■ 'I'lic >,i:iit-' K\.i! I; - 1 l-'.ir jK.i l.i'.Mniiul -i\l.', ih.' 
 
 tlitiiiity ;m(| eiilhiisi:i ^iii ;Lnii iiiixn i luif-'- oi ii^ i:i ii;:u;int'. f7;i_vj imikIc it ;m I'.ii^ili^li 
 classi*-. Niirrow ;is Bnxter's systoiii may seem, we feel tliTit lie is iiutre tolerant 
 than liis creed, and at the root of all liis sttiliborn individnality lies a true an«l 
 tender conscience. If the Nonconformity of the Stuart age laid heavy burdens on 
 men's shotilders. it suffere<l from llie consequences of its actions. In its |irovisi(Mi 
 for men of religion it hrounht u|>on itself the severity of secular opinion. But it 
 left two priceless gifts to Knglish literature and Englisli religion in the ' Pilgrim's 
 Progress ' and tlie ' Saints' Rest.' " — (Williani HolcK-n Hiitton.) 
 
 PERKINS LIBRARY 
 
 Duke University 
 
 Karc Uooks 
 
 ■^ 
 
 XL 
 
 . V X>C^O'< JU 
 
 s \ 
 

 ^, 
 
 DEO 
 IRXTRI^ILIO 5HR|^ 
 
 pPOTEN*!SAPl!OPl^ 
 
 pREAl^REDE^ANC^ 
 
 dok-^ctoeJpatri^ 
 
 5i^ 
 
 XttorStarta 
 'utchnjium 
 liurvj-a^taa 
 
 Jitm. V ^Jirt. jwrts e*i> . /I \<^^i- — n . - - ^„r.,m,^.«,,,^ 
 
 Cotfctrc etjpiritu. IJ ^^ 
 
 st-vpso 
 
 ^w. 
 
 '\ 
 
 ,Aihtic excelltntioruiu ^■ 
 
 -J 
 
 -<^, 
 
 ^Charitate 
 
 TieJipifc^J^iimiUt^ Obediential 
 
 ^ 
 
 Vitjilando 
 CertanAo. 
 
 • ei-oi 
 
 ?ic*tte 
 Corf ore 
 
 TatUnti-a^: Cwra^-.Tortittti. 
 
 |Pte- 
 Char 
 
 fa. 
 fcotl 
 
 tia 
 
 Prfi4^en±ia^ :'Zelo: Jitduftria^ 
 
<■ 1< 
 
 THE 
 
 Saints Everlafting Reft: 
 
 OR, A 
 
 TREATISE 
 
 Of the BleiTed State of the Saints 
 in their enjoyment of God in Glory. 
 
 wherein is fliewed its Excellency and Certainty 3 
 
 the Mifeiy of thofe that lofe it*, the way to Attain it, 
 
 and affurance of it; and how to live in the continual 
 
 delightful Forerafts of ic, by the help of Meditation. 
 
 Written by the Author for his own ufe » in the 
 
 time of his languiHiing , when God took him off 
 
 from all Publike ImploYmeac ; and afterwards 
 
 Preached in his weekly Ledurc : 
 
 By Richard Baxter , Teacher of the Church of 
 Kederminfier in Worcefierfhire, 
 
 The Seventh Edition , Revifed by the Author. 
 
 Mj fltfhMndmj hfArtfailetb', hnt God U the firenith of mj heart , and mj 
 fortivn for ever ^ Pfal. 73.26. 
 
 If intkii life cnly rve httve kofe in Chrifi ^ we are of all men the mofi mife- 
 rable^ i Cor. 15. 19. 
 
 Setjoftr AJfeBioHS on things above , and not en things on the Earth. Tor je 
 are de^d ^ and jrnr life u hid ^ith Chrijl in God. fvhen Chrijl ^ ^ho is 
 our life , Jljall appear , then Jhall je alfo appear with him in glory , 
 Col 32, 3,4. 
 
 'Becanfe Hive , jtJhaO live alfo.^ John 14. 9, 
 
 London, Printed for Thoma* VwderhiU. and Franfu T)fo»,and are to be fold 
 
 ac the Sign of the blew Anchor and Bible in Pahls Church, yard, , 
 
 and at the three Daggers in Fleet-ftrcet. 1658. 
 
^ 
 
 University Librcuy 
 
 t 
 
 
Universi^ Library 
 
 
 To my dearly beloved Friends, the 
 
 Inhabitants of the Burrough and Forteign 
 
 O F 
 
 K^E V E % M I ^S T E "R, 
 
 Both Magiftrates and People. 
 
 My dear Friends , 
 
 ^ft C^? F either I^.er m) LAhours have any thitt^ «f puhiik* 
 ^W^^H^ ufe or worth , it u ^hoSj ( though nut entlj) 
 rSi^ jo/<r/. t^nd I tTH convinced by Travidence ^ 
 ^-J^ 2"^'*^ '■' « ^^f ^^» «/ G^<^ « fioHld be fo. Thu I 
 \Q K'l cictrlj difcerr.ed in mj fiyfi coming f jou, in n>f 
 Q, former abode V^ithjsu , and in the time •( mj f»r' 
 \ ced ahfence from JOH. ff^hen Iwm feparAted bj 
 *^Ji ^^^fffi'^^^of the late unbappj V^ar , I durfi net 
 fix in any other Congregation , httt lived tn m mi- 
 iitdryunpleAJingPate , leji Ifientldforrfialmj return t»jcu , for whom I 
 titkjnji felf referved. The offers tf greAter ^prldlj accomm«duttons.y )^ith 
 five times the me^tfs which I receive with you , wm no ttmft^.tion t9 
 mt , once to quefiio-n whether I ^ould leave yott : Tenr free invitation of 
 mj return , j/b»r ebedience to mj Dcilrine , the firing ^feBicn which It 
 hdve jet towards jsH above ail people ^ and the general heartj retnrn of 
 Love ^ which I fittde from yen y do a!l pe'^fw^ide me , that I was ftnt int^ 
 this X^orld cipeci ally, for the ferviee of ytttr Souls ; And that even When 1 
 am dead , 1 might yet be a help to ymrfjilvAtion ; the Lord hath forced me 
 quite befide my own refolutJ4n , to ^rite thitt TiCiitlfe andledve it in yoisr 
 hAnds. It \\' Of far from my thpttghrs ever to have became thtu pnbltkei 
 Mnd burdnedthe ^orld With any Writings of mine :T here [ore have I oft refi^ 
 fiedthe retfuefiof my reverend Bnthren, andfonte Superiottrs , who might: 
 elfe have commanded mush more at mj haads. But fee how Q«d over'tU" 
 itth and cro^eth our refoltttioKS* 
 
 Being its my quArtersfar from home ^ cnjk irttt ixtrtAm languijhin^ 
 
 
The Dedication of the whole. 
 
 {bjlhefuddenlofs of ahoHt a Ga'lonof bUoi , after m.inj j/eurs foregoing 
 rocAknefs ) 4ndb4vi»inoacejn^iHt4ftee difout me , ftorsnj Book^ hut mj 
 'Bible , and livini in tontinHAl expe^4tioH of deAtk , I btnt my th^ughtt 
 en my EverUJttHf^ Kcji- : And beodnfe my memory through extream Tve^kj 
 yiifs W^i imperfe^ , I to<:k_mj put , Afi^ brg4n to draw np my o\^h ftinerttl 
 Sermo-4 , or ^omt h!ps for my cwm (JiUdit/ttions of Heuzen , to /vfeeten 
 both the rift ofmj life , and my death. In thu condition^ God Wat f leafed 
 to roMtittuc me tibont five nsofieths froii home , ^'here bei>ig able for nothing 
 clfe , / W'cnt 01 'A'ith thii Hv>-/^, \X-hichfo lenghtenedto this , "A'hich here you 
 fee. It 16 no \Kander therefort , if I be too abrupt in the beginning , feeing 
 JthcnititeKd-dbntthcUngthofa Sermon or /»•« ; LMnch lefs may yon 
 Yeon^er t tf the whole be very imferfcH , feeing it wM^rittcn^ m it were^ 
 Vi>ith onffott in thegrave, by a man th^t Wat bctrvixt living and dead, that 
 ^■>a*itedflrcni^thrf nature to t^HicJ^n Invention or /iffeilisn, and had no 
 Tcck^but hi4 Bible y >xhilt the chief fart Woi finifjed'^ nor hadany minde 
 of hum*ine o/nAmtnfs , // hs h.td been furni/hid. But , O how fvrett is 
 thu Providence now to my review I ^hich fo happily forced tr.e to that 
 Tvorl^of Afeditatio i , vrhith I h;id formerly fouxd fo profitable to my foul! 
 and Jvetvea me more mercy ia dpriviyig me of other helps , than I Vk'<« a- 
 rvare of \ and h^thcaufedmy thoughts to feed on this Heavenly Subjel}, 
 Vfhich hath more benefited me , than all tbe (Indies of mj life. 
 
 And HoTv dear frit ndr , fw^h as it is , I h^re ojfer it yen • and upon the 
 be»dedk»nfofmy Ccul , I offer up mj thankj to the merciful God, "^ho 
 hath f Itched up , bothw and it , as from the grave, for your fervice : fVho 
 reverfed thefentence of preftnt death , Which by the abUft Phyfiti^ns iroi 
 pufi upon me ! Who i>?terrupted my pnblik^ Ubjrr for a time , th.it he might 
 force me to da you a more Ufiin7 li rvice , which elfe I had never been hl^e 
 to have attempted ! That God do I heartily blefs and mtgnifie , whi hath 
 rtfcMcdmt from the many da?7gers of four y ears War , and ajterfo many te- 
 diotu nigh-s and day a , and fo many doleful fghts and tidings^ hath return- 
 ed me, and many of yonr fe Ives ^ and reprived u^ till now to ferve him in 
 peace ! And though men be ungrateful , <^nd my body ruined beyond hope of 
 recovery , yet he h^nth made up all in the comforts I h five in you. T( the God 
 \AV of mercy : a J h re effer my moft hearty thankj, and pay the vorvs cfacknow- 
 
 mv cafe may Itdgemnt which I pft made in my d.flrefs , Who hath not rejtEiid mj py^y- 
 fcconealmoft ers ,whi':h it my do 'or I p:4t up * ^ buth^tthby a W'otder di;livered me i/i 
 like it in Ar- the mldji of my dutief • aid hath fnpportrd me this fourteen years in a fan- 
 riba Condi. gitifhing fiate, Wherein I have fcarre had a Wakfrtg hcur fee from pain-, \\>l)0 
 Liber' Arbit huh abovt twenty feveral times delivered me ^ when I W.is near to death'. 
 I. I.e. 10. but ^>f^^ though he hath m tde me ff)?nd my dayt in grstns and tCArs , and in A 
 with this dif- coifiant expedition of my change , yet h.tth he nit wholly difabledme to his 
 fcrcncc, Ani- fe-vice ; a i4 hereby h ith more effectually fubducd my pride , and made this 
 Ort was dchvc- ,p,^/^ contemptible tome , and forced my dull heart to more importunate re- 
 rcc once* and ^ i r i i-r • /• # • wv i •» 
 
 I many and ^'i'lt^ , nndoccnjionei more rare difcoveaex of his LMe'-cy , ttjan ever 1 
 
 many times. c^uld have fxpeHei ina profper^us flMe, For ever blcffed be the Lord, 
 
 that 
 
The Dedication of the whole. 
 
 thAt hath not onljhoKoured mete be a A-Iinifier of his Gospel ^ but hath al- *> Nam cum 
 fo/et me over a people fo willing to obey y ^ind given me th^ntfmcefs tf mj gaudercjnhoe 
 labours . Which he h^th denied to many more able and/niti./ii/ b, ^^he hath °'""" P""^^^^ 
 kept joft i» the z,c.j:e^is practice of godltneji , vthen Jo many grci» negligent, iugaudio com- 
 er dejplfe the Qrdinf^nces of God; who htith kjpt you ft (lb le in his Truth, wuni major 
 andfavedjoftfrcmthefpiritofGiddmefSf Levitj , and tyfpojlacy of this (Ji Ejifcopi 
 a^ei who hath preCerved you from thsfe fcandals whereby othtrs hxve fo P^'tio.Eccle- 
 h<i»t0ufly Wounded their projejjjon ; and hatu given yo» to fee the mtjchtej of py^sofiti gloria 
 Separtition (Uid Diviftons , and made you eminent for "Unity and Peace, cfi. Quantum 
 rvhen almffl ^11 the Land is in a f„Ame cf contention , andfo many , th»it we do'.cmin ex ilia 
 thought gcdlj, (".re bufilj demoUjhing the Church, andjiriving in a zealous ?":^-*" jempefiat 
 ignora%icc agetinj} the Ltrd. Beloved, though few ofjou are rich, or great in |^''/^'^"**/''W'<' 
 the world, yet for this riches of mercy towards you , Irr.uflfay, Teare my tamur ex P"dis 
 Clory,wy Crxiwn andmy foy: And for all thefe rare favours te my felf and quos Diabolus 
 you, at I h.ive oft prcmifed to publifh the praifes of cur Lord ,fodo 1 here fet fupcrare nonpi- 
 up I h:'s (lone of remembrance and writ upon it. Glory be CO God in the ''""'• ^^«'^'i'"«'' 
 hiohclt: Hitherto hacluhc Lord helped us; My flcrtiand heart failed, but ^^ZTL'"""' 
 God IS the Itrength oi ir.y heart , and my portion tor ever. per pdhris r.o- 
 
 jiri veram di- 
 et vos fyfintpl'ncn charitatcm ut aiverfnrium prima hoc congreffnm vic'tiVis , gfnriam Ve(\ramfnti ((^pcr- 
 JcvcTiinri vhttttc tcneatis. Adhuciu feciilo fumus ■■, adhuc ir.acie conftituti^ dc vita noJ}i\t qmti die dcwica- 
 mm j D.inda opera ej}^ utp^'jl hac initia-, ad incremcnta qut^nc veniatur^ ?^ confummetur in vosa qwjd ]afn 
 rudimcntjs fjelicibus ej]-^ ca;pij}is. Farum adipifci aliquid pjtuijj'e-', Plus eft quod adeptus-, es pojjc fcrvarc; Si- 
 cut (^j:d s fpfa <f^ rativita:fa'utaris^ non acccptafjed cuftodita vivificat. Necftatim ConfeiUtio^fed con' 
 fumm^itiobrmmem Deo fenat. ut ]oh. 5. 14. Cyprian. Epift. 7. ad Rogac &c. page CmibiJ ip. 
 
 Put have all thife deliverances brought us to our Refl ? No; yve are as 
 fi-tr yet from it as we ate from Heaven. Teu are yet under epireffion and 
 trokbles , and I am yet under confumin^ fi^kn^fs : ^nd feeling that 
 I am likr to be among you but a little While, and that my pained body 
 is h-'fiening to the dujl : / fjail here leave ycu my brfi advice for your im- 
 mortal Souls , and be(]:<eath you this ciunfel as the ligacy of a dying man, 
 that you may here readeit , and praSlife it , When I am tal^u fom you: 
 yind I befcech jcu receive it as f-cm one that you know doth unfainedly love 
 ycu^ and that regardeth no honors or happinefs in this World , [in comparifon 
 of the Welfare andfalvation of your Sculs ; yea , received it f}-om me ,04 if 
 J offered it^ou upcn my knees , beftc<hini you for your Sculs fal^ , th^tjou 
 Would not rejeCl it , and befetching the Lord to blcfs it to ycu ; yea , as one 
 that hath received authority from Chrifl to esmmand you, I charge you in 
 his name , as ever you Will anfwer it , When We fhall meet at judgement, 
 and as ycu Would not have me there be a Witnefs again fl you , nor all my la- 
 bors be charged agai,if} you to your condemnation , antL the Lord ^^efusyour 
 Jud^e , tofentenceycuas rebellious , thatycu faithfully and conflantly pra- 
 flife thefe ten dirctlions. 
 
 I . Labor to be men of knowledge and feund underftandinfs. A found a, 
 judgement is a mofl precicru mercy , and much c-jnduceth to the foundnefs 
 
 Y> \f 
 
 - \'^ fc* 'ii (v 
 
The Dedication of the whole. 
 
 c Male auttm „ of heart And life. « A weaJ^juJiement is eaflj corrnpted ; And if it he once 
 
 Vmttif^ ft de corrhpt, the \vi.7 Andconverfation will ijuickljjo/ltrv. Tour uadcrft an dings 
 
 CrS/ Au- "^'"^ '^'' ^^^'^ "' ^^^'''*«^' ^° the Whole Soul-, and ifjoubeWeak^there, 
 
 gufl. de Civic. 7*''^^ St»lf are like a, Garifon that h,%th »pen or il guarded Gatcs-^ axd if the 
 
 1.5. C.I 3. er.emj be once let in there ^ the Whole City wi'l quickj) be his otvh. Igno- 
 
 ** ranc<r is virtuallj every error • therefore let the "Bible be much in your 
 
 h An ds a,<id hearts '^ Remember What I taught jou on D.ut. 6. 6,7. Re^d 
 
 p;uchthe Writings cf §}ir eld folid T>ivinfj ; fnch a< PerKir.'; , Bolcon, 
 
 Dod , Sibbs, effecially Dcilor Prcflon ; Ton may rt.td an al>li Diviae^ 
 
 when jou Cdf.not hfar cur; fjptciir./lj, be frrrejcu learn ive'l the 'Principles 
 
 of Religion. Begin With the '■'■fftmblies leffer Catechifm ^ and then le.^rn 
 
 the greater : and next L>^'fafierh^\U , irith the expcfttisn -^ and then Do- 
 
 ^frrAm?« hk M'drrtwof'Divii^itj ( noxv erglifoid ) or Ullicrs. If joh 
 
 fee men fall on C ont f over fie s^ before they undcrfrand thefe ^ r.eicr Wonder 
 
 if they are d/'orvned in errors. J know your pyvertie and labours wiM not 
 
 give you le.ive to read fi much Ai others maj do ^ but yet aWilUng niinde 
 
 will finde feme time y if it beWhen they fjMldfleep , and efptcixlly it Will 
 
 fpendthe Lords day Wholly in thefe things. be not ignorant cf God in the 
 
 mid(l offuch light ! as if the matters ffyotsrfalvatioii Were lefs Worth your 
 
 fludj , then your trading in the World. 
 
 2 . Do the utmofl ycitt can to get a faithful A'iinifler , When I am tAkfn 
 
 f-omyofi] and be fiireyou aik^ioyvledge him your Teacher , Overfeer and 
 
 Ruler, I Tlief. 5. 12, 13. A(?h20. 2o, Hcb. 13 7, 17. and lear» i,f 
 
 him, obey him , andfubmit to hu doEirine ( except he teach ycu ar.y fmgw 
 
 ^ }V^^^]\ ^."^^ ^'*"' f^^''^^^' ^*-^ ^^^" *^^ ''^' advise ef other CMmiflers in trying it ) Ex ■ 
 
 n w'rh f pell not that he Jljould humor you ^ and pleafe your fiincies y and fay ^ ami 
 
 lortabkfuc- do as you Would have him; that if not the Way oj Cod , fir the people to 
 
 cefs. Scemr rule thtmfclvcs and their Ru'ers. Jf he be unable to Tea-^h and Guide ye^:*^ 
 
 Bctormed Pa- do not chufe him at fiyfl ; if he be able , be rnled by him , ez'en in things 
 
 / that t» you are dotfbtful , except it be clear th.it l-^e Would turn you fycm the 
 
 e Clemens , -^.r , 1 1 t n I r I -r 1 
 
 AL'xani faith ftith ^ ^jyou ^kow more then he , hecome rr::achers yonr J: Ives ; tj you do 
 
 In all Bodies net, then quarel not When you fjruld learn • efpffi.illy fulmit to his pri* 
 tlicre arc two vate over-fi^ht, as Will as publike Tcxching. It if but the Itafl part of a. 
 rank', i tliofc » JUinifters w'ji\. Which is done in the Pulpit : Paul tauiht them alfo from 
 t' ^m bv"ur>e- hoAfe to hotifcy day and night With tears , A^fls 20. 2 31. Te go d^ilj 
 riorirv (and f'lfm one houfetoamther , and fee how you live ^ and examine h(ff» you pro* 
 governing ) fit , and dirtB you in the duties of yc^ur families , and in youy preparation 
 and rhole that jyoy^f.^;^^ ii the great wirk^^ '■^ Had not Weakj^cfs co'f'^ed me , and pub- 
 Icrve: ■^J'^'^' like labors forbidden me ^ I Jumld judge my felf haincufly guiltc in negle- 
 Children Ma- c»^'"^ ^^^" " In the primitive times , C'ery Church of fo many Souls Ai 
 ^illraccsand " this Pari fb , had many Miniflers , whereof the ableflfpeakers did preach 
 Siibjefts, 8:0, ** mofl in pttblike^ and the refi did the more of the Icfs publ'k^ work, ( Which 
 
 Andfoin ^.^fomemiflake for meer Ruling; Elders. ^ "But mw f.icril<die and Cove- 
 the Chuch ,'•'-' ^ ^ ^ J £> 
 
 that part which betttreth ir , belongeth to the Presbyters ", and t'.iat which fervcth , to the Dea- 
 cons. (Here is rw mention of any other office. 3 Stromat. lib.'], initio. 
 
 '"' '" '^ teoftfnefs 
 
The Dedication of the whole. 
 
 *' teoufnefi will fcarce leave mnintenAnce for one in a Church ^ ^-^c^ *r/> J 
 that hath brought m to a lofs in the nature of Government, 
 
 3, Let alljoHT k^ovplegile turn into /ijfeClion and Pra^icC'y ^eep open the « 
 fa^age betrvetn your heads , and jour hearts , that every Truth may go 
 to the cfuick^ Spare not for any pains in ^'orkjn^ outyonr falvatioa: Take 
 heed of loitering , when jour Souls lie at thefiake ; Favor not jour [elves 
 i/tany [loth'fil d-'j^cmpir ; Ltizine/s is the damnation of mcfi that perijh 
 awang m. Godf(>rbi^youjho»Ldbe of the wad opinion of the World , that 
 likj: not ferving God fo much , nor making fo much ado to be faved; Ai ^ 
 thcfe men ^-illjhortly he of another mixde. Live norv as you "^'ould "H^i/hyou - 
 had done at death andjuigemcnt. Let no [corns diPiearten you , mr dtjfe- „ 
 rsnces of opinion be an offence to you : God , and Scripture , and Heaven, 
 and the pyay thither , are fill the fame. It )X'i/ldsyou no good to be of thel, 
 right Religion , if you be not zealous in the txerafe of the Duties of that 
 Meli'Tion, Read oft the fifth and ftxt Chapters of the third part of this"^ 
 Eat 
 
 4. Be fure you make confcience of the great T)H%ies that you are to per- 
 fortn in your families. Touch your Children and Servants the knoyvled^{e 
 and fe^tr cfCod ; do it earl f aitdlate^ in fe it fori tuid out of feafon, Pray 
 "^ith them daily and fervently '^ remember Daniels example , Dan. 6. 
 and the corr-m^md I Tlicf 5.17. Bead the Scripture , and good V^c^: to 
 them, ref rain tbept f-om fin; k(fp not a ferva^it that rviU not lean* y and 
 bcruL'd. Neighbours J I charge jou O'J you \\>ill Jhortlj anfwer the Cintta^ 
 ry btforc the Lord )our Judge , That there be never a family am<>ig yoUy 
 th.itfhjill neglect thefe great Duties If you cannot do ^ftat youfbould , yet 
 do \^hatyoucan ; efpcciaffj , fee that the Lords dsj be wholly fpi At in thefe 
 txtrcifes. To fpcnd it in idlencfs , or fports ^ is t.o c,6nfec/.<i:- it to your 
 fie fJ} , and not to God, andfarWorfethentofpenditinyour '"rades, 
 
 5, Beware of extreatyis in the controverted points of Religion, when 
 you avoid one Error ^ t.ike heed you run not into a^sther • fpecia/iy if you 
 be in heat ofdifputation or paffion. As I have fijeroed yon. I thin^,^ the 
 true mran in the DcSlriKC ofjufiification and Redemption , fo I had intended 
 to have W'rit a peculiar Treatife ^ith three Colums , fljevoing both ex' 
 treams , and th: truth in the middle , through the body of Divinity -^ but 
 Codtakcsme rff. EfpeciaHy beware of the Errors of thefe times : *^ntin9' 
 mianifm comes from gr of s ignorance , and leads to grofs ivickednefs ; So~ 
 cimans are farce Chriflians ; Arminianifm is (jutte above j6ur reach, 
 ^nd therefore not ft for your fludj in mcfi points. The middle Way Which 
 Camero, Ludov. Crocius, Martinus , Amiraldus, Davcnant , With aU 
 the Divides of ?)i'\nt\'\n and Brcm inthe SynodcfDort, go: Ithinkjs neer* 
 efl the Truth of any that I k^otv, ivho hjtve Wrote on thefe points of Redemp' 
 tionand univerfal Grace. And for the points of Predefiinntiony and the na - 
 ture of the Divihe Influx en the IVill in the Working of (J race , which are 
 mcfi hotly agitated , and Where the heart »f the controverfte ferns to lie , / 
 think^I had never yet the happinefs to read , or fpeak. With , tht mttn that 
 
 B z bmfelf 
 
The Dedication of the whole. 
 
 fDoubtlefs in himfelfuHcltrfiocd them y Andthsfe leaji ^'thdt are Mfually rnofi confident. 
 Cyprians rime t^^sfor fep.trAtior^tht m-fchief of it ties not i>j the bare Error effud^mext; 
 every particu- but in the Hnchrijltan , and Cbttrch-dijfotvin^ Divifion and /ilienation 
 lar complcarcd which thr.cefcHoweth ; contrary to that HumtUtie and Ltve Which is the 
 Gui'd^d and^ vifible CkarrMer of Chrifiianf ; and to tb^t Onenefs Which is Hill in Scri. 
 Ruled bv a « P'*^^ afcribed to the Vifihle Chfirck Alas , th,it Pride and Ignorance Jhould 
 fo;iety of have fttchfotver among Bilievers, that men cannot he of feveraljudf^ements 
 
 Presbyters ha- in'leJJ'er points ^ bf^t they muj} needs be alfo of fevtral Churches ! God "Of ill 
 vingail Amho- ^^^^ ^^ ^^/^,j p^^^^, _^^^ ^j„i,„ ^ /.,,/p ^^.^^ (^^.f^.g ^.^ p^^n ^^ji^ ^f ^y^ 
 
 ihcchJfof P^'f^^ Ez-erl.ijiiirrr 'Pf^ceand Vymn ! Tea bc'ore W; foall fee the ' BUf 
 whom was ^f^^, cfZJnion I in thr Church. fVuundir.ri u d Dividing; Heahng u a Re- 
 
 chofcn co.t- uniting, tyi Huildnft^s of tyi^inj Jlcnes or pieces crd-y/j co»jojned ; tyi 
 
 Aant y.odcra- Church in an a^^revition cf J»dividfi,u's • An A^ociAtion of 'Belisverj. 
 
 ror and I'refi- ^ y^ -^ ^^^^ dfTTcli/h , but to feperate and dinojn ? *And ^^hat /< it 
 
 defif, andcal- ..^ , ^, , / / i i ■ act ■ • i , 
 
 led thcBifho'^- to dijjave Churches , hut to Urcak^tbar Ajjocidticn ; to reduce them to 
 
 (and under' i Jr.diziclu.z'.s ? to cut them intoflyreds ? f As fo t'.c Differences in fl?.?; of 
 thefGwercrhe C^jvernement between tie A'foder,ue Presbyterians , Independents , Bpif' 
 peacom-Jind ccpil and Er.ifian , I m.il^e no doubt but if mens Spirits flood no: at a 
 tcTsandrrc-' greater d-flance then their Princiyes , th^j Wer/ld ri.'iri^y bi'united. B-u 
 fidcnt ordain- ef ak the four frts , th.re are Jcme that run fo hio^h in their Principles^ 
 ed by others 
 
 of the fame office , and chofcn or acccpred by rhe people. So t'u- then there was no BiTnop over 
 many Churches, br.t only the Frctldtnt to many Minificrs in one C.iurch •, nor did they once claim 
 a ',x)wcr over the OiTiccrs of anotlier Ch-irch. Kor was tlierc fach a thing x-. a i'lesb-, tcr that was no 
 Chwrch-Govcrnor , but mccrly a rcacher. Nor ft'ch a thing (" I tiiink ) aj a Prcsb/rer that had no 
 Autlioiiry to Teach. Nor fwch a rhing as a Ch'Kch Ruled by rhe Vote of the People ; Sahn inter Col- 
 .h'gai r>A:'u f^ ccvxouiis vhnido ("ther's the chiffufr of Synods ) qu^dam prop)ij quxajud fefi:!el ittnt 
 v.'.AipatA C '^{wdam ) rcx'incnx. Q^a h\ te , nee ms vim cu'i {Udw jacimus^ ant le^nn dat/wj j cum hab a in 
 EcclcfuaJminftr.itDne Viluntatis (uz afb tnum l:jiru/ti wuj {mf ju-: Vrxp-fitus^ latiwem ,dhis fui D.i/iin) 
 reddhufus. This was written to rhe Biftiop of Afl'/re (aa undoub;ed Tcfli.nony at^iinA his ufurped 
 Tower ) By b'clTbd O/'n/jr! £p//?. 72. ]ni? CEdit- CoulartiiJ 21". By rhe conic nr of a Synod. Yci 
 mthcordinanon of their Church Guides, ( tho:gh rhe People cannot call them alme, wirhoiit 
 the Ele^^Tion and Ord. nation of ot'r.er Church Guidci , who aie hrtcft to ;udgc of their abilitic ) yec 
 arc the people alfo to ^udgc of tir.i; lives, and no O.ficer ordinarily tabe put on them without their 
 Confent, if the fame Cyprian wirh a wiiolc Synod were not niiflaken. £/v/K ^8. FLbs ipfa ma ti- 
 me habetpctedatem vd digcndi dignis facer d tes , vj in lignis Y:cufa^..!i. Read the rcff, which tefli- 
 mony I add , to fhew I am far fiorn running into extreams againft Independency •, An 1 i<"thcy will 
 read GaM.'.trf/xJ nores. They fha!l fee that they are morebcholde to Geneva Presbyterians ,, the.i 
 they are aware of. Yea Pameltm himftlf con'clierh as much as I lay. But let the People remcai- 
 ber,that they Choofc not a MiniAcr whom t iey mufl Rulci but Cluirch Guides and F.ultis whom 
 God hach frequently charged them to obey , as Corpor Jtion^ choofc Magirira-es to Governe them, 
 and not to be govcrccd by them. Yet more plainly •, Cyprian in initio Condi. Ca rtha^. to 87. Eifhops 
 \\t[M\\.Sifpereft ut dchct: >'^ fh\gHli quid fcntiamui prnjeramuiy netninem^udicanres, ant a jure cummu- 
 nionis aliquem ft diver fumfenferet amoventes. Ncqucetn.vquifqHam mfirum Epifcopum f: c^e Epifieprum 
 cdnftittiit^ aut tyrannicoterrme coUegaf ad obfequendi mccjjitatem adigit ., cum babeat ornnis Epifc-pm pro 
 licentia libertatis ^potcflatis fux artitrium proprium^ tarnqucjudicari ab alio impeffit , quain nee iffe po- 
 tejl alterum]udicare. Sed expcHemus univerji Judicium Domini nnflri Jefu Cbrifli ., qui mus^folus 
 haber poteftatem ^ proponendi ms in Ecclefisjust Gubernatiom^ (fj de atiu nofiro Judicandu Can more 
 be faid againft the Pope, or any Bifhop of many Churches, or any that claim a Deeifivc Judgennent oi" 
 ^Qdrrnal Con;rovcrf)Ci? In opcr, Cyfriaiu C ^dit. Pamel. t( GsHlartJ p. 443. 444. 
 
 that 
 
The Dedication of the whole. 
 
 that thej run out of the hearing of Peace or Truth. Will, God ncvCL* puC 
 ic inio the hearts of Rulers to call together forae of the molt Godly, 
 Learned , Moderate and Peaceable of all four opinions (net too manj , ) 
 ro agree upon a way of union and accomodation ? and not toceale till 
 they have brought it to this IfTuc , [^ To come as near together as they 
 can poflibly in their Principles ; and where they cannot , yet to unite as 
 far as may be in their Pradicc , though on different Principles : and 
 where that cannot be, yet to agree on the moft lovin|^, peaceable courfe 
 in the way of carrying on our different Pradices ; ~\ That io ( as Rup. ^ 
 Aiddenuu laith ) [_ we may have Unity in Thing's Neccflliry ; Liberty in 
 things UnnecefTiry, and Chancy in all. J The Lord perfwadethofc who 
 have power, to thisPacincatory eo^crprize withoucDelay, 
 
 F^r AnAbaftijm and AntittoTKiiiKifm ^ IhAveivrit againji thcmin tyco '^ Since done 
 cthsr kokj : * and more Jh.^ll do againji (hi letter , if God rt'j/?, ) But my j? "^y Con cf- 
 Cuii'tj f-iends are offended with me for ri?hat J hnve done. J d^re not there' j „•-* 1^°' 
 fore be filcnt ; as being the ojficer and ewb.tjfador ef Chrifi , and not of 
 men. Cod fpo^e tffcBii:illy againfi them by thoft ^^ondroKS Aionfiers in 
 iY(W' Engl'ind. But bonders are ever/ooks "where the heart is hinrdned, 
 undQodinter.dsto get hu Jufiice a Name, The fearfiil dilnfions thaCa 
 God h.ithfermerij ^iventh^m over to^(^the horrid cenfiifion Which thejhave 
 introduced Where they h < ve (prung^hath fpskjn fully agaiyjfi both thtfe latter ^ 
 
 Si^s. The Weepir.g eyes, the bleeding fides, the laceratedtfiemhers ofthefe 
 churches f the reproached Gofpd^ the dif appointed Reformat ian^ the hidoeus 
 Mn-rines, and Unheard of Wicl^dnefi that hath fo/lewed them,the contemned 
 Ordinances, the reproached, flandred and ej filed Minifiers^ the Weak, that 
 arefcand^liK^ed, the projejfors apejfatiz,ed, the Wickjdharned , and the open 
 Enemies of the Gojpel that now infult'^ all thefe do defcribe them more plainly 
 to England, then iVords can do ; and cry loud in the ears of God and man. _ 
 what WiSbe the Anfwer^ time Wtllfjov: But from Rev. 2. 14, IS> l6, 20, 
 21, 22, &c. \\c may probably conjeElnre. 
 
 C. Above a 'fire th^tysu bejoHoveers of Peace CP^ZJ nit ie, both in theChurch —» 
 O" ameng onr felves. Remember What I taught you on Heb. 12.14. He that « 
 i£ not a Con of Peace if not afon of God. All ether fins d'firo) the Church Con* et 
 Jccjuentially; but Dlvificn and Separation demdifij it dlrtflly. Building the 
 Church ii but an orderly joyning of the materials-^C^ what then is disjojning, 
 hut pulling ^orvnf. many D oflrinal differences mufl be tolerated in a Church* « 
 y?«i why but for Z^nit] cr Peace} Therefore DifuntoH & Separation is «/- 
 tcrly intolerable' 'Believe not thofe to be the Churches Friends that would ». 
 cure (^ refer m her by cutting her throat. Thofe that fay. No truth mufi be 
 concealed for Peace ^ have ufually as little of the one a« the other. Study Gal. 
 2.2 Rom. 14. 1 &c. Aftj 21.24,26. 1 Tim.i,4.&(5. 4.Tit. 3. 8.9. Jhope 
 fad experience fpeakj this lejfen to yoftr very hearts^ if IJhonldfay nothing- 
 Do not your hearts bleed to Uokjupon thefiate of England ? & to thinly how 
 ftwTowns or Cities there be (Where isMnyferwardnefs in Religion) that are 
 Jtotcut intojhreds & crumbled tu udufl by Separations nnd Divifions ? 
 
 B. 3- T& 
 
The D edication oF the whole. 
 
 "which I 
 
 J': .a 
 
 To thlnk^Wrbitt 4 wound ive hrivt hereby fiven to the very ChriJliAn name : 
 Hoyv^ehAve h>*rdatd the ignorant) Confirmed the Papijfs; And arc 
 9Mr [lives become the fc or no four enemies^ and the grief of our f-ievds ; Atid 
 htw mAny of our desrej}^ bej} efieemed FriCfids, are fallen to notoriout Frid^^ 
 »....; ^. : 41 9 r Impact 'f • yea ^ fome to be rvorfe then open Infidels '^ Thefe are Pillars 
 *f '*^*''** *" '', •/ ^^^f ; J*^ f^^^'^ T^« reaiemi'C tJ ent To:* are yet (minc/ttforyohr Vuity^ 
 nur^ luani' v^ri- '*^^f^f^J^»fff ^"^^ CJiiUnej.^'^ holdfaj^ th^tycu have, thfit no m,tn take yi>ur 
 tMjitin nequii Cro^v fiomjofi. Temptiittons are now come nter yoHr doors '^ yd wanj of 
 pri.rem ei of- you have gone through greater , a.rid therefore I hope wtll fcupe threngh 
 fender etAT^lua- f^fg . 7^^ le.^f! yoUr Temptation jljoitld ^rbw flro>igtr , let me vc/trn yon, 
 J ^y^r'" That though of your own [elves men fhould arife [peaking perverfc thing.\ 
 JHvarct. Nam to d'^aw d:fciples after them ^ Kdii 20. 30 yea , though an Angel fium 
 nultui inde yiic Heaven PjohU draw y oft to divtfions , fee th*t y oh follow him not. If there 
 quam fituit ex'ube erroneous praflifes in the Church, keep yiur fe Ives i4nocent with mide- 
 culpere qu9d ration a^d peace 'y Doyottr beft to reform them ^ and rather remove your 
 lebam nbeifet ' drveUings , if you c.innct live in-fjKcntlj^ then re;jdthe Church. It muft be 
 (^ifjicjpjli- fxno fmaU S^rvf that mufi force a Separation. Juitin a h^ly lenrned Aiar' 
 tutus efl^urubi- tjr ( In Dialog cum Try phone ) (who was converted roithin thi'ty one 
 que fcnteytitim jg^yj «?/Johns death, and trrrte hti fyrft Apsli^y tvitki'? fifty one; ^nd there- 
 mo7Jm'a!'fed fore it u like he faw Johns days ^ ) pr9feQ'eth . Th^t if a Jew Jhould ks^p 
 fcriat etiam /r *^e CeritKonial Law [fo he did not per/wiide the G entiles to it tti nece^iiry) 
 jugulet. Q^od ytt if he ackr.owledge Chrifi ^ he judgeth that he may be favtd ^ and he 
 fiquii eum pa- ^euld imbrace him ^ and have communion ^ith him as a brother: And 
 rumai-tump- y^u\pi>oi4ld have him receivedth.it ts weak^ in the faith , ( f.nd not un^" 
 ^P' t'^eeo QUI' church whole Parijl>es oftho/e that we k^gw not , nor were ever brought to 
 dim \me id ^* Jfffi trial.) Ton k^now I never conformed to the ufe r.f Myfiical , Symi/O' 
 r.equc indignor., lical Rites my (elf ^ ( but tnely to the defermina'ion of Circunjflantials ne^ 
 nequedoko, ut cejfary in gencrc , ) and yet lever loved a ^odly peccable Conformifl., bet- 
 '^"uamfT/uti '^'' ^^^" "* turbulent Non Conf^rmifi. I yet differ fiom many in fever al 
 'L-yatienicoii' things of confiderable moment ^6iz, S As my Aphorifmj of Jaltifkation 
 
 fenraneum ut . . , 
 
 fint in hoc genere libera hom}num']Hd'ti:ra. Tantum id peto Cq"od a bonif vkis impctraturumme faci'e con- 
 jido J ne hie obruar prdjudiait , mu mc qna m/i admonhum ■:(r vi vcrltatu vtiium , neque adcntcm ta- 
 wen., exijlimet datnMndum. Vtinam m^fic vobii piogiirim. Q^aifi cm vt-firum ullus adhuc bjret fcrupu- 
 iw mih'i rem fecer'it i^ pcrgratam ^ apprime ut'ilew., fi mecum volet aperte agerc , mihi.^uc vcl agnifccndi 
 errorum ei , ve! tuends. atque illuflrandx virnatU cnputm facer c, pmlnti^ ratiofiibw ac tefi'imvufs S. Scr}- 
 ptnrji quibtu vel ccdere , // contra m:facimt., vdjiininui > rcfpondere qu 'am. Canicro in Epift. Refpon- 
 for. ad Theolog. Lcidenf. operum fol. p. 7 10. vcl ut Ar.guflin. Sicut Leihrem menm nolo mihi cjje dedi- 
 lum ita coneilorem nolo fibi. Ille mc non amct amplhu quam CaiMuwn fdcm \ ifle fe mn amct am- 
 plm quam Catbolicamveritatem. Sicut illi diciy NolimcHlhciUqiufifcriprurUcammcuinfeYvirc^ Sed 
 in illii <H quod non credebiu , cum inv^ncru incwifla taur crede ; in ijin autem , quod certuh /nn habe- 
 bas nificertumintellexeris., nolifiymiterretiaer'^i Ita'tllidico \ Noli metu literal ex tuaopinione vcl con- 
 tent]one.,fcd ex Divina. leilione^ vcl inconcujfa. rM'on: corrigcre. Si quid in eis veri coinprehendcrii., exificn- 
 do non eft tneum •, at intelligend^ 'tf amando i^y tuumfit (^ ir:um . Siquid nutem falft conviceris , errando 
 fueritmcnm;Sedjamcavend)neituumfitnL'cmeH>n. Au;ari. Prox'n lih. 3. dc Trinit. This is all I 
 defireof the Readers of my wririvigi : ffoc erga me onina obfav.tr.e vellcm., quod erga teipfefervaviy ut 
 qujcquid impmbandum putantin Scrtptii men., nee elmtdnnt' fv^dvh'pe^fi^ri \'nec ita reprehendant apud alios t 
 kttihceant apud me. Augullin. Epift. ad Hieronym.7;^i,T operA Hieroni To. 3. Edit. C Amcrbach._)i 64. 
 
 Jhew, 
 
The Dedication of the whole. 
 
 Jherv^ As ii cxphisidin r»j C^r.ftjpoti ; and yet if I fjould zt^laujlj frefs 
 tnj jfidgement on others ^ fo m to dtjiurh the Peace of the Chhreh , and 
 Jeperate f-om my Byethren , thitt gre coKirarj mifjded; J JhoyJd fear Icji « 
 J (ijchldfrove AJirtbrAiidin Hell , for heing a firehrAxd tH the Chfirth'y 
 And for alt the inter cj} J have in yeur ^udgiments and tyJffcSliotis y I» 
 here charge J cu t That ij Cod /bould give me nf to any fAfiiow Chtirch' 
 rending courfe ( agaiuf Which I daily pray ) that you Jorjake me , and ^ 
 follow me net a ftp, 
 
 %,'€ndfor i' eace With one another , ftlloiy it With all your might : Jf'* 
 it be fo(fible , as much oi in yon lieth , ttn/e peaceably With all men , Rom. 
 12. 18. (mayl(^ this.) ffhen yvu feel any fpaykjof defcontent in jour 
 brcji , take them ai kindled by the "^Devil fo>n He II , and faks ^Hfd ym 
 cherifj them not. Jj the fames begin to breal^ forth in Cen/oristifnefs^a 
 Ecfre^ches ^ and hard Sp!eckes of ethers , be ai f^edj andbufe in cjuench- 
 inj^ it ^ O'S if it were fire in the Thatch cf your heufes : lor Why fsould 
 your houjes be dearer to youthen the Church i Which ii the houfe of God ^ 
 or then your jfuls , Which are the Temples of the Holy Cbcfi} Jf any ». 
 heart-burnings arife , do not k^fp flrarge , but go together , and lovingly 
 dtb^neit f or pray together , that Ged Would reconcile you i or refer the 
 niattcr toyour Afinffhr , or others-^ andletnotthe Sun go down on your 
 Wr.it h. Hath Gbd .(fckemoye againfi any fin then unpeaceahlenefs ? Jf» 
 je forgive r.ot men their trefj^ajjes , neither Will yeur Heavenly Father for- 
 give )ou ( which made Lodovirus Crocius/«y , That this n the meafure ct 
 andcjjential prefnth of the lefi degree of true Ftiirh , Syntag. lib. 4. 
 cap. j6.) jf you love net each other , ycu are no Difciples. of Chrijl • ray, 
 ijjculoze KDt your enemies , and bltfs not them that cur fcjou ^ and pray 
 not for them that hurt and per/ecuteyou , you are no Ch IdrmofCod. The 
 VVildom from above, is firrt pure, then peace*able , g-ntlc , eafie to 
 be inrreared , &:c. J^ni 3. 17. remember that piercing ex.imple of »■ 
 Chriji ! wh9W^y%edh:4 Difciples feet , to teach m , that We mufl (loop as 
 low to cne another. Sure God doth not jcfi with you in all the fe plain Scri- 
 pturis I charge you in the Name of Chriji , if you car.nct have peace' a 
 6therwife ^ th^tt jou fuffer wrongs and reproaches , that you go and beg 
 peace ofthofe thjt fiouldbeg it of you , yea , that you beg it on your l^nees 
 cf the poor efi beiger ^ rather then lofe it. And remember ^ Rom. i 6. 1 
 17, 18. 
 
 7. tyfbovea/ly b? fttreym get down the pride of yotir hearts. Forget-^ 
 not all the Sermons I preached teyou againft thif fn. No Jin more natu- u 
 ral , more common , o' mere deadly. A proud man is his own Idol; only 
 f-om pride comet h contention. There ii no living in peace With a proud per ' «« 
 Jon : Every djrejpeff will cafl them ir.to a Feaver (f difcontent, Jf once u 
 you grew wife in your swn eyes , and love to be valued and preferred , and 
 love thofe befi thxt thinks highliej} of you , and have fecret heart-rifngs 
 ^gainfi any that difregardyou , or have a low efteem of jou , and cannot 
 endure tc be fighted, crj^eke evil of \ never take jour Jelvesfoy Chrifiinns, 
 
Tiie Dedication .ot the whole. 
 
 a if this bejof^r cufe. Tob: a 4rue Chrijhn Without hlHmilitj , is as bard 
 oi to be a m>iH ^'ithout 4 SohL O pyre Engiand / Ho:v low art tbtu 
 yrought by thcTrlde of I^Mordttt ZcAkts '. "^DeAr friends'. I can foretel 
 jott , ye'uhtut the ^if( of frophecj, Th^t if Any an^ong you dd fail (rem ih: 
 T'ruth , tfhirkyfhich are the frondrfi ^ th^tCAnjsot endnre t9' be contradi" 
 Ued , 4«ii that vilifie others , and thofe W'iH likely be they : And if ever 
 
 I jiiH be broki in pieces f andrnln^d, Pride ^iil be the Ctitt/r. 
 
 8. Be jure JOH keep the m.ift(rj ozery$f4r flfjh and'Jtnft s. Ferv ever 
 
 '^fa/l fow God , biif ficfj'plcafiag is thi CAtfe : 'J^Uay thiKk^rhut by 
 
 '\[^ficjh 3 the Sent lire. rnCAns ovly cnr drvilUr.^ in fm , ^^hcn aLu , it m 
 the inordiriAte fenftive appetite th.it it chur^eth us to fitbaKC. JS^othirg in 
 
 » the )S-orId d.zmneth f& mAKj as pjh ple*fiK^ , WhJe Men goierAilj chufe 
 
 it at their lluppinefs in fejidofGod. remtrfibir^h^ hath /aid , If ye 
 
 /ive After the fiefiyc fbMl die 'j n/jd ^ Mtil^ no p^ovijiott for the flef» ^ ti 
 
 fatiffieitsdif.rts, Rom. 8. 5,6,7. and 13, 14. Thi>3k^ cf this Men 
 
 "jc« are tempted to drftukrnr.efs , And gluttony , And luflfulneft , Aad 
 
 ^ Fateor infi- '^forldhxefs -, And When you Would fain h>ive ycnr drre>liy;gs , Ar.d fijitts 
 
 tAm cffe no- delight [til. Ton Utile th'in^^yhat a fin it i^ , even to pleafe your tleiJj. 
 
 hu corporis m- a . , "^ ■' , , , •.//*• r^ j u J - ' 
 
 (Irickaritatcm. f**rther thenittendstobelpeyouintheJervtceefGod '». 
 
