deeply  ifred :  What  fears  1  What  forrows ! 
What  joy  will  theyftirup?  How  much  more  then  would  feri- 
OUS  Meditation  affed  us  ? 


SECT.  VIII. 


MEditation  can  continue  this  Difcourfive  employment 


tf.fl    \tditation  can  continue  tms 

That  may  be  accoraplifhed  by  a  weaker  motion  continu- 
ed, which  will  not  by  a  ftronger  at  the  firft  Attempt*  A  plaifter 
that  is  never  fo  effectual  to  cure,  muft  yet  have  time  to  do  its 
work,  and  not  to  be  taken  off  as  foon  as  it's  on.  Now  Meditation 
doth  hold  the  plaifter  to  the  fore:  It  holdeth  Reafon  and  Faith  to 
their  work,  and  bloweth  the  fire  till  it  throughly  burn.  To  run  a 
fewfteps  will  not  get  a  man  heat,  but  walking  an  hour  together 
may:  So  though  a  fudden  occafional  thought  of  Heaven,will  not 
raife  our  arTedions  to  any  fpiritual  heat;  yet  Meditation  can 
continue  our  thoughts ,and  lengthen  our  walk  till  our  hearts  grow 
warm. 

And  thus  you  fee  what  force  Meditation  or  Confederation  hath, 
for  the  crTcdiag  of  this  great  elevation  of  the  «SW,  whereto  I 
have  told  you  it  muft  be  the  Inftrument. 


is? 


§.8. 


1 84 


y 


Si 


The  Stints  evtrhUing  Rtfi. 


Part  4. 


C  H  A  P.  IX- 


What  JjfeBions  mujl  be  Achd>.  and  by 
what  Confederations  and  ObjeBs,  and 
in  what  Order. 


SECT.   I. 

Hirdly,  To  draw  yet  nearer  the  heart  of  the  work  5 
The  third  thing  to  be  difcovered  to  you,  is,  What 
powers  of  the  foul  muft  here  be  acted,  What  Afi 
fetlions  excited,  What  Confederations  of their  <9£- 
jetls  are  nccefTary  thereto,  and  in  what  order  we 
muft  proceed.  I  joyn  all  thefe  together,  becaufe  though  in 
tbemfelves  they  are  diftinft  things,  yet  in  the  practice  they  all 
concur  to  the  fame  Aclion. 

The  matters  ofGWwhich  we  are  to  think  on  have  their  various 

qualifications,,  and  are  prefented  to  the  foul  of  man  in  divers  rela- 

|  tiveand  Modal  confederations ;  According  to  thefe  (everdil  confide- 

l  rations  of  the  objetl s ,the  foul  it  felf  is  didinguifhed  into  its  feveral 

[faculties,  powers,  and  capacities :  That  as  GWhath  given  man  five 

;  fenfes  to  partake  of  the  five  diftincl  excellencies  of  the  objetls  of 

i  fenfe ;  fo  he  hath  diverfified  the/*/// of  man,  either  into/ acuities, 

I  powers,or  ways  of  acting,  anfwerablc  to  the  various  qualifications 

!  and  confederations  of  bimTelf  and  the  inrVriour^jfftjof  this/w*/: 

I  And  as,if  there  be  more  fenfible  excellencies  in  the  creatures tyet 

they* are  unknown  to  us  who  have  but  thefe  five  fenfes  to  difcern 

them  by  ;  fo  whatever  other  excellencies  are  in  God  and  our  hap- 

pinefs,more  then  thefe  faculties  or  powers  of  the  foul  an  appre- 

'  herid.muftneeds  remain  wholly  unknown  to  us,till  our  f@uls  have  [ 

fenfes 


Pare  4, 


The  Stints  tvtrUffimg  Reft. 


fcnfcs(as  it  wcrcjfutable  to  thofe  objeds :  even  as  it  is  unknown 
to  a  Tree  or  a  (tone,  what  found,  and  light  and  fwectnefs  arc ;  or 
that  there  are  any  fuch  things  in  the  world  at  all. 

Now  thefe  matters  of  God  are  primarily  diverfified  to  our con- 
fideration  under  the  Diftindionof  True  and  Good,  accordingly 
the  primary  Diftindion  concerning  the  Soul,is  into  the  Faculties 
of  Undcrilanding  and  Will ;  the  former  having  Truth  for  its  ob- 
ject, and  the  htttt  Goodnefs.  This  Truth  is  fometimc  known  by 
evident  Demonllration,  and  fo  it  is  the  objed  of  that  we  call 
Knowlcdg  (which  alfo  admits  of  divers  diftindions  according  to 
fevera)  ways  of  demonfrfation,which  Jam  loth  here  topuzzleyou 
with:)Somtirae  it  is  received  from  theTeftimony  of  others,which 
receiving  wecail  belief.Whcn  any  thing  clfe  would  obfeure  it,or 
(lands  up  in  competition  with  it ;  then  wc  weigh  their  feveral  evi- 
denccs,and  accordingly  difcovcr  &  vindicate  the  Trutb%and  this 
we  call  Judgment.Sometimeby  the  ftrengch.the  dearnefs,or  the 
frequency  of  the  Underftandingsapprebenfions,  this  Truth  doth 
make  a  deeper  impreflIon>&  fo  if  longer  retained,  which  impref- 
fion  &  retention  wc  call  Memory.  And  as  Truth  is  thus  varicufly 
prefented  to  the  Underflanding  and  received  by  it ;  fo  alfo  is  the 
goodnefs  of  the  objed  varioufly  reprefentcd  to  the  Will,  which 
doth  accordingly  put  forth  its  various  ads.  When  it  appcareth 
only  as  good  in  it  felf,&  not  good  for  us,or  futablc;  k  is  not  the 
objed  of  the  Will  at  all ;  but  only  this  Enunciation  [_It  isgoo<T] 
is  pafTed  upon  it  by  the  Judgment,and  withall  it  raifeth  an  admi- 
ration at  its  excellency. If  it  appear  evil  to  us,thcn  wc  Ntil  it.  But 
if  it  appears  both  good  in  it  felf,and  to  us,or  futable,  then  itpro- 
vokcth  the  affedion  of  Love:If  chc  good  thus  loved  do  appear  as 
abfent  from  us,then  itexciteth  the  paifionof  De(ire:If  the  good 
fo  loved  and  defired  do  appear  poflible  and  feafiblc  in  the  attain- 
fng,tfcen  it  exciteth  the  paflion  of  Hope,which  is  a  compound  of 
Defirc  and  Eipedation ;  when  we  look  upon  it  as  requiring  our 
endeavor  to  attain  it.&  as  it  is  CO  be  had  in  a  prefcribed  way  ,then 


185 


Lege  Gibieuf 
de  Libertat. 
1.2jC  20.  §.7. 
p.427-  Utper- 
fpicue  folideq; 
expediatur 
hxc  Queftio, 
perinde  nos 
Philofophari 
debemusacfi 
Intellects  & 
Voluntas  una 
eademque  e[- 
fenr,  auretiam 
abeftenria  mi- 
nime  diftin- 
gueremur,  &c. 
Bonum  &  ma- 
lum five  co- 
ram ample 
five  ab- 


no$3 
fens  provocar,  aut  rerocit,  am  vocar ;  fcil.aut  praefens,  aut  fururum,  aut  prxte'ritumj  aut  pofli- 
bile  eft.  Ubiquc  Voluntas  quletem  quaerens  inquietat  bonum  :  undique  il  am  malum  inquiettf» 
Ifthinc  diftribuuntur  affe&us  pro  boni  obtentione  aut  cautione.  Amor  recto  Si.  fimplici  obtutu 
in  bonum  ruit :  Cum  iftud  praefens  viJet,  transformatur  in  laritiam  :  Cum  futururw  putat, 
face  flit  in  >cpem  :  cum  praeteritura,  aut  pc  flibile  eir,  in  dtfideriurn  diitenditur.  EufHicrcm- 
bcrg.  de  Arte  Voluntatis,  I.4.  p.  265.  vid.  ultra. 

Ooo  %  it 


i86 


§.2. 


The  Saints  cverlafting  Rtfl. 


Part  4. 


it  provokes  the  paflion  of  courage  or  boldncfs,  and  concludes  in 
refolution.  Laftly,  If  this  good  be  apprehended  as  prefent,  then 
it  provoketh  to  delight  or  Joy  :  If  the  thing  it  felf  be  prefent,the 
Joy  is  greatethlf  but  the  Idea  of  it(either  through  the  remainder 
or  memory  of  the  good  that  is  pair,  or  through  thefore-apprfc- 
henfion  of  that  which  we  expect)  yet  even  this  alfo  exciteth  our 
Joy.  And  this  Joy  is  the  perfection  of  all  the  reft  of  the  Affecti- 
ons, when  it  is  raifed  on  the  full  fruition  of  the  Good  it  felf. 


SECT.    II. 

SO  that  by  this  time,  I  fuppofe  you  fee,  both  what  are  the  ob- 
jects that  rauft  move  our  affections,  and  what  powers  of  the 
Soul  apprehend  thefe  objects :  you  fee  alfo,  I  doubt  not,  what  af- 
fections you  mu ft  excite,  and  in  what  order  it  is  to  be  done :  Yet 
for  your  better  afliftance  I  will  more  fully  direct  you  in  the  feve- 
ral  particulars. 

1.  Firft  then,you  muftby  cogitation  go  to  the  Memory  (which 
is  the  Magazine  or  Treafury  of  the  Underftanding)  thence  you 
muft  take  forth  thofe  heavenly  dottrines,  Tvhich  you  intend  to 
make  the  fub/ect  of  y  our  Meditation-for  the  prefent  purpofe,you 
may  look  over  any  promife  of  eternal  Life  in  the  Gofpel,  any  de- 
fcription  of  the  glory  of  the  Saintspr  thz  very  Articles  of  the  Re- 
surrection of  the  Body,&  the  Life  everlafting:  fome  one  fentence 
concerning  thofe  Eternal  Jojes,  may  afford  you  matter  for  many 
years  Meditation ;  yet  it  will  be  a  point  of  our  wifdom  here,  to 
have  alwaies  a  fteck  of  wa/ffr  in  our  memory,  that  fowhen  we 
{hould  ufe  it,we  may  bring  forth  out  of  our  Treafury  things  new 
and  old.  For  a  good  man  hath  a  good  Treafury  in  his  heart  from 
whence  he  bringeth  forth  good  things,  Luke  6.45.  and  out  oT 
this  abundance  of  his  heart  he  (hould  fpeak  to  himfelf  as  well  as 
to  others.  Yea  if  he  took  things  in  order,and  obferved  fome  Me- 
thod in  refpect  of  the  matterpni  did  meditate  firft  on  one  Truth 
concerning Etemitj^nd  then  another,it  would  notbeamifs.And 
if  any  fliould  be  barren  of  Matter  through  weaknefs  of  memory, 
they  may  have  Notes  or  Books  of  this  fubject  for  their  furthe- 
rance. 

SECT. 


Fart  4 , 


7M  SAimitvtrujting  Rcjt* 


187 


2. 


SECT.  III.  , 

WHcn  you  have  fetcht  from  your  memory  the  matter  of  | 
your  Meditation^  your  next  work  is  to  prcfent  it  to  j 
yourfudgment.-open  there  the  cafe  as  fully  as  thou  canft-fct  forth  j 
the  [ever a  I  ornaments  of  the  Crown,  the  feveral  dignities  belong-  i 
ing  to  the  Kingdom,as  they  are  partly  laid  open  in  the  beginning  j 
of  this  Book :  Let  judgment  deliberately  view  them  over,and  take 
as  exa&  a  furvey  as  it  can,  Then  put  the  qucftion,  and  require  a  \ 
determination.  Is  there  happinefs  in  all  this-  or  not  ?  Is  not  here  j 
enough  to  make  me  bleflcd  ?  Can  he  want  any  thing,  who  fully  I 
poiTciTeth  God?Is  there  any  thing  higher  for  a  creature  to  attain?  * 
Thus  urge  thy  judgement  to  pafs  an  upright  fentence9vnd  compel  it  I 
to  fubferibe  to  the  perfection  of  thy  Ccleftial  happinefs,  and  to  j 
leave  this  fentence  as  under  its  hand  upon  Record.   If  thy  fenfes 
(hould  here  begin  to  mutter,and  to  put  in  a  word  for  flefhly  plea- 
fure  or  profits ;  let  judgement  hear  what  each  can  fay :  weigh  the 
Arguments  of  the  world  and  flefh  in  one  end,  and  the  Arguments 
for  the  preheminence  of  Glory  in  the  other  end,  and  judg  impar- 
tially which  (hould  be  preferred. Try  whether  there  be  any  com- 
parison to  be  made;  which  is  more  excellcnt?which  more  manly? 
which  is  more  fatisfaftory  ? and  which  more  pure?  which  freeth 
moftfrom  mifery  ?  andadvanceth  us  higheft  ?  and  which  doft 
thou  think  is  of  longer continuance?  Thus  let  deliberate  judgment 
decide  it;and  let  not  Flefh  carry  it  by  noife  and  by  violence:  And 
when  the  fentence  is  pafled  and  recorded  in  thy  heart,  it  will  be 
ready  at  hand  to  be  produced  upon  any  occafion,  and  to  filence 
the  flefh  in  its  next  attempt,  and  todifgrace  the  world  in  its  next 
competition* 

Thus  exercife  thy  Judgement  in  the  csxtemp/ation  of  thy  Reft  ; 
thus  Magnifie and  Advance  the  Lord'm  thy  hearty  till  a  ho\y  ad- 
miration hath  poffefTed  thy  Soul. 


SECT.  IV. 

3.  Tl  Ut  the  great  work  (which  you  may  either  premife  or  fub- 
13  joyn  to  this  as  you  pleafe)  is,  To  exercife  thy  belief  of  the, 
truth  of  thy  Rfft  :  And  that  both  inrefpectof  ths  truth  of  the 

O  o  o  4  Pro- 


S.3. 


§. 


i88 


The  Sdims  everUBing  Reft* 


Part  4 


Promife,  and  alfo  the  truth  of  tby  own  Inter  eft  and  Title.  As  un- 
belief doth  caufe  the  languiftiing  of  all  ourGraces,foi;W//?  would 
do  much  to  revive  and  a&uate  them,if  it  were  b,ut  revived  and  a- 
cluated  it  felf-.Efpecially  our  belief  of  \ht  verity  of  the  Scripture, 
I  conceive  as  needful  to  be  excrcifed  &  confirmed,  as  almoft  any 
point  of  Faith.  But  of  this  I.have  fpoken  in  the  Second Part  of 
this  Book,  whither  I  refer  thee  forforae confirming  Arguments. 
Though  few  complain  of  their  not  believing  Serif  turejtx.  r  con- 
ceive it  to  be  the  eommofeft  part  of  unbelief,  and  the  very  roet 
of  bittemefs^  which  fpoileth  our  Graces.  Perhaps  thou  haft  not  a 
pofiti  vc  belief  of  the  contrary  ,nor  doft  not  flatly  think  that  Scri- 
pt ure\*>  not  the  Word  of  God  ;*  hat  were  to  be  a  down- right  Infi- 
del indeed  •  And  yecthou  maift  have  but  little  belief  that  Scri- 
pture is  Gods  Word,and  that  both  in  regard  of  the  habit,  &  the 
acl.  It*sonethingnottobelieve*SVr*pr#Jvtobetrue;  and  ano- 
ther thin;;,  politivcly  to  believe  it  to  be  falfe*  Faith  may  be  idle, 
and  fufpend  its  exercife  toward  the  Truth,  though  it  do  not  yet 
aAagainflthe7V#f&.  It  may  (land  frill,  when  it  goes  not  out  of 
the  way ;  it  may  be  aflcep^tnd  do  you  little  fervice,  though  it  do 
not  directly  fight  againftyou.Befides,agr*tt  deal  of  tinbclief  may 
confifl:  with  a  fmall  degree  of  Faith.  If  we  did  foyndly  beleeve, 
*  That  there  is  fuch  a  Glory;  that  within  a  few  dates  our  eyes 
(hould  behold  it :  O  what  pafllons  would  it  raife  within  usl  Were 
we  throughly  perfwaded,  That  every  Word  in  tfie  Scripturj 
concerning  the  unconceivable  joys  of  the  Kingdom,  and  the  un- 
expreffible^/f/^tff/jofthe  life  to  come,  were  the  very  Word 
of  the  Living  God,  and  (hould  certainly  be  performed  to  the 
fmalieft  tittle  ;  O  what  cftomjbing  apprehenpons  of  that  life 
would  it  breed  !  what  amaz'ng  horror  would  feize  upon  our 
hearts^  when  we  found  our  felves  ft  rangers  to  the  conditions  of 
that  life !  and  utterly  ignorant  of  our  portion  therein !  what  love, 
velTi  ri^doTcm  '  w^at  ^ong'ngs  would  it  raife  within  usl.O,how  it  would  actuate 

tenuarur ,  fub-  1 

duchur  nobis  J  Sed  Deo  Elcmemorum  cuftodi  refervatur.  Nee  ulfum  damnum  fepultura. 
tim-vnu",  C?v.  ViJcquamin  folatium  noft;i  Refurrectionem  futuram  omnia  natura  medire- 
tur.  Soldemergk  &  nafcirur,  aftralabumur.  &  redeunt  j  flores  occidunt  &  revivifcum  j  peft 
feni«r»  trbufta  irondefcunr;  femina  nori  nifi.  conupca  revirefcunt.  Ica  Corpus  in  Seculo 
ut  sibores  in  hjberno  rccultant  virorum  arklita*e  mentira.  Quid  fcftinas  ut  cruda  ad- 
huc  hyemt  reTirhcat  &  redeat  ?JExpe£andum  ncbh  eiiam  corporis  ver  eft-  Minuu  F(slix} 

every 


*  Tuperi.e 
D:o  credis,  fi 
quid  oculis 
nollris  hebeti- 
bus  fubtrahi- 
tur  ?■  Corpus 
omne  five 
arefck  in 
palverem ,  five 
in   humorem 
folvhurj  vel 
in  cinerem 


r 


Part  4.  7  he  Saints  cverUfting  Reft. 


18P 


every  affection  .'  how  it  would  tranfportus  with  joy  upon  the 
Ieaft  aflurancc  of  our  Title !  If  I  were  as  verily  perfwaded,  that  I 
(hall  (hortly  fee  thofe  great  things  of  Eternitj,  promifed  in  the 
Word.as  I  am,that  this  is  a  chair  that  I  fie  in,or  that  this  is  paper 
that  I  write  on  ;  would  it  not  put  another  Spirit  within  me  -? 
would  it  not  make  me  forget,  aaddefptfe  the  world  ?  and  even 
forget  to  deep,  or  to  eat  ?  And  fay  (as  Chritt)  /  have  meat  to  eat, 
that  ye  fyownot  if  J  O,  Sirs,you  little  know  what  a  through- be- 
lief would  work.  Not  that  everyone  hath  fuch  aftcctions^who 
hath  a  True  Faith  :  Bvit  thus  would  the  acting  and  improvement 
of  our  Faith  ad  V3  ncc  u  ?. 

Therefore  let  this  be  a  chief  part  of  thy  bufinefs  in  Meditation. 
VtO&UCtthtftrong  Arguments  for  the  Truth  of  Script  urcs;  plead 
them  againft  thy  unbelieving  nature ;  anfvver,  and  (ilencc  all  the 
cavils  of  infidelity  :  Read  over  the  Promifesj  (ludy  all  confirming 
Providences  ;  call  forth   thy  own  recorded  experience :  Re- 
member  the  Scriptures  already  fulfilled  ;both  to  the  Church  and 
Saints  in  former  ages,  and  eminently  to  both  in  this  prefent  age; 
and  thofe  that  have  been  fulfilled  particularly  to  thee.  Get  ready 
theclcareft  and  moft  convincing  Arguments,  and  keep  them  by 
thee,&  frequently  thus  u(e  tbem.'Think  it  not  cnough,tbat  thou 
waft  once  convinced,though  thou  baft  now  forgot  the  Arguments 
that  did it^no.nor  that  thou  haft  the  Argument /ftil!  in  thy  Book, 
or  in  thy  Brain:  This  is  not  the  acting  of  thy  i7,?**^  ;  butprefent 
them  to  thy  Underfhnding  in  thy  frequent  mjditations^  and  urge 
them  home  till  they  force  belief.  Actual  convincing,  when  it  is 
clear  and  frequent,will  work  thofe  deep  impreftions  on  the  heart, 
which  an  old  neglected  forgotten  conviction  will  not.  O,  if  you 
would  not  think  it  enough,  that  you  have  Faith  in  the  habit,and 
that  you  did  once  believe,  but  would  be  daily  fetting  this  firftj 
wheel  a  going,  Surely,  all  the  inferiour  wheels  of  the  Affections  j 
would  more  eafily  move.    Never  expect  to  have  Love  and  Joy  ; 
move,  when  the  foregoing  grace  of  Faith  ftands  ftill. 

And  as  you  (Lould  thus  act  your  affent  to  the  Promife,  fo  alfo 

your  Acceptation ,  your  Adherence,  your  Affiance-,  3nd  your 

Afnrance  :  Thcfc  are  the  four  Heps  of  Application  of  the  Pro- 

jml/etoourfelves.   I  have  faidfomewhat  among  the  Helps,  to 

move  you  to  get  A(Turance:But  that  which  I  here  aim  at,t$,That 

I  you  would  daily  exercife  it.   Set  before  your  Faith,  the  Freenefi 

and 


John  4  $i. 


190 


The  Saints  everhftjng  Reft., 


Part  4. 


and  the  Vniverfality  of  the  Promife :  Consider  of  Godsoffe^and 
urging  it  upon  all;and  that  he  hath  excepted  from  the  conditional 
Covenant  no  man  in  the  Worldj  nor  will  exclude:any  from  Hea» 
ven,w\\o  will  accept  of  his  offer.  Study  alio  the  gracious  difpofi- 
tion  of  Chrift,  &  his  readinefs  to  entertain,  and  welcome.aU  that 
will  come.-Study  all  the  Eyyiences  of  his  love,which  appeared  in 
hisfurTerings,inhispreaching.the  Gofpel,  in  his  condefcentionto 
finners,  in  his  eafie  conditions,  in  his  exceeding  patience,  and  in  his 
urgent  invitations :  Do  not  all  thefe  difcover  his  readinefs  to  fave? 
did  he  ever  yet  manifeft  himfelf  unwilling  ?  remember  alfo  his 
faithfulnefs  to  perform  his  engagements.  Study  alfo  the  Evidences 
of  his  Love  in  thy  felf ;.  look  over  the  works  of  his  Grace  in  thy 
Soul  :  ]f  thou  do  not  rmde  the  degree  which  thou  defireft,  yet 
deny  not  that  degree  which  thou  findeft  ;  look  after  the  fincerity 
more  then  the  quantity.  Remember  what  difcoveriis  of  thy  ft  ate 
thou  haft  made  formerly  in  the  work  of  [elf-  examination;  how 
oft  God  hath  convinced  thee  of  t||e  fincerity  of  thy  heart :  Re- 
member,all  the  former  Tefrimonies  of  the  Spirit;  and  all  the 
fweet  feelings  of  the  Favour  of  God  ;jind  all  the  prayers  that  he 
hathieard  and  granted  ;  and  all  the  rare  prefervations  and  deli- 
verances;  and  all  the  progrefs  of  his  Spirit  in  his  workings  on  thy 
Soul ;  and  the difppfals of  Providence,  conducing  to  thy  good: 
The  vouchfafing  of  means,  the  directing  thee  to  them,  the  dire- 
ding  of  Minifters  to  meet  with  thy  ft ate,  the  reftraint.of  thofc 
fins  that  thy  nature  was  moft  prone  to.  And  though  one  of  thefe 
conlidered  alone,  may  be  no  fure  evidence  of  his  fpecial  love, 
(which  I  expedt  thou  (houldft  try  by  more  infallible.figns)yet  lay 
them  altogether,and  then  think  with  thy  felf,  Whether  all  thefe 
do  not  telVifie  the  good-will  of  the  Lord  concerning  thy  Salva 
tion,  and  may  not  well  be  pleaded  againft  thine  unbelief?  And 
whether  thou  maift  not  conclude  with  Sampfens  Mother,  when 
her  husband  thought  they  fhould  furely  die,  If  the  Lor'dVeen 
pleafed  to  kjli  us.he  Would  not  have  received  an  offering  at  our  hands 
nehher  Would  he  have  (hewed  us  all  thefe  things ;  nor  \X>ould,as  at  thit 
time,  have  told  usfnch  things  as  thefe,  Judges  13.22,23 . 


SECT 


Part4« 


the  Saints  evcrUHhg  Reft. 


SECT.  V. 


1*1 


S.J. 


2.  \X7^en  ^V7  MMatiin  hath  thus  proceeded  about  the 
VV  trrttbof  thy  Happi»f/s,  the  next  part  of  the  work  is  to 
meditate  of  its  Coodntfs ;  That  when  z^c  Judgment  hath  determi- 
ned,™^ Fatf  A  hath  apprehended,it  may  then  pafs  on  to  i aifc  the 
Affections. 

i.  The  firft-  ArTeclion  to  be  aded  is  Love ;  the  ob/eel  of  it  (as 
I  have  told  you )  is  Goodnefs :  Here  then,  here  Christian,  is  the 
Soul-reviving  part  of  thy  work  ;  Go  to  thy  Memory ,  thy  Judge- 
ment, and  thy  faith ;  and  from  them  produce  the  excellencies  of 
thy  7?fy?;take  out  a  copy  of  the  Record  of  the  Spirit  in  Scripture, 
and  another  of  the/f«^»tt?regifrred  in  thy  fpirit,  whereby  the 
tranfeendent  gl^ry  of  the  Saints  is  declared  :  Prefent  thefe  to  thy 
arTe6tionofLove;Opentoitthe  Cabinet  that  contains  the  Pearl; 
(hew  it  the  Promife,and  that  which  it  affureth :  Thou  necdeft  not 
look  on  Heaven  through  a  multiplying  Glafs;  open  but  one  Cafe* 
went,  that  Love  may  look  in  :  Give»t  butaglimpfeof  the  bask 
parts  of  God,  and  thou  wilt  finde  thy  felf  prefently  in  another 
World:  Dobutfpcakout,and  Love  can  hear;  do  but  reveal  thefe 
things,  and  Love  can  fee:  It's  the  brutifh  love  of  the  World  that 
is  blinde ;  Divine  Love  is  exceeding  quick- fighted.  Let  thy  Faith, 
as  it  were,take  thy  heart  by  the  hand,  and  (hew  it  the  fumptuous 
buildings  of  thy  Eternal  Habitation,  and  the  glorious  Ornaments 
of  thy  Fathers  hou/e;  (hew  it  thofe  Man/ions  which  Chrift  is  pre- 
paring, and  difplay  before  it  the  Honors  of  the  Kingdom :  Let 
Faith  lead  thy  heart  into  the  prefence  of  God,  and  draw  as  near  as 
pofltbly  thou  canft,  and  fay  to  it,  *  Behold,  the  Ancient  of  daies^ 
the  Lordfehovah,  whefe  name  is,  I  AM:  This  is  he  wko  made 
thtfVorldvj\\\\  hisW-W-this  is  the  Caufe  of  all  Caufes,the  Spring 
of  Action,the  Fountain  of  Lifi,\  he  fir  ft  Principle  of  the  Creatures 
Motions  ;  who  upholds  the  Earth,  who  ruleth  the  Nations, 
whodifpofeth  of  Events,  and  (ubdueth  his  foes,  who  governed 

ritfsirc}videre3audireque  omnia  i  nihil  ipfos  fngere ;  qwdttut  ftiiftt  ant  mnte  pc 
omMia  pojfc  quxctaiquc  monales  immmilcfvc  pofiunt :  'Bonos  illosm  immo  opkmos  effc.  '^utc^ ui 
talc  eft,  quicquid  vivit  (fjpirat,  quicquii  ufqum  r/r,  cxlw,  tcrram .  nurta,  ab  cu  omns  &  at 
(fpojjidcri.  Elin  Parmenidp,  Nullum  m 'ft  Deum  fuprcwm  habere  mum fcicnti 'am ,  ncqut  it 
cogitationeprivM.ium.  Et  in  Epinomide,lfg0  ajjero  Vcurn  caujam  omnium  cfjc,  ncc  aliicr  fen pofie] 
Lege  etiam  Ariftotel.  deCcelo^  l.i.  [um.ima. 

the 


*  He  that 
doubteth  whe- 
ther the  Philc- 
iophersthem- 
felves  did  ac- 
knowledge 
thefe  Divine 
Excellencies,    . 
Let  him  leade 
FtricL  dc ab- 
ditis  R: 
can  ft  Si  cap  9. 
Plaro  in  Epi- 
nom.  Vcos  affc- 
ipi  pofict :  Eos 


19* 


PfaUj.4j* 


Ifai  9  6, 


The  Saints  everlafting  Rejf. 


Part  4, 


/_ 


the  depths  of  the  great  Waters,  and  boundeth  the  rage  of  her 
fwelling  Waves ;  who  ruleth  the  Winds,  and  moveth  the  Orbs, 
and  caufeth  the  Sun  to  ran  its  race,&  the  feveral  Planets  to  know 
their  courfes :  This  is  he  that  loved  thee  from  Everlafting,  that 
formed  thee  in  the  Worab.and  gave  thee  this  Souljwho  brought 
thee  fbrth,and  (hewed  thee  the  L-ght,  and  ranked  thee  with  the 
chiefeft  of  his  earthly  Creatures-,  who  endued  thee  with  thy  Un- 
demanding, and  beautified  thee  with  his  gifts;  who  maintaineth 
thee  with  lifepxA  health^ni  comforts ;  who  gave  thee  thy  prefer- 
ments, and  dignified  thee  with  thy  honors,  and  differenced  thee 
from  the  raoft  miferabie  and  vileft  of  men  :  Here,  O  here,  is  an 
ob/ecT:  now  worthy  thy  love ;  here  (houldft  thou  even  pour  out 
thy  Soul  in  love ;  here  thou  maift  be  Aire  thou  canft  not  love  too 
much:This  is  the  Lord  that  hath  bleft  thee  with  his  bcncfits,that 
hath  fpred  thy  Table  in  the  fight  of  thine  Enemies,  and  caufed 
thy  cup  to  overflow.  This  is  he  that  Angels  and  Saints  do  praife, 
and  the  Hoft  of  Heaven  muft  magnifie  for  ever. 
» Thus  do  thou  expatiate  in  the  Praifcs  of  God',and  open  his  Ex- 
cellencies to  thine  own  hearty  till  thou  feel  the  life  begin  to  ftir, 
and  the  fire  in  thy  breft  begin  to  kindle:  As  gazing  upon  the  dufty 
beauty  of  flefti  doth  kindle  the  fire  of  carna!  Love;fo  this  gazing 
on  the  Glory  andGoodncfs  of  the  Lord  will  kindle  this  Spiritual 
Love  in  the  Soul.  Bruifing  will  make  the  Spices  odorifcrous,and 
rubbing  the  Pomander  will  bring  forth  the  fwectnefs:  A&  there- 
fore thy  Soul  upon  this  delightful  object ;  tofs  thefe  cogitations 
frequently  in  tby  heart  ytub  overall  thy  Affedions  with  them,  as 
you  will  do  your  cold  hands,  till  they  begin  to  warm:  What 
though  thy  heart  be  rock  and  flint,  this  often  finking  may  bring 
forth  the  fire ;  but  if  yet  thou  fceleft  not  thy  love  to  work,  lead 
thy  heart  further,  and  (hew  it  yet  more ;  (hew  it  the  Son  of  the 
living  God,  whofc  name  is,  Wonderful,  Connfellor%  The  Might  J 
God,  The  Everlafting  Father,  The  Prince  of  Peace :  (hew  it  the 
King  of  Saints  on  the  Throne  of  his  Glory,  who  is  the  firft  and 
thcla(l,whois,  and  was,  and  is  to  come;  who  livech,  and  was 
dead>&  behold, he  lives  for  evermore;  who  hath  made  thy  peace 
by  the  bloud  of  his  Croft,  and  hath  prepared  thee,  with  himfelf, 
an  Habitation  of  Peace:  His  office  is,  to  be  the  great  Peace- 
Ma^er :  hit  Kingdom  is  a  Kingdom  of  Peace ;  his  Gofpcl  is  the 
Tydings  of  Peace ;  his  Voice  to  thee  now  is,  the  Voice  of  Peace  : 

Draw 


Pan  4. 


Tbe  Saints  cverlaHing  Reft. 


Draw  near  &  behold  him:  Doll  thou  not  heir  his  voicc?He  that 

called  Thonim  to  come  near,and  to  fee  the  print  of  the  Nails,  and 

to  put  his  finger  into  his  Wounds ;  He  it  is  that  cals  to  thee, 

Come  near,  and  view  the  Lord  thy  Saviour,  and  be  not  fafthlefc, 

but  believing :  Peace  be  unto  thee,  fear  not,  It  is  I:  He  that  cal- 

leth, Behold  me,beho!d  me,to  a  rebellious  people  that  calleth  not 

on  his  Name,  doth  call  out  to  thee  3  Bdeever  to  behold  him  He 

that  cals  to  them  who  pafs  by,  to  behold  his  Sorrow  in  the  day 

of  his  Humiliation,  doth  call  now  to  thee  to  behold  his  Glory 

in  the  day  of  his  Exaltation  :  Look  well  upon  him  ;  Doft  thcu 

not  know  him  ?  why,  it  is  he  that  brought  thee  up  from  the  pit 

of  hell:  It  is  he  that  reverfed  thefentenceof  thy  Damnation, 

that  bore  the  Curfe  which  thou  fhouldft  h^ve  born,  and  refro- 

red  thee  to  the  blefling  that  thou  hadft  forfeited  and  loft,  and 

purchafed  the  Advancement  which  thou  mud  inherit  for  ever : 

And  yet  doft  thou  not  know  him  !  why,  his  Hands  were  pierced, 

his  Head  was  pierced,hisSides  were  pierced  hisHeart  was  pierced 

with  the  fting  of  thy  fins,that  by  thefe  marks  thou  mighteft  always 

know  him^Doft  thou  not  remember  when  he  found  thee  lying  in  ^ 

thybloud,  and  took  pity  on  thee,  and  dreft  thy  wounds,  and/^/ 

brought  thee  home,&  faidunto  t\\tt>Livc!  Haft  thou  forgotten 

fince  he  wounded  himfelf  to  cure  thy  wounds, &  let  out  his  own 

blood  to  ftop thy  bleeding?   is  nor  the  paiT3geto  his  heart  yet 

(landing  open  ;  If  thou  know  hinn  not  by  the  face,the  voice,the 

hands;  if  thou  know  him  not  by  the  tears  and  bloudy  fweat,  yet 

look  nearer,  thou  maift  know  him  by  the  Hear?  :  That  broken 

healed  heart  is  his,that  dcad^revived  heart  is  his,that  fou!-pityin'g 

melting  heart  is  hs :  Doubtlefs  it  can  be  nor.e's  but  his,Love  and 

Corapaflion  are  its  certain  Signatures:  This  is  Heaven  this  is  He, 

who  would  rather  die  then  thou  fhouldft  dic,whochofe  thy  life 

before  his  own,  who  pleads  this  bloud  before  his  Father,  a#d 


m 


Luk.  24.363 

}7»*M* 

Joh.7  17. 

Ifai.fO. 1. 

Job.io.i9jH, 

26. 

and  11. 12. 

Ezek.  16.  6ijj 
8,9- 


If  the  Love  of 
God  in  us 
Wert  but  as  the 
iove  of  the 
world  in 
others,it  would 
make  us  whol- 
ly defoire  tb:S 
World  an,! 
getir,as  world- 
ly love  maker  h 
men  fc 
God  :  a 
would  be  10 

ftrong,  and  ardent,  and  rooted  in  a  mans  heart;,  that  he  would  net  he  able  voluntarily  and 
to  think  of  any  thing  elfc  :  He  would  not  fear  contempt,  nor  care  fordiT^race  or  the  reproaches 
of  perfections,  nor  would  he  be  afraid  of  death  it  ftlf,  bccaiife  of  this  Love  of  God  j  an 
eke  things  of  this  world  which  he  feeth  3nd  hearer  h,wculd  bring  God  tcr'ljis  memory. and  th?m-  | 
felves  would  feem  to  him  but  as  a  dream,  or  aJablc>*and  he  would  oit'eim  them  as  1 
refptft  of  God  and  bis  Glory.    And  (to  be  fhort)  in  the  judgement  $f  the  world  he  woi 
taken  for  a  fool  or  a  drunken  man,  becaufe  hefo  little  carcrh  to?  jhe  things  of  this  world  $— - 
This  is  that  Love  of  Gjd  to  which  we  fhould  aim  tG  attain  by  cliii.  contemplative  life :  G 
it monte  Contempbtionis in pjrte  operurx  tcrttifoL  $82. 

Takes' 


194 


The  Saints  everhfting&efl. 


Part  4. 


Mclmfth.  Epift. 
4^7.  Mcmini 
cum  infmuli 
mibilMrimM  I 
genii  detergent 
fuo  inditciolo,  quo 
'mo  em  induta 
m&nc  Hkge- 
ftm  penetuvit 
in    mimum 
rneum,  &c. 
Gen.zi.  15, 

1  Kin2,s  ip-9 


2  Kings  6.  1 63 


17' 


makes  continual  interceflionfor  thee  ;  if  he  had  not  fuffered,  O 
what  badft  thou  fufrered?  whathadft  thou  been  if  he  had  not  re- 
deemed thee?whither  hadilthougonc  if  he  had  not  recalled  thee? 
there  was  but  a  ftep  between  thee  and  He!l,when  he  ftept  in, and 
bore  the  ftroak  ;  He  flew  the  Bear,  and  refcued  the  prey,  he  deli- 
vered thy  Soul  from  the  roaring  Lion  ;  And  is  not  here  yet  fuel 
enough  for  Love  to  iced  on? Doth  not  this  Load- (tone  fnatch  thy 
heart  unto  it,  and  almoft  draw  it  forth  of  thy  breft  ?  Canft  thou 
read  the  biffory  of  love  any  further  at  once?Doth  not  thy  throb- 
bing heart  here  flop  to  safe  it  felf  ?  and  doft  thou  nor,  as  fofeph, 
feek  for  a  phce  to  weep  in  ?  or  do  not  the  tears  of  thy  Love  be- 
dew thefe  lines  ?  Goon  then,  for  the  field  of  Love  is  large,  it  will 
yeeld  thee  frefh  contents  for  ever,&  be  thine  eterml  work  to  be- 
hold and  love  :  thou*needeft  not  then  want  work  for  thy  prcfent 
Meditation.  Haft  thou  forgotten  the  time  when  thou  waft  weep- 
ing, and  he  wiped  the  tears  from  thine  eyes  >  when  thou  waft 
bleeding,  and  he  wiped  the  blond  from  thy  Soul  ?  when  pricking 
cares  and  fears  did  grieve  thee,and  he  did  refrefh  thee,and  draw 
out  the  Thorns  ?  Haft  thou  forgotten  when  thy  folly  did  wound 
thy  Soul,and  the  venemous  guilt  did  feize  upon  thy  heart?  when 
he  fucked  forsh  the  mortal  poyfon  from  thy  Soul,  though  there- 
t  with  he  drew  it  into  his  own  ?  I  remember  it's  written  of  good 
Melantthonfhix  when  his  child  was  removed  from  him,it  pierced 
his  heart  to  remember,how  he  once  fate  weeping  with  the  Infant 
on  his  knee,  and  how  lovingly  it  wip'd  away  the  tears  from  the 
fathers  eye?;how  then  fhould  it  pierce  thy  heart  to  think  how  lo- 
vingly Chrift  hath  wip'd  away  thine  I  O  how  oft  hath  he  found 
thee  fitting  weeping,  like  Hagar^  while  thou  gaveft  up  thy  ftate, 
thy  friendsjthy  Iife,yea  thy  Soul  for  loft  ?  and  he  opened  to  thee 
a  Well  of  Confolation,  and  opened  thine  eyes  alfo  that  thou 
mighteft  fee  it, How  oft  hath  he  found  thee  in  the  pofture  of  Eli 
fitting  down  under  the  tree  forlorn  &  folitary,  and  defiring  ra 
■ther  to  die  then  to  live  ?  and  he  hath  fpred  thee  a  Table  of  reliet 
from  Heaven5&  fent  thee  away  refreshed,  and  encouraged  to  his 
Work?How  oft  hath  he  found  thee  in  the  trouble  of  the  fervam 
of  E/ifid,  crying  out,  Alas,  What  [hall  We  do,  for  anHofl  doth  com 
pafs  theCitj?  and  he  hath  opened  thine  eyes  to  fee  more  for  the< 
then  againft  thee,both  in  regard  of  the  enemies  of  thySoul  &th] 
body? How  oft  hath  he  found  thee  in  fuch  a  paflion  z$fMas9\n  th< 

pcevift 


Part  4. 


The  Saints  tvtrUMng  R 


peevifh  frenzy  ,aweary  of  thy  lifc?and  he  hath  notanfwered  paf 
(ion  with  pallion,  though  he  might  indeed  have  done  well  to  be 
angry,but  hath  mildly  rcafoned  thee  out  of  thy  madnefs,&  faid, 
Doft  thou  Well  to  be  angry, ot  to  repine  3gainft  me  ?  How  oft  hath 
he  fct  thee  on  watching  and  praying,  on  repenting  &  believing, 
and  when  he  hath  returned, hath  found  thee  fa  ft  aflecp?&  yet  he 
hath  not  taken  thee  at  the  worft,but  in  ftcad  of  an  angry  aggrava- 
tion of  thy  fault,he  hath  covered  it  over  with  the  mantle  of  love, 
and  prevented  thy  over-much  forrow  with  a  gentle  excufe,  The 
Spirit  is  Willing,  but  the  fltfh  is  WeakJ  He  might  have  done  by 
thee  isEpaminonda*  by  his  Sould:er,who  finding  him  afleepupon 
:he  watch,ran  him  through  with  his  fword.and  hid, Dead  I  found 
\hee,anddead  J  leave  thee;  but  he  rather  chofe  to  awake  thee 
more  gently,  that  his  tendcrnffs  might  admonifh  thee,  and  keep 
thee  watching:  How  oft  hath  he  been  traduced  in  his  Caufe  or 
tfame,&  thou  haftjike  P^tr,denied  him  (at  leaft  by  thy  filence) 
whilefr.  he  hath  flood  in  fight  ?  yet  all  the  revenge  he  hath  taken 
[lath  been  a  heart-  melting  look,  and  a  filcnt  remembrmg  thee  of 
:hy  fault  by  his  countenance.  How  oft  hath  Law  and  Conference 
baled  thee  before  him,  as  the  Pharifees  did  the  adulterous  wo- 
man, and  laid  thy  moft  hainous  crimes  to  thy  charge?  And  when 
:hou  baft  expected  to  hear  the  fentence  of  death,he  hath  fhamed 
iway  thy  Accufers,  and  put  them  to  fi!ence,and  taken  on  him  he 
lid  not  hear  thy  Indictment,  and  faid  to  thee,  Neither  do  Iaccufe 
'hee,go  thy  Way}  and  fin  no  mere. 

And  art  thou  not  yet  tranfported  and  raviftied  with  Love?  Can 
:hy  heart  be  cold  when  thou  think'ft  of  this?or  can  it  hold  when 
:hou  remembreft  thofe  boundlefs  compaflions?Rerocmbreft  thou 
aot  the  time  when  he  met  thee  in  thy  duties?when  he  fmiled  up- 
mj  thee,  and  fpake  comfor;  ably  to  thee?when  thou  didft/r  down 
under  his  Shadow  With  great  flight,  and  when  his  fruit  Was  facet 
why  tafte  ?  w 'hen  he- brought  thee  to  his  Banquetting  Houfe,  and 
his  ^Banner  over  thee  Was  Love  ?  when  his  It  ft  hand  Was  under  thy 
head,  and  With  his  right  hand  he  did  embrace  thee  .?  And  doft  thou 
lot  yet  cry  out,  Stay  me,  comfort  me,  for  I  am  jickjf  Love  ?  Thus 
Header,  I  would  have  thee  deal  with  thy  heart;Thus  hold  forth 
legoodnefs  of  Chrift  to  thy  Affeclions^plead  thus  the  cafe  with 
:hy  frozen  Soul,  till  thou  f.y  as  David'm  another  cafe,  My  heart 
*ashtt  Within  me,  While  1 Was mujing  the  fire  burned,  Pfal.39.3. 

If 


IP5 


Mar. 14  37. 
Luk.12,.4^46. 


Mat.  16. 41. 


Luke  it, 61, 


Cant. 2.  3,4,5. 


19$ 


Joh.n, 


»7« 


The  Saints  tvtrhfiing  Reft. 


Part  4. 


§.  6. 


IfihefeforeraentioRed  Arguments  will  netrouzeup  thy  Love, 
thou  haft  more  enough  of  this  nature  at  hand  :  Thou  haft  all 
Chrifts  perfonalExcellencies  to  ftudy  ;thou  haft  all  this  particular 
mercies  to  thy  felf,  both  fpecial  and  common;  thou  haft  all  his 
fweet  and  near  relations  to  thee,  and  thou  halt  the  happinefs  of 
thy  perpetual  abode  with  him  hereafter;  all  thefe  do  offer  them- 
felves  to  thy  Meditation,  with  all  their  feveral  branches  and  ad- 
juncts. Only  follow  them  clofe  to  thyiicart  5  ply  the  work,  and 
let  it  not  cool :  Deal  with  thy  heart,  as  Chrift  did  with  Peter, 
when  he  asked  him  thrice  over,  Love  ft  thou  me  f  till  he  was  grie- 
ved,and  anfwers,  Lord,thou  knowe ft  that  I  love  thee.  So  fay  to  thy 
Heart,Loveft  thou  thy  Lord?and  ask  it  the  fecond  time,and  urge 
it  the  third  time,  Lovcft  thou  thy  Lord?  till  thou  grieve  it,  and 
flume  it  out  ofitsftupidity,  and  it  can  truly  fay,  Thouknoweft 
that  I  love  him. 

And  thus  I  haveftiewed  youhoipso  excite  the  affection  of 
Love. 


SECT.  VI. 

2.np  He  next  Grace  or  Affection  to  be  excited,  isDelire.  Th 
A  Object  of  it  is  Goodnefs  confidered  as  abfent,  or  not  y 
attained.This  being  fo  neccflary  an  Attendant  of  Love,and  bei 
excited  much  by  the  fame  fore- mentioned  objective  Confident 
ons,  I  fuppofeyou  need  the  lefs  direction  to  be  here  added ;  and 
therefore  I  fhall  touch  but  briefly  on  this.  If  Love  be  hot,  I  war 
rant  you  Defire  will  not  be  cold. 

When  thou  haft  thus  viewed  the  goodnefs  of  the  Lord,&  co 
(idered  oftheplcafures  that  are  at  his  right  hand  ;  then  procee 
on  with  thy  Meditation  thus ;  Think  with  thy  felf, Where  have 
been?  what  have  I  feen?  O  the  incomprehensible  aftonifhi 
Glory  !  O  the  rare  tranfeendent  Beauty!  O  blefled  Souls  that 
now  enjoy  it !  that  fee  a  thoufand  times  more  clearly,  what 
have  feen  but  darkly  at  this  diftance,&  fcarce  difecrned  through 
the  interpofing  Clouds  !  What  a  difference  is  there  betwixt  my 
ftate  and  theirs  1 I  am  fighing,and  they  are  Tinging :  I  am  finning, 
and  ihey  are  pleafing  God:I  have  an  ulcerated  cancrous  foul3likc 
the  loathfom  bodies  of  Jobot  Lazarus;  a  fpectacle  of  Pity  to 
__  *ofc 


Part* 


The  Stints  tverUHing  Reft. 


197 


tbofc  that  behold  mc;but  they  arc  perfect  and  without  b!cmifh:I 
am  here  intanglcd  in  the  love  of  the  world,when  they  ait  raktn 
up  with  the  Love  of  God  :  I  live  indeed  amongft  the  rrcans  of 
Grace,  and  ]  poiTcfs  the  fellowfhip  of  my  fcllow-bclic  vers  5  But  I 
havenoneof  their  immediate  views  ofGod^nornore  of  that  fel- 
lowfhip which  they  poiTefs;*They  have  none  of  my  cares  &  fears: 
They  wcepnotinfecret :  They  languifh  not  in  forrows ;  Theft- 
tears  are  wiped  away  from  their  eyes:  O  happy ,a  thouiand  times 
happy  fouls  I  Alas,tbatl  muft  dwell  in  dirty  flcfh,wKn  my  Bre- 
thren and  companions  do  dwell  with  God!Alas,tbat  i  am  laptin 
earth,and  tied  as  a  mountain  down  to  this  inferior  world ;  when 
they  are  got  above  theSun,&bavc  laid  afidc  their  lumpifh  bodies ! 


*  Ficilim  fof- 
fumtu  dur.e 
quid  mn  fit  in 
vitA  ilia  atcrnj, 
quam  quid  fit. 
'lion  eft  ibi 
mors,  ?i07i  eft  ibi 
luftua,  no7i  eft 
ibi  lajftudo,  TiGH  I 
eft  infimttar, 
non  eft  fumes, 


Alas>  that  I  muft  lie  and  pray  and  wait,  and  pray  and  wait  as  if  |  nutUfitu,  wt- 
my  heart  were  in  my  knees;  when  they  do  nothing  but  Love  and   '*  */h»,  ml- 
Praife,and  Joy  &  Enjoy,  as  if  their  hearts  were  got  into  the  very   u  com^io> 
brcft  ofChnft,and  were  clofely  conjoyncd  to  his  own  heart  How  ^ZlhZle- 
far  out  of  fight  and  reach,  and  hearing  of  their  high  enjoyments  ft/a,  nulla  tri- 
do  I  here  live;whcn  they  feel  them,and  feed  and  live  upon  them  1  ftM*  •  Ecce 
What  ftrange  thoughts  have  I  ofGod? What  ftrange  conceivings?  dtxm^  P& 
What  ftrange  affeftions?I  am  fain  to  fupcrfcribe  my  beft  fervices,  %JSmm  ibi 
as  the  blinde  Athemans[Jo  the  unknown  God]  when  they  are  ptvif  mfict 
as  well  acquainted  with  him,  as  men  that  live  continually  in  his  fixe  nee  oculus 
houfej  and  as  familiar  in  their  holy  praifes,  as  if  they  were  all  viditjnecaurk 
one  with  him  !  What  a  little  of  that  God,thatChrift  that  Spirit  \audi?{t>  w*j» 
that  life,that  love,  that  joy  have  1  !  and  how  foondothit  depart  7JdTZ«L 
and  leave  me  in  faddcr  darknefs !  Now  and  then  a  fpark  doth  paravit  z><4 
fall  upon  my  heart,  and  while  I  gaze  upon  it,  it  ftrait  goes  out  •  diltgtmbmfc. 
or  rather,  my  cold  rcfifting  heart  doth  quench  it  !  But  they  have  k?"1  «•**•**- 
their  light  in  his  light,and  live  continually  at  the  fpring  of  Joys !  r£  *°*  fcen' 
Here  arc  we  vexingeach  other  with  quarrels,  and  troubling  our  Int'iLaT^ 
peace  with  difcontents,when  they  are  one  in  heart  and  voice  and  Ida.  tor  ibib*- 


to  thcCourtofGod,but  alas  Iftand  but  as  a  begger  at  tbedcors ,i# 
when  the  fouls  of  my  companions  arc  admitted  in.    O  bJefled  I  «>**  *««*  ibi 
fouls?  Imaynot;  I  darenotenvreyour  bappirefs;  Iratfci  ie  'alun*rl&. 
Joyce  in  my  brethrens  profpcrity,and  am  glad  to  think  of  x\  e  day '  ^A^- 
when  Iftiall  be  admitted  into  your  fellowfhip :  But  I  cannot  tuti      ymc'11' 
' LLP Jcok»- 


19* 


TheSmtits  evtrlatfirg  Ftft, 


Part  J . 


Mclcb.  tAdm 
in  viu  2uinge- 
ri  inter  vitas 
Medic  orum 
Qcrmmrum. 


Judges  iS.  s4- 


I  look  upon  you  as  a  child  doth  on  hfs  bother  who  fits  in  the  mo 
|thcrs  lap  while  himfelffbnds  by,  and  wfh  that  I  were  fo  happy 
i  as  to  be  in  your  place;  not  todifplaccyou,  but  to  reft  tl  ere  with 
'  you.  Why  muft  1  ftay  and  groan,  and  weep  and  wait  ?  My  Lord 
is  gone;  he  hath  left  this  Earth,  and  is  entered  into  his  Glory: 
my  Brethren  are  gone  ;  my  friends  are  there,my  houfe,my  hope, 
my  All  is  there  !  and  muft  J  ftay  behind  to  fojourn  here  ?  what 
precious  Saints  have  left  this  Earth  ?  of  whom  I  am  ready  to  fay 
as  Amerbachins  when  he  heard  of  the  death  of  Zuingerws,  Pigtt 
me  viverefoft  t  ant  urn  virum^  cn\tts  magna  f nit  dotlrina^fed  exigfia 
ft  cum  fietate cenferatur,  Itisirkfom  to  me  to  live  after  fuch  a 
man,  whofe  learning  was  fo  great,  and  yet  compared  with  his 
godlinefs,  very  fraall :  If  the  Saints  were  all  here,  if  Chrift  were 
hercjthen  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  rr  e,  if  I  now  complain ; 
An  ignorant  Micah  will  do  fo  for  his  Idol,  and  (hall  not  then  my 
Soul  do  fo  for  God  ?  And  yet  if  1  had  no  hope  of  enjoying,  I 
would  go  and  hide  my  felf  in  thedeferts,  and  lie  and  howl  in 
fome  obfeure  wildernefs,  and  fpend  my  daies  in  fruitlefs  vrifhes: 
But  feeing  it  is  the  promifed  Land  of  my  Reft,  and  the  ftate  that 
I  muft  be  advanced  to  my  felf,  and  my  Soul  draws  near  and  is  al- 
moft  at  it ;  I  will  love  and  long  •  I  will  look  and  defirc  ;.  I  will 
breathe  out  biefled  CalvinsMoito^Vfcjfte^Ho  Dominejriovi  long, 
Lord,  How  long  1  How  long,  Lord,  Holy  and  True,  wilt  thou 
fuffer  this  Soul  to  pant  and  groan  !  and  wilt  not  open  and  let  him 
in,  who  waits  and  longs  to  be  with  thee  ? 

Thus.Chriftian  Reader,  let  thy  thoughts  difptic :  Thus  whet  the 
defires  of  thy  Soul  by  thefe  Meditations ;  Till  thy  Soul  long  (as 
I  Davids  for  the  waters  of  BethJehem)*nd  fay,0  that  one  Wotldgtve 
I  me  to  drinhjof  thelitis  of  Salvation  !  2  Sam.  23, 15.  and  till  thou 
j  cant  fay  as  he,  VfaL\  19.  \  74.  /  have  longed  for  thy  Salvation^  O 
\  Lord.knd  as  the  mother  and  brethren  of  Chrift,when  they  could 
;  not  come  at  him  becaufe  of  the  prefs,fent  to  him,faying,T'^  mo- 
ther and  brethren  ft and  W'it bout ,  dejiring  to  fee 'thee  ;  fend  thou  Up 
i  the  fame  meflage  ;  tell  him,  thou  ftandeft  here  without,  defiring 
j  to  fee  him,  he  will  own  thee  even  in  thefe  near  relations ;  for  he 
Luk.  S.zOjii.    hath  faid,  They  that  hear  his  \\>ordanddo  i>,  are  his  mother  Atidbre- 
\  thren.  And  thus  I  have  directed  yon,  in  the  ading  of  your  delire 
after  your  Reft. SEC  T. 


Hex&in-tit 
Calvin* 


Part  4- 


The  Saints  everUfltng  Reft. 


SECT.    VII. 


THe  next  Afrcclion  to beaded,  is  Hope.  This  isoffirgular        §.  7, 
ufe  to  the  Soul.  It  helpeth  exceedingly  to  fupport  it  in 


Fides  imuetur 
verbum  rci : 
l'pcs  autem  rem 
vcibi;  ut  opti- 


furTerings;  itencourageth  to  adventure  upon  the  greateft  diffi 

cultics ;  it  firmly  efhblifhcth  it  in  the  raoft  (baking  Trials;  and  it 

mightily  enlivens  the  foul  in  duties;and  is  the  very  fpring  that  fcts 

all  the  wheels  a  going;  Who  would  Preach,if  it  were  not  in  hope  ]  me  dittinguk 

to  prevail  with  poor  finners  for  their  Converfion  and  Confirma-  t^?^*' 

tion?  who  would  pray,  but  for  his  hope  to  prevail  with  God  ? 

who  would  bclccve,  or  obey,  or  ftrive,  or  fuflfcr,  or  do  any  thing 

for  Hcaven,if  it  were  not  for  the  hope  that  he  hath  to  obtain  it  ? 

Would  the  Mariner  fail,and  the  Merchant  adventurcif  they  had 

not  hope  of  fafcty  and  fuccefs?  Would  the  Husbandman  plough, 

and  fow,and  take  pains,if  he  had  not  hope  of  increafe  at  Harvtft? 

Would  the  Souldier  fight,  if  he  hoped  not  for  vidory  ?  Sure  no 

man  dorh  adventure  upon  known  impoflibilitics.   Therefore  it 

is,  that  they  who  pray  mcerly  from  cuftom, or  meerly  from  con- 

feience,  confidering  it  as  a  duty  only,  but  looking  for  no  great 

mattersfrom  God  by  their  prayers,  are  generally  formall  and 

hcartlefs  therein  5  whereas  theChriftian  that  bath  obferved  the 

wonderful  fuccefs  of  prayer,  and  as  verily  looks  for  benefit  by  \  quod  fu*i  mu- 

ir,«nd  thriving  to  his  Soul  in  the  ufe  of  it,  as  he  looks  for  benefit  J  "eris  e^ 

by  his  labours,  and  thriving  to  his  body  in  the  ufe  of  his  food, !  \nHtbrY\\*m 

how  faithfully  doth  he  follow  it?&  how  cheerfully  go  through  '  uaio.  I  $  * 

it?  O,  how  willingly  do  we  Minifters  ftudy  ?  how  cheerfully   6oo. 

do  we  preach?  What  life  doth  it  put  into  our  Inflations  &  Ex  I 

hortations,when  we  have  but  hope  that  our  labour  will  fucceed? 