 Fatecrms hu- * ", . • ' 
 
 jus gerei-etutelam : Nee negainiuigendumil^ fervicTiJi^m nego. Muhis ei.im favit , ^ui cmpni fcrvit , 
 qui pro ill) iiiwium timet ., qui ad illud omn'iA refaty Jic gerere tvs debcmus , ivn tM-.qmm prnptci C]Ypv.s 
 vivere debeamus ^ fedtanjuain nmp-jfvnu^ [me corpire. H/jus nos nim'ius amor titnnitus inquictat ^ /■/- 
 Ijcitudiiubus oncrat., contutneliis jbiicit. Hoiiej} ton ei vile cj}^ rui Corpus nimi; chanvn pj}. Agarur ejus 
 diligcntijjima cura j itatamenut cum cxigct ratio ^ cum dig'titts ^ cwrt pdes y mntemium in igncmfir. 
 Scn€ca , Epifl. 14. p. 545. Happy were man} a Ghiiiiian il t'lcy had learned this ItlTbn which an 
 Infidel teachcth them. 
 
 9. L^iake confcience of the great duty of rcprovi/igy Andexhorti.iT 
 thofe About you : M^ke rut y cur fculs guilty of the oaths , ignorance , and 
 ungodUr,efs of others , by your filence. ^Admonipj them lozinglj find mo- 
 deply ; but be fureycu do it , and th^t fericujly This is the f'fl fiep 
 in T)'ifcipline. Expe^ not thintyour Atinif}erj%ouldput ary fi-or/i the i'rf- 
 crament f ^^homycM have not thus admonijhedence and Again. Punifh not 
 before due procefs. 
 
 To. Laftly , Be fare to maintain a conflant delight in God , and a /?- 
 ricufnefs andjpiritu.ility in all his fVor/Jjip. Jhinkjt rot enough to delight 
 iti Duties , if you cleltght mt in God : 'judge not of your duties by the 
 bulkjind number , but by thiifweetnefs. Tou are never fiable Chriflians 
 tillyoH reach this. Never forget all thofe Sermons J preached to ycu on 
 Pfal. 37. 4- Give nttWay to acuf}omary dulnefs in duty : Do every dw 
 ty with all thy migbt : efpecially , be not fli^^ht in fecret Prayer and Oi/?- 
 ditation ; Lay net out the chit f of y cur z.tal upon externals y and opinions, 
 and the fn7aller things of Religion. Let mofi »f ycur d.iily Work^be upon 
 your hearts j TJe flillfufpitious of them ; underfland their mntal Wicked- 
 ntfs , and decietfulnefs , and trufi them not to far. 'FnUife that great 
 
 duty 
 
The Dedication of the whole. 4jnp 
 
 dtttj of daily Svatcbitjg'y pray earneftlj , ThatyoH i>e»9t led into tempta' 
 tioH. Fear the beginnings and appeararces of Jin, 'Beware left Confcience 
 once Isofe its tendernefs. Ahk^efip every breach between God and jour 
 Cor.fciences betime. Learn hew to live the life if Faith ^ and keep frelh* 
 thefenfe efthe Icve of Chrifi: , ^md cf your centinual need ofhu 'Bloody 
 Spirit , ay^d Interceffion : /Ind hctv much yon are beholden and engaged 
 to him. Live in a conjfant readinefs and ex peel at ion of death -^ and be 
 fure to get anjuainttd with thu Heavenly Converfation , Which this 
 Book li ^X'ritten to dire^ you in j ^hich I commend toyour ufe , h»ping you 
 Will be at the pain: to read it , m for your fak^s I have been to Write it'^ 
 yfnd I fhfli heg for yoti cf the Lord , While 1 live o»thi.< Earth , That 
 he Will perfr.jde yeur fouls to /Am blejjfd fVerk^, and that When death 
 comesitmayfi>ideyoujoimployed, that I may fee yeur faces With jcy^ 
 at the Bar of Chrifi , and We may enter together into the Everlafiing 
 BeJ}. Amen. 
 
 Kederminfler , though umvorthy Teacher ^ 
 
 1 649. 
 
 Rich. Baxter. 
 

 To the Right WorQiipfulI 
 
 Sir Thomoj ^oiif Baronet, with the 
 
 Lady fane Rom his Wife 
 
 Right Woiiliipfull , 
 
 1^^^^ His Fir ft Part of this Treatife was tvnten un- 
 dsr your Roof and therefore Ifrefent it not to 
 jou as a g/fty but as your own: Not for jour 
 Vrote^ion-, hut for jour Inflruction and Di- 
 re^ ion ^ (for I never perceived youpojjejjed u 
 with that evil fpirit rvhich maketh men hear 
 theirTeachcrs as their Servants , to cenfure 
 their Boifrine^ or be humored by them, rather then tolearne, ) Nor ' 
 do I intend this Epflle for the puhlj fifing of your Fertues: Tou know 
 to whoje judgement jou JIand or fall. It is a fma/l thing to be 
 judged by mans judgement : if you be Sentenced as Righteous , at 
 the Bar of Chrtfi , and called b-^ him the blefjed cf his Father-^ it 
 matters not mud), by what name or title you are here called. All 
 Saints are low in their own cfleem , and therefore thirfl not to be 
 highly ej}eem:d by others : He that ktmvs what Pride haih done in s 
 the World and is now doing , and how clvfe that hainom fin doth 
 -cleave te all our Natures , will fear ce take him for a friend who will 
 brin^T fcwcl to the fre , nor that breath for amicable , which will 
 blow the Coaly Tet h.' tlmt took fo kindly a womans box of Ojnt- 
 mem , as to affix the Hiflory to his Gofiel , that where ever it W4S 
 read , that good Work mi^ht be rcmembred , hath warranted me by 
 his exdmffle , to annex the mention of your Favours to this Trea- 
 tife , which have many tim.es far exceeded in cofl that which Judas 
 thought too good for his Lord. And common ingenuity command- 
 
 C 2 etk? 
 
.21 
 
 The Dedication oftheFirft Parr. 
 
 (thmc thxnkfnlly to acknowledge , That when jou heard I was Sud- 
 denly cnjl into extream weaknefs , yoit fent into feveral CouKties to 
 feek w: in my quarters , and mifmg of me , \ent again to fetch me 
 toyou/ hjufe , w-jcrc for fyiar.y mn^nhs I found a Hif^ital , a Phy- 
 firiian , a Nurfe , and real Friends , and (which is more then all) 
 daily and importunate rra):r for m) recovery -^ and fine c I went 
 from you, your kindncfjcs fit II following m: in abundance : And 
 all this for a man that n\ts a firangcr to you^^ whom you hadncTcr 
 jeen before , hut among Souldiers , to burden y on ' And for one 
 that had no witty infmudtions for the exira fling of your favours^ 
 nor impiidsncy enough io return th:m in fltittcrics \ jea , who had 
 juch obflruclions betwixt ha heart and his tongue , that he could 
 fcarce handfom/y exprefi the lea ft part of his thankftdnefs-^much Icfs 
 able to ?nakeyou a requital. The befi return I can make ofjcnr lovd 
 ts in commending this Heavenly Duty to your Pracfije •, wherein I 
 muji intreatyou to be the more diligent and unwearyed, becaufe as 
 you may take more time for it then the poor can do ,fo have you far 
 
 a fironger temptations to divert you --, it being ex-reame/y difficult 
 for thoje that have fulncfs of all things here ., to place their hap- 
 finefs really in another life , and to fet ■ thir hearts there , as the 
 -place of their Refi •, which yet mnfi be done by all that will be five d, 
 
 2 Study Luk. I 2. i6. to 22. raid 16. 19. 25. Matth. o. 21. How 
 little comfort do all things in this world afford to a d.partingjoul f 
 My conft ant prater for you to God fthzll be. That all things below may 
 he below in your heart, and that yon may throwrhly rnafier and dai- 
 ly mortifie the de fires §f the fief}) , and may live above in the Spi- 
 rit, with the Father of Spirits, till you arrive amonz the f erf eel ed 
 Spirits of the J-ufi. 
 
 Your m«ch obliged Servant 
 
 APie^ 
 

 
 A Premonition. 
 
 
 ;;;\^Onierriipgthe Alteraiions and Additions in this 
 fecond Edition , I ihoughc meet to give you ttis 
 brief account. ThoDglj I could have found in my 
 1 earc to have fupp^yed divers other dcfeds 
 tlvroug'uhe Book , efprcialiy in the beginning 
 of the firft and fecond Part ( where the e0cds of 
 my weaknefs were mo!^ Evident, ) yet bccaufe 
 the Stacioner pcrfwaded roc that it would be an 
 offence to thcfe tha: had bought the firft Edition, 
 I forbear Yctbecaufe I kr»ew no reafon why any (houldde iy nie leave 
 to corrcrt or amend my own work , efpecially for or.cc , I have mad« 
 thefeneccfTiry alterations and additions following, i. 1 havecorreded 
 feveral pnfTsges fefp^cia'ly i/i the beginning of the firft and fecond Part) 
 which I tound to be moft liable to exception or mifinilerprctation : And 
 more I had dene, would my friends have bn intreated to have informed 
 me of what they dill, ked. Alfofome paffages I have more cleared that 
 were offcrrifive by touching on the late publikc quarrels , which I could 
 have gladly blotted out to avoid diftaft, if Conicicnce would have given 
 leave. But he that will call: by all books which contain any dung dfa- 
 grceing from his judgement , ftiall read or profit by few in the .^orld. 
 2. 1 h^tve Added one Chapter (the ninth) in the fecond part, which being 
 promifed in the beginning, in the Method propounded , was forgotten. 
 AHb I have added the eleventh Chapter in the tliird Part , containing a 
 more exid enquiry into the nature of fmccrity, and the ufc of Marks; 
 which I judged ofnecelFicy , as being of fo great Conccrnemcnt both 
 to mens comforts and their fafety : And I hope none will think it need- 
 Icfs curioiicy. Alfo a Preface I have added to the fecond Part , both 
 for Defence, and fuller explication of the dodrine there contained; 
 wherein alfo I cxped to be free from the cenfure of neediefs curioficy, 
 with all thofc that know how much of the Peace and welfare of our fouls 
 depends on the right apprclienfion of the Verity of the Scriptures. LaO:- 
 ly, Iliaveadded many Mirginal quotations, efpecially of the Anci- 
 ents: which though fome may conceive to be ufelcfs, and otbcri to be 
 
 C 3 met'rly 
 
A Trcmonition, 
 
 mecrly for vain oftentation ; Yet I conceived ufefull , both for the 
 fwectncfs of the mitter (concerning which I rcferr you to the pcrufah to 
 mc it rccraed fo in the Reading ) as alfa to free my felf from the charge 
 offingularity. 
 
 If any fay , tbic I (hould have prevented this by greater carefulnefs at 
 u the firft. I anfwer i . That which is paft cannot be recalled : its well if it 
 can be repented , and amended. 2. I wrot much of it in fo exceeding 
 debility of body, that it was more wonder that my underftanding was 
 not utterly difabled. 3. And I was diftant from home, where I had no 
 Book but my Bible: and therefore could not add the crnfcnt of Au- 
 thors. If ^ou fay , There was no fuch hafte , but I miglu have (laved till 
 I had been better able and furnifhcd; I anfw. i. LictlcReafon luidl to 
 expcA to have furviycd till now, yea or two montlis longer. 2. Who 
 knows not how little we are mailers of our own, that knows the Inte- 
 reft of our Friends, who arc oft importunate for that which others di- 
 ftaft ? which though it be a poor excufe for doing evil , yet may fomc- 
 timc partly excufe the unfeafonab.'e doing of good. 3.1repent not my 
 hiftc though I do my impcrfedions : For God hath been pleafed to 
 give the Book fuch unexpcfted Acceptance , that I have reafon enough 
 to hope that the good it hath done this one year already, is greater then 
 the hurt which the imperfedions have done 4. And 1 am fo confci- 
 ous ofmy ownimperieiflions , tliat I know thry will appear inalitbat 
 Ido; and therefore I doubt not, but there isftili that wluth deferves 
 CorrtAion , and would be if I (hould amend it an hundred times. If 
 great/^«j^;« fo frequently & paiTionatelycontefTeth fo much by himfelf; 
 Who am I that 1 fnould hope of better? So much of this Edition 
 
 Corcerning the Book ic feif , . let me advcrtife you ; that the firft and 
 laft Part were all that I intended w-hcn I begun it ; which I fitted meer- 
 ly to my own life ; and therefore if you find fomc drains of felf apply- 
 cation , you may excMfe them. And for the fccond Part, it full from 
 my Pen befiies my firrt intention, but was occnlloncd, partly bv af- 
 faults thatl had ofc fuffcred in that point and partly by my apprchcnfl* 
 ©nsoftbe exceeding necertiry of it , and that to the main end which I in- 
 u tended in this Book. Who will fet his heart on the Goodnefs of a thing, 
 that is not certain of the Tr^r.^? or part with all his prefent Dc'ights, 
 And f nee I , tiji heis fure he may have better? And becaufe I have only in bjiefgi- 
 •iSmiiplenienr ^^" ^^^ ^^^^'- ^<^^^'^"5 which moft prevailed with my felf ( having then 
 called rhe im- no Authors by me) I wifliyou would rcadgroriiu and tlse Lord D;/- 
 reafonablenefs Fltjfts^ of the Verity of Chriliian tleligion ( fpecially Chap. 25. 26. 
 oflnSdelky. and j^ftj both wh-ch ar« tranflated into Englidi. The'tfiird Parr, I laft 
 added the four fi;ft Ciiaptcrs , for the ufe of fecurc and lenfual (inncrs, 
 if any of them (hould happen to read this book; The three laft, for the 
 Godly, to dired and comfort them in afflidions, and fpecially to per- 
 fwadc them to the great duty of helping to fave their bretbrcns fouls: 
 The fevcn middle Chapters for the ufe both of the Godly and the un- 
 godly. 
 
A Fremonkion* 
 
 godly , as being of unfpcakable concernment to all. So that all parts of 
 ihis Book arc not ficted to the fame perfonsL 
 
 Some I hear blame me for being fo tedious , and fay. All this might 
 havebceninaleflerroom. Such I would inform, that in thus doing I 
 have more eroffcd my fcif then them, having naturally fuch a ftile as be- 
 caufe of brevity , is accuiifd of ©bfcurity i and had much ado to bring 
 fny felf to this which they blame; and did obey my Renfon in it , againlt 
 my difpofition. For, as I thought ray views oi cbis Glory fhould not be «» 
 Hiort, nor my fpeeches toocontraded, fb I confidered chat I fpeak to 
 plain unlearned mco, that cannot find our meaning in too narrow a 
 room , and that ufe to overlook the fulnefs of lignificant VVords : As a 
 they muft be long in Thinking, fo we mun be long in fpeaking, orclfe 
 our words fall Ihort of the mark, and dye before chey can produce the 
 defired Effed ; So great is the diltance betwixt thcfe mens Ears and their 2 
 Brams. Bcfides I knew I am to fpeak to mens Affedions which yet lie " 
 deep, and far more remote. How guilty I am my felf, let others judge; ^ 
 but fure I approve not Tautologies , or a tedious fiile, or the heaping up 
 of ufelefs matter or words : or can I cboofe but fudge thofe Toftatm'es « 
 impudently proud , who thirik the world fhould rcid no bodies works j 
 but theirs. Yet if the length of my difcourfe do but occafion the Readers 
 longer thoughts on this fo fweet and needfiil a Subjcft , I fhall fcarce re- 
 pent of my reprehended tedioufnefs. And I con fefs I never loved affe- 
 ctation, or too much induftry about words, ner like the temper ofthcm 
 that do: May I fpeak pertinently , plainly, piercingly and fomewhat 
 properly , I have enough. I judge as Judicious Dr. Steughtoft , * oHt of « "^ ®"^ <*^ 
 Seneca , that \_ he is the beft Preacher , that Feels what he fpeaks , and ^^"^'^*- 
 then iy/jf/?)^/ what he Feels. ] Iconfefsalfothat I had made the firft and 
 fourth Parts of this Book much longer , but that upon my return home 
 (to my Books ) I found in Mr. Burroughs ( Mefes Choice ) and others, 
 the fame things already abroad which I intended. And had I been at 
 home when I begun this, or read fo much on the like Subjeds, as I have 
 fincedone, I think I (hould have left out all or moft that I have writ- 
 ten. Yet do I not repent it : for God that compelled me to it, knows 
 how to make ufe of it. Ifthis Apologiefatisfienot, I offer the Piaintifc 
 thefe three motions to take his choice, i. Either let it alone, andthenic 
 will do you no harm, 2. Or if you will needs read it , blame the Author 
 and fpare him not , fo you will but entertain the Truth, and obey what 
 you are convinced to be your duty. 3 . Or fet on the work and do it bet- 
 ter, that Gods Church may yet have more help in fo needful! a bufinefs. 
 But no more of this. Were not the fuccefsof my Labor more dcfirable 
 to rac , then the maintenance of my efteem , I (hould think three lines 
 enough for an Apology. 
 
 But the chief thing which I intend in this PremomioH, is , to acquaint 
 each Reader with the main defign of this Book, and to befeech him for 
 his fouls lake, that he will ufe it accordingly. Though the right Comfort- 
 ing 
 
A Premonition, 
 
 ingof ihcSoul is a matter of great mon.enc, »n life , and at death and 
 worth much more labor then I have here beftowed- Yet the Ends which 
 — I intended are of far greater weight. Though I have beard many pious 
 ' rncn fay , [_ Let mjiftdy hew to comt to Heaven , andht others ftudy hjw 
 , ^reat thejcjes are ; ~] yet have I found ( by Reafon and Exi>crience , as 
 well as Scripture,) chat it is not our Comfort only, but our Ihbi'-ity, gup 
 Livehocfs in all Duties, our enduring Tnbulacion , our Honouring of 
 God, tbe Vigor of our Love, Thankfuhiels, and all our Graces, yea the 
 very Being of cur Relif;ion and Cbnllianry it felf, dcpendech on the 
 ^ Believing J er iotu thuji^hts of car Rfj}. The Had dirxderh toandin the 
 mean?, jtisilx- firU thirgIntcr.ded,to which all the Adior? of our lives 
 * Gileuf mull * aym. Milhkeii cins, and you arc loll for ever : ( except you 
 
 faith that no- a rcdifie your miUake in time ) To k»otv yrhat is i:ideed lour EndaKd Hdp- 
 thing IS dcfi- pnfjs, arJ hcurtilj to take it Jo to he , is the very firll ftor.e in rhy f oan- 
 a^alfbmth/ udation of .Religion. Moll fouls thac perifh in the ChrMtian world , d<) 
 wlnmaceend. « perilli for want of being fiiicerein this point. Men have learned in Boo.ks, 
 tlwt God is Lhe chief Good , and only the Enjoyment of him in Heaven 
 will make us happy : but their Hea'ts do not unfeignedly take him to h^ 
 n io. Moll men take the prefcnt contentments of the Flefh ( cenfiiling in 
 Pleafures, Profics and Honours) to be iheir happinefs indeed. Thi?!iar[i 
 fheir very Hearts , while God hath the tongue and knee. This is feri- 
 "oufly fought after, while God is hypocrinciliy complemented wi^h. 
 Heaven is heartledy commended, whi'e the World is eagerly purfued. 
 Chrift is called mailer , while this Flefh bears all the fway. Only becaufe 
 " they cannot chufe but know , that tiie World will flr'-rtly leave them in 
 the Grave, and this Flefh which is focherifhed mull lie rotting in the 
 duft; therefore they will allow God the leavings of the VV<'r'd , and 
 Chnll fliall havealicliat thcFledican fparcj fo far they will be Religious 
 a:nd Godly, lead they fhoulu be thrull into Hell ; And f'-ey look for 
 Heaven as a referve, when they can keep their worldiv Happincfs no lon- 
 ger. This is the fclf-dcluding Religion of thoufinds. Reader, I pray God 
 bring this ciofc to thy Heart, that it may awake the? ro a godly fealou- 
 fie , to fee tliat thy Heart deceive thee not in this one Poin' . O hov; ma- 
 " ny ProfcfTors of zeal in Religon, of much knowledge, and e.^cellenc 
 tongues , a.ad blamelcr> converfacions in other tiling-^ , do ye: fo eagerly 
 niinde the World and the Flefli ! and fubtiljy evade every danger and 
 dillinguifli themfclves out of every duty that is verv desr , or inconfi- 
 flenc with their worldly Happinefs , that it is mnft Evident they nevctf 
 Cordt^./iy tocJ^Gcd for their PortioM r.»d Happinf/s. VVlicn men lay not 
 this Foundation in fincerity , they may build all their lives to little pur- 
 pofc,and the fall will he great when this <and deceives them. When they 
 u take this firft Principle but as a Notion into the brain , and never lay ic 
 decpanddofeto the Heart, all their lives after are fpent in hypocrifie, 
 andall their duties encreafe their dclufion ; except God ca'l them back 
 a^gaifi , to.rcview their Soulr, and lay that Foundation which before they 
 
 had 
 
A Premonition, 
 
 had ncgleded. Therefore ic isfaid, Thacrtf^? Ckrnd'j minded u death^ a 
 And, Ifje minde or live after thcfie/h , je fijA^ a*e : And that the carnal Rom. 8.5 ^ - • 
 miftde u enmitj to God : And, Ifauj m^n Uve the ff'orld , the Love of the 8, i g. * 
 
 Father u net in him : And it is fo hard for Rich men to enter Heaven; * }^^' 2- 1$. 
 and you can fcarc find any Sainc in Scripture charged with covetoufnefj," ^^-f, '^^ciUnt, 
 becaufe it is as poflible the Divcls (hould be faved , as the nuiin that final- blnfmer^' 
 ly takes up his chief Reft and Happyncfs in any thing below God. Kn^atdeprejcntu 
 what is thccaufeofallthismifchief, but that men do not ferioufly and vit^t VAanatCy 
 frequently thiak, firft of the certain Truth, and then of the fw^ect uncon- tn'J-r'^ ypc 
 ccivable excellencies that wait for them , if they will renounce the Vani- '" Hiicru Ar- 
 ties of theworld, and cleave heartily to God in JefusChrilt ? Ccfides.a^^f^'^lj^*'' 
 if men do not apprehend the excellency of this Reft ^ they cannot value Hibern. Syl-i 
 Chrill , or his blood thatpurchafed it , and therefore cannot indeed be log. pag. 7,1. 
 Chriftians, Nor is it once knowing what Heavca is , that wiii ferre the u. 
 tarn : If we have not a continual or frequent Tafte of it in our Souls, we 
 (hall live in a continual danger of being overcome. Wheu Temptations t» 
 take youup into the Mountain, and (hew you the Kingdoms and Glory 
 of theworld, and fay, Ail this will I give thee ; if then youhavenota 
 greater and furer Glory in your view , wh*u d.mger arc you in ? O that 
 the nefarious mifcariages of ProfefTors of Piety in this age , did not wit- 
 nefsic to our forrow, and thefliarae of our profefOon ! Not a day but a 
 the Devil willbecafting thee a baite: either fports or mirch, or filthy 
 Lufts, or the plcafing of thy Appetite in meats and drinks, or Reputati- 
 on, or Rifing in the world , or Fears of men, or feme fuch thing : And if 
 thou have been newly in the confiderations of thy Reft with God, it will 
 make thee trample upon them all: But if that be forgotten or undervalu- 
 ed, all is gone. Bcfides , what Life and Vigor will it maintam in all our « 
 Duties.' How earneftly will that man pray , that Belicvingly and feri- 
 oufly apprehends what he prayeth for.-' How alfo will it fill the foul with u 
 Love , when men do every day view the face of Loveir fclf , and warn 
 their Hearts in thefc heavenly contemplations? hni if it were but to «» 
 make our Religion delightful to us, it would iiave greater ufe then the 
 raeer pleafure of that Delight (as I have fhewed in the Conc'ulian of the 
 book) how cheerfully would men go on through Labor and fuffcring, 
 if once they had that D.^light in God , which a Heavenly li^c would af- 
 ford ? When Life and Joy, Serioufnefs and Sweetncfs go togeiher, it w.ll 
 make men Profitable, Vivfloriousand perfeveringChrifiians. In a word, » 
 youcan neither Live Safely, Profitably, Pioufly.Confcionably or Com- 
 fortably, nor dye fo,without BeUevingferioiu Confidtrations e-fjiof4r Refill 
 
 And now. Reader, what ever thou arc, young or old, rich or poore , I 
 intreat thee, and charge thee in the Naoac of thy Lord , ("vho will (hort- 
 ly call thee to a reckoning, and Judge thee to thy everlafting unchang- 
 ableStatc,J that thou give nor thsfe things the read-ug only, and fodif- 
 mifs ihem with a bare approveal : but that thoij fct upon this work, and 
 Take God in Chrift for thy only Reft, and fet thy heart upon him above » 
 
 t all. 
 
A Fremonition, 
 
 til. Jcft not with God : do not only Talke of Heaven • but mind it, and 
 
 * feek it with all thy might : what greater bufinefs haft thou lo do ? Dally 
 no longer when thy falvation lies at the Stake. O tnrn off the world bc- 
 
 * fore it turn thee off. Forfake thy flcflily pleafurcs before they forfakc 
 n thee , and thou find that God alfo hath forfakcn I'lee. Wink at thefe wi- 
 thering Beauties: and (Viut thy mouth againft thefc pleafan: Poilons. Re- 
 tt member what they will all be to thee when thy friends are weeping 
 
 over thee , and looking for thy winding fVicet j Nay, when God (hall 
 fay,Giveaccountef thy Stuardfliip , thouflialt be no longer Sruard: 
 Thou fool , this night fh ill they re(]uire thy foul; wliofe then (hall tliefc 
 a things be ? Lord ! how do men think fo care!c(ly of that day which they 
 VerirvoV^^ cannot choofe but know is near, and will make fo great a change with 
 ChriilianRe. :. them ! Sure (faith Nob'eZ)«-'P/fj^/) if all the world were made for 
 ligion. man, then man was made for more then the world. Hearken all you 
 
 » worldlings and flefh-pleafcrs : The God of Heaven chargcth you upon 
 your Allegiance to change your Pleafurcs. He offereth you delights be- 
 feeming men , yea the Joyes of Angels , and commandetb you to rc» 
 nounce the Pleafures of fin, and Delights that only befeem a Beaft. Will 
 you not take his offer ? Take it now, left he never offer it you more. 
 M He eommandethyou, as ever you will fee his face in Glory to your 
 Comfort, that now you turn your Thoughts ferioufly to him and to 
 that Glory. Dare you deny, or negled to obey ? If you will not part 
 with your merriments and Vanities for that which is infinitely better, be 
 it now known to you, you (ball fhortly part with them for nothing, 
 yea for Hell fire : And you fhall leave them with Groanes and horror 
 ere long , if you will not leave them for God and Gl©ry now. Spit out 
 thefe venomousFlefhly Pleafures, man; come near, and Taftofthe Hea- 
 venly Delights : What fay you: Will you refolve? Will you Covenant 
 with God this day ? and Do it ? Do I fpeak to a port that cannot feel ? 
 or to a beaft that is uncapable of Heaven? Will you pafs over my word?, 
 a* if they concerned you not .' The great God that put this dodrinc into 
 
 * your Bibles , and put this meffage into my mouth, and bid me fpeak it to 
 thee in his Name, will one day (peak to thee fo rowfingly himfelf as will 
 make thine ears totijigle , and that rocky heart of thine to tremble , in 
 
 5, defpight of all thy fecurity and flupidiiy. If thou have now finned away 
 thy Fear and Feeling, that thou takcft a Sermon but for words of courfe, 
 believe it, God will (hortly bring thy Fear and thy Feeling again. It had 
 
 " need to be very Precious Liquor which the Drunkard fliall then pay fo 
 dear for : and excellent content which the Luftfull man muft fo fmart for : 
 & great honers & riches,for which thou muft lofe thy Hopes of Heaven. 
 
 a If thou hadft never heard or read of thefe things , there were the more 
 excufe: But if when thou knoweft ofit, thou wilt needs run into the Fire, 
 into the Fire (halt thou go: But when thou feeleft the pain, thoulhalc 
 bethink thee of thy folly ; and when Heaven is loft, remember, thco 
 Bightcft have had it ; and that upon very reafonablccafic terms , if thou 
 
 wouldeft. 
 
A Prtmonition* 
 
 wouldeft. Nothing buc thy own wilfulncfs could have (hue thee out. I J 
 have warned thee : Let God do his will. 
 
 And for you th^t Fear God , and have made him your Portion , youp « 
 End and Rett, and are the Heirs of this Kingdom; let me intreat you 
 more frequently to look homeward and mind your Inheritance. Should ** 
 we not think oft of the State that we muft be in for ever ? D o you not « 
 pcrct-ire that God tumbles you up and do«rn the world, aQd crofTeth 
 your dtlires , to weary you out of it ? That he fetteth loofe the winds « 
 to raifc thofe ftorms that miy make you long for the harbour, and may 
 tofsyeu to his rclt? That he makes your deareft friends afflid you, « 
 and thofe that you tooJtfweet counfel with, and went up with to the 
 houfe of God as companions, to be Scorpions to you, tbat fo you might 
 not havchere a Retting place for the fole of your foot. O Learn Gods: 
 gracious meaning and look upwards. When others are roving afteiT 
 opinions, and running from Scd to Sed, and with contentions and vain 
 jarglings arefieringthe Church of Chrift, do you then retire your 
 felves from thefe Vanities to your God : Humbly converfe with him; and 
 think bclcivingly of your everlafting converfe With hi^ j and thus ficc 
 your fouls with his raies of Love For ray own part, even when I am con- a 
 drained (as Teachers oft arc more then the people ) to ftudy Contio- 
 verfies , though they be necefTiry , and in themfelvcs about precious 
 Truths , and though I profper in my ttudies , yet do I find moft fenfibly 
 that they difcompofe my Spirit , and wait my zeal , my Love , and 
 Delight in God ; even by the interruption and diverfion of my contem- 
 plations: So that I long to have done with them, that I may be more 
 necr to God. Difputings often lead to envyings and heart-burnings, and « 
 thofe to hating our Brethren , and that to open violence and bloodftied 
 even of the Saints, to perfccutions of Minifters , and fetting our felves t j^ i j.»i,z$. 
 againtt Chrifts apparent Intereft for our own. Bit Heavenly Mcditati-ag^ ,5, jj. ' 
 ons calme the fpirit , and by winning our fouls to the Love of God , do 
 ijo:oi/ljT«ufeustoLoveour Brethren, but to Love them *";* Go^, which , joh. 3.15. & 
 is tlic oncly right Love. And thus All men (hall know that you are Chrifts 2. 9, 10, 1 1. 
 true Difciples, by your Loving one another. Foe he that Loveth, dwel- 
 cth in God , and God in him ; When they that hate their Brethren are 
 Murderers; and we know that no Murderer hath Eternal Life abiding in ^ 
 him. The living God, who is the Portion and Reft of his Saints , make « 
 thefe our carnal minds fo fpiritual, and our Earthly hearts fo Heavenly, 
 that Loving him , and Delighting in him , may be the work of our lives,! ^' '• 
 And that neither I that write, or you that read this Book, may ever be 
 tamed from this path of Life: left a promife being left us of entering into 
 Reji\ we (hould come (hort of it through our own unbelief or Negli- 
 gence. 
 
 May 17. 1 65 1. 
 
 t 2 The 
 
The Table. 
 The Contents of the Firft Part. 
 
 CHAP. I. 
 
 THE Text explained, - page i, 2. 
 
 Qu. Doth tbu Rtji remaitt to a dttermiHAte nnmbcr ef ptrforts 
 Elelif Or omlj to helitvers in general ? 3 
 
 Qu. Is it theirs only in fafphiltty , or in cert/tintj ? 4 
 
 Cbap. Z. The definition of Refi-, And of this Rrfl. , 5 
 
 Qo. fVhtthtr to mdks '^^ obtuinini of Rfjl, And Avoiding miferj, the end 
 Oj our duties^ he nst Le^al, or A^ercenarj ? Anfrrtred. 7 >^ 
 
 Chap. 3 Twelve things which are prefffppofed to this Refi. 1 1 &C. 
 
 Chap. 4 whut thU Refi toKtuineth. I . C(jJritiou from aU that mition which 
 u the meam to Attain the end. 1 9 
 
 1 . Perfect freedom from aS eziil^ 2 O 
 
 3 . The bigheft degree of per fan aI PerfeEllon. 2 1 
 
 4. Our nearefi fruition of God, the chief Good. 2 Z 
 
 5 . Afweet And cenftant ASicn of alt the powers in thu fuition, 26 
 jis I . Of the Senfes And Tongue^ And ^'hole body. ZJ 
 
 2. Of the Soul. And I. VnderftAnding. As I. Knowledge. 28 
 2. Aiemorj, 5 I 
 2. AfeBfOMS. As bj Uve. 3 2 
 Z.BjJoy. 3 5 
 This love And Jej ^iH he nutual. 3 " 
 
 Chap. 5 . The four greAt Aatettdents, AndprepArAtivet to thu Refi. 40 
 l.The somingofChrifi. , 41 
 
 2. Our Refurreciien. 4> 
 
 3. Our JufiifrcAtion in the great Judgement. 5 i 
 
 4. Our jolcmn Coronation And in throning. 58 
 Chap. 6. This Refr tried bj nine Rules in Philofophj or Reafen, And found 
 
 by all to be the mo^ excellent fiate in genersl. w*^'^' 
 
 Chap. 7. ThepArticular excellencies of thu R(fi. *' ' 6^ 
 
 1. It u the fruit of Chrifis blood, and enjoyed with the pttrck^ftr. ibid. 
 
 2. It u freely given hs. 73 
 ^, It u the Saints pecultAr* 78 
 
 4. In A^octAting \tith Angels, Andp(rfe[l Saints, 80 
 
 5. Tet its foy's immedinte frsm God, 84 
 
 6. It yriS be AfcAfonAble Refi. 87 
 'j.And Afu^table Refi, i. To our Natures. 2.T>efires. i-Neceffities. 92 
 8. A perfeH: Refi; 1. In thefincerity of it. 2. And univirfAlitj. 95. 
 
 1. of good enjoyed. 1. And of the evil we are freed fiom. ibid. 
 fVe frjAll Refi, I . From fin , and that i . of the VnderfiAnding. 96 
 
 2. Frtm fin ofjViH^ /IjfeHion^ and Converfation, 98 
 2. From fuferinf. Particularly, i . FrevJ all doubts of Gods love, 99 
 
 2. From allfenfe of his difpleafure. 1 00 
 
 3. From all Satans Temptations. 1 01 
 4« From Temptations of the world and flefh. 1 02 
 
 5. From 
 
The Table. 
 
 5 . From ferfecutions and ahttfes ef the tfcrld. page i cS 
 
 6' From cur tWH divijisns and di^entioHS. I o8 
 
 7. From }) Artie if ating in tnr brethrensfufferitigs* 114 
 
 8 . From aU onr own ferfenal Jufftrinis, ll6 
 
 9. From all the UhoHr and trottblt of duty. 1 1 9 
 I o. From^ the trouhle cfGods ahfence. 1 2 O 
 
 9, As it \\'i/l he thm f erf ell ^ fo Everlajiing. ibid . 
 
 Chap. 8. The Peofle of God defer ibed-^ The Jeveral parts of the defcrtption 
 
 opened, and therein manj veightj cont rover fits briefly touched: And 
 
 Ufiljt the de/cription app/jed, hj ^ay of exdmination. 1 24 fo 1 5 3 
 
 The Contents of the Second Part. 
 
 A Preface, dircfted. i. To them that doubt of the truth of Scripture. 
 2. TothePapifts. 3.T0 the Orthodox; about the right way of AfTcr- 
 ting the Divine Authority of Scripture. 
 
 CHAP. I. 
 
 CTTHE Certain truth ofthit B. efi proved bj Scripture. 1 8 9 
 Chap. z.Perfvafions to fiudj and preach the Divine authirhj of Sfri^ 
 pture, 1 96 
 Chap. 3 . Certain difiin^ions concerning Scripture. 205 
 Sixty F$fiti$ns concerning Scriptures, ibi^n 
 Chap. 4. The i . Argument to prove Scripture the Word of God. 2 1 4 
 That arguing from Miracles , teftified by man it no ^opiflj refohing 
 our faith into humane Tejlimonj. 23 1 
 The exceHencj of this argument from ^Uracles. 1 3 2 
 yvhat the fin againji the Holy Ghofi ij. ibid. 
 The necfjfitj ofuftng Humane Tefimonj. 235 
 The ufe of Church-'Governementf andTeachers, and horv far thej are to 
 be obejed, 23 6 
 The excellent ufe of Antiquities for matter offaH. 237 
 Cha p. 5 . The 2 . Argument to pra ve Scripture Gods Word. 239 
 Chap. 6. The 3. Argument to prove Scripture Gods Word. 245 
 Chap. 7. The 4. Argument to prove Scripture (jodt Word. 259 
 of extraordinary Temptations. 261 
 Ofiyfpparitions. 262 
 Of Satan pc^e^ing and tormenting mens bodies, 26$ 
 of witches, and the T> evils ctrnpaBs mth them. 268 
 The necefpty of a Written Word. 270 
 Chap. 8. Thps Rtfi remaineth to none but the People of God. 275 
 Chap. 9. ReafoMs ^hj our Refi muj} remain till the Life to come , and not 
 be enjoyed in thia Life. 278 
 Chap. I o. whether feparated Souls enjoy Refi before the Refurre^ion; Pro- 
 ved that they do in a great meafure, by 20. Arfumeats. 286 
 
 tS " The 
 
The Table. 
 The Contents of the Third PArc. 
 
 CHAP. I. 
 
 CpHE^rft Vfe^ fhewing the HnctnctivAble miferj of the "^fickeci in their 
 
 Ufs of this Refi. page 298 
 
 ^ The ^rcitnefs of their lofs. I . They life aHthe perfonal perfeClion of Soul 
 
 And 'Body^ \iehtch the Saints have. 3 O i 
 
 2 . They lofe God himjelf. 303 
 
 3 . They lofe ak thofe ffiritual, delightful affeElions bj Vi'hich the blejfed 
 dofeedenGod. ■ 304 
 
 4. 7 hey lofe thefociety of Angels Attd Saints. 3 05 
 Chap. 2. The aggravation cfthe X'^icked'j lofs of Heaven. 3 07 
 
 I . Their nnder [landings \^ill be cleared to know its worth. 3 08 
 
 2. And alfo enlarged to have deeper apprehetfftons of it. 3 09 
 
 3. Confcience '^illfnlly apply it to themftlves. ibid. 
 
 4. Their affe^ions VfiH be more lively and enlarged. 312 
 
 5 . Their memcriesjircng to feed their torment. 313 
 Ten things concerning their lofs ofthu Rcjl , ^^hich it ^ijl for ever tor-. 
 
 ment thent to revttmher. 3 1 4 
 
 Cbap. 3 . Aggravations from the lo^es '^hich accompany the lofs ofRefi.iiS 
 
 I. They Jhall lofe their prefent prefumptHom ctnceit of Ctds fivour to 
 
 them, and of their part in Chrifi. ibid. 
 
 I.They Jhall lofe aU t heir Hopes. 331 
 
 3 . They lofe their prefent eafe and peace. 338 
 
 4. Thej fhall lofe all their carnal mirth. 341 
 
 5. And ak their fenfttal contentments ancl dtliglts, ibid. 
 CXi9^^,^.The greatnet of the dammd's torment opened ^ by eight 0ggrava- 
 
 tions ofthem. 144 
 
 , The certain trntle tf theft terments. 352 
 
 fj The intolerable ntfs of this lofs (^torment difcovered by ten tjuefHons. 356 
 
 ChaP' 5 • Tbefecond Vfe. Reproving the general negled: ofthu Refl , and 
 
 exciting ta the utmefl diligence infeeking it. 3 62 
 
 1 . The ^oridlyminded that cannot fpare ttme. 363 
 
 2. To the propbane ungodly prefttmptuoM multitude. 365 
 
 3 . To lazy formal, felf- deceiving Trofejfors . 370 
 And cfthefe^ i . To the opinionative Hypocrite, 371 
 2. And the Worldly hypocrite. 572 
 
 4. To the godly them felves^ for their great negligence'. Magiflrates^ Mt- 
 niflers, and People. 373 
 
 Chap. 6. tAn Exhortation te the greateflferiohfnes infceking Rejl, 377 
 Twenty lively rational confider at ions to quicken ui up tothegnatefi di- 
 ligence that $is poffible. 3 78 
 . Ten more very cjuickning c$nfidtrations. 391 
 , Ten <r>ore very cjnickning, by Way oftjHiflioM. 39S 
 2"#<¥ mtre pecuhar to the godly to quicken them. 3 99 
 
 Chap. 7. 
 
The Table. 
 
 ehap. 7 . The third Vfe ^ofwdding all men to tr}' thttr title to thU Rcji , Mtid dheHing 
 
 them in thii tryal. 40* 
 
 • Self-cxarKiuaticndcfnedy ard exflaineJ. ' 404 
 
 The nature of Ajjhancc , or ceitawtj c} Saliaticn (^ered : How much ^ and what the 
 Spirit doth to the yicducing it. And vhai Scr^jture^ what Knot* Icdgi^ what Faith ^ 
 vfihat Mincfs and Evidences^ n hat Confcience or internal ferfe^ and what Reafon or 
 Vifccurf.' do in thii rvcrl^. 406 
 
 What the fcal of the Sjint U^ What the tefi'rr.erj/ of the Sjirit ? and what the tcfii- 
 fnany oj Confdence .^ ibid. 
 
 Againjl the common dijYivliion of certainty of Evidence, and of adherence. ibid, 
 
 J hat we arcjufiifed and behved of God', m not properly to be believed y much lefs im- 
 mediately^ and by all mem, ibid. 
 
 That ajfurance way be here attained^ though not perfcU Affurance, ibid. 
 
 Hindrances that l^epfrom examination^ 1 . Satan. ibid. 
 
 2. Wicked men. ^09 
 
 ^. Hindrances m our own hearts. 41 q 
 
 Hindrances of Ajfurance in thofe that do examine. 408 
 
 Chap. 8. Further caufcs of want ofAffurancc among the mofi of the godly thmfelves. 41 5 
 
 1 . Wea\nefs and fmal meafure of grace. ijjid. 
 
 2. L'ioking more what they are., then what theyf\}ou1d do to be better. 4.14 
 
 3. Mifial(ingor confounding Ajjurance^ and the pyofAffuranfe. 41 5 
 
 4. Ignorance of Gods way of ctnveying Affurance. ibid. 
 
 5. Expeiling a greater meafure then God ufually giveth here. 41 j 
 c. Taking up comfort in the beginning on unfound or uncertain grounds^ when yet perhaps 
 
 they have better grounds, and do not fee them •, and then when the. weaktiefs «f their 
 grounds appears, they cafi away their comforts too^ at if all were nought. 41 S 
 
 7 . IrnperfelHon of Reafon and natural parts. 4j p 
 
 8. Thefecret maintaining fome known jm. jbii, 
 S. Growing la\y in the Ipiritualpartofduty., and not keeping graces in conJ}ant actons. 
 
 421 
 I o. Prcvalency of Melancholy in the body. a 22 
 
 Chapt 9. An Exhortation to examine our title to Rcji, with feveral Motives. 424 
 
 Chap. 10. A direilion how to manage the Tvork^ of Self-examination throughly , that it 
 may fucceed. 4^4 
 
 T'^o marks whereby we may infallibly Judge. 428 
 
 Chap. II. A more exall enquiry into the nature offmerity., and DireHion concerning the 
 ufe of Marks in Self-examination : And difcovery. How far a maa may go , <*»</ n9f 
 hefavei. 44^ 
 
 Chap. 1 2. The fourth Vfe^ the Reafons of the Saints affiiSitns in thii life. 486 
 
 Some Confiderations to help w to bear thetn joyfully , drawn from their reference te thk 
 Rfji- ibii. 
 
 Some Obje^ons of the aQliBed anfwered. 405 
 
 Chap. \i,. An exhortation to thofe that have got Affwance of thk Rejl^ or title to it, to dt 
 all that pofjhly they can to help others to the like. ^qq 
 
 Here is flawed., i . Wherein this duty doth confrfl. ^^2 
 
 Direllions are added for right performance. cqc 
 
 Bcfides the great duty of private exhortation^ we mufi help them to enjoy , ufe and im- 
 prove the puhltks Ordinances. - ^ 
 2. The common hindrances of faithful endeavours to fave mens fouls, 5 20 
 Some objeSlionsagainJi this duty, anfwered. -2< 
 Motives to perfwade all Cerifiians to this duty. - 2g 
 Chap. 14. An advice to fome more e^ecially to help others to this Rejfj Prefl largely «n 
 Miniflers and Parents. <27 
 And I. To men of ability. 2. Or interefl. 5. Phyfnians. 4. Rich men , and men of com- 
 mand. ^^^ 
 
 5. tt. 
 
The Table. 
 
 5. T) .%timj{cfs : 5 means which thej muj} nfe. 541 
 
 6. To Fav-nts uni Mdjiers «f fAmilies. Scvirdl C^nfidcrations to uri^them t» the per - 
 firmans. $fo 
 
 Stmeoftbcir Jlr:.5i:ns 4Hfwcred. $6Z 
 
 yy'ireHhps, ) Fai 'nts for teacbini rbcir Children. $t6 
 
 Thi. ,.:«, or fHtidamintalt of Divinity ^ whub €h}ldr<:nand tthers muft firjl be 
 
 taught. $77 
 
 Stmejurtbfr Dire^ians only named. ibid. 
 
 The Contents of the Fourth Part. 
 
 CHAP. I. 
 
 ^Ef raving our expcSati-^ns «fRejl on earthy with divers Ktafom agdinjl -t. *,2'' 
 
 Chip. 2. Reproving onr hthnefs ti die^ and go r* our Rrfi. 599 
 
 The haniom aggravation «f rhu fin. 600 
 
 Confideratiom agatnfk it , and tt ma{j ui willing \ and ob'jeclions anfv^ered. 60^ 
 
 Chap. ^. Motives t» a heavenly life. i. Reproof of omrHnheavenlinifsy and Exhartation 
 
 f 9 fet 9Mr hearts above. 671 
 
 Twelve ntiving confidcrations tr, heavenly -mindednefs. 62$ 
 
 Chap. 4. Seven great Hindcranas ofheaveulittefs to be avoided. 658 
 
 Chap. 5. Tengtneral helps to a heavenly life. ^79 
 
 Chtp. 6. Th< great duty of heavenly meditations defaibed , and tb: Dsfcriptitn explai- 
 ned. 6c4 
 
 Chap. 7 . DireSitns^ i • Concerning thefitteji time for tkit Meditation. 702 
 
 ii. Concerning the fittcjiplALe. 714 
 
 g. Concerning the preparation of the heart to it. 716 
 
 Chap. 8. OfCtnftderation., and what power it hath fj move the Soul. 7 1 9 
 
 Chap. 9. tf^hat faculties and affcHions mujl be ailed in tktt CoHtemplatitH. 7 28 
 
 By what tb'jeSs and (o»ftderatiens^ and in what order. ibid. 
 
 More particularly., i . The exercife of Judgement. 1 26 
 
 '' %.TheaiHng6f laitb. , 727 
 
 %.The a^ngofUve. 729 
 
 ' 4. The ailing ofDefire. 73? 
 
 5« The aHing of Hope. 755 
 
 €. Tl}; ailing ofCourage^ tr holy boldnefs and Refolution. 7 3I 
 
 7. The nVtingofJoy. 74© 
 
 Chap. 10. By vrhat aftings of the Soul rt proceed to thU wor^jof heavenly Contcmplatton., 
 
 befide Cogitation, 743 
 
 ■ Jbi. Solihquie Jts parts dnd Method* 744 
 
 2. Speaking t9 God. 747 
 
 Chap. 1 1 . Stme advantages for raifing and affeiling the Soul in its Meditations efbea- 
 
 viK - — Ik g^neral^ by making ufe offenfe or fenfitive things. 7 4^ 
 
 Farticulary^ i . By raifmg ft nag fuppofitiensfom fenfe. ^ 751 
 
 a. By comparinii the ebjeils ofSenfe^ with the objeils of Faith. 753 
 
 Trrehehelpsbycomparif9ntobeafeiledrvithtkeJiysofH:aven. 749 
 
 Chap. 1 2. Direilions ho-v to mannage and watch over the heart while wc are in thu 
 
 rvarl^9pCoi>lteri7flatieD. 7^9 
 
 Chap, i ?. An Al'llra^, or brief fum of all, for the help of the vteak, ill, 
 
 Chap. 1 d. An example ofrly nn'mg ofJudgem:nt, Faith, Uvc, Joy and Defrre , ly tbk 
 
 ■ duty of Heavenly Meditation. Ill 
 
 • The Condufm^ commending thk duty, from its necifftty and ex^celkncy. 8^.9 . 
 
 THE 
 
THE 
 
 SAINTS 
 
 Everlaftin 
 
 o 
 
 REST. 
 
 CHAP. I. 
 
 Hebr. 4. 9, 
 There rermnetb therefore a Rejl to the people of God. 
 
 SECT. I. 
 
 *Twas not only ourintercilinGod, and adual fruition IT c j^ 
 of him, which was loft in Adtums Covenant-breaking Recedentes 
 fallj but all fpirituallknowledgofhim, and true difpoli- enim abuniuf 
 tion towards fuch a felicity. Man hath now a heart too ^, & ^,^^' ^^' 
 fuitablc to his eftate : Alow ftate, and a lowfpirit."""^^'^^^|'^^^'^°'''^ 
 And ( as fome expound that oiLuke 18.8.) when the «^^;')„ "<;,','" ,„ 
 fon of God comes with Recovering grace, and difcoveries and tendei s of vanas iamify- 
 afpiritualand cternallhappincfsandGlory, he finds not faith in man to pirtuu:a;es 
 
 corfuis concn- 
 
 f 
 
 eaUem cu^iens At voti cameos JiiMj isda exerarc^ at fy jura violare Uiiiiat. 
 
 D 
 
 b.licvc 
 
Th^ SAims E'verliipng Rejl. Chap. I. 
 
 Autcns [gi- a believe ir. But as the poor man that would not believe that any one man 
 tuf \njihx am- |>j(j Cu^-|, ^ ['^^ g, an Iiundrcd pound, ic was fo far above what I.e poflcf- 
 "'V-u^iim^*' fed : So man will haidiy now believe, that there is ftch a Happincfs as 
 4?i'n?3^,c:)- 2 once he liad,much lefs as Chfill hath ncw procured. When G«d would 
 p)nfi\oble^u- " give the Jfraclitcs hi? Sabbaths of Kcl>, in a Land of Reft, he had more a- 
 ru/>:'J-.N -1CV0- dote m;kc them believe if, ilicn to overcome their enemies, and pro- 
 /wffrtf^mBo- cureit for them : And wl en they had it, only as a fmall intimation and 
 Bam fuuin iSIc ^^ ^^ ^j.^ more incomparably glorious Reft through C:hrift , they ftick 
 acfiduilahi- thcre, and Will yet believe no more then they do poIleis,but Iituown 
 lelii nom':re and fay, as the Glutton at the feaft, fure thet's no ether Hcuven butthu. 
 abujA ej} : ip- Qj- if thcy do expect more by the Mtfllah, it is only the increafc of their 
 fum;, vcrnm ^^^^i^\y felicity. The Apoille beftowsmoft of this Epiftlc ?cainft this 
 E:)njmVola- , , -^ j i t ji « > u Vl •? l j 
 
 pcncm eiVi diltemper, and dearly and largely proves unto tnem. That :t s the end 
 
 |.r.tv/r. yoiM. of all Ceremones and Shadows, to dired them to Jefus Chrift the Sub- 
 futif igirur ftance ; and that the Reft of Sabbaths * and CAr.aan^ flioqld teach them 
 rf77:re^trf.'nM-jj jQ Iqq]^ for a further Reft, which indeed is their Ha ppinefs. My Text 
 ^'Jf^Hra^i'Tje- *^ ^'^ conclufion after divers arguments to that end; aCondufionfo 
 fjt.Acljaiul'iM ^ufeful to a believer, as containing the ground of all his comforts, the end 
 /. I. ccRT. Gene, of all his duty and fuffcrings, the life and fum of all Gorpcl-promifcs, and 
 trandar. iChriftian priviledges, that you may cafily be fatisfied, why I have made 
 F^?^ '^'^ Me-» '^ ^^^ fuhjed of my prefeat Difcourfe- What more welcome to men, 
 roi'lJifadDar- Under perfonal afflidions, tiring duty, Tuccefllons of fuffenngs, then 
 c/anum.T9.A. Reft? What more welcome news to men under publick calamities, un- 
 jjUfedit.A. pleafing employments, plundering lofTes, fad tydirgs, ^c. ( which is the 
 merba.h J 28, ^ cQrpraon cafe j then this of Reft ? Hearers,! pray God your attcntions,in- 
 ^mdc AMth"i- fcntion of fpirir, entertainment, and improvement of ir, be but half an- 
 tnte hu]ut Eptfi. fwerablc to the verity, neeeflity, and excellency of this fubjed, and then 
 adHebf^^m^- you will have caufeto blefs(7o<i, whilc you live, that ever you heard it ,as 
 do canorem J [^gy^ [jiat ever I ftudicd it. 
 iiifcerr.endi. 
 
 SECT. 11.^ 
 
 §. 2. npHe Text is,as you may fee, the Apoftles Aflertion in an entire pro- 
 
 X pofition, with the concluding Illative; The Subjedis Reft; The 
 
 Predicate, It yet remains to the people oi'GoJ. Its requifite we lay ft mc- 
 
 wha"", brieHy; i. For Explication of the terms, 2. Of the Subjedof 
 
 them. 
 
 De Sixbhato^i- Th.refore i.e. It c'early follows from the former Argument. 
 
 rniid't per _^^^ There remains^ i. Inorder offpcakinp"; As the Con fequence follows 
 
 quum ^gui-a-^' the Antecedent, or the Conclufion the Premifes; So there Remains* 
 
 xum^vides.\' Reft, or it remains that there is another Reft. 2. But rarher in order 
 
 AU:ammin of being : As the bargain remains after the earneft, the performance af- 
 
 Nmil'i',. ter the promifc, the Anti- type after I be Type, and the ultimate end after 
 
 rasr'nuO^ ^all the means : fo there remains a Reft : [ totheTfop/cofGod^Go^l^&th 
 
Pait I. Tk Saints Everlitfiing Refi. 3 
 
 a two foldpcople within the Church:Ons his only by a common vocati- "^^ ^ , 
 
 on*, by an external acceptation of Chrift, and covenanting/anrtified by Micah'^^s. * 
 
 the blood of the Covenant fo far, as to bs feparatcd from the open ene- 2 peca. 20. 
 
 mies of Chrift, and all withou: the Church, therefore not to be account- John 2.2?. 
 
 cd common and unclean mthcfcnfcas Jews and Pagans are, but holy, Hejj.<5.4,5,'5. 
 
 and Saints in a larger fcnfc, as the nation o'' the Jews, and all Profclyted '*" •*°-29»3o« 
 
 Gentiles were holy before Chrifts coming : Th^fc are called Branches in 5, John 15.2, 6. 
 
 Cnri ft not bearing fruit, and (hall b- cue off, &c. for they are in the 
 
 Church, an J in him, by the forcfaid profefiion, and external Covenant, 
 
 bu" no turther. Tnere arc in his Kingdom thnigs that offend, and men 
 
 that work iniquity, 'vhich the Angels at th.- ialt day (liall gather out, and Mac.13.41. 
 
 caftinco the Lake of fire : There are fifh^s good and bad in his net, and 
 
 tares with wheat in his field : The fon of perdition is one of thofe given 
 
 to Chrift by the Father, though not as the Reft; thefe be not the people John 17.12. 
 
 of God my Text fpeaks of 2. But God hath a Peculiar Poople, that are ^ 
 
 his by fpccial vocation,cordial acceptation of Chrift,internal,rincere cove- i^/^j^"'"-" j 
 
 fianting, fandlified by the blood of the Covenant, and Spirit of Grace, fo caroutm.'^ 
 
 far,as not only to be fepirated from open Infidels,but from al unregcrate SAoTom'^fe- 
 
 Chriftians, bc'mg Branches in Chrift bearing fruit; and for thefe remains cundi D: icctc, 
 
 the Reft in my Text. 
 
 I. To be Gods people by a forced Subjcdion , i.^.nndcr his dominion, « 
 is common to all pcrfons, even open enemies, yea Devils; this yields not J 
 comfort. 
 
 ^ 2. To be his by a verbal Covenant and profcflion, and exterrall Call, 2 
 is common to all in and of the vifiMe Church, even Traytors, and fecrcc 
 enemies, of which fee my difputations of right to Sacraments, yet hath 
 this many priviledges, as the externall feals, means of grace, commmon 
 mcrcies,but no interert in this Reft. 
 
 3. But to be his by elcftion,union with Chrift,and fpecial intereftCas be- ^ 
 fore mentioned jis the peculiar property of thofe that fhal have this Reft, 1 
 
 SECT. III. 
 
 §• 3. 
 S^ffi. p)Utis it to a determinate number of pcrfons by name, or oncly^^'-^?^^^.''''* 
 Otoa people thus and thus qualified, v/c. Perfcvering Believ- r^ii^llahtu- 
 ers, without determining by Name who they are? rorum / Q^id 
 
 Anf. I purpofe in this Difcourfe to omit con trover fies; only in a word ante-n hum- 
 thus: I. It is promifed only to perfeveringBelievers,andnot to any par- *'""'". C^^^M"' 
 ticular perfons by name 2. It is purpoSd with all the conditions of it, \ ''^/^'ff«r^fem- 
 and means to ic, to a determinate Number, called theeled, and known by p„'^ ?j; ^„„„ 
 name; which evidently followeth thefe plain propolitions. res ii'fas in fd- 
 
 1. There's few will deny, that God foreknows from eternity who thefe "^er^tia ktba, non 
 arc, and (hall be,numerically, perfonally,by name. f!^;] ''/^,Ttt' - 
 
 2. To purpofe ic only to fuch, and to know chat only thefe will be^-^'^. plltocnon' 
 
 D 2 fuch. 
 
The Saints BvcrUfting Reft. Chap, i , 
 
 ]amfr4dena^ fuch, is in cfTcd to porpofe it oncly to tbcfc. 
 
 f.'Ha'^tumfi:]- ^ ^^ Efpccially if wc know, how little Knowledge and Purpofe of Goi 
 
 r/?. AugMf.h. do differ. . ,. . , J ^. 
 
 li. 2. ad Sim- « 4 However, v/e mult not make his knowledge active, and his purpofe 
 
 plician. q.2. idle, much lefs to contradid each other, as it muft be, if from eternity he 
 
 CtverJum ejl purpofcd falvaiion alike to all, and yet from eternity knew that only fuch 
 
 J f"'.!" ?«;^- and fuch (liould rccicve it. 
 
 thn^nUum " 5- To purpofe all perfcvcrmg Bclievers to falvation, andnottopur^ 
 
 \'-<'utiuitu lYi- pole faith and perfevcrancc absolutely to. any particular perfons^ 
 
 vir£ luaft 2 ic is to purpofe falvation abfolutelyto none at ailj Yet I know much 
 
 If-stciUuin "- more is neceffary to be f^id to make this plain, which I purpofe not ( ac 
 
 C7frr leaft here; to meddle With. *- ^ V 
 
 in I. uiii. 4^* 
 
 SECT, IV. 
 
 §,4. 
 riJ'ofcbY "^ '^fi' np^^ ]] Is it to the people of God upon Certainty, or cnlyup-^ 
 con?crfion.''^ ^ A on pofllbility ? 
 
 o ^w/V. Ifonly pollible, it cannot thus be called theirs. 
 A-dsi3.48. i iWhiletliey are only eled:,not called,it is certain to themf we fpeak of ^ 
 certainty of the objeft)by Divine purpofe; for they are ordained to eter- 
 2. Their' in "^^ ^^^^ firft,and therefore believe^and not firft believe,& therefore eleded. 
 Law,n^lcor 2 ^' ^'^'^''^" they are called according to his purpofe, then it is certain 
 bv promife af- tothem by a certainty ofpromifealfo, asfureasifthey were named in 
 tcr comcrf.ov.. thatpromife; for, the promife is to Believers, which they may(chough 
 Hum^a'^d]' «^"^ inaperfecfllyjknow themfclvestobe; and though it beyet upon con- 
 vniimtrlftat dition of Overcoming, and abiding in Chrift, and enduring to the end, yet 
 '■juxta A-m'ini- that condition being abfolutely promifed,it ftill remaineth abfolutely cer- 
 t'.fti.mrcddat „ tain upon promife: And indeed, if Glory be ours only upon a condition, 
 jalHtemhwu- ^^bJch condition depends chiefly on our own wils,it were cold comfort 
 genrem^^^l'iT ^^ ^^"^ofc that know what mans will is, and how certainly we (hould play 
 trat.imin and- ^^^^ Prodigals with t!)is,as we did with our firft ftock. But I have hitherta 
 jiti, ijir. rem **underftood,that,i;i the behalf of the Elcd,Chrift isrefolved.and hach un» 
 t'intnm impenfe dertaken,for the working and finifliing of their faith, and the full cffcd- 
 
 ed/'' ' '"^ '"''' peoples falvation:and not only gives us a (felgnedXufficicnt grace, 
 'luhidec.ohcn- ^'^^ effcdual, leaving it toourwils to make iteffedual,asfome think. So 
 tam'inhcMam "tliJt thougli ftill the ptomife ofour Juftification and Salvation he Con- 
 Libricn^acvHu' ditional, y^tGoJ having manifcfted his purpofe of enabling us to fulfill 
 // laiMjxlofcn- thofe condirions, he doth thereby fliew us a ( crtainty of our Salvation 
 %7')liAinto "'^ ^^'^^'^ '" ^'^ Promife and his Purpofe. Though Geds Eternal Purpofe, give 
 mvner'toirrpel- ^^ no Right to thcbenefi::Cwiliatfoever fome lately fay to thecontrary;it 
 hiur a^ pcrni- being the proper work of Gods Law, or Covenants to confer Right or 
 aem^ Amy^il Due; ) yet the Event or Futurition of it is made Certain by Gods un- 
 Dcfcnr.ao^. ch^^rg 'ble D.'crer:His eternal Willing it,being the firft and infallible caufc 
 
 2 \i,.j,pa^. ti^jjcjj^ tin^gitijj^cQjTipjifl^gd^Qj. produced. 
 
 '• CHAP. 
 
Parti. 
 
 The Saints Bverlajling Refi, 
 
 
 CH A p. Ih 
 
 This "Rcji Vefined. 
 
 SECT. I. 
 
 ,0w let us fee, i. What this Reft is. 2. What thefc 5 ^ 
 people of God, and why fo called. 3. The truth of 
 this from other Scripture-Arguments. 4. Why this Reft 
 muft.yet Remain. 5. Why only to this people of God. 
 6. What ufe to make of it. 
 
 * And though the Anfe of the Text includes in thc^V j joubt not 
 VfordRefi, all that-gafe-andfifety which a Soul, wearied with the bur-- but the holy 
 then of fm and fuffering, and purfucd by Law, Wrath, and Confcience, Ghoft by this 
 hath with Chrift in, this life; the Reft of Grace : yet becaufe it chiefly Sabbatiim, or 
 intends the Reft of eternal Glory, as the end and main part, I (hall there-^ f|4 JJ[fJjf 
 fore confine my Difcourfc to this laft. cftate of Re- 
 
 conciliation, 
 Peace, and Happinefs purcliafed byChrift : but becaufe that fulncfs and perfefticn in Glory is tlic 
 chiefeftpart, in comparifon whereof the beginniig in this life is very fmall, I may very well extend 
 the Text to that which it felf intends as the p. incipal partj but I exclude not the beginnings here, 
 though I purpofe not the handling of them. 
 
 rOSF INITION', « 
 
 REft is [[The end and perfcdion of motion.] The Siints Reft here 32)f^;/;>. 
 in Queftion is [[The moft happy eftatc of a Chriftian, having ob- 
 tained the end of hiscourfe.J Or, [[It is the perfect endlefs fruition of « 
 God by the perfected Saints according to the meafure of their Capacity, 
 to which their foals arrive at Death : and both foul and body moft fully 
 after the Refurredion and final Judgement. 
 
 SECT. II. 
 
 *i. T Call it the [[eftate] of a Chriftian, ( though Perfcdion confifts « §2. 
 
 3, in Adion , as the Philofopher thinks ) to note both the Adive ^ Beatu mn 
 and Pa flive fruition, wherein a Chriftian? blefTednef* lies, andthcefta- ^<-?«^ ;ro;»v,. , 
 blifheci continuance of both. Our Title will be pcrfed, a-nd pc'^^^^ly uj^li ^J'^r. 
 
 D 3 cleared ' ^ 
 
The Saints Everlafting Rffi, Chap.a. 
 
 Guil.Gibisuf. cleared; our fclves, and fo our capacicy, perfefted; our pofteffion 
 qwxl t.imin ^^^ fecurity for its pcrpecuity, perfed ; our Rccepion from God, pcr- 
 caute intcUi' ^^^ ^ ^^^ Motton or Adion in and upon him, pcrfcd : And therefore 
 gen umej . our fruition of him, and confequently ourHappinefs will then be per* 
 fed. And this is the Eftttc which we now briefly mention, and (hall af- 
 terward* more fully defcribe and open to y >u ; and which we hope by 
 Jcfus Chrift very (hortiy to enter upon, and for ever to poffefs. 
 
 SECT. III. 
 
 c J ^ 2. T Call it the [^moft happy] elbte, td difference it, noB oncly 
 X from all fccming happinefs which is to be found in the enjoyment 
 of creatures ; buc alio from all thofe beginnings , forctaftes, earnefts, 
 firft-fruits, and imperfed degrces,which we have here inrhislifc, while 
 tt we are but in the way : It is the Chief Good , which the world hath fo 
 much dlfpuced, yet miftaken or nrgleded ; without which, the greateft 
 confluence of all other Good leaves a man miferable ; aid with the en- 
 joyment of which, all raifery is inconfiftent. The beginnings in our 
 u prefent ftacc of Grace, as they are a re^l pare of this, may alfo be cal- 
 led a flatc of Happinefs : But if co; fidered dif-jundly by thcmfelves, 
 they deferve not that Title, except in a comparative fcnfc, asa Chriftian 
 IS compared to men out of C hrift. 
 
 SECT. IV. 
 
 £ ti 5' 1 Call it the cftate of {^a Chriftian] where I mean only the Sincere, 
 
 1 Regenerate, Sandificd Chrift:ian, whofc Soul having difcovcred 
 
 that Excellency m God through Chrifl , which is not in the world to be 
 
 found , thereupon clofcth with him, and is cordially fet upon him. I do 
 
 » not mean every one, that being born where Chriftianity is the Religiori 
 
 of the Countrey, takes it up as oclier fafliions, and is become a Chrillten 
 
 jj he fcaice knows how, or why ; Nor mean I thofe that profefi Chrift in 
 
 I words, bu: in works deny him. (Iftiall defcribe this Chriftian to you 
 
 more plainly afterward.) It is an eftare,to which many prctend.and that 
 
 with much confidence , and becaufethey know it is only the Chriftians, 
 
 CoI.r.T2. therefore they all call themfelves Chriftians: But multitudes will at lafl 
 
 Aft.25.i8. know, to their eternal forrow, that this is only the Inheritance of the 
 
 Ad.20.32. Saints ,and only thofe Chriftians (hall po(reff ic,who are not of the world. 
 
 Mat 10 23' ^"'^ therefore the world hates them who have forfakcn all for Chrift, and 
 
 Liik. 1 4.27. having taken up the Crofs, do follow him, with patient waiting, till they 
 
 Htb. I o.?5. inherit the promifed Glory. 
 
 ■6.1$. 
 
 SECT. 
 
Parti. 
 
 The Saints BverUjiing Refi, 
 
 SECT. V. 
 
 4. TAddc, That this Happlncfsconfifts in obtaining f the End] where « 
 
 X I mean the ultimate and principal End, not any End, SuMndum^ 
 €^hU, fo called, Subordinate, or lels Principal. Not the End of Con- u 
 cltifion, in regard of Time ; for fo every man hath his End: But the 
 End of Intention, which fets the Soul a work, and is its prime Motive 
 in all its Ad ions That the chief Happinels is in the enjoyment of this 
 End, I fhall fully (hew through the whole Dilcourfe, and therefore here 
 omit. Evcrlaftingwotothatman who makes that his End here (to the " 
 death) which if he could attain, wouldnotmake him happy. O how 
 much doth our everlafting ftatc depend on our right Judgement and Efti- 
 tnaiionofourEnd ! 
 
 S5. 
 
 SECT. VI. 
 
 BUt it is a great Doubt with many , Whether the obtainment of 
 ihis Glory m-'y be onr V nd ? Nay, concluded, that it's mercenary; 
 yea, that to m>.kc Salvation the end ot Duty, is to be a Legalift, and 
 ad under a Covenant of Works, whole Tenor is, Bi this and live. And 
 many that think it may be our end, yet think it may not be our ultimate 
 end ; for thac (hould be only the glory of God. I Hiali anfwer chefe par- 
 ticularly and briefly. 
 
 at all, were tic fureft way to mifs of it. Clean contrary to the whole tenor 
 
 n 
 
 §6. 
 
 H^ Whether 
 to make Sal- 
 vation our 
 end, be noc 
 mercenary ? 
 or Legall ? 
 As if the very 
 fecking oflife 
 of Scripture. 
 
 I. TT*s properly called mercenary when we expeft itas wages for Work «* 
 
 Xdonc*; and fo we may not make it our End. Otherwifeitisonly =fr;:(. Byway 
 fuch a mercenarinefs as ChrilV commandeth. For confider what this End of merit ftrid- 
 is ; it's the fruition of God in Chrift jandif feekingChrift 6c mercenary, ly fo called. 
 I defire to be fo mercenary. 
 
 2. It's not a note of a Legalift neither : It hath been the ground n 
 of a multi* ude of Late Miftakes in Divinity, to think, that QDsc 
 this, and L ive~\ is onely the language of the Covenant of Worker 
 It's true, in fome fenfe it is j but in other not. The Law of Works « 
 onely faith {Do this, (that is, pcrfcdly fulfill the whole Law) 
 And r./Vf, ] that is, for fodolrcj) But the Law of Grace faith -. 
 {Uoi ihu , and live'] foo; that is. Believe in Chrift, fcek him, 
 obey him fincf rely , as thy Lord and King; forfake all , fuffer all 
 things, and overcome, and by fo doing, or in fo doing, as the 
 Conditions which the Gofpc! propounds for Salvation , yoo (ball JJvcd^^acco'rd 
 
 ing to Righte- 
 ous ,Work$, but according to his Grace, as Tr€n<£W repeateth if, Lib. 2. adverf. hjiref. caf, 20. . 
 
 liv€. , 
 
 It was Sirmn 
 Malta Do- 
 arine, Thac 
 men are noc 
 
8 
 
 J he Satnts EverUfiing Reji, 
 
 Chap, 2. 
 
 \NnMidumefi^\\wz. Ilfyoufetup the abrogated duties of the Law again, you are a 
 alium cjji lo- Lcgaliit ; If you fet up the duties of the Gofpel in Chrifts ftcad, in "^holt 
 Tmt![*Jud7if-^°^^''f'^'''^' youerreftill. Chrift hath his place and work; Duty hath its 
 ml-n^^lon- P'^^*^ ^"^ work too ; fet it but in its own place, and cxpeft from it but 
 Tcmi'tum gra- ^ its own part, and you go right ; Yea more ( how unfavoury focver the 
 u£^ alhm on- phrafe miy fecm ) you may, fo far as this comes to, tnifttoyour Du- 
 tra fcairnate^rt jy ^^d Works, that is, for their own part ; and many mifcarry in expe- 
 r?e'' cwm^'//- "S "^ ^^^'^ ^^'^^ ^^cm (as to pray, and to expe(ft nothing the more) 
 Ipu'tatur ejnn.t "that is, from Chrift,in a way of Duty .For if Duty have no (hare,why may 
 juJaifmum ji- wc not trutl Chrifr as well in a way of Difobedience,as Duty ? In a word, 
 ve Jiiji'it'iajn " you muft both ufe and truft duty in fubordination to Chrjft, but neither 
 o;r»«w,KrPau- ufe them nor truft them in co-ordination with him. So that this dero- 
 alibi^fec.t, r^v/^S^^*^* nothing from Chriftj for he hath done, and will do all his work pcr- 
 doieiniir f:>!a ledly, and cnablcth his people to theirs : Yet he is not properly laid to 
 fiich'imincm do it himfelf; he * believes not , repents not, &c. but worketh thefe 
 Jiifhpcari.h.e. jr, them : that is, enablech and excitcth them to do it. No man muft look 
 
 tUco'^Da'^nift ^^^ ^^^^ ^^^^ ^"^T ^^^" ^^^ ^^^^ ^*'^ "P°" ^^ * ^"^ ^^ ^^^^ ^c may 
 
 fc,-\tbueglm- and tr.uft. 
 
 ncm M. ritt ((y 
 
 acceptatitnem dori Evar.gelia.At cum c/i^utatHr contra fecwhatem ^^ Jocetur^quiJre^eltH amim'u Divint 
 nobif agendum fit^ut Jacobus /ec;r,Z^ liodie vel maximc necelTc eftjD.Toflanus InDifp.contra Pfeudcvan- 
 iclic',s^fy alii pie (f^ prudint^r jam pridem monuerunt -y tunc negatur folam fidem fufficere^ <ly pYAcipiuntwr 
 cmnia lu^jiuyjuo mido profur.t : Jtve di^mant ad fidem , five in iU confummctur fides : ftcut qusque res 
 
 nmetur n; dijJiUat^ vcl ctiam 
 ^ius Praxi Catholic. Divert. 7. 
 
 ., . quod DcM pr^Jlationem promijfwium fuarum videtur a mfira 
 
 ol>edientia fu^>cr,dere ; noi^u^>endit^ fed illam cum ifia conneBit tanquam coh£rentia-,Bcc. Infidelibm pro- 
 mijjhnes fa^ii funt irrita^y non Dei culpa, fedipforumperfidia j qimiam promijjiones fxderif funt mutuji ob- 
 ligationif ; nee ideo funt iiuerts. ■■, quoniam Dem in EletlU obedient} am operatur per gratiam fuam immutabi- 
 litcr. Par. in GtB. 18.19. T/tg- fmibij i\i^. * Clirift believed for us legally, or fo far as the Law 
 required Fairh j but not as ic is the Condition or Command of the New Covenant. 
 
 SECT. VIL 
 
 §7. 
 
 2. TF I fliould quote all the Scriptures that plainly prove this, Ifliould 
 X tranfcribe a great part of the Bible ; I will bring none out of the 
 Old Teftament, for I know not whether their Authority will here beac- 
 knowlcdged : buti delirc the contrary-minded, whofc confciences are 
 render of abullng Scripture, and wrefting it from the plain fcnfc, to 
 
 ^ c ^^^ fludywhat tolerable interpretation can be given of thefc following pla- 
 Kxa^ife \t\yX ^^^^ whic'i will not prove that Life and Salvation may be, yea muft be 
 
 they have 
 fjuaJ the 
 
 the fir ait gate. Phil. 2. 12. Wark^cutyiHrfalvation^'ithfeAr itnd trem- 
 
 hling* 
 
parti, 7 he Saints Everlajiirig Reft, 
 
 bling. Roiii. 2. 7, lO. To them \S>ho hy fatient continnAnct in ^'eH giciag^ rrcan between 
 feek.Jorglorjy andhondfir, and immortaiitj, eternal life. Glory, honour ^-^^^ Ai.tinsman 
 and peace to everj man that Werkethgocd, &g. I Cor. 9. 24. So run that ^a^,^^.^ Legal- 
 joH may obtain. 2 Tim. 2.5. A man « not crowned , except hejirhe law- joully erre in 
 ft*/ly. 2 Tim. 2, 1 2. If^ejlfffer ^ith him,\\e piall reign ^ith him. i Tim. thij.pcinr. - 
 6. 12. Fight the geod fight of Faith, lay held on eternal life, i Tim. 6. As Mr. F. ia 
 18 19 That thej do good Workj, laying up a good foundation afrcirff the ^^■^^''^^'^'row' of 
 time to come, that thej raaj lay hold o» eterndlife. Phil. 3. 14. // hy any ^-^ '^l"^^]!' 
 means I might attain to the Rcfnrreflion of the Dead. I prefs tctvard the app'lauded by 
 rn^rk^y for the price of the high Calling, SiCC. Rcvd. 22. 14. Bit fed are fo many cmi- 
 they that do his commandments , that they may have right to the tree of life, "^"^ Divines, 
 andenter in hy the gates into the City. Mat. 25. Ccmeye hlejjed of my Fa- IJJ^^J^?"" ^°'"" 
 ther, inherit, &CC. for 1^04 hungry f andye,&:c. Mat. 9. Bit (fed are the Epiftlcsbcfora 
 pure in heart, &c. they that h/tnger and thirfi , &c. "Be glad and re- it; And bc- 
 pyce, for great is your reward in Heaven. Luke 11.28. Blejfed are they canfethedo- 
 that hear the lyordof God, and keep it. Yea, the cfcaping of hell is aa*^'"'"^ [That 
 right end of Duty to a Believer. Heh.^.i. La hs fear, Ufi a promife J.^^'^r^^^^^ 
 being left pu, of entring into his Refi, any of you (kould feem to come p)ort ,iot for Life; 
 tf/iV .Luk. 12.5. Fear him that is able to defirty both foul and body in hell, yea or in tlunkful- 
 (whatfoever Others ray)//k^ ««^o^o«,fMr /7W.1 Cor.9.27. Ikcepunder nelstohim 
 tny body , and brinff it into fub]e^hon'Je(i .^h-n 1 have preached to others. I my ^"^^^ ^^}^ ^^' 
 
 r,r n -^ \ M n X / 1 • J u C • o C • . ^ Vcd lIS,but HOC 
 
 ftlffhould be a <r jjr-4»4;.Multitudes o\ Scnptures,& Scripture- arguments foj. ^ i^^ obrain- 
 might be brought , but thefe may fufficc to any that believe Stripcurc. ing of Salva- 
 tion ] is of 
 fuch dangqrous confequence , that I would advife all men to take heed of if , that regard 
 their Salvation. 1C0r.15.ult. 2 Cor. 4. 17. & 5. 10, 11. 2 Pet, i. 10,11. I here undertake to 
 prove, that this fore-mentioned Dod^iine reduced to pra(^ife, will certainly bethe damnation of the 
 praftiier : But I hope many Antinomians do notpradifc their own doftrine. 
 
 SECT. VIII. 
 
 3. "COr thofe that think this Reft may be our End , butnotourulti- ^ §8. 
 
 a mate End, that muft be Gods glory onely : I will not gain- fay 
 them: Only let them confider. What God hath joyned, man muft noc 
 feparate. The glorifying himfelf, and the faving his people (as I judge) «» 
 are not two Decrees with God ; but one Decree, to glorifie his mercy 
 in their falvation, though we may fay , that •ne is the end of the other ; 
 Sol thmk they i"hould be with us together intended : We (hould aim at a 
 theglor^'of God (not alone confidercd, without our Salvation, but) 
 in our Salvation. Therefore I knovv no warrant for putting fuch a » 
 Queftion to our felves , as fome do. Whether we could be content t© be 
 damned, fo God were glorified ? Chrifthath put no fuch queftions to 
 Uf , nor bid us put fuch to our felves. Chrift had rather that men would 
 enquire after their true willingnefs to be faved, then their willingnefs to 
 be damned. Sure lam, Chrift hiralclf is offered to Fdith in terras for « 
 
 E the 
 
10 7he SAtnts BverUpn^ Refi\ Chap.i, 
 
 the moft part refpeding the welfare of the finner, more than his own 
 jibftradcd glory : He would be received as a Saviour, Mcdiarour, Re- 
 deemer, Reconciler, Interccflbr, &c. And all the precepts of Scripture 
 
 * being backed with fo many promifcs and threatnings, every one intend- 
 ed of God, as a motive to us,do imply as muctf If any think they (hould 
 
 " be diftinguirtied as two fcveral ends, and Gods glory preferred j fo they 
 feparatc them not afundcr, I contend not. But I had rather make that 
 high pitch which 6'i7nf«/, and many others infift on, to be the Mark ax 
 which we fhould all aim, then the mark by which every weak Chrilkiaa 
 (hould try himfelf. 
 
 SECT. IX. 
 
 $9, 4. TN the Definition, I call a Chriftians Happinefs, the end of fhis 
 JL CourfeJ thereby meaning, as PAuly 2 Tim. 4. 7. the whole 
 tt fcope of his life. For as Solvation may and rauft be our end, fo not on- 
 ly the end of our Faith (though that principally ) but of all our adi- 
 ons ; for as whatfoever we do, muft be done to the glory of God, whe- 
 ther eating, drinking, &c, fo muft they all be done to our Salvation. 
 ctThat we may believe for Salvation , fome will grant, who yet deny 
 * The Scrip- ^l^^c we may do, or obey for it *. I would it were well undcrftood, 
 tures before- for the clearing of many Controverfies , what the Scripture ufually 
 cited do prove;^ means by Faith. Doubtlefs the Gofpel takes it not fo ftridly, as Philo- 
 both. fophers do; but, in a larger fenfe, for our accepting Chrift for our 
 
 Joh.i.i2. King and Saviour. To believe in his Name, and to receive him, arc all 
 one : But we muft receive him as King , as well as Saviour : Therefore 
 Sec moreof.c believing doth not produce heart- fubjedion as a fruit, but contain it as 
 this hereafter an efliential part : except we fay, That Faith receives Chrift as a Savi- 
 our firft, and fo juftifies before it take him for King ( as fome think,) 
 which is a maimed, unfound, and no Scripture Faith. I doubt not but 
 " the Soul more fcnfibly looks at Salvation from Chrift, then Govern- 
 ment by him , in the firft work ; yet C whatever precedaneous Ad 
 there may be) it never conceives of Chrift, and receives him tojufti- 
 fication, nor knows him with the knowledge which is eternal Life, till 
 it conceive of him, and know him , and receive him for Lord and 
 King. Therefore there is not fuch a wide difference between Faith 
 of works a?"c»^"^ Gofpel-obedicncc , or Works, as fome judge. * Obedience to 
 curringinju-"*^^^ Gofpel is put fop Faith j and Difobcdience put for Unbelief 
 flificarion\ I oft- times in the New Teftament. But of this I have fpoken more 
 5»m wholly fully elfwhere* 
 of Tyavennnt'i 
 
 Jadgctnent, Di Jufiitia Aifuali. I wiU not fpeak fo harfhly for Works, nor In Dcfcribing Faith, 
 aj Mr. Wedt/'s Sermon doth •, yet I believe he meant Orchodoxly. Sec Diodat'i Wores on Jam.2. and 
 abundance more cited in my Conieftion. . 
 
 [5, i^'y^ 
 
Paitl. 
 
 The Saints JEverlaflin^ Refi^ 
 
 II 
 
 5. Lartly, I make Happinefs to confift in this End [[obtained; ] 
 for it is not the meer Promife of it that immediately makes perfcdiy ** 
 happy, nor Chriils meer Purchafc, nor our meer fecking, but the Ap- 
 prehending and Obtaining, which fets the Crown on the Saints head: 
 Whea we can fay of our Work, as Chrift of the price paid, It is fi» 
 nijhed ; And as Paul , / have fenght a good fight, I have fimjhtd ntj 
 courfe ; henceforth is laid Hp for me a erewn of Salvation, 2 Tim. 4. 7,8. 
 O that we d\d all heartily and ftrongly belitve, that we (hall never be 
 truly happy till then. Then (hould we not fo dote upon a fceming 1 
 Happinefs (here* 
 
 C H A p. 1 1 1. 
 Jfhat this "Re/i prefuppofeth^ 
 
 SECT. I. 
 
 Or the clearer undcrftanding yet of the nature of this 
 Relt: you muft know, 
 
 1. There are fomc things neceffarily prcfuppofcd 
 to it. 
 
 2. Some things really contained in it. 
 
 1. All thefe things arc prefuppofcd to this Reft. i 
 
 I. A Perfon in motion, feeking Reft. This is man here in the Way. « 
 Angels and glorified Spirits have itahrcady ; And the Devils and Damn- 
 ed arc paft hope. 
 
 $.1. 
 
 SECT. II. 
 
 2. 
 
 'Z 
 
 AN End toward which he movcth for Reft : Which End muft be ^ 
 fuffitient for his Reft ; clfc when 'tis obtained, it dcceiveth him. 
 This can be only Goo, the chief good. H*» that takcth any thing elfe for 
 his Happinefs, is out of the way thetirft ftep. The principal Damning « 
 fin, is to make any thing befides God our End or Reft. And the firft 
 true favmg Aft, is to cUufc God only for our End and Happinefs. 
 
 i'll 
 
 £2 
 
 SECT. 
 
I z The Saints Everlajiing R ejl. Chap. 2 . 
 
 SECT. III. 
 
 §3- ^' A ^'^^"^^ * '* prcfuppofed from this End, clfc there can be 
 
 * The only * jTjL no mofion towards it. This fad Diftancc is the wccfull 
 
 ciDfcoftliis « cafe of all mankindc fince the Fall : Ic was our God that we princi- 
 
 evi!, is Avcrfi- paHy |oft j and were fhut out of his gracious Prefcncc Though 
 
 on from God.^ f^^^^^ j^jj^ ^p loHng onely a temporal , earthly Felicity : Sure I am, 
 
 man, i; he let *^ ^^^ ^^^ ^^'^ ^^^' from, and him we loft, and fince faidto be with- 
 
 rhc Uorfts run out him in the world ; and there would have been no Death, but for 
 
 headlong over finne ; and to enjoy God without Death , is neither an earthly , nor 
 
 ^*?V ^^ * ^^"^poral Enjoyment : Nay, in all men at Age, here is fuppofed, not 
 
 ^J.^'.-u^L onely a Diftance from God, but alfo a contrary Motion : For finne 
 
 Athanaf. //i.i. "^^h not Overthrown our Being, nor taken away our Motion ; but 
 
 (ont.Gentil. our well-being, and the llertitude of our Motion. When Chrift 
 
 CI comes with Regenerating, Saving Grace, he finds no man fitting ftill, 
 
 butallpofting to Eternal Ruine, and making haftc toward hell; till, 
 
 by Convidion , he firft bring them to a ftand ; and by Converfion, 
 
 turn firft their Hearts, and then their Lives, fincerely to himfelf. E- 
 
 * venthofe that are Sandified and Juftified from the womb, are yet firft 
 
 the children of tAdam , and fo of Wrath : ac Icaft in order of Nature, 
 
 if not in Time. 
 
 SECT. IV. 
 
 §4. « 4* tJEr^ ^ '5 prcfuppofed a Knowledge of the true ultimate End, 
 •> Bynum il- -Tl and its Excellency ; and a ferious intending it. For fo the 
 
 lud quid ejl Motion of the Rational Creature procecdeth : An unknown End, is 
 fnii hmmn * no End; it is a Contradidion. We cannot make that our End, which 
 opcrantii ma- ^^ know not ; nor that our chief End , which we know not , or 
 c(} tanicuU- J^^^S^ "Ot to be the Chief Good. An unknown Good moves not to 
 re, mn mi- =» Defire or Endeavour. Therefore where it is not truly known, \. That 
 verfale 6" * God is this End, andcontainethall Goodinhim, there is no obtaining 
 fummum. Vt |^p[^ j^ ^^ Ordinary known way : whatfoever may be in wayes that by 
 PeLre.fi dc- God are kept fecret. 
 ficere ab eo 
 
 quod fummum </?, ad id quod minw cfl. Prolabirur ^ propria imbecillitate (f^ depravatione 
 
 detuxbatur ac dejicitar ad bonum particuiare ^ inferiits^ Jfuftra ibi qu£rens rationem fummi Boni. Gibieuf. 
 lib. 2. de Liber, cap. 20. Seci.2. pag. 424. Nemo fxlices dixerit ., quibw non efl foelicitatii in- 
 telleilus., ut Seneca De Vit.beat. cap. 5. 4. I fpeak all this of men of Age converted by the 
 
 word, not of thofc fandified in Infancy. 
 
 SE'CT. 
 
Parti. 7he Sawts E^erkfitng Rcfi. 13 
 
 SECT. V. 
 
 jj.l^TEreisprefuppofedjnoronly adiftance from this Reft,butalfo the « 
 X JLtrtie knowledge of this diftance.If a man have loft his way ^& know a 
 itnoCjhefecks not to return;!; he loofe his gold, &: know it not,hefceks 
 it not.Theretore they that never knew they were without God,ncvcf yet 
 en)oy(-d him;ard they that never knew they were naturally and adually 
 in the way to Hci,*did never yet know the way to HeavcnNay, there will «^ i mean thofc 
 not only be a knowlcdg ot his diftance,and loll cftaie, but alfo affeftions that were con- 
 anfwerable : Can a man be brought to find himfelf hard by the brink of '''f]^^ ^^ '^^^'^'* 
 hel,and not tremble?or to find he hath loft his God,and his Soul,and not a^j [ecS 
 cry out,/4W findor.e70^ can fiich a ftupid Sool be fo recover edpThis is the «pQt Kolinefs 
 fad cafe of many thoufands; andthereafonwhy fo few obtain this Reft: inftnfibly in 
 They will not be convinced or made fenfible,that they are, in point of ti- tluir Infancy,. 
 tle,diftant from itjand in point of praftice,contrarv to it. They have left ^^^ doubt not 
 their God,their Souls,their Reft,and do not know it; nor will believe him fiJoyfajJ^s do 
 that tels them fo. Who ever travelled towards a place which he thought a 
 he was at already? or fought for that Which he knew not he had \Q^}Jke 
 TvhoU Medfiotthe Thjftcian^ bnt tkej that are Jick^^yi?.l.9.iz. 
 
 SECT. VI. 
 
 6.TTEreisalfo prefuppofed, A fupcrlourniovingCaufe,andaninflu- ^ §• ^' 
 
 JL JLence there-fromjelfe (hould we all ftand dill, and not move a ftep " 
 forward toward ourReft^nomore then the inferiour wheels in the Watch 
 would ftir,if you take away the fpring, or the firft mover. This FrtfKum 
 AfovcMs is God. What handGod hath in evil adions^or whether he afford «* 
 the like influence to their produdion, f I will not here trouble this Dif- J.-f^" "•^'^J <^ 
 courfc and the Reader to difpute. The Cafe is cleer in Good Aftions; If inlnefdThac re 
 God move us not, we cannot move- Therefore is it a molt ncceffary part '^fapemcr pen- 
 of our Chrift in Wifdom, to keep our fubordination to God, and dcpcn- fab'n^:lfrjhml 
 dance on himjTo be ftil in the path where he walks, and in that way where rei^ltituiimem 
 his Spirit doth moft ufually move Take heed of being eftranged or fepara-ct ,j--'^"\y] 
 ted from God,or of flacking your daily expedations of renewed heIp,or mem^mh-abl- 
 of growing infenfiblc of the necellity of the continual ir flcence and af- m pocuidubia 
 fiance of the Spirit.When you once begin to truft to your ftock of habitu- hominumper- 
 al Grace, & to depend on your own underftanding orrefolution/orduty ^'yc'*""".^ 
 & holy walking,y ou are then in a dangerous declining Scate.In every duty I*"„/'J^ J^^^^' 
 
 TcV adhuc har.c 
 litem <iy tinmorum acerbitatem deponere volunt ! fluid t and tin produxit inter Portifiaoyum do^ijJJmos prctr- 
 aHa h£c contentiolwz.ititcr Jefuitas iff Vcminicancs-,qucsprj!dcterminai!fes vocart.'Jruflra tandim cor.ciliante 
 Aribafut ex D.PetAvii 3^ Richardi fcriptii contra AugyJ}.<^ p'incent. Lirinevfem ^ aliorum patct.J ^rd 
 tandem projecerunt no^rorum de hifcedijjidia ^ ^tamen neciinanimes [nrr.Hi quividcmur ur.animes. 
 Auando cognofcent Theologi quam minimntn de infcrutabilitM hifce mriiitjprxcipjie- de ailibui Dei immanenii^ 
 tui^iuifunt ipjim ejj'entia J 
 
 E 3 remember 
 
14 The Saints Ever lap rtg Refi, Chap.3^ 
 
 — . . ■ — A_ 
 
 member Chrifts words, Joh. 15.5. fFi>/b«AfX»»r je can do nothing. And 
 2 Cor. 3 .5 .Not that we drefufficient ofourfelvc: to thinkjtuj thing m tftur 
 felves,bHt onr fn^citncj is of God. 
 
 SECT. VII. 
 
 ' §• 7- 7* rj Ere is fuppofed an internal principle of life in the pcrfon : God 
 ilmoves not man like a ftone, bur by enduing him firft with life 
 ^ . (not to enable him to move wichout God, but) thereby toqualific 
 
 hcrJIe GrAtii him to move himrelf,ia fubordination to God the firft mover. *WhaC 
 opcrante.biK ^ the naturcof this fpiritualllife is, is a queftion exceeding difficult: Whc- 
 diGrauiofe- ther, as fome think ( but (as I judged erroneoufly ) itbeChrifthim- 
 mi.norofche fclf in Perfon, or Eflence? or the holy Ghoft perfonaJIy? (Or as feme 
 "ceffea-Fori willdiftinguiih ( with what fence 1 know not) it is the Pcrfon ofth« 
 doubt not to^ holy Gholl, but not perfonally ; ) Whether it be an Accident of Qua- 
 iffirm(fofaras lity; or whether itbea fpiritual fubftancc as the foul it felf ? Whether it 
 tliefe obfctirc be Only an aft? or a difpofition ? or a habit .' (as it's generally ttken.^ 
 things are Whether a habit infufed ? or acquired by frequent ads, to which the 
 
 on'theoalMu- ^*^"' ^^^^^ ^"'^ morally perfwaded? or whether it be fomewhat diftind: 
 ry grounds) from a habit, i.e. A power, viz.. PottmiA proxima intell^endi^credendi^ 
 that it is the voUndi^&e. injpiritfiAlibus} * Which fome think thcmoft probable, 
 very eirence of A multitude cf fuch difficulties occur; which will be difficulties while the 
 workcth gr^ace ^odrine of Spirits and Spirituals is ib dark to us; and that will be while 
 on thclojl For ^^^ ^"^ of morality and corruption is in our eyes. This is my comfort, 
 it is his vc'/Ze e/- that deadi will (hortly blow out this duft, and thenlftjallbe refolvcdof 
 fe^iivum-j his thefe, and many more. In the mean time I am a Scepcick, and know lit- 
 Will: (Go'i. tie in this whole dodrine of fpirits,and fpiricual workings , further then 
 more\o°pro- Scripturcclearly revealed; and think we might do well to kecpclofcr to 
 ducc the crca- its language. ' 
 
 ture, or any 
 
 qualicy in it, but only to Will it, as Dr.7M>/jJe faith, and Brad war Jwe more fully and peremptorily :') 
 And Gods Will is his E(Tcncc.I fpeak on fuppofition of Gods immediate opcracioni for if God work 
 Grace by Angels, or a.iy fecond caufes, then it cannot be thus faid of the Ad of thefccond caufc,ac 
 lea(lfocercainly:butoi" Gods a ^ it is ftilltrue.So Clemens Alex. As Gods Will ishis Work,and that is 
 Cilledl the WOildiJfo hi:. Willis mans falva'ion,and that is called the Church. C/.A'.Fi;(/d|og,//.i.c.5. 
 * Noi mm qui totam^dem in ^.arnc adrnmifirandam crcdimus immo !^per carnem cujut ;(\-,fy' Os_adyrofe- 
 rsndum optimum ^uem jy fermviem.,ffy- itn^u* ad nm blafphemandum., <(y cor ad nm indiiitandtmt., iy mtinm 
 ad opjranJum fy- largiendHmtamvetuflatcmhiminii quam ntvitatem ad Moralem no/i 4</ fubftantialem 
 differemampcrtmeredefendimm. Tertullian. li. dcAnima. cap.45. pag. Qmihi J 419. 
 