When  we  difcern  a  people  attend  to  the  Word,  and  regard  the; 

Meflage,  and  hear  them  erquirc  what  they  (hall  do,  as  men  that  i 

are  willing  to  be  ruled  by  God,  and  as  men  that  would  fain  have' 

their  Souls  to  be  faved  $  you  would  not  think  how  it  helpeth 

pi,  both  in  invention  and  expreflion  !  O  who  can  chufe  but 

pray  heartily  for,  and  preach  heartily  to  fuch  a  peopk  .'  As  the 

fucking  of  the  young  one  doth  draw  forth  the  milk,  fowill  the 

peoples  defire  and  obedience  draw  forth  the  Word  :  So  that  a 

dull  people  make  dull  Preachers,  &  a  lively  pecpfe  make  a  lively 

Preacher.  So  great  a  force  hath  hope  in  all  our  duties.  As  hope 

' P  P  p  2  of 


Fides  &  fp«s 
concurrunt  in 
idem  rcrum 
fperandaium 
objectum:  fides 
tamenintelli- 
gendo,  aflenti- 
endo,   repre- 
femandoj    id 
facitj  fpes 
autera   patien- 
ter  earum 
complement 
turn  expedan- 
doj  id  peragic . 


Mg- 


2CO 


31. 


The  Sdnu  evtrlatfing  Reft. 


Part  4. 


of  fpccding  increafcth,fo  doth  diligence  in  feekingencreafe ;  bc- 
fides  the  great  conduccmcnt  of  it  to  oar  joy:  Even  the  falfe  hope 
of  the  wicked  doth  much  fupport,and  maintain  a  kinde  of  com- 
fort anfwerable  to  their  hope ;  though,  it  istrue,  their  hope  and 
joy  will  both  die  with  them  :  How  much  more  will  the  Saints 
hopes  refrefh  and  fupport  them  1  All  this  I  hare  faid.to  fhew  you 
the  excellency  a.nd  neceflicy  of  this  Grace,and  fo  to  provoke  you 
to  the  more  conftant  a&ing  of  it.  If  your  hope  dicth,  your  duties 
die,  your  endeavors  die,your  joys  die,ajnd  your  fouls  die.  And  if 
your  hope  be  not  acled,  but  lie  aQeep,  it  is  next  to  dead,  both  in 
likenefs  and  preparation. 

Therefore,Cbriftian  Rcader,when  thou  art  winding  up  thy  af- 
fections to  Hcaven,do  not  forget  to  give  one  lift  at  thy  Hope;rc- 
member  to  winde  up  this  peg  alfo.  The  objeel  of  Hope  hath  four 
qualifications;  Firft,  it  muft  be  Good,  fecondly  Future,  thirdly 
Difficult  ^fourthly, yet  Poflible.  For  the  goodnefs  of  thy  Reft, 
there  is  fomewhat  faid  before,  which  thou  raaift  transfer  hither 
as  thou  findeft  it  ufeful ;  foalfo  of  the  difficulty  and  futurity.  Let 
faith  then  (hew  thee  the  truth  of  the  Proraife,  and  Judgement 
the  goodnefs  of  the  thing  promifed,and  what  then  is  wanting  for 
the  railing  of  thy  hope  ?  Shew  thy  foul  from  the  Word,and  from 
the  Mercies,  and  from  the  Nature  of  God,  what  poflibility,yca, 
what  probability,  yea,  what  certainty  thou  haft  of  poffeflingthe 
Crown.  Think  thus,  and  reafon  thus  with  thine  own  heart: 
Why  (hould  I  not  confidently,  and  comfortably  hope,  when  my 
foul  is  in  the  hands  of  fo  companionate  a  Saviour  ?  and  when  the 
Kingdom  is  atthe  difpofal  of  fo  bounteous  a  God  ?  Did  he  ever 
manifeft  any  backwardnefs  to  my  good  ?  ordifcovertheleaft  in- 
clination to  my  ruine  ?  Hath  he  not  fworn  the  contrary  to  me  in 
his  Word?that  he  delights  not  in  the  death  of  him  that  dieth,but 
rather  that  he  fliould  repent  and  live  ?  Have  not  all  his  dealings 
with  me  witnelTed  the  famePDid  he  not  minde  me  of  my  d  anger, 
when  I  never  feared  it?  and  why  was  this,  if  be  would  not 
have  me  to  efcape  it  ?  Did  he  not  mind  me  of  my  happinefs,when 
I  had  no  thoughts  ef  it?  awl  why  was  this,  but  that  he  would 
have  me  toenfoy  it?  How  oft  hath  he  drawn  me  to  himfelf, 
and  his  Chrift,  when  t  have  drawn  backward,  and  would  have 
broken  from  him  ?  What  reliefs  importunitv  hath  he  ufed  in  his 
fuit?  how  hath  be  followed  me  from  place  to  place?  and  his 

Spirit 


The  Saints  tvcrlafthg  Reft. 


Tart  4. 

Spirit  incefTantly  folicitcd  my  heart,  with  winning  fuggtQions 
and  perfwafions  for  my  good  ?a'nd  would  he  have  done  ill  this, if 
he  had  been  wi'ling  that  1  fhould  pcrifh?  If  my  re  in  the 

hands  of  my  mortal  foes,  then  indeed  there  were  (mall  hopes  of  I 
ray  fal 'vat ion  ;  yea,  if  it  were  wholly  in  my  own  hands,  n  y  flefh,  j 
and  my  folly  would  betray  it  to  damnation.  .But  ha\  e  1  as  much 
caufctodiftruftG^astodiftruftmy  focs?or  todiftruft  mv  (elf? 
Sure  I  have  not.  Have  I  not  a  fure  Promife  to  build  and  red  on  ? 
and  the  Truth  of  God, engaged  to  fulfil  it?  Would  I  not  hope,if  an 
honeft  man  had  made  me  a  promife  of  any  thing  in  his  power  ? 
And  (hall  I  not  hope,when  I  have  the  Covena-u  and  che  O.ith  of 
God!'  It's  true,the  glory  is  out  of  fight;  we  have  not  beheld  the 
Manfions  of  the  Saints:  Who  hath  afcended  up  todifcovci  it,and 
descended  to  tell  us  what  he  had  feen  ?  why,but  che  Word  is  neer 
me:  Have  I  not  Mojc j,and  the  Prophets  <  Chrift  and  his  Apoftles? 
Is  not  the  Promife  of  God  more  certain  then  our  fight  ?  it  is  not 
by  fight,  but  by  hope  that  we  muft  be  faved  :  and  hope  that  is 
feen  is  not  hope ;  for  if  we  fee  it,  why  do  we  yet  hope  for  it  ?  but 
i  if  we  hope  for  that  we  fee  not,  then  do  we  with  patience  wait 
for  it,  Rom. 8. 24,2 5.  I  have  been  afhamedof  my  hope  in  the  arm 
of  flefh,  but  hope  in  the  promife  of  God  maketh  not  afhamed, 
Rom^.5.  I  will  fay  therefore  in  my  greateft  fufferings  with  the 
Church,  Lam^.z^&c.  The  Lordumy  portion,  therefore  Will  J 
hope  in  him.  The  Lord  is  good  to  them  that  Wait  for  him,  to  the  Soul 
that  fe eke th  him.   It  is  good  that  I  both  hope,  and  quietly  Wait  for  the 
Salvation  of  the  Lord.  It  is  good  for  a  man,  that  he  bear  the  yoke  in 
his  youth.  I  Will  fit  alone  *  and  keep  filence,  btcaufe  I  have  born  it 
upon  me.    I  Will  put  my  mouth  in  the  dufl ,  if  fo  be  there  may  beg 
hope.    For  the  Lord  Witt  not  cafl  off  for  ever  ;  But  though  h$ 
caufe  griefs  yet  Will  he  have  compaffion  according  to  the  multi- , 
tude  if  his  mercies.    Though  I  languifh  and  die ,   yet  will  I 
hope;  for  he  hath  faid,  The  Righteous  hath  hope  in  his  deaths 
Prov.14.32.  Though  I  muft  lie  down  in  duft  and  darknefs,  yet } 
there  my  flejbfialt  reft  in  hope,Pfal,i6.9.  And  when  my  flefh  J 
hath  nothing,  in  which  it  may  rejoyce,  yet  will  I  keep  the  re- 
joy cing  of  hope  firm  to  the  enct^  Hcb.  3.  6.  For  he  hath  faid,  The 
I  hope  of  the  Riglgeou*  /hall  be  gladnefs,  Prov.ic-z$.    Indeed,  if 
I  had  lived  ftili  under  the  Covenant  of  Workl*  and  been  put 
my  fclf  to  the  fktisfying  of  that  Juftice,  then  there  had  been  no 
I' _ Ppp  3  hope 


2-n 


202 


§.8. 


i  Tim.6.n3 
19. 
1  Pet.1.13. 
Hebr.12.1. 

Mat.  11. 1 2. 


The  Saints  tvcrlajting  Reft.         Part  4, 


hope ;  But  Chrift  hath  taken  down  thofe  impojjibillties^  and  hath  j 
brought  in  a  better  hope,  by  wfiich  we  may  now  draw  nigh  to 
God,  He  b.'j.  19-  Or  if  I  had  to  do  with  a  feeble  Creatnre,  there; 
were  fmall  hope$for  how  could  he  raife  this  B  )d ,  from  the  dull?  \ 
and  lift  me  up  above  the  San  ?  But  what  is  this  to  the  Almighty 
Powern  who  made  the  Heavens  and  Sarth  of  nothing?  Cannot  j 
that  fame  power  that  raifed  Chrift,  raife  me  ?  and  that  hath  glo- 
rified the  Head,  alfo  glorifie  the  Members?  Doubtlefs  by  the 
blood  of  Chrift  s  Covenant  will  God  fend  forth  his  prifoners  from 
the  pit,  wherein  is  no  water  ;  therefore  will  i  turn  to  this  ftrong 
hold,  as  a  prifoner  of  hope,  Zech.  9.11,1 2. 
And  thus  you  fee  how  Meditation  may  excite  your  Hope. 


SECT.  VIII. 

THe  next  AfeBion  to  be  ac*ted,is  Courage  or  Boldnefs;which 
leadeth  to  Refolution^  and  concludeth  in  AElien.  When 
you  have  thus  mounted  your  Love^nd  Defire^nd  Hope ;  go  on, 
and  think  further  thus  with  your  felves :  And  will  God  indeed 
dwell  with  men  ?  And  is  there  fuch  a  glory  within  the  reach  of 
hope  f  Q,why  do  I  not  then  lay  hold  upon  it?  where  is  the  cbear- 
\  ful  vigour  of  my Jpiritfwhy  do  I  not  gird  up  the  loins  of  my  mind? 
and  play  the  man  for  fuch  a  prize  ?  why  do  I  not  run  with  fpeed 
the  race  before  me?and  fet  upon  mine  enemies  on  every  fide?and 
valiantly  break  through  all  refinance?  why  do  I  not  take  this 
Kingdom  by  force  ?  and  my  fervent  Soul  catch  at  the  place  ?  do  I 
yet  fit  ftill,and  Heaven  before  me?  If  my  Bead  do  but  fee  his  Pro- 
vender; if  ray  greedy  Senfes  perceive  but  their  delightful  objects, 
I  have  much  ado  to  ftavc  them  off :  And  fhould  not  my  Soul  be 
as  eager  for  fuch  a  blefled  Reft  ?  why  then  do  I  not  undauntedly 
fall  to  work  ?  what  (hould  ftop  me  ?  or  what  fhould  difmay  me? 
Is  God  with  me,  or  againft  me  in  the  work  ?  will  Chrift  (land  by 
me,  or  will  he  not  ?  If  it  were  a  way  of  (in  that  leads  to  death, 
then  I  might  expect  that  God  (hould  refift  me,  and  ftand  in  my 
way  with  the  drawn  fword  of  his  dilpleafure  j  or  at  leaft  overtake 
j  me  to  my  grief  aE  laft  :  But  is  he  againft  the  obeying  of  his  own 
'  tomminds  ?  is  perfect  good  3gainft  any  thing  but  evil  ?  doth  he 
.bid  me  fcek,and  will  he  not  affift  me  in  it?  doth  he  fetmeawork, 

and 


i-  art  4 . 


ivc  d»imywcTh*jiwg  xcjr* 


and  orgemc  to  it,and  will  he  after  all  be  againft  me  in  it  ?  It  can- 
not be.  And  if  lie  be  for  me,who  can  be  againft  me?  In  the  work 
of  fin,all  things  almoft  are  ready  to  help  us, and  God  only, and  his 
fcrvants  are  againft  us^and  how  ill  doth  that  work  profper  in  our 
hands  ?  But  in  my  courfe  to  Heaven,  almoft  all  things  are  againft 
*mc,but  God  is  for  me;  and  how  happily  ftill  doth  the  workfuc- 
cce^d  ?  Do  I  fet  upon  this  work  in  my  own  ftrength,  or  rather  in 
the  ftrength  of  Chrift  my  Lord?  and  cannot  I  do  all  things 
through  him  that  Orengtheneth  me  ?  was  he  ever  foiled,  or  fub- 
ducd  by  an  enemyPHe  hath  bin  aftaulted  indeed;but  was  he  ever 
conquered?  Can  they  take  the  ftiecp,till  they  have  overcome  the 
Shepherd  ?  why  then  doth  my  flefh  lay  open  to  me  the  difficul- . 

I  tics^nd  urge  me  fo  much  with  the  greatnefs  and  troubles  of  the  j 
work  ?  It  is  Chrift  that  muft  anfwer  all  thefe  Objections -and  what  I 
are  the  difficulties  that  can  (lay  his  power  ?  Is  any  thing  too  hard 

•  for  the  Omnipotent  God?  May  not  Peter  boldly  walk  on  the  Sea,if ; 
ChriQ  do  but  give  the  word  of  command?and  if  he  begin  to  fink, 

j  is  it  from  the  weaknefs  of  Chrift ,  or  the  fmalncfs  of  his  Faith  ? 

[  The  water  indeed  is  but  a  finking  ground  to  tread  onjbut  ifChrift  j 
be  by,&  countenance  us  in  ir,if  he  be  ready  to  reach  us  his  hand,- . 

I  who  would  draw  back  for  fear  of  danger  ?  Is  not  Sea  and  Land  j 
alike  to  him  ?  (hall  I  be  driven  from  my  God>and  from  my  Ever- 
lafting  Reft,  as  the  filly  Birds  are  feared  from  their  food,  with  a 
man  of  clouds,  or  a  loudnoife,  when  I  know  before  there  is  no 
danger  in  it?  How  do  1  fee  men  daily  in  thefe  Wars,advcnture  up- 
on Armies,  and  Forts,  and  Canons,  and  caft  themfclves  upon  the 
Instruments  of  death  ?  and  have  not  I  as  fair  a  prize  before  me  ? 
and  as  much  encouragement  to  adventure  as  the)  ?YVhat  do  I  ven- 
ture ?  my  life  is  the  moft ;  and  in  thefe  profperous  Times,  there 
is  not  one  of  many  that  ventures  that:  What  do  I  venture  on?are  j 
they  not  unarmed  foes?  A  great  hazard  indeed,to  venture  on  the  i 
hard  thoughts  of  the  world?  or  on  the  fcorns  andflanders  of  a  I 
wicked  tongue  I  Sure  thefe-  Serpents  teeth  are  out ;  thefe  Vipers 
are  cafily  (haken  into  the  fire;  thefe  Adders  have  no  ftings;Thcfe 
Thorns  have  loft  their  prickles :  As  all  things  below  are  filly  com- 

fortersy  fo  are  they  filly  teethlefs  enemies ;  Bugbears  to  frighten 
fools  and  children,ratber  then  powerful  dreadful  foes.  Do  I  not 
well  deferve  to  be  turned  into  Hcl!,  if  the  fcorns  and  threats  of! 
blinded  men,  if  the  fear  of  filly  rotten  Earth,  can  drive  me  thi- 
*_ PPP4  theri 


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ther  ?  do  I  not  well  deferve  to  be  (hut  out  of  Heaven,  if  I  will  be 
frighted  from  it,  with  the  Tongues  of  finners  ?  Surely  my  own 
voice  mud  needs  condemn  me,  and  my  own  hand  fubferibe  the 
fentencc,and  common  Reafon  would  fay  that  my  damnation  were 
juft.    What  if  it  were  Father,  or  Mother,  or  Hmband,  or  Wife, 
or  the  neereftFriend  that  I  have  in  the  world, (if  they  may  be  cal- 
led Friends  that  would  draw  me  to  damnation)  fhould  I  not  run 
over  all  that  would  keep  me  from  Chrift  ?  Will  their  friendftiip 
countervail  the  enmity  of  God  ?  or  be, any  comfort  to  my  con- 
demned Soul?  fhall  Ibeyeelding,  and  pliable  to  the  defires  of 
men,  andonely  harden  my  felf  againft  the  Lord}  Let  men,  let 
Angels  befeech  me  upon  their  knees,  I  will  flight  their  Tears,  I 
will  fcorn  to  flop  my  courfe  to  behold  them ,  I  will  fhut  mine  ears 
againft  their  cries :  Let  them  flatter,  or  let  them  frown ;  let  them 
I  draw  forth  Tongues  &  fwords  againft  rae,l  am  refolved  to  break 
through  in  the  might  of  Chrift,  and  to  look  upon  them  all  as 
naked  duft.  If  they  would  entice  me  with  preferment,  with  the 
I  Kingdoms  of  the  world  ;  I  will  no  more  regard  them,  then  the 
dung  of  the  Earth.  Oblefled  Reft  !  O  moft  unvaluableG/oWsai 
State  I  who  would  fell  thee  for  dreams  and  fhadows?who  would 
be  enticed  or  affrighted  from  thee  ?  who  would  not  ftrive,  and 
fight,  and  watch,  and  run,and  that  with  violence,even  to  the  laft 
breath, fo  he  might  but  have  hope  at  laft  toobcain  thee  ?  Surely 
none  but  thofe  that  know  thee  not,  and  believe  not  thy  glury. 
Thus  you  fee  with  what  kinde  of  Meditations  you  may  excite 
your  Courage,  and  raifeyour  Refolutions. 


SECT.  IX. 

5.  TpHe  laft  Affection  to  be  aded  is  Joy.  This  is  the  end  of  all 

A  the  reft  ;  Love,  Dejire,  Hope  and  Courage,  do  all  tend  to 
the  railing  of  our  Joy.  This  is  fo  defirable  to  every  man  by  nature, 
and  is  fo  eflentialiy  necefTary  to  the  conftituting  of  his  happines, 
that  I  hope  I  need  not  fay  much  to  perfwade  you  to  any  thing 
that  would  make  your  life  delightful  Supposing  you  therefore 
already  convinced, That  the  pleafures  of  the  fleih  are  brutifli  and 
perifhiBg,  and  that  your  folid  and  lafting  joy  muft  be  from  Hea- 
ven,  in  ftead  of  perfwading,  I  fhall  proceed  in  directing. 

Well  then,  by  this  time,  if  thou  haft  managed  well  the  former 

work, 


M 


The  Saints  ever  falling  Reft. 


Pare  4. 

work,  thou  art  got  within  the  ken  of  thy  Reft  ;  thou  bclievefr 
the  truth  of  it ;  thou  arc  convinced  of  the  excellency  of  it,  thou 
arc  fain  in  love  with  ic,  thou  lon^eft  after  it ;  thou  hopeft  for  it, 
andcliou  arcrcfolvcd  couragioufly  to  venture  for  the  obtaining 
it :  But  is  here  anv  work  for  joy  in  ttrs  }  we  delight  in  the  good 
which  we  do  poflefs :  It's  prelent  good  that  is  the  objed  of  joy  ; 
but  (thou  wilt  fay)  alas,  I  am  yet  without  it.  Well,but  yet  think 
a  little  further  with  thy  felf;  Though  the  real  prefence  do  afford 
thechoicelt  joy,  yet  the  prefence  of  its  imperfect  Idea  or  image 
inmyunderihnding,may  afford  me  a  great  deal  of  true  delight; 
Is  it  nothing  to  have  a  deed  of  gift  from  GW  ?  Are  his  infallible 
promt  fes  no  ground  of  joy  ?  Is  ic  nothing  to  live  in  daity  expecta- 
tion of  entring  into  the  Kingdom  t  Js  not  my  afTuranceof  being 
glorified  one  of  thefedaies  a  fufflcient  ground  forunexpreflible 
joy  ?  Is  ic  not  delight  to  the  Heir  of  a  Kingdom,to  think  of  what 
he  muft  hereafter  pofTefs-,  though  at  prefent  he  little  differ  from 
1  a  fervant  ?  Am  I  not  commanded  to  re  Joyce  in  hope  of  the  glory  oj 
\Ced?  A0M.5.1.  &  12.12. 

Here  then, Reader,  take  thy  heart  once  again,as  it  were.by  the 
[  hand,  Bring  it  to  the  top  of  the  higheft  Mount ;  if  it  be  poffible, 
to  fome  Atlas  above  the  clouds ;  (hew  it  the  Kingdom  of  Chrifi 
and  the  glory  of  it :  fay  to  it,  All  this  Will  thy  Lord  beftow  upon 
thee.  Who  haft  believed  in  him,  and  been  a  Yborfhipper  of  him  :  It  is 
the  Fathers  good  pleafure  to  give  thee  this  Kingdom ;  Seed  thou 
this aftom flnngglory  above  thee  ?  Why  all  this  is  thy  own  inheri- 
tance. This  Crown  is  chine,  thefe  pleafurcs  are  thine,  this  com- 
pany, this  beauteous  place  is  thine,  all  things  are  thine,  becaufe 
thou  art  Chrifts,and  Chrift  is  thine  ;  when  thou  waft  married  to 
him,  thou  hadft  all  thefe  with  him. 

Thus  take  thy  heart  into  iheLandcf  Promfe;(hcw  it  the  plcafant 

hills,  3nd  fruitful  valleys ;  Shew  it  the  clutters  of  Grapes  which 

'  thou  huft  gathered;&by  thofe  convince  ic  that  it  is  a  blefTedLahd, 

:  flowing  with  better  then  milk  and  honey ;  enter  the  gates  of  the 

\holj  City  5  walk  through  the  Greets  of  the  New  ferufalem,  walk 

about  Sion,  go  round  about  her,  tell  the  Towers  thereof;  mark 

well  her  bulwarks ;  confidcr  her  palaces,  that  thou  maift  tell  it  to 

thy  Soul  (  Pfal.  48. 1 2,13.  )  Hath  it  not  the  Glory  of  God,  and 

is  not  her  light  like  to  a  ftonemoft  precious?   See  the  twelve 

\  foundations  of  her  walls,  and  the  names  of  the  twelve  Apoftles  of 

the 


aoj 


Gal.  4. 1. 


_  V 


10$ 


Pfal.87.3. 


The  Saints  ever  la  (ling  Refi. 


Part  4. 


the  Limb  therein  ;  the  building  of  the  wa  Is  of  it  are  of  Jafper, 
and  the  City  is  of  pure  gold,  as  clear  as  glafs  5  The  foundation  is 
garnilhed  with  precious  ftones,  and  the  twelve  gates  are  twelve 
pearlsjcvery  feveral  gate  is  of  one  Pearl,&  the  ftreet  of  the  City 
is  pure  Gold,  as  it  were  tranfparent  glafs ;  There  is  no  Temple  in 
it,  for  the  LordGod  Almighty,  and  the  Lamb  arc  the  Temple  of  it. 
It  hath  no  need  of  Sun  or  Moon  tofhine  in  ky  for  the  Glory  of 
Go^doth  lighten  it,and  the  Lamb  is  the  light  thcreof,&  the  Na- 
tions of  them  which  are  faved  (ball  walk  in  the  light  of  it.  Thefe 
fayings  are  faithful  and  true  5  And  the  Lord  God  of  the  holy  Pro- 
phets hath  fent  his  Angels  (and  his  own  Son)  to  /hew  unto  hisfer- 
vants  the  things  that  mufl  fhartly  be  done,  Reve /.21.1 1,12,15,  &c* 
totheentf,  and  22.6.  What  faift  thou  now  to  all  this?  This  is  f 
thy  Reft,  O  my  Soul,  and  this  mud  be  the  place  of  thy  Everlaft- 
ing  habitation  :  Let  aU  the  Sons  ofSion  then  rejoyce,  and  the  daugh- f 
ters  of  ^ erufalem  be  glad  Jor  great  is  the  Lor  d,and  greatly  is  he  praiA 
I  fed  in  the  City  of  our  God  ;  Beautiful  for  ftuation,  the  Joy  of  thel 
!  Vohoh  Earth,  is  Mount  Sion;  GodU  known  in  her  palaces  for  a  re-l 
■fuge,Pfal.^.u,i,2,^ 

Yet  proceed  on :  Anima  qua  amat  afcendit,&c.  The  Soul  (faith) 

I  Auftin)thn  loves^afcends  frequently, &  runs  familiarly  through 

the  ftreets  of  the  heavenly  ferufalem,  vifitingthe  ^Patriarchs  and| 

J  Prophets,  faluting  the,  A pofttes,  admiring  the  Armies  of  Martyri\ 

'  and  Confejfors^&c.  So  do  thou  lead  on  thy  heart  as  from  ftreet  tol 

ftreet,  bring  it  into  the  Palace  of  the  great  King  ;  lead  it,  as  it 

were,from chamber  to  chamber ;  fay  to  it,Here  mull  I  lodg,herei 

mud  I  live,here  muft  I  praife,herc  muft  I  love,  and  be  beloved :  I 

muft  (hortly  be  one  of  this  Heavenly  Quire,!  dial  then  be  better; 

skilled  in  the  mufick ;  Among  this  blefled  company  muft  I  take 

my  place ;  my  voice  muft  join  to  make  up  the  Melody,  my  Tear 

will  then  be  wiped  away,  my  groans  are  turned  to  another  tune 

my  Cottage  of  clay  will  be  changed  to  this  Palace,  and  myprifoi 

rags  to  thefe  fplendid  robes:my  fordid  nafty  (linking  flefh  fhal  fo 

put  ofF,and  fuch  a  Sun-  like  fpiritual  body  put  on^For  the  forme 

things  are  done  away*  Glorious  things  are  fpoken  of  thee,  O  Citj  t 

God:  There  it  is  that  trouble  and  lamentation  ceafeth,  andth 

voice  of  forrow  is  not  heard  :  O  when  1  look  upon  this  gloriOB 

place,what  a  dunghil  and  dungeon,methinks,is  Earth!  O  what 

difference  betwixt  a  man  feeble,  pained,  groaning/tying^ottifl 


Part  4- 


The  Saints  tverUHteg  Reft. 


in  the  grave,and  one  of  chefc  triumphant,blelTcd,fhining  Saints? 
Here  fhall  I  drink  of  the  river  of  pleafure,  the  (beams  whereof 
maksgt^dtheCityofoHrCod.  For  the  Lord  will  create  a  New 
fernfa/cm  and  a  New  Earth%  and  the  former  (hall  not  be  remem- 
bred,nor  come  into minde;  we  (hall  be  glad  and  rej'oyce  for  ever 
in  that  which  he  creates ;  for  he  will  create  Jernfalem  a  rcfoy- 
cing,  and  her  people  a  joy  ;  And  he  will  re/oyce  in  Jcrtiftlcn), 
and  joy  in  his  people :  and  the  voice  of  weeping  fhall  be  no  more 
heard  in  her,  nor  the  voice  of  crying :  there  (hall  be  no  more 
thence  an  Infant  of  daies,nor  an  old  man  that  hath  not  filled  his 
days,  Ifa.6jA%i  S,i  9,20.MulU/r^/onEarth  under  the  bondage 
of  the  Law  feive  the  Lord  with  joyfulnefs  and  gladnefs  of  heart, 
becaule  of  the  abundance  of  all  things  which  they  pofTefs  ?  fure 
then  I  (hall  fcrvchim  with  joyfulnefs  and  gladnefe,  who  fhall 
have  another  kindeof  fcrvice,and  of  abundance  in  Glory,  fDeut. 
28.47.  Did  the  Saints  take  joyfully  the  fpoiling  of  their  goods, 
Ht£.i».34?  and  (hall  not  I  take  joyfully  the  receiving  of  my 
good,  and  fuch  a  full  reparation  of  all  my  lolTes  ?  Was  it  fuch 
a  remarkable, celebrated  day,  when  the  Jews  relied  from  their 
enemies,  becaufe  it  was  turned  to  them  from  forrow  to  joy,  and 
from  mourning  into  a  good  day?  £/?£.q.22.  What  a  day  then  will 
that  be  to  my  Soul,whofe  Reft  and  change  will  be  fo  much  grea- 
terWhcn  the  wife  menfaw  but  the  Star  of  Chrift,they  rejoyced 
with  exceeding  great  Joy,  Mat  2.10.  But  I  (hall  fhortly  fee  the 
Star  of  7*™£,  even  himfelf  who  is  the  bright  and  morning  Star, 
Num.  24.1 7. Rev.  22. 16.  If  they  returned  from  the  Sepulchre  with 
great  Joy,  when  they  had  but  heard  that  he  was  rifen  from  the 
dead, Mat.i%.%.  What  Joy  then  will  it  be  to  me,  when  I  fhall  fee 
him  rifen  and  reigning  in  his  glory  ?and  my  felf  raifed  to  a  blefTed 
communion  with  him  ?  Then  (hall  we  have  beauty  for  afhes  in- 
decd,and  the  oy  1  of  Joy  for  mourning,  and  the  garment  of  praifc 
forthefpirit  of  heavinefs, 7/^.6 1.3.  When  he  hath  made  Sion  an 
eternal  excellency,  a  joy  of  many  generations,  7/*.6o.i  5. 

Why  do  Inotthenarife  from  the  dud,  and  lay  afide  my  fad 
complaints,  and  ceafe  my  doleful  mourning  note?  Why  dolnot 
trample  down  vain  delights,  and  feed  upon  the  foreieen  delights 
of  Glory  ?  why  is  not  my  life  a  continual  Joy  ?  and  the  favor  of 
Heaven  perpetually  upon  my  fpirit  ?  And  thus,  Reader,  I  have 
direded  thee  in  Ading  of  thy  Joy. 

SECT 


J107 


pfai.4^4. 


io5 


§.  ioi 


The  Saints  evcrUjung  Reft. 


Part  4. 


SECT.  X. 

HEre  alfo  when  thou  findeft  caufe,thou  haft  a  fmgular  ad  van- 
cage  from  thy  Meditations  of  Heaven,  for  the  acting  of  the 
contrary  and  more  mixed  paflions ;  As 

i.  Of  thy  hatred  and  deteftation  of  fin,  which  would  deprive 
thy  Soul  of  thefe  immortal  Joys. 

2.  Of  thy  godly  and  filial  Fear,left  thou  fhouldft  either  abufe 
or  hazard  this  mercy. 

3.  Of  thy  neceffary  grief,  for  fuch  thy  foojifla  abufe  and 
hazard. 

4.  Of  thy  godly  fhame,  which  fliould  cover  thy  face  for  the 
forementioned  folly. 

5.  Of  thy  unfeigned  repentance  for  what  thou  haft  done  againft 
thy  Joys. 

6.  Of  thy  holy  anger  or  indignation  againft  thy  felf  for  fuch 
mifcarriage. 

7.  Of  thy  zeal  and  jealoufie  over  thy  hearty  left  thou  fhouldft 
again  be  drawn  to  the  like  iniquity. 

8.  And  of  thy  pity  toward  thofe,  who  are  ignorantly  walking 
in  the  contrary  courfe,and  in  apparent  danger  of  Jofing  all  this. 

But  I  will  confine  my  felf  to  the  former  chief  affections,  and 
not  meddle  with  thefcjeft  I  be  too  prolix,  but  leave  them  to  thy 
own  fpiritual  prudence. 


I  would  here  alfo  have  thee  to  underftand,  that  I  do  not  place 
any  flat  neccffity  in  thy  acting  of  all  the  forementioned  affections 
in  this  order  at  one  time,or  in  one  duty  ;perhaps  thou  raaift  fome- 
time  feel  fome  one  of  thy  affections  more  flat  then  the  reft,and  fo 
to  have  more  need  of  exciting ;  or  thou  maift  finde  one  ftirring 
more  then  the  reft,and  fo  think  it  more  feafonabJe  to  help  it  for- 
ward :  or  if  thy  time  be  ftiort,  thou  maift  work  upon  one  affecti- 
on one  day,  and  upon  another  the  next,  as  thou  findeftcaufe: 
Ail  this  Heave  ftilltothy  own  Prudence.  * 

Andfo  I  have  done  with  the  third  part  of  the  Direction,  viz* 
What  powers  of  the  Soul  are  here  to  be  acted  ;  what  affections 
excited  ,•  by  what  Objective  confideratiw^zni  in  what  order. 


Ooo 


CHAP. 


Part  4.  The  Saints  werUfting  Reft. 

CHAP.  X. 


Sj  ypbat  JElings  of  the  Soul  to  proceed 
in  this  ypor/^of  Heavenly  Contempla^ 


ao# 


twn* 


SECT.   I. 

Ourthly  ;  The  fourth  part  of  this  Direcl$ry  U,  To 
fhew  you  how  and  by  what  Ads  you  fhould  ad- 
vance on  to  the  height  of  this  work. 
The  firft  and  main  In/lrument  of  this  work,jsthat 
Cogitation,  or  Confederation  which  I  before  have 
opened,and  which  is  to  go  along  with  us  through  the  whole.But 
becaufc  meer  Cogitation,  if  it  be  not  preft  home,  will  not  fo 
pierce  and  aflfeft  the  heart,  Therefore  we  mud  here  proceed  to  a 
fecond  ftep,  which  is  called  Soliloquy,  which  is  nothing  but  a 
pleading  the  cafe  with  our  own  Souls.  As  in  preaching  to  others, 
the  bare  propounding  and  opening  of  truths  and  duties,  doth  fel- 
dom  finde  that  fuccefs  as  the  lively  application :  fo  it  is  alfo  in  me- 
diating and  propounding  truths  to  our  felves.  The  moving  pathe- 
ik al  pleadings  with  a  finner,  will  make  him  deeply  affe&ed  with 
a  common  Truth,  which  before,  though  he  knew  it,  yet  it  never 
ftirr'd  him  :  What  heart- meltings  do  we  fee  under  powerful  ap- 
plication ,  when  the  naked  explication  did  little  move  them  ? 
If  any  where  there  be  a  tender-hearted,  afetlionate  people,  it  is 
likely  under  fach  a  moving,  clofe-applying  Minifiry.   Why 
thus  mud  thou  do  in  thy  Meditation  to  quicken  thy  own 
heart :  Enter  into  a  fcrious  debate  with  it :  Plead  with  k  in  the 

mod 


«0 


Judg.$.xi. 
Pfalm  i 6.  2. 
Jer.4.1?. 


§.2. 


T&  Saints  everlasting  Rejh 


Part  4. 


raoft  moving  and  affecting  language  :  Urge  it  with  the  mod 
Weighty  &  powerful  Argurfents:  This  foltioquy, or  felt-conference, 
hath  been  the  practice  of  the  holy  men  of  God  in  all  Times ; 
How  doth  David  plead  with  his  Soul  againlt  its  dejedions,  and 
argue  it  into  a  holy  confidence  and  comfort  ?  Tfal^i.  $  ,n .  and 
43.5.  Why  art  thou  caft  ddfon  O  my  Soul,  and  Why  an  thou  fo  dif- 
quieted  Within  me  ?  Truft  in  God,  for  I  Jhall  yet  give  him  thanks, 
tyho  u  the  health  of  my  countenance^  and  my  God.  So  in  Pfal.  1  o  ^ . 
i,2,&c.  Blefs  the  LerdO  my  Soul,  and  all  that  is  Veithw  me  blefs  his 
holy  Name.  'Blefs  the  Lord  0  my  Soul,  and  for  get  not  all  his  benefits, 
&c.  fo  doth  he  alfo  end  the  Pfalm  :  and  fo  doth  he  begin  and  end 
theio4Pfalm.  S0146.1.  So  F/i/.  116.7.  Return untothj  Re >ftyO 
my  foul,  for  the  Lord  hath  dealt  bountifully  With  thee.  The  like  you 
may  fee  in  the  Meditation  of  holy  men  of  later  Times ;  Aufiin, 
Bernard,  &c.  So  that  this  is  no  new  path  which  I  perfwade  you 
to  tread,  But  that  which  the  Saints  haveeverufe.fi  in  their  Me' 
ditation. 


SECT.    II. 

THis  Soliloquy  hath  its  feveral  parts,&  its  due  method  where- 
in it  fhould  be  managed. The  parts  of  it  are  according  to  the 
feveral  affections  of  the  Soul,  and  according  to  the  feveral  necef- 
(ities  thereofpecording  to  the  various  Arguments  to  be  ufed,and 
according  to  the  various  waics  of  Arguing.  So  that  you  fee  if  I 
fhould  attempt  the  full  handling  thereof,  it  would  take  upmore 
time  or  room  then  I  intend  or  can  allow  it.  Onely  thus  much  in 
brief.  As  every  good  Matter  and  Father  of  a  Family,  is  a  good 
Preacher  to  his  own  Family  ;  fo  every  good  Christian  is  a  good 
Preacher  to  his  own  Soul.  Soliloquy  is  a  Preaching  to  onesfclf. 
Therefore  the  very  fame  Method  which  a  Minifter  fhould  ufe  in 
his  Preaching  to  others,fhould  zChriftian  ufe  in  fpeaking  to  him- 
felf.Doft  thou  underftand  the  beft  method  for  a  publick  Preacher? 
Doft  thou  know  the  right  parts  and  order  of  a  Sermon?&  which 
isthemoftefFeclualwayof^/>/>//Vrf//o»/)  why  then  I  need  to  lay 
it  open  no  further :  thou  underfhndeft  the  method  and  parts  of 
this  Soliloquy.  Mark  the  mod  affecting  heart-melting  Minifter ; 
obferve  his  courfc  both  for  matter  and  manner  •  fet  him  as  a  pat* ' 

tern 


Part  4.  The  Saints  everUfting  Reft, 


ill 


1. Explication. 


1. 


tcrv  before  thee  for  thy  imitationpnd  the  fame  way  that  he  takes 
with  the /.  car  tso(  his  pcopje  %do  thou  alio  take  with  thy  own  heart. 
Men  are  natural!)'  addicted  to/W^^/o^,efpccialiy  of  tliofe  whom 
they  moft  .rTecland  approve  of :  How  near  do  fome  Minifiers 
come  in  their  Preaching  to  the  imitation  of  others,  whom  they 
ufually  hear,  and  much  rewrence  and  value?  fo  maiftthou  in 
this  duty  of  preaching  to  thy  heart :  Art  thou  not  ready  fome- 
time  when  thou  he  a  re  ft  a  Minifier,  to  remember  divers  things 
which  thou  thinkeft  might  be  moving  and  pertinent,and  to  wifh 
that  he  would  have  mentioned  and  prelTed  them  on  the  hearers? 
why, remember  thofe  when  thou  art  exhorting  thy  fclf,and  prefs 
them  on  thy  own  heart  as  clofe  as  thou  eanft. 

As  therefore  this  is  accounted  themoft  familiar  Method  in 
preaching^ >  is  it  for  thee  in  meditating;  ^/*,.Firft,Explain  to  thy 
(elf  the  fubjec$  on  which  thou  doft  mechtate,both  the  Terms  and 
the  fubject  Maitcr,  ftudy  tie  difficulties  till  the  doclrine  is  clear. 
Secondly j  Thenconfim  thy  Faith  in  the  Bc/iefofh^by  the  moft 
clear  convincing  Scripture-Rcafons.  Thirdly,  Then  Apply  it  ac- 
cording to  its  nature  and  thy  neccflity.  As  in  the  cafe  we  are  up- 
on, That  there  is  a  Reft  remaining  for  the  people  of  God. 

1.  Confider  of  the.ufeful  Confctlancs ,  or  Conclufions  that 
thence  anfe,  for  the  clearing  and  confirming  of  thy  judgement, , 
which  is  commonly  called  a  U  fe  of  Information*  Here  thou  maift  j 
prefs  them  al;bby  other  confirming  Arguments^  and  adjoyn  the 
confutation  of  the  contrary  Errors. 

2.  Proceed  then  to  confider  of  the  <Z>/*//V/,which  do  appear  to   z.vfe  of  in- 
be  fuch  from  the  Dctlrine  in  hand,  which  is  commonly  called,  A  ftwttion. 
Ufc  of  lnftrntlion^i  alfo  the  rcprehenfion  of  the  contrary  vices. 

3.  Then  proceed  to  cpeftiun  and  try  thy  felf,  how  thou  haft    s.ofExami- 
valued  this  Gloiy  of  the  Saintsfhow  thou  haft  loved  it,and  how  nation. 
thou  haft  laid  out  thy  felf  to  obtain  itfThis  is  called, A  Ufe  of  ex- 
amination. Here  thou  maift  alfo  make  ufc  of  difcovering  Signs  ^ 
drawn  from  the  Nature,  Properties,  Efetts,  Adjuntls,  &c. 

4  So  far  as  this  Trial  hath  difcovered  thyneglcdt,&  other  fins  ^Of  reproof. 
againft  this  Reft.proceed  to  the  reprehcnfion  &  cenfuring  of  thy 
felf:  chide  thy  heart  for  its  Om'iffions  and  Commiffiens,  and  do  it 
fharply  till  it  feel  the  fmart;as  Peter  preached  reproof  to  his  hear- 
ers;till  they  were  pricked  to  the  hcart*&  cried  out ;  And  as  a  Fa- 
ther o#r  Mafter  will  chide  the  child  till  it  begin  to  cry  &  be  feofible 

of 


Confirmation. 


I .  Application. 


.Vfcoflnfo- 
mation, 


21* 


*i 


The  Saints  evtrlaflmg  Reft* 


of  the  fault;  fo  do  thou  in  chiding  thy  own  heart ;  This  is  called  a 
Ufcof  Reproof. Hcrt  alfo  it  will  be  very  neceffary,that  thou  bring 
forth  all  the  aggravating  Circumftances  of  the  fin,  that  thy  heart 
may  feel  it  in  its  Weight  and  bittemefs ;  and  if  thy  heart  do  evade 
or  deny  the  fin,  convince  it  by  producing  the  fever  all  Difcdveries* 
5 .  So  far  as  thou  difcovereft  that  thou  haft  been  faithful  in  the 
duty,turn  it  to  Encouragement  to  thy  felf,  and  to  Thanks  to  God, 
where  thou  maift  confider  of  the  feveral  aggravations  of  the  mer- 
cy of  the  Spirits  enabling  thee  thereto. 

6.  So,as  it  refpe&s  thy  duty  for  the  future,confider  how  thoul 
lift  improve  this  comfortable  Do5irine,v?hkh  muft  be  by  ftrong 


mat 


I— 


and  eflfe&ual  perfwafion  with  thy  heart. Fir&,by  way  of  dehortation 
from  the  forementioned  fins. Secondly, By  way  of  Exhortation  to 
the  feveral  duties.And  thefe  are  either,  faRyInternal,or  fecondly, 
External.  Firft,  Therefore  admonifti  thy  heart  of  its  own  inward 
negle&s  and  contempts.  Secondly;And  then  of  the  neglects  and 
TrcfpaiTcs  in  thy  practice  againft  this  bleffed  ftate  of  Reft.  Set 
home  thefe  feveral  Admonitions  to  the  quick  5  Take  thy  heart  at 
to  the  brink  of  the  bottomlefs pit ,force  it  to  look  in,  threaten  thy 
felf  with  the  threatnings  of  the  Wordy  tell  it  of  the  torments  that 
it  draweth  upon  it  felf ;  tell  it  what  joys  it  is  madly  rejecting, 
force  it  to  promife  thee  to  do  fo  no  more>&  that  not  with  a  cold 
and  hear tlefs  promife,  but  earneftly  with  mod  folemn  affeverations 
and  engagements.  Secondly,  The  next  and  laft  is,  to  drive  on  thy  I 
Soul  to  thofe  pofitive  duties,  which  are  required  of  thee  in  relati-L 
on  to  this  Reft  .  As  firft,  to  the  inward  duties  of  thy  heart,  and  ' 
there  firft,To  be  diligent  in  making  fure  of  this  Reft:  fecondly  ,To 
rejoyce  in  the  expetlation  of  it.  This  is  called  a  Ufe  of  Confela* 
tion :  It  is  to  be  furthered  by  firft  laying  open  the  excellency  of 
the  State;  and  fecondly;  the  certainty  of  it  in  it  fclfjand  thirdly, 
our  own  intereft  in  it,  by  clearing  and  proving  all  thefe,and  con- 
futing all  fadning  objetlions  that  may  be  brought  againft  them : 
Thirdly,  So  alfo  for  the  provoking  of  Love,ofH0pe,  and  all  other 
the  Ajfetlions  in  the  way,  before  more  largely  opened. 

And  fecondly  ,prefs  on  thy  heart  alfo  to  all  outward  duties,that 
are  to  be  performed  in  thy  way  to  Re(T,whether  in  worfhip  or  in 
civil converfation,  whether  pnblick  or  private,  ordinary,  or  ex- 
traordinary jThis  is  commwily  called,A  Ufe  of  Exhort  ation&txt 
bring  in  all  quickening  Confider  at  ions  %t\thtt  thofe  that  may  drive 

•thee 


P*r(4< 


The  Saints  cvcnaBtng  Reft< 


*I3 


tbce,  or  thofe  that  may  draw  ;  which  work  by/W,  or  which  | 
work  by  Defire :  Thefc  arc  commonly  called  Motives  j  but  above 
all  be  fare  that  thou  follow  them  home:Ask  thy  heart  what  it  can 
fay  againft  them  ;  Is  there  weight  in  them  ?  or  is  there  not  ?  and 
then,what  it  can  fay  againft  the  duty  ;  Is  it  ncceflary  ?  is  it  com- 
fortable?or  is  it  not?when  thou  haft  filenced  thy  hearth  brought 
it  to  a  (land,  then  drive  it  further,  and  urge  it  to  a  Prcmije :  As 
fuppofe  it  were  to  the  duty  of  Meditation ,which  we  arc  fpeaking 
of-.Force  thy  fclf  beyond  thefc  lazy  purpofes^rcfolveon  the  duty 
before  thou  ftir :  Enter  into  a  folemn  Covenant  to  be  faithful-let 
not  thy  heart  go,  till  it  have  without  all  halting  and  refervations 
flatly  promifed  thee,  That  it  will  fall  to  the  work;  writedown 
this  promifefliew  it  to  thy  heart  the  next  time  it  loiters;  then  ftu- 
dy  alfo  the  Helps  and  Means ^the  Hinder  ances^nA  the  ^>ireBions 
that  concern  thy  duty.  And  this  is  in  brief  the  cxcrcifc  of  this 
Soliloquy  ,or  the  f  reaching  of  Heaven  to  thy  own  heart. 


SECT.  III. 

Otjtft.  |5  Ut  perhaps  thou  wilt  fay,  Every  man  cannot  undcr- 
JD  (land  this  Method,  this  is  for  Mimfiers  and  learned 
rnert^  every  man  is  not  able  to  play  the  Preacher.  I  anfwer  thee, 
Firft,There  is  not  that  ability  required  to  this,as  is  to  the  work  of 
publick  preaching;here  thy  thoughts  may  ferve  the  turn,but  there 
muft  be  alfo  the  decent  ornaments  of  language;bcre  is  needful  but 
an  honeft  underftanding£ft*rf,but  there  muft  be  a  good  pronoun- 
eiation  9c  a  voluble  tongue ;  here  if  thou  mifs  of  the  Method,thou 
maift  make  up  that  in  one  piece  of  Application  which  thou  haft 
neglected  in  another,  but  there  thy  failings  are  injurious  to  ma- 
ny, and  a  fcandal  and  difgracc  to  the  Work  of  God;  thou  knoweft 
what  will  lit  thy  own  heart,  and  what  Arguments  take  bell  with 
thy  own  Affe&tions,  but  thou  art  not  fo  well  acquainted  with  the 
difpofiticMsofothets.  Secondly,  I  anfwer  further,  Every  man  is 
bound  to  be  skilful  in  the  Scriptures  as  well  as  Minifters :  Kings 
and  Magiftrates,D^M7.i8,ip,20.^/".i. 8.  And  the  people  alfo, 
Deut.6.6ji%.  Do  thou  think,  if  you  did  as  is  there  commanded, 
Write  it  upon  thy  heart,hy  them  up  in  thy  Soul,bind  them  upon 
thy  hand,and  between  thine  eies,mcditatc  on  them  day  &  nigbr; 
I  fay,if  you  did  thus, would  yon  not  quickly  underftand  as  much  as 
Qqq this 


S.J. 


214 


The  Stints  werlafting  Jlejt.         Part  4, 

this?  See  P/*/.i.3.2>£*m  1.18.-6.6,7.  Doth  not  God  com- 
mand tbee,to  teach  them  diligently  to  thy  children  ?  &  to  talk  of 
them  when  thou  fitted  in  thy  houfe,  when  thou  walked  by  the 
way,when  thou  lieft  down,and  when  thou  rifeft  up?And  if  thou 
mud  be  skilled  to  teach  thy  child ren,much  more  to  teach  tbyfclf; 
&  if  thou  canft  talk  of  them  to  others,why  not  alfo  to  thine  own 
heart?  Certainly  our  unskilfulneft  &  difability,  both  in  a  Metho- 
dical &  lively  teaching  of  eur  Familics,&  of  our  felves,is  for  the 
moft  part  meerly  through  our  own  negligence,and  a  fin  for  which 
we  have  no  excufe:You  that  learn  the  skill  of  your  Trades  &  Sci- 
ences, might  learn  this  alfo,  if  you  were  but  willing  and  painful. 
And  fo  I  have  done  with  this  particular  of  Soliloquy. 


SECT.  IV. 

§•4*  2,  A  Nothct  Rep  to  mfcbyin  out  Contemplation,  is,  from  this 
Ji\  fpeaking  to  our  felves  to  fpeak  to  Ged:Prayer  is  not  fuch 
a  ftranger  to  this  duty,but  that  ejaculatory  requefts  may  be  inter- 
mixed or  added,  and  that  as  a  very  part  of  the  duty  it  felf :  How 
|oft  doth  David  intermix  thefc  in  his  Pfalms,  fomctime  pleading 
with  his  Soul,  and  fometirne  with  God  ?  and  that  in  the  fame 
Pfalm,  and  in  the  next  Verfcs  ?  The  Apoftle  bids  us  fpeak  to  our 
felves  in  Pfalms,  and  Hymns,  and  no  doubt  we  may  alfo  fpeak  to 
God  in  them;this  keeps  the  Soul  in  mind  of  the  Divine  Prefcnce ; 
it  tends  alfo  exceedingly  to  quicken  and  raifeit;fo  that  as  God  is 
thehighcftObje&ofourZ^g&rr,  fo  our  viewing  of  him,  and 
our  fpeaking  to  him5&  pleading  with  him,doth  more  elevate  the 
foui,and  aftuate  the  afFections,then  any  other  part  of  Meditation 
can  do. Men  that  are  carelcfs  of  their  carriage  and  fpecches  among 
children  and  )diots,wili  befober  &  ferious  with  Princes  or  grave 
men  :  fo,though  while  we  do  but  plead  the  cafe  with  our  felves, 
we  arecarelefs  and  unafTefted,  yet  when  we  turn  ourfpeech  to 
God,  it  may  (hike  us  with  awfulnefs  ;and  the  Bolinefs  and  Ma- 
IiXX.  Legmt  jefij  of  him  whom  we  fpeak  to,  may  caufe  both  the  matter  and 
afoh.i%i<rtu  ai->  words  to  pierce  the  deeper :  Ifaac  Went  forth  to  pray \  (  faith  the 
wurim^fd  rormer TranOation,)  Tomeditate  (faith  the  htter;)  The  Be- 
^enTinquit  \brtw>  Verb,  faith  'Partus  in  he.  fignifieth  both  adOrandttnt  & 
Parous.  Meditandnm.  The  men  of  God^oth  former  and  later,who  have 

1  left 


I  Part  4. 


rbt  Sdhts  evtrUftng  Reft. 


*15 


left  their  Meditations  on  Record  for  our  view,  have  thus  inter- 
mixed Soliloquy  and  Prayer  ;  fometimc  (peaking  to  their  own 
hearts,  and  fomctimc  turning  their  fpeech  toGW-  And  though 
this  may  fecrp  an  indifferent  thing,  yet  1  conceive  it  very  futablc 
and  ncccflary,  and  that  is  the  highcftftcp  that  we  can  advance 
to  in  the  Work. 

Objett.  But  why  then  is  it  not  as  good  take  up  with  Prayer 
alone,  and  fo  favc  all  this  tedious  work  that  you  prefcribe  us  ? 

Anfrv.i.  They  arc  feveral duties,  and  therefore  mu ft  be  per- 
formed both:Secondly,  We  have  need  of  one  as  well  as  the  other, 
and  therefore  (hall  wrong  our  fc Ives  in  the  neglcding  of  either. 
Thirdly,  The  mixture,  asinMufick,  doth  more  affc<5t ;  the  one 
helps  on,and  puts  life  into  the  other.  Fourthlyjt  is  not  the  right 
order  to  begin  at  the  top ;  therefore  Meditation^nd  fpeaking  to 
our  felves,  (hould  go  before  Prayer  or  fpeaking  to  God ;  want  of 
this  makes  Prayer  with  moft  to  have  little  more  then  the  name  of 
Prayer,and  men  to  fpeak  as  lightly  and  as  ftupidly  to  the  dreadful 
God,  as  if  it  were  to  one  of  their  companions ,  and  with  far  lefs  re- 
verence and  affe&ion,  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  consequently  their  fuccefs  and  an- 
fwers  are  often  like  their  prayers.  0,fpeaking  to  the  GWof  Hea* 
ven  in  prayer,  is  a  weightier  duty  then  moft  are  aware  of. 


SECT.  V. 

THe  Ancients  had  a  Cuftom  by  Apofirophes  and  Profopo* 
poeia*s9  to  fpeak,  as  it  were,  to  Angels  and  Saints  departed, 
which,as  it  was  ufed  by  thera,I  take  to  be  lawful ;  but  what  they 
fpoke  in  Rhetorical  Figures,  were  interpreted  by  thefucceeding 
Ages,  to  be  fpoken  in  ftribl  propriety  ,  and  Dotlrinal  Conclufiens^ 
for  praying  to  Saints  zn&Angels,vjcrc  raifed  from  their  fpeeches: 
Therefore  I  will  omit  that  courfe,which  is  fo  little  neceffary,and 
fo  fubjeft  to  fcandalize  the  lefs-/ udicious  Readers. 

And  fo  much  for  the  fourth  part  of  the  Dirttlion.by  what  fteps 
or  Ads  we  muft  advance  to  the  height  of  this  Work.  I  fhould 
clear  all  this  by  fome  Examples,  but  that  I  intend  ftiall  follow  in 
the end. 
Qjq  2  CHAP. 


§•5^ 


2l6 


§.  I. 

i.  Fetch  Help 
fr©m  Senfe. 


Tie  Sums  everlasting  Jtefr. 


Part  4. 


4******^*^*   *   #>######♦#*$*##♦* 

^^^«^«^<$* 


G  H  A  P.  XI. 


Some  Advantages  arid  Helps  for  raifing 
and  affeBing  the  Soul  ty  this  Medi* 
tatioft. 


SECT.  I. 

Ifthly  *  The  fifth  part  of  this  DireElory  is,  To 
j  (hew  you  what  advantages  you  (hould  take, 
and  what  Helps  you  (hould  ufeto  make  your 
Meditations  of  Heaven  more  quickening ,  and 
!  to  make  you  tafte  the  fwectnefs  that  is  therein. 
For  that  is  the  main  Work  that  I  drive  at 
through  all;  That  you  may  not  ftick  in  a  bare  Thinking,  but 
may  have  the  lively  fenfeof  ail  upon  our  hearts:  And  this  you 
willfinde  to  be  the  mod  difficult  part  of  *he  work;  and  that 
its  eafier  barely  to  think  of  Heaven  a  whole  day,  then  to  be 
lively  and  affedionate  in  thefe  thoughts  one  quarter  of  an  hour. 
Therefore  let  us  yet  a  little  further  confider  what  may  Ke  done, 
to  make  your  thmghts  of  Heaven  to  be  piercing,afFe&ing,  raifing 
thoughts. 

Here  therefore  you  muft  underfland,That  the  meer  pure  work 
of  Faith  hath  many  di  fad  vantage*  with  us,  in  comparison  of  the 
work  of  Senfe.  /^**f  6  is  impcrfe<fi,for  we  are  renewed  butinpart; 
but  Senfe  hath  its  (lrength,according  co  the  length  of  tbefleftr. 
Faith  gots  againft  a  world  of  re(ifhrice,|>ut  Senfe  doth  not.Faith 

ic 


IS 


Part  4- 


The  Sdirtts  tverUfiing  Rcfi. 


|       217 


11  fupernatural,and  therefore  prone  to  dcclining,and  to  languish 

both  in  the  habit  and  exercifc,  farther  then  it  is  (till  renewed  and 

excited ;  bnt  fenfe  is  natural,  and  therefore  continueth  while 

nature  continueth.  The  object  of  Faith  is  far  off;  wemuftgo 

as  far  as  Heaven  for  our  Joycs ;  a  But  the  object  of  fenfe  is  clofc 

at  hand.  It  is  no  eafic  matter  to  Tejoyce  at  that  which  we  never 

faw,nor  never  knew  the  man  that  did  fee  \t\  and  this  upon  a  meer 

promife  which  is  written  in  the  Bible  ;  and  that  when  we  have  <utcm  nonki- 

nothing  elfe  to  rcjoyce  in,  but  all  our  fenfiblc  comforts  do  fail   **«  teftc  Ari" 

us:  But  to  rejoyce  in  that  which  we  fee  and  feel,  in  that  which  cuTcirc&*iUx~ 

we  have  hold  of,  and  poflcflfton  already;  this  is  not  difficult.  \qutrDivinatp 

Well  then,what  fhould  be  done  in  this  cafe  ?  Why  fure  it  will  be  *terna  funt ,  fe 

a  point  of  our  Soritual  prudence,  and  a  Angular  help  to  the  fur-  I  bdet  hummus 


1  T>e  eoloribui 
cacm  loiueUm 
bxbet .  fenfum 


thcringof  thev  rk  of  Faith,  to  call  in  our  b  Senfe  to  itsafli- 
(tance:  If  wec*nmake  us  friends  of  thefe  ufual  enemies,  and 
make  them  inftruments  of  railing  us  to  God,  which  are  the 
ufual  means  of  drawing  us  from  God,I  think  we  (hall  perform  a 
very  excellent  work.  Sure  it  is  both  poflible  and  lawful,  yea,and 
necefTary  too,  to  do  fomething  in  this  kind  ;  for  God  would  not 
have  given  us  either  our  fenfes  themfclves,or  their  ufual  objects, 
if  they  might  not  have  been  Serviceable  to  his  own  Praife,  and 
helps  to  raife  us  up  to  the  apprehenfion  of  higher  things :  And  it 
is  very  confiderable,  how  the  holy  Ghoft  doth  condefcend  in  the 
phrafc  of  Scripture,  in  bringing  things  down  to  the  reach  of 
Senfe ;  how  he  fets  forth  the  excellencies  of  Spiritual  things,  in 
words  that  are  borrowed  from  the  objects  of  Senfe ;  how  he  de- 
fenbeth  theglorv  of  the  new  ferufa/emjn  exprefiions  that  might 
take  even  with  fle(h  it  felf :  As  that  the  Streets  and  Buildings  are 
pure  Gold,  that  the  Gates  are  Pearl,  that  a  Throne  doth  itand 
inthemidrtof  it,  &c.  ReveLii*  and  22.  That  we  (hall  eat  and 
drink  with  Chrift  at  his  Table  in  his  Kingdom;  that  he  will  drink 
with  us  the  fruit  of  the  Vine  new,  that  we  (hall  fhine  as  the  Sun 
in  the  Firmamen:  of  our  Father :  Thefe  with  mod  other  defer;- 


intelleftus,  in- 
firmus  (s*  cx- 
cutiens,  ut  vere  I 
quantum  fas  eft ! 
pradeftioationSs 
mcrn*,  (pu- 
bertals noftr*, 
compojjibilita- 
tern  teneamus, 
Crc   Arriba 
Concil.  dc 
Grat.  //.  1 .  cap. 
$o.p*g.i88. 
b  ^uantilibet 
iutentione  fe 
bum  ana  mens 
extenderit ,  eti- 
amp  pkantafiis 
irftaginumcor" 
poralium  i  c»g- 
nitione  compef- 
cat,  fi  omncs 
circumfcriptos 
fpiritu  ab  oculk 
cordit  admovc- 


ptions  of  our  glory  are  exprcfled,  3s  if  it  were  to  the  very  fkfli  at}  d^uc 

and  fenfe  ;  which  rhough  they  are  all  improper  and  figurative,  men  in  carne 

yetdoubtlefs  if  fuch  expreflions  had  not  been  beft,  and  to  us  mortali  pofita 

necelTary,  the  Holy  Ghoft  would  not  have  fo  frequently  ufed  vidcregiwim 

1  ^  J  Dei  noii  valet, 

pcut  eft.     Scd  quicquid  de  ilia  quod  in  mentc  rcfyUndtt,  fimilitudo ,  (fnonipfaeft.  (Jr^-fup 
horn.  8. 

Qijq   3  them: 


»i8 


The  Saints  everUfting  Reft. 


Pa«4. 


them  :  He  that  will  fpeak  co  mans  uaderftanding  mud  (peak  in 
mans  language,  and  fpeak  that  which  he  is  capable  to  conceive. 
And  doubtlefsas  the  Spirit  doth  fpeak,  fo  we  muft  hear  ;  and 
if  our  necefiity  caufe  him  tocondefcend  in  his  cxprcffions,  it 
muft  needs  caufe  us  to  be  low  in  our  conceivings.  a  Thofe  con- 
ceivings and  exprefiions  which  we  have  of  Spirits,  and  things 
|  meerly  Spiritual,  they  arc  commonly  but  fecond  Notions,  with- 
^mprebcndcHdi  !  out  t|ie  faft .  but  meer  names  that  arc  put  into  our  raouths,wita« 


Utile  tamen  eft 
ut  in  hujufmo- 
di  rxtiombm 
quxntumcunque 
debilibm  fe 
mens  bumxnx 
cxcrceat,  dum~ 
modo  dcfit 


out  any  true  conceivings  of  the  things  which  they  fignifie ;  or 
our  conceivings  which  we  exprefs  by  thofe  notions  or  terms,are 
meerly  negative  ;  what  things  are  not,  rather  then  what  they 
arc:  As  when  we  mention  [^Spirits]  we  mean  they  arc  not  cor- 
poreal fubftanccs,but  what  they  are  we  cannot  tell,  no  more  then 
we  know  what  is  Arifiotles  Materia  Prima.  It  is  one  reafon  of 
Chrifts  afluming  and  continuing  our  nature  with  the  Godhead, 
that  we  might  know  him  the  better,  when  he  is  fo  much  nearer 
to  us ;  and  might  have  more  pofitive  conceivings  of  him,  and  fo 
ourmindes  might  have  familiarity  with  him,  who  before  was 
quite  beyond  their  reach. 

But  what  is  my  fcope  in  all  this?  is  it  that  we  might  think  hea- 
ven to  be  made  of  Gold  and  Pearl?  or  that  wefhould  bPiclurc 
Chrift,  as  the  Papifts  do,in  fuch  a  (hape  }  or  that  we  fhould  think 
Saints  and  Angels  do  indeed  eat  and  drink  ?  c  No,  not  that  we 


id  demon 

flrandi  pra- 

fumplio :  quia 

d*  rebm  altijfi- 

mk  etixm  pxt~ 

ut  &*  debili 

MTifiicr&tiQne 

diquid  poffe 

mfpicerc  ;«- 

amdiffmum 

eft.  Aquin. 

cont.  Gemil. 

£.1.  cap.  8. 

*  o/Equum  eft 

meminiffey  67* 
me  qui  defe- 
t&m  &  vos  qui 

ju&icabitU  bo- 
mines  efie,  utfi 
probibilix  di- 

ccntur  nibil  ulterim  requirxtk.  Plato  in  Timao.  Idem  in  EpiftoU  ai  Dionyf'monct  ut  ees  txnquxm 
bxmbrum  declinet,  qui  de  Dik  txnquxm  deik  qu£  mxnibvA  teneri  (s1  apprebendipoffaut,  cert  as  exigunt 
demon ftrttiones-  Et  in  Pbjedoue  eo  nomine  grxvijfme  reprebendit  eos  quod  xmbitiofis  inter  fe  verbortm 
pugnk  &  inxni  demonftrxtionumconitu,  pnncipss  fe  novorum  &  pugnxntium  dogmxtum  conftituxnt, 
derebmipfis  nibil  ccr turn ,  nibil  fkxbile,  nibil  firmumbabexnt.  Ipjeque  fuxm  deplorxt  cacitxtm  >  qui 
que  fe  prim  perjpicue  fare  exiftimxret,  ne  per  unburn  quidem  fibi  unquxm  vifx  e$e  compcrerit :  Et 
quorum  xliquam  c fie  rxim  fueritfolidititem)  ex  nunc  omnixnon  (ecm  ac  mines  fomnierum  imxgines 
vxnefcere,  b  Ex  operibm  quidem  opificem  hxnc  exufxm  effeftoremque  mundi  T>eum  noffe  dxtur :  Ex 
imxgine xutem  (f  fimxlxcro  (utSocrxtis  auditor  Antiftincs  dicebxt)  k  non  agnofcitur,  nullk  oculk 
.covjpicum,  nuUiusrei/imilk,  utexHUxeffirienofctpojit.  lAtque  (ut  a Z enophonte Socrxtico  Scri- 
ptum  legimm)  qui  cuncix  eoneujfxt,  ipfe  intrepiim  &  imoncuffm  -,  mignxs  nirmrumpotenlquc  efie  cog- 
nofc'turz  ^uxli  xutem  fit  fxcieignorxtur.  Fcraelius,  de  abd  ids  rerun  caufi,,  cap. 9.  c  Eft  qui* 
dim  &  de  communibm  fenfibm,  fxperc  in  T>ei  rebm ,  fed  in  teftimenium  Vsri,  non  in  xijutorium  falfi  .- 
quoifitfecundum  Divinxm .  non  contra  Divimm  dijpojitiouem.  Tertullian.  li.  dc  Refurrecl.  Carnis 
cap.j-p.407.  H*c  omnix  xb  bununk  in  Hewn  qiulitxtibm  trxHx  funt ,  dum  ad  noftra  infir- 
mitxtk  verba  defcenditur  ;  ut  quiji  quibufdxm  nobk  grxdibm  fitclk ,  &  juxtx  nos  pofitk ,  per 
€A  qua  nobk  vicinx  con^itimm,  ad  jumnu  ejm  aftentere  quxudoque  vxleamm,  Gregor. Moral. 
li. 20.  cap.  2 4* 

J  ^^^^  fhould 


i'an4- 


7W  HA$ms€vtriAjrtng  Kejt. 


219 


fhould  take  the  Spirits  figurative  expreflions  to  be  meant  accor- 
ding to  Unci  propriety  :  or  rmcfkilly  torccivinfsof  Sj  irltuaJ 
things,  fo  astobcleevctbem  to  be  fuch  indeed  :  DuttiiisjTo 
think  that  to  conceive  or  fpeak  of  them  in  drift  pi <  priety,  is  tit- 
terly  beyond  our  reach  and  cap3city;and  therefore  wc  roc II  con- 
ccive  of  them  as  we  are  able ;  and  that  the  Spirit  would  not  have 
reprefented  them  in  thefe  notions  to  us,butthat  we  have  no  bet-  j 
ter  notions  to  apprehend  them  by  5  and  therefore  that  we  make' 
ufe  of  thefe  phrafes  of  the  Spirit  to  quicken  our  apprehenfions  &  ; 
arTeclions,but  not  to  pervert  them  j  and  ufe  thefe  low  notions  as  j 
a  Glafs,  in  which  wfe  muft  fee  the  things  themfelves,  though  the  j 
reprefentation  be  exceeding  imperfect,  till  we  come  to  an  imme-  j 
diateand  perfect  fight ;  yet  ftill  concluding,  that  thefe  phrafes,' 
I  though  uicfuJ,are  but  borrowed  and  improper.  The  like  may  be 
faid  of  thofe  expreflions  of  God  in  Scripture,  wherein  he  repre- 
fents  himfelf  in  the  imperfections  of  Creatures,  as  anger,  repent- 
1  ing,  willing  what  ftiall  not  come  to  pafsjefr.   Though  thefe  be 
;  improper,  drawn  from  the  manner  of  mcn,yet  there  is  fomewhat 
!  in  God  which  wc  can  fee  no  better  yet,  then  in  this  glafs,  and/ 
j  which  wc  can  no  better  conceive  of,  then  in  fuch  notions,  or  elfc 
'  the  Holy  Ghoft  would  have  given  us  better.  I  would  the  judi- 
;  cious  Reader  would  (on  or  by)  well  weigh  alfo,  how  much  this 
I  conduccth  to  reconcile  us  and  the  Arminians,  in  thofc  ancient 
and  li  ke  to  be  continuing  Controveriies. 


SECT.    II. 

i./^O  to  thcB:  When  thou  fctteftthy  fclf  to  meditate  on 
\J  the  joyes  above,  think  on.  them  boldly  as  Scriprure  hath 
exprcfled  chcm.Bringdown  thy  conceivings  to  the  reach  of  fenfe, 
Excellency  without  familiarity,  doth  more  amaze  then  delight 
us:  Both  Love  and  Joy  are  promoted  by  familiar  acquaintance  2! 
When  wc  go  about  to  think  of  God  and  Glory  in  proper  con-j 
ceivings  without  thefe  Spectacles,  we  are  loft,  and  have  nothing! 
to  fix  our  thoughts  upon :  We  fet  God  and  Heaven  fo  far  from  j 
us,  that  our  thoughts  are  ftrange,and  we  look  at  them  as  things! 
beyond  our  reacb,nnd  beyond  our  line,acd  are  ready  to  fay,That| 
which  is  above  is  nothing  to  us.  To  conceive  no  more  of  Gedf 
___ Qqq  4  andg 


§.  2. 

'•Drawftrong 
fuppofitions 
from  Senfc. 


a*o 


*  ibi  facet 
gratia,  ibi 
virentibm  cam* 
pU  terra  luxu- 
riant alumno 
fe  induit  gra- 
mine,  &  redo- 
lente  pafcitur 
flore  :  ibi 
ahum  nemora 
tolluntur  in 
verticcm,  (j* 
ibi  arbor 
denfiore  coma 
veftitur,  quic- 
qmi  euranti* 
bwi  rtmU  fee- 
in  dejicens 
iuumbrarh. 
Omnia  ittic 
non  frigork 
nee  ardorU, 
nee  mi  in 


The  Saints  tverlafting  Reft. 


Pare  4. 


and  Glory ,but  that  we  cannot  conceive  them ;  and  to  apprehend 
no  more,  but  that  they  arepaftour  apprehenfion  ;  will  produce 
no  more  love  but  this,To  acknowledge  that  they  are  fo  far  above 
us  that  we  cannot  love  them  ;  and  no  more  Joy  but  this,  That 
they  are  above  our  rejoycing.  And  therefore  put  Chrift  no  fur- 
ther from  you,  then  he  hath  put  himfelf,  leaft  the  Divine 
Natere  be  again  inacceflible.  Think  of  Chrift  as  in  our  own  na- 
ture glorified  ;  think  of  our  fellow  Saints  as  men  there  perfcSed; 
think  of  the  *  City  and  State,  as  the  Spirit  hath  expreffed  it, 
(only  with  the  Caution  and  Limitations  before  mentioned.  ) 
Suppofe  thou  were  now  beholding  this  City  of  God  ;  and  that 
thou  hadft  been  companion  with  John  in  his  Survey  of  its  Glory; 
and  hadft  feen  the  Thrones,  the  Majefty,  the  Heavenly  Hofts, 
the  (hining  Splendor  which  he  fa  w.  Draw  as  ftrong  fuppofitions 
as  may  be  from  thy  fenfe  for  the  helping  of  thy  affeclions :  It  is 
lawful  to  fuppofe  we  did  fee  for  the  prefent,  that  which  God 
hath  in  Prophecies  revealed ,  and  which  we  muft  really  fee 
in  more  unfpeakable  brightnefs  before  long.  Suppofe  there* 
fore  with  thy  fclf  thou  hadft  been  that  Apoftles  fellow-tra- 
veller into  the  Celeftial  Kingdom,  and  that  thou  hadft  feen 
all  the  Saints  in  their  white  Robes,  with  Palms  in  their  hands: 
Suppofe  thou  hadft  heard  thofe  Songs  of  CMe/es  and  of 
the  Lamb;  or  didft  even  now  heir  them  praifingand  glorify- 
ingthc  Living  God  :  If  thou  hadft  feen  thefe  things  indeed, 
[in  what  a  rapture  wouldft  thou  have  been?  And  the  morefe* 
rioufly  thou  putteft  this  fuppofition  to  thy  felf,  the  more  will 
the  Meditation  elevate  thy  heart.  I  would  not  have  thee,  as 
the  Papifts,  draw  them  in  Pidurcs,  nor  ufe  myfterious,  fig- 
nificant  Ceremonies  to  reprefent  them.  This,  as  it  is  a  courfe 
/forbidden  by  God,  fo  it  would  but  feduce  and  draw  down 
! thy  heart:  But  get  the  livelieft  Piclure of  them ih  thy  minde 
I  that  poflibly  thou  canft  ;  meditate  of  them,  as  if  thou  were 
I  all  the  while  beholding  them,  and  as  if  thou  were  even  hcar- 


autumno  arma    I 

requiejeat,   ant  ui  iterum  vere  novo  tellvA  facunda  parturiat. 

w  poma  feruntur  aftatk 


Vvim  cunB-a  funt  temporal  uni- 
quippe  cum  nee  menfibut  [uis  tunc  luna  deferviat ,  nee  fol  per  hot  arum 
A  decurrat,  'aut  in  w&cm  lux  jugata  concedat;  Habet  populos  quies  Uta,  fedes  tenet  pla~ 
:cidat,  ubi  fons  (caturicjis  medio  fintt  alvei  prorumpentk  enter  git,  &>  raueo  per  intervalla  circuitu, 
Bnmjis  ficxibui  labitut ,  ut  in  omtzfcentiiim  fibi  flumimm  >  iividatur.     Cyprian,  de  iaude 

Mai  eve* 

ing 


Part  4.  7b*  Saints  tvcrUfiing  Reft. 


ing  the  Hallelujah,  while  thou  art  thinking  of  them  ;  till  thou 
canftfay,  Methinkslfee  a  glimpfe  of  theGloij  !  Mcthinks  1 
hear  the  fhouts  of  Joy  and  Praife  1  Methinks  1  even  (land  by  A- 
irahamznd  David,  Pttcr  and  Pan/,  and  more  of  thefe  trium- 
phing Souls  !  Mcthinks  I  even  fee  the  Son  of  God  appcarirg  in 
the  clouds,  and  the  World  [landing  at  his  Bar  to  receive  their 
Doom  ;  Methinks  ]  even  hear  him  h}\  Come  je  lltftd  of  mj 
Father  !  and  even  fee  them  go  rejoycing  into  the  Joy  of  their 
Lord  1  my  very  dreams  of  thele  things  have  deeply  affected  me  5 

I  and  (hould  not  thefe  jufr  fuppofitions  affect  me  much  more  ? ! 

J  What  if  I  had  fcen  with  /W,thofe  unutterable  things  ?  (hould  I 
rot  hove  been  exalted  (and  that  perhaps  above  meafure)  as  well 
is  he?  What  if  1  had  flood  in  the  room  of  Stcphcn^nd  feen  Hea- ' 
ven  opened,  and  Chrift  fitting  at  the  right  hard  of  God  ?  Surely  j 
that  one  fight  was  worth  the  fuffering  his  fiorm  of  (tones.  O  that 
I  might  but  fee  what  he  did  fee,  though  I  alfo  fuffered  what  he  ' 
did  differ  I  What  if  J  had  feen  fuchafightas  Micbaiahtmi  The   1  Chro.i8.xS. 
Lord fitting  upon  hi*  Throne,  and  all  the  Hofti  of  Heaven  fianding\ 
on  his  right  hand  anden  his  left :  Why  thefe  men  of  God  did  fee' 
fuch  things  5  and  I  (hall  fhortly  fee  far  more  then  ever  they  faw, 
till  they  were  loofed  from  this  flefh,  as  I  muft  be.  And  thus  you 
fee  how  the  familiar  conceiving  of  the  (tare  of  BlefTcdncfs,  as 
the  Spirit  hath  in  a  condefcending  language  expreiTed  it,and  our 
(trong  rc'ifi  ig  of  fuppofitions  from  our  bodily  fenfes,  will  further 
our  Affections  in  this  Heavenly  work. 


SECT.  III. 

2.HPHere  is  yet  another  way  by  which  we  may  make  our  fenfes         §.  ^ 

JL  hcrefcrviceable  tous;  and  that  is,  By  comparing  the  ob-   2.  Compare 
jectsof  Scnfewith  the  objects  of  Faith-  and  fo  forcing  Senfe'  objects  of 
to  afford  us  that  Medium,  from  whence  we  may  conclude  the  Se£lc^u£  °^ 
tranfeendent  worth  of  Glory,  Ey  arguing  from  fenfitive  delights   ' 
as  from  the  lefs  to  the  greater.  And  here  for  your  further  afii 
(lance  I  (hall  furnifti  you  with  fome  of  thefe  comparative  Argu- 
ments. 

And  firft,  You  muft  flrongly  argue  with  your  heart?,from  the 
ZL, _____  corrupt 


222 


If  the  men  of 

thisftyorRhwtifr 
ha«  the  Spirit 


to  fee  an  earth 
ly  King,  at 
lcaft,  in  all  his 
ornaments  and 
glory,  &c. 
how  much 


Tht  Stints  everlajifog  Reft.  Part  4. 


corrupt  delights  of  fenfual  men.    Think  then  with  your  fclves, 

when  you  would  be  fenfible  of  the  Joys  above  ;  Is  ic  fuch  a  de-  | 

lighctoafinncr  to  do  widtedly  ?  and  will  it  not  be  delightful  in- 

offehe  frm  )  d  ed  ^cn  to  hve  wiih  God?  *  Hath  a  very  drunkard  fuch  delight 
are  fo  denrous    ~w    .  :  •         ■       e  c  i  ■ 

in  hts  cups  and  companions,  that  the  very  fears  of  damnation 

will  not  make  him  forfake  them?  Hath  the  brnitifh  whoremafter 
fuch  deltght  in  his  whore,  that  he  will  part  with  his  credit,  and 
cftate,and  falvation,rather  then  he  will  part  with  her?  Sure  then 
there  are  high  delights  with  God  1  If  the  way  to  Hell  can  afford 
c  Ihouid     I  fuch  pleafure,  what  are  the  pleafure*  of  the  Saints  in  Heaven  ? 
! 'they  (defire      if  the  covetous  man  hath  fo  much  pleafure  in  his  wealth,  and  the 
to  fee  Chrift)    ambitious  man  in  power  and  titles  of  honour  ;  what  then  have 
I  jm°  wh?r? thc  i  the  Saints  in  the  everlafting  treafures  ?  and  .what  pleafure  do  the 
qu°icknin^  Spi-  Heavenly  honours  afford,  where  we  fhall  be  fet  above  principa- 
rit  of  the'bod-   lirJes  and  powers,  and  be  made  the  glorious  Spoufe  of  Chrift  ? 
head  hath  in-   What  pleafure  do  the  voluptuous  finde  in  their  fenfual  courfes? 
Hilled,  and       how  clofely  will  they  follow  their  Hunting  and  Hawking,  and 
hhhfe wounded  otner  recreations  ^rom  morning  to  night?  How  delightfully 
whh  aT Divine  will  they  fit  at  their  Cards  and  Dice,hours,  and  daies,  and  nights  I 
Love  to  Chrift  together  ?  O  the  delight  that  muft  needs  then  be,  in  beholding  j 
the  Heavenly     the  faCe  of  the  Living  God,  and  in  ringing  forth  Praifes  to  him 
ITJng  ?  Thev  )  ^  t^  Lamb  1  which  mult  be  our  recreation  when  we  come  to  , 

are  enchained    "  R   a  i 

in  that  Beauty  «  OIK  Kelt  I 
and  unfpeaka- 

blc  Glory,  in  that  incorruptible  fpleador,  and  incomprehenfible  Riches  of  the  true  and  eter- 
nal King,  Chrift  >  with  defire  and  longings  after  whom,  they  are  wholly  taken  up,  being 
wholly  turned  to  him,  and  long  to  attain  that  unexpreilible  Bleflednefs,  which  by  the  Spirit 
they  behold,  for  the  fake  of  which,  they  efteem  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  Souls :  Erg* 
do  they  wifli  tor  the  Love  of  the  Heavenly  King,  and  having  him  alone  before  their  eyes  in  a;1 


fentts'pati  infortunium,  impiatyrannidis ferre  dominium,  (?non  magi* convolve  ad  Sanftorum  foti 
titatem,  ad  angclerum  focicWem,  ad  f&Lemnitatcm  fup€rnaUtaia,(?adjumndiwmcontemplatrv4 
vit*>utpoffmus  intrare  in  potential  Dmini&>  viderefuperabundantes  initios  bmtatk  c/WBernard 
de  prsmio  pat.Caeleft. 


SECT. 


Part  4« 


'the  Saints  tvcrUtting  Reft. 


ill 


SECT.  IV. 

2./^Ompare  alfo  the  delights  above,  with  the  lawful  delights         §.  4» 

V-/of  moderated  fenfes.Think  with  thy  fclf,how  fwect  is  food  si  hcminct  de 
to  my  taftc  when  1  am  hungry ?efpecially,as  lfac  faid,that  which  ^tlm^nlTde 
my  foul  loveth  ?  that  which  my  temperance  and  appetite  do  in-  gaiun0  'cxlcfti 
dine  to?  What  delight  hath  the  taflc  in  fome  pleafant  Fruits?  in  jubilarc  vtn  de- 
fome  well  rclifhcd  meats  ?  and  in  divers  Junkets?  O  what  de-  bonus,  pud 
light  then  muft  my  foul  needs  have  in  feeding  uponChrift  the  ■  *"**  *'c'f  ifl 
living  bread  ?  and  in  eating  with  him  at  his  table  in  his  Kingdom?  ^us  >  Er Juem 
Was  a  mefs  of  pottage  fo  fweet  to  Efau  in  his  hunger,  that  he  decetijla  jubz- 
would  buy  them  at  fo  dear  a  rate  as  his  birth-right  ?  How  highly  j  lath  nifi  tneffa- 
thenftiould  lvalue  this  never- perilling  food  ?  How  pleafant  is  i  bilmDcum? 
drink  in  the  extremity  of  third  ?  The  delight  of  it  to  a  mtn  in  a !  f/M^™!l ," 
feaver  or  other  drought,  can  fcarcely  be  cxpre  iTtd  :  It  will  make  ccrt  non  debet, 
thetlrer.pth  of  Samffcn  revive :  O  then  how  delightful  will  it  be  quidrcjlat  mfi 
to  my  fcui  to  drink  of  chat  fountain  of  living  water,which  who  fo  utjubilet  ?  Au- 
drinks  (hall  third  no  more?  So  pleafant  \s  wine  and  fo  refreshing  Suft-  JA  p^4, 
I  to  the  fpirits,  that  it's  faid  to  make  glad  the  heart  of  man  :  How  l  S*^£Z^ 
i  pleafanc  then  will  that  wine  of  the  great  marriage  be  ?  even  that  J  fimt  ^  ^„#« 
wine  which  our  water  was  turned  into  ?  that  beft  wine  which  will  j  dabumtur  tndie 
be  kept  till  then?  How  delightful  are  pleafant  odors  to  our  find?  H^'-»  q«*& 
How  delightful  is  perfefl  Mufiik  to  the  ear  t  how  delightful  are  if£^  *^J£ 
beauteous  lights  to  the  eve?fuch  as  curious  pictures;  fumptuous,  \i" cdi^^lS?] 
j  adorned,  well-contrived  buildings ;  handfome,  necelTary  rooms,  \Cent omnia  qux 
walks,  profpecls ;  Gardens  flowed  with  variety  of  beauteous  and  \habentur  hi  ter- 

odoriferous  flowers ;  or  pleafant  Medows  which  are  natural  gar-  *  TtrreM 

namque  (nbfttn- 
tia,jeteriHe  f*- 
Ucitati  amparjr 
ta,  pndus  eft, 
non  (ubfidium. 


dens  ?  O  then  think  every  time  thcu  feed  or  remembrcft  thefe, 
I  what  a  fragrant  fmel  hath  the  precious  ointment  which  is  poured 
j  on  the  head  of  our  glorified  Saviour,  and  which  muft  be  poured 
j  on  the  heads  of  all  his  Saints  ?  which  will  fill  all  the  room  of  hea- 
>  venwith  its  odor  and  perfume?  How  delightful  is  thcMufick 
•of  the  Heavenly  Hoft  ?  How  pleafing  will  be  thofc  real  beauties 
'above?  3nd  how  glorious  the  building  not  made  with  hands? 
I  and  the  houfe  that  God  himfelf  doth  dwell  in?and  the  walks  and 
.profpedsintheCity  of  God?  and  the  beauties  and  delights  in 

the  cdeftial  Piradife?  Think  ferioufly  what  thefe  mu(l  needs  be. 

The  like  may  be  faid  of  the  delight  of  the  fenfe  of  Feeling,which 

the  Philofopher  fiith  is  the  greatcft  of  all  the  reft. 

SECT. 


Gregor.  in 

\  homil. 


"4 


The  Stints  everlafting  Reft.         Part  4. 


Ctlcft't  horum 
principia  Deo 
nota  funt,  tuque 
ei  qui  Dei  fit 
amicus:  inquit 
?litoin  Timxo, 
DoBiab  indo- 
Si  is  perindedif- 
fetunt,  ut  avi- 
ventibus  mortui; 
utfentit  Aciito- 
celes.  Hocinte- 
rejl  inter  do- 
dum  (3*  iufo- 
ftum,  quod  inter 
equim  domitum 
(S*  iniomitim: 
ut  Ariftippus. 
Hsmini  dofto 
confiat  quindo 
fit  loquendum, 
quindo  ticen- 
dum :  ut  Jac. 
Grynsus  in 


SECT.  V. 

3.  /^>Ompare  alfo  the  delight?  above,with  the  delights  that  are 
V->  found  in  mtural  kaowledge  :  This  is  far  beyond  the  de- 
lights of  fenfe ;  and  the  delights  of  Heaven  are  further  beyond  it. 
Tmnk  then,can  an  Archimedes  be  fo  takrn  up  with  his  Mathema- 
tical invention,that  the  threats  of  death  cannot  take  him  off.but 
he  will  die  in  the  midtt  of  thefe  his  natural  contemplations  ? 
Should  I  not  much  more  be  taken  up  with  the  delights  of  Glory, 
and  die  with  thefe  contemplations  frefh  upon  my  foul?  efpeci- 
aliy  when  my  death  will  perfect  m/  delights ;  but  thofe  of  Ar- 
chimedes die  with  him.  *  What  a  pleafure  is  it  to  dive  into  the 
fecrets  of  nature  ?  to  finde  out  the  myftcry  of  Arts  and  Sciences? 
to  hare  a  clear  underftanding  in  Logick,  Phyfick,  Metaphyficks, 
Mufick,  Aftronomy ,  Geometry,  &c  ?  If  we  make  but  any  *iew  j 
difcovery  in  one  of  thefe,or  fee  a  little  more  then  we  faw  before, 
what  lingular  pleafure  do  we  finde  therein?  Why  think  then 
what  high  delights  there  are  in  the  knowledge  of  God  &  Chrift 
his  Son.  If  the  face  of  human^  learning  be  fo  beautiful\,that  fen- 
fual  pleafures  are  to  it  but  bafe  and  bruitifti :  how  beautiful  then 
is  the  face  of  God  ?  When  we  light  of  fome  choice  and  learned 
Book,how  are  we  taken  with  it?  we  could  reade  and  ftudy  it  day 
and  night ;  we  can  leave  meat  and  drink  and  deep  to  reade  it : 

Aphorifmis.     j  wkat  delights  then  are  there  at  Gods  right  hand,  where  we  (hall 

I  numm^fo'  ka0W  in  a  moment  all  that  is  to  be  known. 

!  item  dicere  foli-   .  ... 

!  turn.  <2{on  credere  fe  in  univerfa  Germank  rcperiripofic  ullum,  qui  unicam  integrant  pxginam  in  Aii- 
!  ftotclis  Organo  refti intclligit.     Cum  b£C  promiffio  complcbitur,  quid  erimm  ?  quilts  erimm  ?  ^ux 
1  bom  in  illo  regno  accepturi  fumm, qui  Cbrijio  morientepro  nobis  tile  jam  pignm  accepimm  ?  Quails  crit 
Spiritm  bominis  nullum  omnino  bxbens  vitium,  nee  fub  quo  j  Meaty  nee  eui  cedat,  nee  contra  quod  dimittit, 
picitiflimavirtute  perfectu*.  Kerum  ibi omnium  quanta?  qiumfpeciofi  !  quam  ccrta  (cientia  !  fine 
error e  aliquo  vel  labore  ?  ubi  Dei  fipientia  de  ipfo  fuo  fonte  potabitur  cum  fummi  felicitate  fine  ulU  dif- 

-  De  felicitate  inter  libros  commorantis.  Lege  Senecam 


ficultate  ?  Atf-uft.  de  Civit'at.  li.  i».  c,  14- 1 1. 
fuavijjime  difiercntem.  Li.de  brevif.vit.c.14,1 


SECT. 


/  Pare  4,  The  Saints  everUfting  Reft. 


SECT.   VI, 

4 Y^1  Ompare  alfo  the  delights  above,with  thedclights  of  mora- 
v>lity,and  of  the  natural  affections :  What  delight  had  many 
fober  Heathens  in  the  rules  and  Practice  of  Moral  duties?  fo  that 
they  took  him  only  for  an  honed  man, who  did  well  through  the 
love  of  Vertue,  and  not  only  for  fear  of  puniftiracat?  yea,  fo 
highly  did  they  value  this  moral  Vertue,  that  they  thought  the 
chief  happinefs  of  man  confided  in  it.  Why  think  then,  what  ex- 
cellency there  will  be  in  that  rare  perfection  which,  we  (hall  be 
raifed  to  in  heavcn?&  in  that  uncreated  perfection  ofGod  which 
we  (hall  behold  ?  what  fweetnefs  is  there  in  the  cxercife  of  natu- 
ral Love  ?  whether  to  ChiIdrcn,to  Parents,to  Yoakfellows,or  to 
Friends  ?  The  delight  which  a  pair  of  fpecial  faithful  friends  do 
finde  in  loving  and  enjoying  oncanotherjs  a  mod  pleafing,fweet 
delight :  It  fcemed  to  the  Philofophers  to  be  above  the  delights 
of  Natural,of  Matrimonial  fricndfliipjand  I  think  it  feemed  fo  to 
David  himfelf,fo  he  concludes  his  Lamentation  for  him;  lam  di- 
ftreffed for  thee^my  brother  Jonathan>  very  pleafant  haft  thou  been 
unto  me,  thy  love  to  me  Was  Wonderfft/1,  pajjtng  the  love  of  Women, 
2  Sam  i  26.  Yea,the  foul  of  Jonathan  did  cleave  to  David*  Even 
Chnft  himfelf,  as  it  feemeth,  had  fome  of  this  kinde  of  Love, 
for  he  had  one  Difciple  whom  he  efpecially  loved,  and  who  was 
wont  to  lean  on  his  bred :  why  think  then, if  the  delights  of  clofe 
&  cordial  friendihip  be  fo  great,what  delight  (hal  we  have  in  the 
friendfhip  of  the  mod  High  ?  and  in  our  mutual  amity  with  Je- 
fus  Chrift  ?  and  in  the  deared  love  and  confort  with  the  Saints  ? 
Surely  this  will  be  a  clofer  &  driver  friendship  then  ever  was  be- 
twixt any  friends  on  earth;  and  thefe  will  be  more  lovely  and  de- 
ferable friends  then  any  that  ever  the  Sun  bchcld;&both  our  affe- 
ction* to  our  Father,and  our  Saviour,  but  efpecially  his  affection 
to  ns  will  be  fuch  a«  here  we  never  knewjas  (pirits  are  fo  far  more 
powerful  then  Fieth,that  one  Angel  can  dedroy  an  Hod,  fo  alfo 
are  their  affections  more  drong  and  powerful,we  (hal  then  love  a 
thou  fond  times  more  ttrongly  and  fwectly  then  now  we  can:  and 
asalkhe  <V  tributes  &  Works  of  God  are  iocomprehenfiblcfois 
the  attribute  and  work  of  Love  j  He  will  love  us  many  thoufand 

times 


"5 


5:  a 


Ui  Hymnidici 
Angelorum 
cbm,  ibi  focic- 
taschrium  fu- 
pemoruMi  ibi 
duUU  (olemni- 
tas  &.  peregrtna- 
tionif  hujud 
trifti  labore  re 
deunttum,  ibi 
feftivitas  fine 
fine,  aternitat 
finelabc,  fereni- 
W  fine  nube. 
Auguft.  in 
Johan. 


\\6 


The  Saints  tvtrhfting  Reft. 


Part  4. 


$.7. 


timet  more,  then  we  even  at  the  perfe&cft  are  able  to  love  him, 
what  joy  then  will  there  be  in  this  mutual  Love  ? 


PfaLpMrf* 

'Pfal.m.i. 
Pfal.  14  J.  6>7, 
8,9;io,ii,ii. 
and  1 0.7.  ii. 

Pfal.  ig^.4^3 

Job  36. 14,1 5  j 

16. 


I«  Civitite  Vti 
Rex  vvriW) 
Lex  Cbaritat 
digtdtKequitM 
pax  faUcitss, 
iriutternitM' 

Aug.de  Civit 

Dei. 


SECT.    VII. 

j./^Ompare  alfo  the  Excellencies  of  heaven  with  thofe  glori- 
V^  ous  works  of  the  Creation  which  our  eies  do  now  behold: 
What  a  deal  of  wifdom,and  power  ,&  goodnefs  appeareth  in  and 
through  them  to  a  wife  ObferverPWhatadealofthcMajefty  of  j 
the  great  Creator  doth  (hine  in  the  face  of  this  fabrick  of  the  j 
world  ?  furely  his  Works  are  great  and  admirablcfought  out  of 
them  that  have  plcafure  therein.  This  makes  the  ftudy  of  natural 
Philofophy  fo  plcafant,  becaufcthe  works  of  God  arc  fo  excel- 
lent :  What  rare  workmanftiip  is  in  the  body  of  a  man  ?  yea,  in 
the  body  of  every  beaft  ?  which  makes  the  Anatomical  ftudies  fo 
delightful ;  what  excellency  in  every  Plant  we  fee  ?  in  the  beauty 
of  Flowers  ?  in  the  nature,  diverfity ,  and  ufe  of  Herbs  ?  in 
Fruits,  in  Roots,  in  Minerals,  and  what  not  ?  But  efpecially  if  we 
look  to  the  greater  works:if  we  confidcr  the  whole  body  of  this 
earth,  and  its  creatures,  and  inhabitants;  the  Ocean  of  waters, 
with  its  motions  and  dimen(ions,the  variation  of  the  Seafons,and 
of  the  face  of  the  earth  ;  the  entercourfe  of  Spring  and  Fall,  of 
Summer  and  Winter ;  what  wonderful  excellency  do  thefe  con- 
tain ?  Why,  think  then  in  thy  Meditations,  if  thefe  things  which 
are  but  fervants  to  finful  man,are  yet  fo  full  of  myfterious  worth; 
what  then  is  that  place  where  God  himfelf  doth  dwell,and  is  pre- 
pared for  the  juft  who  are  perfe&ed  with  Chrift  ?  When  thou 
walkeft  forth  in  the  Evening,  look  upon  the  Stars,  how  they \ 
gliflen,and  in  what  numbers  they  befpangle  the  Firmament :  If  in  j 
the  day  time,look  up  to  the  glorious  Sun;view  the  wide  expand- 
ed encompafling  heavcns,aDd  fay  to  thy  felf,What  glory  is  in  r<be 
lead  of  yonder  StarsPwhat  a  vaft,what  a  bright  refplendent  body 
hath  yonder  Moon,and  every  Planet  ?  O  what  an  unconceivable 
glory  hath  the  Sun? Why, all  this  is  nothing  to  the  glory  of  Hea. 
ven ;  yonder  Sun  muft  there  be  laid  afide  as  ufelefs,  for  it  would 
not  be  feen  for  the  bri ghtnefs  of  God:  I  (hall  live  above  all  yon- 
der glory,  yonder  is  butdarknefstotheluftrcof  my  Fathers 
Houfe,  I  (hall  be  as  glorious  as  that  Sun  my  fclf ;  yonder  is  but  as 
the  wall  of  the  Palace-yard ;  as  the  Poet  faith, 


Part  4, 


The  Stints  cverUjtmg  Rtfl. 


If  in  Heavens  outward  Court  fuch  beauty  bey 

What  ts  the  glory  Which  the  Saints  do  fee  l 
So  think  of  the  reft  of  the  Crcatures:This  whole  earth  is  but  ray 
Fathers  footftool;  this  Thunder  is  nothing  to  his  dreadful  voice; 
thefs  winds  are  nothing  to  the  breath  of  his  raouth:So  much  wif- 
dom  and  power  as  3ppearcth  in  all  thefe ;  fo  much.and  far  much 
more  greatnefs  and  good nefs,  and  loving  delights  (hall  I  enjoy 
in  the  actual  fruition  of  God.Surely,if  the  Rain  which  rains,  and 
the  Sun  which  (bines  on  the  juft  and  unjuft,be  fo  wonderfuljthe 
Sun  then  which  muft  fhine  on  none  but  Saints  and  Angels,  muft 
needs  be  wonderful  and  raviihing  in  glory  *. 

cloathech  the 

naked  trees  ;  it  openeth  the  earth :  it  gladdeth  every  living  thing.  This  is  the  firlt  month 
of  ChritHans,  even  the  time  of  the  Refmredion,  when  their  bodies  fliall  be  glorified,  by 
that  Light  which  now  lies  hid  within  them,  that  is3  the  Spirit,  which  then  will  be  to  them 
bo:b  cloaihin^,  meat  and  drink,  and  Joy  and  Peace  and  Ornament,  and  eternal  Life.  M&C&- 
riM  Homily. 


327 


*  This  month 
of  April  (in 
which  Chrift 
rofe  again, 
this  Refuire- 
&ion  month) 
is  the  full 
month  in  the 
year,  this  re- 
joyceth  all  the 
Creatures,  this 


2fO) 


SECT.  VIII. 


O 


tf./^Ompare  the  thing?  which  thou  (halt enjoy  above,  with 
v^  the  excellency  of  thofe  admirable  works  of  Providence, 
which  God  doth  exercife  in  the  Church,and  in  the  World. What 
glorious  things  hath  the  Lord  wrought?&  yet  we  (hall  fee  more 
glorious  then  thefe.  Would  it  not  be  an  aftonifhing  fight,  to  fee 
the  Sea  (land  as  a  Wall  on  the  righc  hai^Land  on  the  lcft,and  the 
dry  Land  appear  in  the  midfr,  and  the  people  ofJfrael  pafs  fafcly 
through,  and  "Pharaoh  and  his  people  (wallowed  up  ?  what  if  we 
(hould  fee  but  fuch  a  fight  now  ?  If  we  had  feen  the  ten  Plagues 
o?zs£gypt,ot  had  feen  the  Rock  to  gu(h  forth  flreams,or  had  feen 
Manna  or  quails  rained  down  fromHeaven,or  had  feen  the  Earth 
open  and  (wallow  up  the  wicked,  or  had  feen  their  Armies  (lain 
with  Hailltones,  with  an  Angel,  or  by  one  another ;  Would  not 
all  thefe  have  been  wondrous  glorious  fights?But  we  (hall  fee  far 
greater  things  then  thefe.  And  as  our  fights  dial  be  more  wonder- 
ful,fo  alfo  they  (hall  be  more  fwect :  There  (hall  be  no  bloud  nor 
wrath  intermingled  j  we  (hall  not  then  cry  out  as  David,  Who 
can  (land  before  this  Holy  LordGodl  W<>uld  it  not  have  been  an 
aftonifhing  fight,to  have  feen  theSunftand  (till  in  the  Firmament? 
or  to  have  feen  Ahaz,  Dial  go  ten  degrees  backward  ?  Why,  we 

(hall 


§.8. 


218 


The  Saints  tvtrlafong  Reft. 


Part  4. 


(hall  fee  when  there  (hall  be  no  Sun  to  (hine  at  all;  we  (hall  be- 
hold for  ever  a  San  of  more  incomparable  brightnefe.    Were  it 
not  a  brave  life,  tf  we  mi^ht  frill  live  among  wonders  and  mira- 
cles ?  and  all  for  us,and  not  againft  us?  if  we  could  have  drought 
or  rain  at  our  prayers,  as  EUm  ?  or  if  we  could  call  down  fire 
from  Heaven  to  dettroy  our  enemies  ?  or  raife  the  dead  to  life,  as 
EUJba  ?  or  cure  the  difcafed,  and  fpeak  Orange  languages,  as  the 
Apoftles  ?  Alas,  thefe  are  noching  to  the  wonders  which  we  (hall 
fee  and  pofTefs  with  God  1  and  all  thofe  wonders  of  Goodnefs 
and  Love  I  We  (hall  poflefs  that  Pearl  and  power  it  felf,through 
whofe  vcrtue  all  thefe  works  were  done ;  we  (hall  our  felves  be 
the  (ubje&s  of  more  wonderful  mercies  then  any  of  thefe.  Jonas 
wasraifed  but  from  a  three  daies  burial,  from  the  belly  of  the 
Whale  in  the  deep  Oceanjbut  we  (hall  be  raifed  from  many  yeers 
rottennefs  and  duft ;  and  that  duft  exalted  to  a  Sun-like  glory ; 
and  that  glory  perpetuated  to  all  eternity.  What  fayeftthou, 
Chriftianjs  not  this  the  greateft  of  miracles  or  wonders?Surcly, 
if  we  obfer^e  but  common  providences,  the  Motions  of  the  %n, 
the  Tides  of  the  Sea,  the  (landing  of  the  Earth,  the  warming  it, 
the  watering  it  with  Rain  as  a  Garden,  the  keeping  in  order  a 
wicked  confufed  world,  with  multitudes  the  like ;  they  arc  all 
very  admirable :  But  then  to  think  of  the  Sion  of  God,of  the  Vi- 
rion of  the  Divine  Majefty,of  the  comely  Order  of  the  Heavenly 
Hoft;what  an  admirable  fight  muft  that  needs  be  ?  O  what  rare 
and  mighty  works  have  we  fcen  in  Britain  in  four  or  five  years  ? 
what  changes?  what  fubduing  of  enemies  ?  what  clear  di(cove- 
ries  of  an  Almighty  Arm  ?  what  magnifying  of  weaknefs }  what 
carting  down  of  ftrcngth  ?  what  wonders  wrought  by  mod  im- 
probable means  ?  what  bringing  to  Hell,  and  bringing  back  ? 
what  turning  of  tears  and  fears  iato  fafety  and  Joy  ?  fuch  hear- 
ing of  earneft  prayers,  as  if  God  could  have  denied  us  nothing 
that  we  asked  f  All  thefe  were  wonderful  heart-railing  works. 
But  O,  what  are  thefe  to  our  full  deliverance  ?  to  our  final  con- 
queft?  to  our  eternal  triumph?  and  to  that  great  day  of  great 
things  ? 


SECT. 


Pare  4 


the  Saints  evcrlaHfag  Reft. 


SECT.    IX, 

7,/^Ompjre  alfothe  Mercies  which  thou  (halt  have  above, 
V^  with  thofe  particular  Providences  which  thou  haft  enjoy- 
ed th/  felf,a«i  thofe  obfervable  Mercies  which  thou  haft  record- 
ed through  thy  lift.  If  thou  be  a  Chriftian  indeed,  I  know  thou 
haft,  if  not  in  thy  Book,  yet  certainly  in  thy  He3rr,  a  great  ma- 
ny precious  favours  upon  record.  The  very  remembrance  and  rc- 
hearfalof  them  isfweet :  How  much  more  fweet  was  theadual 
enjoyment?  But  all  thefc  arc  nothing  to  the  Mercies  which  arc 
above.  Look  over  the  excellent  Mercies  of  thy  youth  and  Edu- 
cation ;  the  mercies  of  thy  riper  yecrs  or  age ;  the  mercies  of  thy 
profperity,and  of  thy  adverfity:  the  mercies  of  thy  fcveral  places 
and  relations ;  arc  they  not  excellent,  and  innumerable?  Canft 
not  thou  think  on  the  fcveraJ  places  thou  haft  lived  in,  and  re 
member  that  they  have  each  had  their  feveral  mercies  ?  ihe  mer- 
cies offuch  a  place,  and  fuch  a  place  -3  and  all  of  them  very  rich 
J  and  engaging  rccrcies?0  how  fweet  was  it  to  thee.when  God  re 
folved  thy  laft  doubt??  when  he  overcame  and  d  enced  thy  fears 
and  unbelief?  when  he  prevented  the  inconveniences  of  thy  life, 
which  thy  own  counfel  would  have  caft  thee  into?  when  he 
eafed  thy  pains  ?  when  he  healed  thy  ficknefs,  and  raifed  thee  up 
as  from  the  very  grave  and  death?  when  thou  prayedft,  and 
wcpO,  as  Htz.ekiah,  and  faidft,  My  dales  are  cut  off,  J  Jhajl goto 
the  gates  of  the  grave \  I  am  deprived  of  the  refdne  tf  my  years  •  I 
faid  I  /ball  not  fee  the  Lor  cloven  the  Lor  din  the  Land  of  the  Livings 
I  [ball  behold  wax  no  more  With  the  Inhabitants,  of  the  World,  Aline 
age  is  departed  and  removed  from  me  as  a  Shepherds  Tent :  /  have 
cut  off  like  a  IVeaver  my  life;He  Will  cur  me  off frith  pining-  ficknefs; 
fiom  day  to  day  Wilt  thou  make  an  end  ofmc^c.   Tct  did  he  in  Ion 
to  thy  foul  deliver  it  from  the  pit  of  corruption,  and  csft  thy  Jinj  be- 
Jjindhis  back^:  andfet  thee  among  the  living,  to  praije  him  M  thou 
do-fl  this  day  :  That  the  fathers  to  the  children  might  make  kjown  ku 
Truth:!  he  Lord  iV as  ready  to  fave  tbet%  that  thou  mighteft  Ji*g 
the  fangs  of  praife  to  him  in  his  houfe  all  the  dates  of  thy  lifey  1  fa.  3  8. 
10.  to  the  20.  May,  were  not  all  thefc  mo'.t  precious  mercies  ? 
Alas,  thefc  arc  but  fmall  things  for  thee  in  the  eyes  of  God  ;  he 

Rrr  imend- 


22? 


§.9. 

Tempnulis  vi- 
ta xterna  com- 
pirata,  mtrteft 
dicendapotius 
quam  v;ta. 
Ipfecmm  quo- 
tiiUms  defc- 
ftus  corruptio- 
nis3  quid  eft 
aliui  quam 
prolixLtja  mor- 
tis i  ^uaautcm 
Lingua  diccre, 
-JtL  quit  tntel- 
Lftus  caper e 
fuffcit  ilia  (u- 
pcrra  civitatis 
quanta  fint 
gauiia?  An- 
gclorum  cboris 
iutcreffe,  cum 
beatt/fimk    fyi- 
ritibus  glome 
coniitoru  a/Jt- 
jlcrc  3  prafen- 
icm  "Dei  vul- 
turn  cernerCi 
incircumfcrip- 
turn  lumen  vi- 
dcre,  mitto  mor- 
tis dolor  e  affid, 
imorruptionis 
perpetuus  mii- 
nc  re  Utari  i 
Oic ;.  in  Horn. 


*30 


§.  10- 


Tkc  Saints  tverlafiing  Reft. 


Part  4  J 


intendetruhce  far  greater  things  Chen  there,  even  fiich  as  thefcj 
arefcarcea  t arte  of.  Ic  was  a  choice  mercy  thatGcdhath  fol 
notftly  anfwercd  thy  prayers;and  that  thou  r?.A  teen  fo  oft  and; 
fo  evidently  a  prevailer  with  him:  EutO  think  u.tn,A»-e  all  thefej 
fo  fwcet  and  precious  that  my  life  would  have  been  a  perpetual 
mifery  without  them  ?Hath  his  providence  lifted  ra*  fo  high  en 
Earth,  and  his  merciful  kindrteft  made  me  great  ?  How  fwcet 
then  will  the  glory  of  his  prefence  be?  And  how  high  will  his 
eternal  love  exalt  me?  And  howgreit  (hall  I  be  madein  Com- 
munion with  his  greatnefs  ?  If  my  pilgrimage,  and  warfare  have 
fuch  mercics,what  (hall  I  finde  in  my  homeland  in  my  Triumph  ? 
If  God  will  communicate  fo  much  to  me  while  I  remain  a  (inner; 
what  will  he  beftow  when  I  am  a  per  reel  Saint  ?  If  I  have  had  fo ! 
much  in  this  Orange  Country  at  fuch  a  diftanee  from  him  •  what ' 
fhall  I  have  in  Heaven  in  his  immediate  prefence,  where  I  (hall 
ever  (land  about  his  Throne  ? 


SECT.  X, 

8./^  Ompare  the  comforts  which  thou  (halt  have  above,  with 
V^/thofe  which  thou  haft  here  received  in  the  OrdinanceSi 
I  Hath  not  the  written  Word  bin  to  thee  as  an  open  fountain-flow- 
!  ing  with  comforts  day  &  night?when  thou  haft  been  in  trouble,  | 
there  thou  haft  met  with  refre(hing:when  thy  faith  hath  dagger- 
ed, it  hath  there  been  confirmed :  What  fuitable  Scriptures  hath 
the  Spirit  fet  before  thee  ?  What  feafonable  promifes  have  come 
into  thy  rninde?  fo  that  thou  maift  fay  with  David ,  If  thy 
Word  had  not  been  my  delight,  I  had  periftied  m  my  trouble  ? 
Think  then,If  theWord  befo  full  of  confolations,what  overflow- 
ing fprings  (hall  we  find  in  God?  Jf  his  letters  are  ib  comfortable, 
what  are  the  words  that  flow  from  his  blefTed  lips?  and  the  beams 
that  ftream  from  bis  Glorious  Face  ?  If  Luther  would  not  take 
all  the  world  for  one  leaf  of  theBible,what  would  he  take  for  thc« 
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  polTcflionof 
theKingdom  it  felf?Think  further;\vhat  delights  have  I  found  al-  j 
fo  inthis  Word  preached?when  I  have  fit  under  a  heavenly  heart- 

fearching! 


1 


Part  4. 


The  Sawti  everlatfing  Reft* 


211 


fearching  Teachcr,how  hath  my  heart  been  warmed  within  me  ! 
how  hath  he  melted  meand  tu  •.  ned  my  bowels  1  methinks  I  have 
felt  myfelf  alraoft  tn  Heavemmethinks  I  could  hare  been  content 
to  hive  fat  and  heard  from  morning  to  night,  I  could  even  have 
lived  and  died  there  :  How  oft  have  I  gone  to  the  congregation 
troubled  in  fpirit,and  returned  home  with  quietnefs  and  delight? 
How  oft  have  I  gone  doubting,concluding  damnation  againft  my 
own  foul;  and  God  hath  fent  me  home  with  my  doubts  rcfolved, 
and  fattsfied  mc,and  perfwaded  me  of  his  love  in  ChriftPHow  oft 
have  I  gone  with  darknefs  and  doubtings  in  my  judgement,  and 
God  hath  opened  to  me  fuch  precious  truths,and  opened  alfo  my 
undcrftandingto  fee  them,  that  his  light  hath  been  exceeding 
comfortable  to  my  foul  ?  what  Cordials  have  I  met  with  in  my 
faddeft  affliclions  ?  what  preparatives  to  fortifie  me  for  the  next 
encounter  ?  Well  then,  if  Mofes  face  do  (bine  fo  glorioufly,what 
Glory  is  in  the  Face  cf  God?  If  the  very  feet  of  the  *MeiTcngcrs 
of  thefc  tidings  of  Peace  be  beautiful, how  beautiful  is  the  face  of '  pimwsi'^tfi 
the  Prince  of  Peace?If  the  word  in  the  mouth  of  a  fellow-fcrvant  j  nonpropermm 
be  foplcafant,what  is  the  living  Word  himfelf?  If  thisTreafure 
befo  precious  in  earthen  VefTels,wbat  is  that  Trcafure  laid  up  in 
Heaven?  Think  with  thy  felf,  If  I  had  heard  but  fuch  a  Divine 
Prophet  as  Jfaiah^ot  fuch  a  pcrfwading  moving  Prophet  as  fere- 
mj, or  fuch  a  worker  of  Miracles  as  Elijah  or  E/ifiah}\ow  delight- 
ful a  hearing  would  this  have  been  ?  If  I  had  heard  but  Pettry  or 
fobn,  or  Paul,  I  fhould  rcjoyce  in  it  as  long  as  J  lived ;  but  what 
would  I  give  that  I  had  heard  one  Sermon  from  the  mouth  of 
Chrift  himfelf?  fure  I  fhould  have  felt  the  comfort  of  it  in  my 
very  foul ;  why  but,  alas,all  this  is  nothing  to  what  we  fliall  have  I  n9s  &  c¥°f* 
*  above :  O  bicfled  are  the  eyes  that  fee  what  there  is  fecn,  and  |  *murb* *&**** 
the  ears  that  hear  the  things  that  there  are  heard  I  There  (hall  1 1  ^utiutt  ""! 
hear  EtiatJfaiabSDanie/^PeterJobn,  (not  Preaching  to  an  obfti-  1  fecura,  &  in- 
nate people  inin.prifonmenc,  in  pcrfccucion,  and  reproach,  but)  I  hue  dc  uoftn 
triumphing  in  the'praifes  of  him  that  hxth  advanced  them.Auftw\f*lut€  (Mciu. 

was  wont  to  wifh  thefe  three  wifhes5fir(r,that  he  might  have  fcen  ^dJ°rm  C0K' 

gm  .  °  Ipcttum  &*  com- 

plexion ventre  quint  a  if  Mu  &  nobts  m  commune  Utitk  eft  c  Jgujlis  itlic  cceleftium  rcgnorum  wluptar, 
finctimorcmoriendi&1  cum  aterniutcvivenit?  £>uAm  fummay  ferpetuifalicitM?  lllie  ApoMorum 
gloriofus chorus  5  iilk  .: 'rophetarum  exult mium  nw.erus  ;  illk  Martjrum  innumerabilit  populus,  ob 
certminU  &  psffionU  viHorim  Corovatu,  j  tmmptimes  illtc  Virghes,  qua  concupifccntim  carnh  #* 
corporis,  contincntia  rtbm  f.ibcgcruni :  Remuncruti  mijericories  qui  alimentis  &  Urgitionibus  pm- 
perumjujtitix  openfecerunt ;  (pc.  Cyprian  dc  Immonalitace. 

Rrr  Chrift 


*  Cur  a  us  cum 
T>iem  rec9rda- 
reiur  quo  prime 
Melanttko- 
nem  legentem 
:  idiflct,  iUud 
reciurcfolc- 
bitt  quod  in  [uk 
imtidtionibut 
CAnunt  Tctaifi' 
eii :  ^uem  vi* 
di,  quern  tmi- 
vit  quern  dilexi. 

*  Patriim  «o- 
ftram  Paradi- 
(urn  computa- 
muA,  Paretics 
Patriarcbas 
Inhere  jxm  ct- 


fjrcurrmu*  ut 
Patriam  no* 
jlumvidcrc,  ut\ 
Parentes  falu- 
tare  pojjimws  i 
MigniiA  illic 
nos  chtrorum 
Humerus  cxpe-    j 
ftttt.parcntum, 
jratrum,  filio- 
rum3  frequens 


The  Saims  evcrlafting  Reft. 