 SECT. VIII. 
 
 §3 g. TjErc is prcfuppofed before Reft, an aduall Motionj Reftisthe 
 
 es Jrlend of Motion. No Motion, no Reft. Chnftianity is not a fc- 
 
 dcQCary 
 
Parti. ' The Saims E^uerUJlmg Refi, 15 
 
 dcntary profeflion and f mploymeRC; Nordoih it confift in meer Nega- 
 tives. It is for not feeding not clothing, &c. that Chrift condemns. 
 Not doing good, is not tiie k'lt evillj (itting ftill will lofc you Heaven, 
 as well as if you run from it. It'sa great Qncftion, Whether the elicit 
 Ads of the Will 9re by morion, or by fubitaneous mutation? But it's a 
 Logomachy. I know when wt- have done ail, we are unprofitable fcr- 
 vanrsj and he cannot be a Chriftian that relies upon the fuppefed Merit 
 of his works, in proper fence ■ But yet he that hides his Talent, (ball re- 
 ceive the wages of a flothlull Servant. 
 
 SECT. IX. 
 
 §. p. 
 
 p. TTErc is prcfuppofed alfo, as motion, fo fuch motion as is rightly « S* ?' 
 jTlordcred and diredcd toward the end. Not all motion Jabour, "rCmimmho^ 
 
 r 1 • LI- TiT> ij I- j-r.1 niujit per ra- 
 
 feektng, that brings to relr. | Every way leads not to this end • But hc^no^m S^.obi- 
 whofe goodncfs hath appoin>:ed the end,hath in his wifdom,and by his fo- />v, ctfi honcfta, 
 vcraif n authority .appointed che way .Our own invented wayes may feem ^.h^f^tcfua re- 
 re us more ttrifc,comely,cqua!l,plcarant,but that is the bcft Key that will ^""'V'JJ/'*' 
 open the Lock,wfiich none but chat of Gods appointing will do. Oh the Qi^icvn.Mo- 
 pains that finners take, and worldlings rake,but not for this ReftlOh ihc'^'vemita-i-^mn 
 pains and coft that many an ignorant and fuperttitiou? foul is at for this )am quidem ad 
 Reft, bur all in vain ! How many have a zeal of God, but net According to ^'^^'<f<-'"> nf<^ 
 knon>ltdj[^e> whohein^ ignorant tfGods Ri^hteeufnefs, and going aho-ut T)-mCedau£ 
 to (Jiahliflj their evfn Righteoufnrjfe, have not fui>mitted themfehes to ,ion funt^ver- 
 tbe Bighttoufmfs of Ged. Nor known. That Ch>tfi it the end of the [am vires funt 
 Ld^ for Bighteonfnefs to every one that helieveth 1 Rom. 10.2,3,4. K'^^^^^'^i "*«• 
 Ghrift is the door,thc only way to this Reft.Some wili allow nothing elfca^^j^"'^^'^^'*^''/'^; 
 to be called the way, left it Derogate from Chrift : * The truth is, Chrift 'l^t^oTcS^' 
 is the only Way to the Father ; Yet faith is the way to Chrift; and G of- centiaf /amis; 
 pel obedience, or Faith and Works, the way for thofe to walk in, that elt quippe cen- 
 are in Chrift. There be (as before) manv ways rtquifitc in Subordi-ct'*''^''^'*^*^''- 
 nation to Chrift, but none in Co-ordination with him. So then, it's only eS^if^ey* 
 Gods way that will lead to this end and Reft. averfari, ^c. 
 
 Athanafui lib, 
 I. Cont. Gentiles. tranfl.^ oh]en. If many Conditions are required in thofe that are to be luftified, 
 then we arc not luftified of meer Grace. Anf. I diftinguifh of Conditions : If many Conditions are 
 required in the juftificd which bear proportion with Gods Jufticc, I grancall. But if the Conditions 
 •which are required in thofe that rauft be )uftified,do bear no portion with Gods juftice.I deny that it 
 thence follow that jnftification is not of meer Grace .For it is not all Conditions that are excluded 
 Cby Grace)but thofe which may bear the namre of Merit. Cimcro in Op. Fol. impref.p.^S'i,. Cum igitur 
 oferibttt Jtiftificatio negMtur., vti Juftijicandi Meritoria Negatur. Joh. Crocius dejuflijic. difpKt.i2. pag. 
 666. So Kiviuf TraBat. de Redemp. Dr. Fotones of Chrifts ^. Offices : Rivet, on Genef. and generally 
 our Divines againft thePapifts do oppofe the Merit of Works, as the point wherein our difference 
 lieth.They make it all one to fay that works do not juftify, and they do not Merrr: meaning by works, 
 ti Funl doch, fuch as make the Reward to be not of Grace,but of Dcbc Rom. 4. 9,4. . 
 
 SECT.'. 
 
i6 Jhe Saints Everlajling Refi. Chap.3, 
 
 SECT. X. 
 
 §. 10. ^0* 'TpHerc is fuppofed alfo, as motion rightly ordered, foftrongafld 
 ^ X conftanc morion , which may reachcbe end. If there hne not 
 
 ftrength put to the bow, the arrow will not reach the mark; The lazy 
 world, that think all too much , will find this to their coil one 
 a. day; They that think Icfs ado might have ferved, do but reproacli 
 Chrift for making us fo much to do. They that have been molt holy, 
 '* watchful, painful to get faith and aHurance, do find when they come to 
 die, alltoohttle: We fee daily the bell Chriftians when dying, Repent 
 tlieir Negligence; I never knew any then repent his holinefs,anddili- 
 * gence. It would grieve a mans foul to fee a multitude of miftaken finners 
 lay out their wit, and care and pains for a thing of nought, and think to 
 ^ have cternall Salvation with a wifli. If the way to Heaven be not far 
 harder then the world imagines, then Chrift and his Apoftles knew not 
 .- the way, or elfe have deceived tis : For they have told us. That the 
 
 Mat.7.12.^' Kingdom of Heaven fuffereth violence; That the gate is ftrait and the 
 Luke 13.24,^ way narrow,and we mull ftrive if we wil enter; for many (hall feck to en- 
 25. ter,and not be able;(which implies the faintnefTc of their feeking,and that 
 
 1 rer. 4. 18. that [[jgy pu^ ^0^ itrength to the work ) and that the righteous them- 
 ^ felves are fcarcely favcd. If ever foul obtain Salvation in the worlds com- 
 mon, carelefs, eafie way, then He fay , there is a nearer way found out 
 AgeMarchn^ then ever God in Scripture harh revealed to the fons of men. But when 
 ImmferoZs they have obtained Life and Reft in this way, let them boaftofit; till 
 ^ crcdibiles then, let them give us leave ( who would fain go upon fure grounds ia 
 e]ush£retia^ point of eternal Salvation) to believe, that God knowes the way bet- 
 quid audcbitii i^^ tj^cn they,and that his VVord is a true and infallible difcovery thereof. 
 dniie ch)f£''^ I ^^^c feen this Dodrine alfo thrown by with contem pt by others,- 
 fr'm<i pT£cep- who fay; What, do you fet us a working for heaven ? Doth our duty do 
 rti,-im occidcn- any thing ? Hath not Chrilt done all ? Is not this to make him a half Sa- 
 di,n':n adult e- viour ? and to preach Law? 
 
 ^wdfTn « * ^"^' ^^ '^ ^^ ?^^3^ch the Law of Chrift; his Subjeds are not Lawlefs; 
 }um tcflaJdi ' " ■^^ '^ ^^ prcach Duty to Chrift: No more exad requirer of duty, or hater 
 di!i/i',:dipa' offin, then Chrift. C'urift hath done, and will do all his work, and 
 trentfy-wa- therefore is a pcrkd Saviour; but yet leaves for us a work too: He hath 
 nrw? Amfy- ^ tt pa|(j all t|3e price, and left us none to pay; yet he never intended his pur- 
 !?«^idcerar'^ chafe Hiauld put Hsinto abfolute, immediate perfonal title to glory in 
 id]eciJn,-- Poi'''^ of Law,much leG into immediate po(reflion:What title f impropcr- 
 tnl. ndviYf. " ly fo called j we may have irom his own,aad his Fathers fecret counfel, is 
 Marchn. 1, 4.C. nothing to theQueftion.He hath purchafed the C rown to beftoWjOnly on|j 
 
 Chnj}^ interr''iatni i qwidnm. Preceptor optime, Qiad fuciens 'c'ltAtn <ttei'nam pa^deh ? depncep- 
 ttf cnatorii^ aneafchet^ id e(i^ jaceret^ expojh'.avir : ad contcjlnndum pi\£ceptH creatoiii vham accjuiri 
 jenipinrrarn. Tcnul.ii'oi fupra. |1 Vt A^iia juftjjicandijic ejus vuclm ^ ratio ma dependet i Dei volun- 
 J*rt'. Johan. Crocius de Juftifi. Difpur.12.pag.555. 
 
 condition 
 
 5^ 
 
Parti, The S aims EverUfiing Heji, ij 
 
 condition of believing, denying all for hinn, fuffering with him , per- 
 fevering and overcoming. He hath purchafed Julhlicacion to beitow 
 only on condition of our believing,, yea repenting and believing, f That«t ^<^i«nx7« ;>/'«- 
 the firft grace hath any fuch condition, I will not affirm; but folluwmg "^' Cr ^^f^/rfif j 
 mercies have: Though 'cis Ctirift ttiac cnabkiU alio co periorm ^^^^'^ ,'^scaJjtwn! ' 
 Condition. Itisnota SaviouroSeredbutrirecived alio, ihatmuft lave: ^eVi/onjione ] 
 It is not a Saviour offered but received alio, that muft fa ve: It is not the ^ohjUjugcns, ut] 
 blood of Chriii flied only, but applyed alfo that muft luUy deliver ; Nora-^ ^'°^^ ^''^''|" 
 is it applyed to the Juftitication, or fai vation of a fleepy Soul: Nor doth J:J/^J^f■i|' ^^. 
 Chrift carry us to heaven iu a chair of fecurity. Where he will P^i^'^on^tttitoribus n-jhii 
 he will make you pray, Forgive us our trejpajfes; and where he will give dmmntmus^ 
 righteoufneffe, he will give hungering and thirfting;lt is not through any i'^iet)tcs irnpc- 
 imperfcftion in Chnft, that the righteous arc fcarcely faved; no nor ''''^y^'"'jf"# 
 that the wicKt:J penfli, as they (hall be convinced one day. In the fame ^■^u pcfims^^niCt 
 fenfcas the prayer ol the raithfull, if fervent, availcth for outward raer- (^i;/;,s:c' 
 cics, in the lame fence it prevaileth for Salvation alfo : For Chrift hatk Cyprian in O- 
 purchafcd both. And as Baptifme is faid to favc us; fo other duties too;« r-it-Dominic. 
 pur riglueouf lefTe which the Law of works requireth, and by which it » f^M- 
 is fatisfied, is wholly in Chrift, and not one grain in our fclves: nor muft ^ 
 wedare to think of parching up a Legal righteoufneffe of Chriftsand jr^^,^w j, 
 our own together ; that is, that our doings can be the leaft part of fatis- kxandr. Stro- 
 fadion for our fins, or proper merit. But yet our felves muft perfonal-tt mat.llb.2.fauli 
 ly fulfil the condition^ of the new Covenant; and fo have a perfonall E- PifljrJt. 
 vangelical Righteoufneffe; or never be faved by Chrifts Righteoufneffe. ag^mfl thofe 
 Therefore fay not. It is not duty, but Chrift; for it is Chriii in a way of « Lrw'andF^eTr'! 
 duty. As duty cannot do it without Chr.ft, fo Chrift will not do with-j Crf/.g.g. 
 out duty; But of this enough before. 
 
 And as this motion muftbeftrong, fomuft itbeconftant, or it will « 
 fall fhort of Reft. To begin in the Spirit, and end in the flefh, will not 
 bring to the end of the Saints. Thecertainty of the Saints Perfeverance, « 
 doth not make admonition to conftancyunufefull.Men,asfeemingly holy Mar.24.19. 
 asthebcft of us, have fallen off. He that knew it unpoAible, in the foun-a l^ark 13.15. 
 dation, to deceive the Eleft, yet fkw it neccflary to warn us, that he ^^ , « .^ ^^' 
 ( only ) that endureth to the end (hall be faved; Read but the promifes, ^ 14.22.^ 
 Rev. 2.(^.3. tohimthatovercometh. Chrifts own Difciples muft be«Rom.i 1.22. 
 commanded to continue in liis Love, and that by keeping his comman- Col. 1.23. 
 dements; and to abide in him, and his word in them, and he in ^^^^-^-P- 
 them. It will feena ft range to fume that Chrift fhould command -' ' * '* 
 OS, that Heabideinus, fee /o/?. 15.4,5, 6,7,9,1 ccr- 8.31. I'johnzz. 
 4. 28. 
 
 SECT. 
 
iS The SAtms E'vcrlajfwg Refi. Chap,3, 
 
 SECT. XI. 
 
 C ii.'"T^Hcrc is prefuppofcd alfo to the obtaining of xhis Reft , a 
 
 *■ ■ A JL ftrongdefire after it. The Souls motion is not thacwhi^h we 
 
 call violent or conftrained, (nor.e can force it) but frec; As every 
 
 « thing inclines to its proper Center, fo the Rational Creature is carried 
 on in all its motion, with defires after its end. This end is the firft thing 
 intended, and chiefeft dclired , though laft obtained. Obferve it, 
 
 CI and believe if, who ever thou art; there was never Soul that made 
 ChriiV and glory the principal end, nor that obtained Reft with God, 
 whof« dcfirc was not fet upon him , and that above all things clfe 
 
 ^ in tlie world whatfoevcr : Chrift brings the heart to heaven firft, and 
 then the pcrfon : His own mouth fpoke it j ivhere jcur neafhre u, 
 there rvill joMT heart be alfo y Mat. 6. 21. A fad condufion to 
 
 a ihoufands of profcfTed Chriftians. Hethat had truly rather havethc 
 enjoyment of God in Chrift, then any thing in the world, (hall have 
 it, and he that had rather have any thing elfc, (hall not have this, ^ex- 
 cept God change him. ) It's true, the Remainder of our old nature 
 will much weaken and interrupt thefe defires, but never overcome 
 them. The pafTionate motion of them is oft ftrongeft towards in- 
 
 " feriour fenfible things : but the ferious deliberate Will of Choice, 
 which is the Rational Defire, is moftforGod. 
 
 SECT. XII. 
 
 §12. 12. T Aftly, hereis prefuppofed; painfulnefs and wearinefs in our 
 
 'Proverbs 0^.6^ JLimotion. This arifeth not from any evil in the work or way; 
 
 Mar, ii.jc. forChriftsyokeiseafie, his burthen light, and his commands not grie- 
 
 \ lohn 5.?. i vous: But i.From the oppolition we meet with. 2.Thc contrary princi- 
 
 ' pies ftill remaining in our nature, which will make us cry out wretched 
 
 J rwf>7, Rom. 7. 24I 5. From the weaknefs of our graces, and foofour 
 
 a motion. Great labour, where there is a fuitable ftrcngth, is a pleafure; 
 
 but to the weak, how painful.' With what 'panting and wearinefs ck)th 
 
 a feeble man ascend that hil,whith the found man runs up with eafe I Wc 
 
 are all, even the bcft but feeble. An eafic, dull profeflion of Religion, 
 
 that never encountereth with thefe difficulties and pains, is a fad fign of 
 
 etan.unfound heart. Chrift indeed hath freed us from thelmpofli- 
 
 biliciesof the Covenant of Works, and from the burden and yoke of 
 
 LQg^l Ceremonies, but not from the difficulties and pains of Gofpel-du- 
 
 4 ties. 4. Our continued diftance from the End, will raife fome grief 
 
 alfo: for defire and hope, implying the abfcnce of the thing defired, 
 
 and hoped for, do ever imply alfo fome grief for that abfence; which all 
 
 I vani(h when we come to poifc/fion. All thefe 12. things arc implyed 
 
 in 
 
Poitl. 
 
 The Saints Ever lap ffg Reft, 
 
 19 
 
 in a Chriftiafts Motion, and fo prefuppofed to his Reft. And he only 
 that hath the prc-requifitc Qualifications, (hall have the Crown : Here 
 therefore (hould Chnftians lay out their urmoft care and induftry j fee 
 to your part, and God will certainly fee to his part ; Looking you to 
 your hearts and duties (in which God is ready wich aiTifting Grace) 
 and he will fee that you joofc not the reward. O how n\oft Chriftians 
 vt^rongGod and thcmfelves with being more folicitous about Gods pare 
 of the work then their own, as if Gods faithfulnefs were more to be fuf- 
 pcded, then their unfaithful treacherous hearts. This Reft is glorious, 
 and God is faithful , Chrifts death is fufficient, and thePromife is univer- 
 fal, free and true : You need not fear miffing of Heaven through tfa^ 
 Deficiency or fault of any of thefc. But yet for all thcfe, thefalfnefs of 
 your own hearts, ifyou look not to them, may undo you.If you doubt 
 of this, believe the holy Ghoft, Heb.4,. i. Having a Promife left u$of 
 entering into his Reft, let us fear left any of you ftiould feem to come 
 ihort of it. The Promife is True, but Conditional; Never fear whether 
 God will break Promife; but fear left you (hould not truly perform the 
 Condition; for nothing elfe can bereave yoH of the Benefit. 
 
 CHAP. IV 
 
 What this %ejl contaimth. 
 
 SECT. I. 
 
 lit all i\m is onely the outward Court , or at leafl §. il 
 not the holieft of all: Now we have afcended thefe fteps, 
 may we look within the veil ? May we fhew what this 
 Reft containcth, as well as whatit prefuppofetl.? But 
 alas, how little know I of that whereof I am about to 
 rpeak! Shall I fpeak before I know? Butiflftay tilll* 
 clearly know, I (hall not come again to fpeak. Thatglimps which PW«2Cor. 12.14. 
 faw, contained that which could not, or muft not be uttered, or both. 
 And ifPtfW had had a tongue to have uttered it, it would have done no « 
 good, except his Iiearers had ears to hear it. UTaul had fpokethe 
 thmgs of Hraven in the language of Heaven, and none underftood that 
 language, what the better ? Therefore I'le fpeak, while I may, th«t« 
 little, very little which I do know of it, rather then be wholly filen:: • 
 
 F2 The 
 
The Saints EvcrUfiing Rejl, Chap. 3 1 
 
 The Lord reveal it to me, that I may reveal it to you; and the Lord o- 
 
 Num. 24. i5.j,pen fomeLight, and flicw both you and me his Inheritance; Not as to 
 
 '^•5' '^4/>i4w onely, whole eyes the vifion of God opened, tofce thegood- 
 
 De'at.54. 1 ,2, ji^^p^ ^p JacoI^s Tents, and Ifraels Tabernacles, where he had no portion; 
 
 Maah.15.44. ^"^ ^^^^^ whence muft come his own deftrudion : Not as to yl/o/ir/, 
 
 45.45. ''who had oncly adifcovery, inftcad of poHenion, and faw the Land, 
 
 A^'t-T-SSiS^- which he never entered. But as the pearl was revealed to the Merchant 
 
 "in the Go'*pcl, who refted not till he had fold all he had, and bought if; 
 
 « and as Heaven was opened to blcffed Stefhen, which he was fhortly 
 
 to enter, and the glory (hewed him , which (hould be his own pof* 
 
 J fclTion. 
 
 SECT. IL 
 §. 2. 
 
 fr'o^mSX ^ ^- Tp^^^e '5 containedin this Reft. 
 
 aSion which ■*- ^' A CefTition from Motion Or Aftionj not of alladion,but 
 
 hach tlie na- " of that which hath the nature of a Means, and implies the abfence of the 
 cure of means. End. When we have obtained the Haven, we have done failing. When 
 ' ^°'^'' V^" " the workman hath his wages, it is implyed he hath done his work. When 
 2 Faith ^ ^^ we arc at our journeys end, we have done with the way. All Motion 
 ("How far.) ends at the Center; and all Means ceafe, when we have the End. 
 ^. Prayer. Therefore prophecying ceafeth, tongues fail, and knowledge fnall be 
 4.S0 farting, done away; that is, fo far as it had the nature of a Means, and was im- 
 wcepmg, aperfeft : And fo Faith may be faidro ceafe; not all Faith,(for how (hall 
 ^caching' we know all things pafl", which we faw not by believing. ^ how (hall wc 
 and Sacra- know the laftjudgmcrt, the Refurrcft ion of the body, before-hand, buc 
 mcnts. by believing.^* how (hall we know the life Everlafting,theEtern'ty of the 
 
 There are pys we p.o(rcfs, but by believing ? ) But all that Faith which as a Means 
 ' ar^'^oTolr ""^ » referred to the chief End, (hall ceafe. There (hall be no more prayer, 
 glory which I becaufe no more necefllty, but the full enjoyment of what we prayed 
 have hcreo- « for. Whether the foul pray for the bodies Refurreftion, for thelait 
 mirtcd and Judgement, &c. or whether foul and body pray for the Eternal continu- 
 only put them ^^^^ ^f ^j^^jj. Joys^is to me yet unknown: Other wife we (hall not need to 
 
 hSs^which' P'^^y ^^"^ ^^^^ ^^ ^^^^ • ^"^ ^^ ^^'^ ^^^^^ ^^^ ^^"^^ '* defirable. Neither 
 fhouldnot *lhall weneed tofaft, and weep, and watch any 'more, being out of the 
 have bin done, ^reach of fin and temptations. Nor will there be ufe for Inftiudionsand 
 i.Thatwefhal Exhortations; Preaching is done; ThcMiniftery of man ceafeth; Sacra- 
 thXrv'S'ir^ mentsufelefs; The Labourers called in, becaufe the barveft is gathered; 
 Jernfalem and f^^ Tares burned, and the Work done; The unregenerate paft hope; the 
 foglorifyGod Saints paft fear for ever. Much lefs (hall there be any need of labouring 
 in that blc(Tcd"for inferiour end-% a j here wc do; feeing they will at I devolve themfelves 
 Soocty. 2.rhjc ^^ito the Ocean of the ultimate End, and the LefTcr good be wholly fwal- 
 rh:*;cofo„rl°'^='iapofth.Grcateft. 
 
 g'orifiH Rcdfcmcrand hisPerfonftiall cverlaftingly be glorifkd in usvv*^ereit again tpdoIihoaW 
 krgelycr ir<;it of both chcfe as principle pares of our glory and felicity. SECT. 
 
2Z 
 
 Parti. 'Tk Saints BverUfiing Reji. ^^ 
 
 SECT. III. 
 
 2. npHis Reft containech a pcrfeft freedom from all the Evils that ac- « ^ 
 
 X companied us through our courfe, and which neceflariiy fol- jperfeft free- 
 low our abfence from the Ghict Good. Befides our freedom from thofe J^^ ^^^^ ^-^^^ 
 eternal flames, andreitlersmiferics, which the negleders of Chrift and 
 Grace muft remediiefly endure ; an inheritance which both by Birth, and 
 adual Merit, was due to us as well as to them. As God will not know «^ ^.^ 
 the wicked, fo as to own them ; fo neither will Heaven know iniquity to Rev.ar.a?, 
 receive it: for there entreth nothing that defileth, or is unclean; all 2. Sorrow and 
 that remains without. And doubclejs there is not fuch a thing as Griet ^luffering. 
 and Sorrow known there : Nor is there fuch a thing as a pale face, a 
 languid body, feeble joynts, unable infancy, decrepit age, peccant hu* 
 mors, dolorous ficknefs, griping fears, confuming cares, norwhatfoe- 
 verdeferves the name of evil. Indeed a gale of Groans and Sighs, a JoIi.i^.20i2i, 
 ftrcam of tears accompanied us to the very gates , and there bid us fare- 
 well for ever : We did weep and lament, when the world did rejoyce ; 
 but our forrow is turned into joy, and our joy fhall no man take from 
 us. God were not the chief and perfed Good, if the full fruition of him « 
 did not free us from all evil. Bat we fhall have occafion to fpeakmore 
 fully of this in that which follows. 
 
 SECT. IV. 
 
 3. 'T^HisRcft contatneth the Highcfl Degree of the Saints perfonal „ g . 
 
 A Perfedion, both of Soul and Body. This neceflariiy qualifies ^. Perfonal " 
 them to enjoy the Glory, and thorowly to partake the fweetnels of it. ctPerfeftion in 
 Were the Glory never fo great, and themfelves not made capable by a thehigheftde- 
 perfonal Perieftion fuitabic thereto, it would be little to them. There's«|o^ifj'gj^Boj °^ 
 ncceflary a right difpofuion of the Recipient, to a right enjoying, and ^^^ta Vnaljh 
 affcding: This is one thing that makes the Saints Joyes there fo gvesn ; ^conveniens va- 
 Here, Eye hath not feen, nor Ear heard, nor Heart conceived, what^f'"'^ A/f » ^^ 
 God hath laid up for them that wait for him : For the Eye of flefli is not ".^" ^^'^^^ """ 
 capable of feeing it, nor this Ear of hearing it, nor this Heart of an- ^ql^Z^afXmm 
 dcrftandingit; but there the Eye, and Ear, and Heart are made capa- fana man eft, 
 ble ; elfe how do they enjoy it ? The more pcrfed the Sight is, the morewc^r in perpetm 
 delightfullthebeautifullObjed. The more perfcd the Appetite the M'-'Qi^^e fani- 
 fweetcr the Eood. The more mufical the Ear, the more pleafant the Me- 'f^'^J'^ff'^''' 
 lody. The more Perfed the Soul, the more joyous thofe Joys, and the ' ^'' " ^'^ ■'*^* 
 more glorious to us is that Glory. Nor is it onely our fmful im per fedi- « 
 on, that Is here to be removed ; nor only that which is the fruit of fin ; 
 but that which adhered to us in our pure Naturals. <tAdams drefling the ^^ 
 garden, was neither fm, nor the fruit of fmne : Nor is either to be lefs Dan-'ia.]; 
 
 F 3 glorious 
 
22 The S.iifHs EverUJlifif Refl, Chap.d. 
 
 glorious than the Srarrcs, or the Sunnc in the Firmament of our Father ; 
 « Yet is this the Dignity to which the Righteous (hall be advanced. There 
 
 is far more procured by Chrill, than was VA\ by Adam. It's the mifery 
 *' of wicked mcNi here, that all without them is mercy , excellent mercies • 
 
 but within them a heart full of fin (hats the door againlt all, and makes 
 
 them but the more miferablt. When all's well withm, then all's well in- 
 ^deed. ThenecrGood, isthcbeft; and the necr evil, and enemy, the 
 ^ word. Therefore will God, as a fpecial part of his Saints happincf$,pcr- 
 "fect thcmfclves, as well as their condition. 
 
 SECT. V. 
 
 Ctf ^4. '"p^His Reft containeth, as the principal part, our neareft Fruition 
 4. Chicii'ythe* A of God theChiefeft Good. And here, iiw^frr, wonder noc 
 necreft frnici- if I bc at a lofs ; and if my apprchenlions receive but little of that which 
 on ofGod,thc^i«in my exprellions. If to the beloved Difciple that durft fpeakand en- 
 chief Good. quire into Chrifts fecrcts, and was filled with his Revelations, andfaw 
 I Ioh.5.2. ^^^ "^w ferufaicminher glory, and had feenChrift, Aiofes and EHm 
 
 . ^ in part of theirs; if it did not appear to him what we (hall bc, but only 
 t^a"mL7um J" general, that when Chrift appears, we fha 11 belike him, no wonder 
 ratione guber- «i^ 1 know little. Whenlknow fo little of God, I cannot know much 
 ?:.«-, a^vhatitis toenjoy him. When it is fo little I know ©fmine own foul, 
 
 Tiryarum Cx- either irs quiddity, or quality, while it's here in this Tabernacle; How 
 Iniu^ jatn-^ 1^^.^!^ ^^i^ j j^^^^jg j^now of the Infinite Majefty, or the ftate of this foul, 
 £v) ** when it's advanced to that Enjoyment ? If I know fo little of Spirits and 
 
 Lejubesyfta- Spirituals, how little of the Father of Spirits 1 Nay, if I never law that 
 bilifi'Ac ma- "creature, which contains not fomething unfearchable ; nor the worm 
 mns das cm- fg fmall, which afforded notmarter for queftionsto puzzle the greateft 
 pliiKhium ' Philofopher that ever I met with, no wonder then if mine eye fail, when 
 rejfj)-^ dux I would look at God, ray tongue fail me in fpeaking of him, and my 
 femita , rcTwi-,, heart in conceiving. As long as the Athenian Superfcription doth fo too 
 jmidcm-y ^^n fuit with my facrifices, ^To the unknown God r\ and while I cannot 
 Tu ^ ^''^'W'^ _ contain the fmalleft rivulet, it's little I can contain of this immcnfe Ocean. 
 ^te^'llmere ^"fi- " ^^ ^^^'^ never be capable of clearly kno;ving, till we arc capable of fully 
 nii ! * enjoying, nay nor till we do aftually enjoy him. What ftrange coneci- 
 Bocriiis. «vings hath a man born blinde of the Sunnc, and its light? or a man born 
 
 Vdc Gerfon. (j^af of the nature of founds and mufick ? So do we yet want that fcrtfe, 
 iV^ivin"^' ^y which God muft beclcarly known. I ftand and look upon a heap of 
 A/norii •, cap. **Ants, and fee them all with one view, very bufie to little purpofe; They 
 14. Egregiede know not me, my Being, Nature, or Thoughts, though I am their fd- 
 Amibiitiijf^y low-creature : How little then muft we know of the great Creatof, 
 
 Excelleiitiips 
 
 Divinii exi>aUantem. Bcatitudo fumirur ob]dliv^ (ZjT formalirer : Huod beatos facit jpfo fiucntes , 
 hoc e/}, Divim Bonitus , qu£ eji Summtim Bonum. Bcatitudo autem fwmdlii cjl ipfa jrititio. Sec. 
 StclUizn Lvic. 10. 7o/«. 2. pa^. 45- , . 
 
 though 
 
Parti. The Snints Everlajlwg Re/l, 23 
 
 thoughhe with one view continually beholds us all". Yet a knowledge 
 we have, though imperfed, and Tuch as muft be done away : A glimpfe " 
 the Saints behold, though but in a glafs • which makes us capable of fome 
 poo4*, general, dark apprehenfionsof whatwe (hall behold in Glory. 
 If I fhould tell a Worldling but what the Holinefs and fpirkua! Joycs of * 
 the Saints on Earth are, hecannot know it j for Grncc cannot be clearly 
 known without Grace : How much lefs could he conceive it, (hould I tell 
 him of this Glory ? But to theSaints I may be fomewhat more encoura- 
 ged to fpeak ; for Grace giveth them a dark knowledge, and flight tafte 
 of Glory. 
 
 * As all good whatibever is comprifed in God, and all in the creature «^ Qod is dcfi- 
 are but drops of this Ocean : So all the glory of the blelTed is comprifed ncd to [)c one 
 in their enjoyment of God ; and if there be any mediate joys there, they t'lat wamech 
 are but drops from this. If men and Angels fliould ftudy to fpeak the «!^'°'^']i"g ^ ^"d 
 bleflednefs of that eftate in one word, what can they fay beyond this, for^himrdf 
 That it is the neareft enjoyment of God. > Siy they have God, and you and full of 
 fay they have all that's worth a having. O the full Joys offered to a be- (tlii'i'<"df , in 
 liever in that one fentencc of Chrifts , I would not for all the world that wliom all 
 one verfe had been left out of the Bible ; FMkr , / Will that rkfe whom J-'jj^"Ss do con- 
 thsu hafi given me, be ^ith me Where J am , that tksy tn.ij hehohimj Glo- jiin'fdf civeth 
 rj ^hich thou hnji given we, John 17. 24. Every word full of Life and Being to all, 
 Joy. If the Queen ofSheba had caufc to fay of Soion,ons Glory, Hap- tti'dith Atham- 
 f J are thy wen, happy are thefe thjfervafus th^t 0-/t!id cerAir.ttallj before J^'"'^ •> ^^\- }■ 
 thee^ and that hear thy Wifdom \. •, Then fure they that ftand continually Godf/b" N 
 before God, and fee his Glory, and the Glory of the Lamb, arefome- turcincorpo-' 
 what more than Happy ; To them will ChriftiriVe /o eat of the Tree cf*^icd\, neither 
 Lifey Whichis intheniidfi of the Paraiife of gpd , Rev. 2. 7. And To fi>b;cc't tt) 
 eat of the hidden Manna, verf. 17. Yea, he W-ifl make them PiHarsinthe ^'§'^'^ "*^^* . 
 Temple of God, and they Jhall go n«mfire out : aru\ he Will Write upon them moi"lVowci-- 
 the Nameof huGod, and the Name of the City of his God ^Newjeru- fuH^ ^^^ ,,q. 
 falem'] Which cometh down out of heaven from God , ar,d his o\yn New tiling holdctlx 
 Name^ Rev. 3. 12. Yea more, (if morenjay be) he \V;7/ grant them '^'m, but he 
 1 fit With him in hii Throne, Rev. 3.21. Thefc are they "^ho come oat of '^^'^^th or 
 great tribulation , and have Wa/bed their robe: , afjd made them White in ff^ingj ^nd 
 the blood of the Lamb ; Therefore are they before the Throne of Qod , and rulcrh over 
 ferve him day and night in his Temple : andhe that fttteth on the Throne all. Idem. 
 (haU divelLimong them : And the Lamb Which is in the midjl of the Throne ^^'^^\. 
 JhaH feed them, and lead them unto living fountains of Water '^ and God "^ ^ '"^^ 'g' 
 JhaU Wipe away all tears from their eyes, Rev. 7. 14, 15,17. And may we jome inter- 
 
 prci? moft of 
 thofe Scriptures in the Ae^e/^rioHT, of the Churches Glory on Earth, and then it would hold, i 
 mmri. Tu es Reaeator oinnium qui dixifii , Vcr.ite ad me omnes qui Ltboratts., Sec. An'ma enirn 
 qu£ cj} in te^ radicata in centro [ho^ ^ recreata ^ (JjT quieta fjh qu£ vjie in te mn rj? , multii 
 V^nk fhmtafmatibuifiitigatm. Tufufficicntiffimw es •, Q^i te kabet^totim babct i qui nor, , mendii w cft^ 
 iZ5r pauper i Qma, quicquid prater te efi , non refidt , non fiffficit.' Ccrfon, F.if. 3. Alph.ttj. A- 
 work Divmi. cap. 14. 
 
.S4 ^^^ ^4/A?// EvcrUpng Rejl, Chap.4» 
 
 not now boaft with the Spoufe, Thisii mj^tlcved , daMghtcrs cf 
 ^trufAlem .' And this is the glory of the Saints ! Oh biinde deceived 
 * world, CanyouQiewus fucha Glory? This is the City of our God, 
 V^htlt thcTabtrnacle of G*du^ithme»^ and he >^'i// awe/I With th:r»-,, 
 and thej /hall ifc hn people, andGod /hall ire X^ith thtm. tind he then God, 
 Revel. 21. 3. The Glory of Gcd/JjaB lighten it^ and the Lumb u the light 
 thereof, vcrf24. Andthirejhallbe noworecurfe, but theThrsne tf ^od 
 and the Law b /hall be in it, andhui /ervants pjaU /erve htm, and thtj / aH 
 fee hii face, ttnd bis Name /Jj all be in their foreheads. J hefe fajings are 
 faithfull and true, and thefe are the things that mufi fljoytlj be done , Rev. 
 22. 3 ,4,6. And now we fay ( as CMtphibi/heth) Let the \iforld take all 
 be/ides, if Wv may bnt fee the face of our Lord in peace. If the Lord lift; 
 " Hp the light of his countenance onus here, it puts more giadnefs in our 
 hearts than the worlds encreafe can do, 7^faL 4. 6,7. How much more, 
 * Pfal-gf.j. when in his * light we (hall have light, without darknefs; and he ftiall 
 Aft.2.28. make us full of joy with his countenance. Rejcjce therefore in the Lord, 
 
 Vm.'ifi.i. Oje right e^u4', and pjaut for joy , all je that are upright of heart, and fay 
 
 with his fervant D^iz/i^, The Lord 14 the portion of mine inheritance : The 
 Lines are fallen to me in pleafant places ; jea, J have a goodly heritage : I 
 havefet the Lordalwajes before me ; btcanfe he is at mj right hanci, J /halt 
 not be moved : Therefore mj heart u glad, and my glory rejoyceth, my fle/h 
 alfojhallrefi in hope : For he '^ill not leave me in the grave, nor fn/fer me 
 ( for ever) to fee corruption. He Vcilljhew me the path of /ifcj (and bring 
 me into) hii p/efence, ^hereisfulnefsofjoy^ and at hu right hand, V^^here 
 are pleafuresfor evermore, Ffal. id. 5,6, 8, 9, 10, 1 1. whom therefore 
 have I in Heaven but him., or in 6arth that 1 deftre be fides him f My fiejh 
 and my heart (have failed, and will ) fail me, but God it tl.e jlrength of 
 my heart, and ( will be) my Port ion for ever : He /hall guide me )^Hthhu 
 counfel, attd afterytard receive me to Glory : And as they that are far from 
 himptri/h', fois it Good (thcchicf Good ) for tu to be near to God, Pfal. 
 73-24,25,26,27,28. 
 ^ Aimohm * ^he Advancement is exceeding high ; What unrevcrent damnable 
 
 cauti legcnda "prefumption would it have been, once to have thought or fpokc of fuch 
 exi/{imo , qu£ a thing, if God had not fpoke it before us ? I durft not have thought of 
 ^"-(j^!''"'^'^^-?-** the Saints preferment in this life, as Scripture fets it forth, had it not 
 .'Ji'nfA'^ been the exprefs truth of God. What vile unmannerlinefs , to talk of 
 cnumemlib.2. L "^'"S "^"* ^^ God,J Q fpcaking to him,J L having rellowlhip and 
 de Libcn.r.27. communion with him, J [^dwelling in him, and he in us ;] if this had 
 §.8,9,ic,^c. not beecn Gods own Language? How much Icfs durft wc have once 
 " Off'' '^y^' thought of (^ being brighter than the Sunne in Glory ? of being coheirs 
 S:fri::.6ude withChrift? of judging the world? of fitting on Chrifts Throne? of 
 vcrb.Evang. ab being one with him? ] if we had not all this from the mouthy and 
 jpfo dtata. under the hand of God? But hath he faid it, and {hall it not come to 
 lohni.i2. p^^Pjp j^gpf^ l^g fpoken it, and will he not do it? Yes, as true as the 
 
 im.l'i$,i6. ^^^^ ^'-^^ ^^ ^^^^ ♦ ^^"^ ^^^^ ^^ ^^ ^^"^ ^^ ^^^ ^^^ whom Chrift delights 
 
 to 
 
parti. The Saints Everlafiing Refi, • 25 
 
 to honour. The eternal God is their Refuge^ and u»der/ieath are the ever- 
 Ufiing Arms : And the beloved of the Lord Jh^tU drveU in fafetj bj him, 
 and the Lordjhall cover them all the day long , and he PjaU dwell between 
 their /houiderf, DeuC 33. 27, 12. Surely geodnefs and mercy jhall foUew 
 them aH the dayes of their lives, and then they fhall dwell in the houfe of the 
 Lord for ever, pral.23.6. Oh Chriftians ! believe and confider this. 
 IsSunne, and Moon, and Stars, and all creatures called upon to praifc ei ^■'4»- 
 the Lord? What then fhould his people do? Surely they are nearer him, 
 andcnjoy more of him than the brutes fliall do. All his works praife 
 him, but (aboveall) let his Saints blefs him, Pfal. 145. 10. Oh let 
 them ffeak^ of the glory ef his Kingdom, and talk, of his power j To make 
 kyowntothefons of men his mighty ACls, and the GUrioiu A'fajefiy of 
 hu Kingdom, Verf. 11,12. Let his praife be in the Congregation of hu 
 Saints ; Let Jfrael rejoyee in him that made him ; Let the children of Zion 
 be joy full in their King : Let the Saints be joy f fill in Glory : Let them fing 
 alond Hpon their beds : Let the high praifes of God be in their mouth ; for 
 the Lord taketh pleafure in his people, and ^ill beaut i ft the meel^With ful* 
 tfAtion, Pfal. 149 1,2,4,5,6, T h is is the light that is f own for the Righ- 
 teotis, andgladnefs for the upright in heart, Pfal. 97. 11. Yea, Thts ho' 
 ntur have all his Saints, Pfal. 149. 9. If thecftateofthe Devils, before a 
 their Fall, were not much meaner than this (and perhaps lower than 
 fomeof their fellow- Angels) furcly their (Inne was moft accurfed and 
 dcteftable. Could they yet afpire higher ? And was there yet room for 
 difcontent? What is it then that would fatisfie them ? Indeed the di- « 
 ftancethat we finners and mortals arc at from our God, leaves us fome 
 excufc for difcontent with our cftate. The poor foul out of the depth 
 cries, and cries aloud, as if his Father were out of hearing : fometime 
 he chides the interpofing clouds, fometime he is angry at thevaft gulf 
 that's fct between, fometime he would have the veil of mortality drawn 
 afide, and thinks Death hath forgot his bufinefs ; he ever quarrels with 
 this finne that feparates, and longs till it be feparated from his Soul, that 
 itmay feparateGodand him no more: Why, poor Chnltian, be of 
 good cheer ; The Time is Near, when God and ihou (halt be Near, and » 
 as Near as thoucanft wclldefire: Thou (halt dwell in his Family, Is that 
 enough? It's better to be a door-keeper in his houfe, then enjoy the 
 porrionof the wicked. Thou fh lit ever ftand before him, aboat his 
 Throne, in the room with him, in his prefence-chamber. Wouldft 
 thou yet be nearer ? Thouflialt be his child, and he thy Father; thou 
 (halt be an Heir of his Kingdom; yea more, theSpoufe of his Sonne; 
 and what mopccanft thou dcfirc? Thou flialc be a member of the body 
 of his Sonne, he (hall be thy Head ; thou (hale be one with him, who 
 is one with the Father. R^ad v;hat he hath defired for thee of his Fa- 
 ther, John I J j.i^z 2. ^2"^^. That they all maj ie one^ a^thtu Father art in 
 me, and I in thee,, thatth{ey alfo may be one in us ; and the Glory X^hich 
 thou gavefi me , / have giveu them, thai they may be one, even as W^ are 
 
 Cf cnCi 
 
2 5 ' rhe Saints Everlapn^ Refi. Chap.4. 
 
 "^ »ne ; / in them^ and ibou in Wf , thdt thtj may be mdde ftrfeH in tne^ 
 
 thAt tht'^orldntay k»6VPthat thou hafi ftnt nte , And loafi Uved them, M 
 thou hafi loved me. What can you dcfire yet more ? except you will (at 
 * fomcdo) abufeChrift'sexprcfllon of Onentfs, to conceive of fuch a 
 Union, as (hall Deifie us ; which were a fmne one ftep beyond the afpi- 
 ring Arrogancy of Adam, and, I think, beyond that of the Devils. 
 ttA Real Conjundion (improperly called Union^ we may expedt; And 
 a true Union of Affedions, A Moral Union, (improperly ftill called 
 tt Union,) And a true Relative Union, fuch as it between the Members 
 of the fame politick Body and the Head , yea fuch as is between 
 , . the Husband and the Wife, who are called one flefh. And a real Corn- 
 
 word Real, as munion, and Communication of Real Favours, flowing from that Re- 
 oppofitc to lative Union. If there be any more, it is acknowledged unconceivable, 
 feigned, but to and confequcntly unexprcflible, and fo not to be fpoken of. If any can 
 ^*^^^"^'^- ^. «conceiveof a proper Real Union and Identity, which fliall neither be 
 Answer to the ^ Unity of Eflence, nor of Perfon with Chrift, I (hall not oppofc 
 L.Broo^ fully it : But to think of Such a Union, were high Blafphemy. Nor 
 on this. rt muft you think of a Union (as fome doe) upon natural Grounds, 
 * Di koclege following the dark miftaking Principles of Plato and Plotinus. * If 
 ^'l^E^l^ai I. ^^^^ thoughts be not guided and limited by Scripture in this , yoir 
 XfoleTj]'.' arc loft. . ^ J 
 
 hjiow do we Sji^fi- But how is it we (hall enjoy God ? 
 en^oy God ? Anfrv, That's the fifth and laft we come to. 
 
 SECT. VI. 
 
 §6. 5. 'TpHis Reft containcth a Sweet and conftanc Ad:ion of all the 
 
 S.Afweerand^ \^ Powers of the Sonl and Body in this fruition of God. It is 
 
 conftam Afti- ^^^ ^^^ ^^^ ^^ ^ ftone, which ceafeth from all motion , when it attains 
 
 powers of the- ^^ Center. The Scnfes themfelves (as I judge) are not only Paflive in 
 
 boul In the fru- receiving their Objcd , but partly Paflive and partly Aftive. Whether 
 
 i-ionof God. ^ the ex'^crnal Senfcs, fuch as now we have, (hall be continued and im- 
 
 1. OtcheSen- ployed in this work, is a great Doubt. For fome of them, it's ufually 
 
 acknowledged, they (hall ct^k., bccaufc their Being importeth their ofe, 
 
 and their ufe imp'icch our eftatc of Impcrfedion : As there is no 
 
 ufc for eating and drinking, fo neither for the taftc. But for other 
 
 Senfes the Queftion will be harder : For Joh faith, 1 pjall fee him ^ith 
 
 the fe eyes. ^ 
 
 But do not all fenfcs imply our imperfeftion? If Job did fpeak of 
 
 ^ more than a Redemption from his prefent Diftrefs ■ ( as it*s like ut did ) 
 
 yet certainly thefe eyes will be made fo Spiritkial , that whether the 
 
 name of Senfe, in thefamcfenfeas now, (hall befit them, is a quefti- 
 
 cn This body (hall be fo changed, that it (hall be no more flelh and 
 
 ** bloud (for thAt cannot inherit the Kingdom of. Cod ^ i Cor. 15. 50. ) 
 
 but 
 
part I. The Saints Everlafling Refi, 27 
 
 buC A Jpiritual ^»dj , vcrf 44. That ^hich >X>t fow , Uv foxv ttst that 
 body thdt JhdU be-. But God givcth it a Body , m it hath slcafed him^ i'^ofSe/eaks 
 and to every feed his own Bodj, i Cor. 15. 37»3S. As th: Ore is caft^of'flj.fiJ l^\ ^ 
 into the fire aftonc, but comes forth fo pare a metcal, thatic defcrves blood in a 
 another name, and fo the difference becwixtic and the G.)ld exceeding proper fenfe, 
 great: So, farrc greater will the change of our bodies and fenfes be; J."'! "'^t of 
 even fo great, as now vve cannot conceive. If Grace m.^ke a Chrid\an»p""jj^^^ ^1^^^ 
 differ fo much from what he was, that the Chrdtan could fay to his fay, theikfh 
 companion, E^o non fum e^o, I am not the man I W^ ; How much ib but the fouls 
 more will Glory make as differ? We may then fay raach more, This fn^ri^ment, 
 is not the body I had, and thefc are not the fenfei I had But b caufe ^ouj^^'"^„°'''' 
 we have no other name for them, let us call them Senfes, call them niorefuflfcr 
 Eyes and Ears, Seeing and Hearing : But thus much conceive of the "than aCup, 
 Pifference ; That as much as a Body Spiritual , above the Sunne in becaufc poy- 
 Glory, excecdeththcfe frail, noifomc, difeafed Lumps of flefhordirc, fo^.^^spuc 
 that now we carry about US; fofarreftiallour fenfe of Seeing and Hear- fv^rordfor kil- 
 ing exceed thefe we now poftefs : For the change of the Senfes mufttiiingaman/^c. 
 be conceived proportionable to the change of the Body. And doubttthey may find 
 Itfle as Godadvanccthour Senfc, and enlargeth our Capacity ; fowill ^^o- ^^9",,^^" 
 he advance the happinefs of thofe Senfes, and fill up with himfelf all that g^f^^red by 
 Capacity. * And certainly the Body fhould not be raifed up and con- ^txertulli an, lib. 
 tlnucd, if itlhouldnot fhareof the Glory: For as it hath (hared in de Refune^. 
 ihe Obedience and Sufferings, fofliallitalfodoin the bleffcdnefs: And^tCrfrnk, cap. 
 as Chrift bought the whole man, (o fhall the whole partake of the ever- ^^- P^S4io. 
 lafting Benefits of the purchafe : The fame Difference is to be allowed c«j,q^ "^^^5 
 for the Tongue. For though perhaps that which we now call the That the in- 
 Tongue, the Voice, the Language, (hall not then be: Yet, with the ftruments 
 fore- mentioned unconceivable Change, it may continue. Certain ic is,tt"^'*y ^^^^^ 
 it (hall be the everlafting work of thofe bleffed Saints , to ftand be- j,"° capa-° 
 fore the Throne of God and the Lamb, and to praife him for ever and city, and tliac 
 ever. As their eyes and hearts fhall be filled with his Knowledge, the flefh is 
 with his Glory , and with his Love ; fo fhall their mouths be filled "lore than a 
 with his praifcs. Go on therefore. Oh ye Saints, while you are ona"^^*^"^ inftrn- 
 Earth, in that Divine Duty. Learn, Oh learn that Saint- befecmir.g g^^j ^^^^ ^ 
 work; for in the mouthes of his Saints his praife is comely. Pray, fervant, and an 
 but flill praife ; Hear , and Read , but flill praife : | Praife him in afibciace. 
 the prefence of his people; for it fhall be your eternal work : Praife *. ^°^ '^'^"''^ 
 him, while his Enemies deride and abufe you: You fhall praife him, J^!'.'"",.^'/^"! 
 while they fhall bewail it, and admire you. Ohbleffdimpioyment ! to pnimi^ y^Er- 
 
 gj iy bine 
 operatwr tenebitur fr^mk. Etft Anima efi qu/H agit , (^ iinpellii in cmnia •-, Carn'u obfeiiuin'n efl. 
 Deum non licet aat injuftum ]udicem cridi aut iiteytcm •■, tn']Hj}nmy ft foci am bonorum operum i pn- 
 min arceat : Inertem, ft foci Am malerum i fuppliciii fecertiM : flmim hum ana ccvfura co pcrjiSf jr 
 kabeatur y quo etinm minijlros f.iHi cujufque dcp'fat ^ nee parcens , mx invidcns ilin-, quo iniina cwn 
 aktonbw, ant pxna aut gratiji commuriant JfuUiim. Tcrtullian. lib. dc RejmrclL CarnHy cap. i5 
 pag. fmihij 410. 4. pful. 33.1,2. Sci.p. 1. 
 
 G Z found 
 
28 The Saints E'verlafiing Refl, Chap.4, 
 
 found forth for ever. Thou art Worthy, O Lord, to receive HenoMr, Glo- 
 ry and Power, Revel. 4. 1 1. And ^icorthj is the L.tntb Who ycM Jl.iin^ ta 
 receive Pcwer^ and Riches, and fVi'dm^and Strength, and HoKcur, and 
 Glorj^ and'BlfJfing'^ jorhehath redeemed us to God hj his hhud out of 
 iverj kindred^ and tongue, aKd pecp/e, and Nation ^ and hath made ut 
 umo our God^ Kings and Pritfts, Revel. 5.12. & f^r.p, 1 o. ji/Ie/ujah: 
 Salvation, and Honour, andG/o^y, and Pcvrer unto the Lord our Cod: 
 rraifeiurGodalljehisfervants, andjiethatfe.tr h'W, fmali and great, 
 yll/e/ujah: for the LrrdGcdOwnipotent yei^neth,Kf\'c\ 19 T, 5^6. Oh 
 . Chnftians I Tins is the l^effed Reft • A^Reft without Reft : For, 
 Thty riji not day nor night , faying , Holy , Holy , Hily , Lord God 
 yilmighty , X^'hich Was , and is , and is to come , Revc'. 4. 8. Sing 
 forrh his praifes , now ye Saints ; It is a workc our Mafter Chrift 
 hath taught us. And you fliall for ever fing before him, the Song- 
 of CMefes , and the Song of the Lamb » Great and marvellous are 
 thy Workj ^ Lord CJod Almighty ; fujf and true are thy Wajes ^ thou 
 King of Saints, Rev. 15. 3. 
 
 SECT. VII. 
 
 §?• A ^^ '^ ^^^ ^*^'^^' ^^^" ^^ ^^^^ imployed. Oh how (hall the Soul 
 
 2. of the ^ j[\ be taken up ? As its Powers and Capacities arc greatcft , fo 
 ^°^' its Adions ftrongcft, and its Enjoyment fweeteft. As the bodily fcn- 
 
 It is only by * fes have their proper aptitude and adion, whereby they receive and 
 the Soul and enjoy their Ob jefts ; fo doth the Soul in its own adion enjoy its own 
 implanted un-^ Objed : By knowing, by thinking, and remembring, by loving, and 
 If^^^d"^ by delightfull joying; This is the Souls enjoying. By thcfe eyes it fees, 
 bc^bchcH and ^"^ ^Y ^^^^^ armcs it embraceth. If it might be faid of the Difci- 
 underftood. p'cs with Chrift on Earth, much more that beheld him in his Glo- 
 Athanafius., ry, Blejfed are the eyes that fee the things that you fee, and the tars 
 lib. I. cmtra ffj^f. fjg^y. (fyg things that you hear ; for many Princes and great ones^ 
 when" we have deftred (and hoped) tofee the things that you fee, and have net feen 
 fpeak of feeing ^^em, &c. Mat. 1316,17. 
 God, we muft 
 
 rake heed of cxpcfting a proper immediate fight of hisEffence, more than the creature is capable 
 of. See what great C<jm;ro faith, Scbolajiici homines acuti quidem, fed in hsc argumcnto nm'u acuti: 
 Invifibilii ejl Deui vel Angeln , qiabus nd Dei con^>e^lHm tiulla pcccati labes , fola nature imbecillitat 
 fcreatura emmfuntj adrtuminterclufic. dmevo.Frd^le^f. deverboDeiy cap.j. pag. (^opcrum in fol.J 
 455. tJejue pugnaiit ijla cum eorum fententia qui beatitudinem humanam in Dei fiuitione collo- 
 cant. Ueque enim frni Deo aliud qxicquam efi quam p^tentijt , fnpienti£ , bonitatU divirite fruUwn 
 perapere quern ireatur£ mjdus (^ ratio ferre potefl. Id vero fanlHtas ea anioi£ eft quam diximus^ 
 ij corpora ilia gloriofn immo^talitas. Neque diver fum ejl quod Scriptura docent^ in Dei viftone no- 
 fir am f£lidtat;m effe fitam : Nam videtur Deus , experiundo qnh fit, f^ qualetn fe erga nos pr^ftet, 
 ice. Camera ibidem, Htc autem adhuc mjfieria exijlimo. 
 
 Knowledge 
 
Parti. The Saints Bverlafiing Reft. 29 
 
 Knowledge of it felf is very defirab-e , even the knowledge oi^J'^mvcroV^oi- 
 fomeevil (though not the Evil it fcl*"; ) As far as the ra;icnal Soul„J^^^;-.^''"J|^'^^^^^ 
 exceeds the fenfitive fo far the delights of aPhilofopher, in difcover- faUt' nj'LtVu- 
 ingl! the fecrcts of nature, and knowing the myftery of Sciences.excceds tnanamtura. 
 the delights of the Glutton, the Drunkard, the Unclean, and ot all vo- vdhmc mtiHi- 
 luptuousfenfualifts whatfocver; fo excellent is all Truth. What then g^ptcd^quod 
 is their delight, who know the God of trurb? What would I i^ot give, -j;;^;^'''^^^^^^^^ 
 fothat all the uncertain queftionable Principles in Logicl^^Natfir-^il rkilo- vult.^unmUta- 
 fefhj^ A'fetaphj fecks, And M.Mcine^ were but certain in thcmfclvcs, and riinamm'ia. 
 tome? And that my dull, obfturc notionsof them were but quick and Aug dc. civic. 
 clear ! Oh, what then (hould I not either perform, or part uiih, to en- Vc^'^i'r'^Exer- 
 joy a clear and troe apprehenfion of the moff true God ? How noble ^.^-^.j'^'l^,^^ 
 a * faculty of the foul is this underftandirg ? It cancompafs thecarih: Didt volmta- 
 It can meafure the Sun, Moon, Star*, and Heaven: It can foreknow each tcm nihil aliud 
 Edips to a minute, many years before: Yea, bu: this is the top ofall ejjequamnte!- 
 iis excellency. It can knowGod who is infinite, who made all tliefe • a fuf^^aThlb'en- 
 littlchere; and more, and much more hereafter. Oh the wirdomardjt^j^;„'^y^(./f„. 
 goodncfsofour blefTcdLord! He hath created the undetftanding with awnidqud 
 a natural Byafs, and inclination to Truth, and its objed ; and to the c-'gmfdt. Vide 
 prime truth, as its prime objeA .• and leall we fhould turn afiJetoany ^"l ■\^j^fT, 
 Creature, he hath kept this as his own Divine Prerogative, notcoramu- i2.vit ribont' 
 nicable to any Creature, vU. to be tlie prime truth And though lude Jujhf.Paf- 
 think not (ai*fomedo) that there is fo near a clofe, between tic un- fiva. 
 ftanding and Truth, as may produce a proper union or Identity: yet " L.8rj;l:^lln!- 
 doubtlcfs it's no fuch cold touch, or difdainful embrace, as is birtueen a^d^jrufi, °'^' 
 thefc grofs earthly Heterogeceals. The true, fiudious, contemplative « 
 man knows this to be true; who feels as fwcet embraces between his In j„ y,,^ sterna 
 tellcdt and Truth, and far more, then ever tl-c quickeil fenfedidin po(^ pr£dpuum(fy- 
 fefling its dcfired objcd. But the true, ftudious, contemplative Chr ftian, omnino homink ■ 
 knows it much more J whofometimc hath felt more fwect embraces be- ^''""'"'''jj I"'"" 
 tween his Soul and Jefus Chrift, then all inferior Truth can afford. i^-vjXmcontem- 
 knowi'omeChriftians arc kept fhort this way, efpecially the carclefs in fiatio, feu vijlo 
 their watch and walking; and thofe that are ignorant or negligent in the Dei^ ut ivbii 
 dayly aftings of Faith, who look when God cafts in Joys,while they lye Mtrnefaven- 
 idle, and labour not to fetch them in by believing ; but for others, I ap- ^^; f^'^'^'^^f 
 peal to the moft of them ; Chriftian, doft thou not fometime, when, af- ^^y^j^ jyj pa- 
 ter long gazing heaven-ward, thou haft got a glimps ofChrift, doft tcmuwj Snavi- 
 thou not feem to have been with /'4«/inthe third Heaven, whether in i^-feumama- 
 the body or out, and to have feen what is unutterable? Art thou nor, ['""'^"•^f'''^''^ 
 with Peter, almoft beyond thy fclf? ready to fay, M^iftcr, it's gcodto ^'^tTl^^iwef-^ 
 
 cere^ iff isniew 
 tumejJeyomniumveYofMaviJfimum^Scire nos intelle^o Deifavoreperfnd^tf^femperfmtureseJJe.Mzth.Mnm- 
 nius Cachol Fid.l.5.c.9.Be<tforHm/^//c7><« h£c erit^ quod vifurifunt Deum^ h.e.intelk^usipforum quantum 
 in creatum ^finitum inteUeihm cadere poteji^ divinitatem plene (fy perfeHe cognofcet<fy- contemplabjtMr.Vo- 
 tuntof autem ad Deum cognitum inclinabitH)\in eoq\tanqMiim fummo bom tranquilljjjime^f<xlicijjjmoq',amore ac- 
 quiefcet. Corpara quoqibeatorumfHOi glomjfai quafdam dotes accipienty i^c. Geor. Galixtusin EpicoHV.- 
 Theo.p.66. G3 te 
 
30 The Saints EverUjlin^ Refi, Chap.4. 
 
 behtre? Oh that I might dwell in this Mount! Oh that I might evcf 
 
 « fee what I now fee ! Didft thou never look fo long wpon the Son of God, 
 
 till thine eyes were dazelei with his aftoniihing gloiy? and did not the 
 
 fplcndorofic make all things below feem black and dark to thee, whcH 
 
 thou lookeft down again? Efpecially in thy day offufferingforChrift; 
 
 ( when hcul'ually appears moft manifeftly to his people : j Didft thou 
 
 Hofea5.2,5. never fee one walking in the midft of the fiery furnace with thee, like to 
 
 the Son ofGod? If thou do know him , value him as thy life, andfol- 
 
 lo'vV him on to know him, and thou (halt know incomparably more then 
 
 this. Or if 1 do but renew thy grief, to tell thee of what thou once didft 
 
 Rev.2.5. ^^'^> ^"^ ^^^ ^^^ '^^5 ^ counfell thee to Rtmemher whence thou 
 
 and 3.2. ^'^^ falltn^ And Repent , And do the frfi rporks, And he v^Atchfull, and 
 
 ftrevgthen the things which remaiK-, and I darc promife thee , ( becaufc 
 
 God hath promifed , ) thou (halt fee, and know that which here thine 
 
 eye could not fee, nor thy underftanding conceive. Beleeve meChrifti- 
 
 a ans, yea, believe God ; you that have known raoft of God in Chrift 
 
 here,- it is as nothing to that you (hall know; It fcarce, in comparifon 
 
 (^ of that, deferves to be called knowledg. The difference betwixt our 
 
 knowledgnow, and our knowledg then, will be as great,as that between 
 
 our fle(hybodyesnow, and our Spirituall glorified bodies then For 
 
 as thefe bodies, fo that knowledg, muftceafe, that a more perfett may 
 
 fucceed. Our filly childi(h thoughts of God, which nowis the higheft 
 
 t we reach to, mult give place to a manly knowledge. All this faith 
 
 the Apoftle, i Cor. 13. 8,9, 10, 11, 12. Knowledg [hall VAnifh awnj: 
 
 For^e J^Kow in p.< f.&rc "^But ^^ he n that '9c hie h « perfefl u comr, then 
 
 that ^hich is in part fljalUe done aiiVAj. fVhen I ^s'as a childe, I [pake at 
 
 a child, I thought as a child^ lunderjfotd a/ a child; hut '^hen J Otcants 
 
 A man, I put arvaj childijh things. For now ^efee thr$H^ha gl}fs dar](Jj, 
 
 but then fact to face : New I k^ew in part^ bnt then Iknow^even m alfo 1 
 
 ^ Sccti I (T *ir» kMown. 
 
 eft verajn. ut Marvel not therefore, Chriftian, at the fence of that place of* loh.ij. 
 coinofcant te 3- how it can be life eternal to know God, and hisSonChrift: You 
 amarJ)^ » muft needs know, that to enjoy God and his Chrift, is eternal Life, and 
 FYucnd^. Vih j{^g f.jyjg enjoying is in knowing. They that favour only of earth, and 
 r,„^f",'"J,"j^^f^_ei con fult with flefh, and have no way to try and judge but by fence, and 
 48. c^r .F.2S5. never were acquainted with this knowledge of God, nor tafted how gra- 
 Viut £:i(nn eft cious he is, tliefe think it's a poor happineffc to know God:Iec thera have 
 cojmfcm; Vi- health and wealth, and worldly delights, and take you the other. Alaj 
 '7ch!l ^FfT^ ^^^"^ "^^^ • ^^^y ^^^'^ ^^^^ ^^<ic tryal of both, do not grudge you yoof 
 mw-.qul'non delights, nor envy your happineffe, but pity your undoing folly), and' 
 (fitine Amove. 
 
 DeleHatio mm ^ft op:i4 arro 'n\ unde in vita dttertin efi Cognh'io quA amiirJHteSelfitt enim quodam vaturalijfi- 
 tm amorcfcjre. d.'fiJerat. Et h k deftderium efl guod infe fcjlat vmtatetn. Et qui fcire defiderat, veritatem 
 j'ch: deftdcYAt.Sdrc igitur hu dcjidcrmm eft appreberJere defideriitum in d^fiderio. Vnde qui concTpit Deum 
 (jj'c charitateni., iTfirsmdcfidcrii^ fcHicet bomtatem., ilk vidct qmmodo in apprebt'iifione charitatif fatjatur 
 d'cjUctwn aiiiniA.Q^id. Cauianus Exercitac. lib. 10. fo ('niihij 184. 
 
 wi(h 
 
part I. The Saints Everlajling Refi, 3 1 
 
 wifli , O that you would come near, and taft and try, as they have done, 
 and then judge ; Then continue in your former minde, ifyou can. For 
 our parts wc fay with that knowing Apoftle ( though the fpeech may 
 feem prefumptuous ) i hhn 5. 19, 20. JVe kno'^ that Vee are of Gcd, 
 4tndtke rvhole rvorld lieth in "^icktdne^e : And yveknorothAtthtS^nof. 
 GokUcome, and hath gwtn as an Hnderfianding^ that ^'e may k>?c>v hint 
 that Pi True, and ^e are in him that ii True, in his Sen Je(ti4 Chrifi: 
 ThUis the true God, and eternaH Life* Here one verfe contains the » 
 fnmm of moft that I have faid. The Son c' Gcdu ccme ( to be cur head 
 and Fountain of L'fe ) and fo hath given tu an under jlanding ( that the 
 Soul may be perfonally qualified and madecapable) to k!w>^> him (God) 
 that is True ^( the prime Truth) arJ Hv are (brought (o nearinihis 
 enjoyment, that ) \Vf are in him that u True ( not properly by an eflen- 
 tial or perfonal union, but we arc in him, by being) in hts Sonfefu4 
 ChrifiThis (we have mentioned) «• the (only ) True God (and fo 
 the fitted objed for our undcrftanding, which chufcch Truth ) and 
 { this knowing of him , and being in him , in Chrift ) u eternal 
 Life, 
 
 SECT. VII I. 
 
 ANddoubtlefs the Memory will not be Idle, orufelefs, inthisBlef- §• ^' 
 fed work. Ifitbebutby looking back, toheipthefoul to valueits"^' ^^^'"^fy- 
 enjoyment. Our knowledge will be enlarged, not diminifted; therefore « 
 the knowledge of things pait (hall not be taken away. And what is that 
 knowledge, but Remembrance ? Doubtlefs from that height, the Sain: « 
 can look behind him and before him. And to compare part with prefent 
 things, muft needs raife in the BlefTedSoul an unconceivable efteem and 
 fenfcof its Condition. To ftand on that Mount, whence wecan fee* 
 the Wildernefs and Canaan both at once, to ftand in Heaven, and look 
 back on Earth, and weigh them together in the baliance of a comparing 
 fcofe and judgement , how muft it needs tranfport the foul, and make ic 
 cry out, Is thi s the purchafe that cott fo dear, asthebloodofGod? No 
 wonder: O blcffed price ! and thrice bleffed Love, that invented and 
 Condefccndcd 1 Is this the end of Believing ? Is this the end of the Spi- 
 rits workings? Have the gales of Grace blown me incofuch a harbour ? 
 Is it hicher that Chrift hath enticed rny Soul ? O bleffed way, and thrice 
 blcflcdend/ Is this the Glory which the Scriptures fpoke of, and Mi- 
 nifters preached of fo much ? Why now I fee the Gofpel indeed is good 
 tydings, even tydings of peace and good things, tydings of great Joy to Luke 1. 19. 
 all Nations / Is my mourning, my fafting, my fad humblings, my heavy & 2, 10. 
 walking, groanings, complainings, come to this? Areall my afflidions, Aftbij. 32. 
 ficknefs, languilhing, troublefomc phyfick, fears of death, come to 
 this? Arc all Sataos Temptations, the worlds Scorns ar.d Jeers, come to 
 
 ihia? . 
 
32 Th: Saints EverUJling Rejl, Chap.4. 
 
 « this? ( And now if there be fucha thing as indignation left, how will ic 
 here let fly?) O vile nature, that refirtcd fo much, and fo long fuch a 
 blcHingl Unworthy Soul! Is this the piaci thou camelKo unwillingly 
 tov¥ards ? Was duty wearifom? Was the world too good to lofc ? Didft 
 thou (lick at leaving all, denying all, and futfcring any thing, for this? 
 Wali thou loth to dye, to come to this? O falfe Heart V that had almoft 
 betrayed me to eternal flames, and loft me this Glory 1 O bafc flcfh, 
 that would needs have been pleafcd, though to the lofs of this felicity 1 
 Didft thou make me (O qneftion the truth of this Glory? Didft thou 
 (hew me improbabilities, and draw rac to diftruft the Lord? 1 -idft thou 
 quertionthe Truth of that Scripture which promifed this? Why my 
 ioul ! art thou not now afliamed, that ever thou didft queftion that Love 
 " that hath brought thee hither ? That thou waft Jealous of the faithfu.'ncfs 
 of thy Lord ? Thai thou fufpeftedft his Love, when thou (houldeft only 
 have fufpeftcd thy fclf ? that thou didft not live continually tranfported 
 with thy Saviours Love ? and that erer thou quenchedft a motion of his 
 Spirit ? Art thou not alhamed of all thy hard thoughts of fuch a God? of 
 all thy mif-interpretingof, and grudging at thofc providences, and re- 
 pining at thofe ways that have fuch an end? Now thou art fufliiciently 
 convmced, that the ways thou calicdfthard, and the cup thou calledft 
 bitter, were ncccffary: That thy Lord hath fweetcrends, and meant 
 thee berter then thou wouldeft believe: And that thy Redeemer was 
 favingthee, as well when he croffcd thy defires, as when he granted 
 them; and as well when he broke thy heart, as when he bound it up. Oh 
 no thanks to thee, unworthy felf, but (hame, for this received Crowns 
 But to Jehovah and the Lamb, be glory for ever. 
 
 Thus, asthememory of the wicked will eternally promote their tor- 
 
 '* ment, to look back on the picafurcser. joyed, the iin committed, the 
 Grace refufed, Chrift negleft"d, and time loft : So will the memory of 
 the Saints for ever promote thcr Joys And as it's faid to the wicked , 
 Lnkci5,25. Remember th^t thou in thj life time received]} Thj good things '. So 
 will it be faid to the Chriftian, Remcwhtr that thou in thj lift time receiv 
 edjl tkine evils; but now thoH art comfdrted^ At thej are tormented And as 
 
 ** here the remembrance of former good, is the occafion of encreafing our 
 grief, ( IremembredGod^ and woi troubled '^ I called to remembrance mj 
 Songs in the nighty Pf. 77.3,6 ) So there the remembrance of our former 
 forrows addeth life to our Joys. 
 
 1 
 
 SECT. IX. 
 
 § 9- 
 
 » "TJ Ut Oh tlie full, the near, the fweet enjoyment, is that of the affcAi- 
 . „. jDons, Love and Joy : It'sncar; for loveis oftheEifenceof theSouI, 
 
 .!lovc.'°"^' "andLoveistheEiTenccofGod : ForGoduLove, i 7<?6. 4. 8, 16.H0W 
 near therefore is rtiis Blefled Clofure ? The Spirits phrafe x^fiod h Lovei 
 
parti. The Saints EverUfiing Refi, 33 
 
 ■HHd he that dwelleth in Love, drvedeth in God^and God in him, verf. 1 6.The a. "^ I know \C% 
 adingof this atfedioii wherefoever carry eth much delight along with itj ^°j "J^'^J^. 
 cfpecially when the objed: appears deferving, and the affcdion is llrong. ^^1^^^/^^^^^,^ •^"' 
 But O what will it be, when pcrfedcd Affsdions (hall have the ftrong- luch no de- 
 eft, perfed, incelTant ading, upon the moll perfedobjed^ the ever oreesjbut ycc 
 Blcfled God ? Now the poor ibul complains, Oh that I could love Chrift „ ic is taken tor 
 morel but I cannot, alas, I cannot : Yea, but then ihou canlt not ^.T||!^:^j:ffj\|^^^^ 
 chufe but love him : I had almoll faid, forbear it" thou canft. Now thou ofchriftab- 
 knoweft little of his Amiablenefa, and therefore lovcft little : Then folving and 
 thine eye will aflfed thy heart, and the continual viewing of that per fed aaniining ui 
 beauty. Will keep thee in continual ravifliments of Love. Nowthyfnl- ^'^^'^'■^^^fi . 
 vation is not perfeded, nor all the mercies purchafed, yet given in: But ^^^ moilcom- 
 whcn the top.ftone is fet on, thou (halt with (houtingcry, Grace, picacjuftilica- 
 Grace: Now thy Sandification is imperfed, and thy pardon * and Jufti tion, as Mr. 
 ficationnotfo compleat as then it 11 (hall be ; Now thou knoweit not ciBht^"' in his 
 what thou enjoyeft, and therefore loveft the lefs; But when thou know- ^^ i^^^i'^cail! 
 eft much is forgiven, and much bellowed, thou wilt love more. Doth on artirmeth. 
 D*vid, after an imperfed deliverance, fing forth his love ? T>fal. 1 1 6. i . \\ crcawx ia- 
 Ilozie the Lordbecanfe he hath heard mj vojce^ and fuppUcaticns. What timalif al'u 
 think you will he do eternally ? And how will he love the Lord, who ^''"^'f^'^" "^^^ 
 hath lifted him up to that glory? Doth he cry out, O how I lo-ve thj LaW- I ^^■^"('"rj^^r'V 
 Pfal. 119, 97. Ad J delight uin the S^tints on Enrth, ar,dthe excellent^ vjfiiit agncfccm 
 Pfal. 16,3. How will he fay then, O kow Hove the Lord', andthe Kwg i quo nm i':'utn 
 ofSaintSyinrvhomuAllmj ddightl Chriftians; doth ic not now ttir up U^f^t-fci^ ctia'n 
 your love, to remember all the experiences of his love? to lookback /^ ^^ J^^Jr"'*" 
 upon a life of mercies ? doth not kindnefs melt you? and theSun-(hinc ,,,j]jrcm'dUe- 
 of Divine goodnefs warm your frozen hearrs ? What will it do then, ifuncm exhi- 
 when you (hall live in love,and have All,'in him, who is All ? () the high tc.u bwo aca- 
 delights of lovelof this love! The content that the heart finJechin it! The ^J^' qnafnjtbi. 
 fatisfadion it brings along with it ! Surely Love is both work and wages. '\J(jlt'^l[;^teim 
 
 And if this were all, what a high favour, that God will give us leave K/j.^r; ,m/zer 
 to love him / That he will vouchfafe to be embiMced by fuch Arm"?, iha.t p.jjit Cratoytf 
 have embraced luftand fin before him ! But this is not all : "* He returnech ''•':/''' «'^/<?t?'''- 
 love for love; nay a thoufand times more : As porfed as we fliall be, we "^"* "^'■' ^^' ^' 
 cannot reach his meafure of Love; Chriftian, thou wilt be then brim full u^la^tiavei 
 of Lovc; yet love as much as thou canft, thou (h:\lt be fen thoufand times intelligentia 
 more beloved. Doft thou think thou canft over- love him ? What 1 lovc creaturs: ratio- 
 more then Lovc it felf ? Were the armes of the Son of God open upon "''^^"^ "'A ^^'- 
 thcCrofs, and an open pafTace made to his heart bv the Spear, and will .Y!';".. ''iM' .„ 
 not arms and heart be open to thee in Glory ? Did he begin to lovc be- ,„agu m'mufxe 
 
 efi dile^Hojki^ 
 quanta magUm'inufvc DUcHmcm cxb'ibct Creator}. Fulgent /. i . ad Monini. r .i ?. * Durn D -um Jibi 
 
 fuffico-c cv^it.n^ quid aliud cogitits n'lftVcum amarcinfc qnizqu'id a'nat alud X fi • i^r rat'ivmin .imanjii 
 res.,n'meJ]ceayum.,fedfitiipfiwBoiutatem: Amahit alliuid extra f^., <^ ^cregriiubitio /o%/;« ij^^pmnn- 
 remqm exatari concefft.i^ ab eo qmd externum illi eft. Amat ea qujtfwn extra p/f;/ amat ca in fe: ^nt if 
 jpfo contciUH't nunquam commoratHi\nHuiuam perc^riiuttur ertra [e. Gibieuf. /, 2.c. 27. r- aS^./tJ/. t^ 
 
 H fore 
 
7hi S^tiKts Evirhjhfjg R(jl. Chap.4. 
 
 fore thou lovrdft , and will not he continue now ? Did he love 
 
 thee an Enemy? tliee a finner ? thee who even loathedlt thy fclf.' 
 
 and ovt'n thee when thou didll difclaim thy felf? And will he not 
 
 now Linmeafurbly love thee a Son ? Thee a perfcd Sainc ? thee 
 
 rcturnelt fome who love for love ? Thou waft wont injunoufly tO' 
 
 Queition Ins Love : Doubt of it now if thou canit? As the pains of 
 
 ** Hell-,v;ilconvinceihereb^lliousrinner of G'lds wrath, who would never 
 
 before believe it : So the Joys of Heaven will convince thee throughly 
 
 ofthac Love, wliith thou wouldeU fo liardly be perfwaded of He that in 
 
 «»love wept over the old JerHfiilcm necr her lluincs ; with what love will 
 
 , hcrc)oyceovcr the new yfrAr/rf/zw in her Glory? Omc thinks 1 fee him 
 
 IT^^V^^^' groaning and weeping over dead Luz^htm, till he force the Jews that 
 
 Cafit.i-5- \\OQ>d^):>y ioidL)', Toehold how he loved him ! Will he not then much morc 
 
 & 5. 2. fe 6.9. by rejoyc ng over us, make all ( even the damned if they fee it ) to fay, 
 
 &4.9,io,&c. ]'>^;hold how he lovech them? Is his 3poufe,vvhilc black,yet comely ? Is 
 
 ^•^! "/^,'^"'5'^„ '* fti'- his Love, his Dove, his undcfiled ? Doth fhe ravilh his heart with 
 
 '^'^Iha'diTJuio^ oneofher eyes ? Is her Love better then wine ? O believing fool, ftudy 
 
 nk- inferior d'r n little,and tel me,What is the Harveft which thefe firft fruits foretell?and 
 
 le.Hio laudati): the Love which thefe are but the earneft of? Here, O here, istheHea- 
 
 Erit enimfUna «^,j.j^ of Heaven I This is the Saints fruition of God 1 in thefe fweet, m«- 
 
 r.ylra laudatio, tuil, conllant adings and embracements of Love, doth itconfiLt. To 
 
 Vokierit Dei Love, and be beloved : Thefe are the Evnldftirjg Arms that are nnder- 
 
 proxitnuf-)per- rieath^ DeUC. 53- 27. Hii left hand is under their heads, and With his 
 
 fcci.t diic^!'}- right hati^ dcth he emhrace tbtm. Cant. 2. 6. Reader, flop here, and 
 
 ■'^^"'i'^^t^l' ttthmkawhile, what aftate this is, Is it a fmall thing in thine eyes to be 
 
 ^^U<^^^f;\ beloved of God? to be the Son, the Spoufe, theLove: thedelightof 
 
 b.m'a is ^^^' ^^^ ^"^^^S of glory? Chriftian, believe this, and think on it; Thou 
 
 bimiii:tmc *fhalc be eternally embraced in the Arms of that Love, which was from 
 
 fatiabimur everlafting, and will extend to everlafting: Ofthat Love, which brought 
 
 ^^'^/^^f\fn^'. the Son of Gods love from Heaven to Earth, from Earth to the Croft, 
 
 Timurcumfa^- froi^ the Crofs to the Grave, from the Gravc to Glory : That Love, 
 
 tietate. Fal. which was weary, hungry, tempted, fcorned, fcourged, buffetted, fpit" 
 
 genr. £p/y?4. upon, crucified, pierced; which did faft, pray , teach, heal, weep, 
 
 iid Fro'j.c.jS- fvvcat, bleed, die : That Love will eternally embrace thee. When 
 
 «* pcrfed created love, andmoft per fed uncreated love meet together, O 
 
 the bleffed meetingllt will not be like fofeph and his Brethren,who lay up- 
 
 * on one anothers necks weeping ; It will break forth into a pure Joy, and* 
 
 notfi'cha mixtureof joy andforrow as their weeping argued : It will be^ 
 
 loving and rejoycing, not loving and forrowin^ ; Yet will it makc/^^jf- 
 
 r^o^/ ( Satans ) court to ring with the News, that /^q/ep/;/ Brethren arc 
 
 come; that the Saints are arrived fafe at the bofom of Chrift, out of the 
 
 e» reach of Hell for ever. Neither is there any fuch loveasD<iW/andffl- 
 
 nath^r's- fliutting up in forrows, and breathing out its laft into fad la- 
 
 irtentations for a forced feparation : No, Chrift is ihe pcv erfn! attra 
 
 dive, the effcdual Load- ftone, who draws to it all like it fclf. All that 
 
 the 
 
parti. The Saints EverUfling Refi. 35 
 
 the Father hath given him^ fhallcowe unta him even toe Lover,as well as 
 
 the Love, doth he draw; and thej that come Hntohinty /^e W$/l in fsowife 
 
 cafioftt.JohnchAp. 6.t/fr/,37,39.For, knowchis, Believer, co thy evcrlatt- « 
 
 ingeomforc, chac ifchcfe Arms have once embraced thee, neither fin, 
 
 nor hell, can gee thee chence for ever * . The fanduary is iriviolable,and 
 
 the Rock impregnable, whither thou arc fled, and thou art faie locKt up "^ Prma oat 
 
 to all Eternity. Thou hart not now to deal with an unconftant creature, Fc<fcv€ra>uU 
 
 but with him with whom is no varying, nor (hadow of change, even the /'JJj;/^'»^i ^"'"'^ 
 
 immutable God. If thy hippinefs were in thine own hand, as /f<;^<tw/, ^yereTNovl^^- 
 
 there were yet fear; But it's in the kcepmg of a faithful Creator. Chrift^;;;^^*^; jo;iid- 
 
 hath not bought thee fo dear, to trult thee with thy felfany more. His tas peefcicran- 
 
 love to thee will not be as thine was on Earth to him, fcldom and cold, up tis.Bomm 
 
 and down, mixedfas Aguifh bodies j with burning and quaking, with a "^!,"(, ^| \,a^' 
 
 good day and a bad; No, Chnftian, he that would not be dilcouraged*^'^,^',,,-!^ 
 
 by thine enmity, by thy loathfom, hateful nature, by all thy unwilling- Grat.tap. g, 
 
 nefs,unkind negleds, and churliCh rellrtances ; he that would neither ceale 
 
 nor abate his Love for all thefe. Can he ceafe to love thee when he hath 
 
 made thee truly Lovely ? He thatkeepeth thee fo conftant in thy love to * 
 
 him,that thou canll challenge tribHlationidifin^e^ferfecutien, famine ^na-> 
 
 kednejs y fteril ^or frvorii^to fepiirat e thy Lovefrem Chriji if they Ci*«,Rom 8. 
 
 35.H0W much more will himfelf be conlhnt ? Indeed he that produced » 
 
 thefe mutual embracing Affedions will alfo produce fuch a mutual con* 
 
 ftancy in both, that thou mayft confiden ly be perfwadcd, as Trf«/ was 
 
 before thee. That neither Deaths nor Life, nor Angels, nor Trincip^ltties^ j Por.i. 12. 
 
 nor Powers^ nor things prefect, nor things to come^ Kor height, nor depth^ncr Eph. ^.i3. 
 
 anj ether creature, ftjsili be ithle tofcparate pu from the Love dfCod^ which 
 
 iiinChrift Jefm cur Lord^ Verf 58, 39. And now are we not left in the 
 
 Apoftles admiration? fVh^tt fhall We faj to thefe things} Infinite Love r 
 
 muft needs be a myfter^' to a finite capacity. No wonder,if A^ngels defir>.^ 
 
 to pry into this myrtcry; And if it be the ftudy ofthcS:iintshere, 10 
 
 know the heigth, and bredch,and length, and depth of this Love, though, 
 
 icpafleth knowledg; this is th? Saints Rclt in the Fruition of God by 
 
 Love. 
 
 SECT. X. . 
 
 LAftly, The Affedion of Joy hath not the leart (hare in this Fruition. S • i o. 
 Ir'jihat, which all the reft le^id to and conclude in: even the uncon- * 
 ccivable Complacency which the Blefled feel in their feeing, knowing, . ev Toy. 
 loving, and being beloved of God. The delight of the Senfcs Here, can- « Rev. ^.i".' 
 notbcknown by exprefiions, as they are felt ! How much lefs this Joy ? PiGv.14.10. .'\'*^ 
 This is the 'tVA/ffyFo^jc-, which none k2io\\'eth but he that rec civet h; And if 
 therebeany Joy which the ftranger medlcthnofwith, tbcQ furely this, 
 
 H 2 above 
 
3 6 The Saints Everlafimg Rcfi, Chap.4^ 
 
 above all, is it. All Chrifts ways of mercy tend to , and end in the 
 
 Saints Joys. He wept, loriowed, fufleied, that tlicy niiglit rcjoyre; 
 
 He fcndcth the Spirit to be ihcir Comforter; He miiltipiicili pro- 
 
 lohni'iii mi^ifs, bedifcovcrs their future liappincfs; that llieir Joy niay be full. 
 
 k: 16.24. * He riboundcth to ilicm in the mercies ofallfort?j heniakctli thcmlic 
 
 & 17.1?- down in green pa(lures,and Jeadcth them by theftill water?; yea,openeth 
 
 to tliem the fountain of Lwing Water?; Tiiat their Joy may be full: That 
 
 they may th>rft no morc;ar.d that it may fpring up m them to everlailing 
 
 u life : Yea, he caufeth them to fuffer, that he may caufc them to rejoycc; . 
 
 rr.04. 12,15. and chaflcneth them, tiiat he may give them Reft ; and makcth them 
 
 I Tiicf.s. « ^. ^ ,-^5 !-,(. (jij himfelf ) to dri>.k. cf the brocks in the \\\ij , th.it ihcj tr. ,:j lift 
 
 !^'* f v'c ' ^ ''? '/^^ /■"^'^» ^/'''- 1 1 o- 7- And Icrt after all this they ftiould neglcd 
 
 ^^' '"" «»i!^cir own comforts, he makcth it their duty, and prcficihit ontliem, 
 
 commanding them to rejfjce in him ^s/lV^j, And iigaintore'yyce. And 
 
 be never biings t/,em into fo low a condition, wherein he leaves 
 
 them not m.ore caufe of Joy then of forrow. And hath the Lord 
 
 "fr.ch a care of our comfort here ? where, the Bridegroom being from 
 
 us, we muft mourn ? Oh, what will that Joy be, where the Soul be^ 
 
 ing pcrfidly prepared for Joy , and Joy prepared by Chnllfor the 
 
 Macti.9,15- ^^^^1^ itfliallbe our work, our bufincfle, eternally to rejoyce. And 
 
 tt it fcems the Saints Joy fliall be greater then the Damncds torment ; for 
 
 their torment is the torment of creatures, prepared for the ])eviland 
 
 his Angels ; But our Joy is the Joy of our Lord; even our Lords own 
 
 Joy fliall we enter : A?.dthef<itKe Glory, Which the Father pveth him^ 
 
 dith the Son ^ive to them, Job. 1 7. 22. And to fit trith him in hii Throne^ 
 
 even a^ he is (tt dcvrn in his Fat hers 7 hrone. Revel. 321. What faycll 
 
 thou to all liiis, Oh ihou (nd^ and drooping Soul ? Thou that now fpendeft 
 
 thy dayes in forrow, and thy breath in fighir gs, and turned all thy voice 
 
 into groanings; wlio knowell no garments but (ackdoth, no food but the 
 
 bread and wat^rr of Afflidon ; v;ho mingleft thy bread with tears, and 
 
 drinkert the tears which thou wetpeft, what (aift thou to this great 
 
 change ? From all Sorrow to more then All Joy ? Thou poor Soul, who 
 
 praycft for Joy, weigliteft for Joy, comipIainciV for want of Joy, longeft 
 
 for Joy ; why, then thouftialr have full Joy, as much as thoucanft hold, 
 
 and more then ever thou thouglitcft on, or thy heart defired: And in tlic 
 
 n?ean time walk carefully, waitli conllantly and then let God meafure out 
 
 thy times and degrees of Joy. It may be he keeps them till thou have 
 
 « more need : T!)ou miayft better lofe thy conifot,ihcn thy fafe:y; If thou ■ 
 
 fhouldft die full of fears and fr)rrows, it will be but a moment, and they 
 
 areallgone, and concluded in Joy unconceivable? As the Joy of the 
 
 ^ Hypocrite, (o the fears of theupright,arebutfor a momeet. And as their 
 
 hopes are but golden dreams, wb cli, when death awakes tiiem do all pe- 
 
 rifli, and their hopes die with them; fo tIeSaints doubts and fears are but 
 
 terrible dreams, \\^^\d\ , when they die, do all vanifh ; and they a- 
 
 wake in joyful Glory. For Cods Anger tadt^reth hut a moment y 
 
 but 
 
 Marth. 25. 
 
Parti.. The Satnts Everlafiwf Refl. . 37 
 
 but in his favour is Life ; tVeepittg mtiy enditye for a mght , ( darX- 
 neite and fadnefTe go together,) hut Joy cemeth in the mornings Pla. 
 30.5. Oh b'efled Morning, tlir'ce bicflcd Morning! Poor, humble^ 
 drooping Soul, Iiow would It fill thee with Joy now, if a Voice a 
 from Heaven ftiould tell thee of the Love of God ? of the Pardon 
 of thy finnes ? and ihould aflurc thee of thy part in thefe Joycs ? Ob, 
 What then will thy Joy be, when thy A(ftual Pofieffion (hall lonr 
 vince thee of thy Title, and thnu (halt be in Heaven before thou art 
 well aware ; whtii the Angels fhall bring thee to ChriH , and when 
 Chrift fhall (as it were) take thee by the hand, and lead thee into the 
 purthafcd Poflef^in, and bid thee welcome 10 his Reft, and prcfent 
 thee unfpoaed before his Father , and give liiee thy Place about bis 
 Throne ? Poor Sinner, What fayeft thou to fuch a Day as this? 
 Wilt thou not be aimoft reaJy to diaw back, and to fay. What, I** 
 Lord ? 1 the unworthy Ncrjefter of thy Grace ! 1 the unworthy 
 Dif efteemer of thy Blood, and llighter of thy Love ! Muft I have 
 this G'ory ? C^tak^ me a hired Servant , I am no more \X>urthj ta be 
 Cviiled a So>ine ', Uut Lovc will have it fo ; Therefore muft thou en« 
 ter into his Joy. 
 
 SECT. XL 
 
 ANd it is nor thy Joy only; it is a mutual Joy, as well as a mutual §. 11, 
 Love: Is che.erucr. Joy in Heaven ac thy ConvetTion, and will "cod will joy 
 there be none at tliy Gioritication ? Will not the Ap.gels welcome thee i'l^s as well 
 lh'ther.> and congi atulatc tliy fiife arrival ? Yea, it is the Joy of Jcfus JJ^'^_^*^'"^""'• 
 Chrift j For now he iiath the end of hisundertaking, labour, fuffv^ring, ~ ^c .1.10. 
 dying, when we Iiavc our Joys ; When he i? Glorified in his Sainir., and 
 admired in all rhem that believe. Wc arc his iced, and the fruit of his 
 foul travel, which whenhefeeth, he will befatisfied, //?.53.io,i i. This 
 isChriftsHarvcft.when he fi^aii reap the fruit of his labours,and when he 
 feeth it uas not in vain,it will not repent him concerning his Sufferings ; 
 but he will rejoyce over his purchafcd inheritance, and his people {ball 
 rejoyce in him. 
 
 * Yea, the Father himfcif puts on Joy too, in our Joy : As we grieve k'^ ^■!-'''"°*^<' 
 his Spirit, and weary h;!n with our iniquities; fo is he lejoyced in our P^p '^^'^ "^^ ' 
 Good: O how quickly here he doth fpie a Returninp, Prodigal, cvena^*^ J.;;^,^^^^. 
 afarrcoff? Howdoth hcrunnc and noeet him? And with what com- leHatimcm^ 
 pafiion falsheon 1".? neck, and kiftethhim? and pufs on him the beft taudmn <l^ 
 Robe, anda Rvnconhis iiand, and fhoes on his feet, andfpares no: to Amrrcm ejfe 
 
 flici ajjhunt. Vidcin A<imr\. cmt. Gcnt'il. l\b.\. Q^.c i^t. 91. Q^. 92. ^ Sum. 1. &c. Sed bxc nobis 
 incomjircfynfiLilia (f^ incogKita exifi'imt. Nam., la Ariitur. in 2. Mctaph ajferit. \ IntcU.'Lhti^ "l/^^''' ./'^ /e 
 hotel ad prima I'uium ^uxjmt manifcftiffima in raiwa , jkut oiuim vc/f^ytilionh ad folem.] Kij^rente 
 T})oma(iJ«t.Ce/jfi/./.i. e.g. ubiplmadehacrevideieej}, 
 
 H 3 . kill . 
 
38 The S aims EverUfiin^ Reft, Chap, 4 
 
 kUl the facted calf^thac they may eat and be merry : This is indeed a happy 
 meeting ; but nothing to the Embracemcnts, anid the Joy of chat laft and 
 great meeting. 
 
 Yea more yet ; as God doth mutually Love and Joy, fo he makes this 
 his Kelt, as it is our Reft. Did he appoint a Sabbath, bccaufe iie rcfted 
 from fix dayes work, and faw all Good, and very Good ? What an eter- 
 nal Sabbatifm then, when the work of Kcdcmption, Sandification, Pre- 
 fcrvacion, Glorification are all finifhed, and his work more perfed than 
 ever, and very f^ood indeed ? So theLordisfaid torejoyc?, and to take 
 pleafure in his people, 7V<«/. 147. 1 1.&: 149 4 Oh Chriftians, write 
 
 " tliefe words in letters of gold , Zff^- 3- ^7- 5"^^ Lot^d thy God in the 
 midji of thee, is mighty : He^i/l fave ; He >M!l Rejejce tver thee '^ith 
 Joy : He ^ill Reft in hU Love ; He Wi/i foy over thee \i[>ith Singing. Oh, 
 well may we then Rejoyce m our God with Joy, and Reft in our Love, 
 
 1 and Joy in him with Singing. See /A. 65.18,19. 
 
 And now look back upon all this ; T lay to thee, as the Angel to John^ 
 what haft thoufc en. ^ Or, if yet thou perceive not, draw nearer, come 
 up higher, Conje and fee : Doft thou fear thou haft been all this while in 
 
 * aDr^am? Why, Thcfe are the true fayings of God, Doft thou fear (as 
 Luk.24.-'-',38, ^^^ Difcipks) that thon haft {^cn but a ghoft in ftead of Chrift ? 
 ^9 a Shadow in ftead of Reft ? Why, come neer, and feel ; A Shadow 
 Mark 16.7. contains not thofc fubftantial Bldiings, nor rcftsupon theBafisof 
 fuch Foundation-Truth, and fure word of Promife, as you haye ken 
 thefe do. Go thy way now, and tell the Difciple?, and tell the humble 
 drooping fouls thou meeteft with. That thou haft, in this glafs, feert 
 Heaven ; That the Lord indeed is rifen, and hath here appeared to thee; 
 and behold he is gone before us into Reft : and that he is now preparing 
 a place for them, and will come again, and take them to himfelf, that 
 where he is, there they may be alfo, John 14. ^. Yea, go thy ways,and-' 
 tell the unbelieving world, and tell thy unbelieving heart, if they ask, 
 Whacis the hope thou boafteft of, and what will be thy Reft? Why, 
 this is my Beloved, and my Friend, and this is my Hope, and my Reft. 
 Call them forth and fay, "Beho/d^hat Love the Father hath l>eft owed t4f' 
 on m, that ^e pyonldbe the Sons of God, i John 3.1. and that we (hould 
 enter into our Lords own Reft I 
 
 SECT. XI L 
 
 €. 12. TJ^^talas, my fearful heart dare fcarce proceed : Me tliinks I hear the 
 " X) Almighties voice, fayingtome, as Elihu, Job 38. 2. fvho is this 
 iti-it durknrth counfel by ^'ords \\-ithout k^orv ledge ? 
 