Part  4. 


Chriftin  theflefh;  fecondJy,  That  he  might  have  heard  Paul 
Preach ;  thirdly/That  he  might  have  feen  Rome  in  its  glory:  Alas, 
thefearc  fmall  matters  al!  to  that  which  Aufiin  now  beholds ; 
there  we  fee  notXbrift  in  the  form  of  a  fervant,  but  Chrift  in  his. 
Kingdom,in  Ma  jefty  and  Glocy -not  Paul  preach  in  weakncfs  and 
contempt,  but  Paul  with  millions  more  rejoycing  and  triumph- 
ingjnot  perfccuting  Rome  in  a  fading  glory,  but  ferufalem  which 
is  above,  in  perfect  and  lading  glory. 

So  alio  think,What  a  joy  it  is  to  have  accefs  and  acceptance  in 
Prayer,that  when  any  thing  aileth  me,I  may  go  toGod  and  open 
my  cafe,  and  unbofom  my  foul  to  him  as  to  my  moft  faithful 
friend  ?  efpecially  knowing  his  Efficiency  and  willingnefs  to  re- 
lieve me?  O  but  it  will  be  a  more  furpafling  unfpeakable  joy, 
when  I  (hall  receive  all  bleflings  without  asking  them-and  when 
all  my  neceffities  and  miferies  are  removed,  and  when  God  him- 
felf  will  be  the  portion  and  inheritance  of  my  foul. 

What  confolation  alfo  have  we  oft  received  in  the  Supper  of 
the  Lordpwhat  a  priviledge  is  it  to  be  admitted  to  fit  at  his  Tabic  ? 
to  have  his  Covenant  fealed  tome  by  the  outward  Ordinance, 
and  his  fpecial  Love  fealed  by  his  Spirit  to  nr.y  heart  ?  Why,  but 
allthe  lifeand  comfort  of  thefe,  is  their  declaring  and  affuring 
me  of  the  comforts  hereafter ;  their  ufe  is,  bat  darkly  to  fignifle 
and  fcal  thofe  higher  mercies:when  I  flial  indeed  drink  with  him 
the  fruit  of  the  vine  renewed,  it  will  then  be  a  pleafant  feaft  in- 
deed. O  the  difference  between  the  lafl  Supper  of  Chrift  on 
earth,  and  the  marriage  Supper  of  the  Lamb  at  the  great  day  I 
Here  he  is  in  an  upper  room,  accompanied  with  twelve  poor  re- 
jected men,  feeding  on  no  curious  dainties,  but  a  Pafchall  Lamb 
with  fowrc  Herbs,  and  a  Judas  at  his  table  ready  to  betray  him  : 
But  then  his  room  will  be  the  Glorious  Heavens ;  his  attendants 
all  theHoft  of  Angels  and  Saints;no^W^/norunfurni(ried  gueft 
comes  there;but  the  humble  believers  muft  fit  down  by  him,  and 
the  Feaft  will  be  their  mutual  Loving  and  rejoycing.  Yet  further 
!  think  with  thy  fclf  thus;  The  communion  of  the  Saints  on  earth 
is  a  moft  delegable  mercy  :  What  a  pleafure  is  it  to  live  with  un- 
derftanding,and  heavenly  Chriftians  \E\tnDavid  faith,thcy  were 
all  his  delight :  O  then  what  a  delightful  fociety  flialll  have 
above?  The  Communion  of  Saints  is  there  fomewhat  worth, 
where  their  underftandings  are  fully  cleared,and  their  affections 

fo 


m*  ■  ■    i»~^— ■■     ■  ■— — —  i  —  i     

Part  4,  Tbe  Stints  evtrUfling  Ecfi< 


*3S 


fo  highly  advanced.  If  1  had  feen  but  Job  in  his  fores  upon  the 
Dunghil,  it  would  have  been  an  excellent  fight  to  fee  fuch  a  mir- 
ror of  patience :  what  will  it  be  then  to  fee  him  in  glory ,pruifing 
that  power  which  did  uphold  and  deliver  him  ?  If  1  had  heard 
but  Paul  and  Sj/oj  finging  in  the  ftocks,it  would  have  been  a  de- 
lightful hearing,what  will  it  be  then  to  hear  them  fing  praifes  in 
heaven  I  If  1  had  heard  Dazid fing  praifes  on  his  Lute  and  Harp, 
it  would  have  been  a  plfcifing  Melody  ;  and  that  which  drove 
the  evil  fpirit  from  Saul^  would  furc  have  driven  away  the  dul-  j 
nefs  and  fadnefs  of  my  fpirit,  and  have  been  to  me  as  the  Mufick  I 
was  to  EUfhah^  that  the  Spirit  of  (Thrift  in  joy  would  have  come 
upon  me  ;  why,  I  (hall  (hortly  hear  that  fwect  Singer  in  the 
heavenly  Chore  advancing  the  King  of  Saints ;  and  will  not  that 
be  a  far  more  melodious  hearing?  If  I  had  fpoke  with  Paul when 
he  was  new  come  down  from  the  third  Heavens,  and  he  might 
have  revealed  tome  the  things  which  he  had  feen,0  what  would 
I  give  for  an  hours  fuch  conference  ?  how  far  would  I  go  to  hear 
fuch  a  Narration  ?  why,  I  mull  (hortly  fee  thofe  very  things  my 
felf ;  yea,and  far  more  then  Paul  was  then  capable  of  feeing,  and 
)  yet  fhall  I  fee  no  more  then  I  (hall  pofTefs.  If  I  had  fpoke  but  one 
hour  with  Lazarus  when  he  was  rifen  from  the  dead,  and  heard 
him  defcribc  the  things  which  he  had  feen  in  another  world  ( if 
God  would  permit  and  enable  him  thereto,)  what  a  joyful  dif- 
courfe  would  that  have  bcen?How  many  thoufands  books  may  I 
reade  before  I  could  know  fo  much  as  he  could  have  told  me  in 
that  hour  ?  If  God  would  have  fuffered  him  to  tellwhat  he  had 
fecn,thcy^'/ would  have  more  thronged  to  hear  him  then  they 
did  to  fee  him  ;  O  but  this  would  have  been  nothing  to  the  fight 
it  felf,  and  to  the  *  fruition  of  all  that  which  Lazarus  few* 

Once  again,think  with  thy  felf,what  a  foul-raifing  imploymcnt  j  ties'  anim*  & 
is  the  praifing  of  God  ?  cfpecially  in  confort  with  his  affectionate   C6rP°^^P^ 


*  "Erit  ibi  Dei* 
omnia  in  omnj- 
kui,  (?  tUtm 
prafentia  m~ 


bit  appcttttui 
ceflabuntque  it 
catcro  covfuM' 


Saints?  What  if  1  had  been  in  the  place  of  thofe  Shepherds,  and 

feen  the  Angels,  and  heard  the  multitude  of  the  heavenly  Hoft, 

praifing  God,  and  faying,  Glory  to  Cod  in  the  highifi^  and  on  earth '  rnatis  ommbiu, 

feaccgood  Will  towards  me*?  Luke  2.1 3,14.  what  a  glorious  fight  1  mimftratorii 

and  hearing  would  this  have  been  ?  but  I  fhall  fee  and  hear  more  I  4*&€licar** 

1  virtutum  dtfcuT' 

[jussEt  impltH 
crdijtataque  omnino  civitateVci,  itec  inwvabitur,  tiec  mutabitur  ultrd  fxt  &  caifummttit  bwitudhh 
fitm*  Cyprian,  de  laude  Martyr. 

*  R  rjr  y glorious 


*34 


Tht  Saints  evcrlafting  Reft.  Pare  4. 


•  Jpfeperfe 
pUcet,  &>perfe 
!  fufficit  ad  meri- 
hum,  fufficitai 
'premium,  nee 
j  extra  ilium 
quicquam  que- 
ritt  quia  totum 
I  in  illo  inveni- 
tur  quicquid 
defideratur. 
Semper  licet 
eum  adfpicere, 
femper  habere, 
femper  in  ill* 
deleftari,  <?  illo 
per f rut:  In 
illo  cUripcatur 
intellcftus,  (f 
puripcatur  affe- 
ftus,  ad  cog- 
nofcendam  & 
diligendam 
veritatem.  Et 
he  eft  totum 
banumhominU, 
noflefcilicety 
amare  creatorem 
fuum,  Bernard, 
de  proemio 
ccelefti. 


glorious  things  then  this.  If  I  had  flood  by  Chrift  when  he  was 
thanking  his  Father,  Joh.ij.  I  fhould  have  thought  mine  ears 
even  blefled  with  his  voice,  how  much  more  when  I  (hall  hear 
him  pronounce  rae  blcffed  ?  If  there  were  fuch  great  joy  at  the 
bringing  back  of  the  Ark,  2  Sant.6.1 5.  and  fuch  great  joy  at  the 
re-edifying  the  material  Tcmple,2fo&.i  2.4*.  what  joy  will  there 
be  in  the  New  Jerufalm?  why,  if  I  could  but  fee  the  Church 
here  in  Unity  and  Profperity,and  the  undoubted  Order  aad  Dis- 
cipline of a  Chrift  eftablifhed,  and  his  Ordinances  purely  and 
powerfully  adminiftred,  what  an  unfpeakablc  joy  to  my  foui  it 
would  be  ?  If  I  could  fee  the  Congregations  provided  with  able 
:  Teachers,  and  the  people  receiving  and  obeying  the  Gofpel,  and 
longing  for  Reformation,  and  for  the  Government  of  Cbrift,  O 
what  a  blefled  place  weae  England  ?\f\  could  fee  our  Ignorance 
turned  into  Knowledge,  and  Error  turn  into  found nefs  of  Un- 
derftanding,and  (hallow  Profeflbrs  into  folid  Believers,  and  Brc- 
!  thren  living  in  Amity,  and  in  the  life  of  the  Spirit,  O  what  a  for- 
j  tunate  Ifland  were  this?  Alas,  alas,  what's  ail  this  to  the  Refor- 
'  mation  in  Heaven  ?  and  to  the  blefled  condition  which  we  muft 
live  in  there  ?  There  is  another  kind  of  change  and  glory  then 
this !  What  great  joy  had  the  people  and  D^'dhimfelf,  to  fee 
them  fo  willingly  offer  to  the  Service  of  the  Lord  ?  And  what  an 
excellent  Pfalm  of  Praife  doth  David  thereupon  compofe?  iChr. 
29 >9,i  o,&c.  When  Solomon  was  anointed  King  in  Jerptfalemjihc 
people  rejoiced  with  fo  great  joy,  that  the  earth  rent  at  the 
found  of  th$m,i  Kings  1.40.  what  a  joyful  (hout  will  there  be 
then  at  the  appearing  oftke  King  of  the  Church?  If  when  the 
foundations  of  the  earth  were  fattened,  and  the  corner  (lone 
thereof  was  laid,  the  morning  ftars  did  fing  together, and  all  the 
Sons  of  God  did  (hut  for  joy,  fob  3  8.6,7.  why  then  when  our 
glorious  world  is  both  founded  and  fini(hed,and  thecornerftone 
appeareth  to  be  the  top- (tone  alfo,and  the  Holy  City  is  adorned 
as  the  Bride  of  the  Lamb,  OSirs,  what  a  joyful  (hout  will  then 
be  heard? 


SECT. 


Part4« 


The  Saffits  iverlafaitg  Reft, 


^> 


SECT.   XI. 

p./^Omparc  the  joy  which  thou  (halt  have  in  heaven,  with 
V^  that  which  the  Saints  of  God  have  found  in  the  wa\  to  it, 
andintheforctaftes  of  it;  when  thou  fecft  a  heavenly  man  re- 
joyce,  think  what  it  is  that  To  aftedshim:  It  is  the  property  of 
fools  to  rejoice  in  toys,  and  to  laugh  at  nothing  ;  but  the  people 
of  God  are  wifcr  then  fo,  they  know  what  it  is  that  makes  them 
glad:When  did  God  ever  reveal  the  lcaft  of  himfelf  to  any  of  bis 
Saints.but  the  joy  of  their  hearts  were  anfwcrable  to  theRevela- 
tion?  Panlvfusfo  lifted  up  with  what  he  faw,that  he  was  in  dan- 
ger of  being  exalted  above  meafure,and  muft  have  a  prick  in  the 
flefh  to  keep  him  down  ;  when  Peter  had  feen  but  Chrift  in  his 
Transfiguration,  which  was  but  a  fmail  giimpfe  of  his  glory,  and 
had  feen  Mofes  and  Elios,  talking  with  him,  what  a  rapture  and 
cxtafie  he  is  caft  into  ?  ^f after  (faith  he)  it  is  good  for  tu  to  be 
here,  ht  tts  here  build  three  Tabernacles,  one  for  Thee,  and  one  for 
Mofes, and  one  for  Eliot  •>*%  if  he  (hould  fay,0  Ictus  not  go  down 
again  to  yonder  perfecuting  rabble ;  let  us  not  go  down  again  to 
yonder  droflie  dirty  world  Jet  us  not  return  to  our  mean  and  fuf- 
fering  (tate,is  it  not  better  that  we  (lay  here  now  we  are  here  ?  is 
not  here  better  company  ?  and  fweetcr  pleafures  ?  but  the  Text 
faith,  He  knew  not  Vehat  hefaidy  Mar. 1 7.-4.  When  Mofes  had  been 
talking  with  God  in  the  Mount,  it  made  his  Vifage  fo  (hining 
and  glorious,  that  the  people  could  not  endure  to  behold  it,  but 
he  was  fain  to  put  a  vail  upon  it :  No  wendcr  then  if  the  face  of 
God  muft  be  vailed,  rill  we  arc  come  to  that  ftate  where  we  (hall 
be  more  capable  of  beholding  him,  when  the  vail  (hall  be  taken 
away,  and  we  all  beholding  faim  with  open  face,  (hall  be  turned 
into  the  fame  Imagefrom  glory  to  glory.  Alas,what  is  the  back- 
parts  which  MofesSw  from  the  clefts  of  the  Rock,  to  that  open 
face  which  we  (hall  behold  hereafter  ?  what  is  the  Revelation  to 
JohnrnTatmos,  to  this  Revelation  which  we  (hall  have  in  hea- 
ven? How  (hort  doth  Pauls  Vifion  come  of  the  Saints  Vifion 
above  with  God  ?  How  fraall  a  part  of  the  glory  which  we  muft 
fce,was  that  which  fo  tranfported  Peter  in  the  Mount  ?  I  confefs 
thefe  were  all  extraordinary  foretaftes,but  little  to  the  fullEeati- 
fical  Vifion  :  when  David forefaw  the  Refurrcclion  of  Chrift  and 
of  himfelf,  and  the  pleafures  which  he  (hould  have  for  ever  at 
Rrr4  Gods  J 


S.ii. 


a  Cor.j, 


1*. 


236 


The  Saints  evtrUfiing  Reft.  Pari  4. 


Siintfi  Marty- 
res  prxfentcm 
vitum  non  ie- 
Jpexijfent,  nifi 
cmiorem  m- 
marum  vitxm 
fubfequi  Sri- 
rent.  Greg. 
Dial.  I.4. 

%ihii  eras  Sen- 
tit  in  nervo, 
quum  ammvA 
eft  in  ccelo. 
Tertul.  ad 
Manyr. 


Eufeb.  fii8.Ec- 
\clef.L14x.17. 
\licm\.i  i.e. 9. 


Gods  right  band,  how  doth  it  make  him  break  forth  and  fay, 

Therefore  mj  heart  Vvas  gladyandmj  glory  rejoycethjny  fle/halfo  fiai 

refi  in  hopeyVfoLi6»9.  Why  think  then ;  If  the  forefight  can  raife 

fuch  ravifhing  joy,  what  will  the  aclual  poflefllon  do  ?  How  oft 

have  we  read  and  heard  of  the  dying  Saints,  who  when  they  had 

fcarce  ftrcngth  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  ficknefs,  yea  ready  to  feel  the 

pangs  of  death,  have  yet  had  fo  much  of  heaven  in  their  fpirits, 

that  their  joy  hath  far  furpafied  their  forrows ;  and  if  a  fpark  of 

this  fire  be  fo  glorious,&  that  in  the  midft  of  the  fea  of  ad  verfity; 

what  then  is  that  Sun  of  Glory  it  felftO  the  joy  that  the  Martyrs 

of  Chrift  have  felt  in  the  midft  of  the  fcorching  flamcsPfure  they 

had  life  and  fenfe  as  we,  and  were  fle(h#and  blood  as  well  as  we: 

therefore  it  raufl  needs  be  fome  excellent  thing  than  muft  fo  re- 

joyce  their  foulsswhile  their  bodies  were  burning :  When  'Bilnej 

can  burn  his  finger  in  the  Candle,  and  Cranmer  can  burn  off  his 

unworthy  right  hand.-when  Bainham  can  call  the  Papifts  to  fee  a 

Miracle,&teilthem,that  he  feels  no  more  pain  then  in  a  bed  of 

Down,and  that  the  fire  was  to  him  as  a  bed  of  Rofes :  when  Far- 

rer  can  fay,l  f  J  ftir,believe  not  my  Doctrine;  Think  then  Reader, 

with  thy  felf  in  thy  Meditations,  fure  it  muft  be  fome  wonderful 

foretafted  glory  that  can  do  ail  this,  that  can  make  the  flames  of 

fire  ea(ie,and  that  can  make  theKing  of  fears  fo  welcome;0  what 

then  muft  this  glory  it  felf  needs  be  ?  when  the  very  thoughts  of 

it  can  bring  Paul  into  fuch  aftraight,thathedefircd  to  depart  and* 

to  be  withChrift,as  beft  of  all;when  it  can  make  them  never  think. 

thernfelves  well  till  they  are  dead;  O  what  a  blefled  Reft  is  this  ? 

!  Shall  Sanders (o  delightfully  embrace  the  Stake,&  cry  out,Wel- 

[  com  Crofcjand  (hall  aotrl  more  deli|htfully*imbrace  my  blefled- 

|  nefs,  and  cry,  Welcome  Crown  ?  Shall  blefTed  Bradfordk\(s  the 

!  Faggot,and(hall  not  Ithenkifs  the  Sonhimfclf?  Shall  the  poor 

I  Martyr  rejoice  that  (he  might  have  her  foot  in  the  fame  hole  of 

the  Stocks  that  WPhilpets  foot  had  been  in  before  her  >  and 

(hall  not  I  rejoyce  that  my  foul  (hall  live  in  the  fame  place  of 

glory  where  Chrift  and  his  Apoftles  are  gone  before  me?  Shall 

Fire  and  Faggot,  fhall  Prifons  and  Baniihmcnt,  (hall  Scorns  and 

cruel  Torments  be  more  welcome  to  others,  then  Chrift  and 

Glory  (hall  be  to  me?  God  forbid.  What  thanks  did  Lucius  the 

Martyr 


Part  4.  The  Saints  everUfting  Reft. 


Martyr  give  them,  that  they  would  fend  him  to  Chrift  from  his 
ill  mailers  on  earth?  How  defiroufly  did  Bafd  wifh,when  his  per- 
fecutors  threatncd  his  death  the  next  day,  that  they  might  not 
change  their  refolution,  left  he  fhould  mifs  of  his  expectation  ! 
What  thanks  then  fhall  I  give  my  Lord,  for  removing  me  from 
this  loathfom  prifon  to  his  Glory  j  and  how  loth  fhould  I  be  to 
be  deprived  thereof !  When  Luther  thought  he  fhould  die  of  an 
Apoplexy, it  comforted  him,and  made  him  more  willing,becaufc 
the  good  Duke  of  Saxoxy,  and  before  him  the  Apoftle  John  had 
died  of  thatdifeafe;  how  much  more  fhould  I  be  willing  to  pafs 
the  way  that  Chrift  hath  paiTed,  and  come.to  the  glory  where 
'  Chrift  is  gone  ?  If  Luther  could  thereupon  fay,  F(ritl>c?ni?icy  fen 
.  clitncmtr,  ipfc  ftratm  fnm,  quia  zerbotuo  a,  peccata  tibfointm  ; 
Strike  Lord, ftrike gently,!  am  rejdy,  becaufeby  thy  Word  I  am 
abfolved/iommy  fins;  how  much  more  cheerfully  fhould  I  cry, 
Come  Lord  and  advance  me  to  this  glory,  and  repofe  my  weary 
foul  in  Reft! 


*37 


sect;  xii. 

10. /^Omparealfo  the  Glory  of  the  Heavenly  Kingdom,  with 
v-Vcbe  glory  of  the  imperfect  Church  on  earth,  and  with  the 
Glory  of  Chrift  in  his  ftate  of  Humiliation  :  And  you  may  eafily 
conclude,  If  Chrift  under  his  fathers  wrath,  and  Chrift  ftanding 
in  the  room  of  finners,  were  (0  wonderful  in  excellencies,  what 
then  is  Chrift  at  the  Fathers  right  hand  ?  And  if  the  Church  un- 
der her  fins  and  enemies, have  fo  much  beauty ;  fomething  it  will 
have  at  the  marriage  of  tie  Lamb.  Howwonderfull  was  the  Son 
of  God  in  the  form  of  a  fervant !  When  he  is  born,  the  Heavens 
muft  proclaim  him  by  miracles  :  A  new  Starmuft  appear  in  the 
firmament  &  fetch  men  from  remote  parts  of  the  world  to  wor-  i 
fhip  him  in  a  manger;  The  Apgelsand  Heavenly  hoftmuftde-  ! 
clare  his  Nativiry,  and  folemnize  it  with  praifing  and  glorifying  | 
God.  When  he  is  but  a  childe  he  muftdifpute  with  the  Doctors  1 
and  confure  them.  When  he  fcts  upon  his  office,  his  whole  life 
is  a  wonder.   Water  turned  into  wine,  thoufands  fed  with  five 
loaves  &  two  fifties-multitudes  following  him  co  fee  his  miracles- 
The  lepers  cleanfed,the  ilck  healed,  the  Lme  reftored,the  blinde' 
receive  their  fight,the  dead  raifed  ;  if  we  h:<d  fecn  all  this,  fhould 
grata,  qui  cum  mortifuiflet  obHOXM,  jtf.m  eft  de  immoruUtite  (ecuriu.   Cyprian, 

_  we 


§.  14. 

j  Cum  Chrifto 
femper  vive- 
rnuA  f aft  f  per 
ipfum  filii  Dei 
cumipfo  exul- 
tabimm  femper 
ipjitts  cruorc 
reparati.  Eri- 
mta  Ckrijitini 
cum  Cbrijio 
fimul  gloriofi 
dc  7)co  putre 
bcati,  dc  pcrpc- 

XUX  'JOtliptitC 

tetanies  fern- 
per  in  conjpcftu 
Dei  &  agentcs 
Deo  grititf 
femper:  lNjquc 
enim  potent 
mfi  &-  lectus 
e/i'e  femper,  £rj 
id  D^mecriad.  I 


_i£ 


The  Stints  everlafiing  Rett. 


Part 


we  not  have  thought  it  wonderful  }  The  moftdefperate  difeafes 
cured  with  a  touch,with  a  word  fpeaking ;  the  blinde  eyes  with 
a  little  clay  andfpittle,  the  Devil  departing  by  Legions  at  his 
co'mmand;the  windesand  thefeasobcying  his  word  ;  are  not  all 
thcfe  wonderful  ?  Think  then,  How  wonderful  is  hisCeleftial 
Glory  !  If  there  be  fuch  cutting  down  of  boughs,  and  fpreading 
of  Garments,  and  crying  HojannaJLQ  one  that  ccmes  into  Jerttfa- 
lem  riding  on  an  Afs  •  what  will  there  be  when  he  comes  with  his 
Angels  in  his  Glory  ?!f  they  that  heard  him  preach  the  Gofpel  of 
the  Kingdom,have  their  hearts  turned  within  them,that  they  re- 
turn and  fay,  Never  man  fpake  like  this  Man  :  Then  fure  they 
that  behold  his  Ma  jcfty  in  hi$Kingdom,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  theTemple  rent,the 
Sun  in  the  firmament  muft  hide  its  face,and  deny  its  light  to  the  > 
finful  world,&  the  dead  bodies  of  the  Saints  arifc,&  the  ftanders  ! 
by  be  forced  toacknowledge,Verily  this  was  the  Son  of  God:0  ! 
then  what  a  day  will  it  be, when  he  will  once  more  0<ake,not  the  i 
Earth  only,  but  the  Heavens  alfo,and  remove  the  things  that  are  ! 
flhaken?  When  this  San  (hall  be  taken  out  of  the  firmament,  and  • 
be  cverlaftingly  darkned  with  the  brightnefs  of  his  Glory?when  j 
the  dead  muft  all  arife  and  ftand  before  him;&  all  (hall  acknow-  j 
ledg  him  to  be  the  Son  of  God,and  every  tongue  confefs  him  to  i 
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  j 
the  ftone,  and  aftonifti  the  watchmen  till  they  are  as  dead  men, 
and  fend  the  tidings  to  his  dejecTed  Difciples;!f  th«;boIted  doors 
cannot  keep  bira  forth  ;  If  the  Sea  be  as  firm  ground  for  him  to 
walk  on  ;  if  he  can  afccnd  to  Heaven  in  the  fight  of  his  Difciples, 
and  fend  the  Angels  to  forbid  them  gazing  afrer  him:  O  what 
Power,  and  Dominion  and  Glory  then  is  he  now  poflciTed  of! 
and  muft  we  for  ever  poflefs  with  him  !  Yet  think  further  ;  Are 
his  very  fervants  enabled  to  do  fuch  miracles  when  he  is  gone 
from  them  ?  Can  a  few  poor  fiihermen  and  rent-makers  and  the 
like  Mechanicks,  cure  the  lame,and  blinde,  and  fick  ?  open  their 
prifons  ?  deftroy  the  difobedient  ?  raife  the  dead  ?  and  aftonifti 
their  ad verfaries?  O  then  what  a  world  will  that  be,  where  every 
one  can  do  greater  works  then  thcfe?  and  (hall  be  highlier  ho- 
noured 


Part  4* 


■  

The  S dints  tvtrUttlng  Jfr/7. 


noured  then  by  the  doing  of  wonders  ?  It  were  much  to  have  the 
Devils  fabfe<5^  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  it  will  pierce  the  heart,  and  difcovcr  its 
fccrcts,bring  down  the  proud,&  make  the  ftony  (inner  tremble  ; 
If  it  can  make  men  burn  their  books,fell  their  lands,  bring  in  the 
price,&lay  it  down  at  the  Preachers  fectjlf  it  can  makt  the  fpirits 
of  Princes  ftoop,  and  the  Kings  of  the  Earth  rcfign  their  Crowns, 
and  do  their  homage  to  Jefus  Chrift ;  If  it  can  fubduc  Kingdoms, 
and  convert  thoufands, and  turn  the  world  thus  upfide  down ;  If 
the  very  mention  of  the  Judgement  and  Life  to  come,  can  make 
the  Judge  on  the  bench  to  tremble,when  the  prifoner  at  the  bar 
doth  preach  this  Dodrine;0  what  then  is  theGlory  of  the  King- 
dom it  felf?  What  anabfolute  Dominion  hath  Chrift  and  his 
Saints  ?  And  if  they  have  this  Power  and  Honour  in  the  day  of 
their  abafemcnt,and  in  the  time  appointed  for  their  fufrcring  and 
difgrace,  what  then  will  they  have  in  their  full  advancement  ? 


aj9 


SECT.  XIII. 

n,/^Ompare  thy  mercies  thou  (halt  have  above,  with  the 
K^t  mercies  which  Chrift  bath  here  beftowed  on  thy  foul ; 
and  the  glorious  change  which  thou  (halt  have  at  laft,  with  the 
gracious  change  which  the  Spirit  hath  wrought  on  thy  heart: 
j  Compare  the  comforts  of  thy  glorirlcation,with  the  comforts  of 
thy  fan&ification.  There  is  not  the  fmallcft  grace  in  thee,  which 
is  genuine  and  fincere,  but  is  of  greater  worth  then  the  riches  of 
the  Indies;  not  a  hearty  defire  and  groan  after  Chrift,but  is  more 
to  be  valued,  then  the  Kingdoms  of  the  world  :  A  renewed  na- 
ture is  the  very  Image  of  God ;  Scripture  calleth  it  by  the  name 
of  QChrift  dwelling  in  us]  and  [jhe  Spirit]  of  God  abiding  in  | 
us:  *  It  is  as  a  beam  from  the  face  of  God  himfelfjitis  the  Seed  of  | 
God  remaining  in  us ;  it  is  theonely  inherent  beauty  of  the  rati- 
onal fouhit  cnobleth  man  above  all  nobility;  it  ficteth  him  to  un- 
derftand  his^Makers  pleafure,  to  do  his  Will,  and  to  receive  his 
Glory.  Why  think  then  with  thy  felf,  If  this  grain  of  Muftard 
ked  be  fo  precious,  what  is  the  Tree  of  Life  in  the  midft  of  the 
Paradife  of  God  ?  If  a  fpark  of  life  which  will  but  ftrive  igiihfi 
corruptions,  and  flame  out  a  few  defires  and  groans,  be  fo  much 

worth  i 


§.I3- 

*  Hear  a  Hea- 
then. Inter 
bonos  viros  (g> 
Deum  Amicitii 
eft,  cmiliante 
virtute.Amiciti- 
amdico?  Iramo 
etia  necejfttud»y 
(St  fimilitudo, 
quonim  bonus 
ipfc  tempore  tan- 
turn  a  Tietdif- 
fert  difctpulut 
ejus,  amuUtor- 
que  (?  vera 
progenies,  quern 
ptrensiUe  m*g. 
nificua,  vrtx- 
tum  non  Icnis 
ex*Hor,  fiaa 

fever-   ; 

t  incut. 
Kzvmcur.bo- 
fk  rnxh)  tap.i. 


*4° 


The  Saints  everlafting  Reft.  Part  4. 

worth.-how  glorious  then  is  the  Fountain  and  End  of  this  life  ?  If 
we  be  faid  to  be  like  God,and  to  bear  his  Image,and  to  be  holy  as 
he  is  holy ;  when,  alas,  we  are  prefled  down  with  a  body  of  fin ; 
Sure  we  (hall  then  be  much  lkerGod,when  we  are  perfectly,  ho- 
ly and  without  bicmifh,&  have  no  fuch  thing  as  fin  within  us.  Is 
the  defire  aftcrHeaven  fo  precious  a  thing?what  then  is  the  thing 
it  felf  which  is  defired?  Is  the  love  fo  excellent  ?  what  then  it  the 
beloved  ?  Is  our  joy  in  forcfeeing  and  believing,  fo  fweet  ?  what 
will  be  .the  joy  in  the  full  poflefiing  ?  O  the  delight  that  a 
Chriftian  hath  in  the  lively  exercifc  of  fome  of  thefe  affections  ! 
What  good  do's  it  to  his  very  heart,  when  he  can  feelingly  fay, 
He  loves  his  Lord  ?  what  fweetnefs  is  there  in  the  very  act  of 
loving  }  yea,  even  thofe  troubling  PalTions  of  Sorrow*and  Fear, 
are  yet  delightful,  when  they  are  rightly  excrcifed  :  How  glad  is 
a  poor  Chriftian  when  he  feeleth  his  heart  begin  to  melt  ?  and 
when  the  thoughts  of  finful  unkindnefs  will  diffolveit?Even  this 
Sorrow  doth  yeeld  him  matter  of  Joy.  O  what  will  it  then  be, 
when  we  (hall  do  nothing  but  know  God,  and  love,and  rejoyce, 
and  praifej  and  all  this  in  the  higheft  perfection  ?  what  a  comfort 
is  it  to  my  doubting  foul,when  I  have  a  little  a  (finance  of  the  Cm- 
cerity  of  my  graces  ?  when  upon  examination  I  can  but  trace  the 
Spirit  in  his  fanctifying  works  ?  How  much  more  will  it  comfort 
me,to  finde  that  this  Spirit  hath  fafely  conducted  me3and  left  me 
in  the  arms  of  Jefus  Chrift  ?  what  a  change  was  it,that  the  Spirit 
made  upon  my  foul,  when  he  firft  turned  me  from  darknefs  to 
light,and  from  the  power  of  Satan  unto  God  ?  To  be  taken  from 
that  liorrid  ftate  of  nature,  wherein  my  felf  and  my  actions  were 
loathfom  to  God,  and  thefentence  of  death  was  paft  upon  me, 
and  the  Almighty  took  me  for  bis  utter  enemyjand  to  be  prefent- 
ly  numbred  among  his  Saints,  and  called  his  Friend,  his  Servant, 
his  Son  ;  and  the  fentence  revoked  which  was  gone  forth  ;.  O 
what  a  change  was  this  /  To  be  taken  from  that  ftate  wherein  I 
was  born,  and  had  lived  delightfully  fo  many  ycers,  and  was 
rivettcd  in  it  by  cuftom  and  engagements,when  thoufands  of  fins 
did  lie  upon  my  fcore  ;  and  if  I  had  fo  died,  I  had  be* n  damned 
for  ever ;  and  to  be  juftified  from  ail  thefe  enormous  crimes,  and 
freed  from  all  thefe  fearful  plagues,  and  put  into  the  title  of  an 
Heir  of  Heaven ;  O  what  an  aftonifhing  change  was  this  ?  Why 
then  confiderhowmuch  greater  wil  that  glorious  change  then  be? 

.  » Pfyond 


,1 


The  Stints  cverUfltng  Reft. 


Part  4. 

Beyond  exprefling  ;  beyond  conceiving  1  How  oft,  when  1  have 
thought  of  this  change  in  my  regeneration,  Lave  1  ervedout,  O 
blclTcd  day !  and  blelTed  be  the  Lord  that  I  ever  faw  it!  why  how 
then  (hall  1  cry  out  in  Heaven/)  blefled  Eternity !  and  blefled  be 
the  Lord  that  brought  me  to  it  !Was  the  mercy  of  my  ccnvei  fion 
fo  exceeding  great,  that  the  Angels  of  God  did  rejoice  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 
/park  that  is  raked  up  in  the  Afhcs ;  it  is  covered  with  flefh  from 
the  fight  of  the  world,  and  covered  with  corruption  fometime 
from  mine  own  fight :  But  my  Everlafting  gloiy  will  notfo  be 
clouded,nor  my  light  be  under  a  bufhel.but  upona  hill,  even  up 
on  Siori,  the  Mount  of  God. 


SECT,    XIV. 

12.  T  Aftly,  compare  the  Joys  which  thou  (halt  have  above, 
L  with  thofe  foretaftes  of  it,  which  the  Spirit  hath  given 
thee  here.  Judge  of  the  Lion  by  the  Paw,  and  of  the  Ocean  of 
Joy,  by  that  drop  which  thou  haft  tailed  :  Thou  had  here  thy 
ftrongeft  refre(hingcomforts,but  as  that  man  in  hell  would  have 
had  the  water  to  cool  him;  a  little  upon  the  tip  of  the  ringer  for 
thy  tongue  to  tafte;yet  by  this  little  thou  maid  conjecture  at  the 
quality  of  the  whole.  Hath  not  God  fometime  revealed  himfelf 
extraordinarily  to  thy  foul,  and  let  a  drop  of  glory  fall  upon  it  ? 
Haft  thou  not  been  ready  to  fay,0  that  it  might  be  thus  with  my 
foul  contisually,  and  that  I  might  alwaies  feel  what  I  feel  fome- 
times !  Didft  thou  never  cry  out  with  the  Martyr  after  thy  long 
and  doleful  expectations,  He  is  come,  he  is  come  ?  Didft  thou 
never  in  a  lively  Sermon  of  Heaven,nor  in  thy  retired  contempla- 
tions on  that  blefled  State,  perceive  thy  droopng  fpirits  revive, 
and  thy  dejeded  heart  to  lift  up  the  head  ?  and  the  light  of  Hea- 


241 


§.I4- 


Ibiuon  gujld- 
bunt  quam  fux- 
vis  fit  Vcmt 
fed  implcbuntur 
&  futmbuntur 
dulcedine  miri- 
fica :  Nihil  cis 
deer  it  \  nihil 
eherity  omne 
defidcrium  co- 
rum  Cbriftus 
prxfens  imple- 
bit.   Hon  fciie- 
fent,  noil  ube- 

fcent,  non  putrefcent  amplttts :  TerpctuafanitM,  felixxternitM,  bcititudinii  illius  fuffiacv.tum  con* 
prmibunt.  Hon  erit  concupifientia  in  mtmbr'u ,  von  ultra.  ulU  exirgct  rebcllio  cxrrAs ,  fed  totui 
fintus  hominUpicifiiUs,  fine  omni  micuU&rugi  pcrmxncbit.  Cvprhn  dc  lau  ic  Mirryr.  £h&± 
cunqHe  fupra  caelum  funt  mentes  (?  forma,  olympici  illius  babitaculi  cives ,  ft  non  cindexn  atjuc 
Vcusjilli  tamen  digniute  &  natura  proximm  couditioncm  acccpcrunt.  Femcl.  de  abdir.  rcrum  ca-i- 
Cs3  cap.p.  ExPlaconc. 

ven 


14* 


The  Stints  tvtrUfting  Reft.  Pare 


vea  to  break  forth  to  thy  foul,  as  a  morning  Star,  or  as  the  dawn 
ing  of  the  day  ?  Didft  thou  never  perceive  thy  heart  in  thefc 
duties,  to  be  as  the  childe  that  Elifha  revived  ?  to  wax  warm' 
within  thee,  and  to  recover  life?  Why  think  with  thy  felf  then, 
what  is  this  earned  to  the  full  Inhcritance?A!as,all  this  light  that 
fo  amazeth,and  rejoyceth  me,  is  but  a  Candle  lighted  from  Hea- 
ven, to  lead  me  thither  through  this  world  of  darknefs  I  If  the 
light  of  a  Star  in  the  night  be  fuch  ,or  the  little  glimmering  at  the 
break  of  the  day ;  what  then  is  the  light  of  the  Sun  at  noon-tide? 
If  fome  godly  men  that  we  read  of,  have  been  overwhelmed 
with  joy,  till  they  have  cried  out,  Hold  Lord,  flay  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  ob- 
ject of  my  joy  fliall  be  the  mod  glorious  God,fo  ray  foul  (hall  be 
made  capable  of  feeing  and  enjoying  him ;  and  though  the  light 
be  ten  thoufand  times  greater  then  the  Sun,yet  my  eyes  (hall  b 
able  for  ever  to  behold  it  ? 

Or  if  thou  be  one  that  haft  not  felt  yet  thefc  fweet  foretaft 
(for  every  believer  hath  not  felt  them)then  make  ufe  of  the  fo 
mer  delights  which  thou  haft  felt,that  thou  maift  the  better  dif- 
cern  what  hereafter  thou  (halt  feel. 

And  thus  I  have  done  with  the  fifth  part  of  this  Dire&ory,and 
(hewed  you  on  what  grounds  to  advance  your  Meditations,  and 
how  to  get  them  to  quicken  your  affeclions,  by  comparing  the 
unfeen  delights  of  Heaven,  withthofe  fmalier  which  you  have 
fecn,  and  felt  in  the  flefh, 


hi. 


CHAP 


Part  4 


The  Stints  everlapng  Rtfi. 


CHAP.  XII- 


Hovp  to  manage  and  watch  oyer  the  Heart , 
through  the  whole  Work,* 


243 


SECT.    I. 

j 

Ixthly.  The  fixth  and  laft  part  of  this  Dirc&ory,  is, 
To  guide  ycu  in  the  managing  of  your  hearts  1 
through  this  work,  and  to  fhew  you  wherein  you 
have  need  to  be  exceeding  watchful.  J  have  (hew- 
ed before,  what  muft  be  done  with  your  hearts  in 
your  preparations  to  the  work,  and  in  your  fetting  upon  ir :  I 
fhal  now  (hew  it  you, in  refpecT  ef  the  time  &  performance.  Our 
chief  work  will  here  be  to  difecverto  ycu  the  danger,  2nd  that 
will  direct  you  to  the  fitted  remedy.  Let  me  therefore  here  ac- 
quaint you  beforehand  ;  That  whenever  you  fet  upon  this  Hea- 
venly ercpToyment,you  (hall  find  your  cwn  hearts )  our  greateft 
hinderer,  and  they  will  prove  falfe  to  you  in  one  or  all  of  thefe 
four  degrees.  Firft,  They  will  hold  off,  that  you  will  hardly 
get  them  to  the  work  •  fecondly,  orelfe  they  will  betray  you 
by  their  idlenefs  in  the  work;  pretending  to  do  it,  when  they 
do  it  not ;  or  thirdly,  they  will  interrupt  the  work  by  their  fre- 
quent exeurfmns,afld  turning  afide  to  every  objecl ;  or  fourthly, 
they  will  fpoil  the  work  by  cutting  it  fhorr,  2nd  be  gone  before 
you  have  done  any  good  on  it.  Therefore  I  here  forewarn  you, 
as  you  value  the  unvaluable  comfort  of  this  woik,that  you  faith- 
fully refift  tbefeTour  dangerous  evils,  orelfe  all  that  1  have  fa'd 
hitherto  is  in  vain. 

1.  Thou 


§.  1 


244 


The  Saints  everlaftin*  Reft. 


Pare 


t 


I,  Thou  (halt  finde  thy  heart  as  backward  to  this,I  think,as  t< 
any  work  in  the  world.  O  what  excufes  will  it  make  !  whateva- 
fionsitwill  finde  out  I  and  what  delays  and  demurs,  when  ic  is 
never  fo  much  convinced  lEither  it  will  qaeftion,  whether  it  be  a 
duty  ornotjor  if  it  be  fo  to  others,yct  whether  ic  be  fo  to  thee  Jc 
will  rake  up  any  thing  like  reafon  to  plead  againft  it;  it  will  tell 
thee,  That  this  is  a  work  for  Minifters  that  have  nothing  elfe  to 
ftudy  on;or  forCloyQerers  or  pcrfons  that  have  more  leifure  then 
thou  haft :  If  thou  be  a  M<nlfter,ic  will  tell  thee,  This  is  theduty 
of  the  people  ;  it  is  enough  for  thee  to  meditate  for  the  inftruft- 
ing  of  them ;  and  let  them  meditate  on  what  they  have  heard,  as 
if  it  were  thy  duty  only  to  cook  their  meat,  3nd  ferve  it  up,  and 
perhaps  a  littletotaft  the  fweetnefs,  by  licking  thy  fingers  while 
thou  art  drefling  it  for  others ;  but  it  is  they  oncly  that  muft  eat 
it,digeftit,  and  liveuponit.    Indeed,  the  fmell  may  a  little  re- 
frefhthce,  but  it  muft  be  digefting  it,  that  mull  maintain  thy 
ftrength  and  life.    If  all  this  will  not  ferve,  thy  heart  will  tell 
thee  of  other  bufinefs ;  thou  haft  this  company  ftays  for  thee,  ot 
that  bufinefs  mull  be  done :  it  may  be  it  will  fet  thee  upon  fom< 
other  duty,  and  fo  make  one  duty  (hut  out  another ,•  for  it  had 
rather  go  taany  duty  then  to  this.  Perhaps  it  will  tell  thee,  thai 
other  duties  are  greater,  and  therefore  this  muftgive  place  t< 
them,  becaufe  thou  haft  no  time  for  both  !  Publick  bufinefs  is  ol 
more  concernment ;  to  ftudy,  to  preach  for  the  fiving  of  fouls 
muft  be  preferred  before  thefe  privatecontcmplations:  As  if  thoi 
hadft  not  time  to  fee  to  the  faving  of  thy  own  foul,  for  looking 
after  others  I  or  thy  charity  to  others  were  fo  greacthat  it  draws 
thee  to  neglect  thy  comfort  and  falvation  !  or,  as  if  there  were 
any  better  way  to  fie  us  to  be  ufeful  to  others,  then  to  make  this  I 
experience  of  ourdodrine  our  felves  I  Certainly  Heaven  where  [ 
is  the  Father  of  Lights,  is  the  beft  fire  to  light  our  candle  ar,  and] 
the  beft  book  for  a  Preacher  to  ftudy' ;  and  if  they  would  be  per-j 
fwaded  to  ftudy  that  more,  the  Church  would  be  provided  of  j 
more  heavenly  lights :  And  when  their  Srudies  af»  Divine,  and 
their  Spirits  divine,  their  preaching  will  then  be  alfo  D.vine;; 
and  they  miy  be  fitly  called  Divines  indeed.    Or,  if  thy  heard 
have  nothing  to  fay  agiinft  the  work,  then  it  will  trifle  away  the-; 
timeindelays;  and  promife  this  day  and  the  next,  but  frill  keep ,' 
off  from  the  doing  of  the  bufinefs.   Or  laft'y,  If  thou  wilt  noc j; 

be; 


Part  4. 


The  Sdints  tverUfttng  Reft. 


be  fo  baffled  with  excufes  or  delays,  thy  heart  will  give  thec  a 
flat  denial,  and  oppofe  its  own  unwillingnefs  to  thy  Reafon  : 
Thou  (halt  finde  it  come  to  the  work,  as  a  Bear  to  the  (lake,  and 
draw  back  with  all  the  ftrcngth  it  hath.  I  fpeak  all  this  of  the 
heart,fo  far  as  it  is  carnal, (which  in  too  great  a  meafure  is  in  the 
beft)  for  I  know  fo  far  as  the  heart  is  Spiritual,  it  will  judge  this 
work  thefweeteft  in  the  world. 

Well  then,  what  is  to  be  done  in  the  foremencioned  cafe  ? 
wilt  thou  do  it,  if  I  tell  thee  ?  Why,  whac  wouldft  thou  do  with 
afervantthat  were  thus  backward  to  his  work?  or  to  thy  beaft 
that  (hould  draw  back  when  thou  wouldft  have  him  go  forward? 
Wouldft  thou  not  firft  perfwade,  and  then  chide,  and  then  fpur 
him,  and  force  him  on  ?  and  take  no  denial,  nor  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  orHorfe  that  will  not  travel  or  labour  ? 
Shall  I  keep  them  to  look  on?Wilt  thou  then  faithfully  deal  thus 
with  thy  heart  ?  If  thou  be  not  a  lazy  felf-deluding  Hypocrite, 
fay,  I  will;  by  the  help  of  God,  I  will :  Set  upon  thy  heart 
roundly  ;  perfwade  it  to  the  work  ;  take  no  denial ;  chide  it  for 
itsbackwardnefs;  ufe  violence  with  it;  bring  it  to  the  fervice, 
willing,  or  not  willing :  Art  thou  mafter  of  thy  flefh,  or  art  thou 
a  fervant  to  it?  haft  thou  no  command  of  thy  own  thoughts? 
cannot  thy  will  chufe  the  fubjeel  of  thy  Meditations,  efpecially 
when  thy  Judgement  thus  direclech  thy  will?I  am  fure  God  once 
gave  thee  maftery  over  thy  flefh,  and  fome  power  to  govern  thy 
own  thoughts:  Haft  thou  loft  thy  authority  ?  art  thou  become 
a  (lave  to  thy  depraved  nature?  Take  up  the  authority  again 
which  God  hath  given  thee,  command  thy  heart ;  if  it  rebel,  ufe 
violence  with  it ;  if  thou  be  too  weak,  call  in  the  Spirit  of  Chrift 
to  thine  a  (Tift  a  nee  :  He  is  never  backward  to  fo  good  a  work,  nor 
will  deny  his  help  info  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 
ArTeclicns;the  authority  I  have  received  overthem,is  from  thee, 
and  now,  behold  they  refufc  to  obey  thine  auchority  :  Thou 
commanded  me  to  fet  them  to  the  work  of  heavenlyMeditation, 
but  they  rebel  and  ftubbornly  refufe  the  duty  :  Wilt  thou  not 
afiift  me  to  execute  that  authority  which  thou  haft  given  me?0 

S  (i'  fend 


M* 


The  S dints  everlatfingKeft. 


Part  4, 


fend  me  down  thy  Spirit  and  Power,th-at  I  may  enforce  thy  com- 
mands, and  effectually  compel  them  to  obey  thy  Will. 

And  thus  doing,  thou  (halt  fee  thy  heart  will  fubmit ;  its  re- 
finance will  be  brought  under;and  its  backwardnefs  will  be  turn- 
ed to  a  yeelding  compliance. 


SECT.    II. 

2.  \T7Hen  thou  haft  got  thy  heart  to  the  work,  beware  left 
VV  it  delude  thee  by  a  loitering  formality  :  Left  it  fay,  I 
go,  and  go  not;  left  it  trifle  out  the  time,  while  it  (hould  be  ef- 
fectually meditating.  Certainly,  the  heart  is  as  4ikely  to  betray 
thee  in  this,  as  in  any  one  particular  about  the  duty  :  When  thou 
haft  perhaps  but  an  hours  time  for  thy  Meditation,  the  time  will 
be  fpent  before  thy  heart  will  be  ferious.  This  doing  of  duty,  as 
if  we  did  it  not,  doth  undo  as  many  as  the  flat  omiflion  of  it.  To 
rub  out  the  hour  in  a  bare  lazy  thinking  of  Heaven,is  but  to  lofe 
that  hour,  and  delude  thy  felf.  Well,  what  is  to  be  done  in  this 
cafe  ?  why,  do  here  alfo  as  you  do  by  a  loytering  fervant ;  keep 
thine  eye  alwaies  upon  thy  heart;  look  not  fo  much  to  the  time  it 
fpendeth  in  the  duty,  as  to  the  quantity  and  quality  of  the  work 
that  is  done:  You  can  tell  by  his  work,  whether  your  fervant 
hath  been  painful;  ask,  what  affedions  have  yet  been  acted? 
how  much  am  I  yet  got  nearer  Heaven  ?  Verily  many  a  mans 
heart  muft  be  followed  asclofc  in  this  duty  of  Meditation,  as  a 
Horfe  in  a  Mill,  or  an  Ox  at  the  Plough,  that  wiH  go  no  longer 
then  you  are  calling  or  fcourging :  if  you  ceafe  driving  but  a  mo- 
ment, the  heart  will  ftand  ftill ;  and  perhaps  the  beft  hearts  have 
much  of  this  temper. 

I  would  not  have  thee  of  the  judgement  of  thofe,  who  think 

i  that  while  they  are  fo  backward,  it  is  better  let  it  alone;  and 

i  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  fervicenworfc 

then  the  omiflion  :  Thefemenunderfhnd  not ;  Firfr,  That  this 

Argument  would  certainly  cafhicr  all  Spiritual  obedience,  be- 

]  C3ufe  the  hearts  of  the  beft  being  but  partly  fanclified,  will  ftill 

!  be  refilling  fo  far  as  they  are  carna!;SccondIy,Nor  do  they  under- 

•  ftand  well  the  corruptnefs  of  their  own  natures ;  Thirdly,  Nor 

that 


9: 


aj*4« 


The  Saints  cverlatting  Reft. 


that  their  finful  undifpofedncfs  will  not  baffle  orfufpend  the 
commands  of  Ood  ;  Fourthly,  Nor  one  fin  excufe  another; 
Fifthly,  Efpecially  they  little  know  the  way  of  God  to  excite 
their  Affections ;  and  that  the  love  which  fliould  compel  them, 
muftitfelf  be  firft  compelled,  in  the  fame  fenfeasitis  faid  to 
compel :  Love  I  know  is  a  mod  precious  grace,  andftiould  have 
the  chief  imercft  in  all  our  duties :  but  there  be  means  appointed 
by  God  to  procure  this  love  ;  and  (hall  I  not  ufe  thofe  means,  till 
I  can  ufe  them  from  Jove  ?  that  were  to  neglecl  the  means,  till  I 
have  trie  end.  Muft  I  not  feek  to  procure  love,  till  I  have  it  alrea- 
dy ?  There  are  means  alfo  for  the  increafing  of  love  where  it  is 
begun;  and  means  for  the  exciting  of  it  where  it  lieth  dull:  And 
muft  I  not  ufe  thefe  means,  till  it  is  incrcafed  and  excited  ?  Why, 
this  reafoning-confidering-decy  that  we  are  in  hand  with,  is  the 
moft  Angular  means,  both  to  frir  up  thy  love,  and  to  increafc  it ; 
and  therefore  (lay  not  from  the  duty,  till  thou  feel  thy  love  con- 
ftrainthee,  ( that  were  to  ftay  from  the  fire,  till  thou  feel  thy 
fclfwarra)  but  fill  upon  the  work,  till  thou  art  conftraincd  to 
love ;  and  then  love  will  conftrain  thee  to  further  duty. 

My  jealoufie,  left  thou  (houldft  mifcarry  by  thefe  fottifti  opi- 
nions,hath  made  me  more  tedious  in  the  opening  of  its  error.  Let 
nothing  therefore  hinder  thee  while  thou  art  upon  the  work, 
from  plying  thy  heart  with  cQnftant  watchfulnefs  and  conftraint ; 
feeing  thou  haft  fuch  experience  of  its  dulnefs  and  bickwardnefs, 
let  the  fpur  be  never  out  of  its  fide ;  and  when  ever  it  flacks  pace, 
be  fure  to  give  it  a  remembrance. 


247 


S-3. 


Gcn.4°- 


is, 


The  Saints  tverlafting  Refl. 


*^| 


SECT.  III. 

3.  A  S  thy  heart  will  be  loitering,  fo  will  it  be  diverting.  %It] 
/\  will  be  turning  afide  like  a  carelefs  fervant,  to  talk  with 
every  one  that  paiTeth  by  :  When  there  fhould  be  nothing  in  thy 
mind,  but  the  work  in  band,  it  will  be  thinking  of  thy  calling, 
or  thinking  of  thy  afflictions,  or  of  every  bird,  or  tree,  or  place 
thoufeeft,  or  of  any  impertinence,  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  go  -and  if  he  guide  not,he  will  not  keep 
the. furrow  ;  and  it  is  as  good  fland  frill,  as  go  out  of  the  way.  I 
Experience  will  tell  thee,thou  wilt  have  rruch  ado  with  thyheart ' 
in  this  point,  to  keep  it  one  hour  to  the  work  without  many  ex- 
!  travagancies  and  idle  cogitations.  The  cure  here  is  the  fame  with 
that  before;  to  ufe  watchfulnefs,  and  violence  with  your  own 
imaginations,  and  as  foon  as  they  ftcp  out,  to  chide  them  in.  Say 
to  thy  heart,  What  ?  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  forever  ?  and  canft  thou  not 
leave  it  one  hour  out  of  thy  thoughts,  nor  dwell  with  Chrift  in 
one  hours  clofe  Meditation?Ask  thy  heart  zsAbfahm  did  Hujhai^ 
Is  this  thy  love  to  thy  friend?  Doft  thou  love  Chrift,  and  the 
place  of  thy  Eternal,  B'ciTed  abode ;  no  more  then  fo  ?  When 
Pharaohs  Butler  dreamed,  That  he  preiTed  the  ripe  Grapes  into 
PWW?jCup,and  delivered  the  Cup  into  the  Kings  hand,  it  was 
a  happy  dream,  and  (ignified  his  fpeedy  accefs  to  the  Kings  pre 
fence  :  But  the  dream  of  the  Baker,That  the  Birds  did  eat  out  of 
the  Basket  on  his  head,  the  baked  meats  prepared  for  Pharaoh, 
hadanilU/Hftf,  and  (ignified  his  hanging,  and  their  eatingof  his 
flefh.    So  when  the  ripened  Grapes  of  Heavenly  Meditation 
are  preiTed  by  thee  into  the  Cup  of  Af?ecTion,&  this  put  into  the 
hands  of  Chrift  by  delightful  praifes  (if  thou  take  me  for  skilful) 
this  is  the  interpretation,  That  thou  (halt  fhortly  be  taken  from 
this  prifon  where  thou  iieft,and  be  fet  before  Chrift  in  the  Court 
of  Heaven,  and  there  ferve  up  to  him  that  Cupof  praife  (but 
imuchfullersand  much  fweetcr;  for  cver,and  for  ever.  But  if  the 

ravenous 


Part  4-'^  The  Stints  tvcrU[twg  Reft. 


249 


ravenous  fowls  of  wandering  thougbts,do  devour  the  Meditati- 
tns  intended  for  Heaven,!  will  not  lay  flatly  it  fignificth  thy  death, 
I  but  this  I  will  fay,  That  fo  far  as  thefe  intrude,  they  will  be  the 
!  death  of  that  fervice  ;  and  if  thou  ordinarily  admit  them,  That 
they  devour  the  life,  and  the  Joy  of  thy  thoughts;  and  if  thou  j 
continue  in  fuch  a  way  of  duty  to  the  end,  Itfignifiet  the  death' 
of  thy  Soul,  as  well  as  of  thy  fervice.  Drive  away  thefe  birds  of! 
prey  then  from  thy  facrifice,  and  ftricTly  keep  thy  heart  to  the! 
work  thou  art  upon. 


SECT.  IV. 

4.1*  Aftly,  Befurealfo  to  look  to  thy  ^4r/ in  this,  That  it  cut 
JLjnotorTthe  work  before  the  time,and  run  not  away  through 
wearinefs,before  it  have  leave.  Thou  (halt  find  it  will  be  exceed-  j 
ing  prone  to  this  •  like  the  Ox  that  would  unyoke,  or  the  Horfe 
that  would  be  unburdened,  and  perhaps  call  orThis  burden,  and 
run  away.  Thou  maift  eafily  perceive  this  in  other  duties ;  If  in 
fecret  thou  fet  thy  felf  to  pray,  is  not  thy  heart  urging  thee  (till 
to  cut  it  fhort  ?  doft  thou  not  frequently  finde  a  motion  to  have 
done  ?  art  thou  not  ready  to  be  up  as  foon  almoft  as  thou  arc  j 
down  on  thy  knees  ?  Why,  fo  it  will  be  alfo  in  thy  contemplati- 
ons of  Heaven:  As  fad  as  thou  getteftupthy  heart,  it  will  be 
down  again;  it  will  be  weary  of  the  work;  it  will  be  minding  j 
thee  of  other  bufinefs  to  be  done ;  and  ftop  thy  heavenly  walk, : 
before  thou  arc  well  warm.  Well,  what  is  to  be  done  in  this  cafe 
alfo  ?  why  the  fame  authoritjznd  refolmion^  which  brought  it  to 
the  work,  and  obferved  it  in  the  work,  muft  alfo  hold  it  to  it,till  i 
the  work  be  done.  Charge  it  in  the  Name  of  God  to  (lay ;  do  not 
fo  great  a  work  by  the  halves :  fay  to  it,  Why  foolifti  heart !  If 
thou  beg  a  while,  and  go  away  before  thou  haft  thy  aim*,  doft1 
thou  not  lofe  thy  labour  ?  if  thou  (lop  before  thou  art  at  the  end 
of  thy  journey,  is  not'evcry  (rep  of  thy  Travel  loft?  Thou  earned 
hither  to  fetch  a  walk  to  Heaven,  in  hope  to  have-a  fight  of  the 
glory  which  thou  mud  inherit  ;  and  wilt  thou  ftop  when  thou 
art  almoft  at  the  top  of  the  Hill?  and  turnagain  before  thou  haft 
taken  thy  furvey?Thou  cameft  hither  in  hope  to  fpeak  with  God, 
and  wilt  thou  go  before  thou  haft  feen  him  ?  Thou  cameft  to 

Sff  3  bathe 


§.* 


2^0 


Pfal.104.1j. 