 But pardon. OLord, thy fervantsfinne: I have not pried into nnrc- 
 « vea cd things ; nor with audacious wits curioufly fearchcd into thy coun- 
 fcls ; But indeed I have difhonourcd thy Holinefs, wronged thine Excel- 
 lency 
 
Parti. 
 
 The Saints BverLtfiiftg Mefi, 
 
 Z9 
 
 Job 42.3. 
 
 lency, difgraced thy Saints Glory, by my or.n exceeding difproportio- 
 nable pourtraying. I bewail from heart, that my conceivings fall fo 
 (borr, niy Appreiicnfions are fo dull, my thoughts fo mean, my Affc- 
 ftions fo iUipid , and my Exprcilio/is fo lew and cinbefeeming fuch a 
 Glory. But 1 have only heard by die hearing of the Earj Oh let thy 
 fervant fee thee, and pt (fefs chefc Joys, and then I (hall have more fuic- 
 ablc conceivings, and iliail give thee lullcr Glory, and abhorremy pre* 
 fent ft If, and diftlaim and renounce all thefe iniperfediQns. / hatie now 
 uttereA that J nnderftooAMt ; thin^f tot t^iiH-d^rfuUf^r wo "^hich I k^ieTV 
 not. Tit I believed, aftd therefore /pake- Remember with whom thou 
 hail to do: Whatcanft thou exped from dull, but Levity? or from 
 corruption, but defilement ? Our foul hands will leave, where they touch 
 the marks of their uncleannefs; andmofton thofc things that arc moli' 
 pure. / kporv thoH Wi/t befan^ified in them that come r.igh thee , and be' 
 fore all the feeble thou ^'i/t he glorified : And if thy JealouGe excluded Numb.20.12. 
 from that Land of Reft thy fervants Mofes and Aaron, becaufc they fan- E>eut.32.5i. 
 difiedtheenotinthemidftof Jfrael: What then maylcxpeft? But 
 though the weaknefs and unrevercncc be the fruit of mine own corrupti- 
 on ; yet the fire is from thine Altar, and the work of thy commanding. 
 I looked not into tiiine Ark, nor put forth my hand unto it without thee. 
 Oh therefore wafh away thefe ftams alfo in the blood of 'the Lamb j and 
 Ictnot Jeali'ufieburnus up : left thou affright thy people away from 
 ihee, and make them in their difcouragement to cry out. How fkall the 
 Ark^of Qod come to Hi? fVho u able t» fiand before this holy Lord God ? 
 who ffy All approach and thveli ^ith the confumingfire ? Impei'fed:, or none, 
 muft be thy fervice here. Oh cake thy Sons excufe, The §)irit is ^iHingt 
 kntthefiefhii^eAk:^ 
 
 Lcv.io.2,5. 
 
 2 Sani.5.8, 
 I Sam. 5. 20, 
 Mat.25.41. J 
 
 •io .^onirr:'n '-.'vp-=hrMhf:A 
 
 'XmX, 
 
 CHAP. 
 
40 
 
 The Saints EverUfting Refi, 
 
 Chap. J. 
 
 ^^^^^^^^^k^^'k^"^"^^ 
 
 C H A p. V. 
 
 %hef(mr great Treparaiiyes to our %efl. 
 
 SECT. I. 
 
 p) Avingtbus opened you a window toward the Temple, 
 '*'^' and Oicwedyoua fmall Glimpfe of the Back-parts of 
 that Rcfemblance of the Saints Reft, which I had k&n in 
 theGofpel-glafs ; It follows that we proceed to viewa 
 little the Adjunds, and bkfled Properties of this Reft. 
 But, alas, this little which I have feen, makes me cry out 
 wifh the Propket Ifaiah, Chap. 6, 5,6,7. yro u me, for I am nndone, ht' 
 canfc lama man of unclean lips, and drvell in the midd of a people of ««- 
 clean lips, for mine ejes have feen the King the Lord of Hofis. Yet if he 
 will fend and touch ray,lips with a coal from the Altar of his Sonne, and 
 fay. Thine im^Httj is taken awaj, andthj fnne purged, I fhall ihen fpeak 
 boldly : And if he ask, whom ptall I fey.d f I (hall gladly anfwcr. Here 
 am /, Send me, Verf.8. And why doth my trembling heart draw back ? 
 Surely the Lord is not now fo terrible and inacceflible, nor the j-aflage 
 of Paradilc fo blocked up, as when the Law and curfe reigned. Where- 
 fore finding. Beloved Chriftians, That the Ne-cv and Living W^y is con- 
 Heb.io.2c%<2T^, fecratedfor hs, through the veil, theflrjh of Chifl, bj Which We maj With 
 boldnefs enter into the Holiefi, by the blood ofjefns ; I OmU draw near with 
 the fuller Ajfurnnce : And finding the flaming Sword removed, (hall look 
 again into the Paradife of our God ; and becaufc I know that this is no 
 forbidden Fruit; and withallthat itis good for Food, and pleafanc to 
 the Spiritual Eyes, and a tree to be defired to make one truly wife and 
 happy ; I fhall take (through the afiiftance of the Spirit) and eat there 
 of my felf, and give to you ("according to my power) that you may cat. 
 For you, Chriftians, is this Food prepared, this Wine broached, this- 
 Fountain opened ; And the MefTage my Mafter fends you, is this hearty 
 Welcome, which you (hall have in his own words, S'at, O Friends, 
 Drink^, yea. Drinks abundantly, O Beloved ! And furely it's neithes 
 manners, nor wifdom. for you, or me, to draw back, or to demur,up- 
 
 22 
 
 Gen 3.5. 
 
 y 
 
 Cant. 5. 1, 
 
 on fuch an Invitation, 
 
 And 
 
Parti. The Saints Everlafiing Refi, 41 
 
 Andfirft, Let us confidcrofthe eminent Antecedents, the great Pre- The Anrece- 
 parations; that notable Introdudion to this Reft : For the Porch of this denrs of our 
 Temple is exceeding glorious, and the Gate of it is called Beautiful. And ^*^^* 
 bere offer themfclves to our diftind obfervation, thcfc four things, as the 
 four corners of this Porch. 
 
 1 . The moft glorious Coming and Appearing of the Son of God. 
 
 2. His powerful and wonderful Raifing of our Bodies from the duft, 
 and uniting them again with the Soul. 
 
 3. His publick and folemn Proceedings in their Judgment, where they 
 (hall be juftificd and acquit before all the world. 
 
 4 His folemn Celebration of their Coronation,and his Inthronizing of 
 them in their Glory. Follow but this four-fold ftrcam unto the Head, and 
 it will bring you juft to the Garden of Selen. 
 
 SECT. I. 
 
 I. \ Ndwcll may the Coming of Chrift be reckoned into his peoples IT §1. 
 
 XJL Glory, and annumcrated with thofe Ingredients that compound i .TheComing 
 this precious Antidote of Reft : For to th s end is it intended ; and to of chrift. 
 this end is it of apparent Neceflicy. For his peoples fake he fandificd 
 himfclf to his Office : For their fake he came into the world; Suffered, 
 Died, Rofe, afcended ; And for their fake it is that he will Return. Whe- « 
 therliis own Exaltation, or theirs, were his * Primary Intention, is a '^i7>. of the 
 Queftion (though of Teeming ufefulncfs, yet) founrefolved (for ought man chrift, 
 I have found) in Scripture, that I dare not fcan it, for fear of prefiing "^"^^ th^ Glo- 
 into the Divine Secrets, and approaching too near the Inacceflible Light. i,^^j 
 I find Scripture mentioning both ends dillindly andconjundly, but not Rom. 14.9. 
 comparatively. This is molt clear, that to this end will Chrift come sThcftii.jo. 
 again to receive his people to himfelf, th^t ^here be is,there they may he al- Tit. 2. 14. 
 Jo,John 14 3. The Bridegrooms departure was not upon divorce : He did « 
 not leave us with a purpofc to return no more; He hath left pledges 
 enough Lo affure us : We have his Worjl in pawn, his many Promifes, ct 
 hisSacramentfj, which fhew forth his Death till he come; and his Spi- 
 rit, to Dired, Sandifie, and Comfort till he return. We have fre- 
 quent tokens of Love from him, to fhew us, he forgets not his purpofe, 
 nor us. We behold the fore-runners of his Coming , fore- told by him- 
 felf, dailv come to pafs. We fee the Fig-tree put forth her branches, 
 and therefore know the Summer is nigh. We fee the fields white unto Mar.2-|.3:!,^8. 
 H.^rveft : And though the riotous world fay, our Lord will be long a 
 coming ; yet let the Saints lift up their heads/or their Redemption draw- 
 cth nigh. Alas, fellow Chriftians , what (hould we do , if our Lord a 
 fhould not return ? What a cafe are we here left in? What? Leave us 
 among Wolves, and in the Lions Den, among a generation ot Serpent?, 
 
 I and 
 
^2 The Saints Everlajlin^ Refl. Chap. 5. 
 
 — — -■ — . ■ ^- ■ _ 
 
 Matio.if. and here forget us ? Did he buy osfo dear, and chen caft us off fo ? To 
 pral.57-4- leave us finnmg, fufTering, groaning, dying daily, and come no more 
 
 Th^-^^'- - at us? It cannot be: Never fear it : Ic cannot be. This is like our un* 
 ChM.Vians ftiil* kind dealing with Chriit^ who when we feci our fclves warm in the 
 worHjipned in world, care not for coming at him : But this is not like Chrirts dealing 
 the Cir.irdK'i awi:li US. He that would come to fuffcr , will furely come to Try- 
 wichrharta- ^,(y,p{^ . f^^^ \^^ tj^^t would come to purchafe,wi4 furely come to pofleis. 
 trri^iiirN'*'t'ieir ^'^^ wlitre elfe wereali our hopes ? What were became of oor Faith, 
 conmnalcx- our Prayers, our Tears, and our waiting ? What were all the patience 
 pe(!)acion uf of the Saints worth 10 them ? Were we not left of all men molt mifera- 
 Chnft^ com- ^j^j^ > chriftians , Had) Chriit made as forfakc all the world, and be for- 
 thou't'°' fliaU Taken o!^ all the world? to hate all, andbe liatedofall? and all this for 
 appear ia the ^^'"^> that we might have him in ftcad of all? and will he, think you, 
 flaft/rom t!u: after all this, f jrge: us, and forfaKc as himielf ? Farre be (uch a thoughc 
 oLMat.7\.2']. from our hearts ! But why Itayedhenot with his people while he was 
 ■Vi' ' -'^" ** ^'^'"'' •* ^'^''^y> "^"^^ "*^^ ^^^ Comforter be fent ? VVas not the work on 
 Hchi2 2 earth dor.c? Mult he noc receive the recompence of reward ? and enter 
 
 Liik.24.25. into his Glory ? Mufthenoc take poflenioB in our behalf? Muft he noc 
 Joh.14.5. go to prepare a place for us? Muft he not intercede with the Father? 
 
 Hcb.7.25,2^- and plead his fuffermgs ? and be filled with the Spirit to fend forth ? and 
 v^. ■'p'^V receive Authority ? and fabdue his enemies? Our abode here is fhort; If 
 P •**••'■'>• tt [,j. Yi^^ (tiyed on Earth, What would it have been to enjoy him for a few 
 days, and then die ? But he hath more in Heaven to dwell among; 
 even the fpiri:s of the Juft of many Generations , tliere mad«. 
 **perfed. Befide, he will have us live by Faith, and not by fight. Oh, 
 tt fellow Chriltians, What a day will that be ? when we who have 
 been kept prifoners by Anne, by (inners, by the Grave, (hall be fetchc 
 out by theLordhimfelf? when Chrift (liall come from Heaven to plead 
 with his enemies, and fet his Captives free? Ic will not be fuch a Com- 
 rtjngas his firft was, in Mcannefs, and Poverty, and contempt : He will 
 not come to be fpit upon, and buffeted, and fcorned, and crucified again : 
 He will not come (Oh carelefs world) to be flcighted and neglcded by 
 you any more. And yet that Coming, which was neccfpirily in Infir- 
 " mitv and Reproach for our fakes , wanted not. its glory. If the Angels 
 of Heaven muft be the Meffengeri oTthat Coming, as being tidings of 
 L^k.2-2o. Joy to all people ; and the heavenly Hoaft rauft go brforc, or accompa- 
 ny for the Celebration of his Nativity, and muft praife God with that 
 Solemnity, G!o/y to God in the Hifhefi, and on ^arth Peace, Geod^'iU 
 torvards men : Oh then with what fhoutings will Angels and Saints at that 
 day proclaim, Glcry td God, and Thence ^ and Good ^i/l toward men ? If 
 the Starrcs of Heaven muft lead men fi-om remote parts of the world to 
 come to worfhip a Child in a manger, how will the Glory of his next 
 Appearingconftrainall the world to acknowledge his Sovereignty? If 
 . the King of //^4''/, riding on nn Afs, be entertained into J^^rw/^/cw with 
 
 ' B-o/anaa'j^ BUjfed he the King th^ comes in the Name of the Lord', 
 
 Peace, 
 
Part 1. The Saints Everlaflhig Reft, 43 
 
 Peace in Heaven, And Glerj in the Hiihefi, Oh with what procla- 
 mations of Blcflings^ Peace and Glory will he Cvime toward the New Je* 
 rfit/a/em ? If when he was in the form of a Servant , they cry out, 
 fVhjit mmner of m.^n is thi-^, that bsth \\>mdA4d (ea 0^0) him f What will Mat.g.ay. 
 they fay, when they fhall fee him coming in his Glory, and the Hea- Mark 4.41. 
 vens and the Earth obey htm ? Then JhaB appear the fign of the SoKue of 
 man in Heaven^ andthenjhall all the Tribe i of the Sarth mourn, and tljey 
 Jha&fee the Sonne of man coming in the Clouds of Heaven^ y^ith Porter and 
 great Glorj. Oh Chriftians, it was comfortable to you to hear from ^Mark 24.50. 
 him, to believe in him, and hope for him ; What will it be thus to fee 
 him? The promife of his Coming, and our Deliverance was comforta- 
 ble : What will it be to fee him, with all the glorious Attendance of his 
 Angels, come in Perfon to deliver u^? The mighty God^ the Lord h^h Stokis mifl.tns 
 Jp'okfn, and called the Earth , from the riftngof the Sanne ^ to the going opimo efi ijuod 
 dorvn thereof : Oftt of Sion the perfcBisnuf beauty, God hath Jhinci. Onr <^onJumpto hit- 
 God JJjall come, and /hall not keep fl.nce: '4 fire jhall devour before him, \^\^J,^^,^^ 
 And it Jhall be very tempefl now roundabout him. Me f jail call to the Hea- r^^f^ Et Emcw 
 lens from above, and to the Earth, that he might judge his people. Gather rekde e!cm:n- 
 my Saints together tome, ihofethat have made a Covcttant ^'ith me by torum conjfa- 
 Sacrifice; and the Hea'vens JhzU declare his Right eouftiefs ; for God is &^^^^°"^ _& 
 Judge him/elf SeUh , Pfal. yo. from verf i. t© 6. This Coming ofaeadcmipfafen' 
 Chrift is frequently mentioned in the Promifes, as the great fupport of tmiaeji. 
 his peoples fpirits till then. And when ever the Apoftles would quicken L<^quitur Plato 
 to Duty, or comfort and encourage to patient waiting, they ufually do I'^ff''^ orbn 
 it by mentioning Chrifts Coming. Why then do we not ufe more this ^"""' "'/'«'^^^''<^» 
 cordial Confideration , when ever we want Support and Comfort .'' Toei^^j.,^,^^'^,.^,^: 
 think and fpeak of that Day with horrour, doth well bcfcem the impe- cere: EtUm 
 niten't finner, but ill the believing; Saint. Such may be the voice of a B:- vtipfim mundum 
 liever, but it's not the voyce of Faith. Chnftians, What do wc believe, T'-'T^''^""^ & 
 and hope, and wait for, but to fee ihat Day > This is Farl'i Encourage- ^It'ST^'r/' 
 ment to Moderation, to Rejoycing in the Lord alway ; The Lord ts at ^^^l^^ -^ uddh 
 hand, Phil, 4. 4,5 It is to all them that love his /ippearing , that the Lord, tancn iij] .in]- 
 the Righteous fudge, fij all give the Crown of Righteoafneft at thd D>:y, pci Deo Jo!i (^ 
 zTim 4.8. Doli thou fo long to have him come into thy Soul with u^"''* '''•'''•''/•'•' "^ 
 Comfort and Life, and takeft thy fclf but for a forlorn Orphan, while /J^^'^S'^w/riw 
 he feemeth abfent ? And doft rhou not much more long for that Coming eftfifta mo'es 
 which fha'.l perfed thy L'fe, and Joy, and Glory ? \)o^ thou fo re ab co ^uo e\trn- 
 joyce after fome fhort and Ilender Enjoyment of him in thy heart ? Oh '^^ ^ft ^c/^'««" 
 bow wilt thou then rejoyce? How fuilof joy was thnt bleffcd Martyr j!'':j. ^"J;^"^' 
 M'"(7/(ji/fr with thedifcovery of Chri-lt to (lisSoul, after long doubting ry.fmiki)i,cV 
 anu waiting in Sorrows ? So that he cries out. He is come, he is cornel cwn tertpii 
 If thou have but a dear Friend retiarned, that hnth been farre and long«<tAr??cT/f ;«? 
 abfent ; how do all runnc out to meet him with Toy ? Oh faith the child, f^ "'Mndw 
 
 •' rcmvatwM., 
 
 tit>. mm Jfagruntemiftcr'rd unt'igne'^ qukquid nunc ex di^p'ufiti lucet ardebh. Nf>s quyfuc fx'Hces arirn.t /^ 
 'tternafortitit., cum D?t viju^ft cntitcrum ijYd fn»/frt,'&c. Fxlkcm jilium fM«m, Manht^tjia ijfa 'ftn^rtuxtj 
 i4r««a.wt.Scnec.Cj/./j/.fla' Marciara. ' I 2 Aly^ 
 
44 The Saints EverUfiingRefi, Chap.y. 
 
 Aiy TAihtr uccwe ' faith the Wife, Afj Htukinei u come! And (hall M 
 not ve, when Hcb ho'ti r-ur L-^rd in his Majelly rerurmng, cry our, II 
 ^ IJe K feme, he u co^kc ! ShaM rl-e wicke^i with unconceivable horrour, 
 * T:i3trl>^ bcliold him, and * cry our, Oh yonder is he whole bloud we negieded, 
 fig:ic 01 Ciiiift whole gr.ice we rellfted, whole councels we relufed, wh.oli: j;overnmenc 
 ip *,! ry, vAill yvecaftoff? And Oiail not then the Saints, with unconceivable gladncfs, 
 r.tr''"ror'ie '^ ' *^^y^"^^ Oh yonder i"; he whofc bioiid redeemed us, whofe Spirit clean' 
 cljnwcd> Vide fcd U5, whofeLiw d.d govern us > Yonder comes h.'in whom we iruft- 
 J^cucllm rn 4. ed, and now we Ice he hath not deceived our Trult : He for tvhom we 
 Scnteiii.difl.j^i. Jong waited, and now we fee we liavc not waited in vain. O curfcd 
 ^•' ^;?J'^" corruption, that would have had us turn to the world, and prefcnt 
 things, and give up our hopes, and lay, Why fhuuld we wait for the 
 Lord any longer ? Now we fee, that Bltjfcd me ali thej that ^ait far 
 him. Believe If, fellow Chnftians, th:sl)3yis not farre off. Por yet 
 a little \^hile, and he thAt comes, Will ceme, and ^'ill not tarry. And 
 though the unbelieving world, and the unbelief of thy heart, may fay, 
 as thofe Athe^jiical fcoffers, where i6 the prowife of hia Comi>ig ? *I)9 
 rot all ihit7^s CiKtinue AS thej ttvr^ from the beginning of the Great tin ? 
 Yet let us know, The L^rd is not Jl.ick^ef hU Promife, as fome men connt 
 fl^cknefs : One day is W'ita him at a, thcufandjears, and a thoufand years 
 2 Per. 3.3,4,8, ^ ^„g ^^,^ J l^gyg thought on it many a time, as a fmall Embleme of that 
 ^» Day, when I have feena prevailing Army drawing towards the Towns 
 andCaftlesof the Enemy : Oh with what glad hearts do all the poor 
 prifoners within hear the news,and behold their approach ? How do they 
 run up to their prifon windows,and thence behold us with joy?How glad 
 are they at the roaring report of that Cannon, which is the enemies ter- 
 ror? How do they clap each other on the back, and cry, Deliverance, 
 Deliverance ! While in the mean time the late infulting, fcorning, cruel 
 enemies begin to fpeak them fair, and beg their favour ; but all in vain, 
 for they are not at the difpofe of prifoners, but of the General. Their 
 fair ufagc may make their conditions fomewhat the more eafie, but yec 
 they are ufcd as enemies ftill. Oh, when the conquering Lion of the 
 Mar.24.27. TribeoffW<i^ (hall appear with all the Hoafts of Heaven; when he 
 fhall furprize the carelefs world, as a thief in the night: When as the 
 Lightnir^whichappeareth in the Eaft, and (hineth even to the Weft, fo 
 they fliali oehold him Coming ! What a change will the fight of this ap- 
 pearance work, both with the world, and with the Saints ? Now, poor 
 '* deluded world, where is your mirih and your jollity ? Now,where is youf 
 wealth, and your glory ? Where is that profane and carelefs heart, that 
 flighted Chrift and his Spirit, and out- fue all the offers of grace? Now 
 where is that tongue that mocked the Saints, and jeered the holy ways of 
 God, and made merry with his peoples imperfedions, and their own 
 (landers? What? was it not you? Deny it if you can? Your heart 
 condemns you , and God is greater than your heart, and will condemn 
 I. j6h.5.2c,2i.. you much more. Even when youfay, Peace andfafety^ then deJirMBion 
 ♦ c omth 
 
Parti. The Saints EverLifiing Reft, 45 
 
 Cometh ftpon you, .IS tr.ivel upon aworffA/f with ihild'^ ^ti-uiyoujTf.i/I :?ct ef- 
 c^tpe, iThcf 5.3, PvT.'i'.ps if you h^d known fail the day and I^our 
 when the San of God would have come, hen you wou'd have been 
 found praying, Oi the like : but you fh'vjld h.n'e watehc d, and been rca- Mat. :;4.42, 
 dy, hecAufe you know not the hour. But for that tauhful and wife fir- 4^^4,45,46, 
 vant, whom h'.P Lord, w'^en he comes (hill Hnd fo doing ; Oh hhQedis 47. 
 th:it ferzhint : feri/y I f«!j fir,to jo:i (for Chrift hath laid it ) he JIaII 
 Wi^kt him ruler over aH biaGaods. And when the chief Shcphtrd Jh^ill >!ip- 
 pe^r, ht fji^! receive a Crown of ^fory th.^.tfadeih not uwuj^ iPit. 5. 4. 
 Oh ho>v (liould it tlien be the charaAer of a Chriiban, toivjitjor the «t ^ 
 
 Sonof Cedfromheuven, Jr-'-^w ht raifcd from the dead^ eveti Jefn4 vrhich 
 delivered Hi from the wr,tth to come ? Thtf. I. lo. And with all faithful 
 diligence, to prepare to meet our Lord with Joy. And feeing his Com- 
 ing iS of purpofc to be glorified in his Saints^ ^nd .tdmircd in all them that 
 Believe^zThef. 1. lo. O what thought fhould g!;id our hearts more 
 ilren the thought of that day? A lict^c while indeed we have not k^n 
 him, but yet a little while, and ye (hall fee him. For hehath faid, /VV<7/ Jobni4. i3. 
 not leave youcomfsrtUfs^ but will c^me unto jan. \Vc were comfortlefs, 
 fhould he not come. And while we dayly gaze and look up to heaven » 
 after him, kt us remember what the Angels faid , 'This fame ^efus which ^ '* ^^" 
 u taken up from yiu in: heaven^ fhaHfoame^ in lik"; manner ^ as ye have 
 feen him gov into heaven. While h- is now out of fight, icisa fwoid to«rulin42. 
 our Souls, while they day fy asku?, fvhere is jo«r God ? But then we 
 fhall beabic toanfvver our enemeis ;, Sec, O proud linners, yonder is 
 our Lord, and now, Chriftians, (hould we not put up that Petition 
 heartily, Let thy Kittgdome csme ? for the Spirit and the Bride fay ^ Come; 
 And let every Chrilhan, that heareth and readeth, (ay, Ccmc ; And 
 our Lord himlelf faith, Surely Icomt qitickij. K/imen, Evinfo^ Come"^ 
 Lord Je fits ^ Rev. 22, 17, 20. 
 
 SECT. n. 
 
 THe fecond ftreara that Icadeth to paradife, is that great work of IT §• 2. 
 Tefus Chrif^, in raifing our bodies from the duft, and unitinn them tt^-^"'" Rtfur- 
 ^ J D reaion. 
 
 Many Heathens belcevcd a Refurrc^^ioa, aS ^jro^/Jrw, zx\AThc:pompii:Lnd Plato. And die STo/^'^ 
 opinion was,t'nat the WORLD would be diifolved by hrc or water, ji:: all th'ingshxoMj^x to a better 
 ftafe,or to t!ic tirl\ Golden agi again^Rcad Seneca KatHYalqu':(\.l.7,.c.26-,2q.,2'B..2<},i,o. Vtrumf.^ fdilhvi- 
 wnclj cm)ji,ig)\xt'io J cum H:o vi\nm cfi ordin m:!i ra., vetaajiniri *, c. 27. O'tine ex intcgro ammal genera- 
 bitursJabhur i\ terrii htm-) infciw fceU'rum (^ meHoy'ibHS aiijyicin lutm. c. 50. QpthvA ^ mxa caremiaex- 
 peHant nos.,fi ex bac aliinan.iofjicc in ilhid evad'vr.w (nblune fy excdfutr-y Tran^iallitof anlm't i<y expnlfls 
 errmhips a'^foluta libevtas. Scnec. Epji. l.2.cp.']^.Afpicc nunc ad rpfa qmq\excmpLt divina potejlatii. Dies 
 morjtur in nocfem (j tenebrif ufuuiqu.f i-., fepdirnr. Fuv.;j}atuy mundi honor: omniijiibjiantia denigratuY\ Ssr- 
 (lentyft!enT.,Ji^per.t cuncia; Hbiq-^^jufi.tuim ej}.,juies Yeruv:\Jta !hx amijjii lu^ctur.Et tamcn rurfus cam fuo cultUy 
 cum dere.,cum fnlc.,cadcm.^fy integra.,i'r uta miverf? orbi revivifcit.,interjic/ensmo)tem fuam no^l-enijfcfcindens 
 fepulturamfuam., tcnebun-., hxrcsjibimct exijlens., d'^n:c mx revivifcat cum Iky fy ilia juggcjJuy Redaccen- 
 duntHY enim fyfiellarum radii., juos matutinafuccenfi:) cxtinxerat.Keducuiitur fyfiderum abfentidi.,qu(H tem- 
 porals dijlifiHio exemcrat.Redcrnantur fy jpccuJa !unJ!.,qn£ tnenlhuus mmcYHS adtriverat.RcvolvHntur hye- 
 nes fy djiatesyfy vcrna.fy AHtamnayCum juii liribw^moribttf^fiH^HbHi^ TcrtuUi./.<^f Refurrdl.c.i i.1,409. 
 
 1 3 again 
 
 XN 
 
4<5 The Saints Everldfiing Refi. Chap.5. 
 
 agiin unco the foul. A wonderful effecft of infinite power and love. Yea, 
 
 " woaderfuliniced, faith unbelief, if it be true. What, faith the Athcift 
 
 andSadducce, fhall all thcfc fcattcred bones and duft become a man ? A 
 
 man drowned in the feais eaten by fiOics, and they by men again, and 
 
 thefe men by worms; what is become of the body of chat firil man? (hail it 
 
 rife again? Thou fool f for fo PmI calls thee) doft thou difputc a- 
 
 t» cainll the power of the Almighty ? Wilt thou pofe him with thy Sophi- 
 
 ftry ? DaU thou objcd difficulties to the Infinite rtrength ? Thou blinde 
 
 Mole / Thou filly worm 1 Thou little piece of creeping, breathing clay/ 
 
 Thouduft! Thou nothing! Knoweft thou whoitis, whofe Power thou 
 
 doftqueftion? If thou (houldft fee him, thou wouldft prefently dye. If 
 
 he fliould come anddifpatc his caufe with thee, couldft thou bear it? 
 
 Or if thou (houldft hear his voice, couldft thou endure? but come thy 
 
 way; let me take thee by the hand, and do thou a little follow me,- and 
 
 D'tcttiihi Phi- Ice me with reverence ( as EHhn ) plead for God ; and for that power 
 
 ^^l£.^lipmCcUf* ^^^'■^^y ^ ^^?^ ^^ ^^''^ ^"^ ^^^" ^^'s greac maflie body of the earth ? 
 
 \u^omnmiT- What bearethit ? and upon what foundation doth it ftand ? Seeft thou 
 
 rttc dicere this vaft Occan of Waters? What limits chem, and why do cjiey nol o- 
 
 qu}d parvulam verflow and drown the earth? Whence is thac conftant Ebbing and 
 
 vd mnm.vn piowingiDf her Tides ? Wilt thou fay from the Moon, or other Planets ? 
 
 quod'nonl'r-"' ^^'^ whcnce havc they thac power of cffcdivc influence ? Muft chou not 
 
 fdlc cngmfcii come CO a Ciufe of Caufcs, that can do ail things? and doih not reafon 
 
 minimum ato- require thee, to conceive of that caufe as a perfcd Intelligence, and vo- 
 
 mumin filcy luncary Agent, and not fuch a blinde worker and empcy nocionas thac 
 
 ticc minimum Nothing is, which thou calleft Nature? Look upward; fccft thou thac 
 
 ntc rtimim^tm glorious body of Light, the Sun? How many times bigger is it then all 
 
 gmam ajus. the earth ? and yet how many thoufand miles doth it run in one minute 
 
 Invnmnami-y of an hour ? and that without wearinefs, or failing a moment? Whac 
 
 corpufcuh.m- rhinkeftthou? Ts not that power able toeffed thy refurredion, which 
 
 /;"'.^^-;//;'f,^ ct do:h all this? Doft thou not fee as great works as a llefureAion every 
 
 Hcialcsy h '^■'■- ""^y tictore thme eyes ? but that the Commonnefs makes thee not admire 
 
 )<:ira!es,divcyf£ them. Read but the 37, 38, 39, 40,41. Chapters of /s^, and take 
 
 num-yi^ IK.tn- 
 
 ittate ij quatilit.tt: ty fpaic contincntur. Q^are etiam correfpwdentur conclufiones Geometries ipfinitx^ctiam 
 fefe ordrnabiliter confj^uenrcs^ira f-fod pifii'mr fciri mnpotcft liifi per priorem. Inomniquvf, corpufcuh 
 viin:X£ fpccics numcYorum^, (fj' infinh£ cmclufioivs AYithm^tiiiit contincntur^ Stc. Ifarum autcm concluftoimm 
 jn!jn':ta"um drmnfirati v:fa 'uHnm qu-t fcii^ &c. Byadwardin:' dc Caufa Dei, 1. 1 . g. i .corol.3 2. Mira ratio: 
 dcfiaudatrice fervatrix: ut rjddat inter cipit : ut cuftm'iatp.rdit : ut intcgret vitiat •■, ut etiaTi ampliet 
 piiiti dacoquit. Siiiiidi'mubemra ^ ciiltiorarefiituit q'4am extcrminavit. Re vera f£i^ore interitu^ 1;^ . 
 injuda ufui'a^ iy hero damin femel dixerim iniverfa conditii recidiva ejl. Q^odamq-y convene- 
 rii^ fuift Q^rdruiij:, nmf-rU^ nihil non iterum eft ■■, omnia in ftatum redeunt^ quima''fceffeii'ty omnia \ 
 incipiunf^ cum defterinfy Tdeo fin'untm\ utfianty Nihil dep^rit nift ad falutem. Tota^ i^itur hie ordo-i 
 revolubilii r:rwn^ tcftatii eji rcjurre-tiinjs rn^rtutrwn. Operibm eamprsfcripfa Dens^ antcquam Uteris 
 Pijimjit tibi Natwa-n M.iiiftramt fubmijjunn iy pr-'.phetiam^ qn) faciliw eredm prophetii^ difcipulhi 
 N.xtHr£-f [lo (latim ad mitt a cum audierif^ quod ubiq--, -am videns '^ nixc duvtet Deum c amis etiam 
 r.fiCiitatvum^ qu!:m omnium nyrit reftttufrem. Tertullian. ubi fupra. Rcjtd on,. farther mucl^ 
 oi chdo cxcc'ileicuyinjjs civj.cia him •, wr'iic'i are io fav.ory to ..me^^tliic.I coaLcL .not:, but lake. * 
 Ibme oi" them. -,■.'■.. ^ . .....•.■''... '• ^ ,'<.<;7 
 
Parti. Tk Saints t'verUfiiiig Reft, 47 
 
 hcviordirputing againft C'od again forever. Knowcft thcunctibat 
 with Iiitn sili things are pofliblc } Can lie make a Carr.el go through * 
 the eye of d nctdle ? Can he make (uch a blind Tinner as thou, 
 to fee? and fuch a proi-d heart as rhine tolloop? and fuch an tarihly 
 rhindeas tb-ine, Heavenly? And ftbdue ail iha: th^ fltflily foolifii wif- 
 dome ? fvnd is not this as great a work, as to 1 aife thee from tlie Dull? 
 Waft thou any gfliklier to Be, when thou waft nothing, then ihou fiialc " 
 be when thou art Duft? Is it not as eafie toraifcthieDead^ asiotrake 
 Heaven, and Karch, and allof roihing? But if thou be unperfwadca-M 
 tie, alii fay to thee more is, as the Prophet to the Vimcco^ Samaria, 
 ( 2 King 7.2o)Thou flialt fee that day with thine eyes, but little to thy 
 Comfort; fur that which is the day of relief to the Saints, (brill be a 
 day of revenge on thee : ThcieisaReft prepared, but thou cJiiiftnot 
 efiterin, bicunfe ef unbeliefs Hcb. 3. 19. But for thee, O Believing » 
 Soul , never think to comprehend in the narrow capacity^ of thy 
 fnallow brain, theCounfels and ways of thy Maixcr: No more then 
 thou canft contain in thy fill the vaft Ocean He never intended thee fuch 
 a Capacity, when be made thee, and gave tlitc that nicafure thou haft; 
 no more then heiniended to enable that worm, orchis poft, orftone, 
 fully o know thee. Therefore when he fpeaks, difpute tior,but believe. « 
 As Abra'anfm^ who confidered not his o>p» bcdj mw d ad, ^'hen he Wnu a- 
 bout an kawdrcd jears old, fior yet the deadftefs of Sarahs wemb ; He 
 Jla^^trcAnot at the Prorr.ifeof Cud throfi^^b ur.be/ief : but ^as JluKi^iH 
 faith, ^ivin^ ^lorj te Gcd : av^d being jullj perftvaded, that What he had 
 promi/ed he rtoi alfo able to perform. And fo againft hope. Believed in 
 Hcpe^ Kevi. 4. 18, 19, 20, 21. So look thou not on the dead bones, 
 andduft, and difficulcies, butat thePromife : ^^r//?^ knew her Bro- ira.a^.ao, 21. 
 therfiiould rife again at the Refurrcftion ; But ifChrift fay, he (hall 
 riff before, it muft be believed. Come then , fellow- Chriftians, \Qx_J~<tUar,t.ljb.']. 
 us contentedly commie thefe Carcalfes totheduft : That prifonlhall f'*?-2 5.Son;c 
 1 ■'•I T \ A ■ j,T>n-t iJtdv come 
 
 not long contam them. Letn^ he down in peace and take our Reft : It near'rhc jews 
 
 will not be an Everlafting Night, nor cndlefs fleep. What if we go belief in rhisi 
 out of the troubles and ftirs of the world and enter into thofe Chambers J^d.^ienrndi- 
 ofPuft, and the doors be (bur uponu*, and we hide our felves, as it '^T,^'^^il^\ 
 were, for a little moment, mtillthe indignation be over^paft ? Ytl, be }n!jex mrtiTn 
 hold, the Lord Cometh out of hu pUce^ to punip} the 7;ihabitants ef the litaw r:voccr.. 
 Ea^th fsr their imquitj : and then the Earth fball difclofeus, and the tur^chnft^am 
 l!)uft (hall hide us no more. As fure as we awake in the Mornin-g, w'-en w;"? >;«.//««' 
 wehavefleptoutthe Night; fo fure (liall we then awake. And what «;;;^^^^^^^^ 
 ifin the mean time we muft be h">t''^'^nfi Lumps, caftout of the fi^^htof ton. Svnagog. 
 men, as not fit to be endured amo'^g ^^^e Living ? vVhat if our CarcaiTes Judaic, cao.i. 
 
 pag.25. Jtr.ki 
 ChriHiamf foW't refurreHurns n(ferunr. But on the conrrary Hiith Tertullian , Cetcrum detruTatirrejn n'lam 
 pofl Refurrcc^icncw onfe^uittwuil} inferos Um expertns: A'hinc emm definimm camem qwdem omni mo- 
 do KetureUuram, atf, \u.tm ex dcmnationefupcrventuva habitum angelicHm fufafturam., &c. vide ultra, ■■ 
 TertuUijn lib. de Mima. ctp. 42. 
 
 become - 
 
The Saints Everlafiing Reft, Chap. 5. 
 
 become as vile as thofe of the Beafts that perifh? what if our bones be 
 digged up, and fcatcered about the pit brink, and worms confumc our 
 flclh? Yet we know our Redeemer livcth, and (hall ftand the laft on 
 earth, and we (hall fee him with thefe eyes. And withal it is but this 
 flcfh that luffcrs all this; which hath been a Clog to our Souls fo long; 
 o And what u this comely piece of fle(h, which thou art loth (liould come 
 to fo bafe a (Ute ? It is not an hundred years fince it wu| either Nothing, 
 or an invifiblc Something. And is not moft of it for tne prcfenr, ifnoc 
 an Appearing Nothing, feemingfomethingto an irapcrfcd fcnfc; yet at 
 bcft a Condenfation of InviCibles, which that they may become fen(ib]e, 
 are become more grofs, and fo more vile? Where is all that fair mafs of 
 * f^e(h and blood which thou hadft, before ficknefs confuraed thee ? An- 
 nihilated it is not j onelyrefolved into its Principles; (hew it me if thou 
 frIm'TopT- *"'^^^- Into how fraall a handful of duft, or a(hes will that whole maffe 
 n]m^^c9>lJi if buried or burnt, return? And into how much fmaller can a Chymift re- 
 at^\ animam ducc that httle, and leave thee all the rell Invifible ? What if God prick 
 ocadi in Ge- tt the Bladder, and let out the wind that puffs thee up to fuch a fubftance? 
 hennam, di- ^^^ refolve thee into thy Principles ? Doth not the feed thou foweft dye, 
 Tw^abAnims' before it fpring? Ar.d what caufe have we to be tender of this body ? 
 ^ reHnquitur "Oh, what carc, what labour, what grief, and forrow hath it coft us? 
 intellitjcorfw^ How many a weary, painful, tedious hour? Oh my Soul, Grudge not 
 idquodm that God (hould disburden thee of all this I Fear no: left he (hould free 
 
 ^7fcUket- ^'^ ^^^^^ ^^^^ ^^y fetters 1 Be not fo loth that he (hould break down thy pri- 
 ficiit occidetur « ^<^"> ^^^ ^^^ ^^^^^ go ^ What though fome terible Earthquike go before! 
 inOchennamfi It is, but that the foundations of the prifon may befhakcn, and fo the 
 non tragii a Det doors fly open; Thc terror will bc to thy Jaylor, but to thee Drliver- 
 tmneritoccidj, ^^^^ Oh therefore at what hour of the night fo ever thv Lord come, 
 \tt^in^vnnm ^^^ ^^'"^ ^""^^' thee,though with thy feet in thele itocks, yec Tinging praifes 
 /Etcrnam ft «to bim,andnot fearing tha time of thy deliverance. If un.lothingbc 
 malueiit ab ho- the thing tliou feareft ; Why , it is that thou mayft have better clothing 
 nitnibusp'tius put on. If to be turned ou' ofdoors be the thing thou fcarell ; Why re- 
 interpa^pro' j^gf^{jg^ then when this Earthly houfc of thv Tabernacle is di(rolved- 
 fioiiem Carnii tliou ualt a iPfulding of uea^ Art houje mt made wit ij hands ^eternal tn 
 atfyanimx tn thc Heavens. How willingly do our Souldiers burn then" Huts, when the 
 Gchennam ad fiege is ended ? being glad that their work is done, that they may goe 
 rnrcynum 7fi- ]^q^q jjpjj j^yj^n [^ houfes ? Lay down then chearfully this bag of lothfom 
 "(<!'^!z;'riTin7- fi'th, this Lump is Corruption : thou (halt undoubtedly receive it again 
 picr.im ad fi,p- in Incorruption. Lay down freely this terrellrial j this natural body; 
 
 plicium ( ciuiifi 
 
 cmfuinenda ciwn, mn ^u^fi punicin/arutn J rccOrdctur igncm Gehemx /ftemwnirsd'tcari., infsnam xtcrnamy 
 5^ jnde Mernhatyii occijionis agmfcat^ propterea humanx ut t'^mpurali pr^wncndam. Tum ^ titcrnas fub- 
 \]antuti credct ijuarum xteinajit occijh inpxnarn.Certc cumpfl rcfmre chonem-,Corpus (j Anirna occidi habg- 
 ant i Deo in Gchcnnaw^fatis dc utroq'-, conftab'it., ^ de cariiali Refunc^Honi\ (^ de xtcrua occijmc. Abfur- 
 dijjhnuni a U 0.(111 n ■, Ji idiarct refufcitata Caro occidatur in Gchcnnam , uTi finintur -^ quod ij non 
 rrltfjcitata pateretur. In hoc eium rcficietunic fit ^ cuimnejfejam evviit. Tcrtullian. lib de Kefurre^. 
 Carnkuap. ^S-pag. rriiihij^i6. Ads i6.25;25,27. 2Cor.5.2,3,^.;2 Cor.5.1. 
 
 believe 
 
Parti. The Saints Evtrlafiing Rejl, 49 
 
 believe it, thou (halt receive it again aceleftial, a fpiricual body. And 
 though thou lay it down into the dirt with great difhonour ; thou flult 
 'receive it into Glory with honour : And though thou art feparated 
 from it through w€akners ; it fhall be raifed again, and joyned to tbce 
 in mighty power. When the Trumpet of God (hall found the C^W.Come i ^°^- ^^•''^' 
 M^aj, rife je Dea^i who (hail then ftay behind? who can reiil\ the '^^'^'^' 
 
 powerfull Command of our Lord ? When he (hall call to the Earth and 
 Sea, Earthy give up thj Dead; Sea, give up thj^ead^ Then 
 (hall our Sumpfon break for us the bonds of death. And as the Ungodly « 
 (hail, like Toads from their holes, be drawn forth whether they will or 
 no; fo (hall the Godly, as Prifoners of hope, awake out of fleep, and 
 come with Joy to meet their Lord. The firit that (hall be called, are » 
 the Saints that fleep; and then the Samts that are then alive (hall be 
 changed. For F<<«/ hath told us by the Word of the Lord, That the j 
 which are alive, and remain to the Coming of the Lord, fliall not prevent 
 them which are a(leep. For the Lord himftlf Jhal/ defcend from Heaven 
 Vfitha/hout, with the vojce of the i^frchangel, and With the Trump of ^^^^^^^2, ' 
 God', and the Dead in ChrifiJhaU rife firjl. Then thej which are alive, and That i.' die 
 remain^ fliMbe caught up together with them in the Clouds^ to meet the fame bodies 
 Lord in the air-, and fo Jhal/ we ever be with the Lord, wherefore ^O that fhall riic, 
 Chriflians, comfort one another with thefe words. This is one of the Gof- ^j^gj^^gj . ^^^ 
 pd-Myfteries ; That we fhall all be changed^ in a moment, in thetmnk^ ^/^^ Bcc\man 
 lingofan Sye,at the lafi Trump- for the Trumpet ffiall feund^ and the inExodr. 24. 
 deadfjAll be raifed incorruptible, and We fhall be changed.For phu Corrup' T'^^ 47 5- 
 tible muflput on Incorruption;and thii Mortal Jmmortalitj .Then is Death ^^^ 
 fwallowtdupinviElory. O'Death^Where ti th^ fiing?0 Grave Where ts 1057. 
 thjviElory ? Thankj be to God which giveth ta the vi^orj through oar 
 Lord Jefm Chrifi. Triumph now, O Chriftian, in thefe Promifes; thou 
 flwlt (hortly triumph in their Performance. For this is the day that the ' ' 
 
 Cbrd will make- we (liall be glad, and rejoyce therein. The Grave « 
 that could not keep our Lord, cannot keep usiHe arofe for us, and by the 
 fame power will caufe us to arifc. For if ive believe th.it Jef^i died, and ,. 
 rofe again 3 evenfo them alfo v»hich jiee^ in Jefus^ Will God bri>ig with him. ^'^ • 4- ' 4- 
 
 Can the Head live, and the body or members remain Dead? Oh, write" jf^i^,-, j^ jp_ 
 thofe fweet words upon thy- heart, Chriftian, Because 1 Live, Tcp^all 
 Live alfo. As(ure as Chrift lives, we (hall live ; And as fureasheis i cor. i^^.i?, 
 rifcn, we (hall rife. Elfe the Dead pcrifli. Elfe what is our Hope? what 14,17,18,19, 
 advantagethall ourdutyorfuffering? Elfcthc fenfual Epicure were one" ?-=^?''^ ^• 
 of the wifcft men : and what better are we then our beafls ? Surely our ^3^^^ fj'i^^' 
 knowledg more then theirs, would but encreafc our forrows; and our cayrat.rcyJi 
 dominion over them is no great felicity : The Servant hath oft-times a rhronghou'-, 
 better life then his Mafler, becaufe he hatli few of his Mafters Cares, who inlly 
 And our dead Carcades are no more comclv, nor yield a fweeter favour, FO''^ J^ /J^^t 
 than theirs. But we have a furc ground of Hope. And befides this Life have been no 
 we have 4 Life that's hid with Chrifi in god; and WhcK Chrifi, Who i^ Refunea.on 
 
 K our ' 
 
The SAhits Ever Lifting jReJl, Cliap.J. 
 
 rairethtm jit Faith is quick- figlued, and c:in lee as far as tliatis; yea asfarasEtcr- 
 ismorclarg nity. Therefore let our hearts be plad, and our Glory rcjoyce, and 
 thcBiobe here our flefhalfo fh.ili reft in hope ; for he will not leave us in the Grave, 
 tranicribcd; norfufferus ftiil to fee Corruption. Yea, therefore, let in he [ledf4(i 
 only aroiich ,, , i J- w v* z. / / r j V / ■'•''* 
 
 of ic I will i^ive f**'^o'^'^*'"'i AlWAjes abounding $» the ^ori^of the Lordjor oi mMch oi w« 
 
 you. And that k?o^ our LaUur iinotinvAininthe Lord, I Cor. 1 5. 5S. 
 he mg'n 
 
 recover man jn'o the excellencies of Incomiprion, who was turned into Corrnprion, and might reco- 
 ver ti^emfioni Dcarh, by the fii'veefting hi^ own body, and by the Grace of RefiirrertiDn he took 
 them trorn death even as a brand out of rhe rire.Kor when the Wirld knew that the Death of man was 
 no way eliero bedifrolved, unlei'ihc himfelfdid D.v/9rtfi/ mcn^ and tliat it was impolfible that the 
 Word himlelfcoiiIJ Die, as being the immortal Son of God", he took to himfelfa Body wliich could 
 die; that the /f,W which is over all, being partaker thereof, might become fit to D/e/ojrt// : and 
 that by the inhabiting t^oriy, it might rcmaiu incorruptible ; and now Corruption might b:^ banifhcd 
 from All by tlie excellent Glory of a Refurreftion.And fo offering the Bodv which he hadalTumed, to 
 Death, as a facrifice free from all I'por, he expelled Death from All who were fhortly to be like him 
 ^that IS Dead^by the ofTrring of the Like. For the Wn\i being Overall, he offcriiig to God the Anima- 
 ted Temple and Inftrunif nc of his Body /iilrilled that for All, whicli in Death was due. And in that 
 commcrce^in which he was made like to All, the Incorruptibla Son of God did meritorioudy cloach 
 All xnan with Incorruption, Athanafiiu de Incarnar. Vmbi. 
 
 God m:ide not Death , but Ghrift overcanie it, when fin had intro- 
 
 * duced it. Death is from our felvej, but Life from the Author and Lord 
 
 of Life. The Devil had the power of Death till he was overcome by 
 
 Death, Heb 214,15. But he that Liveth and was Dead, and is alive 
 
 for evermore, hath now the Keys of Death and Hell, Rev. i . ] 8. That 
 
 '^ the very damned Live, is to be afcribed to him- That they live in mifcry, 
 
 islongof thcmfelves. Not that it is more defirable to them, to live 
 
 miferably as there they muftdo; then not to live; But as Gods glory !» 
 
 his chief (if not only ) End, in all his Works , fo was it the Mediators 
 
 chief End, in the worlds reparation. They (hall therefore live whether 
 
 they will or not, for Gods glory, though they live not to their own 
 
 \\Fiduaa clm- comfort.becaufe they would not. 
 
 jumm^mr'- ^"^ whatfocver is the caufe of the wickcds Refurreftion, I| This fuffic- 
 fMO/w;??; ijlam "cth to the Saints Comfort, ThatRcfurreftion to Glory is only the fruit 
 crcder.tcs fu- of Chrifts Death ; and th's fruit they (hall certainly partake of. The 
 mwy bK crc- Promife is fure ; All that are i» the Graves /ha/i hear hi^ voice andccr»e 
 
 '^ity^rhann"' f"^^^' f"^" ^ ^^^ '^^""^ '^'^ " ^^' F^^^'^^ "^^l "^'^ich hath feKt Chrifi, 
 Deuf apcrit : ^^*^ ^f^^ ^'hich he hath given him, ht f^johld lofe nothing, liHt ^jouU raife 
 
 r'ldct^ cxiftima^s nihil fiipcrejfc p-jl mortem. Tertullian de Refnrrc<S. Carnis in iflirio. pag. 4c5. If you 
 wculd fee more ofthe Refurre(^ion and irs enemies confuted. Read Cyprian de Rcfur. Athenng. Scr de 
 Ri'fur.Ainbrnfdcfide R'fur. /1«^m/K St;ucbn.^ Eiiguhin. dc Pereriii Fhilofophia., Job. Baptifia Aurelius de 
 Mortunrum R''fHr.May(il.Ficiii. de ImmortaLamm.e Petrus Opmsrfenfts de Refur. ^ immortal. anirn. Lconh. 
 L'Jjiusl. de Provid. (fj" I. dc ImTO t. animx. Cafpar C'lntarenu! cont. Petr. Pomponatium. Befides every 
 Common place-Book-, and Z^int/j/HJ (/(? o/'fjiiMX D."/. p. ^.lib.'^.c. S.Calyin. adv. Libertitx. c. 22. ^in 
 F^cbopannichia., ^c, . it. 
 
Part I. The Saints Everlafiing Refl, 51 
 
 it »p at the lafi Day ^Joh. 6. 'i 9. And that every onethatbelievtthottthe 
 Son may have everUfting Life^ and he will raife him up at the Ufi "Daj , 
 vcrf. 40. If the prayers of the Prophet could rai fe the Saun.imit er dead a 
 childc : and if the dead Souldier revive ac the touch of the Prophets 
 bones : How certainly (ball the will of Chrift, and the power of his 
 death raife us ? The voice thatfaidto 7^/>w Daughter, Arife, and to ^^ , . 
 LazarM, Arije, and come forth, can do the like for us. If his Death ''f^ ^J^./^/f^J' 
 immediately raife the Dead Bodies of many Saints in ferufalem; If he jiixeie miran- 
 gave power to his Apoftles to raife the Dead : Then what doubt of our «'<'•> ^.cx moitu' 
 Refurredion? And thus, Chriftian, thou fecft that ( Chrift having^^' rcgn.it vi- 
 fandified the Grave bv his burial, and conquered Death, and broke the '^clhiifm^'^' 
 Ice for as , ) a dead Body, and a Grave, is not now fo horrid a fpcda- yjtlin arenam 
 clc to a believing Eye : * But as our Lord was ncarcft his llcfurredion^ defcendevmt : 
 and Glory, when he was in the Grave, even fo arc we. And he that Scd.tandemxi- 
 hath promifed to make our bed in ficknefs, will make the duft as a bed '^'^^'J.'*' ^. 
 ofRofcs : Death (hall not dilTolve the Union betwixt him and usj ^ort^/^'r^^^^^n 
 turn away his affcdions from us : But in the morning of Eternity, he demorteipfa 
 will fend his Angels, yea, come himfcif, and roll away the ftone, and triumpharu. 
 unfcal our Graves, and reach us his hand, and deliver us alive to our ^" '^^f'^'ww 
 Father : Why then doth the approach of Death foc^T? thee dojvn, wj "J^^'^^^X 
 Soul? and ^hj art thou thus dif^nieted ^within me? The Grave is not" ^j^^j^^^y^ ^r^^ 
 Hell; if it were, yet there is thy Lord prefcnt; and thence (hould his MorsVinor'm 
 Merit and Mercy fetch thee out. Thy ficknefs U not unto death ( thou gh tual Stella in 
 I die ) but for the Glory of God, that the Sen of God may be glorified there- ^J'^- 24. pag. 
 hj. Say not then. He lifteth me up to caft me down, and hath raifed ^(^f^'^^l' 
 me high that my fall may be the Lower ; But he cafts me down that he joim 11/4. 
 may lift me Dp,and layeth me low that I may rife the higher. An hundred Pfalm 102. 10. 
 experiences have fealed this Truth unto thee , That the greatcft dejcdi- 
 .ons are intended but for advantages to. thy greatcft dignity, and thy Re- 1 
 decmers glory. 
 
 Rom.2.i5. 
 14. 10, 
 
 SECT. IIL 
 
 THe third part of this prologue to the Saints Reft, is the publike and J ^. 5, 
 folemn procefs at their Judgement, where they (hall firft themfelves " . our Jufti- 
 be acquit and juftified J and then with Chrift judge the World. Pub- ^^fication at 
 like I may well call it ; for all the world muft there appear. Young and J"dgmenr. 
 old, ofallcftatcs, and Nations, that ever were from the Creation to ^^^ 
 that day, muft here come and receive their doom. The judgement (hall and 
 be fet, and the books opened, and the book of Life produced ; and the 
 Dead fljall he fudged out of thofe things vfhich ^ere written in the bookjy 
 according to their ivorkj, and Whofoever is not found "Written in the 'Bookjf 
 Life, is eafi into the lake of fire. O Terrible ! O Joyful Day! Terrible "Rev.20.12,13, 
 to thofe that have let their Lamps go out, and have not watched, but 14,15. 
 forgot the coming of their Lord! Joyful to the Saints, whofe waiting 
 and hope was to Se this Day I then (hall the world behold the goodnefs « 
 
 K2 ' and 
 
5,2 7he Saints Bverlajiing Reft, Chap. J. 
 
 and leverity of the Lord : en them who pcrifli, feverity • but to his 
 * ■'' '^' chofen, goodnefs. When every one mull give ficcouncothiUtevvard- 
 p, ^^ ^ip > And every Talent of Time, Health, VVir, Mercies, Aiiij<^lions, 
 
 Mac.:-"* Means , VVarnings , muft be reckoned kr : When the fii^s of 
 Huj^tHnccnt youth, and thofc wiiith they had forgotten , and their fccret Tins, 
 puei gloria t fhall all be laid open before Angels and men: When they fhailfecali 
 <pij fxr,t ^cr- their Friends, wealth, old delights, all their confidence and falfe hopes 
 pt:x,cum ofheaven toforfake them: When tiicy fhall fee the Lord Te ""us whom 
 ni-nf/ j^.v they negleded, uhofe Word they difobeyed, whofe Minillersthey a- 
 tstitin cn\{cn- bufcJ, whofe Servants they hated, now llcting to judge them; When 
 iu{fn/ <^^M.e their own co-'tfciences fnall cry out againll them, and call to their Re- 
 mjjfift.t ler- niembrance all their mifdoing^: Remember at fuch a time fuch or fuch a 
 lii'Oi'ilrL ^ri^^f ^^" > ^^ fuch a time Chrilt fued hard for thy Converfiop; theminiiicr 
 nca'ere^ '^ «r prcflc^d it home to thy heart ; thou waft touched to the quick with the 
 acdanr^]am Word; thoudidlt purpofe and promifc returning, andyet thou cafts off 
 redhenm-^^f. aH. When an hundred Sermons, Sabbaths, Mercies, fhall each ftep 
 /f Cyprian, up arid fay, I am witnefs againft thePrifoner. Lord : I wasabufed, 
 S.2i.p.i2o. and! was neglected 1 Oh which way will the wretched linner look? Oh 
 "who can conceive the terrible thoughts of his heart? Now the world 
 cannot help him ; his old companions cannot help him ; the Saints neii 
 thcrcan nor will : onely the Lord Jefus can; but Oh there's the Soul- 
 killing mifery, he will not; Nay, without violating the truth of his 
 Word, he cannot ; though otherwife, in regard of his Abfolure .power, 
 he might. The rime was, Sinner, when Cluift would, and you would 
 not; and now. Oh fain would you, and he will not. Then he followed 
 thee in vain with entreaties. Oh poor Sinner, what doft thou? Wilt thou 
 fell thy Soul and Saviour for a lurt?Lookto me,and be faved;Return,why 
 wilt thou die ? But thy Ear and Heart was fhut up againft all. Why now, 
 Mat,7.22,23. j^^^ ^^j^ ^^y^ Lord^Lcrd,vpen to us; and he fliali fiy ^Depart, Jk^owjoH ^ 
 not^ ye Workers ofimcfuity; Now Mercy, Mercy, Lord; Oh but it was Mer- 
 cy you fo long fethght by, and n0w your day of Mercy is over. What 
 then remains but to cry out to the mountains, FaA upon us, and the hils, O 
 cover US from the frefence of him th At fits upon the Throne 1 But all io vain: 
 For thou haft the Lord of Mountains and hils for thine enemy, whofe 
 voice they will obey ,and not thine. Sinner, make not light of this; for as 
 thou liveft (except a through change and coming in to Chrift prevent ic 
 f which God grant) thou fhilt fhortly, to thy unconceivable horror fee. 
 tt that day. Oh wretch! Willthy cups then be wine, or gall? W'illthey- 
 be fwcet, or bitter ? Will it comfort thee to think of all thy merry days? 
 and how pleafantly thy time flipc away ? Will it do thee good to think 
 how rich thou waft? and how honourable thou, waft? Or will it not ra- 
 ther woand thy very foul to remember thy folly? and make thee with an- 
 guiili of heart,and rage againft thy felf, to cry out, Oh wretch ! Where, 
 was thine underftanding ? Didft thou make fo light of that fin, that now 
 makes chee tremble ? How. cpuldft thOu hear fo lightly of the Redeeming, 
 
 blond 
 
Parti. The Saints BverLiJhnT; Reft. 55 
 
 blouJof tbeSonof God? HovV couldft thou quench fo many raocions 
 of his Spirit 1 :and lliflc (o m uiy q-jicknlng thoug'us as were calt into thy 
 foul? VVhac took up all [liAtL'fe's time which choii hadll given thee to 
 make fure work againft this Diy ? What took up all thy heirc, thy love 
 and delight, which fhould have been laid out on the Lord Jcfus? Hadlt 
 thou room in chy heart for the world, thy friend, thy fk(h, thy lufts? 
 and none for Clirift ? Oh wretch ! whom hadft thou to love biic him? 
 Wbatliadll tliou to do, but to feck to him, and cleave to him, and en- 
 joy him ? Oh ! waft thou not told of this dreadful J^ay a thonfand times; 
 till the commonncHof thu Dodrine nndc thee w^ary ? How couldft 
 thou (light fuch warning'. ? and rage againft the Min-fter, and fay, he 
 preachech Damnation ? Hkd it no: been better to have heard and preven- 
 ted it, then now to endure it ? Oh now for one offer of Chrift, tor one 
 Sermon, for onv' day of Grace more ! But too late, alas too late ! Poor 
 carefcfs (inner, I did not think here to have faid fo much to thee ; for my 
 bufinefsis, to refredi the Samrs : But if thefe lines do fall into thy hands, x- 2 Tim. 4.1. 
 and thou vouchAfe the reading o.' them , I here charge thee * before God^ \. Ncc ignoro 
 and th Lord fsfus Chnjl, \H>ho JJja/i judge tij} qnkh^andthe deudat his ap- pl^'r '/y«e con- 
 pedringt^Midhis Kmgdomi that thou make hafte and g3t alone, and (et /^""^"^'^ '^j^'.j- 
 thy fclf (adly to ponder on thefe things : Ask thy heart. \. Is this true, ?,' "/r"^JJ' ^Itji^y 
 or is it not ?. Is there fuch aDay ? and muft I (-^^ it ? Oh what do I then? tt^^ nmgU op- 
 Why trifle I ? Is it not time, full time, that I had made fure of Chrift and tare quam ere- 
 comfort long ago ? fhould I fit ftill another d.iy, who have loft fo many? '^'^'"'^ • ^'^falunt 
 Had I not that Day rather be found one of the holy, faithful, watchful ^''"""^"'^m' 
 Chriftians, then a worldling, a good- feilow,or a man of honour ? Why ad'f!!ppiiaa7e- 
 fbould I not then choafe it now ? Will it be beft then, and is it not bcft parari. Uuo- 
 now ? Oh think of thefe things I A few lad hours fpent in ferious fore-«*n<w error au- 
 thoughts, is a cheap prevention. It's worth this, or it's worth nothing. ^''^"\ ^nfeculo 
 Friend, I profefs to thee, from the word of the Lord, Thar of all tliy«ff„j'/r''^''y 
 fweetfins, there will then be notliing left, butthefting in thy Confci- DcipatLn^t 
 ence, which will never out through all Eternity ; except the bloud of wAxjma j Cu- 
 Chrift believed in, and valued above all the world, do now, in this day ]n^ quuntum 
 of grace, get it out. Thy iin is like a beautifull Harlot, while fhe is young ».^J'^"^"^ t'^^- 
 and frcfh, (he hath many followers : but when old and withered, every \t"j^jl'lmc^^' 
 one would (hut their hands of her ; fhc is only thc\r ihame ; none would MinucFalix 
 know her : So will it be with thee • now thou wilt venture on it, what Oiiav.p.^^6. 
 ever it coft thee: but then, when mens rebellious wayes are charged on "* HcaraHea- 
 their f. .uls to death ; * O that thou couldft rid thy hands of it I O that j')^"„^f^, 'T^ 
 thou couldft fay. Lord, it was not I! Then Lord, When faw we thee rlmn'am'jn 
 hungry, naked, ifnprifoned ? How fain would they put it off? Then fin ttconjfe/lu viva- 
 Will be fin indeed j and Grace wift be Grace indeed. Then fay the fool- rms.siuogitanr 
 
 uum tanquam 
 allquUinpeilui uitintMrnin^iccye Poffit^ ^potejl. Qiad enim prodeji ab homim aliquid effc feaetum? 
 Mihjl Deo claufum. Irttereft animit mjlrh., <[j cogitationibw mcdm jntervenit. Scnec. Epiji. ad Luc. S?, 
 pag. 711. Tom. 2. Which words Zwin^Z/w repeating, cals him, Virum fanHiJfimum. Tom.oper. a-- 
 pag. 1 18. Delar. de pec. orig, 
 
 K :; i(h 
 
54 ^^^ Saints Evnlafitng Reft, Chap.j 
 
 i(h Virgins, Give us of jour oji, for our L^mfs are cut : Oh for fome o 
 your faith and holinefs, which wc were wont to mock at ! But what's 
 the anfwcr, Qobny for jour felves ; Uv have little enough : ^ould'^e 
 hdd rather much more. Then they will be glad of any thing like Grace: 
 And if they can but produce any external familiarity with Chrift, or 
 common Gifts, how glad are they ? Lord, we have eat and drunk 
 in thy prefence, Prophefed in thy Name, cafl out Devils, done many 
 "^^onderfuH "^'ork^-^ we have been Baptized, heard Sermons, profefTed 
 Chriftianity : liut alas, this will not ferve the turn • He VriU prefefs to 
 them, Ineverk/terv you, "Depart from me, ye Worker j of iniquity. Oh 
 dead-hearted finner ! Is all this nothing to thee ? As fure as Chrift is true, 
 this is true. Take it in his own words : Aiat. 25.31. ^hen the S$n of 
 man fhall come in hit Ghry : and before him Jhall be gathered all Na- 
 tions ', and he fjall feparate them one from another , as a fyefherd 
 divideth his Sheep from the Goats : And he fluill fet the Sheep on 
 the right hand, and the Goats 00 the left : and fo On , as you may 
 read in the Text. 
 
 But why trembieft thou, O humble gracious foul ? Cannot the cnc- 
 a mies and flighters of Chrift before-told theirDoom,but thoumnft quake? 
 Do I make fad the foul that God would not have fad? Doth not thy Lord 
 loh.10.^2" know his own fheep, who have heard his voice and followed him? He 
 Gcn.7.1,25. that would not lofe the family of one Neah in a common deluge, when 
 Gcn.19.22. him only he had found faithfuU in all the earth : He that would not over- 
 look one Let in Sodcm ; nay, that could do nothing till he were forth : 
 t Pec. 2.9. vVill he forget thee at that Day ? Thy Lord kaioweth /?ew to deliver the 
 
 godly oHt of temptations y and to referve the unjufi- to the Day ef fudgment 
 to bepunifhed : He knoweth how to make the fame Day the greatcft for 
 terror to his foes, and yet the greateft for joy to his people. He ever in- 
 Mit.i 5. a tended it for the great diftinguilhing and feparating Day : wherein both 
 Pial. j6.ii,i2, LoveandFury (houldbemanifeftedto the higheft. Oh then, Let the 
 Pfal g8 - 8 9 Heavens rejoyce^the Sea, the Earth, the Flouds, the Hils j for the Lord 
 Pfal.97.8? ' ' Cometh to judge the Earth : fVith righteoufnefs pjall he judge the fVorld.and 
 Pfal. 76.8,9. the People "^ith Equity. But efpecially, Let Sien hear, and be glad, and 
 her children rejoyce : I'Or ^^hen God arifeth to judgment, it is to fave the 
 meek, of the Earth They have judged and condemned themfelves many 
 * a day in heart- breaking Confeflion, and therefore fhall not be judged to 
 iCor.n.^i. condemnation by the Lord : For thtre is no condemnation to them that are 
 Rom. 8.1. ,•„ chrifi fefus, Who Walkjtot after theflepj, but after the Spirit. And,^*'^* 
 
 Rom 3.19'. •^'*^ ^"^y ^^y ^^^"^ '" ^"'^ skargeofGods EleEi f Shall the Law? Why, 
 Rom- 6.14. fvbatfoever the Law faith, it faith to them that are under the Law ; but vfe 
 Rom.8.2. are not under the Law, but under Grace : For the Law of the Spirit of life, 
 
 which if in Chrifi Jefus, hath made us free from the Law of fm and death? 
 Rom. 5.1. ^^ ^^'1 Confcience ? Why we were long ago jufitfied by faith, and fo 
 Hcb.10.22. ^''f^ peace WithGod^ andhaveour hearts Ifrinkjedfrom an evil confcience? 
 
 4nd the Spirit bearing'^itnefs^ith ourfpirits, that ^e are the children of 
 
 God, 
 
Parti, The Saints Bverlapr^g Refi, 55 
 
 God. Jt uGodthAtjnJlifi'th, "(^cho P}a'l condemn ? ]f our Judge condemn Fcin.S.if. 
 MS not, who (hail ? He that faid to the adulterous woman, HAtbnowan ]c'1..8.ii. 
 condemned thee ? neither do Icondemtt thee : He wi 1 fay to us (more faith- 
 fully than Peter to him) Though allrtien deny thee^ or condemn thee^ 1 will ^'^'"^ M.3i« 
 not. ThoM haji confejjed me before men^ and I Will confefs thee before my ^^^^ ^^ 
 Father, and the Ann^els of Heaven. He whofc firft Commg was not ro » 
 condemn the Worid^ but th.H the Warld through h.m might bejaved ; I am Joh.5.1 7. 
 furc intends not his Second Coming to condemn his people, but thnt thej 
 throfigh him might be , avid He hath given us Eternal Life in Charter « 
 and fiticalready, yea, and partly in poffeilion ; And will he after that 
 condemn us? When hegaveus iheknavvledgeof his Father and himfelf, joh.170. 
 he gave us Sternal Liff j And he hath verily told us. That he that heureth Joh.5.24. 
 his Word, and belitvah c 1 him that /ent him, hath ever Lifting life, andjljall 
 not come into cendemnation, but is pa(fedJrom death to life. Indeed if our « 
 Judge were our enemy, as he is to the world, then we might well fear* 
 ]f the Devil were our Judge, or thcUngodIv were our Judge, then wc 
 (bould be condemned as Hypocrites, as Herccicks, as Schifmaticks, as 
 proud, or covetous, or what not? But our Judge is Chrifi W'ho died, Rom. 8.54,3^. 
 je4 rather >X'ho is rifea again, andm^kethreejHefl for us. For, /^ll power Mat. 28. 18. 
 i^ given him in Heaven and in farrh ; and alt things delivered into his Joli-i^.^. 
 hands : and the Father hath givey him /Authority to execute Jndge- }^^^'{'^l''' 
 ntent alfo, becauje he ia the Sonne of man. For though God judge the Tharchrifts 
 world, yet the Father ( immediately vvit^out his Vicegerent Chrift ) judging Povecr 
 iud^eth no man , but htth committed all fudzement to the Senne : according to 
 that all men fhould homur the Sonne, even as they honour the Father. "'^ numane 
 Oh what inexprcffible joy may this afford to a Believer ? That our »jj^^pj;^^''^jp"j°^ 
 Dear Lord, who loveth our Souls, and whom our Souls love, fliall piinirive fu- 
 bc our Judge? Will a msn fear to be judged by his deareft friend? prcmc; but 
 By a Brother ? By a Father ? Or a Wife by her own Hu»band ? Chrifti-^only the fu- 
 an. Did he come down, and fuffer, and weep, and bleed, and die for P"^^"'^ ^ele- 
 
 . sate ficrivecl 
 
 thee? and will he now condemn thee? Was he judged and condemned, power iscer- 
 and executed in rhy ftead J and now will he condemn thee hiraltlf? Did ra n, /?f«r Sco- 
 hc make a bath of his blood for thy fins? and a garment of his own rus ?/; /. 4 /c«f. 
 Righfeouficfj, for thy nakednefs ? and will he now open them to thy ^i'?-,?-^!)'. 
 (hame? Ishetlic undertaker for thy Salvation ? and will he be againft ^^ -C^^^^'^J 
 thee? Hath it coil him fo dear to fave thee? and will he now himfelf de- 
 ftroyrhee-' Hath he done the moil: of the work already, in Redeeming, 
 Regenerating,.\nd SmdifyingJuflifying.Preferving and PerfeAing thee ? 
 andwi!! henowundoall agpin? Nay, he hath begun, and will he not fi- 
 ni(h ? Hath he inu^cedcd fo long for thee to the Father ? and will he caft 
 thee away himfelf I L*^ all thefc be Hkcly, than fear, and then rejoyce 
 not. Oh what anunreafonabiefjnncisunbelief,thac will charge our Lord 
 with fuchunmcrcifulncfs and abfurdities ? Well then, fellow-Chriftians, , 
 Let the terror of that Day be never fo g''eat , furely our Lord can mean *^ 
 no ill to us in all. Let it make the Devils tremblc,and the wicked tremble; 
 
 buc 
 
56 The Saints Evcrlafiing Kcji, Chap. 5- 
 
 but it (hall make uj to leap for joy. Let Satan accufc us, we have our an- 
 Iwer at hand, our Surety hath diTcharged the Debt. It" he have not ful- 
 filled the Law, then let us be charged as breakers of it : It he have not 
 ^^ fuflfcrcd, then let us fuffer ; but if he have, we are free. Nay, our Lord 
 will make anfwer for us himfeif, thefeare mine, and (hall be made up with 
 Ifa. 53.5,8,10, my Jewels; for their tranfgreliions was I ftricken, and cut off from the 
 »!• earth; for them was I bruifed and put to grief, my foul was made an 
 offering for their finne, and I bore their tranfgredions; They are my 
 feed, and the travel of my Soul; I have healed them by my ftripcs- 
 I have juftificd them by my knowledge. They are my (heep; who 
 Joh.10.28. {}iai| taj^e them out of my hands ? Yea, though the humble foul be 
 ready to fpcak againll it felf, ( Lsrd, >^hert did We fee thee hftngrj, 
 and feed thee, &:c } ) yet will not Chrift do fo. This is the Day of 
 tt the Believers full JuAification. They were before made juft ; and citeem- 
 cd Jult; and by Faith juftified in L^w : and this (to fome) evidenced to 
 their confciences. Dutnow they fhallboih by Apology be maintained 
 Juft, and by Sentence pronounced Juft aftually,by the lively voice of the 
 t Obfcrv.Thit Judge himfeif ; 4- which is the moft perfed Juftification. Their 
 a comnlca: « Juftification by taith , is a giving tbera Title in Law , to that 
 ?urioi"from^°" ^P^'^^gV. and Abfolving Sentence, whichat that Day they (hall Adu- 
 all fmnc , is ^^'V receive from the mouth of Chrift. By which Sentence, their finne, 
 nor enjoyed which before was pardoned in the fenfe of the Law, is now perfeAly par- 
 till the Day doned, or blotted out by this ultimate Judgment, y^^. 3. 19. Therefore 
 °^ m'^'a ** ^^'' "^^y '^ ^^ called, The time of RefrefAng, as being to the Saints the 
 Bmgcfs of lu- pe'"fe<^'ng of all their former refre(hments. He who was vexed with a 
 ftification , quarrelling Confcience, an Accufing World, a Curfing Law, is foleranly 
 Left. 29. pag. pronounced Righteous by the Lord thejudg. * Though he cannot plead 
 258. Not Guilty, in regard of fad ; yet being pardoned, he (hall be acquit 
 
 ture 0^0^011- by f^i^ pi'^^'^l^f^^f'on of Chrift. And that's not all ; But he that was ac- 
 ly in this pri- cufed, as dcferving Hell, *is pronounced a member of Chrift, a Sonne of 
 vilcdge of lie- God, and fo adjudged to Eternal Glory. The Sentence of pardon, paft: 
 niiilion of * by the Spirit and Confcience within u?, was wont to be exceeding fweet ; 
 fninc, bur m j>y(. ^^is will fully and finally refolve the Qncftion ; and leave n6 room 
 
 others alio, r j l • ■ r ttt /i i. • u kt 
 
 makes the for doubting again for ever. We (hall more rejoyce, that our Names 
 complcatmenc are found written in the book of Life, then if men or Devils were fubjc- 
 and iLilricis of ded to US. And it muft needs affed us deeply with the f:nfe of our Mer- 
 them, t^oje «cy and Happineff, to behold the contrary condition of others : To fee 
 1iid2cment° moft of the world tremble with Terror, while we triumph with joy: 
 Ephcf. i.'j.\c To hear them doomed to everlafling flames, and fee them thruft into 
 4- Si- Hell ; when vve are proclaimed heirs of the Kingdom ; To fee our ncigh- 
 
 ^''"■'^•-^'^ bours that lived in the fame Towns, came to the fame Congregation, fate 
 Vat i"o 23' *" ^^^ ^^"^^ (c^iSj dwelt in the fame houfes, and were efteemcd more bo- 
 Mr. Burgefs 
 
 uli fup. "*" The fim before Faitli are forgiven : Not fo as that they arc not comnutted',but fo as if they 
 had not been comnii:ccd. Clem.Alexand^Sttomit.l.^. 
 
 nourable 
 
Part I. , The Saints E^uerlafiing Rejl, 
 
 ^^^' 
 
 nourablcin the world than our felves ; To fee them now To differehced 
 from us, and by the Searcher of hearts ecern:;lly fcparatcd. This, with 
 the great roagniticence and drcadfuliiefs of the Day, doth the Apoftle 
 pathetically cxprcfs in 2 Tif;?/ 1.6,7, 8,9, 10. ^^ ^ Righttom Wir/? God to 
 recommence tribulation to them that trouble jou i and to yon W'ho are troH- 
 bled.Rcfi \\'ith w ; ft'/;f« the Lord f:fnsfj^li be rcvedUdfiom Hexven With 
 hii wightj Angels^ i» fl.tmiag fire, taki/ig vengeance on them that l^iow 
 not God, ar.d obey net the ^cfpel of cur Lord fejns ChriJ} ; ^ho /hall be 
 fUniOjed With everUjH»g dejiru^ion from the prcfence of the Lord, and 
 frorrf the Glorj of his power, &c. And now is not here enough to make 
 that Day a welcome Day, and the thought? of it delightful! to us? But « 
 yet there^smore. -jWe fnall be fo farrc from the dread of that Judg- 
 ment , that our felves fhall become the Judges. Chrift will take his 
 people, as it were, into Commidion with hire; and they (hall fit and 
 approve his Righteous Judgement. Oh fear not now the reproaches, 
 fcornsandcenfuresof thofe thatmuft then be judged by u?; Did you « 
 think, Oh wretched worldlings, that thofe poor defpifeJ men , whoin 
 you made your daily derifion, fhould be your Judges ? Did you believe 
 this, when you n^de them fland as offenders before the Barre of your 
 Judgement? No more then /'//^/^ , when he was judging Chrift, did 
 believe that he was condemning his Judge ; Or the Jews, when they 
 were whipping, imprifoning, killing the Apoftles, did think to fee them 
 fiton twelve Thrones Judging the twelve Tribes of T/r^-zf/. Do jctt not i Cor.5.2,3. 
 know {{2i\d\ Panl) that the Saints (hjll judge the World? Nay, Knoiv 
 j/oM net that We f jail judge Angels ? Surely, were it not the Word of « 
 Chrift that fpeaks it, this Advancement would feem incredible, and the 
 Language arrogant. Yet even Henoch the fevcnth from Adam, prcphefed 
 of this, faying. Behold the Lord cometh With ten thoufand of his Saints^ 
 to execute fudgment upon 4II, and to convince all thstt are ungodly among 
 them, of all their ungodly deeds Which they have ungodly comnnttcd i and 
 of all their hard fpeechos, Which ungodly finners have Jpike a7ai:vjt him, 
 fude 14. Thus (hall the Saints be honoured, and the Righteous h.tve dsk- 
 minion in the Morning. O that the carelefs world Were but Wife to confi' 
 der this, and th.it they Wouldremimber thij later e^.d ! That they would 
 be now of the fame mind, as they will be, when they (hall fee the Hea- rulp.i'. 
 venspifsaivayWithanoife, and the Elements mdt Viuth fervent heat] the IDciit.^z.^c. 
 earth affo, and the Works that are therein to be burnt up I 2 Pet. 3. 10. 
 When all (hall be on^rc about their ears, and all earthly Glory confu- 
 med. Forthe Heavens and the SarthWhich are now , are refer ved ttf.to 
 fire againfl the Day of judgment, and perdition of ungodly men, 2 Pet. 
 3- 7- But alas, when all is faid ; The Wicked Will do n-ickedl}- -^ a-rid none 
 of the Wicksd f J ill under fland ', 'But the WifefiaHunderfiand, . llejoyce, I^an.12.10. 
 therefore, O ye Saints ; yet watch,and what you have, hold faft till your 
 Lord come, Revel. z 25. and ftudy that ufeof this Dodrine which the 
 Apollle propounds, 2 Tet. i.ii^iz. Seeing then that all thefc thir-gs fjall 
 
 L be 
 
58 The SAJnts EvcrUfiing Refi. Chap.5. 
 
 he dijjolved, what mAnner of ftrfons ought ye t^hein all holy ccHverfatioM 
 and godlinefs ? Lookjtjg for^ dnd hjtfiingtc the coming cf the djtj of God*, 
 yvherein the Heavefjs bei»g on freJhjU^e diffolved, and the Elements ntelt 
 with fervent heat. Buc go your way, keep clofe with God, and wait 
 till your change eome, and till this end be; For jou/haU Reft, and Jland 
 i iff the Lot at the end of the days, D*n. iz. 1 3 . 
 
 SECT. IV. 
 
 f- n »-T^He fourth Antecedent and highcft ftep to the Saints Advanccmenr, 
 , Oiiri'olcmn A '^» Their fulemn Coronation, Inthrqnizing, and receiving into the 
 Coronarion. * Kingdom. For as ChrilV, their Head, is anointed both King and Pricft : 
 Rev.) .5. So under him are his people made unto God both Kings and Briefis (for 
 
 Prophecy that ccafcth) toRcigVj andtoofferfraifes for ever. Rev. 5.10. 
 The Crown of Right c on fnefs. Which Wof laid up for them, fhall by the Lord 
 the Righteous ff^dge be given them at that Day, 2 Tim. 4. 8. They have 
 F;c/.2.io. been fuithfull to the death, and therefore fhall receive the Crown of Life : 
 
 And according to the improvement of their Talents here, fo fhali their 
 Rule and Dignity be enlarged, Mat.i'^.zi^z't,, So that they arc not 
 Rev.3.21. * dignified with empty Titles, but real Dominions. For Chrift will take 
 them andfet them down "^ith himfclf in his own Throne ; and \idill give 
 them Power over tke Nations, even as he received of his Father^ Rev. 2. 
 26, 27, 28. And^i'ill give them the Adorning Sturre. The Lord himfelf 
 wir give them pofreflion with thefc applauding expreflions ; fvell dene, 
 good and fait hf nil Servant, then hafi been faithfull over a few things, I 
 VpHI maks thee Ruler over many things ; Snter thou into the joy of thy Lord, 
 Matth. 25.21,23, And with this folemn and blefled Proclamation (hall 
 hclnthrone them ; Come ye bleffed of my Father, inherit the Kingdom 
 prepared for you from the foundation of the world. Every word full of 
 * Life and Joy. [_ Ctme ] This is the holding forth of the golden Scepter; 
 to warrant our approach unto this Glory. Come now as necr as you 
 will ; fear not the Beihfhemites judgement : for the enmity is utterly 
 taken away. This is not fuch a \_Come'} as we were wont to hear : Come 
 tJike up)f,yr Crofs, andfoliorv me ; though that was fweet, yet this much 
 et more. [] Te Bltffed ] B'efied indeed ; when that mouth fliall fo pro- 
 nounce us: For though the world hath accounted u^'accurfed, and we 
 have been ready to account our felves fo; yet certainly thofe that he 
 bltfil'th are bleffj'd : and thofe whom he curfeth, only, are curfcd ; and 
 his BKlTing fhall not be revoked : Buc he hath blefTed us, and we fhall 
 abcblcffed. [^Of rry Father j Blefr!d in the Fathers Love, as well as the 
 Sonnes : for they are Ooe : ThcFaiher hath reftified his Love, in their 
 Eledion, Donation to Chrift, fending of Clu-ill, accepting hi? Ranfom, 
 d^c. as the Sonne hathalfo telliificd his. [^ I»herit'^ No longer bond- 
 *'men, nor fervants only, nor children uader age, who differ not in pof- 
 
 fcifion. 
 
paitl. The Saints Ever lajling Re fi, jp 
 
 Tcfllon, biu only in tide from fervants : Buc, Now .wc are /j^^-j of the 
 Kingdom, Jam. 2. 5. Coheirs With Chrift. [_The Kingdom ] No Ids {»Cal 4.i,5,'<,7, 
 than the Kingdom? Indeed to be King of Kings, and Lord of Lords, is 
 our Lords own proper Tide: But to be Kings and Reign with hi n, is 
 ours ; The fruition of this Kingdom, is as the fruition of the hght of the 
 Sunne, each have the whole, and die reft never the lefs. {_ Prepared for ee 
 yoH\ God is the Alpha, as well as the Omega of our Blcflcdnefs. Eter- 
 nal Love hath laid the foundation. He prepared the Kingdom for us, 
 and then prepared us for die Kingdom. This is the preparation of his « 
 Counfel and Decree; for the execution whereof Chrill was yet to make 
 a further preparation [_forjofi'2 Not for Believers only in general, who « 
 without individual perfons are no body ; Nor only for you upon Condi- 
 tion of your believ.ng ; But for you perfonally and decerminately ; for 
 ail the Conditions were alfo prepared for you. [_ From the joundation of ^ 
 t je World 2 Not only from the Promifc after Adam's Fall, (as fome) but 
 .(as the phrafe ufaally fignifieth, though not alwaycs) from Ercrnityr 
 Thefe were the eternal thoughts of Gods Love cowards us j and this is ic 2 
 he purpofcd for us. 
 
 * But a greater difficulty arifcth in our way. In what fcnfc is our Iin-'^^^^ ^5 20 - 
 provement of our Talent, our welUdoing, our overcoming, our har- Rev.2. Si?'." 
 bouring, vifiting, feeding, (^c. Chrift in his little ones • alleged as a Ma::rh.25.34, 
 Reafon of our Coronation and Glory ? Is not ic the purchafed PoOeili- ^ 95- 
 
 on, andmeer fruit of Chriftsbloud? If every man muft be judged ac- afccr-c'^d "^ '^ 
 cording to his works, and receive according to what they have done in ciiap.7. Scd. 
 thcflefli, whether good or evil ; AndGod Will render to every man ac- 2. out of 
 cording to his Deeds, Rom. 2. 6,7. and give eternal Life to men, if they ^J^^'^f^\['} 
 patiently continue in well-doing, and give right to the Tree of Ltfe,/?^^/. judtm 
 22.14. and entrance into the City, to the doers of bis Commandment?; Vvattlvm\^^ 
 and if this laft Abfolving Sentence be the corapleating of our Juftificati- gn fou ]urk 
 on, and fo the dcers of the Law be fuftified, Rom. 2. 13. Why then, cbtinet^ fpro- 
 what's become of Free Grace ? of Juftification by Faith only ? of the fo!e '^^/i^^"^ eji 
 Rightcoufnefs of Chrift to make us accepted > Then the Paoifts fay right- I'T, '" '^^^ 
 ly, That we are righteous by our perfonal righteoufnefs,and good works p.y prxcaics 
 concur to JqtUfication. idoncosj id. 
 
 r. HV.wn prolan- 
 
 dum crit : Nimirum^ ms habuijje conclitkmmf(rJei'i<g)\tti.{-, fcilicetfidem. Itnquep'ofcrendacrunt in 
 medio rfcra ; pr^feftim Chnrit.itHy tanquam iliim conditicnir^ hoc f/f, fidci^ effcila atque argumenta de- 
 fnonfliativa., utvulgolequuntur Ipideriori. D.]o\'.Vhccv.s inThef. Salniur.W.i.jCrf^.34. Lege (^j Thcfin. 
 43i44i45. ofthacmoftfolidDifputeof Juftification. 
 
 A»fw. I did not think to have faid fo much upon Controveific; but <• 
 becaufc theDifficulty is vp'.y great, and the Matrcr very weighty, as be- 
 ing neer the foundadon, I have in another Book added to what is faid be- 
 fore, certain brief Pofitions, containing my thoughts on this Subfed ; 
 
 L 2. which 
 
6o The Saints Evnlapng Rcfi, Chap. 5. 
 
 which miy tend to the clearing of thcfc and many oihcrdifficulcies here- 
 abouts, to which I refer you. 
 
 But that the pl.iin conlhnt Language of Scripture may not be pervert- 
 ed or diiregardcd, I only premife thefe Advertifemcnts by way of Cao- 
 cicn, till thou come to read the full Anfwer, 
 tt 1. Let not the names of men draw thee one way or other, nor make 
 thee partial in Searching for Truth J Dillike the men for their iinfound 
 doftrine ; but call not dodrine unfound, becaufe it is theirs j nor found, 
 becaufe of the rcpure of the Writer. 
 . . 2. Knowthi?, Thatasanunli^^mbled Soul is farre apter to give too 
 
 H^okcr\ Yixl-'*^^^^^ to Duty and pcrfonal Righteoufnef?, thantoChnrt : So an hum- 
 courieof ju- ble, fdf-denying Chnftian is as likely to crre on the other hand , in gi- 
 (Ification , ving lefs to Duty than Chrift hath given, and laying all the work from 
 how ur Wi^lj liimfelf on Chrilt , for fear of robbing Chrift of the honour : and fo 
 Aiid rii' ft *much to look at Chrift without him, and think he fliould look at nothing 
 M:ai^ibcnx\. i" I'inil^^h*; that he forgets Chrift within him. As Luther faid of /)/f- 
 on Lukj^. 15, iinUhon's felf»denjing humility. Soli Deo oMfiiadeberitam ohfiindtc ijjjt' 
 14, and en rit, tit mthi plane videaturfAltem in hoc errare quod Chrijium ij>fe fingat 
 
 Mat.'-.ii.zvii loti^iH4 abe^e cordifnc cjHAin fit r ever a Certe nimii nullm in hoe efi 
 
 ^.?^^\'I-'%''' Philitpiu. He feconftantlvafcribesalltoGod , that to me he feems di- 
 t^.i4,i2.and rcctly to erre, at ieaft m this, that he feignctU or imagincth Chrilt to be 
 
 Mit. 10. 41. further off from his own heart, then indeed he is Certainly he is too 
 
 And Davcnant n>ijch Nothing in this. 
 
 rie7«/f/r;4 , * Our giving to Chrift more of the work than Scripture doth, or 
 
 jic^iiali raoft father our alcribing It to him out of the Scripture way and fence, dotn 
 fully aad lo- but dilhonour, and not honour him ; anddepref?, but not exalt his Free 
 lidly- Grace: While we deny the inward fanftifying work of his Spirit, and 
 
 -^■:i/r; ;if/n ao- cxtoll his free Juftification, which are equal fruits of his Merit, we make 
 'Ji'l^rnZm him an impcrfed Saviour. 
 
 (j) autern Obe- 
 
 dire Deo (^ Credere e/, ^ Cuflodire ejm prdiceptum'^ ^ hoc eft Vita hom'inU : Qiiemttdmodwm non 
 Cbedne D^-'o malum : ij hoc eft Mors ejw. Ircnaus adverf. H^refes^ lib. 4. cap. 76. * Take 
 Iised left thou love the Gofpel , bccaiii'e ic hath alwaycs glad Tidings , and thou canfl not 
 a!)ide rhe Precepts or Threatnings, becaufe they fpcak hard tilings to thee. There raay be a 
 Ciirnall Gorpdjcr, as well as a Vopifli Lcgalift. hlv.Burgefs of Jnllification, Left. 28. pag.2$5. 
 V'.ccmui^ Deurn jiidunxe fai:ndum opera •, ^«?it prout ilia fuerint^ vet bona-, vet mala , aut jitcrnam 
 x'nam confequemw., aut <£ternam damnntionem. Sed non inde fequitur opera Caufat eftenoftr^faluttt. 
 rct.Marc. in Rom. 2. pag. fmihij 83. 
 
 j^ 4 But to arrogate to our felves any part of Chrifts Prerogative Is 
 moftdefj^erare of all, and no Dodrinc more di'cdly overthrows the 
 Gofpel almoftthen.hatof Juftificationby the merits of our own, or by 
 
 . works of the Law. 
 
 And thys we have, ■ by the Line and Plummet of Scripture, fathoLi^ j, 
 
Parti. 
 
 The Saints Bverlaftwg Refl. 
 
 6i 
 
 this four- fold ftream, andfeenthe Chriftian fafely landed in Paradife; 
 and in this four-wheeled fiery Chariot conveyed honourably to his Reft. 
 Now let us a httle further view thofe Manfions, confider his Priviledg- 
 e$, and fee whether there be any Glory like unto his Glory; Read, 
 and judge , but not by outward appearance , but judge righteous 
 Judgemeat. 
 
 — ■ -^ ^ ■ ■ ■ ■ — • ~ " — ;t-- ■■■ — -■ " 
 
 GH A p. VI. 
 
 Thi^ "Refl mosi Excellent , difcoyered by 
 ^eafm. 
 
 SECT. I. 
 
 ^He next thing to be handled, is. The excellent properties 
 of this Reft, and admirable Attributes, which, as fo ma- 
 ny Jewels, (hall adorn the Crown of the Saints. And 
 firft before we fpeak of them particularly, let us try this 
 Happinefs by theRulesof thePhilofopher, and fee whe» 
 ther they will not approve it the raoft tranfcendently 
 Good: Notasif they wercafufficiencTouchftone; but that both the " 
 Worldlin<5 and the Saint may fee, when any thing ftands up in competiti- 
 on with this Glory for the preheminenee, Reafon it felf will conclude 2 
 againftit. Now, inorderof good , the Philofophcr will tell y oh, that 
 by thefe Rules you may know which is Bcft. 
 
 SECT. I. 
 
 '~T^Hat which is defi red and fought for it fclf, is better than that 
 
 U 
 
 •s. I. 
 
 which isdefiredfor fomcthing elfe : or the End, as fuch, is 
 better than all the Means. This condudeth for Heavens preheminenee : 
 All things arc but means to that end. If any thing here be excellent, it 
 is, Wauieit is a ftep co that : and the more conduciblc thereto, the more 
 excellent. The Salvation of our Souls, is the end of our Faith, our 
 Hope, our Diligence^ of all Mercies, of all Ordinances, as before is 
 proved: It is not for tbemfelves , but for this Reft, that ail ihcfeare 2Tinlj.V. 
 
 L 3 dclired 
 
 I Pet.i s,9. 
 
S2 The Saints EverUfting Refl, Chap.6. 
 
 defircd and ufei. Praying is not the end of Praying ; nor Preaching 
 the end of preaching ; nor Believing the end of Bolievinj^ ; Thefe 
 arc bur the way to hina^who is the way to this Rcll. Indeed Chrift him- 
 
 ]oh.i4 ^. " ^"^'^ '^ ^^^^ ^^^ ^^y ^^^ ^^^' ^^^^ ^^^"^ ^"^ ^^^ E"^ J Angularly de- 
 firable as theway, but yet more as the End. If any thing then that ever 
 you faw or enjoyed, appear lovely and defirable, then muft its end be io 
 much more. 
 
 SECT. II. 
 