7he  Saints  everktting  Reft. 


—  Part  4. 


bathe  tby  felf  in  the  flream9  of  Confolation,  and  to  that  end  did/l 
unclothe  thy  felf  of  thy  Ear 'thlj  thoughts ;  and  wilt  thou  put  a 
foot  in,and  fo  be  gone  ?  Thou  carceft  to  fpy  out  the  Land  of  Pro- 
mife ;  O  go  not  back  without  the  bunch  of  Grapes,  which  thou 
maiftfhewtothy  Brethren,  when  thou  corneft  home,  for  their 
Confirmation  and  Encouragement)  till  thou  canft  tell  them  by  ex- 
perience, That  it  is  a  Land  flowing  With  Wine  and  Oyly  With  Milk^ 
and  Honej.ltt  them  fee  that  thou  haft  tafted  of  the  Wine,by  the 
gladncfs  of  thy  heart ;  and  that  thou  haft  been  anointed  with  the 
Oyl>  by  the  cheerfulnefs  of  thy  countenance :  Let  them  fee  that 
thou  haft  tafted  of  the  Milk  of  the  Land,  by  thy  feeding,  and  by 
thy  nailde  and  gentle  difpofition«and  of  the  Honey  ,by  the  fweet- 
nefs  of  thy  words  and  convention.  The  viewsof  Heaven  would 
heal  thee  of  thy  finfulncfs.and  of  thy  fadnef$;but  thou  mud  hold 
on  the  £laifter,that  it  may  have  time  to  work:  This  Heavenly  fire 
would  melt  thy  frozen  heart,  and  refine  it  from  thedrofs,  and 
take  away  the  earthy  part,  and  leave  the  reft  more  fpiritual  and 
pure ;  but  then  thou  muft  not  be  prefently  gone,  before  it  have 
time,  cither  to  burn  or  warm.  Stick  therefore  to  the  work,  till 
fometbing  be  done;  till  thy  graces  be  a6ted,thy  afieftions  raifed, 
and  thy  Soul  refre(hed  with  the  delights  above  j  or  if  thou  canft 
not  obtain  thefe  ends  at  once,  ply  it  the  clofer  the  next  timc,and 
let  it  not  go  till  thou  feel  the  bleffing.  Bit [fed is  that  fervantjfrhom 
his  Lordy  When  he  comes,  fbtll  findefo  doings  Mat.24.46. 


CHAP. 


t 


Part  4. 


The  Saints  evtrUBing  Rtfl< 


CHAP.  XIII. 


The  AbJlraBor  Sum  of  all,  for  the  ufe  of 
the  vt>ea\. 

SECT.   L 

j^y^gsP.  (^l£i^f  Hus  I  have  by  the  gracious  afllftance  of 
the  fy/n>,  directed  you  in  this  work  of 
Heavenly  Contemplation,  and  lined  you 
out  the  beft  way  that  I  know  for  your 
fuccefsful  performance,  and  lead  you  in- 
to  the  path  where  you  may  walk  with 
God.  But  becaufe  I  would  bring  it  down 
to  the  capacity  of  themeaneft,  and  help 
their  memories  who  are  apt  to  let  flip  the  former  particulars, 
and  cannot  well  lay  together  the  feveral  branches  of  this  me- 
thod, that  they  may  reduce  them  to  practice;  I  fhall  here  con- 
tract the  whole  into  a  brief  fum ,  and  lay  it  all  before  you 
in  a  narrower  compafs.  But  (till  Reader ,  I  wifti  thee  to  re- 
member ,  that  it  is  the  practice  of  a  duty ,  that  I  am  dire- 
cting thee  in;  and  therefore  if  thou  wilt  not  pradtife  it,  do  not 
reade  it. 

The  fum  is  this;  As  thou  makeft  confeience  of  praying  daily, 
fo  do  thou  of.thc  acting  of  thy  Graces  in  Meditation  ;  and  more 
Sff  4 especially  , 


251 


§.  It 


252 


The  Saints  everlafiing  Reft* 


Part  4. 


cfpccialiy  in  meditating  on  tbe  joys  of  Heave*.  To  thisead,  Set 
apart  one  hour  or  half  hour  every  day,  wherein  thou  maift  lay 
afide  all  worldly  thcughtspni  with  all  ptfTible  ferioufnefs  and  re- 
verence, as  if  thon  were  going  to  fpeak  with  God  himfelf,  or  to" 
have  a  fight  of  Chrift,  or  of  that  blcffcd  place ;  fo  do  thou  with- 
i  draw  thy  felf  into  fomefecret  plate,  and  fetthyfelf  wholly  to- 
I  the  following  work  ;  If  thou  canft,  take  J/aacs  time  and  place, 
]  who  went  forth  into  the  Field  in  the  Evening  to  meditate .-  But 
if  thou  be  a  fervant  or  poor  man  that  cannot  have  that  leafurc ; 
take  the  fltteft  time  and  place  that  thou  canft,  though  it  be  when 
thou  art  private  about  thy  labours. 

When  thou  fet'ft  to  the  workbook  up  toward  Heave»,kt  thine 
eye  lead  thee  as  ncer  as  it  can^remember  that  there  is  thine  Ever- 
lafting  Reft.ftudy  its cxccllency,ftudy  its  reality  ,till  thy  unbelief 
bcfilenced,and  thy  faith  prevaihlf  thy  judgment  be  not  yet  drawn  | 
to  admiration ,  ufe  thofe  fcnfible  helps  and  advantages  which  were  j 
even  now  laid  down.  Compare  thy  heavenly  joys  with  the  choi-  j 
ceft  on  earthy  fo  rife  up  from  Senfeto  Fait hM 'yet  thismeerrofl-j 
fderation  prevail  not  (which  yet  hath  much  force,  as  is  before  | 
j  exprefTed,)then  fall  a  pleading  the  cafe  with  thy  W*:Preach  up-  j 
,  on  this  Text  of  Heaven  to  thy  felf ;  convince,  inform,  confute,  j 
inftrud,  reprove,  examine,  admonifli,  encourage  and  comfort 
j  thy  own  Soul  from  this  Celeftial  Doctrine :  draw  forth  thofe  fe- 
i  veral  c onfiderations  of  thy  Rifit  on  which  thy  fcveral  affections 
may  work,efpecially  that  affedion  or  Grace  which  thou  intend- 
ed to  ad.  If  it  be  Love  which  thou  wouldft  ad,  (hew  it  the  love-  j 
MntfcofHeaven,  and  how  futablc  it  is  to  thy  condition :  If  it  be  j 
Defire,  confider  of  thy  abfencc  from  this  lovely  objed:  if  it  be 
Hope ,  confider  the  foffibilitj  and  probability  of  attaining  it : 
if  it  be  Courage,  Confider  the  Angular  afliftance  and  encourage- 
ments which  thou  roaift  receive  from  God  ;  the  wcaknefs  of  the 
Enemy,  and  the  neceflity  of  prevailing  :  If  it  be  Joy,  confider  of 
its  excellent  ravifiiirjg  glory,  of  thy  interefl  in  it,  and  of  its  cer- 
tainty, and  the  neernefs  of  the  time  when  thou  muft  pofTefs  it. 
Urge  thefc  confi 'derations  home  to  thy  heart ;  whet  them  with  all 
poffible  ferioufnefs  upon  each  affedion :  If  thy  heart  draw  back, 
force  it  to  the  work ;  if  it  loiter,  fpur  it  on  ;  if  it  ftep  afide,  com- 
mand it  in  again  •  if  it  would  (lip  away,  and  leave  the  work,  ufe 
thine  authority  3  keep  it  clofe  to  the  bufinefs,  till  thou  have  ob- 
tained 


Part  4, 


'tht  Saints  tvcrUHfag  Reft. 


253 


taincd  thine  end  :  Stir  not  away,  if  it  may  be,  till  thy  Love  do 
flame,,  till  thv  Joy  be  railed,  or  till  thy  Deflrcor  other  Graces 
be  lively  aclcd.  Call  inaflifhnccalfo  from  God  ;  nun.  Ejaculati- 
ons with  thy  Cogitations  and  Soli/cynics :  Till  having  ferioufly 
pleaded  the  cafe  with  thy  hart,  and  reverently  pleaded  the  cafe 
with  God  ;  thou  have  pleaded  thy  (elf  from  a  clod  to  a  flame, 
from  a  forgetful  firmer,  to  a  mindful  lover ;  from  a  lover  of  the 
world,  to  a  thirfter  after  God  ;  from  a  fearful  coward,  to  a  re- 
folved  Chrillian ;  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  converting 
below,  to  a  walking  with  God  ;  and  till  thou  canft  lay  thy  heart 
to  reft,  as  in  the  bofom  of  Chriji,  in  this  Meditation  of  thy  full 
and  Everlafting  Reft. 
And  this  is  the  fura  of  thefe  precedent  Directions. 


*74 


The  Saints  everlafliftg  Reft* 


Part  4. 


2. 


*  Trsmium  eft 
vidcrs  T>cum, 
\vivcre  turn 
\Vc9)  viverede 
Deo,  effe  cum 
Veo^Jje  in  *Deo} 
qui  crit  omnit 
in  omnibus  j  ha- 
bere Deum  qui 
eft  fummum  be- 
mm,  &  ubieft 
fummum  bomm 
\ibi  eft  fummi 
\falkitas  y  (um- 
,md  jucunttitas, 
\vern  liberty, 
perfect*  cbvi- 

fecurit&s.    Ber- 
nard, de  p.oe- 
mio  cccleil. 


CHAP.     XIV. 


An  Example  of  this  Heavenly  Contempla- 
tion, for  the  help  of  the  unskilful.  • 


There  remainetb  a  Refl  to  the  people  of  God. 


sect.il 

Eft  1  Howfweet  a  word  is  this  to  mine  cars !  Mc- 
thinks  the  found  doth  turn  to  fubftance,  and  ha- 
ving cntrcd  at  the  ear,  dothpoflefsmy  braia,  and 
thence  defcendeth  down  to  my  very  heart ;  me- 
thinks  I  feel  it  ftir  and  work,  and  that  through  all 
my  parts  and  powers ;  but  with  a  various  work  upon  my  various 
parts ;  to  my  wearied  fenfes  and  languid  fpirits,  it  fecms  a  quiet- 
ing powerful  Opiate ;  to  my  dulled  powers  it  is  fpirit  and  life: 
to  my  dark  eyes,  itisbotheye-falve,  and  a  profpedtivc  ;  to  my 
Tafte  it  is  fwectnefs ;  to  mine  ears  it  is  melody ;  to  my  hands  and 
fcetitisftrengthandnimblenefs :  Methinks  I  feel  itdigeftasit 
proceeds,  and  incrcafe  my  native  heat  and  moifturc,  and  lying  as 
a  reviving  cordial  at  my  heart  from  thence  doth  fend  forth  lively 
\fpiritsywh\ch  beat  through  all  the  pulfes  of  my  Soul.ReftlNot  as 
1  the  ftone  that  refts  on  the  Earth,  nor  as  thefe clods  of  flefli  (hall 
|  reft  in  the  grave;  fo  our  beaft  muft  reft  as  well  as  we ;  nor  is  it  the 
fatisfyingofourfleftilylufts,  norfuch  a  reft  as  the  carnal  world 
defireth  ;no,no,we  have  another  kinde  of  reft  then  thefe;  Reft  we 
(hall  from  all  our  labours,  which  were  but  the  way  and  means  to 
Reft,butyetthatisthcfmalleft  part:  O  blefled  Reft,  where  we 
(hall  never  reft  day  or  night,  crying,  Holy^  holjjjoly,  LerdGod 
of  Sabbaths  I  when  we  (hall  reft  from  fin,  but  not  from  worfhip  ! 
from  furftring  and  forrow,  but  not  fromfolace  .'  O  bleffedday, 
when  I  (hall  reft  with  God  *  !  when  I  (hall  reft  in  the  Arms  and 
Bofom  of  my  Lord !  when  I  (hall  reft  in  Knowing,  Loving,Rejoy- 
cing  and  Praifing!  when  my  perfect  Soul  and  Body  together,(hall 

in 


1  Part  4.  The  Saints  evcrlajling  Reft. 


in  thcfe  pcrfeft  a&ings  perfectly  enjoy  the  mod  perfect  God  i 
whenGod  alfo,who  is  love  it  fclf,fhall  perfectly  love  me  !yca,and 
reft  in  his  love  tome,asl  fhallreft  in  my  love  to  himhndrcjoyce 
over  me  with  joy  &  finging,as  ]  fhall  rejoyceinhimlHowneeris 
that  mod  blefTed  joyful  day  ?  it  comes  apace,  even  he  that  comes 
will  come,and  will  not  tarry  :  Though  my  Lord  do  fecm  to  delay 
his  coming,  yet  a  little  while  and  he  will  be  here:  What  is  a  few 
hundred  years  when  they  are  over  ?  How  furcly  will  his  fign  ap- 
pear ?  and  how  fuddenly  will  he  feize  upon  the  carelefs  World  ? 
Even  as  the  Lightning  that  (bines  fromEaft  to  Weft  in  a  moment ! 
He  who  is  gone  hence  will  even  fo  return :  Mr  thinks  I  even  hear 
the  voice  of  his  forcgoers !  Methinks  I  fee  him  coming  in  the 
clouds,  with  the  attendants  of his  A/igtls\n  Mtjcfty  and  in  Glo- 
ry I  Opoorfccurefinners,  what  will  you  now  do?  where  will 
you  hide  your  felves?  or  what  fhali  cover  you  f  mountains  arc 
gone,the  Earth  and  Heavens  that  were  arc  psfTed  away  ;  the  de- 
vouring fire  hath  confuraed  all,  except  your  felves,  who  mud  be 
the  fuel  for  cver.O  that  you  could  confume  as  foon  as  theEarth! 
and  melt  away  as  did  the  Heavens !  Ah,thefe  wifhes  are  now  but 
vain ;  the  Lamb  himfclf  would  have  been  your  friend,  he  would 
have  loved  you,and  ruled  you,and  now  have  faved  youjbut  you 
would  not  then,  and  now  too  late  :  Never  cry,  Lord,  Lsrd ;  too 
late,too  late  man ;  why  doft  thou  look  about?  can  any  fsve  thee? 
whither  doft  thou  run  ?  can  any  hide  thee  ?  O  wretch  1  that  haft 
brought  thy  felf  to  this  I  Now  blefled  Saints  that  have  Bcleeved 
and  Obeyed  1  This  is  the  end  of  Faith  and  Patience :  This  is  it 
for  which  you  prayed  and  waited;  Do  you  now  repent  your  fuf- 
ferings  and  forrows  ?  your  felf  denying  and  holy  walking?  Are 
your  Tears  of  Repentance  now  bitter  or  fwcet  ?  O  fee  how  the 
Judg  doth  frallc  uponyoulhcre's  love  in  his  looks^The  Tides  of  j 
Redeemer,  Husband,  Head,  are  written  in  his  amiable,  Alining  1 
face  :  Hark,  doth  he  not  call  you  ?  He  bids  you  (land  here  on  his  \ 
right  rund;fear  not,for  there  he  fets  his  (heep:0  joyfu  1  Sentence ! 
pronounced  by  that  bleiTcd  mouth  I  Come  j/c  bhffcdofmy  Father,  ' 
inherit  the  kingdom  prepared  for  you  from  the  foundation  oftheWorld: ' 
fee  how  our  Saviour  takes  you  by  the  hand,go  along  you  muft,the ' 
door  is  open,the  Kingdom's  his, &  therefore  yours;  there's  y out- 
place before  hisThronejThe-FWLr  receivethyouas  theSpoufeof : 
hi*Son,he  bids  you  welcome  to  theCrown  oiGlory,nevcr  fo  un- ! 

worthy 


**5 


Zcph.3.17. 


13& 


The  Saints  everlajting  Rtft.  Part  4. 


worthy  crowned  you  muft  berthis  was  the  project  of  free  redcem- 
ingGrace,8ahiswisthepurpofeofcternilLove.QblefledGracc! 

0  blefled  LovelO  the  frame  thit  my  foul  will  then  be  in!0  how 
Lovefic  Jo;  will  ftirlbut  I  cannot  exprefs  it  II  cannot  conceive  it. 

This  is  that  Joy  which  wis  procured  by  forrow ;  this  is  chat 
Crown  which  wis  procured  by  theCrofijmy  Lord  did  weep,that  : 
now  my  tears  might  be  wip'd  awayjhc  did  bleed  that  I  might  now 
rejoicc;he  was  forfiken,that  I  might  not  now  be  forfaken;he*did  - 
then  die.that  I  might  now  live.This  weeping,woundedLord,(hal 

1  beholdjthis  bleeding  Saviour  (hall  I  fce,&  live  in  him  that  died 
for  me:  O  free  Mercy  that  can  exalt  fo  vile  a  wretch  !  free  to  me, 
though  dear  to  Chrift  I  Free  Grace  that  hath  chofenme,  when 
thousands  were  forfaken!  when  my  companions  in  fin  muft  burn 
in  Hell,  and  I  muft  here  re/oyce  in  Reft  !  here  muft  I  live  with  all 
thefe  Saints !  O  comfortable  meeting  of  my  old  acquaintance  I 
with  whom  I  prayed, and  wept,and  fuffered  ;  with  whom  I  fpoke  j 

1  of  this  day  and  place  1  I  fee  the  Grave  could  not  contain  you, 
the  Sea  and  Earth  muft  give  up  their  dead ;  the  fame  Love  hath 
j  redeemed  and  faved  you  alfo:  This  is  not  like  our  Cottages  of 
I  Clay,  nor  like  our  Prifons,  or  Earthly  Dwellings :  This  voice  of 
j  Joy  is  not  Jike  our  old  complainings,  our  groans,  ourfighs,  our 
impatient  moans ;  nor  this  melodious  praife  like  our  fcorns  and 
revilings,nor  like  the  oaths  and  curfes  which  we  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  we  livediwe  have  chan- 
ged our  p/aceywe  have  changed  oury?4^,our  clothes%o\xr  thoughts^ 
our  /colour  Language:  we  have  changed  our  company  for  the 
greater  part,  and  the  reft  of  our  company  is  changed  it  felf:  Be- 
!  fore  a  Saint  was  weak  and  defpifed,fo  full  of  pride  &  pceviftinefs 
•and  other  fins,that  we  could  fcarce  oft-times  difcern  their  graces: 
i  But  now  how  glorious  a  thing  is  a  Saint! where  is  now  their  body 
of  fin,  which  wearied  themfelvcs  and  thofc  about  them  ?  When 
are  now  our  different  Judgements .?  our  reproachful  Titles  f  oui 
'divided  fpirits,  our  exafperated  pa  (lions  ?  our  ftrange  looks! 
j  our  uncharitable  cenfures  ?  Now  we  are  all  of one  judgement,  of 
one  nameyo£one  heart  pf  one  houfeyznd  of  one  glory.  Ofweet  re- 
concilement !  O  happy  Union  I  which  makes  us  firft  to  be  one 
with  Chrifl^nd  then  to  be  one  among  our  felves !  Now  our  dif-ll 
I  ferences  (hall  be  dallied  in  our  teeth  no  more,  nor  the  Gofpel  re- j 

proachef 


Part  4 


The  Saints  everlapng  Reft. 


preached  through  our  folly  or  k  andal.   O  my  Soul,  thou  (bait 
never  more  lament  thefuffcrinpof  the  Saints;  never  more  con- 
dole the  Churches  iuine$;rcver  bewail  thy  furTcringfriendsjnor 
lie  wailing  over  iheir  death-  beds  or  their  graves.  Thou  fhalt  ne- 
ver furTer  thy  old  temptations,  from  Satan,  the  world,  or  thy  own 
flefh  :  Thy  body  will  no  moie  be  fuch  a  burdc  n  to  thee:thy  pains 
and  ficknciTes  are  all  now  cured  :  thou  fhalt  be  troubled  with 
wcaknefs  and  we3rincfs  no  more :  *Thy  head  is  not  now  an  aking  \ 
head ;  nor  thy  heart  now  an  3king  heart :  Thy  hunger  and  thirfr,  j 
and  cold  and  fleep,  thy  labour  and  ftudy  are  all  gone.   O  what  a 
mighty  change  is  this  1  From  the  Dunghill  to  the  Throne  Ifrom 
perfccutingilnners  to  praifing  Saints  !  from  a  body  as  vile  as  the, 
carrion  in  the  ditch,  to  a  body  as  bright  as  the  Sun  in  the  Firma- 
ment!  from  complainings  under  the  Difpleafure  of  God,  to  the 
perfect  enjoyment  of  him  in  Love  1  from  all  my  doubts  and  fears 
of  my  condition,  to  this  poiTtflion  which  hath  put  me  out  of 
doubt  I  from  all  my  fearful  thoughts  of death ,to  this  mofr  hltfTed 
Joyful  Life  I  O  what  a  bleiTed  change  is  this !  Farewel  fin  and 
fuftering  for  ever :  Farewell  my  hard  and  rocky  heart,  farewell 
my  proud  and  unbelieving  heart  :hxtWG\\  Atheiftical,Tdolatrou% 
worldly  heart,  farewell  my  fenAnl  carnal  heart ;  And  now  wel- 
come moft  holy,  heavenly  nature  -,  which  as  it  muft  be  employed 
in  beholding  the  faceof  God,fo  is  ic  ful  of  God  alone,&  delight- 
ed in  nothing  elfe  but  him.  O  who  can  queflion  the  love  which 
he  doth  fo  fweetJy  tafte?  or  doubt  of  that  which  with  fuch  joy  he 
fceleth? Farewel  repentance,confeiTion  and  Amplication;  farewel 
the  mod  of  hope  and  faith:  and  welcome  love  and  joy  and  praife. 
I  (hall  now  have  my  Harveft  without  plowing  or  fowing  ;  my 
wine  without  the  labor  of  the  vintage:my  joy  without  a  Preach- 
er or  a  Promifereven  all  from  the  face  of  God  himfelf.  That's  the 
fight  that's  worth  the  feeing:  that's  the  book  that's  worth  the! 
reading-.Wbat  ever  mixture  is  in  the  ftream^thete  is  nothirg  but  • 
pure  joy  in  the  fountain.  Here  fhall  1  be  incircled  with  Eternity,  \ 
and  come  forth  no  more  :  hc^  fhall  I  live,  and  ever  live;  and 
praife  my  Lord, and  ever,ever>ever  praife  him.   My  face  will  riot 
wrinkle,  nor  my  hair  be  gray  •  but  this  mortal  fhall  have  put  on 
immortality,  and  this  corruptible  incorruption ,  and  death  (hall 
be  fwallowed  up  in  victory  ;  O  Death,  where  u  now  thy  fling  !  O  { 
Grave  Jtihere  u  thy  vitlory  /The  dare  of  my  leafe  will  no  more  ex- 1 
__ pire, ; 


2J7 


*  Quale  crit 
Corpus,  quod 
omntmodo  Jpiri- 
tui  fubditttm, 
(3*  eo  fu§cien- 
tcr  vivificatum 
nullis  almomis 
indtgebii?  Hon 
enim  animate, 
fed  tjirit&lc  c- 
rit:  babens 
quidem  carnif3 
fed  fine  v.tti 
carnali  corrup- 
tions [ubftdiiti- 
am.  Auiutt.de 
Civic.  1.  22. 
c.24. 


i58 


The  Stints  cverlaftfog  Reft. 


Part 


pire,  nor  (hall  I  trouble  ray  felf  with  thoughts  of  death;  nor  lofc 
my  joys  through  fear  of  lofing  them.  When  millions  of  ages  are 
paft,my  glory  is  but  beginning,  &  when  millions  more  are  part, 
it  is  no  neerer  ending.  Every  day  is  all  noontide^ni  every  moneth 
is  May  or  harveft,and  every  year  is  there  a  Jubilee,and  every  age 
is  full  manhood ;and  all  this  is  one  Eternity.  O  blefled  Eternitjl 
the  glory  of  my  glory  ?  the  perfe&ion  of  my  perfection  I 

Ah  droufie^arthly^iockifh  heart  Mow  coldly  doft  thou  think 
of  this  reviving  day?  Dofl  thou  deep  when  thou  thinkeft  o£ eter- 
nal Reft  ?  Art  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  God?  Doft  thou  now  remember 
thy  worldly  bufinefs?  Art  thou  looking  back  to  the  Sodom  of  thy 
iufts  ?  Art  thou  thinking  of  thy  delights  and  merry  company  ? 
wretched  heart !  Is  it  better  to  be  there,  then  above  with  God  ? 
is  the  company  better?  are  the  pleafures  greater?  Come  away  : 
make  no  excufe,  make  no  delay,  GWcommands,  and  I  command 
thee,  come  away,  gird  up  thy  loins :  afcend  the  mount ;  and  look 
about  thee  with  ferioufnefx  and  with  Faith.  Look  thou  not  back 
upon  the  way  of  the  wildernefs,  except  it  be  when  thine  eyes  are 
dazled  with  the  glory,  or  when  thou  wouldft  compare  the  King- 
dom with  that  howling  defart;that  thou  maift  more  fenfibly  per- 
ceive the  mighty  difference. Fix  thine  eye  upon  theSun  it  felfjand 

Heaven  » i  ^00^  not  down  t0  ^art^  as  *on8  a$  tnou  art  a^c  co  behold  itjex- 
FemeliM  de  i  cept  it  be  to  difcern  more  cafily,the  bright nefs  of  the  one,  by  the 
abdit.  rer.  auf.  \Mrk^efs  of  the  other.  *  Yonder,  far  above  yonder,  is  thy  Fa- 
cap  ?•  And  t^trs  glory;  yonder  muft  thou  dwell  when  thou  leaveft  this  earth; 
Aript.dc  ccc-  voadermuft  thou  remove,0  my  fouhwhen  thou  departed  from 

lO,  1.2.  CO.  \*  *  J  I  r 

Manifeftum      I 

eft  quod  neque  locus,  neque  vacuum,  neque  tempus  eft  extra  Caelum.  In  omni  enim  loco  cor- 
pus efle  poflibils  efts  Vacuum  autem  eflc  dicunt  in  quo  non  eft  corpus  >  poflibile  autem  eft  effe. 
Tempus  autem  eft  numcrus  motus,  motus  autem  fine  naturali  corpore  non  eft,  &c.  Quapro- 
pter  neque  quxillicfunt,  natafunt  in  loco  efle  j  neque  tempus  ipfa  facit  fenefeere,  neque  ulla 
tranfmutatio  ullius  eorum  eft,  qu*  fuper  excima  dil'pofita  funt  latione,  fed  inalterabilia  &  im- 
paflibilia  optimam  haben:ia  vicam,  &  per  fe  fufficicntiffimam  perfeverant  toto  xvo&c.  *  Nee 
mircrk  fi  Dcurmion  videos :  Ventoty flatibmomnUimpeUunmr^vibrxntur,  agitantury  &[ub  oculk 
tamen  non  venit  ventut  &  flatus*  Solem,  qui  videndi  ommbut  caufa  eft,  intuert  non  pofumus :  radiU 
acies  fubmovctur  •>  obtutuaintucutk  bebewur :  (3*  p  diutius  injp tciM  omnk  vifus  extinguitur.  <$ui 
ipfum  Sclis  artificem,  ilium  InminU  fontemtpoJfis  fuftincre >  cum  te  ab  ejus  fulgeribus  avert  as  s  I  jut" 
minibws  abfeondas  ?-  Veum  oculk  carnalibm  vk  videre,  cum  ipfam  ammam  tuam}  qua  vivifietris  tst  to- 
querk,vcc  afticere poJJiSjnectH&i.  Minutius  Fxlix  Octav. fo!.$o$. 

thi 


That  even  the 
Philofophers 
underftood 
that  there  was 
a 


/  Part  4.  The  Saints  evcrUfting  Reft. 


this  body,  and  whcp  tbc  power  of  thy  Lcrdhith  raifed  it  again, 
and  joined  thee  to  it,  yonder  mufl  thou  live  with  God  for  ever. 
There  is  the  glorious  New  ferufalem%  the  Gates  of  Pearl,  the 
foundations  of  Pearl,  the  Streets  and  Pavements  of  tranfparent 
Gold  :  Sceft  thGu  that  Sun  which  lighteth  all  this  world  ?  why, 
itmuRbctakendownasufelefs  there,  or  the  glory  of  Heaven 
will  darken  it,  and  put  it  out ;  even  thy  felf  (hall  be  as  bright  as 
yonder  ftiining  Sun  :  God  will  be  the  Sun,  and  Chrift  the  Light, 
and  in  his  Light  ftialt  thou  have  light. 

What  thinkeft  thou,  O  my  Soul,  of  this  moft  bleflcd  ftate? 
What  I  Poft  thou  ftagger  at  the  Promife  of  God  through  unbe- 
lief? though  thou  fay  nothing,or  profefs  belief ;  yet  thou  fpeak- 
cft  fo  coldly  and  fo  cuftomarily,that  I  much  fufpe&thce :  I  know 
thy  infidelity  is  thy  natural  vice.  Didft  thou  believe  indeed, thou 
wouldft  be  more  affected  with  it?Why,haftthou  not  it  under  the 
hand  and  feal,  and  Oath  of  Gedi  Can  God  lie?  or  he  that  is  the 
Truth  it  felf,be  falfc  ?  Foolifti  wretch  !  What  need  hath  God  to 
flatter  thee,or  deceive  thee?  why  fhould  he  promife  thee  more 
then  he  will  perform  ?  Art  thou  not  his  Creature  ?  a  little  crumb 
of  duft?  a  Scrawling  worm  ?  ten  thoufand  times  more  below  him, 
then  this  fly  or  worm  is  below  thee  ?  wouldft  thou  flatter  a  flea, 
or  a  worm  ?  what  need  haft  thou  of  them  ?  If  they  do  not  plcafe 
thee,  thou  wilt  crufti  them  dead,  and  never  accufe  thy  felf  of 
cruelty :  Why  yet  they  are  thy  Fellow-Creatures^  made  of  as 
good  metal  as  thy  felf;  and  thou  baft  no  Authority  over  them, 
but  what  thou  haft  received  :  How  much  lefs  need  hath  God  of 
thee  ?  or  why  fhould  he  care,if  thou  perifti  in  thy  folly? Cannot 
he  govern  thee  without  either  flattery  or  faljbood?  Cannot  he 
eafily  make  thee  obey  his  will  ?  and  as  eafily  make  thee  fufTer  for 
thy  difobedience?  Wretched  unbeleeving  heart  ITcll  a  fool,or  tel 
a  Tyrant^  or  tell  fome  falfe  and  flattering  man  of  drawing  their 
fubje&s  by  falfe  promifes,  and  procuring  obedience  by  deceitful 
means :  But  do  thou  not  dare  to  charge  the  wife^  Almighty, 
Faithful  God  with  this.    Above  all  men  it  befeems  not  thee  to 
doubr,  either  of  this  Scripture  being  his  infallible  Word,  or  of  I 
the  performance  of  this  Word  to  thy  felf.   Hath  not  Argument  \ 
convinced  thee?  may  not  thy  own  experience  utterly'filence 
thee  ?  How  oft  hath  this  Scripture  been  verified  for  thy  good  ? 
How  many  of  the  Prcmifej  have  been  performed  to  thee  ?  hath  it 

not 


259 


%6b 


The  S 4 fats  ever lafting  Reft.  '       Part  4. 


not  quickened  thee  ?  and  converted  thee?  haft  not  thou  felt  in  it 
fomething  more  then  humane?  would  God  perform  mothers 
promife?  or  wouldiie  fo  powerfullyconcur  with  a  feigned  word? 
If  thou  hadft  feen  the  Mracles^taat.  Chrlfi  and  his  Apoftlcs 
wrought,  thou  would \  never  fure  have  qucftia^ned  the  truth  of 
their  dodtrine  1  why  they  delivered  it  down  by  fuch  undoubted 
Teftimony,that  it  may  be  called  Divine  as  well  as  Humane.  Nay, 
haft  thou  not  (cen  its  Prophecies  fulfilled  ?  haft  thou  not  lived  in 
an  age,wherein  fuch  wonders  have  been  wrought,that  thou  haft 
now  no  cloke  for  thy  unbelief,?  haft  thou  not  feen  the  courfe  of 
nature  changed?&  works  beyond  the  power  of  nature  wrought? 
and  all  this  in  the  fulfilling  of  this  Scripture  ?  haft  thou  fo  foon 
forgotten  fince  Nature  failed  me,  and  ftrength  failed  rae,  and 
bloud,  and  fpirits,  and  fleft^and  friends,and  all  means  did  utterly 
i  fail?  and  how  ^r*  and  Rtafan  had  fentenced  me  for  dead?and  yet 
I  how  God  revoked  thefentence?  and  at  the  rcqueft  of  praying, 
.  belceving  Saints  y  did  turn  thee  to  the  Proraife  which  he  verified 
!  to  thee?  Andcanft  thou  yet  queftion  the  truth  of  this  Scripture? 
I  haft  thou  feen  fo  much  to  confirm  thy  faith  jn  the  great  actions  of 
j  feven years  paft,  and  canft  thou  yet  doubt?  Thou  haft  feen  figns 
and  wonders,and  art  thou  yet  fo  unbelieving  ?  O  Wretched  heart! 
HathGod  made  thee  a  promife  of  Rsft  y%ni  wilt  thou  come  fhort 
of  it?  and  (hut  out  thy  felf  through  unbelief?  Thine  eyes  may 
failthee,thy  ears  deceive  thee,  and  all  thy  fenfes  prove  del ufions, 
fooner  then  a  promife  of  God  can  delude  thee.    Thou  raaift  be 
furer  pf  that  which  is  written  in  the  Word,  then  if  thou  fee  it 
with  thine  eyes,  or  feel  it  with  thy  hands.  Art  thou  fure  thou 
liveft?  or  fure  that  this  is  Earth  which  thouftandeft  on?  art 
thou  fure  thine  eyes  do  fee  the  Sun  ?  As  fure  is  all  this  glory  to 
the  Saints ;  as  fure  ftiall  I  be  higher  then  yonder  ftars,  and  live 
for  ever  in  the  Holy  City,  and  joyfully  found  forth  the  praife  o 
my  Redeemer  •  if  I  be  not  (hut  out  by  this  evil  heart  of  unbelief, 
caufing  me  to  depart  from  the  living  God. 

And  is  this  Reft  (0  fweet,  and  (0  fure  ?  0  then,what  means  the 
carelefs  world?Do  they  know  what  k  is  they  fo  neglect?  did  they 
ever  hearofit?  oraretheyyet  afleep/ or  arethey  dead?  Do 
they  know  for  certain  that  the  Crown's  before  them,  while  they 
thus  fie  (till,  or  follow  trifles?  undoubtedly  they  are  quite  befidc 
themfelvcs,to  minde  fo  much  their  provifion  in  the  way,&  ftrive, 

and 


Part  4.  rbe  Samts  evcrUHing  Reft. 

andcare,and  labour  for  trifles 
another  worW.  and  tjieiretfrn; 
there  left  one  fpark 


1 


-,i 


261 


oifVit  or  lichen,  they  would  never  (ell  tfccir 


Love  aficd. 

Pondui  mcum 
Amor  mttu:  eo 
fertr,  quoumque 
Jeror.Ibtnoscol- 
locavit  Voluntas 
b*tuLtut  MbU  vc- 


illic  in  aternum, 
1 1  Confefllon 
(  commonly 
called  tAufiins) 


Etfi  for  toy l.nor  fell  their  Glory  for  worldly  vanicies,nor  venture 
heaven  for  the  pleafure  of  a  fin.  Ah  poor  men  !  That  you  *  ould 
once  confider  what  you  hazard,  and  then  you  would  icorn  thefe 
nmptiKgbnitj.  O  blelTed  forever  be  that  Love,that  hath  refused 
me  from  this  mad  bewitching  darknefs  1 

Draw  nearer  yet  then,  O  my  Soul ;  bring  forth  thy  ftrongeft 
burning  Love  ;  here's  matter  for  it  to  work  upon ;  here's  fome- 
thing  truly  worth  thy  loving.  O  fee  what  beauty  prefents  it  fclf: 
Is  it  not  exceeding  lovely  ?  Is  not  all  the  beauty  in  the  world  con- 
traded  here  ?  Is  not  all  other  beauty  deformity  to  it  ?  Doft  thou ' 
need  to  be  perfwaded  now  to  lore  ?  Here's  zfeaft  for  thine  eyes- 
ifeafi  for  all  the  powers  o.f  thy  Soul :  Do  A  thou  need  to  be  en- 
treated to  feed  upon  it  ?  Canft  thou  love  a  little  fhining  Earth  i  limm  aimd 
Canft  thou  love  a  walking  piece  of  clay  ?  and  canft  thou  not  love  iu*m  pcrmane 
thatGodythat  Chriftjhat  Glory \  which  is  fo  truly  and  unmeafu- 
rably  lovely  ?  Thou'canft  love  thy  friend,  becaufe  he  loves  thee : 
And  is  the  love  of  thy  Friend  like  the  Love  of  Chrift  ?  Their 
weeping  or  bleeding  for  thee,  doth  not  cafe  thee,  nor  flay  the 
courfc  of  thy  Tears  or  bloud  :  But  the  Tears  and  bloud  that  fell 
from  thy  Lord, have  all  a  foveraign  healing  vcrtue^nd  are  waters 
of  Life,and  Balfom  to  thy  faintings  and  thy  fores.  O  my  Soul ! 
If  love  deferve,  and  fhould  procure  love,  what  incomprebcr.fiblc 
love  is  here  before  thee  ?  Pour  out  all  the  florc  of  thy  affedions 
here;  and  all  is  too  little.  O  that  it  were  more  1  O  that  it  were 
many  thoufand  times  more  !  Let  him  be  fuft  ferved,  that  ferved 
thecfuft  ;  Let  him  have  the  full- born,  and  firength  of  thy  love, 
who  parted  with  flrength  and  life  in  love  to  thee  :  If  thcu  baft 
any  to  fpare  when  he  hath  his  part,  let  it  be  imparted  then  to 
ftandcrs  by.  See  what  a  Sea  of  Love  is  here  before  tree ;  caft  thy 
felf  in,  and  fwim  with  the  arms  of  thy  love  in  this  Ocean  of  his 
love :  Fear  not  left  thou  fhouldfl  be  drowned,  or  ccnfutr.ed  in  irj 
Though  it  feem  as  the  fcalding  *  furnace  of  Lead,  yet  thou  wilt 
fnde  it  but  mollifying  Oyl ;  Though  it  fecm  a  furnace  of  fjre,acd 
the  hotted  that  ever  was  kindled  upon  earth,  yet  is  it  the  fire  of 
Love  and  not  of  wrath  ;  a  fire  mod  cfFedual  to  extinguifh  fire  ;  ointed  only 
never  intended  to  confume,  but  to  glorifie  thee :  venture  into  it 

Ttt  then 


*  In  which  it 
is  fa  id  S.Jthu 

wascaft3  and 
come  out  an- 


262 


VaTs^^Tc^^^^  * 


Part 


Subtilius  M~ 
turam  Amovis 
contcmple- 
mur.  Totam 
compofitam  & 
quadramem 
Deo  invenie- 
mus  5  Nulli 
alicui  rei  ap- 
tius,  nulli 
detemius,  nul- 
li fru&uofius 
confrere  >  im- 
mo  cxteris 
perdite,  turpi-  1 
rer,  in*quali- 
ter,  Quid  in- 
felicius  quam 
amator,  &  non 
Dei  ?  Amor  eft 
quidam  fui  ex- 
itus  >  quxdam 
a  fe  pcregri- 
natio,    cum 
quod  am  fpon- 
taneo  interim* 
Voluntaria 
Mors  eft;  & 
quoddam  fine 
aeceflkate  fa- 
tum.   A  fe  ab- 
eft  qui   amatj 
Etenim  de  fe 
cogitat  nihil  > 
provider  nihil ; 
3c.  cum  cogU 
tct  de  fe,  nee 
in  fe,   ncque 
fecum  cogita- 
bit.  Illud  eft 
arcanum  in- 


Jitsttont    and  walk  in  theie  flames  with 
jon  of  God;  when  thotf^0^'  .  ou  wilt  be.orry  to  come 

forch  again.  O  my  Soul !  what  wanteft  thou  here  to  provoke  thy 
love?  Doft  thou  love  for  excellency?  why  thou  fceft  nothing  be- 1 
low  but  bafenefs,except  as  they  relate  to  thy  enjoyments  above. ' 
Yonder  is  thcGofbe»ythe  region  of  light,thts  is  a  Land  of  palpable 
darknefs.  Yonder  twinkling  Stars,  that  fhining  Mo$n,  the  radi- ! 
ant  Shu,  are  ail-but  as  the  Lanthoms  hanged  out  at  thy  fathers  j 
Honfef.0  light  thee  while  thou  walked  inthe  dark  ftreets  of  the  • 
Earth :  But  little  doft  thou  know(ah  little  indeed)  the  glory  and  j 
blefled  mirth  that  is  within  1  Doft  thou  love  for  fuitablenefs  ?i 
why  what  perfon  more  fuitable  then  Chrifi  ?  His  Godhead,  his 
Manbood^his  fulnefsj\\s  freenefs  t  his  Willitignefs^  his  coxjldncyfio 
all  proclaim  him  thy  moft  fuitable  friend.  What  ftate  more  fuit- 
able to  thy  mifery,  then  that  of  mercy?  or  to  thy  finfulnefs  and 
bafenefs,then  that  of  honor  &  perfection? What  place  more  fuit- 
able to  thee  thenH^xv«.?Thou  haft  had  a  fufficieht  Trial  of  this 
world :  Doft  thou  finde  it  agree  with  thy  nature  or  defires  ?  are 
thefe  common  abominations  ,thefe  heavy  furTcrings,thefc  unfatif- 
fying  vanities  fuitable  to  thee?  or  doft  thou  love  for  intercft  and 
ncer  rclation?Why  where  haft  thou  better  imereft  then  in  Hea- 
ven t  or  where  haft  thou  neerer  relation  then  there  ?  Doft  thou 
love  for  acquaintance  and  familiarity  ?  Why  though  thine  eyes 
have  never  feen  thy  Lordyet  he  is  never  the  further  from  thec:If 
thy  fon  were  blirkLyet  he  would  love  thee  his  Father,  though  he 
never  faw  thee ;  Thou  haft  heard  the  voice  of  Chrifi  to  thy  very 
heart,thouhaft  received  his  benefits^thou  haft  lived  in  his  bofom, 
and  art  thou  not  yet  acquainted  with  him  ?  It  is  he  that  brought 
thee  feafonably  and  fafely  into  the  world  :  It  is  he  that  nurfed 
thee  up  in  thy  tender  Infancy ,and  helped  thee  when  thou  couldft 
not  help  thy  fclf  1  He  taught  thee  to  gof  to  fpeak,  to  reade,to  nn- 
I  derftand  :  He  taught  thee  to  know  thy  felf  and  him ;  he  opened 
!  thee  that  firft  window  whereby  thou  faweft  into  Heaven^:  Haft 
!  thou  forgotten  fince  thy  heart  wascarclcfs.and  he  did  quicken  it? 
j  and  hard  and  ftubborn,  and  he  did  foftcn  it,  and  made  it  yeeld  ? 
i  when  it  was  at  peace,and  he  did  trouble  it?  and  whole,till  he  did 

geniofi  affc-      ) 

&us,  mori  cum  frnore,  perire  cum  Iucro  vitac  >  fi  amare  fciaj,  h  ames  inquam  Deum,  ifta 

eft  amandi  ars.  Quod  reftat  ex  amame ,  amatus  eft.    HitrembcTg.&z  arte  Volunc  lib.4.  cap. 

break 


Part4< 


the  Saints  evtrlaMng  Kejt. 


i«3 


brcik  it  ?  and  broken.till  he  did  heal  it  again  ?  Haft  thou  forgot- 
ten the  time,nay  the  many , very  many  timcs,whcn  he  found  thee 
in  fecret  all  in  tears;when  he  heard  thy  dolorous  lighs  &  groans; 
and  left  all  to  come  and  comfort  thee  ?  whew  he  came  in  upon 
thee,and  took  thee  up,as  it  were  in  his  arms,and  asked  thee,Poor 
Soul,  what  doth  ail  thee  ?  doft  thou  weep,  when  I  have  wept  fo 
much  ?  Be  of  good  cheer ;  thy  wounds  arc  faving,  and  not  dead- 
ly^t  is  1  tbac  have  made  them,  who  mean  thee  no  hurt,  Though 
I  ice  out  thy  blood,  I  will  not  let  out  thy  life. 

O  methinks  1  remember  yet  his  voicc,and  feel  thofe  embracing 
arms  that  took  me  up;  How  gently  did  he  handle  me  !  how  care- 
fully did  hedrefs  my  wounds  and  bind  them  up!  Methinks  I  hear 
him  dill  faying  to  me,Poor  finner,though  thou  haft  dealt  unkind- 
ly with  mc,and  caft  me  ofT;yet  will  not  I  do  fo  by  thee ;  Though 
thou  haft  fet  light  by  me  and  all  my  mercics,yet  both  I  &  All  are 
thine ;  what  wouldft  thou  have,  that  I  can  give  thee  ?  and  what 
doft  thou  want  that  I  cannot  give  thee  ?  If  any  thing  I  have  will 
plcifure  thce,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,  I  freely  forgive  thee  all  the  debt: 
wouldft  thou  have  grace  and  peace,  thou  (halt  have  them  both  : 
wouldft  thou  have  my  felf  ?  why,bchold,I  am  thine,  thy  Friend, 
thy  Lerd^hy  Br*ther,thy  Bwband^nA  thy  Head:  wouldft  thou 
have  the  Father  ?  why  I  will  bring  thee  to  him  ;  and  thou  (halt 
have  him  in  and  by  me.— — Thefe  were  my  Ldrds  reviving 
words :  Thefe  were  the  melting,  healing,  railing,  quickening 
paffages  of  love*  After  all  this,when  I  was  dou  bsful  of  his  love; 
methinks  I  yet  remember  his  overcoming  and  convincing  Argu- 
ments.  Why  flnner,  have  I  done  fo  much  to  tcftifie  my  Love, 

and  yet  doft  thou  doubt?Have  I  made  thy  beleeving  it,the  condi- 
tion of  enjoying  it,and  yet  doft  thou  doubt?  Have  I  offered  thee 
my  felf  and  love  fo  leng,  and  yet  doft  thou  queftion  my  willing- 
nefs  to  be  thine  ?  Why  what  could  I  have  done  more  then  I  have 
done  ?  At  what  dearer  rate  (hould  I  tt\r  thee  that  J  love  thee  ? 
Rcadeyettheftory  of  my  bitter  paflion,  wilt  thou  not  believe 
that  it  proceeded  from  love  ?  Did  I  ever  give  thee  caufc  to  be  fo 
jealous  of  me  ?  Or  to  think  fo  hardly  of  mc,as  thou  doft  ?  Have  I 
made  my  felf  in  the  Gofpel,  a  Lion  to  thine  enemies,  and  a  Lamb 
to  thee,and  doft  thou  fo  overlook  my  Lamb-like  nature  ?  Have  I 

Ttt  a  fee 


Voluvxtt  feu 
Amor  vivified- 
tut  more  Amo- ! 
rU  >  k  quo  ba- 
be t  ut  fit  Vo- 
lens  feu  libere 
amans3  feuE- 

Ugcns E$    \ 

fi  rccie  adver-    \ 
tit ,  Amor  T>ei 
fton  eft  quafi 
quit  met  ali- 
quot amitum 
,  altud  ab  amort  4 
j  feu  ubi  non  ct* 
j  incidit  amor  (g* 
amatum.  Vem 
eft  Amor:  qui) 
Deuwi  amity  A- 
morem  amau 
Card.  Cufanui  ! 
Vol. a.  Exci- 
tac  I.7.  toi. 
1 1 1.3. 


2$4 


The  Saints  evtrlafting  Reji. 


Part  4. 

Jet  mine  arms  and  heart  then  open  to  thee,and~wilt  thou  not  be 
*icve  but  they  are  fhut  ?  why,tf  I  had  been  willing  to  let  thee  pe- 
rifh,I  could  have  done  it  at  a  cheaper  rate,what  need  I  then  have  ! 
done  and  differed  fo  much?what  need  I  follow  thee  with  fo  long  j 
patience  and  entreating  f  what  doft  thou  tell  me  of  thy  wants  ? 
have  I  not  enough  for  me  and  thee?and  why  doft  thou  foolifhly 
tell  me  of  thy  unworthinefs,  and  thy  fin  ?  t  had  not  died,  If  man 
had  not  finned  :  if  thou  wert  not  a  finner,thou  wert  not  for  me;if 
thou  wert  worthy  thy  fclf,  what  fhouldft  thou  do  with  ray  Veor- 
tbines?Di&  I  ever  invite  the  Worthy  and  the  righteomJoi  did  I  ever 
fave  or  juftifie  fuch  }  or  is  there  any  fuch  on  earth  ?  Haft  thou 
nothing?art  thou  loft  &  miferab!e?art  thou  hclplefs  and  forlorn  ? 
doft  thou  believe  that  I  am  a  fufficient  Saviour?  &  wouldft  thou 
have  me?  why  then  take  me,  Lo,  I  am  thine  5  if  thou  be  willing,  I 
am  willing,  and  neither  fin  nor  devils  (hall  break  the  match. 

Thefe,  O  thefe  were  the  bleflTed  words,  which  his  Spirit  from 
his  Gofpel  fpokc  unto  me,till  he  made  me  caft  my  felf  at  his  feet, 
yea  into  his  arms,and  to  cry  out,My  Saviour  and  my  Lord:  Thou 
haft  broke  my  hearty  thou  haft  revived  my  heart,  thou  haft  ovcr- 
come,thou  haft  won  my  hearty  take  it,  it  is  thine :  If  fuch  a  heart 
can  pleafe  thee,  take  it,  if  it  cannot,make  it  fuch  as  thou  wpuldft 
have  it.-— Thus,  O  my  foul,  maift  thou  remember  the  fwcet  fa- 
miliarity thou  haft  had  with  Cbrifi;  therefore  if  acquaintance 
will  caufe  arTe&ion,0  then  let  out  thy  heart  unto  him;It  is  he  that 
hath  flood  by  thy  bed  of  ficknefs,  that  hath  cooled  thy  heats,  and 
eafed  thy  pains,  and  refrefhed  thy  v.  earinefs,  and  removed  thy 
fearjHe  hath  been  always  ready,when  thou  haft  earneftly  fought 
him;He  hath  given  thee  the  meeting  in  publick  and  in  privatcjHc 
hath  been  found  of  thee  in  the  Congregation^  thy  houfe,  in  thy 
chamber,inthe  field,in  the  way  as  thou  waft  walking,in  thy  wa- 
king nights,  in  thy  deepeft  dangers.  O  if  bounty  and  companion 
be  an  attra&ive  of  Love,  how  unmeafurably  then  ami  bound  to 
love  him  ?  All  the  mercies  that  have  filled  up  my  life  do  tell  me 
this,all  the  places  that  ever  I  did  abide  in,  all  the  focieties  &  per- 
fons  that  I  have  had  to  deal  with,  every  condition  of  life  that  1 
have  paifed  through,  all  my  imploymencs,  and  all  my  relations, 
every  change  that  hath  befaln  me,  all  tell  me,  That  the  Fountain 
is  Overflowing  Goodnefs.—»Lor&,  what  a  fumme  of  love  am  I  in- 
debted to  thee  ?  and  how  doth  my  debt  continually  increafe  ? 

how 


Part  4 


The  S  sints  cvcrUfttng  Reft. 


**J 


*  J^umadnu* 

dum  umbram 


*how  rhould  I  love  again  for  fo  much  love?But  what?  fliall  I  dare 
to  think  of  making  thee  rcquital?or  of  recompenfing  all  thy  love 
with  mine  I  Will  my  mite  requite  thee  for  thy  golden  Mines?my 
feldom  wiftics  for  thy  conftant  bounty?or  mine  which  is  nothing, 
or  not  mine,  for  thine  which  is  infinite  and  thine  own?  (hall  1 
dare  to  contend  in  love  with  thee  ?  or  fet  my  borrowed  languid  I  n$™J*£"m 
fpark,againft  the  Element  and  Sun  of  Love!  Can  I  love  as  high>as  \  quip°^e     ^r-' 
deep,as  broad  ,as  long  *  as  Love  it  ielf  ?  as  much  as  he  that  made  I  tantum  pr*it 
me  ?  and  that  made  me  love  ?  that  gave  me  all  chat  little  which  I  quantum  pro- 
have?  both  the  heart,the  hearth  where  it  is  kindled,thc  bellows,  grcdmur,  & 
the  fire,the  fuel,and  all  were  his :  As  I  cannot  match  thee  in  the  ^mtl°m^ 
works  of  thy  Power,nor  make,nor  preferve,nor  guide  the  worlds-  dit,  nequc  fupra 
fo  why  fhould  I  think  any  more  of  matching  thee  in  Love  ?  No,  caput  efie  potcft 
Lord,IyecId,I  am  unable,I  amovercome;Obleflcdconqueft!Go j  corporis  magni- 
on  viclorioufly,  &  ftill  prevail,and  triumph  in  thy  love:  The  cap-  ^i0t  cm  iUud 
tive  of  Love  (hall  proclaim  thy  Vi<5tory;when  thou  leadeft  me  in  SmBtum*1 
triumph  from  Earth  to  Heaven,from  death  to  life,from  the  Tri- 1  fit  5  fie  neque 
bunal  to  the  Thronc^my  felf,and  all  that  fee  it,(hall  acknowledg  T>eum  largiendo 
that  thou  haft  prevailed,  and  all  (hall  fay,  Beheld  hon  he  loved\  vincere  p'!fu' 
him.-" Yet  let  me  love  thee  in  fubjedion  to  thy  Love,  as  thy  j  mtM'  ^eiue 
redeemed  Captive,though  not  thy  Peer-Shall  I  not  Jove  at  all  be-  I  T^imuTqmd 
caufe  I  cannot  reach  thy  mcafure?  or  at  leaftyct  me  heartily  wi(h  Win  now  fit, 
to  love  thee.  O  that  I  were  able  !  O  that  I  could  feelingly  fay,  /|  <*"*  mgnifilcn- 
love  thee!  even  as  I  feel  I  love  my  friend,and  my  felf  /  Lord,that  I  tim  &  llbcrAm 
could  do  it !  but  alas,  I  cannot !  fain  I  would,  but  alas,  r  cannot.  ^com"' 
Would  I  not  love  thee,  if  I  were  but  able  ?  Though  I  cannot  fay  mde  'fitubHi 
as  thy  Apoftle,  Thon  knorveft  that  I  love  thee ;  yet  can  I  fay,  Lord,  |  ipfum  quod  ux 
thou  knoweft  that  I  would  love  thee :  but  I  fpeak  not  this  to  ex'   iUQi  &"**> 
cufemy  fault;  it  is  a  crime  that  admits  of  no  excufc,  and  it  is  my  Vfx  ^'H*  ®* 
own,  it  dwelleth  as  near  me  as  my  very  heart ;  if  my  heart  be   mJH%  "S 
my  own,  this  fin  is  my  own,  yea  and  more  my  own  then  my  Veum  cogmf- 
heart  is.-— Lord,  what  (hall  this  (inner  do  ?  the  fault  is  my  own    wt  quod  jpcras 
and  yet  I  cannot  help  it;I  am  angry  with  my  heart  that  it  doth  not  rc£mm  etel°- 
love  thce,and  yet  I  feel  it  love  thee  never  the  more  ;  I  frown  up-   Tltm>  ?i™Um 
on  it,  and  yet  it  cares  not ;  I  threaten  ic,  but  it  doth  not  feci :  I   Tmpwmm 
chide  it,and  yet  it  doth  not  mend;  I  reafon  with  it,&  would  fain  ftftmquc gi+ 
perfwade  it,  and  yet  I  do  not  perceive  it  ftir;  J  rear  it  up  as  a  car-  r/*  quAm  mw 

anigmatibus  ccrnh  contemplationen  5  quod  j aft us  esflius  Dei,  coheres  Cbrifti  (audaHe^icamfr^De 
us  ipfc>  Naziant.  in  Orat.dc  Pauper. amand.&'c.  '  ^ 
Ttt   ?                                 kafs 


%66 


The  Saints  evtrUHing  Jte(tt 


Pari  4. 


r  ^uimdiu 
wfentem  vi- 
am  vivimui, 
amdiu  Cor  no- 
frum3  nee  Veo 
erfettc  plenum, 
tec  omnmo  fub- 
eclum:  Unde 
Inmmera  funt 
pue  extra  He- 
rn amamus,  et- 
fi  Tyeum  aman- 
les  &  fitientes. 
At  in  ccelefti 
patria,  fubjeftio 
ad  Veum  eft 
ommmoda,  & 
tills  cut  nihil 
amplim  addi 
queau    OmnU 
mom  afiualti 
Beau,  in  Veum 
fertur.  Et  pent 
Vem  nihil  no- 
vit  nee  amat 
nifi  feipfum  am 
feipfo :  itafan- 

gfus  quia  plane 

VeiformU,  nihil 
'  n&vit  nee  amat 

nifi  Veum  aut 

in  Deo.   Vem 

c'uilibet  fanfto' 

rum  jicnt  fibi 

[ufficientia  e(l} 

plenitudo  eft, 

omnia  eft :  (<? 

\omnem  rationa- 

lis  mentis  po» 

tentixlhatem 
adimplet. 
<Quod  nonerit 
prof  eft  0,  fi  I  an- 
tics aliquid 
extra  Veum  viderc  die  as 


kafs  upon  its  legSjbut  it  neither  goes  nor  ftaads,  *  I  rub  and  chafe 
it  in  the  ufe  of  thine  Ordinances,  &  yet  I  feel  it  not  warm  within 

me. O  miferable  man  that  I  am unworthy  Soul  I  is  not; 

thine  eye  now  upon  the  only  loving  ob  jed?  and  art  thou  not  be- 
holding the  ravifhing  glory  of  the  Saints  ?  and  yet  doft  thou  not 
lovc?and  yet  doft  thou  not  feel  the  fire  break  forth?why,art  thou 
not  a  Soul  ?  a  living  fplric  ?  and  is  not  thy  love  the  choiceft  pie^e 
of  thy  life  ?  Art  thou  not  a  rational  Soul?  and  fhouldft  not  thou 
love  according  to  Reafonscondud?and  doth  it  not  tell  thee,that 
all  is  dirt  and  dung  to  Chriftpthr^  Earth  is  a  dungeon  to  the  Cele- 
ftial  Glory  ?  Art  thou  not  a  fpiftc  thy  felf?and  fhouldft  not  thou 
love  fpiritually?even  God,who  is  a  fpiritJ&  the  Father  of  Spirits? 
Doth  not  every  creature  love  their  life  ?  why  }my  Soul  1  art  thou 
like  to  ffcfh?  or  gold?  or  ftately  buildings  ?  Art  thou  like  to  meat 
and  drink,or  clothcs?Wilt  thou  love  no  higher  then  thy  horfe  or 
fwine  ?  haft  thou  nothing  better  to  love  then  they  ?  what  is  the 
beauty  that  thou  haft  fo  admired  ?  canft  thou  not  even  wink  or 
think  it  all  into  darknefs  or  deformity  ?  when  the  night  comes,it 
is  nothing  to  thee,  while  thou  haft  gazed  on  it  it  harh  withered 
away ;  a  Botch  or  Scab,the  wrinkles  of  confuming  (icknefs,  or  of 
age,  do  make  it  as  loathfom  as  it  was  before  delightful :  Suppofe 
but  that  thou  faweft  that  beautiful  carkafs  lying  on  the  Bier,  or 
rotting  in  the  grave,  the  skull  dig'd  up,  and  the  bones  fcattered  ; 
where  is  now  thy  lovely  ob|ecl?couldft  thou  fweetly  embrace  it, 
when  the  Soul  is  gone  5  or  take  any  pleafure  in  it,  when  there  is 
nothing  left  that's  like  thy  felf?  Ah,  why  then  doft  thou  love  a 
skinful  of  dirt,and  canft  love  no  more  the  heavenly  Glory?What 
thinkeft  thou  ?  (halt  thou  love  when  thou  comeft  there  ?  when 
thou  feed  ?  when  thou  doft  enjoy?  when  the  Lord  (hall  take  thy 
carkafs  from  the  grave,  and  make  thee  ftiine  as  the  Sun  in  glory, 
and  when  thou  (halt  everlaftingly  dwell  in  the  bleiTed*prefence? 
(halt  thou  then  love,or  (halt  thou  not?is  not  the  place  a  meeting 
of  Lovers?  is  not  the  life  a  ftate  of  love  ?  is  it  not  the  great  mar- 
riage day  of  the  Lamb  ?  when  he  will  embrace  and  entertain  his 
Spoufe  with  lovc?Is  not  the  imployment  there  the  work  of  love? 
where  the  Souls  with  Chrift  do  take  their  fill  ?  O  then,  my  foul, 

•c  die as:  fi  enim  aliquid  extra  Tfeum  amant,  illud  ipfum  cum  T>eo  in  eorum  corde 
bojfritabitur.  Et  quomodo  Vem,  0  homo,  tibi  (ufjicientia,  ''Flinitudo,  Omnia  tft,  fi  itx  eft  ?  Gibieuf, 

U  2.  cap. 27-^^.7.  p.48S-  ;      . 

begin 


Part*. 


The  Saints  evcrlaHing  Reft. 


bejinitbere;  bcfickoflovenow,  that  thou  maift  be  well  with 
Jove  tberc-.kcep  thy  fclf  now  in  the  love  of  God(7*<t  2i.)and  let 
neither  life  nor  death,  nor  any  thing  fcparate  thee  from  it,  and 
thou  (halt  be  kept  inthefulnefsof  loyc  for  ever,  and  nothing 
(hall  imbitter  or  abate  thy  pleafure,  for  the  Lord  hath  prepared 
aCity  of  Love,a  place  for  the  communicating  of  love  to  his  cho- 
fen,  and  thofc  that  love  his  Name  (hall  dwell  there, Pfai.69.3 <5. 
Awake  then,  O  my  drowfie  Soul  1  who  but  an  Owl  or  Mole 
would  love  this  worlds  uncomfortable  darknefs,  when  they  are 
called  forth  to  live  in  light  ?  To  deep  under  the  light  of  Grace  is 
unreafonable,  much  more  in  the  approach  of  the  light  of  Glory: 
i  he  night  of  thy  ignorance  and  mifery  Is  paft,the  day  of  glorious 
Light  is  at  hand,this  is  theday-break  betwixt  them  both:Though 
thou  fee  not  yet  the  Sun  it  fclf  appear,  methinks  the  twi-light  of 
a  Promife  fhoutd  revive  thee  I  Come  forth  then,0  my  dull  con- 
gealed fpirits  land  leave  thefc  earthly  eels  of  dumpifh  fadnefsiand 
hear  thy  Lord  that  bids  thee  rejoyce,  and  again  rejoyce  ;  Thou 
haft  lain  here  long  enough  in  thyprifon  of  flefh,whcreSatanhath 
been  the  Jaylor,and  the  things  of  this  world  have  bin  the  Stocks 
for  the  feet  of  thy  Affections,  where  cares  have  been  thy  Irons, 
and  fears  thy  Scourge,  and  the  bread  and  water  of  affliction  thy 
food;  where  forrows  have  been  thy  lodging,and  thy  fins  and  foes 
have  made  the  bed,and  a  carnal,hard,unbelieving  heart  have  bin 
the  iron  gates  and  bars  that  have  kept  thee  in,  that  thou  couldfl: 
fcarce  have  leave  to  look  through  the  lattices,  &  fee  one  glimpfe 
of  the  immortal  lighf.The  Angel  of  theCovcnant  now  cals  thee, 
and  (hikes  thee,  and  bids  thee  Arife  and  follow  him :  up,  O  my 
Soul,and  cheerfully  obey,  and  thy  bolts  &  bars  (hall  all  fly  open; 
do  thou  obey,&  all  will  obey;  follow  the  Lamb  which  way  ever 
he  leads  thee:  Art  thou  afraid  becaufe  tfcou  knoweft  not  whither? 
Can  the  place  be  worfe  then  where  thou  art?  Shouldft  thou  fear 
to  follow  fuch  a  guide  ?  Can  the  Sun  lead  thee  to  a  (late  of  dark- 
nefs?or  can  he  miflead  thee  that  is  the  light  of  every  man  that  co- 
meth  into  the  world?  will  he  lead  thee  to  deatb,who  died  to  fave 
thee  from  it?or  can  he  do  thee  any  hurt,who  for  thy  fake  did  fuf- 
ferfo  much?  follow  him,  and  he  will  (hew  thee  the  Paradifc  of 
God,  he  will  give  thee  a  fight  of  the  New  ferufalewy  he  will  give 
thee  a  tafte  of  the  Tree  of  Life :  Sit  no  longer  then  by  the  fireof 
earthly  common  comforts,whithcr  the  cold  of  carnal  fears  &  for- 
_ T  1 1  4  rows 


a  67 


Cant.J.8. 
Rom.8.$f. 


3*/' 


I 


2*8 


The  Saints  evirlafiing  Reft,  lart  4 


Row. 


f*? 


rows  did  drive  thee :  Thy  Winter  is  paft,  and  wilt  thou  houi?  thy 
fclfftill  in  earthly  thoughts,and  confine  thy  felf  to  drooping md 
dulncfi?Even  the  filly  flies  will  leave  their  holes  when  the  winter 
is  over,and  the  Sun  draws  near  them;the  Ants  will  ftir,tht  Fjfties 
rife,theBirds  wil  fing,theEart  h  look  grcen,&  all  with  joyful  note  j  | 
will  tell  thee  the  Spring  is  come:  Come  forth  then,0  my  poop- 
ing Soul,and  lay  afide  thy  Winter  morning  robes,let  it  be  feen  in 
thy  believing  Joys  and  Praife,  that  the  day  is  appearing,  and  the 
Spring  is  come ;  and  as  now  thou  fceft  thy  comforts<green,  thou 
(halt  fhortly  fee  them  white  and  ripe  for  Harveft;  and  then  thou 
who  art  now  called  forth  to  fee  and  tafte,ftialt  be  called  forth  to 
j  reap,and  gather,and  take  poiTeflion.Shail  I  fufpend  and  delay  my 
joys  till  then?  Should  not  the  joys  of  the  Spring  go  before  the 
joys  of  Harveft  ?  Is  Title  nothing  before  poflefllon  ?  Is  the  heir 
in  no  better  a  ftatc  then  the  flave  ?  My  Lord  hath  taught  me  to 
re  Joyce  in  hope  of  his  Glory,  and  to  fee  it  through  the  bars  of  a 
Prifon:  and  even  when  I  am  perfected  for  righteoufnefs  fake. 
When  I  am  reviled,  and  all  manner  of  evil  fay  ings  are /aid  again  ft 
wefalfly  for  hisfakt,  then  hath  he  commanded  me  to  rejoyce,  anu 
be  exceeding  glad,  becaufe  of  this  my  great  reward  in  Heaven, 
How  juftly  is  an  unbelieving  heart  poffeffed  by  forrow,and  made 
a  prey  to  cares  and  fears,  when  it  felf  doth  create  thcm,&  thruft 
away  its  offered  peace  and  joy  ?  I  know  it  is  the  pleafure  of  my 
bountcousLordjthat  none  of  his  family  (houldwant  for  comfort; 
cnor  live  fuch  a  poor  and  miferable  life,nor  look  with  fuch  a  fami 
(bed  dejected  face :  I  know  he  would  have  my  joys  exceed  my 
forrows ;  And  as  much  as  hedelighteth  in  the  humble  and  con- 
tritc,y et  doth  he  more  delight  in  theSoul  as  it  delighteth  in  him: 
I  know  he  taketh  no  pleafure  in  my  felf- procured  fadnefs;  nor 
would  he  call  on  me  to  weep  or  mourn,  but  that  it  is  the  onely 
way  to  thefe  delights. Would  I  fpread  the  Table  before  mygueft,. 
and  bring  him  forth  my  beft  provifion,  and  bid  him  fit  down,  and 
eat  and  welcome,  if  I  did  not  unfeigned ly  defire  he  fhould  do 
fo  ?  Hath  my  Lord  fpread  me  a  Table  in  this  Wildcrnefs,  and  fur- 
nifhed  it  with  the  promifes  of  Everlafling  Glory,  and  fet  before 
me  Angels  food,and  broached  for  me  the  fide  of  his  belovedSon, 
that  I  might  have  a  better  wine  then  the  blood  of  the  Grape? 
Doth  he  fo  frequently  and  importunately  invite  me  to  fit  down, 
and  draw  forth  my  faith,  and  feed,and  fparc  not  ?  Nay,  Bath  he 

furnifhed 


The  EM*  tvMW»g*W 


part  4. 

difpofition?  A^^JV^^'VSlie  vine  Soul;  nor  dare  to 
my  joys  ?  Never  think  t  O  "V"™™$  who  0ffereth  thee 
chargchira  with  thy  "n*  irfoitab  e  he ,vu e « w, 
the  foretafte  of  the  high*  del.ghts.t h«Heave  n  00 1  ,     ? 

Godbeftow.  Doth  he  ,otb.d  thee  ^ '£"%%£,        fc  he  pft|>} 
andpromifetogive  the<  then  ,fe  ^t'^TJlhud^dP'^  \J^ 
not  charged  thee  to  «^«  ^'^r  „en?f  iw  Sk  diftourtged  , 
UrWWAl*-  Whylhonld  > '?,? "?  Se  iVdelifthted  in  my 
My  God  is  willing,  If  i  were  but  willing.  He  1 J  W« nt  y 

Rights.  He  would  fain  ^^^SSli,  and  to 
bufinefs,  to  be  near  tc >  h.m  in  my  believing ^  > aImie| 

Thou  muft  give  me  a  **om^ l.^t  Is  l"m  blind  and  cannot  fee 
daintiesofHeavenbefo^ 

them ;  I  am  fick.and  cannot  »l»n  "*™if,h  .  is  the  g|ory  of  Sun 

I  cannot  put  forth  a  h«d  »  «kj J ^^fJerf  dj  «W 

and  Moon  to  a  clod  of  ear th£ Tb ou   n ow     1  y 

grace,  as wellas thine objeftive   and '^"JJ  JX  f.lv.tion.1 

owndiftemperedSoul.ianot  hefmleftp^ 

therefore humblybegthis^ace  t a. ^astbou  d a      P        mine 

ven  unto  me  in  thy  bleffed  Word ,  fo  thou  wouk»     P 

iiW«»*«  ?/"/*»'  fi""»i«  ffthvfelf  that  I  may  fetch  one 

1  laid  up  for  them  that  love  thee  and  wait  fouhe  • 

Away  thenyou  Soul  tormennng car ««nd  f«^tJ>wK, 
I  portune  heart-vex.ng  forrov-  s  1  At  lealt  torbear  roe 
Lnd  by,  and  trouble  not  roy  afpir.ng Soul ,  ^J^  but 

1  ty  And  thither  hath  he  alio  brought  his  alfuroed  gained  flelh. 


\(. 


John  $.i6. 


*Multi  nobis 
videmur,  fed 
Deo  admod 
pauci  Tunus 
Nos  Gemes 
Nationefqug 
diftinguimuj, 
Ted  Deo  una 
domus  eft 
Mundus  hie 
cotus.   Reges 
tantutn  regni 
fui  per  officia 
Miniftrorum 
univerfa  nove- 
re  :  Deo  indi- 
ciisopus  non 
eft.Non  folusn 


'*rwW+    (VCf 


lV»g  Rejt. 


Pa«4. 


It  was  hi,  work  to  purchafe  it.  ,>Tk:~  ~7 — — _-Z! 

Prepare  me  for  it.and  to  bring  me  to^  t0  PK,?ATe  '<• and  "> 
hath  g,ven  me  his  Promift,  hi,  Sea?  S?h- "A™!1  God  of  Cr<"h 
that  fc/«M-«  a,  cw  /  «V//         *  •*,  , his  0ath  to  aflbre  me 
Thither  (half  my  fouTbe  fteedT/^  '*/  *"»  ™W*I$* 

um  |  brmg  me  thither,  nor  fo  d  fficult  and  ,^lf  V*!?  wbere  «» 
» •    can  effea  ■  tAnd  though  tKlf.r  ?  'ke  y' buc  Omnipotent 
»     and  much  abate  my  fol  :„  ".  "abe,lef  "ay  d,mini(h  my  deh>h  t7 
loveofmy  Redeemer,!  m 2  S^"1?  "  "ofabatf  the' 
can  my  tongue  fay,  that  I  (hal!  ftorKfr°f  IT  ^  And 
and  yet  my  heart  not  leap  with  n  me?  r      /r  y  'Vtwith  Godi 
andnot  re/oycingly  ?  Ah  Fa  th  i  hn    frJ,  fay  c  beli™ngly 
thy  weaknef??  AhUnVelief f  I  had  nf  \n0W.d° !  Perceive  I 
before,  yet  how  fenfibly  now  do  I  Del"- "^  hwrd  or  kno™  « I 
ny?  But,  though  thou  darken  my  fi^£T,m,"i?M  lF«- 
prefs  my  ,0y*,  ye: (halt  thou  notK.  ,  du"  my  ,lfe>3nd  <hp- 
me.  There  (hall  I,  and  myfoS *«  i£^oer  «•<»  deflroy 
though  thou  envy  ,||  my 'Xor  I '  whern  thou  a«  dead ;  ai 

',thee .IftallevenLerecVvefSVere  tlVf"  ^  ofl 
„  abundance  might  I  have?  The  li?hr^?H      C for  ehee«  wh« 
™^jnto  my  heart,  and  I  might  bc  tkl^ZlTAmZ  ' 

O^v  6.294.     '      r^  * 

thy  leflbn  now  in  th   daft*.  ThoflTnl  S^0"?'  nor  r«ding  ' 
But  lift  up  thy  head  and  looffo  Se^n  Jn/°^blW'>d  out  = 
.  T.  ons.nthofe fixed  Star,:Or,et  look  hS   2   ^  thy  ,nft«>ch- 1 

■Sg&a  PR*?  found«ionwhic>h ^iandet  t"^nihf°fe^eSCanfte 
l8.  3  -and  golden  letters  written  before  the fomX-J  and  f5e  thy  name  in 
Luke  xo.zo.  j  book  of  life  of  the  nunlZb  w^?%  \°fth,e  worId.''«  'he 
'ftiouid tell thee.that there  is7miS  l*°  AT'  from  H«ven 
ftall  certainly  be  thine own  ^fu"  Wfed  for  th«?  that  it 
would  not  faihameffaaSaSf  .^'C  MWi  it  forever? 
light  of  theinfalKeWo  k, ^romul  1?  i"d  **! thou  raa"e  I 
the  Spirited  by  the  Son  Shaft  ?f&h'C   Redelivered  by 

~ ~_ would 


in  oculisejus 
Ted  in  finu  vi- 


Pare  4.  The  Saints  everUfting  Reft. 


271 


would  not  this  rejoice  thee.'  Why ,my  Lord  hath  acquainted  me, 
and  allured  me,  that  the  Soul  of  a  La^arw^  a  beggar,  goes  not 
forth  of  its  corrupted  fiefli,but  a  Convoy  of  Angels  are  ready  to 
attend  it,  and  bring  it  to  the  comforts  in  Abrahams  bofora.  Shall 
a  drunkard  be  fo  merry  among  his  cups?  and  a  glutton  in  his  deli- 
cious fare?  and  the  proud  in  his  bravery  and  dignity?  and  the 
luflfull  wanton  in  the  enjoyment  of  his  mate?And  fhall  not  J  re- 
joy  ce  who  mud  (hortly  be  in  Heaven  ?  How  glad  is  voluptuous 
youth  of  their  play-times  and  Holy-days?  Why,in  Heaven  1  fhall 
have  an  Everlafting  Holy-day  of  Pleafure.  Can  meat  and  drink 
delight  me  when  I  hunger  and  third  ?  Can  1  flnde  pleafure  in 
Walks,  and  Gardens,  and  convenient  dwellings  ?  Can  beauteous  \  wholly  from 


As  defined 
Ha'jj::. 
aic  diitrib 

(by  order)  to   I 
Bletfed  fpiriia. 

to  Holy   .cou!s 
feall  be  fee  in 
Holy  places  s 
and  being 
t  ran  (ported 


fights  delight  mine  eyes  ?  and  Odours  my  fmell  ?  and  Melody 
mine  ears?And  fhal  not  the  forethought  ©f  the  Celeftial  Blifs  de- 
light me?My  beaft  is  glad  of  his  frelh  pallure,and  his  l<berty,and 
his  Reft  :  And  (hall  not  I  ?  What  delight  have  I  found  in  my  pri- 
vate ftudies,  efpecially  when  they  have  profpered  to  the  increafe 
of  my  knowledge  1  Methinks  I  could  bid  the  world  farewcl,  and 
immure  my  fclf  among  my  Books,  and  look  forth  no  more  (were 
it  a  lawful  courfe)  but  (as  Hienfius  in  his  Library  at  Ley  den)  (hut 
the  doors  upon  me,  and  as  in  the  lap  of  Eternity,  among  thofe  di- 
vine Souls,imploy  my  felf  in  fweet  content,  and  pity  the  rich  and 
great  ones  that  know  not  this  happinefs.  Sure  then  it  is  a  high 
delight  indecd/which  in  the  true  lap  of  Eternity  is  enjoyed  1  If 
Lip/in*  thought  when  he  did  but  reade  Seneca,  that  he  was  even 
upon  Oljmptu  top,  above  mortality  and  humane  rhings :  What  a 
cafe  (hall  1  be  in  when  I  am  beholding  Chrift  ?  Ifjftlim  Saliger 
thought  twelve  Verfes  in  Lucan  better  then  the  whole  German 
Empire ;  What  (hall  I  think  mine  Inheritance  worth  ?  If  the  Ma- 
thematicks  alone  are  fo  delectable,that  theirStudents  do  profefs, 
that  they  (hould  think  it  fiveet  to  live  and  die  in  thofe  (Indies : 
How  delectable  then  will  my  life  be,when  1  (hall  fully  and  clear- 
ly know  thofe  things,  which  the  mod  learned  do  now  know  but 
doubtfully  and  darkly  ?  In  one  hour  (hall  I  fee  all  difficulties 
vanifh  ;  and  all  my  doubts  in  Phyficks,  Metaphyficks,  Politicks, 
Medicine>&c.  fhall  be  refolved ;  fo  happy  are  the  Students  of  [joys  tor  ever 
that  Univerfity.  Yea  all  the  depths  in  Divinity  will  be  uncovered  ' 3nd  tor 

v  remain 
honoured,  as  I  may  fay,  with  the  Identity  of  the  Univerfal  Excellency.  Clemens  AUxind. 
Stroma  A.  7>  propctnit. 

to 


'he  whole,fl:all 
come  to  a  bet- 
ter Condhion 
in  better  p'a- 
ces;  not  em- 
bracing the 
Divine  Con- 
templation, as 
in  or  by  a 
Glafs  j  but  be- 
ing welcomed 
at  the  Lvcr- 
UitinS  Feaft 
of  the  mcil 
Evident,  truly 
Pure,  (inccre 
and  Eveilail- 
ing  Contem- 
plation of 
God,  (with 
which  the 
Souis  that  a- 
bcund  with 
Love   can  ne- 
ver be  fatia- 
ted;J  and  en- 
joying iln- 
m^aUirab  e 


27* 


The  Saints  evtrUfting  Rzfi. 


Part 


to  me,and  all  che  difficult  knots  untied ;  and  the  Book  unfealed, 
and  mine  eyes  opened.  For  in  knowing  God,  1  fhall  know  all 
things,thatarefit  or  good  for  the  creature  to  know,  There  Com- 
memus's  attempt  is  perfe&edj  and  all  the  fcienccs  reduced  to  one. 
Jeneca  thoughc,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  fajd  indeed,  That  to  live  without  him,is  to  be  buried 
alive  in  Hell. 

If  Apo!hmu4  travelled  into  ^£thiefla  and  Perjta  to  confult 
with  the  learned  there:  And  if  P/atozn&  Pythagoras  left  their 
Country  to  fee  thofe  wife  tALgyptian  Priefls :  And  if  (as  Hierom 
faith)  many  travelled  thoufand  miles  to  fee  and  fpeak  with  elo- 
quent Livj :  And  if  the  Queen  of  Sheba  came  from  ^Ethiopia 
to  hear  the  wifdom  ofSelomon^nd  fee  his  glory  j  O  how  gladly 
fhonld  I  leave  this  Country  /  how  cheerfully  fliould  I  paft  from 
Earth  to  Heaven  ?  to  fee  the  glory  of  that  eternal  Ma  jefty :  and 
to  attain  my  felf  that  height  of  wifdom,in  comparifon  of  which 
the  mod  learned  on  Earth  are  but  filly,bruiti(h  fools  and  Idiots ! 
If  Bernard  were  fo  ravifhed  with  the  delights  of  his  Monaftcry 
(where  he  lived  in  poverty  ^without  the  common  pleafurcs  of  the 
world)  becaufe  of  its  green  banks,  and  ftiady  bowers,  and  herbs 
and  trees,and  vnrious  objecls  to  feed  the  eyes,and  fragrant  fmels, 
and  fweet  and  various  tunes  of  Birds,together  with  the  opportu- 
nity of  devout  Contemplations,  that  he  cries  outjn  admiration, 
Lord,  what  abundance  of  delights  doft  thou  provide,  even  for 
the  poor  ?  How  then  fhould  I  be  raviftied  with  the  Defcription 
of  the  Court  of  Heaven  ?  where  in  ftead  of  herbs,  and  trees,  and 
birds,  and  bowers,  I  (hall  enjoy  God  and  my  Redeemer,  Angels, 
Saints,  and  unexpreffible  plcafures  ?  and  therefore  fhould  with 
more  admiration  cry  out,Lord,what  delights  haft  thou  provided 
for  us  miserable  and  unworthy  wretches  that  wait  for  thee  I  If 
the  heaven  of  glafs  which  the  Perfian  Emperour  framed,were  fo 
glorious  a  piece  ,•  and  the  heaven  of  filver  which  the  Emperour 
Ferdinand  fent  to  the  great  Turk,  becaufe  of  their  rare  arti- 
ficial Reprefcntations  and  Motions  ;  What  will  the  Heaven 
of  Heavens  then  be  ?  which  is  not  formed  by  the  Art  of  man, 
nor  beautified  like  thefe  childifh  toys  j  but  is  the  raatchlcfs 
Palace  of  the  great  King ,  built  by  himfelf  for  the  refidence 
of  his  Glory,  and  the  perpetual  entertainment  of  his  beloved 

Saints. 


/  Part  4. 


The  Sums  cvtrUjting  Reft. 


*73 


T)u  Burt m  in 

the  fecond  day 
of  the  full 
week. 
Th'  Empyreal  Palace,  where  th'  eternal  Treafures 
Of  Heft&r  How  j  where  everlafting  pleafures 
Are  heaped  up,  where  an  immortal  May 
In  blifsful  beauties  flouriiheth  for  aye  : 
Where  life  ftill  lives  :  where  God  his  Sizes  holds 
Environ'd  round  with  Scraphins,  and  Souls 
Bought  with  his  precious  blood,  whole  glorious  flight 
Yerii  mounted  earth  above  the  heavens  bright. 


Saints.  Can  a  poor  deluded  Mahometan  rejoyce  in  expedition 
of  a  feigned  fenfual  Paradife  ?  And  (hall  not  I  rejoyce  in  expedi- 
tion of  a  certain  Glory  ?  If  the  honor  of  the  ambitious,  or  the 
wealth  of  the  covetous  perfon  do 
incrcafe,   his  heart  is  lifted  up 
with  his  eftate,  as  a  boat  that  ri- 
fcth  with  the  rifing  of  the  water : 
If  they  have  but  a  little  more 
lands  or  money  then  their  neigh- 
bours, how  cafily  may  you  fee  it 
in  their  countenance  and  carri- 
age ?  How  high  do  they  look?  how  big  do  they  fpeak?  how  ftate- 
ly  and  loftily  do  they  demean  themfelvcs?  And  (hall  not  the  hea- 
venly loftinefs  and  height  of  my  fpirit,  difcover  my  title  to  this 
promifed  Land  ?  Shall  I  be  the  adopted  Son  of  God,  and  coheir 
with  Chrift  of  that  bleiTed  inheritance,and  daily  look  when  I  am 
put  into  polTefllon?and  fhall  not  this  be  feen  in  my  joyful  coun- 
tenance ?  What  if  God  had  made  me  commander  of  the  earth  ? 
What  if  the  mountains  would  remove  at  my  command  ?  What  if 
I  could  heal  all  difeafes  with  a  word  or  a  touch?what  if  the  infer- 
nal fptrits  were  a  11  at  my  command  ?  Should  I  not  rejoyce  infuch 
priviledges  and  honors  as  thefe  ?  Yet  is  it  my  Saviours  command, 
not  to  rejoyce  that  the  devils  are  fubjecT  to  us :  but  in  this  to  re- 
joyce, that  our  names  are  written  in  heaven. 

I  cannot  here  enjoy  my  parcnts,or  my  near  &  beloved  friends 
without  fomc  delight:efpecially  when  I  did  too  freely  let  out  my 
arTecTion  to  ray  friend,  how  fweet  was  that  very  exercife  of  my 
lovelO  what  will  it  then  be  to  live  in  the  perpetual  loue  of  God? 
For  brethren  here  to  live  together  in  Unity,  how  good  and  plea- 
fanta  thing  is  it?  To  fee  a  family  live  in  love :  husband,wife,pa- 
rents,children,fervancs,doing  all  in  love  to  one  another;To  fee  a 
town  live  together  inlove,without  any  envyings,brawlings,heart- 
burnings  or  contentions,  fcorns,  law-fuits,  fa&ions  or  divifions ; 
but  every  man  loving  his  neighbour  as  himfelf,and  thinking  they  j  Met. 8. 
can  never  do  too  much  for  one  another,butftriving  co  go  beyond    0  fxiix  homi- 
cach  other  in  love  ;  O  how  happy  and  delectable  a  fight  is  this  ?   mm  ienm  •'  tf 
O  iweeteft  bands(faith  Wr*)  which  binde  fo  happ  ly,that  thofe  ' zxjir0s  ufmos 
that  arc  fo  bound,  do  love  their  binders,  and  defire  frill  to  be  Um'rcwr  'Z 
bound  more  clofely,and  even  reduced  inio  one  1  O  then,  what  a  gu. 

bleiTed  I 


274 


The  Saints  everlafiing  Reft. 


Part 


Krxf-Apotheg.  > 
tAnimi  eft  ubi 
m&3  non  ubi 
admit. 

Which  Gibieuf 
expoundeth 
thus:  «^«J»- 
do{uiicm  id 
ipfum  quei 
AmtX  eft  ei 

Aftia  er  *«- 

ma  i  id  autem 
quoi  ammxt 
(ubjieitur  ei,  ut 
&Uui  Peteir 
lit:  Major 
vero  eft  depen- 
dentil  potentia 
five  fubjefti  ab 
aftu,  aum  con- 
tra Attn  k 
Subjcfto  & 
^otenttL  Gi- 
bieuf. 1. 1.  de 
Libertite  Dei, 
c.xtf.  §.8.  p. 
47  J- 


blefled  fociety  will  be  the  Family  of  Hcaven?and  thofe  peaceable 

Inhabitants  of  the  New  ?erufa/cm?whcre  is  no  divifion,nor  difll- 

rmlitude,nor  differing  Judgement?,  nor  difaflk<ftion,nor  ftrange- 

ncff,nor  deceitful  friendftiip;ncver  an  angry  thought  or  Iook,ne- 

yer  a  cutting  unkind  exprcflion,but  all  are  one  in  C  brift,  who  is 

one  with  the  Father,  and  live  in  the  love  of  Love  himfelf  ?  Cato 

could  fay,  That  the  foul  of  a  lever  d welleth  in  the  perfon  whora 

he  loveth ;  and  therefore  we  fay,  The  foul  is  not  more  where  it 

livethand  enliveneth,  then  where  it  loveth.  How  ncer  then  will 

my  foul  be  clofed  to  God,  and  how  fweet  mufr  that  conjunction 

be,whcn  I  (hall  fo  heartily,  ftrongly,  and  uncefTamly  love  him  ? 

As  the  Bee  lies  fucking  and  fatiating  her  felf  with  the  fweetnefs 

of  the  Flower;  or  rather  as  the  childe  lies  fucking  the  Mothers 

breaft,  inclofed  in  her  arms,  and  fitting  in  her  lap ;  even  fo  iliall 

my  loving  foul  be  ftill  feeding  on  the  fweetnefs  of  the  God  of 

Love.  Ah  wretched,  fleftily,  unbelieving  heart  1  that  can  think  of 

fuch  a  day,  and  work,  and  life  as  this,  with  fo  low  and  dull  and 

feeble  Joys  I  But  my  en  Joying  Joys  will  be  more  lively. 

How  delectable  is  it  to  me  to  behold  and  ftudy  thefe  inferiour 
works  of  God  I  to  read  thofe  Anatomical  Lectures  of  'DuBartu* 
upon  this  great  difTeded  body  !  what  a  beautiful  fabrick  is  this 
great  houfe  which  here  we  dw  ell  in!  The  floor  fo  dreft  with  vari- 
ous Herbs,  and  flowers,  and  Trees,and  watered  with  Springs  and 
!  Rivcrs,and  feas !  the  roof  fo  wide  expanded !  fo  admirably  adorn- 
ed 1  fuch  aftonifhing  workmanfliip  in  every  part  I  The  ftudies  of 
an  hundred  Ages  more  (if  the  world  rtiould  lad  fo  long)  would 
not  difcover  the  myfteries  of  divine  skill,which  are  to  be  found  in 
the  narrow  compafs  of  our  bodies.   What  Anatomift  is  not  a- ! 
mazed  in  his  Search  and  Gbfervations  ?  What  wonders  then  do  I 
Sun,  and  Moon,  and  Stars,  and  Orbs,  and  Seas,  and  Winds,  arid  | 
Fire,and  Air,and  Earth,#c  afford  us !  And  bath  God  prepared  j 
fuch  a  houfe  for  our  filly  finful  corruptible  flefh  !  and  for  a  foul 
imprifoned  !  and  doth  he  beftow  fo  many  millions  of  wonderful 
rarities,even  upon  his  enemies  10  then  what  a  dwelling  muft  tbat 
needs  be,  which  he  prepareth  for  pure,  refined,  fpiritual,  glori- 
fied ones  land  which  he  will  beftow  only  upon  his  dearly  beloved 
children,  whom  he  hath  chofen  out,  to  make  his  mercy  on  them  I 
glorified  and  admired  !  As  far  as  our  perfected  glorified  bodies , 
will  cxccll  this  frail  and  corruptible  flcfli,  fo  far  will  the  glory  of 
! _  the; 


The  Stints  cverUJUng  Reft. 


Part  4. 

the  New  Jernfalem  exceed  all  the  prefent  glory  of  the  creatures. 
The  change  upon  our  Manfion,  will  be  proportionable  to  the 
change  upon  our  felves.Arifethen,0  my  foul,bythtfefteps,in  thy 
ContemplationUnd  let  thy  thoughts  of  that  glory(wcrc  it  pofli- 
ble)  as  far  in  fweetnefs  exceed  thy  thoughts  of  the  excellencies 
below:  Fear  not  to  go  out  of  this  body,&  this  world,whcn  thou 
muft  make  fo  happy  a  change  as  this ;  but  fay,as  Zuin^ertu  when 
he  was  dying  Q*  I  am  glad,  and  even  leap  for  joy,  that  at  lad  the 
time  is  come  wherein  that,cven  that  mighty  Jebovah,whofc  Ma- 
jefty  in  my  fearch  of  Nature  I  hare  admired,  whofe  goodnefs  1 
have  adored,  whom  in  faith  I  have  defired,  whom  I  have  fighed 
for , will  now  (hew  himfelf  to  me  face  to  face.] And  let  that  be  the 
unfained  fenfc  of  thy  heart,  which  CtmerAriw  left  in  his  Will 
fhoald  be  written  on  his  Monument;  Vita  mihi  mors  eftyr»6rs  mihi 
vita  net*  eft ;  Life  is  to  me  a  death,  Death  is  to  me  a  new  Life. 

Moreover,how  wonderful  and  excellent  are  the  works  of  Pro- 
vidence even  in  this  life?  to  fee  the  great  God  to  engage  himfelf, 
and  let  awork  his  Attributes  for  the  fafety  and  advancement  of  a 
few  humble,  defpicable,  praying  perfons  1  O  what  a  joyful  time 
will  it  then  be,whcn  fo  much  Love  and  Mercy,  and  Wifdom,and 
Power,  and  Truth  (hall  be  manifefted  and  glorified  in  the  Saints 
glorification  ? 

How  delightful  is  it  to  my  foul,  to  review  the  working  of  Pro- 
vidence for  my  felf?and  to  read  over  the  Records  and  Catalogues 
of  thofe  fpecial  mercies  therewith  my  life  hath  been  adorned 
■  and  fwectned  ?  How  oft  have  my  prayers  been  heard,  and  ray 
I  tears  rcgardcd,and  my  groaning  troubled  foul  relieved  ?  and  my 
Lord  hath  bid  me,  Be  of  good  cheer  ?  He  hath  helped  me  when 
inrefpe&of  means  I  wasuncurable:  He  hath  helped  me  when 
I  was  helplefs :  Inthemidft  of  my  fupplications  hath  he  eafed 
and  revived  me :  He  hath  taken  me  up  from  my  knees,  and  from 
the  duft  where  I  have  Iain  in  forrow  and  defpair  j  even  the  cries 
which  have  been occafioned  by  diftruft,hath  he  regarded;  what  a 
fupport arc  thefe experiences  to  ray  fearful  unbelieving  heart? 
Thefe  clear  Teftimonies  of  my  Fathers  Loye,  do  put  life  into  my 
afflicTed  drooping  fpirit. 

O  then;  what  a  bleffed  day  will  that  be,  when  I  (hall  have  all 
mercy, perfection  of  mercy, nothing  but  mcrcy\&  fully  enjoy  the 
Lord  of  mercy  himfelf !  When  I  (hall  it  and  on  the  fhore,and  look 

back 


*75 


*  Gdudeo  ego 
I  At  que  dico  cx- 
ultoi  jam  tin- 
dem  illuxific 
tempiu,  quo  ille, 
illc  prxpotcus 
f(bov4  cujuj 
Mdjcftdtcm  in 
ndtura  indd^d- 
tione  mirdtus 
[urn,  veneratus 
quoque  bortitd- 
tern,  quemfide 
defiderdvij  quern 
fufpirdvi,  i 
fdciej&m  fe  mi- 
hi id  fdctem 
vifr..dum  cxbi- 
bebit.  Mclchior 
Adam  in  vi- 
tis  Germano- 
rum  medico- 
rum.  pag.41^. 


276 


The  Stints  everUftfag  Rett. 


Part 


back  upon  the  raging  Seas  whieh  I  have  fafcly  patted !  .hen  1  fhar 
in  fafe  and  full  pofftflion  of  glory,  look  ba  k  upon  all  my  pains 
and  troub!es,and  fears  and  tcars,and  upon  all  die  mercies  which  I 
here  received;&then  (bal  behold  the  r  lory  enjoyed  there  wftich 
was  theEnd  of  all  thislQ  what  a  bfefled  view  will  that  be  tO  glo- 
rious profped  which  I  (hall  have  on  the  celeftial  Mount  ZUnl  Is 
it  poflible  that  there  fhould  be  any  defect  of  ;oy.->or  my  heart  not 
raifed,when  I  am  fo  raifedPlf  one  drop  of  lively  faith  were  mined 
with  thefe  confederations,  O  what  work  they  would  make  in  my 
bred  1  and  what  a  Heaven-raviflied  heart  fhould  I  carry  within 
i  me  !  Fain  would  I  believe ;  Lord,  help  mj  unbelief. 

Yetfurther,confider,Omy  foul,How  fwect  have  the  very  Or- 
j  dinances  been  unto  thee  ?  What  raptures  haft  thou  had  in  prayer 
and  under  heavenly  Sermons?  What  gladnefs  in  daies  of  thankf- 
giving,aftcr  eminent  deliverances  to  the  Church  or  to  thy  felf? 
What  delight  do  I  finde  in  the  fweet  fociety  of  the  Saints?  To  be 
among  my  humble  faithful  neighbours  and  fricnds?To  joyn  with 
them  in  the  frequent  worfliip  of  God  ?  To  fee  their  growth  and ' 
(lability  and  foundnefs  of  undcrftanding  ?  To  fee  thole  daily  ad-  j 
ded  to  the  Church  which  fliall  be  faved  ?  O  then  what  delight 
(hall  I  have  to  fee  the  perfected  Church  in  Heaven  ?  and  to  joyn 
with  thefe  and  all  the  Saints  in  another  kind  of  worfliip  then  we 
can  here  conceive  of?  How  fweet  is  it  to  joyn  in  the  high  praifes  j 
of  God  in  the  folcmn  AlTemblies?  How  glad  have  I  been  to  go  up 
to  the  houfc  of  God  ?  Efpecially  after  long  reftraint  by  ficknefs, 
whenlhavebcenasJfo^^releafcd,  and  re-admitted  to  joyn 
with  the  people  of  God,  and  to  fct  forth  the  praifes  of  my  great 
deliverer  ?  How  fweet  is  my  work  in  preaching  the  Gofpel,  and 
inviting  finners  to  the  Marriage  feaft  of  the  Lamb  ?  and  opening 
to  them  the  treafures  of  free  Grace  ?  Efpecially  when  God  blef- 
feth  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  of  all  the 
riches  on  earth. 

O  how  can  my  heart  then  conceive  that  joy,which  1  ftial  have 
in  my  admittance  into  the  celeftialTemple,and  into  the  heavenly 
Hoft,  that  fliall  do  nothing  but  praife  the  Lord  for  ever :  When 
we  fliall  fay  to  Chrift,  Here  tm  /,  and  the  children  than  haft  given  I 
we ;  and  when  Chrift  (hall  prefent  us  all  to  his  Fatherland  all  are 

. ^_  gather- 1 


Part* 


The  Saints  euerlafttn]f~Ky 


177 


gathered, and  trie  Body  complcated  !  If  the  very  Word  of  God 
were  Tweeter  to  fob  then  his  neceflary  food;  and  to  Jeremy,  was  Jobzj.iz. 
the  very  joy  and  rejoycingof  his  heartland  toZ)*W,was(*weeterjJpcr•I',I*• 
then  the  Hony  and  Hony-comb  ;  fo  that  he  cricth  out,    Ohow  I\  p^,1,1*'?* 
love  thy  LaW '.it  fs  my  meditation  continually  :and  if  thy  La\X>  hadnot\-jo.y7i^Q, 
been  my  delight ,  /  had  peri  (bed  in  mj  troubles.    O  then  how  blefled  j 
a  day  will  that  be,  when  we  fully  enjoy  the  Lord  of  this  Word  !, 
and  (hall  need  thefe  written  precepts  and  promifes  no  more  !  but 
(hall  in  (lead  of  thefe  love-letters,  enjoy  our  beloved  ;  and  in| 
Head  of  thefe  promifes/ have  the  happinefs  in  poflcfllon  ;  and 
read  no  book  but  the  face  of  the  glorious  God  !  How  far  would 
I  go  to  fee  one  of  thofe  blefled  Angcls,which  appeared  to  Abra- 
ham,  to  Loty  to  John,  &c.    Or  to  fpeak  with  Henoch  or  E/ias,  or 
any  Saint,  who  had  lived  with  God?  cfpccially  if  he  would 
refolve  all  my  doubts,  and  defcribe  to  me  the  celeftial  habitati- 
ons ?  How  much  more  defirable  muft  it  needs  be  to  live  with 
j  thefe  blefled  Saints  and  Angels,  and  to  fee  and  poflefs  as  well 
as  they  ?  It  is  written  of  Eraftusythrt  he  was  fo  defirous  to  learn, 
•  that  it  would  be  (wect  to  him  even  to  diey  fo  he  might  but  be  re- 
j  folved  of  thofe  doubtful  queftions  wherein  he  could  not  fatisfle 
j  himfelf.   How  fweet  then  (hould  it  be  to  me  to  die,  that  I  may  [faitfaere  inn 
I  not  only  be  refolved  of  all  ray  doubts,  but  alfo  know  what  I  ne-  Vum>fc  Pcf' 
ver  before  did  think  of,  and  enjoy  what  before  I  never  knew  ?  Jt  Mefch^Adam. 
was  a  happy  dwelling  that  the  twelve  Apoftlcs  had  with  Chrift ;  in  vita  Erafti. 
to  be  alwaies  in  his  company,and  fee  his  face,  and  hear  him  open  vdent  velle 
to  them  the  myfreries  of  the  Kingdom  :  But  it  will  be  another  **difctrc  ctim^ 
kinde  of  happinefs  to  dwell  with  him  in  Glory.   It  was  a  rare  I  JetJcllT^d  m 
priviledgeof  Thomas  to  put  his  fingers  into  his  wounds  to  con-  Zbenu \nquT 
i  firm  his  faith,  and  of  John  to  be  called  the  Difci pie  whom  Jefus  Salvm  Julian. 
\  loved,  on  whole  brcaft  at  fupper  he  was  wont  to  lean.  But  it  will  L  c* 
be  another  kind  of  priviledge  which  I  (hall  enjoy  when  I  (hall  fee  I 
him  in  his  glory,  and  not  in  his  wounds  ;  and  (ha^  enjoy  a  fuller 
fence  of  his  Love  then  John  then  did;  and  (hall  have  the  mod 
hearty  entertainment  that  Heaven  afFordcth.  If  they  that  heard 
Chrift  fpeak  on  earth,  were  aftoniflied  at  his  Wifdom  and  an- 
fwers ;  and  wondred  at  the  gracious  Words  which  proceeded 
from  his  mouth  :  How  (hall  1  be  affecled  then  to  behold  him  in 
his  Ma  jefty  .? 

Rowfeupthyfelfyct,Omyfoul,andconfider;  Can  thefore- 
_ ' U  uu       fight 


7)ifcendi  adco 
fuit  cupidm,  ut 
mori  fuerzt  ipfi 
fuavey  modd  ex 
dubiis  quafti- 
ombutin  qui- 
bm  fibi  ipfc 


.UL3.4J. 


SmntstvtrUBmg  Kefl. 


Pari  4. 


If  thy  firft  glance  fo  powerful  be, 

A  mirth  hut  opened  and  fealed  up  again  : 

What  wondeis  i'hall  we  feel  when  we  ihall  fee, 

Thy  full  ey'd  Love  1 
When  thou  (halt  look  us  out  of  pa  in. 
And  one  afped  of  tkine  fpend  in  delight, 
More  then  a  thoufand  Sun's  disburle  in  light 

In  Heav*n  above. 
Herberts^ oems,  The  Glance. 


Col.  $-.i.< 


light  of  this  glory  make  others  embrace  the  (lake,  and  kifs  the 
fagot,  and  welcome  the  crofs,  and  refufe  deliverance.  And  can 
it  not  make  thee  chearful  under  letter  fufferings  ?  Can  it  fweeren 

the  flames  to  them  ?   and  can  it  not 
fweeten  thy  life,  or  thy  fkknefs,  or  na 
turatdeath?  Jf  a  giimpfe  could  make 
Alojes  his  face  tofhine,  and  Peter  on 
the  mount  fo  tnnfyorted,  and  Paul  Co 
exalted  ,  and  ?vhn  fo  rape  up  in  the 
fpirit?  Wh/fhould  it  not  fomewhat 
revive  me  with  delight  ?   Doubtlefs 
it  would,  if  my  thoughts  were  more 
believing  :  Is  it  not  the  fame  Heaven  which  they  and  I  rauft  live 
in?  Is  nor  their  God,  their  Chrifi,  their  Crown  and  mine  the 
fame  ?  Nay  how  many  a  weajt  woman,or  poor  defpifed  Chriftian 
have  I  feen,  mean  in  parts,  but  rich  in  faith,  who  could  re/oyce 
and  triumph  in  hope  of  this  inheritance?  And  fliali  I  look  upon  it 
with  fo  dim  an  eye?  So  dull  a  heart  ?  So  dejected  a  countenance? 
fome  fmall  foretafts  alfo  I  have  had  my  fclf  (though  indeed  fmall 
and  feldome,  thorow  mine  unbelief)  and  how  much  more  de- 
lightful have  they  bin,then  ever  was  any  of  thefe  earthly  things? 
!  The  full  enjoyment  then  will  fure  befweet.  Remember  then  this 
j  bunch  of  Grapes  which  thou  haft  tafted  of:  and  bythemcon- 
j/ecturethefruitfulnefsof  the  Land  of  Promife.  A  Grape  in  a 
wildcrnefs  cannot  be  like  the  plentiful  Vintage. 

Confideralfo,  O  my  foul,  What  a  beauty  is  therein  the  im- 
perfect Graces  of  the  fpirit  here?fo  great  that  they  are  called  the 
Image  of  God :  and  can  any  created  excellency  have  a  more  ho- 
norable  title  ?  Alas  how  fmall  a  part  are  thefe  of  what  we  (hall 
enjoy  in  our  perfect  (late  ?  O  how  precious  a  mercy  fhould  I 
efteernit,  if  God  would  but  take  ofTmy  bodily  infirmities,  and 
rellore  me  to^riy  comfortable  raeafure  of  health  &  ftrength,that 
I  might  be  able  with  chearfulncfs  to  go  through  his  work  ?  How 
precious  a  mercy  then  will  it  be-,to  have  all  my  corruptions  quite 
removed,  and  my  foul  perfected  ;  and  my  body  alfo  raifed  to  fo 
high  a  ftate,  as  I  now  can  neither  detire  nor  conceive  ?  Surely  as 
health  of  body,  fo  health  of  foul  do:h  carry  an  unexprcfllble 
fweetnefs  along  with  it.  Were  there  no  reward  befides,  yet 
every  gracious  act  is  a  reward  and  comfort.  Never  had  I  the  lead 

ftirring 


part  4- 


The  s  cverUjtm 


a  79 


(luring  of  Loving  God,  but  I  telt  a  heavenly  fwe  etnefs  accompa 
nyingrt :  even  the  very  ad  of  loving  was  uncsprcflibly  Tweet 
What  a  happy  life  fliould  I  here  live,could  I  but  leve  as  much  as 
I  would?  and  asofr,  and  as  long  as  I  would?  Could  I  be  all  love, 
and  i Iwaies  loving  I  O  my  foul,whatwouldft  thou  give  for  fuch 
a  lift  1 0  had  I  fuch  true  and  clear  apprebeafions  of  God,and  fuch 
atrueundcrftandmgofbis  words  asldefire;  Could  I  but  truft 
him  as  fully  in  all  my  (heights :  Could  I  havetjiat  life  which  I 
wc  uld  have  in  every  duty  ;  Could  I  make  God  my  conftant  de- 
fire  and  delight ;  I  would  not  then  envy  the  world  their  honors 
orplcafurcs ;  nor  change  my  happinefs  with  a  C*  far  or  Akxan* 
dcr.  O  my  foul,  what  a  blcfled  ftate  wilt  thou  (hortly  be  in,when 
thou  (halt  have  far  more  of  thefe  then  thou  canfl  now  defire? 
and  (hair  exercife  all  thy  perfected  graces  upon  God  in  prefence 
and  open  fight,  and  not  in  the  dark,  and  at  a  diftanc e,  as  now  ! 

And  as  there  is  fo  much  worth  in  one  gracious  foul,  fo  much 
more  in  a  gracious  fociety,  and  mod  of  all  in  the  whole  body  of 
Chrift  on  earth  :  If  there  be  any  true  beauty  on  earth,  where 
(hould  it  be  fo  likely  as  in  the  Spoufc  of  Chrift  ?  It  is  her  that  he 
adorneth  with  his  Jewels ;  and  feaftcth  at  his  table,-  and  keepeth 
for  her  alwaies  an  open  houfe  and  heart :  he  rcvealeth  to  her  his 
fecrets,&  maintaiaeth  conftant  cenvcrfe  with  her:  he  is  her  con- 
(rant  guardian,  and  in  every  deluge  inclofeth  her  in  his  Ark :  He 
faith  to  her,Thou  art  all  beautifui,my  beloved  I  And  is  his  Spoufe, 
whi le black, fo  comely ?Is the affltded,finning,wccping,lamenting, 
perfecuted  Church,fo  excellent  ?  O 

what  then  will  be  the  Church  when  With  cloudy  cares  OiWsmuffled  uP  Tome  whiles; 
:#.  ;*  r' if.,  «„*u^,„j     „j   „i  J;r    .  ,     1  he  others  race  is  full  of  pleahne  (miles  : 
t  IS  fully  gathered  and  glorified?    For  never  grief,  nor  fear  of  any*t 
When  It  IS  afcended  from  the  val-   Ofthe  leaitcare,  ihall  dare  come  near  to  it  : 
ley  of  tears  to  Mount  Sion?  When  'Tis  the  grand  Jubilee,  the  feaft  of  feafts, 
it  (hall  fin  no  more,  nor  weep,  nor  SabbaothofSabbaotbs^endlefsReftofRefts: 
groan,  nor  fufTer  any  more?  The  ^icbwAlh  ^ ?roP ^^and  Apoftle:  «aIous, 
c.  -~   1-..1.    r_  ii  n.         ji  The  conltam  Mattyrs^and  ©m'Cruiftian  fellows. 

Stars,  or  the  fmallcft  candle  are  not  Gods  faHhfuhVvanr^ahd^ischofcH  (beep, 
darknedfo  much  by  the  bnghtnefs  In  Heav'n  we  hope  within  Ihort  time  to  keep, 
ofthe  Sun,  as  the  excellencies  oithe 

firft  Temple  will  be  by  the  celc  trial  Temple.  The  jjory  ofthe  ojd 
JerufaUm  wil  be  darknefs  and  deformity  to  the  glory  of  the  new. 
It  is  faid  in  Ez,ra$.  12-  that  when  the  foundations  of  the  fe- 
cond  Temple  were  laid,  many  of  the  arcient  men,  who  had  fecn 
Uuu  2  the 


tDuBttrtu  in 
the  feventh 
day  of  the  firft 
week.  £.187. 


a80 


The  Safats  everlafting  Reft.  Part  4, 


the  firft  houfe  did  weep,  i.  e.  becaufe  the  fecond  did  corae  fo  far 
fhort  of  it :  what  caufe  then  (hall  we  have  to  fhout  for  joy",when 
we  (hall  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  midfl  of  my  contemplations! 
I  thought  my  heart  had  all  this  while  followed  after,  but  I  fee  it 
doth  not ;  And  (hall  I  let  my  Undemanding  go  on  alone?  or  my 
tongue  run  on  without  Affections  ?    what  life  is  in  empty 
thoughts  and  words?  Neither  God  nor  I  findc  pleafure  in  them. 
•  Rather  let  me  run  back  again,and  look,and  fmdc,and  chide  this 
lazy  loitering  heart,  that  turneth  off  from  fuch  a  pleafant  work 
as  thts:Where  haft  thou  been.unworthy  heart>while  I  was  open- 
ing  to  thee  the  everlafting  Treafurcs  ?  Didft  thou  fleep ?  or  waft 
'\  thou  minding  fomething  elfe  ?  or  doft  thou  think  that  all  this  is 
but  a  Dream  or  Fable?  or  as  uncertain  as  the  predictions  of  a  pre- 
fumptuousAftrologcr?  Or  haft  thou  loft  thy  life  and  rejoycing 
power?  Art  thou  not  afhamed  to  complain  fo  much  of  an  uncom- 
fortable life,&  to  murmur!  at  God  for  rilling  thee  with  forrows, 
when  he  offereth  thee  in  vain  the  delights  of  Angels,  and  when 
thou  treadeft  under  foot  thefe  tranfeendent  pleafures  ?  Thou 
wilfully  pined  away  in*  grief,  and  art  ready  to  charge  thy  Father 
with  unkindnefs  for  making  thee  onely  a  velTel  of  difpleafure,  a 
fink  of  fadncfsaa  skin  full  of  groans,a fnow-bal  of  tears,a  channel 
for  the  waters  of  affliction  to  run  in,the  fuel  of  fears,and  the  car- 
cafs  which  cares  do  confume  and  prey  upon,  when  in  the  mean 
time  thou  mighteftlive  a  life  of  Joy  ;  Hadft  thou  now  but  fol- 
lowed meclofe,  and  believingly  applied  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  j 
forget  thy  forrows  and  difeafes  and  pains  of  the  flefh:  but  feeing* 
thou  j&dgeft  thy  felf  unworthy  of  comforter  is  juft  that  comfort 
(hould  be  taken  from  thee. 

HLord,  what's  the  matter  that  this  work  doth  go  on  fo  heavily? 
Did  1  think  my  heart  had  been  fo  backward  to  re  Joyce  ?  If  it  had 
been  to  mourn,  and  fear,  and  dtfpair,  it  were  no  wonder  :  1  have 
been  lifting  at  this  ftone,  and  it  will  not  ftir:  1  have  been  pouring 
Aqua  viu  into  the  mouth  of  thedead:I  hope,Lord,by  that  time 
it  comes  to  heaven,  this  heart  by  thy  Spirit  will  bequickned  and 
mended,  or  elfe  even  thofe  Joys  will  fcarce  re  Joyce  me. 

Buf 


Pare  4* 


the  Stints  tvtrUttlng  Reft. 


Butbcfides  my  darkncfs,  dcadncfs,  and  unbelief,  I  perceive 
there  is  fomcthingelfe  that  foibids  ray  full  defired  Joys:  This 
is  not  the  time  and  place  where  fo  much  is  given  :  The  time  is 
our  Wintcr,and  not  our  Harveft ;  The  place  is  called  the  Valley 
of  tears ;  there  muft  be  great  difference  betwixt  the  Way  and 
the  End  ,  the  Work  and  Wages,  the  fmall  forctafb  and  full 
fruition. 

But  Lord, Though  thou  haft  referved  our  Joys  for  Heaven,  yet 
haft  thou  not  fo  fufpended  o*r  defircslThey  are  moft  futable  and 
fcafonable  in  this  prefent  life;  thcrefore,0  help  me  to  defire  till  I 
may  pofTcfs,  and  let  me  long  when  I  cannot  as  I  would  rc/oyce  : 
There  is  love  in  defire,as  well  as  in  delight;and  if  I  be  not  empty 
of  Love,  I  know  I  (hall  not  long  be  empty  of  Delight. — 

Rowfc  up  thy  fclf  once  more  then,  O  my  foul,  and  try  and  ex- 
crcife  thy  Spiritual  Appetite*;though  thou  art  ignorant  and  nnbe- 
licving.yet  art  thou  reafonablc,and  therefore  muft  needs  defire  a 
I  Happtnefs  and  Reft: Nor  canft  thou  furcbe  founreafonablcasto 
dream  of  attaining  it  here  on  earth:  Thou  knoweft  to  thy  forrow 
!  that  thou  art  not  yet  at  thy  Reft,  and  thy  own  feeling  doth  con- 
|  vince  thee  of  thy  prefent  Unhappinefs ;  and  doft  thou  know  that 
■  thou  art  reftlefs,and  yet  art  willing  to  continue  fo?  Art  thou  nei- 
ther happy  in  Deed,  nor  in  Defire  ?  Art  thou  neither  well,  nor 
wouldeft  be  well?  when  my  flefh  is  pained,&  languiftieth  under 
confuming  ficknefs,  how  heartily  and  frequently  do  I  cry  out, 
jO  when  fhall  Ibeeafed  ofthis  pain?  when  (hall  my  decaying 
ftrength  be  recovered?  Ther'sno  diiTembling  nor  formality  in 
thefe  Defires  and  Groans.  How  then  (hould  I  long  for  my  final! 
full  recovery  ?  There  is  no  ficknefs,  nor  pain,  nor  weeping,  nor 
complaints.  O  when  (hall  I  arrive  at  that  fafc  and  quiet  Harbor, 
where  is  none  of  thefe  ftorms,and  waves,&  dangers?when  I  (hall 
never  more  have  a  weary,  reftlcfs  night  or  day  !  Then  fhall  not 
my  life  be  fuch  a  medley  or  mixture  of  fcope  and  fear,  of  joy  and 
forrow,as  now  it  is;  nor  (hal  Fle(h  and  Spirit  be  combating  with- 
in me,nor  my  foul  be  ftill  as  a  pitched  Field,or  a  Stage  of  conten- 
tion, where  Faith  and  Unbelief,  Affianceand  Diflruft,  Humility 

I  and  Pride,do  maintain  a  continual  diftrafting  conflict :  then  fhall 

I I  not  live  a  dying  life  for  fear  of  dying,  nor  my  life  be  made  un- 
comfortable with  the  fears  of  lofing  it.  O  when  (hall  I  be  paft 
thefe  foul-tormenting  fears,  and  cares,  and  griefs,  andpaftlons ! 

I Vbu  3 when 


a8i 


Defin. 


a?» 


7bt  Stints  tverlatting  Kcft. 


Part 


»  Herberts  Poemi,  Dotage.  When  &*"  [**  00t  <*  this  frail, 

Falfeglofcingpieafures:  Casks  of  happinefs :  this  corruptible,  ruinOQl  body  I 

Foolim  ni^hr  fires :  Womens,  and  Childrens  wifhes :    This  foul  contn diet  ng  ,  enfna- 


Gh3fes  in  Anas :  Guilded  Emprinefs  : 
E-nbroider'd  Lies:  Nothing  between  two  dishes 

Thefe  are  the.  Pleafurcs  here. 
True  earned  Sorrows  :  Rooted  Miferies  : 
Anguifti  in  grain  :   Vexations  ripe  and  blown  .-- 
Sure-footed  Giefs  :  Solid  Calamine  : 
Plain  Demonliratiens,  evident  and  clear. 
Fetching  their  proof  even  from  the  very  bone  : 

Thefe  are  the  Sorrows  here. 
But,  O  the  folly  of  difti  a&ed  men, 
Who  Griefs  in  earnett,  Joys  in  juil  purfift  I 
Preferring  like  brute  Beafis,  a  loathfom  den 
Before  a  Court  >,even  thar  above  fo  clear, 
Where  are  no  Sorrows,  but  delights  more  true 

Then  miferies  are  here. 


ring,  deceiving  flefh?  a  When 
(hail    be  out  of  this  vain,  vexa- 
tious World!  Whofe  pleafurcs] 
are  meer  deluding  dreams  and  j 
fhadows  ;    whole  miferies   are  | 
real,  numerous,  and  uncefiam  >  \ 
How  long  dial!  I  fee  the  Church  j 
of  Chrift  lie  trodden  under  thei 
feet  of  persecutors  ?  or  eife  as  a 
(hip  in   the  bands   of  foolifh 
guides    (  though  the  fupream 
Matter  doth  moderate  all  for  the 


bed.)  Alas,  that  1  mudftandby 
|  and  fee  the  Church  and  Caufe  of  Chrid,  likeaFootball  in  the 
mid  ft  of  a  crowd  of  Boys,  toft  about  in  contention  from  one  to 
another;  every  one  running3and  Sweating  with  foolifh  violence, 
and  labouring  the  downfall  of  all  that  are  in  his  way,&  all  to  get 
opes^dtiniu-) xt  mo  his  own  powcr,that  he  may  have  the  managing  of  the  work 
tern beatitmprjz-  \  himfelf,and  may  drive  it  before  him,which  way  he  pleafeth;  and 
when  all  is  done,  the  bed  ufage  it  may  expect  from  them,  is,  Bat 
tobefpurned  about  in  the  dirt,  till  they  have  driven  it  on  to  the 
Goal  of  their  private  intereds,or  deluded  fancies !  There  is  none 
of  this  diforder  in  the  Heavenly  fernfalem ;  there  fhall  I  finde  a 
.Government  without  imperfection,  and  obedience  without  the 
lead  unwillingnefs,  or  rebellion;  even  a  harmonious  confentof 
m>  ne  in  (ler- )  pcrfCCxed  Sp  rits,  in  obeying  and  praifing  their  everlafting  King, 
Ohow  much  better  is  it  to  be  Doorkeeper  there,  and  the  lead 
in  that  Kingdom,  then  to  be  b  the  Conqueror  or  Commander  of 
this  tumultuous  world?there  wil  our  Lord  govern  all  immediat 
ly  by  himfclf,and  not  put  the  Rein?  in  the  hands  of  fuch  ignorant 
Risers  c  nor  govern  by  fuch  foolifh  &  finful deputies,  as  the  bed 
of  the  fons  of  men  now  are.  Doft  thou  fo  mourn  fur  thefe  infe- 
mbildeeft,  nifi  \  riour  diforders,  O  my  foul  ?  andyct  wouldd  thou  not  be  out  of 
pereunii  licentia  j  j^How  long  haft  thou  defired  to  be  a  Member  of  a  more  perfect, 
reformed  Church  ?  and  to  joy n  with  more  holy,  humble-  fincere 
fouls,in  the  pared  and  mod  Heavenly  worfhip  ?  Why,doft  thou 


b  Antigonus 
cum  audirct  ft 


bcatump 
dicari.  Hex 
ZMaterculx,  in 
quit,  fi  noffes 
quarttk  mxlU 
hie  pxnniculm 
fvi$<  Vixie- 
ma)  fit  refer 


jacemem  tolle- 
rcs. 

c  LxtiJJimafor* 
mx  Wetpublic* 
eft,  cuiadlum* 
mam  libertatem 


Seneca  dc 
Clement,  /.i 
ci, 


not 


Pare  4« 


the  Stints  cverlatthg  RejL 


183 


Pfaf.ntf. 


I  not  fee  that  on  fearth  thy  defires  flic  from  thee  ?  Art  thou  not  as 
;  a  ch<ld  that  chinketh  to  travel  to  the  Sun,  when  fie  feeth  itrifing 
orfecting,asit  wereclofe  totheEairh  ;  but  ar  lie  travclleth  to- 
ward it,  it  {eems  to  go  from  him  ;  and  when  he  hath  long  weari- 
ed himlelf,  it  is  as  far  oft*  as  ever ;  for  the  thing  he  feeketh,  is  in 
another  world.  Even  fuch  hath  been  thy  labour  in  feeking  for  fo 
holy ,  fo  pure,  fo  peaceable  a  Society,  as  might  afford  thee  a  con- 
tented fettlement  here.  Thofethat  have  gone  as  far  as  America 
forfatisfadion,haveconfeiTed  themfelves  unfatisfiedftill.When 
wars,  and  the  calamities  attending  them,  have  been  over,  I  have 
faid,  Return  now  my  foul  unto  thy  Reft:  But  how  rcftlefs  a 
condition  hath  next  fuccceded? When  God  had  given  me  the  en- 
joyment of  Peace,  and  Friends,  and  Liberty  of  the  Gofpel ,  and 
had  fealed  me  even  as  my  own  heart  defired  ;  I  have  been  ready 
to  fay,  Soul  take  thy  eafe  and  reft :  But  how  quickly  hath  Provi- 
dence called  me  Fool?  and  taught  me  to  call  my  ftate  by  another 
name  ?  When  did  I  ever  begin  to  congratulate  my  flefh  its  felici- 
ty,but  God  did  quickly  turn  my  tune?  and  made  almoft  the  fame 
breath  to  end  in  groaning  which  did  begin  his  laughter"?  I  have 
thought  oft-times  in  the  folly  of  my  profperity  [[Now  I  will 
have  one  fwect  draught  of  Solace  and  Content,]  but  God  hath 
dropped  in  the  Gall,  while  the  Cup  was  at  my  mouth.   We  are 
ftill  weary  of  the  prefent  condition,  and  defire  a  change  ;  and 
when  we  have  it,  it  doth  not  anfwer  our  expectation :  but  our 
difcontent  and  reftlefnefs  is  ftill  unchanged.    In  time  of  peace, 
we  thought  that  war  would  deliver  us  from  out  difquietments ; 
and  when  we  faw  the  Iron  red-hot,wecatched  it  inconfiderately, 
thinking  tint  it  was  Gold ;  till  itburned  us  to  the  very  boneand 
fo  ftuck  to  our  fingers,  that  we  fcarce  know  yet  whether  we  are 
rid  of  it,  or  not.    In  this  our  mifery,  we  long  for  peace;  and 
fo  long  were  we  Grangers  to  it,  that  we  had  forgot  its  name, 
and  begun  to  call  it  REST  or  HEAVEN  :  But  as  foon 
as  we  are  again  grown  acquainted  with  it,  wc  fhall  better  be- 
think us,  and  perceive  our  miftake.     O  why  am  I  then  no 
more  weary  of  this  wcarinefs?  and  why  do  I  fo  forget  my  rc- 
fting  place  ?  Up#then,  O  my  foul,  in  thy  moft  rai fed  and  fervent  Jer.j  o.& 
defires  I  Stay  not  till  this  Flefh  can  defire  with  thee;  its  Appe- 
tite hath  a  lower  and  bafer  object.  Thy  Appetite  is  not  fenii- 
tive,  but  rational;  diftind  from  its;  and  therefore  look  not 

U  u  u  4  that  1 


Reade  Bp  Hilt\ 

Souls    Farcwclj 
to  Earcb. 


184 


the  Stfats  rvtrUfking  Reft.  Part  4, 


that  Senfc  fhould  apprehend  thy  blefled  object,  and  tell  thee 
what  and  when  to  defire.  Believing  Rcafon  in  the  Glafs  of  Scri- 
pture may  difcern  enough  to  raife  the  flame :  And  though  Scnfe 
apprehend  not  that  which  muft  draw  thy  defires,  yet  that  which 
may  drive  them  it  doth  eafily  apprehend.lt  can  tell  thee,that  thy 
prefent  life  is  filled  with  diftrefsand  forrows,  though  it  cannot 
tell  thee  what  is  in  the  world  to  come.Thou  needft  not  Scripture 
to  tell  thee,  nor  Faith  to  difcern,  that  thy  head  aketh,  and  thy 
ftomackisfick,  thy  bowels  griped,  and  thy  heart  grieved  ;-and 
fome  of  thefe,or  fuch  like,arc  thy  daily  cafe.  Thy  friends  about 
thee  arc  grieved  to  fee  thy  griefs,&  to  hear  thy  dolorous  groans 
and  lamentations ;  and  yet  art  thou  loth  to  leave  this  woful  life? 
is  this  a  ftatc  to  be  preferred  before  the  Ccleftial  glory  ?  or  is  it  \ 
better  to  be  thus  miferablc  from  Chrift,  then  to  be  happy  with  ' 
hira  ?  or  canft  thou  poflibly  be  fo  uabclieving,  as  to  doubt  whe- 1 
ther  that  life  be  any  better  then  this  ?  O  my  foul !  doth  not  the  | 
dalnefs  of  thy  defires  after  Reft,  accufe  thee  of  mod  deteftable ; 
ingratitude  and  folly  ?  Muft  thy  Lord  procure  thee  a  Reft  at  fo ! 
dear  a  rate, and  doft  thou  no  more  value  it?  Muft  he  purchafe  thy 
Reft  by  a  life  of  labor  and  forrow,  and  by  the  pangs  of  a  bitter, 
curfed  death  ?  and  when  all  is  done,  hadft  thou  rather  be  here 
1  without  it  ?  Muft  he  go  before  to  prepare  fo  glorious  a  Manfion 
■  for  fuch  a  wretch ,  and  art  thou  now  loth  to  go  and  poflefs  it  ? 
;  muft  his  bloud,and  care  and  pains  be  loft?  O  unthankful,unwor- 
falthfulT  Do  J  thy  Soul  I  Shall  the  Lord  of  glory  be  willing  of  thy  company, 
n«t  wifh  me  to  j  and  art  thou  unwilling  of  his?  are  they  fit  to  dwell  with  God, 
that  had  rather  ftay  from  him?  Muft  he  crown  thee,  and  glo- 
rifie  thee  againft  thy  will?  or  muft  he  yet  deal  more  roughly 
with  thy  darling  flefh>&  leave  thee  never  a  corner  in  thy  ruinous 
cottage  for  to  cover  thee,but  fire  thee  out  of  all, before  thou  wilt 
away  ?  Muft  every  fenfe  be  an  inlet  to  thy  forrows  ?  and  every 
friend  become  thy  fcourge  ?  and  Jobs  Meffengers  be  thy  daily  in- 
telligencers ?  and  bring  thee  the  Curranto's  of  thy  multiplied 
calamities,  before  that  Heaven  will  fecm  more  defirablc  then 
this  Earth  ?  Muft  every  joint  be  the  feat  of  Pain  ?  and  every 


The  things  of 
his  world  do 
lothing  de- 
ight  me ,  nor 
my  temporal 
Kingdom.  It 
is  better  for 
ne  to  die  in 
Jefus  Chrift, 
then  to  reign 
in  the  ends  of 
the  earth. 
For  I  defire 
after  the  Lord, 
the  fon  of  the 
true  God,  and 
the  Father  of 
Jcfus  Chrift. 
Him  I  feek, 
and  him  that 
died   and  rofe 
for  us.  Spare 
me,  Brethren, 
hinder  me  not 
from  life  i  For 
Jefus  is  the 
life  of  the 


Die*  For 
Life  without 
Chrift,  is 
Death.    Being 
refolved  to  be 
Gods,   I  may 
j  not  pleafe  the 
world.  Suffer 
me  to  behold 
the  pure  light. 
When  I  come 

thither  I  (hall  1  Member  deny  thee  a  room  co  reft  in  ?  and  thy  groans  be  indited 

God  Let  me  alone  that!  may  be  an  imitator  of  the  fufferingof  my  God.  He  that  would  have 
him  in  himfelf,let  him  know  what  I  would  have.and  fuffcr  with- me,  asknowing  what  is  in  me, 
faith  Ignttim  in  EfifiM  RsmAU.cdit.Vjferiipag.S7- 

from 


Pan  4, 


The  Saints  everlaftlng  Reft. 


*85 


from  the  very  heart,  and  bones,  before  thou  wilt  be  willing  to 
leave  this  flcfh?Muft  thy  heavy  burdens  be  bound  upon  thy  back? 
and  thy  (b  intolerable  Paroxyfms  become  incciTant  ?  and  thy  in- 
termittent aguifh  woes  be  turned  into  continual  burning  feavers? 
Yea,  muft  Earth  become  a  very  Hell  to  thee,  before  thou  wilt 
be  willing  to  be  with  GodpO  impudent  foul,if  thou  bcnDt  afha- 
med  of  this  '.what  is  loathing,if  this  be  love  ?  Look  about  thee,0 
my  foul ;  behold  the  moft  lovely  Creature,or  the  mod  deferable 
State ;  and  tell  me,  Where  wouldft  thou  be,  if  not  with  God  ? 
Poverty  is  a  burden,  and  riches  a  fnarc  :  Sicknefs  is  little  plcafing 
tothcc,and  ufually  health  is  little  fafe;  the  one  is  full  of  forrow, 
and  the  other  of  fin.  The  frowning  World  doth  bruife  thy  heel ; 
and  the  fmiling  World  doth  fling  thee  to  the  heart!  When  it 
fcemeth  ugly,it  caufeth  loathing;when  beautcous,it  is  thy  bane; 
when  thy  condition  is  bitter,  thou  wouldft  fain  fpit  it  out ;  and 
when  delightful,it  is  but  fugercd  mifery,and  deceit:The  fweeteft 
poyfon  doth  often  bring  the  fureft  death.  aSo  much  as  the  world 
is  loved  and  delighted  in,  fo  much  it  hurteth  &  endangereth  the 
lover ;  and  if  it  may  not  be  loved,  why  fhould  it  be  defired  ?  If 
thou  be  applauded,  it  proves  the  moft  contagious  breath  ;  and 
how  ready  are  the  fails  of  Pride  to  receive  fuch  winds-?  fo  that  it  Hum  vel  ex 
frequently  addcth  to  thy  (in,  but  not  one  cubit  totheftature  of  trufti  agyres, 
thy  worth  :  And  if  thou  be  vilified,  flandered,  or  unkindly  ufed, 
methinks  this  (hould  not  entice  thy  love !  Never  didft  thou  fit  by 
the  fire  of  profperity  &  applaufe,but  thou  hadft  with  it  the  fmokc 
that  drew  water  from  thy  eyes ;  never  hadft  thou  the  Rofe  with- 
out the  pricks;  and  the  fweetnefs  hath  been  expired,  and  the 
beauty  faded,  before  the  (cars  which  thou  hadft  in  gathering  it, 
were  healed.  Is  it  not  as  good  be  without  the  honey,  as  to  have 
it  with  fo  many  fmartingftings?  Thehigheft  delight  thou  haft 
found  in  any  thing  below,hath  been  in  thy  fuccefsful  Iabors,and 
thy  godly  friends :  And  have  thefc  indeed  been  fo  fweet,  as  that 
thou  fhouldft  be  fo  loth  to  leave  them  ?  if  they  feem  better  to 

quietet.  Hon 
cibuifecuro,  fomnufve  contingh ;  [ujpirtt  illein  convivio,  bibat  licet  gemma;  tfcum  epulis  mxrei- 
dum  corpm  toriu  mollior  dltofiau  confident,  vigiht  in  pluma.  Ncc  inteuigit  tnifer  fibi  Jpceiofa  efie 
fuppltcu  ,  auro  fc  illigtuum  tcn<;ri,&poffiicri  magli  quxm  pojjtdere  divitidt  itqs  oper.  0  detcftabilk 
cxcitM  Pentium. !  Er  supiitUtis  %n\xnx  profundi  ciligo  I  Cum  exonerare  fepojjct,  y  Uvirt  ponderibm, 
per  - '  ;  • ;  U  form*  V  iigcntibm  inenbire,  pergit  pxnxlibm  cumulti  pertinaciter  aibtrere  I  Cyprian. 
Ep'ft.x.  zlDout.  pac.?. 

thee. 


a  ^uibus  dr- 
genti  &*  auri 
maximum  pon- 
dm,  a?  pecu- 
niirum  ingen- 


vel  defofte 
ftrucs'y  60s  etiam 
inter  divitia/s 
[um  trepidos 
€9gitttionk  in- 
'  certa   folicimdo 
J  difcrutiu,  ne 
prtdo  vajlet, 
ne  pcrcujfor  in- 
feftet,  ne  intmi- 
ea  cujufo  locu- 
pletioris  invi- 
dia  edumnio- 
fis  littbm  in- 


286 


The  Saints  cverLfting  Reft. 


Part  4. 


thee,then  2  life  with  God,  it  is  time  for  God  to  take  them  from  j 
thee  I  Thy  ftudies  hath  been  fweet,  and  have  they  not  been  a!fo  ! 
bitter  ?  My  mindermb  beenpleafed,  but  my  body  pained  ;>and 
the  wearinefsoftheflefh,  hath  quickly  abated  thepleafures  of 
the  Spirit.    When  by  painful  ftudies  I  have  not  difcovered  the 
truth, it  hath  bin  but  a  tedious  way  to  a  grievous  endjdifcontent 
and  trouble  purchafed  by  toilfom  wearying  laborsjAnd  if  I  have  ! 
found  out  the  truth(hy  Divine  afliftance)I  have  found  but  an  ex-  I 
pofed  nakedOrphan,that  hath  coft  me  much  to  take  in  &  cloath, 
and  keep; which  (though  of  noble  birth,yea,a  Divine  off- fpring,  I 
and  amiable  in  mine  eyes,  and  worthy  I  confefs  of  better  enter-  ' 
tainment,  yet)  from  men  that  know  not  its  defcent,  hath  drawn 
upon  roc  their  envy,  and  furiou9oppofition;  and  hath  brought  j 
the  blinded  Sodomites  (with  whom  I  lived  at  fomc  peace  before)  ! 
to  crowd  b  about  me,and  aflTault  ray  doors,  that  I  might  profti-  j 
tute  my  heavenly  Guefts  to  their  pleafure,  &  again  expofe  them, 
whom  I  had  fo  gladly  and  lately  en  tertaincd;yea,the  very  Tribes 
of  Ifrael  have  been  gathered  againft  me,  thinking  that  the  Altar  i 
which  1  built  for  the  intercft  of  cTruth,andUuity,and  Peace,had  I 
been  erected  to  the  Introduction  of  Error  and  Idolatry ;  And  fo  ; 
!  the  increafcof  Knowledge,hath  bin  the  increafe  of  Sorrow.  My  ! 
heart  indeed  is  ravifhed  with  the  beauty  of  naked  Truth  ;  and  I  j 
am  ready  to  cry  out  (J  have  found  it]  or,  as  Aquinas,  \j2onclu-  \ 
[urn  eft  contra,  &c]  But  when  I  have  found  it,  I  know  not  what  i 
to  do  with  it.  If  I  confine  it  to  my  own  breft,and  keep  it  fecret  to  \ 
my  fclf,it  is  as  a  confuming  fire,(hut  up  in  my  heart  and  bones.  I  \ 
am  as  the  Lepers  wkhoutSamaria^or  as  thofe  that  were  forbidca  | 
to  tell  any  man  of  the  works  of  Chrift,I  am  weary  of  forbearing, 
t  cannot  ftay.  If  I  reveal  it  to  the  d  world,  I  can  expecl  but  an  un-  j 
welcome  entertainment,and  an  ungrateful  return-Forth^y  have  j 
taken  up  their  (landing  in  religious  knowledge  already,  as  if  they  j 

were  at  Heretsles  Pillars,and  bad  no  further  to  go,  nor  any  more 

dico ,  non  all-go 

me  ad  unum  aliqucm  $  proceribm.  Eft  &  mibi  cenfendi  jus*  Itaque  ahquem  fequar ;  aliqucm  jubebo 
[ententiam  dividerc.  Fortafie&poftomvescitatus,  nihil  improbabo  ex  hU  qua  prions  decreierint  j 
&  dieam  ;  Hoc  amphusfenuo.  Seneca  de  vita  beata,  cap-j.  d  Nihil  mo  Jo  quietis  am  fecuritatis 
invenire  poffurnus  ,  X^rn  adBuc  in  nobis  ipfis  ingemifemut ,  gravati  adopuonem  expecl  antes ;  Cum 
dutcm  mortale  hoc  induerit  tmmortalitatem  ,  tunc  nulla  erit  diabolic*  fraudis  impugnatio,  nullum  , 
baretic£  pravitatis  dogma ,  nulla  infidcli*  populi  impiew  i  omnibw  ha  pucatis  &  empofittt, 
ut  in  tabernaculis  juftorum  fola  audiatur  vox  exultationis  (?  [atntis.  Greg,  in  7.  Pfal.  pani- 
rent. 

. to< 


b  Memim 
quid  Buchot- 
cerus  icMe- 
lan&hone 
convitiis  Lice' 
rato  diccre 
fotebit:  £>ui- 
dam  futit  A- 
nathema  fe- 
cundum  dici, 
quidam  fecun- 
dum  efle :  Ma- 
lm ego  cum. 
Phiiippo  Ana- 
i  them  a  fecundum 
I  diet,  quim  cum 
\illo  fecunium 
[tfe. 
1  Jofh.ai. 
jBccl.1.18. 

%oftram 
opiniouem  cum 
non  all-go 


Part  4, 


l  be  Saints  everUjltng  Reft. 


287 


mcliorjL.     1 
would  God 
would   humble 
MiniiUrs  to 


to  Iearn;cThey  dare  be  no  wifer  then  they  are  already, nor  receive  ( e  xmbak  Me 
any  more  of  Truth,then  they  have  already  received, left  thereby  '  eft,  qui  eft  a.i 
they  fliould  accule  their  Anecftors  and  Teachcis,  of  Ignorance    ufienii  pit* 
and  Imperfection, and  themfelves  fliould  feem  to  be  mutable  2nd    em!m  linh  & 
uncon(hnc,and  to  hold  their  opinions  in  Religion  with  referves.    ™!m  Etiklpum 
The  moll  precious  Truth  not  apprehended,  doth  feem  to  be  Er-    Mn  untum 
ror,and  fanraftick  novelty.Every  man  that  readcth  what  1  write,   focerc,  fed  & 
will  not  be  at  the  pains  of  thofe  tedious  ft#ics  to  finde  out  the   ^tere' 
crutb,a«  1  have  been  :  but  think  it  fhould  meet  their  eyes  in  the   "???  &  ', 
very  reading.   If  the  mcer  writing  of  Truth,  with  its  clearelt   ^  nmmt 
Evidence,  were  all  that  were  neceiTary  to  the  apprehenfion  of  it   enfen,  &pro- 
by  otheis/bcn  the  loweflScholar  in  theSchool  might  be  quickly  [/«*  dijccnh 
as  good  as  the  higheft.  So  that  if  J  did  fee  more  then  others,  to 
reveal  it  to  the  lazy  prejudiced  world,would  but  make  my  friends 
turn  enemies,  or  look  upon  me  with  a  ftrange  and  jealous  eye. 
And  yet  truth  is  fo  dear  a  friend  it  felf  (  and  he  that  fent  it  much  |  Lain  this  cx- 
more  dear)  that  whatever  I  fuffer  I  dare  not  llifle,  or  conceal  it.  ;  celkntlcflba. 
O  what  then  are  thefe  bitter-fweet  iludies  and  difcoverics,  to  the   JV^ '£  ^' 
everiafting  views  of  the  face  of  the  God  of  Truth?  f  The  light  jy"^  pomp 
that  here  I  have,is  but  a  knowing  in  partjand  yet  it  cofteth  me  fo   that  famous 
dear,  that  in  a  temptation  I  am  almoft  ready  to  prefer  the  quiet    Dcftrua 
lllent  night,  before  fuch  a  rough  tempeftuous  day.  But  there  I 
(hall  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  maketh  it  feem  more  dreadful  then 
delightful.  And  fhouldft  thou  be  loth  then,  O  my  foul,  to  leave 
this  for  the  Eternal  perfect  Light  ?  and  to  change  thy  Candle, 
for  the  glorious  Sun?  and  to  change  thy  Studies  and  Preaching 
and  Pr  ;ying,for  the  Harmonious  Praifes  and  fruition  of  the  Blef-  I  hmo  (um 
fed  God  ?  iniigncr  :  cx- 

Nor  will  tbylofs  be  greater  in  the  change  of  thy  company,then  ccJam  bmi- 
of  thine  in.ploymcrt.  S  Thy  friends  here  have  heen  indeed  thy  ^mJjc°^m> 
delight:  And  have  they  not  been  alfo  thy  vexation,and  thy  grief?   %,J^\  %ittf 
They  are  grseious ;  and  are  they  not  alfo  finful  ?  they  are  kinde  \  ttugero,  bomi- 
and  loving;  and  are  they  not  alfo  pecvifh,  froward,  andfoon  Nn  ncn  dicxm-, 

Exttdai 
ipfc,  &  dtthigJi  mecum.    Auguftin.  Serm.20.  dc  Veib.  Apoft.  cap.  3.    Nullus  <w\ '  (uavior  a^i- 
mo  tibm  tft  quam  Coznitio  VitiUtk  :  ut  Laftjvtiu*  [xftitui.  lib.  1 .  cap.  1.    s  Amibxie  cftprarffe  Ct 
txhm  *,  fed  placer*  difcile.  Muliunetmm  tS"  inkr  cognitos,  femper  dura  an  ft  tint  n  eft.   Symmacha* 
lib.  10.  Epii1.i6.  Theodofio. 

difp!eafed 


of  ihe  Ro- 
manc  ufurpa- 
tion,  and  of 
iinwritren 
Traditions. 
*  Et  ego  ih~ 
dignor,   quia 
non  row  JuQi- 
tiam  Dei?  Si 


288 


The  Stints  everlafting  Rc(t+ 


Part  4. 


i»  Fetus  diftum 
eft,A  Ufio  iram 
pari  <*/£que    \ 
&  ab  cfurien- ' 
tc,  &  fitiente, 
($>  ab  omni  bo- 
mine  quern  ali- 
qutresurit. 
Ham  ut  ulcer* 
adlevemtaftum, 
deinde  etiam 
ad  fujpicioncm 
taftus  condole- 
fcunt:  ita  ani- 
mus affeftus, 
minimis  offen- 
ditur :  adeo 
j  ut  quofddm  falu- 
j  titio>  epifioU, 
or  Alio  &  inter- 
rogate ad  litem 
evocent. 
Nunquam 
fine  querela 
aegra  tangun- 
tur.    (How 
true  have  I 


difpleafed  ?  they  are  bumble  -but  withal,alas,how proud  !  they 
will  fcarce  endure  to  hear  plainly  of  their  difgraceful  faults;they 
cannot  bear  undervaluing,or  difrefpeftj  they  itch  after  the  good 
thought$,and  appiaufc  of  others;  they  love  thofe  beft,thathigh- 
lieft  efteem  them  :  The  miffing  ofacurtefie,  a  fuppofed  flighting 
or  difrcfpecl;  the  contradicting  of  their  words  or  humors,a  dif- 
ference in  opinion,  yea,  the  turning  of  a  ftraw,will  quickly  (hew 
thee  the  pride,and  tjp  uncertainty  of  thy  friend. Their  graces  are 
fweet  to  thee,&  their  gifts  are  helpful;  but  are'not  their  corrup- 
tions bitter,and  their  imperfections  hurtful?Though  at  a  diftance 
they  fcem  to  thee  moft  Holy  and  Innocent ;  yet  when  they  come 
nearer  thee,  and  thou  haft  throughly  tried  them,  alas, what  (illy, 
frail,andbfro  ward  pieces  arc  the  beft  of  men  IThen  the  knowlcdg 
which  thou  didft  admire,appcareth  clouded  with  ignorance;and 
the  vertues  that  fo  (hined  asaGlow-wormin  the  nigbt,are  fcarce- 
ly  to  be  found  when  thou  feekeft  them  by  day-light.  When  tem- 
ptations arc  ftrong,  how  quickly  do  they  yecld  ?  what  wounds 
have  they  given  to  Religion  by  their  fhameful  fals  ?  Thofe  that 
have  been  famous  for  their  Holinefs,  have  been  as  infamous  for 
their  notorious  bainous  wickednefs ;  thofe  that  have  been  thy 
deareft  bofome  friends,  that  have  prayed  and  conferred  with 
thee,  and  helped  thee  toward  Heaven,  and  by  their  fervor,  for- 
wardnefs,and  heavenly  lives,have  (named  thycoldncfs,&earth- 
linefs,  and  dulnefs ;  whom  thou  haft  fingled  out, as  the  choiceft, 
from  a  world  of  profeflbrs ;  whom  thou  madeft  the  daily  com- 
panions and  delights  of  thy  life ;  are  not  fome  of  them  fain  to 
Drunkennefs,and  fome  to  Whoredom,  fome  to  Pride,Perfidiouf- 
j  nefs  and  Rebellion,  and  fome  to  the  moft  damnable  Heretics  and 
Divifions  ?  And  hath  thy  very  heart  received  fuch  wounds  from 
thy  friends  *  ?  and  yet  art  thou  fo  loth  to  go  from  them  to  thy 
God  ?  Thy  friends  that  arc  weak,are  little  ufeful  or  comfortable 
to  thee :  and  thofe  that  are  ftrong  are  the  abler  to  hurt  thee;  and 
the  bcft,if  not  needfully  ufed,will  prove  the  worft.  The  better  & 


evocent,  fed  feranu  Mays  adbuc  prodcrunt  lubmijft,  (?  bumani &  dukes 
nem.  Seneca  li. 3 .  de  Ira,  cap.8.  p.43 e. 


mn  tamen  ufe  in  aduUtio* 
keener 


Pare  4, 


The  Sa/nts  everUjling  Reft, 


189 


kcencr  thy  knife  is,  the  (boner  and  deeper  will  it  cut  thy  lingers, 
if  thou  take  not  heed.  Yea,  the  very  number  of  thy  friends  is  a 
burden  and  trouble  to  thee:  every  one  fuppofeth  he  hath  fome 
intereft  in  thee,  yea  the  intereft  of  a  friend,  which  is  not  a  little  : 
and  how  infutficient  art  thou  to  fatisfie  all  their  expectations, 
when  itis  much  if  thou  canft  anfwer  the  expectations  of  one  ?  If 
thou  were  divided  amon;  fo  many,  as  each  could  have  but  little 
of  thee,  fo  thy  felfandGod  (who  fhould  have  mod)  will  have 
none.  Andalmoft  every  one  that  hath  not  more  of  thee  then 
thou  canft  fpare  for  all,  k  is  ready  to  cenfure  thee  as  unfriendly, 
and  a  negledcr  of  the  duty  or  reipe<fts  which  thou  owed  them  : 
And  fhouldft  thou  pleafe  them  all,  the  gain  wi  11  not  be  greatjnor 
art  thou  fure  that  they  will  3gain  pleafe  thee. 

Awake  then,  Omy  drowfiefoul,  and  look  above  this  world 
of  forrows !  Haft  thou  born  the  yoke  of  afflictions  from  thy 
youth,  and  fo  long  felt  the  fmarting  rod,  and  yet  canft  no  better 
undcrftand  its  meaning  Ms  not  every  ftroke  to  drive  thee  hence? 
and  is  not  the  voice  of  the  rod  like  that  to  £lijahy  What  doft 
thou  here  ?  Up  and  away.  Doft  thoa  forget  that  furc  prediction 
of  thy  Lord,  In  the  \\>or!djre  Jhj/l  have  trouble  ;  but  in  me  ye  {ball 
have  peace  ?  The  firft  thou  haft  found  true  by  long  experience : 
and  of  the  later  thou  haft  had  a  fraall  foretafte;  but  the  perfect 
/peace  is  yet  beforc,which  till  it  be  enjoyed  cannot  be  clearly  un- 
derftood. 

Ah  ray  dear  Lord,I  feel  thy  meaning ;  its  written  in  my  flefh ; 
its  engraven  in  my  bon?s :  My  heart  thou  aimeft  at;  thy  rod  doth 
drive,thy  (ilken  cord  of  love  doch  draw;and  all  to  br*ng  ft  to  thy 
felf:  And  is  that  all,  Lord  ?  is  that  the  worft  ?  Canfucha  heart 
be  worth  thy  having  ?  Make  it  fo  Lord, and  then  it  is  thine  ;  Take 
it  to  thy  felf,  and  then  take  me.  1  can  but  reach  it  toward  thee, 
and  not  unto  thee  :  I  am  too  low  ;  and  ic  is  too  dull ;  This  clod 
hath  life  to  ftir,  but  not  to  rife,  Leg«ith:th,  bur  wings  it  want- 
eth.  Asthefeeblechilde  to  chetender  m  cher,  r  lookev  up  to 
thee,  andftrctchcuh  out  the  hinds,  anil  fvn  won  Id  brave  fhee 
take  it  up.  Though  1  cannot  (*<>  free'y  t'av  [[My  he  <ct  U  wn  c'^c, 
si  7  foul  longeth  a^rer  cheej  ,er  can  I  lay, <  Nftig  for  fuch  a  lung- 
in»  heart,  rhc-twiriiateyeta  ftrtving  in  m*  Kowejs:  lha  fpirit  is  j 
i£,tht  rl  :fh  is  weik  ;  lorh.    The 

flcih  is  unwilling  .0  lie  roxt  aires  to 

be, 


k  Ingratitude 
vem  cave  un- 
quam  Maximum 
Crimen,  ne  ad~ 
mittw :   lg- 
nofee  tauquam 
Icviffimo,  fi  xi- 
mifium  eft. 
Hac  eft  enim 
injuria  fumma ; 
Betteficium  per- 
didifli?  fahfum 
eft  tibi  ex  ttlo 
quod  eft  opti- 
mum,  Dcdifti. 
Seneca  de  Be- 
nefic.  Li t  c.io. 


290 


The  Saints  evtriajlmg  Rttt, 


Part  4, 


be  with  thee.  My  fpiritcrieth,  Let  thy  Kingdom  come,  or  elie 
let  me  come  unto  thy  Kingdom  ;  but  the  flefh  is  afraid  Icaft  thou 
fhouldeft  hear  my  prayer,  and  take  me  at  my  word.  What  fre- 
quent contradictions  doll  thou  find  in  my  rcquefts,becaufc  tnere 
is  fuch  contradiction  in  ray  fclf?  My  prayers  plead  againft  my 
prayers ;  and  one  part  begs  a  denial  to  the  other.  No  wonder  if 
thou  give  me  fuch  a  dying  life,  when  I  know  not  whether  to  ask 
for  life  or  death.  With  the  fame  breath  do  I  beg  for  a  reprival 
and  removal :  And  the  fame  groan  doth  utter  my  defires  and  my 
J  fears.  My  foul  would  go,  my  flefh  would  flay.  My  foul  would 
!  fain  be  out,  my  flefh  would  have  ihee  hold  the  door.  OblefTed 
!be  tby  Grace  that  makes  advantage  of  my  corruptions,  even  to 
contradict  and  kill  tbemfelves.  For  I  fear  my  fear$,and  forrow  for 
my  forrows,and  groan  under  my  flcfhlygroaBs:  I  loath  my  loth- 
ncfs,and  I  long  for  greater  longings  •  And  while  my  foul  is  thus 
tormented  with  fears  and  cares,  and  with  the  tedious  means  for 
attaining  my  defires,  it  addcth  fo  much  to  the  burden  of  my 
troubles,  that  my  wearinefs  thereby  is  much  increafed,  which 
makes  me  groan  to  be  at  Reft.  Indeed,  Lord,  my  foul  it  fclf  alfo 
is  in  a  ftraight,  and  what  to  chufe  I  know  not  well ;  but  yet  thou 
knoweft  what  to  give :  To  depart  and  be  with  thee,  is  Beft  5  but 
yet  to  be  in  the  flelh  feems  needful.  Thou  knoweft  I  ara  not 
weary  of  thy  work;but  of  forrow  and  fin  I  mu ft  needs  be  weary: 
I  am  willing  to  ftay  while  thou  wilt  here  employ  roe,  and  to  di- 
fpatch  the  work  which  thou  haft  put  into  my  hands,  till  thefe 
ftrange  thoughts  of  thee  be  fomewhat  more  familiar,  and  thou 
haft  raifed  me  into  fome  degree  of  acquaintance  with  my  fclf; 
But  1  befeech  thecjray  no  longer  when  this  is  done.  Stay  not  till 
fin  fhall  get  advantage,  and  my  foul  grow  earthly  by  dwelling  on 
this  earth,  and  my  defires  and  delights  in  thee  grow  dead  ;  But 
while  I  mufl:  be  here,let  me  be  ftill  amending  and  afcending,makc 
me  ftill  better,  and  take  me  at  the  beft.  I  dare  not  be  fo  impati- 
ent of  living,  as  to  importune  thee  to  cut  ofFmy  time,  and  urge 
thee  to  fnatch  me  hence  unready;  becaufe  I  know  my  everlaftiDg 
ftate  doth  fo  much  depend  on  the  improvement  of  this  life.  Nor 
yet  would  I  ftaywhenmy  work  is  done;  and  remain  here  fin- 
ning when  my  brethren  are  triumphing  :  I  am  drowning  in  tears 
while  they  fwim  in  joys ;  I  am  weeping,  while  they  are  finging  • 
I  am  under  thy  feet,  while  they  are  in  thy  bofome:  Thyfoot- 

fteps 


Part  4.  Tbt  Saints  everUfltng  Reft. 


291 


(reps  bruifc  &  break  this  worm,  while  thofe  Scars  do  (bine  in  the 
Firmament  of  glory  :  Thy  frowns  do  kill  me,  while  they  arc 
qiickned  by  thy  fmiles :  They  are  ever  living,and  I  am  daily  dy- 
ing ;  Their  joys  are  raifed  by  the  knowledge  of  their  endlefnefs, 
my  griefs  arc  enlarged  by  ftill  expeftmg  morcjwlule  they  poflefs  ', 
but  one  continual  pleafure,  I  bearthc.fuccefiive  afTiultsof  frtfti 
calamiticsjOnc  billow  falsia  theneck  ofanother,and  when  J  am  , 
tiling  up  from  under  one,anothcr  comes  &  (hikes  me  down.  Yet 
I  am  thy  childe  as  well  as  :hey;Chrift  is  my  head  as  wel  as  theirs: 
why  is  there  then  fo  great  a  diltancc?  How  differently  dofr  thou 
ufe  us  when  thou  art  Father  to  us  all?  They  fit  at  thy  Table, 
while  I  muft  ftand  without  the  doors-.    But  I  acknowledge  the 
equity  of  thy  waies :  Though  we  all  are  children,  yet  I  am  the 
Prodigal ;  and  therefore  mceter  in  this  remote  country  to  feed 
on  husks,while  they  are  alwaies  with  thee  and  poflefs  thy  glory. 
Though  we  all  are  members,  yet  not  the  fame:  they  are  the 
tongue  and  ficter  to  praife  thee;They  are  the  hands  and  fitter  for 
thy  fcrvice;!  am  the  feet,and  therefore  mceter  to  tread  on  earth, 
and  move  in  dirt ;  but  unfi:  to  ftand  fo  near  the  head  as  they. 
They  were  once  tbcmfelves  in  my  condition;  and  I  (hall  fhortly 
be  in  theirs.  They  were  of  the  loweft  form,  before  they  came  to 
the  higheft  ;  They  furTcred  before  they  reigned  ;  They  came  out 
of  great  tribulation,  who  now  are  (landing  before  thy  Throne: 
And  (hall  not  I  be  content  to  come  to  the  Crown  as  they  did  ? 
and  to  drink  of  their  cup,before  I  fit  with  them  in  the  Kingdom  ? 
The  blefled  fouls  of  David,   Paul,  Auftin,  Calvin,  Perkins, 
Bajne^  Parker^  Ames,eBradfiaw,<DodJ  Preflon,  Stoughton,  Sibbes, 
with  all  the  fpirics  of  the  juft  made  perfed,wcre  once  on  earth  as 
I  am  now,  as  far  from  the  fight  of  thy  face  and  glory  5  as  deep 
in  forrows ;  as  weak  and  fick  and  full  of  pains  as  I ;  Their  fouls 
were  longer  imprifoned  in  corruptible fiefh  :  I  fhallgobut  the 
way  that  they  all  did  go  before  me  :  their  houfe  of  clay  did  fall 
to  duft,  and  fo  mull  mine.   Th/  world  they  are  now  in,  was  as 
ftrangetothem  before  they  were  there,  as  it  is  to  me.    l  And 

I  Thofe.whoin 
they  love,  and  are  accuftgmed  to,  and  play  with,yet  they  are  afraid  of  if  they  fee  them  difguifed. 
We  mutt  remove  the  vizard,  not  from  perfons  oaely,  but  alio  from  things,,  that  we  may  fee 
I  them  bare- faced,  Jj^il  no:  me  of  fwords  and  fire,  and  a  company  of  Tormentors  racing  about 
thee.  Tjic  away  the  vizard  of  that  pomp,  wfcich  covers  it  and  frighteth  fools  3  and  all  is  buc 
Death  >  u  hich  my  iervant  lately  ddpifed.  Sew t  Epi(i.*4>  xi  LuuL  p.  5 68. 

am 


1  It  bcfals  us 
biii^er  chil- 
dren  as  you 
fecit  oft  beta's 
our  Children ; 


292 


The  Saints  evcrlafting  Reft. 


Pare  4. 


pfai.42.i3  2. 

Phil.j.  19,10, 
21 


J  am  I  better  then  all  thefc  precious  fouls  ?  I  am  contented  there- 
fore, O  my  Lord,  to  ilay  thy  time,  and  go  thy  way,  fo  thou  wilt 
exalt  me  alfo  in  thy  feafon,and  take  me  into  rhy  bzrn  when  thfcu 
feeft  me  ripe.-  In  the  mean  time,  I  maydefire,  though  I  am  not 
co  repine ;  I  may  look  over  the  hedge,  though  r  may  not  break 
over;  I  may  believe  and  Wifli,tbough  not  make  any  finful  hafte 
I  am  content  to  wait,  but  not  to  lofc  thee;  And  when  thou  feeft  1 
me  too  contented  with  thine  abfence,  and  fatisfying  and  pleafing 
my  felf  here  below;  O  quicken  up  then  my  dull  d*fircs,and  blow 
up  the  dying  fpark  of  love :  And  leave  me  not  till  I  am  able  un- 
feignediy  to  cry  out,  As the  Hart  pantetk rafter  the  brooks^andthe 
dry  Undthirftethfor  the  Vvaur  ft  reams,  fo  thirfteth  my  foul after 
thee O God ;  When  /hall  I  com* and  appear  before  the  living  God? 
2  Cor.  1-  1 A  >  TiU  my  daily  converfation  be  V?ith  thee  in  Heaven,  and  from  thence 
7,8.    I  may  longingly  expetl  my  Saviour  :  Till  my  afftElions  are  fet  on 
C0I.3.  ij2,$;4'    things  above ,  Vphere  Chrift  k  reigning^and  my  life  isMd  :  Till  lean 
wal\by  Faith  and  not  bj 'fight ;  billing  rather  to  be  abfenifrom 
the  body  andprefent  Vviththe  Lord.  What  intereft  hath  this  empty 
world  in  me  ?  and  what  is  there  in  it  that  may  feera  fo  lovely,  as 
to  entice  my  defires  arid  delight  from  thee,  or  make  me  loth  to 
come  away?  when  I  look  about  me  with  a  deliberate  undeceived 
eye;  methinks  this  world's  a  howling,  wildernefs,  and  moft  of  I 
the  inhabitants  are  untamed  hideous  monfrers.  All  its  beauty  I 

can  wink  into  blacknefs,    and  all  its 
mirth  I  can  think  into  fadnefs ;  I  can 
drown  ail  its  pleafures  in  a  few  penitent 
tears,  and  the  wind  of  a  figh  will  fcat- 
terthem  away.   When  I  look  on  them 
without  the  fpe&acles  of  flefti,  I  call 
them  nothing,  as  being  vanity,  or  worfe 
then  nothing,  as  vexation.  O  let  not  this  flefti  fo  feduce  my  foul, 
as  to  make  it  prefer  this  weary  life  before  the  Joys  that  are  about 
thy  Throne  !  And  though  death#of  it  felfbe  unwelcome  to  Na- 
ture,yet  let  thy  Grace  make  thy  Glory  appear  to  me  fo  defirablc, 
that  the  King  of  Terrors  may  be  the  MefTenger  of  my  Joy  ;  ra  O 
let  not  my  foul  be  cjccled  by  violence,  and  difpoffefTed  of  its 
Habitation  againft  its  will,but  draw  it  forth  to  thy  Self  by  the  fe- 
cret  powerof  thy  love,as  the  Sun-ftrine  in  the  Spring  draws  forth 


Not  that  we  may  not  here 

Taft  of  the  cheer  : 
But  as  birds  drink  and  then  lift  up  the  head, 

So  muft  we  fip,  and  think 

Of  better  drink 
We  may  attain  to  after  we  are  dead. 
Herbert  in  Temple. 


^WtiileBftuL 
tm3  nihil  in- 
dignm,  quAtn 
ad  trumia.  c*~ 
ob- 


n 


leftist,  non 
(equh  volunta- 
tismurrere,  fed  necejfnatk  vinculo  invitm  tr&bu  Gomarus  in  Ordtm.  Fttnebri  pro  Junto. 


the 


Part  4, 


The  Saints  everUfting  Rejl< 


the  creatures  from  their  Winter  Cejs ;  meet  it  balf-way,and  en- 
tice it  to  thee,  as  the  Loa-dftonc  doth  the  Iron,  and  as  the  great- 
er ll.ime  doth  attract  the  Ufs ;  Difpel  therefore  the  Clouds  that 
hide  from  me  thy  Love,  cr  remove  the  Scales  that  hinder  mine 
Eyes  from  beholding  Thee:  for  onely  the  Beams  that  ftream 
f;om  thy  Face,  and  the  fore-fight  or  tufteof  thy  great  Salvation 
can  make  a  foul  unfeignedly  to  fay,  Now  let  thy  fervAnt  depart  in 
pe.ice;  a  Reading  and  Hearing  will  not  ferve:  my  Meat  is  not 
fwect  to  my  Ear  or  to  my  Eye ;  it  muft  be  a  tafte  or  feeling  that 
mail  entice  away  my  foul :  Though  arguing  is  the  means  to  bend 
my  will,  yet  if  thou  bring  not  the  matter  to  my  hand,  and  by  the 
influence  of  thy  Spirit  make  it  not  eftedual,I  (hall  nevet  reafon  my 
foul  to  be  willing  to  depart.In  the  Winter,whcn  its  cold  and  dir- 
ty without,  I  am  loth  to  leave  my  Chamber  and  fire  ;  but  in  the 
Summer,when  all  is  warm  and  grcen,I  am  loth  to  be  fo  confined  ; 
(hew  me  but  the  Summer-fruits  and  pleafures  of  thy  Paradife, 
and  I  (hall  freely  quit  my  earthly  Cell.  Some  pleafure  I  have  in 
my  books,  my  friends,  and  in  thine  Ordinances ;  till  thou  haft 
given  mea  tafte  of  fomething  more  fweet,  my  foul  will  be  loth 
to  part  with  thefe :  The  Traveller  will  hold  his  Cloak  the  fader 
when  the  winds  do  blufter,and  the ftorms  afTault  him  ;  but  when 
theSun(hines  hot,he  will  caft  it  offas  a  burthen;  fo  will  my  foul, 
when  thou  frowneft,  or  art  ftrange,  be  lothcr  to  leave  this  gar- 
ment of  fle(h,but  thy  fmiles  would  make  me  leave  it  as  my  prifon; 
But  it  is  not  thy  ordinary  difcoveries  that  will  here  fuffice;  as  the 
work  is  greater,  fo  muft  be  thy  help.  b  O  cum  thefe  fears  into 
ftrong  defires,  and  this  lothnefs  to  die,  into  longings  after  thee  2 
while  I  muft  be  abfent  from  thee,  let  my  foul  as  heartily  groan 
under  thine  abfence,  as  my  pained  body  doth  under  its  want  of  1 
health  ;  And  let  not  thofe  groans  be  counterfeit  or  conftrained, 
but  let  them  come  from  a  longing,lovingheart,unfeignedly  judg- 
ing it  beft  to  depart  and  bewithChrift  :  And  if  I  have  any  more; 
time  to  fpend  on  earth,  let  me  live  as  without  the  world  in  thee, 
as  I  have  fometime  lived  as  without  thee  in  the  world.O  fuflfer  me ! 
not  to  fpend  in  ftrangenefs  to  thee  another  day  of  this  my  Pilgri- 
mage  1  while  I  have  a  thought  to  think,  let  me  not  forget  thec ; 
while  I  have  a  tongue  to  movejet  me  mention  thee  with  delight;  j 
while  I  have  a  breath  to  breathe,let  it  be  afcer  thee,and  for  thee;  | 
while  I  have  a  knee  to  bend,  let  it  bow  daily  at  thy  Footftool : 

Xxx  and' 


*»!■■ 


1  Accipe,  quod  i 
fcntititr  tamcqu2 
difcitur,  nccfer  < 
moras  temporum  j 
lovgi  agnitione 
coliigitur  i  (ei 
compendia  gra-  \ 
tu  maturdntu 
biuritur ,   ut 
Cypr.  Epitt.  1*  j 
adDQHat.ptzt 


bMortalhu  Wa, 
in  fujtats,  Gen* 
tilibui  (3*  cbri- 
ftibQftibuspeftis 
eftjta  Vcifcrvk 
faUimk  execf- 
fus  eft.  Junius 
moriens. 


*P4 


The  Saints  everlafting  Rtft< 


Part  4. 


and  when  by  ficknefle  thou^  confincft  mc  to  my  Couch,  do  thou 
make  my  Bed,  and  number  "my  pains,  and  put  all  my  Tears  into 
thy  Bottle.   And  as  when  my  fpirit  groaned  for  my  fins.the  flefh 
would  not  fecond  it,  but  defircd  that  which  my  fpirit  did  abhor'; 
fo  now,when  my  flcih  doth  groan  under  its  pains,  let  not  my  fpi- 
rit fccond  it,  but  fufrer  the  flefla  to  groan  alone,  and  let  me  dc- 
fire  that  day  which  my  fleCh  abhorreth,  that  my  Friends  may  not 
with  fo  much  forrow  wait  for  the  departure  of  my  Soul,  as  my 
Soul  with  joy  (hall  wait  for  its  own  departure ;  and  then  let  mc 
die  the  death  of  the  Righteous,  and  let  my  lad  end  bcas  his,  even 
a  removal  to  that  Glory  that  (hall  never  end;  Scncf  forth  thy 
Convoy  df  Angels  for  my  departing  Soul,  and  let  them  bring  it 
among  the  perfected  fpirits  of  the  Juft,and  let  me  follow  my  dear 
Friends  that  have  died  in  Chrift  before  mcjand  when  my  Friends 
are  weeping  over  my  Gravc,let  my  Spirit  be  rcpofed  with  thee  in 
Reft ;  and  when  my  Corps  (hall  lie  there  rotting  in  the  dark,  let 
my  Soul  be  in  the  Inheritance  of  the  Saints  in  Light;  And  O  thou 
that  numbered  the  very  hairs  of  my  head,  do  thou  number  all  the 
dales  that  my  body  lies  in  the  dull: ;  and  thou  that. writeft  all1 
my  members  in  thy  Book,do  thou  keep  an  account  of  all  my  fcat- 
tcred  bones ;  and  baften,  O  my  Saviour,  the  time  of  thy  return ; 
fend  forth  thine  Angels,  and  let  that  dreadfull,  joy  full  Trumpet 
found ;  delay  not,  left  the  living  give  up  their  hopes ;  delay  not, 
left  earth  mould  grow  like  hell,  and  left  thy  Church  by  divifion 
be  crumbled  all  to  duft,  and  diflblved  by  being  refolved  into  in- 
dividual Unites ;  Delay  not,  left  thine  enemies  get  advantage  of 
thy  Flock,and  left  Pride  and  Hypocrifie,  and  Senfuality,and  Un- 
belief fliould  prevail  againft  thy  little  Remnant,  and  iharc  among 
them  thy  whole  Inheritance,  and  when  thou  comeft  thou  findc  I 
not  Faith  on  the  Earth.    Delay  not,  left  the  Grave  (hould  boaft 
of  Victory  ;  and  having  learned  Rebellion  of  its  Gueft,  fhould  I 
plead  prcfcription,and  refufe  to  deliver  thee  up  thy  due;  O  haften 
that  great  Refurre&ion  Day  !  when  thy  command  fliall  go  forth, 
and  none  (hall  difobcy ;  when  the  Sea  and  Earth  (hall  yield  up 
their  He  ft  ages,  and  all  that  ftept  in  the  Graves  (ball  awake,  and 
(the  dead  in  Chrift  (hall  firft  arife-    wben  the  feed  that  thou 
fowedft  corruptible,  (hall  come  forth  incorruptible;  and  (graves 
that  received  but  rottenneflc,  and  retained  but  duft,  (hall  return 
thee  glorious  Starrts  and  Suns;  Therefore  dare  I  lay  down  my! 

carkafsi 


Part  4 


The  Saints  everUfling  Reft. 


carkafs  in  the  duft,cntrufting  it\not  to  a  Grave  but  to  Thcc :  and 
therefore  my  flefh  (hall  reft  in  Hope,  till  thou  raifc  it  to  the  pof- 
fcflion  of  the  EvcrUjUn^  R  8 ST.  Return,  O  Lord,how  long  t  O 
let  thy  Kingdom  come  !  Thy  defolate  Bride  faith, Come ;  for  thy 
Spirit  within  her  faith, C\?»*,whoteachcth  her  thus  to  pray  with 
groanings  after  thee^which  cannot  be  cxprcflcd:Thc  whole  Crea- 
tion faith,^*/w,waieing  to  be  delivered  from  the  bondage  of  cor- 
ruption, into  the  glorious  liberty  of  the  Sons  of  God:  Thy  fclf 
hath  &i&,Sure/y  I  come ;  AmentEvenfo  come  LORTf  fSSVSt 

The  Conclufion. 


Hus,Rcader,  I  have  given  thee  my  beft  advice,  for 
the  attaining  and  maintaining  a  heavenly  Convcr- 
fation.  The  manner  is  imperfedr,  and  too  much 
sninc  own ;  but  for  the  main  matter,  I  dare  fay,  I 
received  it  from  God.  From  him  1  deliver  it  thee, 
and  his  charge  I  lay  upon  thcc,  That  thou  entertain  and  pra&ife 
it.  If  thou  canft  not  do  it  methodically  and  fully,  yet  do  it  as  thou 
canft;  only,  be  furethoudoit  fcrioufly  and  frequently :  If  thou 
wilt  believe  a  man  that  hath  madefome  fmall  Trial  of  it,  thou 
(haltflnde,  it  will  make  thcc  another  man,  and  elevate  thy  foul, 
and  clear  thine  underlining,  and  polifti  thy  converfation,  and 
leave  a  pleafant  favour  upon  thy  heart ;  fo  that  thy  own  experi- 
ence will  make  thee  conf efs,  That  one  hour  thus  fpent  will  more 
erie&ually  revive  thee,then  many  in  bare  externall  duties ;  and  a 
day  in  thefe  contemplations  will  afford  thee  truer  content,  then 
all  the  glory  and  riches  of  the  Earth.  Be  acquainted  with  this 
work,and  thou  wilt  be  ( in  fome  remote  fort )  acquainted  with 
God:Thy  joys  will  be  fpiritual,and  prcvalent,and  lafting,accord- 
ing  to  the  nature  of  their  blciTcd  Object ;  thou  wilt  have  comfort 
in  life,and comfort  in  death;  When  thou  haft  neither  wealth  nor 
health,nor  the  pleafurcof  this  world,yct  wilt  thou  have  comfort: 
Comfort  without  the  prefence,  or  help  of  any  Friend,  without  a 
Miniftcr,  without  a  Book,  when  all  means  are  denied  thee,  or 

Xxx  i  taken 


295 


Ecce  ut  fine  cx- 

empbeft  in  bo- 

minibus  pcrfefta 

I  fuflhia :  (<?  ta- 

I  men  impojfibilis 

non  eft.   Fieret 

I  enimfi  tanta  vo- 

j  ta#r  adhiberc- 

Uur, quanta  fu$- 

\  cittantarei.Ef- 

fet  autcm  tamd} 

fi&nibileorum 

j  qua  pertinent  ad 

Juftitiam  nos 

liter  ex.  Et  et  fie 

|  deleft arc nt  ani- 

j  mum  fit  quicquid 

j  five  dolor  imp:- 
\dit.  Ddeftatio 
I  ilia  fuperaret. 
j  Aug.  dc  fyir.te*  j 


296 


The  Saints  evcrUJling  RcH. 


Part  4. 


1  Suppofe   thy 
felf  a  while  ta- 
ken up  into  the 
high  top    of  a 
fteep  mountain 
and  thence  be- 
hold the  face  of 
all  things  that 
are  done  be- 
low thee  '•   and 
bdhg    there 
free  thy    felf 
from  the   blu- 
fteringsof  the 
raging    world a 
doft  caft  thy 
eyes   on    all 
abroad.  Thou 
wouldit  then 
pity  the  worlds 
and  remember 
thy  felf,  and  be 
more  thankfull 
toGod,and  ex- 
ceeding   glad 
thattliouhadft 
efcapedit.  Be- 
hold thence  the 
highwaysftopt 
with  Robbers  ; 
the  Seas  befet 
with  Pirats  j 
andWarres  a''l 
abroad  in  hor- 
rid   blood  {hed 
of  Armies  : 
The  world   is 
drencht  in  the 
Blood  of   one 
another  5   and 
Murder,  which 
is    a    Crime 
when  fingle 


taken  from  tbec,  yet  maift  thou  have  vigorous,  real  Comfort. 
Thy  Graces  will  be  mighty,  and  a&ive,  and  victorious ;  and  the 
daily  joy  which  is  thus  fetcht  from  Heaven^will  be  thy  ftrength. 
aThcu  wilt  be  as  onetbatftandethon  the  top  of  an  exceeding 
high  Mountain  5  he  looks  down  on  the  world  as  if  it  were  quite 
below  him:  Howfmalldo  the  Fieldsi  and  Woods,  andCoun- 
treys feem  to  him?  Citjes  and  Towns  feembut  little  fpots.  Thus 
defpicabiy  wilt  thou  look  >on  all  things  here  below.  The  grcat- 
cft  Princes  will  feetn  sbclow  thee  but  as  Grafhoppers ;  and  the 
bufie,  contentious,  covetous  world,  but  as  a  heap  of  Ants. 
Mens  threatnings  will  be  no  terrour  to  thee ;  nor  the  honours  of 
this  world,  any  ftrong  enticement :  Temptations  will  be  more 
harmlefs,  as  having  loft  their  ftrength  •  2nd  Affli&ions  lefs  grie- 
vous^ as  having  loft  their  fting  ;  and  every  Mercy  will  be  better 
known  andteliftied. 

Reader,  it  is,  Under  Gcd,  in  thine  own  choice  now, whether 
thou  wilt  live  this  blcffedlire  or  not  j  and  whether  all  this  pains 
which  I  have  taken  for  thee,  (hall  profper  or  be  loft.  If  it  be 
loft  through  thy  lazinefs,  (  which  God  forbid  )  be  it  known  to 
thee,  thou  wilt  prove  the  grcateft  lofcr  thy  ielf".  If  thou  va- 
lue not  this  Heavenly  Angelical  life,  how  canft  thou  fay  that 
thou  valued  Heaven?  And  if  thou  vatoeit  not,  no  wonder  if 
thou  be  fhut  cut.  The  power  of  Godlinefs  licth  in  the  actings 
of  the  foul:  Take  heed  that  thou  (lick  not  in  the  vain  deluding 
form.  O  man  i  What  haft  thou  to  minde,  but  God  and  Heaven  ? 
Art  thou  not  almoft  out  of  this  world  already?  Doft  thou  not 
look  every  day,  when  one  difeafc  or  other  will  let  out  thy 
foul  ?  Doth  not  the  Bier  (land  ready  to  carry  thee  to  the  Grave  ? 
and  the  Worms  wait  to  feed  upon  thy  face  and  heart  ?  What  if 
thy  Pulfe  muft  beat  a  few  ftrokes  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  deep,  before  thou 
flccp  in  the  duft?  Alas,  what  will  this  be,  when  it  is  gone  ?  And 
is  it  not  almoft  gone  already  ?  Very  fhortiy  thou  wilt  fee  thy 
glafsrun  out,  and  fay  thy  felf,  My  life  is  done  I  my  time  is  gone  ! 
its  paft  recalling!  there's  nothing  now,but  Heaven  or  Hell  before 

:,  is  called  valour,  or  a  vertue  when  it  is  publickly  performed.    They  cfcape  the 
punifhment  of  their  wickednefs,  not  by  Innocency,  but  by  the  Greatnefs  and  Might  of  their 

I  cruelty.  Cypmn.E^iH.  1.  ad  Donat.Lege  ultra. 
mel 


Part 


The  Saints  everUfiing  Rtjt 


*91 


\  idc  J  O  where  then  flieuld  thy  heart  be  now,  but  in  Heaven? 
Didft  thou  but  know  what  a  dreadful  thing  it  is,to  have  a  Grange 
and  doubtful  thought  of  Heaven   when  a  man  lies  dying,  it 
'  would  furerouze  thee  up.  And  what  other  thoughts,  but  ftrange, 
can  that  man  have,  that  never  thought  ferioufly  of  Heaven,  till! 
then?  Every  mans  firft  thoughts  are  ftrange  about  all  things:1 
Familiarity  and  acquaintauce  comes  not  in  a  moment,  but  is  the'; 
confequentof  Cuftome,  and  frequent  Convcrfe.    And  ftrange-' 
nefs naturally  raifcth  dread,  as  familiarity  doth  delight.    What; 
clfe  makes  a  Fifb  or  a  wilde  Bca»t  flee  from  a  man,  when  dome- j 
(lick  creatures  take  pleafurc  in  his  company  ?  So  wilt  -thou  flee 
from  God  ( if  thou  kneweft  how  )  who  (hould  be  thy  onely 
happinefs,  if  thou  do  not  get  this  ftrangcneis  removed  in  thy 
life  time.    And  is  it  not  pity  that  a  Childe  (hould  be  fo  ftrange 
to  his  own  Father,  as  to  fear  nothing  more  then  to  go  into  his 
prcfencc?  and  to  think  himfelf  beft  when  he  is  furtheft  from 
him  ?  and  to  flee  from  his  face,  as  a  wilde  Creature  will  do  from 
the  face  of  a  man?  Alas,  how  little  do  many  godly  ones  differ 
\  from  the  world,  either  in  their  comforts,  or  willingnefs  to  die  ? 
and  all  becaufe  they  live  fo  ftrange  to  the  Place  and  Fountain  of 
their  comforts.    Bcfidcs,  a  little  verbal,  or  other  out  fide  duties, 
or  talking  of  Controversies  and  Doctrines  of  Religion,  or  for- 
bearing the  practice  of  many  fins,  how  little  do  themoftof  the 
j  Religious  differ  from  other  men,  when  God  hath  prepared  fo 
vaft  a  difference  hereafter  I  If  a  word  of  Heaven  fall  in  now  and 
\  then  in  their  conference,  alas,  how  (lightly  is  it,  and  cuftomary, 
and  hcartlefs  ?  And  if  their  Prayers  or  Preaching  have  heavenly 
\  cxpreffions,  they  ufually  arc  fetcht  from  their  meer  invention, 
j  or  memory,  or  Books,  and  not  from  the  experience,  ©r  feeling 
j  of  their  hearts.    O  what  a  life  might  men  live,  if  they  were  but 
i  willing  and  diligent  I  God  would  have  our  joys  to  be  farrc  more 
j  then  our  forrowes;  yea  he  would  have  us  to  havenoforrow, 
but  what  tendcthto  /oy;  and  no  more  then  our  fins  have  made! 
\  ncceffary  for  our  good.    How  much  do  thofe  Chriftians  wrong  j 
I  God  and  themfdves,  that  cither  make  their  thoughts  of  God ! 
the  in-let  of  their  forrows,  or  let  thele  offered  joyes  lie  by,  as  j 
neglected  or  forgotten  ?  Some  there  be  that  fay,  It  is  not  worth  j 
fo  much  time  and  trouble,  to  think  of  thegreatnefsof  tl  e  joy  a  I 
above ;  fo  wc  can  make  furethey  arc  ours,  we  know  they  arc 

X  x  x  ;  Great. ' 


%9% 


Tbi  Saints  everlajling  Vitfk. 


Part  4 


^m  ncfciit, 
ion  effe  in  bomt- 
wpoteft&tequid 
nit?   nee  eft 
zonfequens,  ut 
pod  ,Jppeten- 
ium  sognitum 
fuerit ,  JppetA- 
tur  i  nip  txntum 
DclcBet,  quan- 
tum Viligendum 
eft.   Hoc  iutem 
sanitM  eft  dni- 
m&.  Auguft.  it 
fpir.&ltt.c.H, 

b  Tunc  Bonum 
concupifci  incipit 
cum  dulcefcerc 
cxperit:  qn&udo 
dutcm  timore 
peeue,  nen  Amort 
juftiti*  fit  bo- 
num3nondu  bene 
fit  bonu  ',  ntc  fit 


great.  But  as  tbefe  men  obey  not  the  Command  of  God,  which 
require*  them  to  have  their  Converfation  in  Heaven,  and  to  fct 
their  Affc&ions  on  things  above;  fo  do  they  wilfully  make  their, 
own  lives  miferablc,  by  refilling  the  delights  that  God  hath  fct 
before  them.  And  yet  if  this  were  all,  it  were  a  frnallcr  matter ;  if 
it  were  but  thelofs  of  their  comforts,  I  would  not  fay  fo  much : 
But  fee  what  abundance  of  other  mifchiefs  do  follow  theabfence 
of  thefc  heavenly  Delights. 

a  Firft,  It  will  damp;  if  not  deftroy,  our  very  love  to  Gcd  5  fo 
deeply  as  we  apprehend  his  bounty,  and  exceeding  love  to  us,and 
his  purpofe  to  make  us  eternally  happy,  £0  much  will  it  raife  our 
love :  Love  to  God,  and  delight  in  him,  arc  Hill  con  jundt.  They 
that  conceive  of  God,  ascne  that  defireth  their  bloud  and  dam- 
nation, csnnot  heartily  love  him. 

Sccondly,It  will  make  us  have  feldom  and  unpleafing  thoughts 
of  God  ;  for  our  thoughts  will  follow  our  love  and  delight.  Did 
we  more  delight  in  God  then  in  any  thing  below,  out  thoughts 
would  as  freely  run  after  him,  as  now  they  run  from  him. 

Thirdly,  And  it  will  make  men  to  have  as  feldom  and  unpleafing  \ 
fpeech  of  God ;  For  who  will  care  for  talking  of  that  which  he 
hath  no  delight  in  ?  What  makes  men  ftill  talking  of  worldlitacfs 
or  wickednefs,  out  that  thefc  are  more  pleafant  to  them  then 
God? 

b  Fourthly,  It  will  make  men  have  no  ddight  in  the  fervjee 
of  God,  when  they  have  no  delight  in  God,   nor  any  fweet 
thoughts  of  Heaven,which  is  the  end  of  their  fcrvices.  No  won- 
%rTdidcmrdin   der  if  fuch  Chriftians  complain,  That  they  arc  ftill  backward  to 
\cpcr\™ quZd?  |  E>Hty  ;  that  they  have  no  delight  inFraier,  in  Sacraments,  or  in 
miUethomo  non   Scrip  ure  it  fclf:  if  thou  couldft   once  delight  in  God,  thou 
facere.fi  pojfet   1  would  ft  cafily  delight  in  duty  ;  efpecially,  that  which  bringeth 
thee  into  the  nearelt  converfe  with  him :  E;it  till  then,  no  won- 
der if  thou  be  weary  of  all  j  (further  then  fome  external  excel- 
lency may  give  thee  a  carnal  delight.)  Doth  not^this  cauic  many 
Chriftians  to  go  onfo  heavily  in  fecrct  duties?  like  the  Ox  in 
the  Furrow,  that  will  go  no  longer  then  he  is  driven,  and  is  glad 
when  he  is  unyoked  ? 

Fifthly,  Yea,  it  much  endangcreth  the  perverting  of  mens 
judgements,  concerning  the  ways  of  God,  and  means  ef  Grace, 
when  they  have  no  delight  in  God  and  heaven. Though  it  be  fM3 

Petit 


impme 
Ergo  benediBio 
dulcedinis  eft 
grattiVci,  qui 
fit  in  nsbU ,  ut 
vosdeltcfet)  & 
cttpiinMtkoceft, 

amemyA,  quod 
pracipit  nobU. 

Auguft.  l.i.ad 

Btmf.c.9, 
\ 


Part  4.  Iht  Saints  rucrlajling  Reft. 


Ptrit  omue  judicium  cum  res  tranfit  in  affettum,  That  judgement 
peri  (hcth,  when  things  pals  into  Affc&icn  ;  yet  that  is  but  when 
Afc&ion  leadcth  the  judgement,  and  not  when  it  f olio wcth. 
Afrc&ion  holdcth  its  object  fatter  then  bare  judgement  doth.  The 
Soul  will  not  much  care  for  that  Truth,  which  is  not  accompa- 
nied with  lutablc  goodnefs ;  and  it  will  more  eafily  be  drawn  to 
believe  that  to  be  falfe,  which  it  doth  nor  delightfully  apprehend 
to  be  good  ;  which  doubtlefs  is  no  fmall  cauie  of  the  ungodlies 
prejudice  againft  the  waics  of  God,  and  of  many  formal  mens 
diflike  of  extemporate  Praiers,  and  of  a  ftricl  obfervation  of  the 
Lords-day:  Had  they  a  true  delight  in  God  and  heavenly  things, 
it  would  re&ific  their  judgements  better  then  all  the  arguments 
in  the  world.  Lofe  this  delight  once,  and  you  will  begin  to 
quarrel  with  the  Ordinances  and  Waies  of  Gcd,  and  to  be  more 
offended  at  the  Preachers  imperfections,  then  profited  by  the 
DocTxine. 

e  Sixthly,  And  it  h  the  want  of  thefe  Heavenly  Delights  in 
Gcd,  that  makes  men  fo  entertain  the  delights  of  the  flcfti :  This 
is  the  caufe  of  moft  mens  voluptuoufhefs  and  fle(h-pleafing.  The 
Soul  will  not  reft  without  fomc  kindc  of  delights :  If  it  had  no- 
thing to  delight  in,  cither  in  hand,  or  in  hope,  it  would  be  in  a 
kindc  of  bell  on  Earth,  vexing  it  felf  with  continual  forrow  and 
defpair.  If  a  Dog  have  loft  his  Maftcr,  he  will  follow  fome-bedy 
elfe.  Men  mull  have  their  fwcet  Cups  or  delicious  Fare,  or  gay 
Apparcl,or  Cards,or  Dice,or  flcfhly  Lufts»to  make  up  their  wart 
of  delight  in  God :  (  How  well  thefe  will  fcrve  in  ftead  of  Gosl, 
our  fiefhly  youths  will  be  better  able  to  tell  me,  when  we  meet  at 
Judgement.)  If  men  were  acquainted  with  this  Heavenly  Life, 
there  would  need  no  Laws  againll  Sabbath- breaking  and  riotouf- 
nefs;  nor  would  men  need  to  go  for  mirth  to  an  Ale-houfcora 
Tavern :  They  would  have  a  far  fweeter  paftimc  and  recreation 
nearer  hand. 

Seventhly  alfo,  This  want  of  heavenly  Delights  will  leave  men 
I  under  the  power  of  every  Affliction;  they  will  have  nothing  to 
1  comfort  them,  and  cafe  them  in  their  fafrerings,  but  the  empty, 
I  uneffecTual  pkaiurcs  of  the  flefh  •  and  when  that  is  gone,  where 
then  is  their  delight? 
j Xxx  4 Eighth* 


299 


c  Abbicnecejfi- 
tate  (erv'niuis 
ille  libcrat,  qui 
non  folum  dit 
praccptiperLe- 
gempcrumctitm 
domt  per  Spiri- 
tum  cJ)intxtcm, 
cujz*  deleft  im-- 
ne  vacatur  ic~ 
Icftxtio  peccati : 
alioquin  per  ferve- 
nt inviftj,  (<? 
fcrvum  fuum 
tentit,  A u^uft. 
oper.imperfA.i- 
;  c.109 

Ex  fide  -fujlus 
vivit :  juftcjite 
vivit  in  quan- 
tum non  (edit 
miU  cencupif- 
ccntia   Vincent*  j 
V  cleft  ationc$it- 
ftitU.Auz.En- 
cbirii.  c.nS, 


JOO 


The  Saints  tverlafiing  Rtfi. 


Part  4. 


Eighthly,  Alfo  it  will  make  men  fcarful,and  unwilling  to  die ; 
For  who  would  go  to  a  God,  or  a  place  that  he  hath  no  delight 
in  ?  Or  who  would  leave  his  pleafure  here,  except  it  were  to  go  j 
to  better?  O  if  the  people  of  God  vvould  learn  once  this  Hea-  I 
venlyLife,  and  take  up  their  Delights  in  God,  wnileft  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  wH  tice 
a  man  from  that  which  he  hath  no  pleafure  in. 

Tenthly,  Yea,  it  is  a  dangerous  preparative  to  total  Apoftafie. 
A  man  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 
Bcaft,  if  you  drive  him  a  way  that  he  would  not  go,,  will  be  turn- 
ing out  at  every  gap.  If  you  be  religious  in  your  anions,  and  be 
come  over  to  God  in  your  outward  Convcrfation,and  not  in  your 
dclight,you  will  fhortly  be  gone,tf  your  trial  be  ftrong.How  ma- 
ny young  people  have  w«  known,  who  by  good  cducation,or  the 
perfwafion  of  Friends,  or  for  fear  of  Hell,  have  been  a  while  kept 
up  among  Prayers,and  Sermons,and  good  company, as  a  Bird  in'a 
Cage ;  whcn,if  they  durft,  they  had  rather  have  been  in  an  Ale- 
houfe,or  at  their  fports ;  and  at  laft,they  have  broke  loofc,  when 
their  reftraint  was  taken  off,  and  have  forfaken  the  way  that  they 
never  took  pleafure  in  ?  You  fee  tbcn,tbat  it  is  not  a  matter  of  in- 
diflferency,  whether  you  entertain  thefe  Heavenly  Delights,  or 
not;  nor  is  the  lofs  of  your  prefent  comfort  all  the  inconvenience 
that  follows  the  ncgleA. 

And  now,  Chriftian  Friends,  I  have  here  lined  yon  out  a  Hea- 
venly Precious  Work ;  would  you  but  do  it,  it  would  make  you 
men  indeed :  To  delight  in  God,  is  the  work  of  Angels,  and  the 
contrary  is  the  work  of  devils.  If  God  would  perfwadc  you  now 
to  make  confciencc  of  this  duty,  and  help  you  in  it  by  the  blefled 
influence  of  his  Spirit,  you  would  not  change  your  lives  with  the 
greateft  Prince  on  the  earth.  But  I  am  afraid,  if  I  may  jadge  of 
your  hearts  by  the  backwardness  of  my  own,  that  it  will  prove 
a  hard  thing  to  perfwade  you  to  the  work,  and  that  much  of  this 

*  my 


Part  4.  The  Saints  cvcrUfting  Reft. 

my  labour  will  be  loft.  Pardon  my  jcaloufie  ;it  is  raifed  upon  too 
many  and  fad  experiments.  What  fay  you  ?  Do  you  rcfolvc  on 
this  heavenly  courfe  or  no  ?  Will  you  let  go  all  your  finful  flefbly 
plcafurcs,  and  daily  feek  after  thefc  higher  delights?  I  pray  thee 
Reader,  here  lliut  the  Book,and  confidcr  of  it,  and  rcfolvc  on  the 

duty  before  thou  go  further. Let  thy  Family  perceive,  let 

thy  Neighbors  perceive,  let  thy  Confciencc  perccivc,yea,lct  God 
perceive  it/hat  thou  art  a  man  that  haft  thy  daily  Converfation  in 
Heaven.  God  hath  now  offered  to  be  thy  daily  delight :  thy  neg- 
lecl  is  thy  refufal.What  ?  R.-fiifc  delight  ?  and  fuch  a  Delight?;If  I 
had  propounded  you  only  a  courfe  of  Melancholy,  and  Fear,  and 
Sorrow,  you  might  better  have  demur*  d  on  it.  Take  heed  what 
thou  doft :  Refufc  this,  and  rcfufc  all :  Thou  muft  have  Heavenly 
Delights,  or  none  that  arc  lading.  God  is  willing  that  thou 
(houldft  daily  walk  with  him,and  fctcfi  in  Confolations  from  the 
Everlafting  Fountain  ;  if  thou  be  unwi  ling,  even  bear  thy  lois  • 
And  one  of  thefe  daics,  when  thou  licft  dying,  then  feck  for 
comfort  where  thou  canft  get  it9  and  make  what  uSifc  for  con- 
tentment thou  canft;  Then  fee  whether  thy  flefhly  Delights 
will  flick  to  thee,  or  give  thee  the  flip;  and  then  Confciencc,  in 
dcfpight  of  thee,  fhall  make  thee  remember,  That  thou  waft 
once  perfwaded  to  a  way  for  more  excellent  pleafures,  thaj 
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  pulfe,  that  may  feed  of  the  beft  ?  or 
accompany  with  the  vileft,  that  may  be  a  companion  to  the  beft  ? 
and  admitted  into  the  prefence,  and  favour  of  the  grcatcft  ?  And 
(hall  wc  delight  fomuchineurcloathing  of  flelh?  and  feed  fo 
much  on  the  vain  plcafurcs  of  Earth?  and  accompany  fo  much 
with  fin  and  finners,  when  Heaven  is  fet  open,  as  it  were,  to 
;  our  daily  view,  and  God  doth  offer  us  daily  admittance  into 
his  prefence  ?  O  how  is  the  unfeen  God  neglected  1  and  the  un- 
feen  Glory  forgotten,  and  made  light  of?  and  all  bccaufcthcy 
arc  unfeen  1  And  for  want  of  that  Faith,  which  is  the  Subftance 
of  things  hoped  for,  and  the  Evidence,  of  things  that  are  not 
fecn? 

But  for  you,  finccre  Believers,  whofe  hearts  God  hath  weaned 
from  all  things  here  below,  I  hope  you  will  value  this  Heavenly 
Life,  and  fetch  one  walk  daily  in  the  New  JerufAlemX  I  know 

God 


301 


Hcb.xi.1. 


I- 


302 


The  Saints  everUfting  Rejt. 


Part  4, 


God  is  your  Love,  and  your  Deftrc ;  and  I  know  you  would  fain 
be  more  acquainted  with  your  Saviour ;  and  I  know  it  is  year 
griefi  that  your  hearts  are  not  more  near  him,  and  that  they*  do 
no  more  feelingly  and  paffionately  love  him,  and  delight  in  him. 
As  ever  you  would  have  all  this  mended,  and  enjoy  your  defircs, 
Otrythis  Lifeof  Meditation  on  your  Everlafting  Reft  1  Hcrcis 
the  Mount  Ararat,  wh  :re  the  flu&uated  Ark  of  your  Souls  mud 
Reft.  Olfet  the  World  f;e  by  your  heavenly  Lives,  That  Religion 
lieth  in  fomething  more  then  Opinions  and  Difputcs,  and  a  task 
of  outward  Duties;  Let  men  fee  in  you,  what  a  Life  they  mud 
aimat.  IfevcraChriltiinbclikehimfelf,  andanfwerabletobis 
Principles  and  Profeffion,it  is  when  he  is  moft  fcricus,  and  lively 
in  rtiis  Duty,when,as  Mofes  before  he  died,wcnt  up  into  Mount 
Nebo,  to  take  a  furtey  of  the  Land  of  Canaan ;  fo  the  Chriftian 
dothafcend  this  Mount  of  Contemplation,  and  take  a  furvey  by 
Faitb,of  his  Rcft.Hc  looks  upon  th«  glorious  delectable  Manfions, 
and  faith,  Glorious  things  are  defervedly  fpoken  of  thee,  O  thou 
City  of  God:  Heheareth,  asitwerc,thc  melody  of  the  heaven- 
ly Chore,  andbeholdeth  the  excellent  imploiment  of  thofe  Spi- 
rits, and  faith,  BlcfTed  are  the  people  that  arc  in  fuch  a  cafe ;  yea, 
blefled  arc  they  that  have  the  Lord  for  their  God ;  He  next  look- 
ejb  to  the  glorified  Inhabitants  of  that  Region,  and  faith,  Happy 
art  thou,  O  the  1/raeloi  God,  a  people  favedby  the  Lord,  the 
Shield  of  thy  ftrength,  the  Sword  of  thine  Excellency.  When 
hclooketh  upon  the  Lord  himfelf,  who  is  their  Glory,  he  is 
ready  with  the  reft,  to  fall  down  and  worfhip  him  that  ltvcth  for 
ever,and  fay,  Holy,  holy,  holy,  Lord  Cjod  Almighty %  Which  Wasy 
and  is,  and  is  to  come ;  Thou  art  Worthy,  O  Lord,  to  receive  glory, 
and  Honour,  and  Power.  When  he  looks  on  the  glorified  Savi- 
our of  the  Saints,  he  is  ready  to  fay,  Amen,  to  that  new  Sorrg, 
BUffing,  Honour,  glory,  and  Tower  be  to  him  that Jittet hen  tie 
Throne,  and  to  the  Lamb  for  ever  and  ever ;  For  he  hath  redeemed 
H6  out  of  every  Nation  by  his  blond,  and  made  us  Kings  andPriefls 
to  god.  When  he  lookcth  back  on  the  Wildernefs  of  this  World, 
he  bleffeth  the  believing,  patient,  defpifed  Saints  5  he  pitieth 
the  ignorant,  obftinatc,  miferablc  World  ;  and  for  himfelf,  he 
faith  as  Peter,  It  is  good  to  be  here  ;  or  as  'David,  It  is  good  forme 
to  draw  near  to  god ;  For  all  thofe  that  are  f arre  from  him,  (ball 
perifti. 

Thus 


I  '  ■*  ■ 

Pare  4.  The  Saints  everUJi/ng  Reft. 


Thus  as  Daniel  in  his  Capm  ky  did  three  times  a  day  open  his 
window  toward  Jeruf*ltmt  though  farrc  out  of  fight,  when  he 
went  to  God  in  his  Devotions  \  fo  may  the  believing  Soul  in  this 
captivity  to  thcficQi,  look  towards  Jer*f*Um  which  is  above  : 
and  as  PWwasto  the  CoIofiansSo  may  he  be  with  the  Glorified 
Spirits,Abfcnt  in  the  fle(h,but  prefcnt  in  Spirit, joying  in  behold- 
ing their  (Heavenly)  Order.  And  as  Divine  Bucholcer  in  his  lad 
Sermon,  before  his  death,  did  fo  fwectly  defcant  upon  thofc 
comfortable  words,  J»h^%\6.[jvhofoever  belUvctk  in  bimJbdUmt 
perijh,  but  baveeverlaftinr  L\fc^\  that  he  raifed  and  ravi  fried  the 
hearts  of  his(othcrwifc  fad)hcarers  :  So  may  the  Medicating  Be- 
liever do  (through  the  Spirits  afliftanccj  by  his  own  heart.  And 
as  the  pretty  Lark  doth  (ing  mod  fwcetly,  and  never  ccafc  her 
pleafant  Ditty,while  tin  hoveretb  .aloft,  as  if  fee  were  there  ga- 
zing into  the  glory  of  the  Sun,  but  is  fuddenly  (ilcnced  when  (he 
failcth  to  the  Earth :  So  is  the  frame  of  the  Soul,moft  Electable 
and  Divine,  while  it  kecpeth  in  the  views  of  God  by  Contempla- 
tion :  But  alas,wc  make  there  too  flaort  a  ftay,but  down  again  we 
fall,  and  lay  by  our  mufick. 

But.  O  thou,  the  Merciful  Father  of  Spirits,  the  Attractive  of 
Love,  and  Ocean  of  Delights,  draw  up  thefe  drollie  hearts  unto 
thyfclf,  and  keep  them  there,  till  they  arc  fpiritualized  and  re- 
fined :  and  fecond  thefe  thy  Servants  weak  Endeavours,and  per- 
fwacfe  thofc  chat  read  thefe  lines,  to  the  practice  of  this  Delight- 
ful,Hcavenly  Work.    And,  O  fuffcr  not  the  Soul  of  thy  moft  un- 
worthy Servant  to  bcaftrangcrtothofe  Joyes  which  he  unfold- 
eth  to  thy  pcople,or  to  be  feldom  in  that  way,  which  he  hath  here  I 
lined  out  to  others ;  But,  O  keep  me  while  I  tarry  on  this  Earth, ! 
in  daily  ferrous  Breathings  after  thcc,and  in  a  Believing,  Afre&io-  \ 
nace  walking  with  thee:  And  when  tboa  Cornell,  O  let  me  be 
found  fo  doing  ;  not  hiding  my  Talcnt,nor  ferving  my  Flefh,  nor 
yet  afleep  with  my  Lamp  unfurniChed  ;  but  waiting  and  longing 
for  my  Lords  return.   That  thofc  who  (hall  read  thefe  Heavenly 
Directions,  #may  not  rcade  only  the  fruit  of  my  Studies,  and  the  1 
product  of  my  fancy  ;  but  the  breathings  of  my  active  Hope  and  j 
Love:  That  if  my  heart  were  open  to  their  view,  they  might! 
there  reade  the  fame  moft   deeply  engraven ,  with  a  Beam 
f  rom  the  Eacs  of  the  Sonne  of  God  5  and  not  finde  Vanity,  or 

Luft, 


303 


Col.z.f. 


304 


The  Stints  everUfling  Reft. 


Part  4. 


Luft,  or  Pride  within,  where  the  words  of  Life  appear  without; 
That  fo  thefe  lines  may  not  witnefs  againft  mc ;  but  proceeding 
from  the  heart  of  the  Writer,  may  be  effectual  through  thy  Grace 
upon  the  heart  of  the  Reader ;  and  fo  be  the  faiour  of  Life  to 
both.  Amen* 


Cjlory  he  to  (jod  in  the  highejl  • 
On  Earth  Teace^; 
(jood~mU  towards  z5fy£en. 


F  1  JAC  /  £ 


305 


BROUGHTON 

In  the  Conclufion  of  His 

Concent  of  Scripture: 

Concerning  the  ZJ^jm-ferufalem,  and 

the  EverlafHng  Sabbatifm  meant  in  my  Text, 

as  begun  here,  and  perfected  in  Heaven. 

He  Company  of  faithful  Souls  called 
to  the  blefTed  Marriage  of  the  Lamb, 
are  a  Jerufakm  from  Heaven,^f/w.3  • 
and  21.  Heb.  12.  Though  fuch  glo- 
rious things  are  fpoken  concerning 
this  City  of  God ,  the  Perfe&ion 
whereof  cannot  be  feen  in  this  Vale  of 
Tears  $  yet  here  God  wipeth  all  tears  from  our  eyes,  and 
each  bleffing  is  here  begun :  The  Name  of  this  Gity 

•    much 


30$ 


*  Talmud,  in 
Saneirim, Cha. 
Cfaelec.  fol. 
73-  b._. 


muchhelpeth  $ew*n&  Gentile,  co  fee  the  ftate  of  Peace: 
for  this  is  called  Jerufalem ,  and  that  in  Canaan  hath 
Chrlft  deftroyed;:  This  Name  fliould  clearly  hive 
taught  both  the  Hebrews  not  to  look  and  pray  daily  for 
to  return  to  Canaan,  and  Pfeudo-Catholicks  not  to  fight 
for  fpecial  Holinefs  there :  We  live  in  this  by  Faith, 
and  not  by  Eye-fight  5  and  by  Hope  we  behold  the 
Perfc&ion :  Of  this  City  Salvation  is  a  Wall,  good- 
ly as  Jafper,  clear  as  Cryftal;  the  Foundations  are  in 
Number  twelve  5  of  twelve  precious  Stones ,  fuch  as 
Aaron  wore  on  his  Breft,  all  the  Work  of  the  Lambs 
twelve  Apoftles:  The  Gates  are  twelve,  each  of  Pearl, 
upon  which  are  the  Names  of  the  twelve  Tribes  of 
Jfrael ,  of  whofe  Faith  all  muft  be  which  enter  in : 
Twelve  Angels  are  Condu&'ors  from  Eaft,  Weft,  North 
and  South,  even  the  Stars  of  the  Churches:  The  City 
is  fquare :  of  Burgeffes  fetlcd  for  all  turns.  Here  God 
fitteth  on  a  Throne  like  Jafper  and  Ruby,  Comfortable 
and  Juft :  The  Lamb  is  the  Temple ,  that  a  third 
Temple  fhould  not  be  looked  for  to  be  built:  Thrones 
twice  twelve  are  for  all  the  Chriflians  born  of  Ifraels 
twelve,  or  taught  by  the  Apoftles ,  who  for  Dignity 
are  Seniors,  for  Infinity  are  termed  but  four  and  twen- 
ty, in  regard  of  fo  many  Tribes  and  Apoftles.  Here 
the  Majefty  is  Honourable,  as  at  the  Delivery  of  the  Law, 
from  whofe  Throne,  Thunder,  Voices,  and  Lightr 
nings  do  proceed :  Here  Oyl  of  Grace  is  never  want- 
ing, but  burning  with  feven  Lamps,  the  fpirits  of 
*  UWefiiax,  of  Wit  and  Wifdom,  of  Counfel  and  Cou- 
rage, of  Knowledge  and  Underftanding,  and  of  the  Fear 
due  to  the  Eternal :  Here  the  Valiant,  Patient,  Witty 
and  Speedy,  with  fliarp  Sight,  are  winged  as  thofe  Se- 
raphims  that  waited  on  Chrift ,  when  ten  Calamities, 
and  utter  Dcftruftion  was  told  for  the  low  ftrufalem: 

They 


307 


They  of  this  City  arc  not  as  Ifrtel  after  the  flefh,  which 
would  not  fee,  for  all  the  Wonders  that  our  Lord  did  5 
butthefe  Redeemed  with  his  precious  Bloud,  are  full  of 
Eyes,  lightned  by  Lamps,  the  G16ry  of  Jehovah,  and 
behold  Chrift  through  all  the  Prophets,  a  Performer 
of  our  Faith,  Sealed  of  God ,  Sealer  of  all  Vifion, 
Opener  of  Seals  for  the  Stones  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  Kingdom  uncorrupted,  which  fhall 
not  be  given  to  a  ftrange  and  unclean  People  •  they 
muft  be  written  in  the  Book  of  the  Lanab,  and  chofen  of 
Eternity,  San&ified  of  God,  which  here  are  Citizens -, 
Through  this  there  gufheth  a  Stream  better  then  the 
four  in  Eden,  a  Stream  of  lively  Waters  by  Belief  in 
Chrift,  as  thofe  Waters  flowing  from  Lebanon :  Here  is 
that  Tree  of  Life  in  the  midft  of  the  Paradife  of  God, 
with  Leaves  to  Heal  the  Nations  that  will  be  cuted, 
whileitisfaidto  Day,  with  twelve  Fruits  to  give  Food  | 
continually  to  fuch  as  feed  alfo  upon  the  hidden  Manna^ 
who  after  Death  receive  the  Crown  of  Juftice  and  I 
Life,  the  Morning- Star,  white  Cloathing,  and  the  white 
Stone,  wherein  a  Name  is  written  equal  to  all  the  Law,  ■ 
Dcttt.ij.2.  Thefirft  Seat  of  the  firft<^fcwinthe  firft 
Paradife  wis  •gloricfus  5  this  is  better  j  and  as  Mofes  began 
with  cfie'Terrcirtfel;  fo'&e  lfol^rWflrd  Mdfch  kthe 
Celeftial-,  that  to  Wheelsibll  of  Eyesmaythe  Writ  of  Apoc.j. 
Truth  be  compared:  The  full  Concent  and  Melody  of 
Prophets  and  Apoftles,  how  their  Harps  are  tuned  on 
MountSiov,  it  will  fully  appear  in  the  full  Sight  of  Peace,  phil.3.11. 
when  our  Bodies  are  made  conformable  to  Chrift  his  I 
glorious  Body  in  the  World  to  come,  and  our  Eyes  fhall 
fee  the  Lord  in  that  Slon.  For  that  Coming,  0  thou  whom 
mj  Soul  leveth ,   be  like  to  the  Roe  upon  the  ^Mountains. ,    am'1. 

Amen. 


John  6. 
Dan.0.24. 

Apoc.6. 


lb.60. 
Apoc.ii, 

Tfa.3  5-8- 
Hag.2.8, 


Dan.  2.44. 

Ephcr.1.4. 
Ephef.2.19. 

Joh.7.j8. 
Canc.4.if. 

Apoc.2. 
P&L95.7. 

2  Tim.4.8. 

Apoc.2. 


Jo8 


Amen.  Even  Jo  come  Lord  tfefus.  Then  wc  fhaH  in  Perf  e& 
Halinefs  Worfhip  thee,  to  whom  the  Angels  alway  give 
holy  Worfhip,  faying,  Praife,  and  Glory,  and  Wif don*,  and 
Thanks^  and  Honour,  and  Fomr  and  Might  be  unto  our  God 
for  evermore.  Amen. 


^4^/$^ 


A 


J09 

P   QAE  M 

O  F 

Matter   g.  H  E  %^B  8  ^T  . 
In  His  Temple. 

HOME. 

COme  Lord,  my  head  doth  burn,  my  heart  is  fick; 
W  hile  thou  doft  ever,  ever  (lay, 
Thy  long  deferrings  wound  me  to  the  quick  •, 
My  fpirit  gafpeth  night  and  day. 
ojhew  tbjfelf  to  wc, 
Or  take  me  up  to  thec~>. 

How  canft  thou  ftay,  confidering  the  pace 

The  blood  did  make  which  thou  didft  wafte  ! 
When  I  behold  it  trickling  down  thy  face, 
I  never  faw  thing  makefuch  hafte. 
O  (htm  thy  (elf  temc^, 
Ortakemuptotheiy. 

When  man  was  loft,  thy  pity  look't  about, 

To  fee  what  help  in  th'earth  or  side : 
But  there  was  none;  at  leaft  no  help  without-, 
The  help  did  in  thy  bofome  lie. 

O  fl) :iv  thy  fclf  tomes,  ' 
Ortakemcuptothecj. 

Yyy There 


3io 


There  lay  thy  Son :  and  muft  he  leave  that  neft, 

That  hive  of  fiveetnefs,  to  remove 
Thraldom  from  thofe,  who  would  not  at  a  feaft 
Leave  one  poor  apple  for  thy  love  i 
O [hew thy  (elf  tome, 
Or  take  me  up  to  thecs. 

He  did,  he  came.   O  my  Redeemer  dear, 

After  all  this  canft  thou  be  ftrange  { 
So  many  years  baptiz'd,  and  not  appear  i 
As  if  thy  Love  could  fail  or  change. 
Ofberv  thy  f elf  to  mc^? 
Or  take  me  up  to  thec^j . 

Yet  if  thou  ftayeft  ftill,  why  muft  I  (lay  * 

My  God,  what  is  this  world  to  me  { 
This  world  of  wo  ■?  Hence,  all  ye  clouds,  away, 
Away  5  I  mull  get  up  and  fee. 

O  jhew  thy  [elf  to  mes, 
Or  take  me  up  to  the+j. 

What  is  this  weary  world  f  This  meat  and  drink, 

That  chain's  us  by  the  teeth  fo  faft  J 
What  is  this  woman-kinde,  which  I  can  wink 
Into  a  blacknefs  and  diftafte  «f 

O  (hew  thy  [elf  to  me^>y 
Or  take  me  up  to  tbet-j. 

With  one  fmall  figh  thou  gav'ft  me  th'other  day, 

T  blafted  all  the  joys  about  me ; 
And  fouling  on  them  as  they  pin'd  away, 
Now  come  again,  faid  I,  and  flout  me. 
0  (hew  thy  felfto  wcj, 
Or  take  we  up  to  tbec*j. 


Nothing 


3" 


Nothing  but  drought  and  dearth,  but  bufh  and  brake 

Which  way  fo  ere  I  look,  I  fee : 
Some  may  dream  merrily  •,  but  when  they  wake 
They  drefs  themfelves,  and  come  to  thee. 
O  /hew  thy  ftlfto  wo, 
Or  take  n:e  up  to  tht^j. 

We  talk  of  Harvefts :  there  are  no  fuch  things, 

But  when  we  leave  our  Corn  and  Hay: 
There  is  no  fruitfull  year,  but  that  which  brings 
The  laft  and  lov'd,  though  dreadfull day. 
O  Jherv  thjfilf  to  mes, 
Or  take  me  up  to  thez~>. 

O  lofe  this  frame ;  this  knot  of  man  unty, 

That  my  free  foul  may  ufe  her  wing, 
Which  now  is  pinion' d  with  mortality 
As  an  entangled,  hamper'd  thing. 

O  (hew  thy  [elf  to  mc, 
Or  take  me  np  to  the<Lj. 

What  have  I  left  that  I  (hould  ftay  and  grone  it 

The  mod  of  me  to*Heaven  s  fled  : 
My  thoughts  and  joys  are  all  packt  up  and  gone, 
And  for  their  old  acquaintance  pkade. 
0  [hew  thy  J elf  to  mc-j, 
Or  take  me  up  to  the^j . 

Come  deareft  Lord  $  pafs  not  this  holy  feafon  -7 

My  flefh  and  bones  and  joyuts  do  prjy  •, 
And  even  my  verie,  when  by  the  rhyme  and  reafon 
The  word  is,  Stay,  fay's  ever,  Come.. 
O  jhetv  thy  [elf  ft  wo, 
Or  take  me  up  to  '(?ecj. 

Yyy  2  Que- 


Qucftions  Difcuffcd. 

TL/'H  ether  heaven  be  prcmifedto  a  determinate  number  ofp erj ens,  p.4 

Whether  there  be  a  certainty  of  the  falvation  of  Gods  people,       5 
Whether  it  be  lawful  for  a  Chnftian  to  make  falvation  the  end  of  his 
Duties, or  whether  it  be  legal  and  mercenary ',  9,10, 1 1 

What  the  Nature  of  fpiritual  life  is,  16 

Whether  Chrifi  hathfo  done  all  for  Believers,  that  the]  need  do  no- 
thing, .  20 
Whether  external fenfes  /hall  be  continued  in  glory ,                    3 1 ,32 
Whether  conditions  required  in  us  derogate  from  the  freenejfe  of  Gods 
grace,  89 
Whether  \te  Shall  know  our  friends  in  heaven,                               I  co 
Whether  it  is  poffible  that  a  Saint  may  die  by  his  own  hands,          In 
Whether  God  in  Predefiination  looked  upon  man  as  not  fallen,      152 
Whether  an  outward  Call  be  necejfary  to  Salvation,  and  What  that 
Call  is,                                                                        I5MS6 
Whether  Regeneration  it  one  aU  or  divers,                   157,1 5  8,1 63 
Whether>Sanclificaticngo  before  fuftification,                      1 5  8 ;  1 59 
Whether  the  ftordWorkj  phyficafly  or  onely  morally  in  regeneration, 

159,160 
Whether  Baptifm  be. a  means  of  regeneration,  \6\>\6i 

Whether  Conviction  be  a  common  Work^9  1 70 

Whether  Faith  or  Repentance  befirfi  Wrought,  175,176 

Whether  the  Souls  departed  enjoy  their  Reft  before  the  Refurreclion, 

298,to  304 

Whether  a  man  is  immediately  to  believe  his  fuftification,  par.3.145 

Whether  infallible  Knowledge  of  a  mans  fine  erity  be  properly  a  cer* 

tainty  of  Faith,  par.  3. 1 96 

Whether  the  Will  neceffarily  follows  the  la  ft  dictate  of  the  under  ft  and- 

'mg,  par.  3.  219 

Whether  thefincerity  offaving  grace  lies  barely  in  the  nature  of 

grace,  or  in  the  degree.  Or  Whether  there  be  a  gradual  only , or  a  fpe- 

cifical  difference  between  a  true  Chnftian  and  an  hypocrite,  par.3. 

222,tO  25O 

Whether  it  be  lawful  to  Workjomfort  out  of  the  Scriptures, or  Whether 

a  man  is  only  toexpetl  comfort  immediately  fromGod$2X^.6o^6i 

Why  dying  men  are  Wifer  then  at  other  times,  par.4.  6$ 

AN 


AN    ALPHABETICAL  TABLE. 


BRotherly  ^Admonition  how  to  be 
performed,  p.  3,271, to  186.  Hin- 
drances to  the  practices  thercof,p.  3. 
^pgjto  303.  Motives  to  K./>. 303,10 
5  13.  This  duty  belongs  to  all, but  to 
fomcmoreetpccially;p.3:3i3jto  319, 
343.  Directions  in  this  dutyp.274' 
'  w4J^#/M.fnot  in  heaven,  142, 1433*44 

Ajjitcftons  why  befall  the  Saints,  p.  3. 
150,251. 

Comforts  inland  benefits  of  Affliction, 
p.j.ifijto  263.pjr.4p.753to  80. 

Several  Igndes  cf  Afflictions  considered 
and  fathfied.p.3. 2*3,10  268, 

tAntinomians  confuted  in  their  defci  i- 
ptien  of  faith,  ^•3-4iji45* 

Apparitions  of  devils,  p.270,to  274. 

^jf«rrf»«.par. 3  p.  1 4°>to  145.  may  bs 
obtained,p.i4^3i47-  yet  not  perfect 
Affur Ancc,  par.  3 }  107. 198.  Hindcian- 
ccsof  A ([zr incc ,111^0  168. 

Authority  vi  Scriptures  to  be  preached 
by  MiniiUrs,  ip33to  200. 
Authors  that  prove  the  Divine  Au- 
thority of  the  Scripture,  284. 

B 

BAckbitingt'p.$. 170. 
'Body  not  to  be  negkded  nor  yet 
pampered,  p. 4. 143. 
Burdenfomt  Duty  not  inHeaveap.145 

C 

CAnonical  Books5   185. 
Cirnsl  mirth  and  contentment  not 
in  hell,  p*r. 3.  5 5,to  5  if. 
Certainty  of  Salvation,  p.  5. 
Certainty  of  evidence  and  adherence, 

pjr.3.i44.&c. 
Cbrifts  ^loriouf  appearance,  49,to  54. 


Churtb  member  fcipto  be  denied  to  none 

but  convicted  Hereticks  or  fcanda- 

lous  ones,  p.4.ic4j»°5- 
Communion  with  Saints  and  Angels  in 

glc:y-97,to  I02p4r«4»87j88. 
Company  of  wicked  men  to  be  avoided, 

p.4. 104,106,107,  jo8. 
Comiftion,  163.  «fwhat  Godconvin- 

cethaman,  from  p.  16  5, to  172. 
Coronation  of  the  Saints,  7°:7 J. 
Covenant  between  God  and  his  people, 

178,179. 
Courage,  p-4.202,to  204, 


DEath  not  to  be  feared  by  Saints, 
pirt  4-p  2  2,to  49. 
Deceit  of  a  mans  felf  caufed  by  what, 

part  3.1533  to  155.    It  iseafic,  171. 

common,  172.  dan«erous;i73. 
Dcfire  of  Heaven,  p.4. 1 96/.0  1  $9. 
Vcjpair  of  one  kinde  neccfiary,  part  3. 

47>to5i' 

'[  here  is  a  Devil  proved,  268,  to  279. 
D:  $  ute  fyind  the  difputeis  of  the  times, 

p.108, 109,110. 
Ttivifions  and  Vijfcntions  net  in  Hea- 
ven,131,10  1 38. 
Doubts  not  in  Heaven,  1  21. 
Doubts  inChrittians  whence  they  are 

caufed  and  how  remoYed,p<fri  3.1  55. 

to  170. 


EArtbly-mivdeduefi^diV.+.f.  101.102 
103. 
Enjoyment  ©f  Gcd,whatitis,  p.  27,1ft. 
Eternity  of  Heavens  hsppinefs,p.  1 463 
147,148,149. 

Yyy5  Jufti. 


The  Table. 


F 


I  Unifying  F^,w*at  it  it3pag.  +77' 
Faitb  may  be  without  alTurance,  part 
3.  20  1. 
True  Firtft  m3y  be  in  a  wicked  man, 

p.3.  2JS,tOl3J. 

Fwrx  not  in  heaven,  1  ft  1. 

Flejh.  mall  not  fcduce  Saints  in  hea- 
ven. 

Heaven  a  F  ree  gift  $%>io  9*. 

Free-will  "ui  whatfenfe  his  in  fallen 
man,  par.  3. p.  31. 

Fundamentals  of  religioner. 4- 3 ^4>to 
368. 


GOi  little  known  of  men,  £.16,17. 
(Jrtfce  taken  four  wayes,  p4r.  3.  p. 

X23,t02lf. 

Grace  whether  properly  intheunder- 
ftanding,  par.  3.2x7. 


H 


HAppinefi  of  heaven  proved  to  be 
moft excellent,  74>to8$. 

Hatred  of  {in  as  fin  may  be  in  a  wic- 
ked man,par.  3* z  3  '• 

Heavenly -mindednefi  or  a  heavenly  life, 
Motives  to  it,  pir.4. 49^097.  Item 
208,299,300.  Hinderances  of  it  re- 
moved par. 4.9% 3to  125. Item  243^0 
251.  Helps  to  it,  i2?,to  145. 

Heavenly  contemplMion^hn  it  is;par.4.- 
i4?3toi$5.  the  time  for  it,  M?,to 
170.  place  for  it,  1 7  h  1 7 *>  1 7 3  •  pre- 
parations for  it,  I73)t9  i77-howitis 
to  be  profecnted,  and  what  faculties 
and  afte&ions  are,  to  be  aded  in  ir, 
i84jto  2co.  by  what  acts  it  is  pro- 
moted, 200,  to  2 1*5.  advantages  or 
helps  in  it,n6,to  243. 

Hope,  p.  4. 199,1020  2. 

Hypocrites  of  two  fons,pir.3.p  9^39h 
94. 


I 

TMmediatenefi  of  the  Saints  joyrin 

1     heaven  from  God,p.i©2,to  106. 

Independency,  pas.j.p.j  33,334. 

IndifpofeijieJS  to  duty  no  plea  for  the 
negleft  of  it,  par^.p.i^6i  147. 

Chriftian  Jey,  par.4  204,10  208,  #*r. 
4.^.235,236,241. 

Jo7inheaven,43,44. 

General  Judgement  terrible  to  the  wic- 
ked,;. 6  3, 64  65.  Joyciatothe  god- 
ly, p. 66*io  70. 


K 


Knowledge  is  perfect in  heaven, 
ignorance  and  error  being  remo- 
ved,;. 11 8, 119,  no. 
knowledge  of  God  in  glory, 3 4,3  7,3*. 
knowledge  of  friends  in  glory.  leo . 
Knowledge  in  the  damned  aggravating 
t  heir  mi  fervor.  3.  r?j  1  ft". 


LOw  of  God  in  heaven.p.  39,40,41, 
4^84,85. 
Love  to  God  may  be  in  a  wicked  man, 
yea  a  true  love,  par.  3.  p.233,  236, 
237,244. 
Love  to  Gods  people  as  fuch  may  be  in 
wicked  men,par. 3.  237,10240. 
Love  to  God  is  to  be  aded  in  heavenly 
contemplation,  par. 4. 1 9 1  ,to  196. 


M 


MEditation,  par.  4. 1 4  7.  or  confide- 
ration  the  benefit  of  it,  par.4. 
J    179^0203. 

{Memory  in  heaven  of  all  things  done 
I    or  flittered  on  earthy.  3  7,3  S. 
Many  Mmfters  fhould  be  in  one  Con- 
gregation,par.  3. 3  57. 
Ministers  Du:y  is  to  prefer  falvation 
of  fouls  before  gain,92.or  creditor. 

MinijUrs  ought  to  preach  with  life 

and 


7he  Tables. 


and  affection,' p4M.p.98>99- 

Mimffry  not  to  be  invaded  without  a 
i,p*r.i  p.169. 

Maintenance  of  the  Miniftry,  par.j.p. 
2«6*,2«7. 

Contempt  ofthcMim/J'/,  par.  3.292. 

CWiniftcrs  are  to  watch  over  the  flock, 
tjr.j.p.Jio^r  1.  to  reprove  faith- 
fully, p  321.  yctdifcrcetly,  p.323, 
tTctobe  unbbmcable  in  converl'a- 
tion,3  26  10531  to  ftudy  af'.c:  uni- 
ty and  peace,  33 1, to  342.  not  too 
rigidly  to  bind  others  to  their  opi- 
nion,p.$3$,to  339:&c. 

Minifieriil authority,  p.  2  56, 3  5  7. 

Mirtcles  prove  the'Divine  Authority 
of  the  Scripture,  p.zi  5, to  143. 

Mifcrj  of  the  damned  in  hell,  par-ip. 
3,to  82. 


N 


N 

Ecejpty  of  Scripture,  p.  267, 280, 
281. 


Omfort  in  Ordinances,  par.4-P- 

2$©,&C. 


P^rcntj  duty  to  inftruct  their  chil- 
dren, p*r.$  p.343jto  368.  where 

are  the  Motives  to  it,     objections 

anfwered,  means  how. 
Peculiarity  of  heavens  happinefs,9  5,96 
FalfePMfc,par.3.5i,to  55. 
People  of  God  two-fold,p.3. 
People  of  God  defcribed,p.i  $4-and  the 

parts  of  the  defcription  proiecuted 

•from  thence  to  180. 
Perfeeutions  not  in  heaven,/*.  1 28, 1 29. 

130. 
PeffcJJion  of  men  by  the  devil,  p.274, 

to  277. 
knifing  of  God  an  excellent  dmy>par. 

4-p-i$7,to  140. 


Preemption,  par.3.  p.40,4^42.  and 
vainhope,43;44J45>4<M7. 

"r/<k  described,  par.  4  p.  1 12,1 1  3,1 14. 

Prtvite  meetings  of  Chriitiam,  pdr.  3. 
29***91- 

Providences  of  God  for  the  Church 
glorious,p.ifo,to  267p4r.4-p.227. 

Particular  Providences, par. 4. p. 229 

Heaven  ihcTurcbdfc  of  Chriit.  p.84, 


REgeveration  neceiTary,  p.  161. 
ReftyWhzt  it  is.p. 6, 7,8^12. 

Rc/£,what  it  prefuppol"eth;p. 14,17,16, 
17,18,19,20,21,22. 

R^what  ifcontaincth,  p.  2 3, to  149, 

Reft  remains  for  Gods  people,  proved 
by  fixargumenrS;p.i8£,to  192.  but 
for  none  elfc,  286,287. 

Rcfl,  not  to  be  enjoyed  here,  p. 28^0 
299.pir.4.p.7,to  22. 

7{ffurrcftion  or  the  Saints  to  glory  pro- 
ved and  opened. p.  5  ?,to  62. 


Scriptures  not  the  device  of  devils  or 
men,p.243,to  249. 
Setfomibknefi  of  heavens  Reft,  io6,to 

112. 

Self-examination  \\har,  par  3 .  138,  to 
141. tne  hinde&anccsofit,  148,  to 
i5  3,Motivesroit,  from  p.  i7i3to 
180.  Directions  in  it,  183,10  189. 
the  object  of  it,  i99,to  205. 

Scnfibility  in  the  heart  accompanies 
true  conviction,  164. 

Sepirttion  from  a  Church  for  :hc  mix- 
ture of  wicked  men,  unwarrantable, 
p*r.4.p.i04,io5. 

Sin  net  in  heaven,  p.i  17,1^0,1 21. 

Jz'«againft  the  holy  Ghoft,  what  it  is, 
p.236. 

Sin  a  great  hinderance  to  heavenly 
life.pir.4,p.99, .  00. 

Sincerity  or  unmixednefs  of  heavens 

happi- 


The  Table. 


happinefs,  pig.  »io\ 
Sincerity ,  the  Marks  ofitjpir.^.p.iS^ 

to  104.  are  but  few,/?**-*  3  />.io8. 
Singularity  of  Saints  vindicated,?/. 
Singing  of  the  Pfalms  o{2)avid3  par.4» 

p.138. 
Soliloquy,  part  4.p.  1 1  o,to  2 1 3 . 
Spiritual  Sloth  to  be  avoided,  /w.4./). 

Il6,tO  in. 

Sutablenep  of  the  Reft  of  Heaven  to 
Saints  natures,  p.  1 1 2, 1 1 3 .  to  their 
defires,  1 1 4.to  their  neceflitics,  115. 

Marks  of  Sincerity,  par.  3 .  p.  206,  to 

2IO,&C 

Some   common  Marks    of  Sincerity 

confuted3p4r.j.  from/),  237,10  141. 

Sympathising  with  Saints  in  their  fuf- 

ferings  not  in  heaven,  138^  139, 

140,141. 


TEachers  how  far  to  be  obeyed  and 
believed,/).  2  40. 
Temptations,?.  169. 
Temptations  not  in  heaven,  p.  1 2  3 . 
Terrors  of  God  not  in  heaven,/).  1 22. 


Teflimony  of  the  Spirit,  what  it  is,  and 
whether  that  be  the  only  evidence  of 
Scripture  authority,  p.  1 94, 1 o  f . 

Humane  teftimony  how  it  may  be  cer- 
tain, 219.  to  123.  how  it  may  be 
ufefull  and  neccflary  in  matters  of 
faith,p.i34JiM,a}8.to243. 

Torments  of  hell, par  3.  p-59-to  73. 


U 


Uncertainty  of  falvation  a  generali 
and  dangerous  diftemper,  p^r.3. 
p.  1 3  1.  to  138. 
Union  withGod  of  what  kind  it  is^.j  1 
Universality  of  heavens  happinefs,from 

p. 1 17. to  146. 
Unfeafonahle  urging  of  duty  is  from  Sa- 
tan^M^p-1?0' 

W 

WlUfulhejfe  the  ground  of  mens 
damnation,  p.  28  8. 
Witches,  their  compaft  with  the  devil., 

p. 277,178. 
#3>r/i  mail  not  allure  Saints  in  glory, 

p.I2$,i2©',127. 


_  ///i^M^^&f* 


fij^is. 


m       % 


•^S 


A