 §2, 2. T N order of Good, the laft is ftill the Bcft : For all good tends to 
 
 * X Perfedion; The end is fti 11 the laft enjoyed, though firft intend- 
 
 ed. Now thij Reft is the Saints laft eftatc ; Their beginning 
 wasasaGrain of Muftard-feed, but their perfedion will bean eftatc 
 high and flourifhing. They were taken with Z)wz//Wfrom the flieep-fold, 
 to reign as Kings forever. Their firft Day was a day of fmali things; 
 but their laft will be an evcrlafting perfcdion ; They fowed in tears, but 
 pral.i25.5. they reap in Joy. If their profperity here, their Res fecund^, were de- 
 firable ; much more their ^e; «/r/wA', their final BlefTednefs. RsndeU' 
 
 ^f "/^?r- !"'' ^*^ ^^^^ ^ Pricft at Rsme, who would fall down in an Extafie, when ever 
 cap.de'catal.' hc heard thofe words of Chrift, Cea/umm^tum efi. It is finifhcd; but 
 p.i^'yS. obferving him carefull in his fall ever to lay his head in a foft place, he fu- 
 
 — CJ - 1 * 
 
 fpeAedthedifTimulation, andby the threats of a cudgel quickly recov- 
 ered him. But mc thinks the fore- thoughts of that Confuramation, and 
 laft Eftare we fpeak of, (hould bring a confidering Chriftian into fuch an 
 unfeigned Extafie, that he fhouldcven forget the things of the flefh, and 
 no care or fear Oiould raifc him out of it. Surely that is well, which ends 
 well; and that's Good, which is Good at laft : and therefore Heaven 
 muft needs be Good. 
 
 SECT. III. 
 
 §. 3 . 3 . A Nether Rule is this. That whofc abfence or lofs is the worft or 
 
 Jljl the greateft evil, muft needs it felf be beft, or the grearefl: 
 Good. And is there a greater lofs than to lofc this Reft ? If you could 
 * ask the Reli'cTs Souls that are fliuf out of if, they would tell you more 
 fenfibly^than lean. For as none know the iweetnefs like thofe who en- 
 joy it, fo none know the lofs like chole • hac are deprived of it. Wicked 
 '^ mcnareherefenilefsof thclo ', becaufe i.hey know not what they lofe, 
 and have the delights of fl''fr. mdfenfe to make them up, and make them 
 forget it; But when they (hall know it to their Torment, as the Saints 
 do to their joy, and \7.,en they fliall fee men from the Eaft and Weft fit 
 wi^.29. down v/ith Abrah^m^ Jfac.c and ^Acob m the Kingdom of God, and 
 
 themfclves 
 
parti. 'The Saints BverUfitng Refi, 6^ 
 
 thcmfelves (hue out ; when Ltiey fhall know both what they have loft, 
 and for what, and why they 1< It it, furcly there will be weeping, and 
 gnafliing of teeth. He that lofeth Riches, may have more ; and he that « 
 lofcth Honour, may repair it; or if not, yet he is not undone; He Mark 8.35. 
 that lofeth lite, may fave it ; But what becomes of him that lofeth God ? 
 and who,or what (hall repair his lofs ? We can bear the lofs of any thing « 
 below; ifwehaveitnot, we can cither live without it, ordie, and live 
 erernally without it; But can we do fo without: God in Chrilt ? As God etMar.(5.53. 
 gives us outward things, as auduaries, as overplus, or above meafure, 
 into our bargain; fo, when he takes them from us, he takes away our 
 fupcrfluitics rather than our necefHiries ; andpareth but our nails, and 
 toucheth not the quick : But can we fo fpare our part in Glory ? You 
 know whofe Qneltionit is, ivhat fijal-l it profit a man to \<'inne all the Mat.i5.25. 
 "^erUy andlefe his own Soul? Will it prove a faving match ? Or,what 
 JhaH a wan ^he for the ranfom of his Seul ? Chriftians, compare but 
 all your lofles with that lofs, and all your fufferings with that fuffering, 
 and I hope you will lay your hand upon your mouth, and ceafe your re- 
 pining thoughts for ever. 
 
 SECT. IV. 
 
 4. \ Nother Rule is this, That which cannot be given by man, or u. §. 4. 
 
 J7\. taken away by man, is ever better than that^which can ; and 
 then I hope Heaven will carry it. For who hath the Key of the evcrla- 
 fting Treafures > And who is the Difpofer of the Dignities of the Saints? 
 Who faith, Come ye B/(jfed, /tyiii go js Curfed ? Is it the voice of God, 
 orof meerman? If every good and perfeEl gift cometh from ahcve, from Jam.1.17. 
 the Father of lights, whence then comcth the gift of Eternal Light with 
 the Father? WhoTe priviledge foevcr it is, to be Key-keepers of the 
 Vifible Churches here below ; fure no meer man, but the Man of Sinnc, 
 will challenge the Keys of that Kingdom, and undertake to fliut out, or 
 take in, or to difpofe of that Treafure of the Church. We may be be- » 
 holdcntomeri, as Gods Inllruments, tor our Faith, but no further; 
 For, tt'W is Pa til, or ^ho is Apelh, hat Minifiers by \k'hom Xi^e believed, j Cor.a.j, 
 even as the Lord giive to every m:in? Surely, every ftep to that Glory, » 
 every gracious gift and ad, every Deliverance and Mercy to the Church, 
 (hall be fo clearly from God ; that his very Name (hall be written in the 
 fore head of it, and his excellent Attributes ftampt upon it, that he who 
 runs may read, it was the work of God ; and the Queftion may eafily be 
 anfwered. Whether it be from Heaven, or of men? Much more evi- 
 dently is that Glory the gift of the God of Glory. What? can man Deacfcere 
 give God? Or earth and dull give Heaven ? Surely no ! And'a? much is '^"'^'"'""f^; ^ 
 it beyond them to deprive us of it. Tyrants and Perfecu':ors may takeaj!,''' "°"/o? i>f 
 away our goods, but not our chief Good; cur Liberties uere, but not i\t^.6^^. ■ 
 
 that 
 
^4 The Sntms BverlaJltngRefi, Chap. 6. 
 
 f ri 
 
 Mortalia emi- ^^^^^ ^*^^ ^^ Freedom ? Our Heads, but not our Crown. You c-«n (hut 
 
 rent, cadmt •, usup in Prifons, and fliut us cue of your Church and Kin£dom j but 
 </erf/k;:r><;-, cjc'-inowrtiutus oucofHeaveu, if you can. Try in lower attempts: Can 
 
 /cH/jr, cx/.MM»> you deny us the light of the Sunne, andcaufcit to forbear its (hining? 
 
 mm, mpkn- q^^ ^ ^j^^. i.^flue^ces of the Planets ? or deny us the dew of Hea- 
 rer, Divjnorum J ' j i ^. j ^^ u i ^ n . V- 
 
 i/nd natura ejl. ^^" '^ ^'^ command the Clouds to (nut up their womb ? or itay th.e courfc 
 
 id.ibid. i>.54S. ^^ ^^^^ flowing ftrcams ? or feai up the pa(r3ges of tlie deep > How much 
 lefs can you deprive us of our God, or deny us the light of his Counte- 
 nance, or (top the Influences of his Spirit, or forbid the Dew of his 
 Grate to fail, or flay the ftreams of his Love, and (hut up his over-flow- 
 ing, ever-flowing Springs, or feal up thebottomlefsdcpth of his boun- 
 ty ? You can kill our Bodies ( if he permit you ) but try whether you 
 can reach our Souls. Nay, it is not in the Saints own power, to give to, 
 or take away from themfelves this Glory. So that according to this Rule, 
 there's no ftate like the Saints Reft. For no man can give this Reft to us, 
 and none can take our Joy from us, ^c/?. 16.22. >» 
 
 SECT. V. 
 
 n c ^' 5- A Nother Rule is this, That is ever better or beft, which maketh 
 de'xitdbma "' -^^ the Owner or polklTorhimfelf better or beft. And fnrc ac- 
 ^b):mle corn a cordmg to this Rule, there's no ftate like Heaven. * Riches, Honour 
 £licurcos pro- and Pleafure, make a man neither better nor beft : Grace here makes us 
 bavjt. » better,but not beft : That is referved as the Prerogative of Glory .That's 
 
 ^ our good, that doth us good, and that doth us good, which makes us 
 . rood: Elfeitmay becoodinitfelf, butnogood tous. External good 
 
 Urmr.a foelicita- '^ ^^ ^^^ grea^t a diitance to be our Happinels. It is not bread on our Ta- 
 re ^ vera tran- bles,but in our ftomacks that muft nouri(h : Nor blood upon our clothes 
 rinii!:Tatc fiuc- orskin, but in the liver, heart ard veins which is our Life. Nay, the 
 '"'""fj"' ^i**'^"^ * things of the world are fo farre from making the owners good, that they 
 rijj cjt quod pjQyp jiQt rhe leaft impediments thereto : and fnares to the beft of men. 
 ti Yclulkm^ni- R'ches and Hcncur do (eldom help to Humility ; bur of Pride they ccca- 
 hilqu'jd r«r/ur,jjfionaliy become moft frequent fomentors- The difficulty is fo great of 
 6; ^ ^^cv.te Dei conjoynirg Gracioufnefs with Greatnefs, that it's next to an impofTibi- 
 ^'^.^'fW'j f I'fy; and their con jundionfo rsre, that they are next to inconfiftent." 
 fur extra volu'v- ^^ '^^^'^ ^ ^^^^^^ taken up with Chrift and Heaven, when wc have health 
 tatanDci.^hluU and abundance in the world, is neither eaiie nor ordinary. Though Soul 
 cul.iH Mac.^. *snd Body compofe but one man, yet they feldom profper b§th together. 
 Tom.i.f.ii'j. Therefore that'iour chief gOod, which will do us good at the heart : 
 And that's our true glory that makes us all glorious within : And that tt^ 
 blcffcd Day which will make us holy and ble(red men : which will not o$- 
 ly beautifie our houfe, tait cjeanfe our hearts : nor only give us new Ha- 
 bitations.-, and new Relation?, but alfo new Souls, and new Bodies. The 
 '^ true kr.ovving living Chriltiancomp!air;S more frequently and more bit- 
 terly 
 
P^t I. the Saints EverUfiing Reji, 65 
 
 tcrly of che wants and woes within him, then withouc him. If you over- 
 hear his prayers, or fee htm in his tears, and ask hira. What aileth him ? 
 He will cry out more, Oh my dark undcrftandmg 1 Oh my hard, my 
 unbehcving heart ! rather than. Oh my diftionour, or. Oh my po- 
 verty I Therefore it is his defired place and ftate, which affords a 
 relief fuitablc to his ncceliidcs and complaints. And lurely that is oncly 
 this Heft. ^ 
 
 SECT. VI. 
 
 6\ A NotherRule is. That the Difficulty of obtaining, (Views the §. 6. 
 
 LJL Excellency. And furely , if you confider but what it coft " 
 Chrift to purchafc it ; what It eofts the Spirit to bring mens hearts to it j 
 what it cofts Minirters to perfwadc to it ; what it colhChfiftians, after 
 all this, toobrainitj andwhatit coftsmany a halfChriftian, that after Brndiccrcfofe- 
 all, goes without it ; You will fay, that here's Difficulty, and therefore batifacilem cjje 
 Excellency. Trifles may be had at a trivial rate : and men may have "'*^'"/^'*'''^ ^.''. 
 damnation farre more cafily : It is but lie ftill, and flccp out our daycs in ^ho,njr.,T^d\fe 
 carelefs lazincfs ; It is but take our pleafurc, and mind the world, and dai^is ochIm. 
 caft away the thoughts of Sinne, and Grace, and Chrift, and Heaven, Laerc./.4.t.7. 
 and Hell, out of our minds ; and do as the moft do , and never trouble -^^^ '^'t* dixit 
 our felves about thefe high things, but venture our Souls upon our pre- 
 fumptuous conceits and hopes, and let the vcffel fwimme which way it 
 will; and then dream, and wind, and tide will all help us apace to the "poij'imHf"de 
 gulf of perdition. You may burn an hundred houfes eaficr than build wmvirw cxdtate 
 one ; and kill a thoufand men than make one alive. The defcent is eafie, <l7 i^icovdia. 
 the afccnt not fo. To brine difeafes, is but to cherifli floth, pleafc the a^**"/^' ^-i} ^'^'. 
 appetite, and take what molt delights us; but to cure them will colt ^^^, 
 bitter Pils, loathfome Potions, tedious Gripings, abftemious accurate 
 Living; and perhaps all fall (hort too. He that made the way, and « 
 knows the way better than we, hath told us, // ^ narrow andflmit, and 
 requires ftriving j And they that have paced it more truly and obfcrvanc- 
 ly than we, do tell us, it lies through many tribulations, and is with 
 much ado paffed through. Conclude then. It is fure foracwhat worth 
 that muft coft all this. 
 
 SECT. VII. 
 
 7. /I Nother Rule is this. That is Beft, which not only fuppHeth ne- . 5-.7* 
 
 /jkceffity, bucaffordeth abundance. By neceility is meant here,"^v«'<'i«-^''F-' 
 that which we cannot live without; and by abundance, is meant, a more J'LJ-^ '"(,on'r«/- 
 pcrfcd fupply, a comfortable, not a ul'elcfs abundance. Indeed it is tt^.^Y-yJ/jy f^,,.. 
 fuitablc to a Chriftians ftaxe and ufe, to be fcanted here, and to have on- f«j/;.j/-.;f, n n 
 
 M ly 
 
 quilt rnortenti- 
 bm clauduntur 
 OLuHj nos dicere 
 
66 
 
 The Saints Evcrlajling Refi. 
 
 Chap.^. 
 
 xamca ycrfituo ly from hand to mouth: And that only in his corporal.but in his fpiritual 
 fathit.qKin ad- "'comforts ; Here wc muft not be filled full , thac fo our emptincfs may 
 kucampUm caufehungring , and our hungring caufc fceking and craving, and our 
 ^^^^^^^tcHbct craving tefiifie our dependancc, and occaiion receivir.g, and our recie- 
 TnUttii eji; ' ' ving occafion thanks returning, and all advance the Glory of the Giver. 
 jxnmfuu.m l\t- But when wc (hall be brought to the Well-head, and uniied clofc to the 
 k\\ ncn babct overflowing Fountain; we (hall then thirft no more, becaufe we fliall be 
 « empty no more. Surely , if thofe BlelTcd Souls did not abound in their 
 blefTtdncfs, they would never fo abound in prai fes. Such BlefTing, and 
 Honour, and Glory, and praifc to God, would never accompany 
 common mercies; All thofe Ailelfi'ja's are not furc,thc language of needy 
 men. Now, wc are poor, we fpeak fupplications : And our Beggars 
 tone difcovers our low condition; All our Language almoft is complain- 
 ing and craving, our breath fighing, and our life a laboring. But fore 
 where all this is turned into eternal praifing and rcjoycing, the cafe 
 muft needs be altered, and all wants fupplyed and forgotten. I think 
 their Hearts full of Joy,and their mouthes full of thanks, proves their e* 
 (late abounding, full of bleflcdnefs. 
 
 Hint quod 
 
 IH CsfufCf 
 
 cmne I'ifi- 
 b!h\ (ti{d\bih\ 
 cdcyabi'.c^gu- 
 Ihibik. tAn^ibi- 
 7e, fcnfibilc. 
 Gerfon. par. 
 Alpiiabtr. di- 
 V hi; amor is. 
 cap. 1 4. 
 Prov.i8. 23. 
 
 I 
 
 §8. 
 
 SECT. VII. 
 
 8. "f> E^fon concfudes that for theBcft, which is fo in the Judgement 
 XvoftheBefland wifcttmen. Though, it's true, the Judgement 
 ofimpcrfeft man, can be no pcrfed Rule of truth orgoodnefs; Yet 
 God rcvealeth this good to allon whom he will beftowit; and hides 
 not from his people the end they (hould aym at and attain. If the Holi- 
 eft men arc tlie Beft and wifcfl, then their Lives tell you their Judge- 
 ments; and their unwearied labor and fuflferings for this Reft, (hews 
 you they take it for the perfeftion of their Happinefs. If men of grcateft 
 experience be the wifeft men, and they that have tried both eftates;, then 
 furely it's vanity and vexation that's found below, and folid Happinefs 
 and Reft above. If dying men are wifer then others, who by the worlds 
 forfaking them, and by the approach of Eternity, begin to be undecei- 
 ved; then furely happinefs is hereafter, and not here; For though the 
 deluded world in their flourifhing profperity can blefs themfelves in 
 their fools paradife, and merrily jell at the firaplicity of the Saints; yet 
 fcarce one of many, even of the worft of rhem, but are ready at laft to 
 cry out with Balaam, Oh that I might die the death of the righte:m^ and 
 my laft end nti^^ht be like hu I Never take heed therefore what they 
 think or fay now ; for as fure as they fhall die , they will one of 
 thefedays think and fay clean contrary. As we regard not what a drunk- 
 en man fays, becaufe it is not he, but the drink ; and when hehath flept 
 he will awake in another mind; fo why (hould we regard what wicked 
 men fay now, who are drunk with fccurity and flefhy delights ? When 
 
 we 
 
part I. The Saints EverUpng Refi, 67 
 
 wc know beforehand for certain, that when they have flept the flecp of 
 death, at the furtheft, they Will awake in another nranae. Onely pity 
 the perverted undcrftandings of thefc poor men who are befide them » 
 fclres ; knowing that one ofthefe days, when too late experience brings 
 them to their right mL:xes, they will be of a far different Judgement. 
 They ask us, What are you wifer then your fore-fathers? then all the « 
 Townbcfides? then fach and fuch great men, and learned men? And 
 doyou thinkingoodfadnefs we may not wich better rcafon ask you, 
 What? are you wifer then Hfwof^ ? and Noah? iX^tn Abraham, If aac^ 
 Jacob, Samuel ? then David, and Solomon? then Mofet and the Pro- 
 phets? then Teter^ Taul^ all the Apoftles, and all the Sons of God, in 
 all Ages'an d Nations, that ever went to Heaven ? yea, then Jefus Chrift 
 hioafelf? Men may be deceived ; but we appeal to the unerring Judge- 
 ment of Wifdom it felf, even the wife All-knowing God, whether ^^^y Pfalm.84.10. 
 in hU Courts be no better then a thoufand el/ewhere ? and whether it be 
 not better be doer-keerpers there, thentodrvell intheTents of rvkkednefs ? n<^t>-n. 25,25 
 Nay, whether the very Reproaches of Chriji (even the fcornswebavc 
 from you for Chrifts fake and theGofpel) be mt greater riches then all 
 theJ^reafuresoftheiVorU? If Wifdom then may pafs the fcntence, you 
 fee which way the caufc will go ; and fVtfdome u jnftifitd of all her ^^^^^-^i-J?' 
 children^ 
 
 SECT. IX. 
 
 9 T aftly. Another Rule in Rcafon is this, That Good which contain- ^^ § 9. 
 
 JLeth all other Good in it, muft needs it felf be bcft And where do 
 you think in Rcafon, that all the ftreams of Goodnefs do finally empty Hji^rendum efi 
 themfclves? 1$ it not in God', from whom by fecret fpringstheyfinally C"'-^"T"''"^ 
 proceed? Where elfe do all the Lines of Goodnefs concenter? Are not all „5^"J[^r f^J/-^'^ 
 the fparks contained in this tire ? and all the drops in this Ocean ? Surely atdcievm i cm 
 the time was, when there was nothing befides God ; and then all Good «;^n pffit cl.fla- 
 was onely in him. And even now the creatures effenceand exiftence isaj/''i'"'"'^ ""'' 
 fecondary, derived, contingent, improper, incomparifonofhi*;, frho , J'^'o w /;oT- '*' 
 // , and fVas , and Jt to Come; whofeName alone is called I ayfm. dl .<> /.nhr.M 
 what do thine eyes fee , or thine heart conceive defirable, which is not fed hk rcHm^ 
 there to be had? Sin indeed there is none; but darcll^ thou call that""^-'''*' /r.i^rw. 
 good? Worldly delights there arc none; for they arc Good butfora.^^'^^'^J^'''^ 
 theprefent Neceflity, and pleafe but the brurifli Senfes. Brethren, ciumVamin 
 doyou fear loofmg or parting with any thing you now enjoy ; What ? humam m/ore 
 do you ficar you fliall want when you come to Heaven? ftiall you want ho/piurtcm / 
 
 ^ Hie anmin t.un 
 
 \n Equitem Romamm^ cuam in fervv.m potejl caderc. Q^id c(l equcs Rotnanus .<* /i«r lilerUnm? (tut fa x ;« .■' 
 ffomina ex ambitione aut ex injuria vdta. SubfiHre in C^ilum ex ai^gnlo licet-., E:>.wge modo^ i^ te cj/oc,-, dig- 
 nnrnfinge Dcoj fwges anrem non Auro^non argcnto. t^on p.teft ex hac rrateria irra^o Deo txpimifnnUu Se- 
 neca Epift. 3 1 .ad Luc. To 2, pag. 585. Who would chink thcfc were a Heathers words I 
 
 M i the 
 
^8 The Saints EnjerlafimgRefi, Chap.6» 
 
 j-Kccl.ii.i. the drops when you have the Occan?or thelichtofthcCandIe,whenYOU 
 
 •"Mir/sss iia^'f the Sun ? or the fhallow Crcatwe , when you have the pertcrt 
 ^ ji.fci:hiis ct Creator? Cafi thj bread pt pent he WMCrs^ar.d aft tr nrnnj dajs tho» JhAlt 
 
 faup.r SKi-.ttii find it. ^ Lay abroad thy tears, thy prayers, pains, boldly and 
 
 aucfitr:, ni':i\ unwcaricciv j a* God is true, thou deft but fcc them to ufury , and 
 
 l"/'!^-«/fw fl)altrcce>vean hundred fold. I Spare not , man , for State, for Ho- 
 
 clare tibi ]!"{jim: ^^^^' y '•'rL'ibour; If Heaven do not make amends for all, God hath 
 
 f^ h c muij deceived us ; which who dare once imagine ? Caft nway Friends, Houic, 
 
 lai'pcrem m; Lands, Liff, if lie bid thcc : Leap into ihe Sea, ns * /^frf-r , if hecom- 
 
 cjjejcntio.lta mand thee : Lorcil)y hfc, r.nd thou Oialt favciceverlaftingly ; when 
 
 ^''v'"!,/* A. ^^^^^ f''3f ^^^^d theirs, fli?ll lofe them cverlaftinply ; Veniureall, 
 
 tco.MeJyfum. ^^^, Upon »oods word and Prcmife; Theresa Day ot Kelt commg 
 
 jfK imnni ro- will iully piy for all. All the pence and the farthings thou expended for 
 
 gi qnaUcun-jne him, are contained, wi.h infinite advantage, in the mafTie Gold and 
 
 ''^^""'^^''-^'f'''' Jewels off hy Crown. When ///r.vrf;;^fr!iad oiven awav hisTreafure.and 
 
 i-unnnii!t.>!ri ti- ^''^'V asKCQ nim wlierc It was; he pointed to the poor, and laid, tn 
 
 hi da\:in.,iliH fcrinii^^ in my chefts. Af.d^'hen he went upon a hopeful expedition, he 
 
 (I'n relijuijje. gave awjiy his Gold ; and when he was asked, what he kept for himfelf. 
 
 Cut Suratcs-y he anfwers, fpem nja'orum c^ melioriim^ The hope of greater and 
 
 ■^";- "';?'!"', t»cttcr things How much more boldly may we lay out all and point to 
 
 iwnmunw de- "cavcn, and lay it is m jcyr/tin , in our Everlalhng treafurt ; and take 
 
 dcfk.mfi f)n: that hope of grenrcr and better thing'?, in ftcad ofall. Nay, loofcthy 
 
 lirv, te sj}i- fclfforGud, and renounce thy felf; and thou (hslt at that day find 
 '"/^; '^^^'''-^^'- j^rhy Cflf agiin in him. Give him thy (elf, and he will receive thee, upon 
 
 '^!%y7,nlibi the fame terms as i^orr^rt/ did his Scholar * ayEf chine j (who gave 
 
 r^ddc.m .juam himfclfto hisMafter; bccaufehehad nothing elfe) accipio .^ fed e^le^e 
 
 rt:<\';»;."Scnc.de /// /p tibi nnliurcm reddam cjuam accept : that he may return thee to ihy 
 
 Lcnef /.i.;i.8. felf better then he received thee. So then, this Reft is the Good which 
 
 p^i^lBs. containeth ill Oihcr Good in it. And thus you fee, according to the 
 
 ' Rules of Reafon, the tranfccndent Excellency of the Saints Glory 
 
 in the General. VVc (hall next mention the particular Exc^j-r 
 
 kncief. 
 
 *-^- 
 
 
 CHAP, 
 
Parti, The Saints BverUfiing Refl. 69 
 
 ^tf, r^, >^ !^^ U^Kr'. y^-/- .^^ ^T'^'S^' ^r> .-^, s^*'- j^- f^.- .^t- -^u ? ^^ 
 
 CHAP. VII. 
 
 The Excellencies of our '^eft\ 
 
 SECT. I. 
 
 n ''\J)^ Ec let us draw a little nearer, and fee more immediately 
 u'^.i^j^j from the pure- fountain of the Scriptures what fur'.hei' 
 Excellencies this Reft affordetli. And the Lord hide us 
 in the Clefts of the Rock, and cover us with the hands 
 of indulgent Gracc,while we approach to taXe this view: 
 and the Lord grant we may put off from our feet the 
 
 ftioes of unrcvcrencc aud ilefliy conceiving'-,whilc we ftand upon this ho- 
 ly ground. 
 
 SECT. I. 
 
 n ^ 
 
 I. A Nd firft , it's a moft fingular honour and orniiment, in the ftife « r ,'' 
 x*\of the Sants Reft, to be called the Pf^rch^fed Pcjje/JJon ; Thatit ('rJjoVrhe 
 is the fruic of the Bloudof the Son of God ; yc."^, the chief fruit; yea, the Love & blood 
 ■ end and perfedionofall the fruites & efficacy of th^t Dlood. Surely Loveaofchrifl 
 is the mort precious ingredient in the whole compofitior; and of all the whom wcfhal- 
 flowers that grow in the Garden of Love, can ther*-! be brought one ?*; j^,^^'? ^^] 
 more fweet and beautiful to the Garland, then this Bloud ? Greater ^y^ 
 Love then this there is not, to lay down the Life of the Lover. And to 
 'have this our Redeemer ever before our 'E\(.s, and ti e livclicft Senfe and John 15. i?. 
 fredieft Remembrance of that dying bleeding Love uill upon our Souls! ^ , ., 
 Oh how will it fil our Souls with perpetual Ravidiments ! To think thac^^Q bcar'thc 
 in the ftreams of this BlouJ, we have f.vam through the violence of the cuife which 
 world, the fiares of Satan, the feducemcnts of flefh, the carfe of the wasagainft 
 Law, the wrath of an offended God, therccufarionsofaGuilty Confci- usHowfhovslJ | 
 cnce, and the vexing doubts and fears of an unbelieving heart, and are t^, fe'buthy 
 parted through all, and here arrived fafely at tlie breft of God / Nowurakinc' that 
 we are ftupified with vile and fenflefs hearts^ that t-an hear all the ftory Dca-h which 
 of this bloudy Love, and read all the dolors and fuiferings of Love, ard thcCurfelay 
 hear all his fad complaints, and all with duinefs, andunaffcdcd. He IP- "^""^.'^"''^ 
 
 3 cries 
 
yo T'/'tf Sai»ts EverUfiw^ Reft. Chap.6. 
 
 Lord was the cries to us, BektU and fee. Is it ncthin£ to jou^ all je that fafe bj f Is 
 
 Redcmpcion gj^gyg ^ny [arrow Uks ftntomj ftrrovf f ( Lamem. i. 12. ) and we will 
 
 andbrhh ^^^^^^ ^^^ ^^ regard the dolorous voice ; nor fcarce turn afidc to view 
 
 dcattthcmid- the wounds of him who turned afide, and took u$ up to heal our 
 
 die wall of wounds at this fo dear 2 rate. But Oh then our perfedcd Souls will feel ai 
 
 partirioii was vrellas hear, and with feeling apprehenfioni flame again in Love for 
 brok«n down, ^ Love. Now we fet his pifturc wounded and dying before our eyei, but 
 
 tiks ^called"' ^^^ 8^^ ^^ "^ nearer our hearts, then if we believed nothing of what wc 
 
 how fhouli read. But then when the obftrudions between the eye and the undcr- 
 
 he invite us to ftanding are taken away, and the paflagc opened between the head and 
 
 himfdf, if he [he heart, furely our cyet will everlaftingly affed our heart : and while 
 
 were not Cru- ^,^ ^j^^ ^^-^^^ ^^^ ^yg ^^^ flain-revived Lord, and with the other eye car 
 
 only on ch'e loft-recovercd Souls, and tranfcendent Glory, thefe views will eternally 
 
 Crofsthat pierce US, and warm our very fouls. And thofe eyes, through which 
 
 men die wic h foUy and luft hath fo often ftole into our hearts, (hall now be iheCafc- 
 their Arms ^mentstolet in the Loveofour deareft Lord forever. Now, though 
 
 Atk^an^xJ. ti^le '^^ (hould ( as fome do ) travel to fernfalem, and view the Mount of 
 
 jncArna't. Vch'i. Olives where he prayed and wept ; and fee that Dolorous way by which 
 
 Hsc enim cvm hc bare his Crofs, and enter the Temple of the Holy Grave ; yea, if 
 ftt principalii (fy ^^»g (hould with Veter have ftoopcd down and fecn the place where he 
 
 UvCmu'un ^'^V. and'behold his Relidsj yet thefe bolted doors of fin and flefli 
 
 du^^aramAmT would have keptout the feeling of all that Love. But, (Oh! that's 
 
 nm piterat cch- the Joy ) WC (hall then leave thefe hearts of ftone and Rock behind ns ; 
 
 fcrri nifi per and the fin that here fo clofe befets us, and the fottifh unkindncfs that fol- 
 
 principde ^ j^^g^j U5 fg j^ng, (hall not be able to follow us into that Glory. But 
 
 re'dmpthni^^ we (hall behold, as it were, the wounds of Love, with eyes and heart! 
 
 propcccatifm- of Love for evcr* Suppofc ( a little to help our apprehenfions ) that 
 jTrii/rtt»<frt/?/9-"aSaint, who bach par taked of the Joys of Heaven, had been tranflated 
 
 'vkprindputn, f^om as long an abode in Hell, and after the experience of fuch a change, 
 
 facri6cuun vi/. 
 
 Meliice. ]of. Dc Voifin de Lege Divina. c. 8. p. 57. Lege & cundem Voifm Tlieolog. judaor. 1.2. c. 9. 
 pjg.295, 2;4. Sl^i'd mirHmJi caput pro membrif acceph CHvat'ioncm^quam rameninjcipfo non habuit necef' 
 fat mm i" Konnc ij in mcmbrU noflritfxpe pro unim infirmitatc altcri adbibctur curatio / Dolet caputs ^«r in 
 brachiofit coUiitUj diUntreiifs^^y fit in tibia; Itahodicfro tniui corpork putrcdine Cauterium qmddam 
 injixum efi in capite Chrifto. Bcrna. Scrm. 50.de tempore. Fatcfcat ergo mxror^ trijlitia fugiat ; elimiM- 
 tur dihr i rancor abfa'dat^ut Uceat vacare iy videre cum Moyf] vijlmem banc grandent', qualitur DcH4 in 
 v:in>'evirginii concipiatur ^ dccipiatur diabolm^ recifiatur perditum^ indebitHmaccipiatur ! fotum me tra- 
 hit aife^i")-, fed oratio deficit-. Dives ogitatio vocif paupertate confunditur. Bernard Serm. 2 4. in die Natal. 
 Hujd sjuc mcntcin cogitantk irnpinguat.^ Somen Jefu Mel in orcein aurc Melos^in corde Jubilui.Omnii cibm qui 
 non conditur bocf/ile^ infatuaim eji. Script urn qus non fuerit intcrltta oleo tantJi dcvctionk^ eji infipi din. 'Bern. 
 Scr. 2l.Non c.-fio we pr^i Istitia^ quia ilia Majejlaf mituram fuam natural me£ carnk t^fanguinti fubvelafj^ 
 trx mifcrnm in dixit i:'< i^ri^t fus^ non ad horam^fed in fempiternum includit; Fitjrater mew domintu meWf 
 Et timnan domini fi.itr:* vincit afi'eUw. Domine Jefu Chrifie ^ Libenter audio teregnantemincdlki 
 libjiitini Kaj\er,tcm in tcrrii--, libentiifime crucem, clavos t{j lanceam fuftineutem. Hac fiquidem effufio rapit 
 /iffcSlum m:um\ ij ijiorum mcmiria incalcfcit cor meum. Bernard. Scr. 25. in die Natal. For all the great 
 icc-raing differences among us about the GraceofChrift, it is fully agreed between the C<t/wnr/?^ and 
 Lutherans^ ( fair'n Hott-MnJ Sc guttulam quidemfalutk extra Dei gratiam in folo Chrifio Mediatore qujiren- 
 dam rjjf, if^c. Q^od in ipf^-, per (^^ propter ipfum folutti, non propter Merita fua, ponditi ^tcrndi gloria fint recep' 
 ti'/ucvm D:Hi in ipj'is non coram merit a^ fed fna dona coronaturHsfit. Hottonus dc To!cr.ChriAia.pag.$9.6o. 
 
 (hould 
 
Parti. The Saints Everitfiing Refi, 71 
 
 ftiould hive flood with Marj and the reft by the Crofs of Chrift, and 
 have feen the Blood and heard the Groans of his Redeemer? What 
 think you? would love have ftirred inhisbrcaft or no? Would the 
 voice of his dying Lord have melted his heart , or no? Oh, that I were 
 fenfible ef what I fpeak ! With what aftoniihing apprehenfions then, - 
 
 will Redeemed Saints cvcrlaftingly behold their Bleflcd Redeemer ? I ^t 
 will no: meddle with their vain audacious Queftion, who muft needs 
 know, whether the glorified body of Chrift do yet retain either the 
 wounds or fears. But this is moft certain, that the memory of it will be 
 asfrefli, andthcimpreflions ofLoveasdeep, and its workings as llrong 
 as if his wounds were flilJ in our eyes, and his complaints ftill in our ears, 
 and his blood ftill ftreaming afrefli. Now his heart is open to us, and 
 ours fhut to him : But when his heart (hall be open, and our hearts 
 open. Oh the blefled Congrefs that there will then be 1 What a pafli- « 
 onatc meeting was there between our new rifcn Lord, and the firft finful 
 filly woman that he appears to ? How doth Love ftruggle for expreffi- 
 ons ? and the ftraitncd fire (hut up in the breft, ft rive to break forth ? 
 * Marj I faith Chrift : Jlfafler I {niih Marj : and prefenrly (he ^ 
 dafp's about his feet , having her heart as near to his heart as her hands ^l^ ^ ^^'^ ^' 
 were to bis feet. Whatameetingof love then will there be, between 
 the new glorified Saint, and the Glorious Redeemer ? But I am here 
 atalofs; my apprehenfions fail me, and fall too(hort. Only this I ^^ 
 know; it will be the fiogolar praife of our inheritance, that it was bought 
 with the price of that bloud ; and the fingular Joy of the Saints to be- 
 hold the purchafer and the price, together with the po(reflion. Nei-a 
 ther will the views of the wounds of love renew our wounds of forrow : 
 He, whofe firft words after his Refurredion were to a great (inner, w^o- John 20.1 3. 
 w^«, why weepefi thou ? knows how to raife L^ove and Joy by all thofe 
 vjcws, without raiiing any cloud of forrow, or ft orm of tears at all. 
 He that made the Sacramental Commemoration ofhisDeathtobehis a 
 Churches Feaft, will furc make the real enjoyment of its ble(red pur- 
 chafe, to be marrow and fatnefs. And if it afforded Joy to hear 
 from his mouth, Thi^ is my Body ^hkhu given for yvtt^ znAThto 14 
 my Blood whUh'^xs fied for you-. What Joy will it afford, to hear. 
 This Glory is the frftit efnty Bodj and wj Blcud? and what a mer.ry feaft 
 will it be, when "dfejha/l drink of the fiuit of the Vi^'^ ff^w "^ithhim inthe 2Sam.25.i^, 
 Xiudcme of bis Father^ as the fruit of tiis own blood ? David would not a ^' 
 drink of the waters which he longed for, becaufe they were the blood of "^ Hanc Grati- 
 thofc men, who jeoparded their lives for them ; and thought them fit- ^rfichriftw m- 
 ccr to offer to God, then to pleafe him. * But we (hall vajuethefe falili!if'^^&c. 
 
 Hunc fequamur omnts : hnpu facYamcntQ^figmccnfenmuY. Hicmbk vitAviam aferit : bic ad Para' 
 difitm reduces facit : hie ad coelorum rcgna perducit. Cum iffo femper vivemm^ fafli per ipfumfilii Dei : 
 cwn ipfo exultabiniHs femper jpfuts >ruore reparati. Erimm ChrijJiani cum Chrijlo fimul glorioftj de 
 Deo Patre beati •, de perpetua 'uolnptate Utantes femper in cotifpefhi Dei^ <ly agentes Deo gratiof 
 femper. * Neque cnim poterit niJll^tM ejfe femper <;l^gratw^ qui cum marti fuijjet obnoxiiff, fiilns^ de Im- 
 mQYtal'natefecurw. Cyprian ad Dcojetrian. verbis ulcimis. 
 
 watery 
 
72 The SAtnts Everlafiing Reft, Chap. 7. 
 
 waters more highly, and yccdriiik them the more fweetly, beciufc they 
 are the blood ot Chrift, not jeoparded only, but (hed tor them. They 
 will be the more fweetand dear to us, becaufe they were fo bitter and 
 tt Dear to him. Ifthe buyer be judicious, we eftimate things by the price 
 ihey coft. If any thing we enjoy were purchafcd with the life of our 
 deereft friend, howhighly (hould wevaluett? Nay, ifaDying Friend 
 deliver us but a token otliis Love, how carefully do wc preferve it? 
 and ftill remember him when we behold it, as if his < wn name were 
 written on it? and will not then the Death and Blood of our Lord, c- 
 verlartingly fweeten our poflcfTed Glory ? Me thinks En^Und (hould 
 " value the plenty of the Gofpel, with their Peace and Freedom ac a 
 higher rate, when they remember what it hath coft. How much preci- 
 ous blood 1 How many of the lives -of Gods worthies , and our moft 
 dear Friends 1 befides all other coft. Me- thinks when I am with free- 
 dom Preaching, or hearing, or living, I fee my dying Friends before 
 mine eyes , whofc blood was died for this ; and look the more refpc- 
 ftively on them yet living, whofc frequent dangers did procure it. Oh 
 then, when wc are rejoycing in Glory, how (hall we think of the blood 
 that revived our Souls ? and how (liall we look upon him whofe fuffer-; 
 ct ings did put that Joy into our hearts ? How carefully preferve we thole 
 prizes which with greateft hazard we gained from the enemy? Go' 
 liahs fword muft be kept as a Trophic , and laid up behind the Efhod : 
 and in a time of need, 'David fays. There's none to that. Surely when 
 wc do divide the fpoil, and partake of the prize which our Lord fo 
 dearly won, we (hall fay indeed. There's none to that. How dear was 
 R I Sam. 18.4." ^^^^^^^^j iQYg jQ pavid^ which was rcftified by W gripping himfe/fofthe 
 Roh that was upon him and giving it David, and hU garments ^ even to 
 hu /word, and to his hove, and to hi4 girdU : and alfo byfavinghim 
 from his fathers wrath ? How dear for ever will the love of Chrift be 
 then to us, whoftrippedhimfelf, as it were, of his Ma jefty and Glory, 
 and put our mean Garment of flt(h upon him , that he might put the 
 Robes of his own Righteoufnefs and Glory upon us ? and faved us, noc 
 from cruel in jufticc, but from his Fathers deferved wrath ? Well then 
 Chriftians, as you ufe to do in our Books, and on your Goods, to 
 write down the price they coft you : fo do on your Rrighteoufnefs, 
 and on your Glory ; Write down the price, The pretiow ^Blood »f 
 
 dundiincyof Yet underftand this rightly; Not that this higheft glory was in 
 which merit * ftridteft proper fenfe purchafed , fo as that it was the moft immediate 
 C after latisfa- Effed of Chrifts death j We muft take heed that we conceive not of 
 twon thereby God as a Tyrant , who fo delighteth in cruelty, as to exchange mcr- 
 Fathers juiiice ^^^^ ^^"^ itnpes, or toGive a Crown on condition ne may torment 
 tor our debt 3 
 
 there is further a purchafe irade of Grace and Glory, and of all good things Ia our behalf. Mr. Hci- 
 lolds Lifcof Chriit, Pag.4Q2.iraiah 27.4. Lam. 3.55. Eze.iS. 23,32. 
 
 men. 
 
Parti. The Saints Everlafiing Reft, 73 
 
 men. f God was never fo pleafcd wichthefufferingsofche Innocenr, XQ.Nnne" '■ 
 much lefs ot his Son, as to fell his mercy properly for their fuffcnngs. Fu- bn„a ,ficJht e(l 
 ry dweileth not in him; nor doth he willingly corred the fons of raen,nor mns clmjVi , 
 take pleafure in the death of him chat dieth. Buc (he luffcrings of Chnftajp-';."^'^^,'" «^- 
 were primarily and immediately to fatisfie the jufiice that required blood, f^^';l^'^, ^,^^'"3- ^^ 
 and to bear what was due to the finner , and to receive the blow that tun'iuam injim' 
 (hould have fain upon him, and fo to reftore him to the life he loft, &: the memum prjid- 
 happinefs he fell from; But this dignity, which furpafTeth the tirft,i?, as it«P««"'P'«f'* 
 were, from the redundancy of his merit, or a fecundary fruit of his death. n'^^Jwi/ffa 
 The work ot his Redemption (o well pleafcd the Father, that he gave him mofiem chnjh 
 power to advance his chofen to a higher dignity then they fell from; and ejjc injlrumeii' 
 to give them the glory which was given to himfelf; and all this according ^•<"» nojhsfulw 
 to his counfel, and the good pleafure of his own will. ^'*' "^" "-'■'" 
 
 "^ den rationem 
 
 mcd'ti .' (l^^i autem itdlitur iU.im ejjl' mbu fumme amahilcm^ vcrum eji •■, fed fupppn Dei ordiney 
 qui earn ^ Jibi in f.taijicium ., ^ mbn in Kidcmpumtm conjhtuit. N m fi: prro intcUigitur aliquid 
 ejje bonum per modum objeHi : fcnfu^ cnim e/f , illud effe tale , (Ij fecmdum fe Jit ivr.abits : Cujuf- 
 modi nequaquam ej} tmrs Chrifti-,iicc cujufvii altcrinf. Gibieuf. l.a.ds Libwrt.c.22.Seft.i i.p.441. 
 
 SECT. II. 
 
 2. 'TpHe Second Peari in the Saint j diadem, is that Its free. Thii « 
 
 X feemeth as Pharashs fecond Kine^ to devour the former-^ And , ■ ("a 
 
 asthe Angel to "S^A^rfw, To mtetit veith a drawnfwordofafitilopVofi- mycnus. 
 Uon, But the feeming difcord, is but a plcafingdiverfKy compofed 
 into that harmony wh'ch conftitutes the Melody. Thcfe two attri- 
 butes Purchafed and Free, are the two chains of Gold which by their 
 pleafant twifting, do make up that wreath for the licads of the Pilh^rs in 
 the Temple of God. It was dear to Chrift, but free to us. Whenct^ ^'"^SS7-i7- 
 Chrift was to buy , filver and gold was nothing worth ; Prayers and 
 
 tears could nocfuffice : nor any thin? below his blood : but when we ,, 
 
 I 1 ■ £• I ' • .V I. • /-x I • -1 Ycr our crown 
 
 come to buy, the price is tain to jult notr.mg; Our ouyirg, isbotre- navtrulv be 
 
 ceiving : \vc have it freely without monj, and withoi.t price. Nor do teiaid ro be our 
 
 the Gofpcl-conditions make it lefs free ; or the Covenant tenor be- due-,fcr God 
 
 fore mentioned, contradid any of ihis. if the Gofpel- conditions had g'^Lxhuas 
 
 been fuch as are the Laws ; or payment of the debt r;qured at our t'rjte'^^^l^ 
 
 hands; the frcenefs then were more qutltionablc. Yea, if God had 4.7,8.'Ei!ti'c 
 
 faid to us ; [^ S inner ! , ;/ Jou will fat t- fie my jpifiiie btit for one of is not di;e as a 
 
 joHr ftns ^ I ^ull forgize y oh all the reji , ] it would have been a debt upon cur 
 
 hard condition en our part , and the Grace of the Covenant not fo ";5"tbi:ta 
 
 free , as our difability doth nccefTanly require. But if all the condition ftfuux^r or 
 
 be our cordial acceptation, furely we dcferve not the rame of Pur- upon rrou i.e. 
 
 chafers. Thankful accepting of a free £C<|uittai-;ce, is r,o paying of the So Folua;p 
 
 Debt. If life be offered to a condemned man, upon ccmdition that ^f/?-"^ -T'-^- 
 
 hc (hill not refufc the offer , I think the favour is never the lefsffec. !l'!^f ;/''[' , 
 
74 
 
 7he JSaints £verlafiw^ Rtfi, 
 
 Chap.7. 
 
 jjNiy, though the condition were, that he fhould beg, and wait bc- 
 fairh, Tluc fore he have his pardon, and take him lor his Lord who hath thus re- 
 rfinZ'!^Ku^w^ deemed him : And this is no fatisfying of the jufticc of the Law : 
 and F.t«//did "Especially when the condition is alfo given, as it is by God to all 
 nocrr.nncin hischofenj fiirely then here's all free : if the Father freely give the 
 1^'^u ^"j'" "^on, and the fon frtciy pay the debt, and if God do freely accept 
 that way of pa\menr, when he might have required it of the 
 Principal, and if both Father and Sonne do freely offer us the purchnfed 
 life upon thofc fair Conditions ; and if they alfo freely fend the Spirit 
 tocnab'eusto perform thofc Conditions, then what is here, that is not 
 free? Isnotevery llone tl;at builds tins Temple, free- Hone ? Oh the 
 everlafVing admirntion that murt needs furprize the Saints to think of this 
 ^ulum d'i/t'xe-«freenefs 1 Wliat did the Lord fee in me, that he fliould judge me meet for 
 r.irt^ fed eum fuch a State ? That I who was bjt a poor, difcafed, defpifed wre:ch , 
 (hould be clad in the brighrnefs of this Glory ? That I, a filly creeping 
 breathing Worm, fliould be advanced to this high Dignity ! That I, 
 who was but lately groaning, weeping, dying, fhould now be as full of 
 joy as my heart can hold 1 Yea, fliould be taken from the grave, where 
 
 Fairh and 
 Righreoiifncfs-, 
 £f nd D.'bitum 
 fibi locum i 
 DomirT) (ui ^ 
 comfa^i funt^ 
 a'^rerutit : 
 Hwia mn hoc 
 
 qui fro iffis 
 (!y pro nobk 
 tnortuHi cfi , 
 cVc. Eccaufe 
 they loved 
 
 but him thac 
 died, and 
 rofe for us 
 and them, 
 they went to 
 tix' place 
 N^hichwas 
 due to tlicm 
 
 not this word, \ ^gg rotting and {linking, and from the duft and darknefs where 
 I feemed forgotten, and here fet before his Throne 1 That I 
 fliould be taken with c^/cr^fr»w from Captivity, tobefet next unto the 
 King! and v/nh D^fiie/ from the Den, to be made Ruler of Princes and 
 Provinces ! and witii San/ fromfeekjn^^ -^JJ^^t to be advanced to a King- 
 dom ! Oh, who can fathom uiimea!urable Love 1 Indeed, if the proud 
 hearted, fclf ignoi'ant, fell-admiring Tinners fliould be thus advanced, 
 whothinknonefo fie for preferment as themfelves; perhapsin ftead of 
 
 cixmh ) from admiring free Love, they would with thofe unhappy Angels be difcon- 
 
 the Lord, with tented vet with their eitate. But when the fcif-denying, felf-accufing. 
 
 whom alfo - - -^ fc' . . . b» 
 
 they fuffered. 
 And Jgnat'ufi^ 
 another .'of 
 Jokn\ Dif- 
 ciples, doth 
 mofl frequent- 
 ly ufc the 
 
 pluafc of ( Worthy '\ and \ Defer v'mg ] as in the Tide to his Epiflle to the Romans^ he cals 
 them [worthy of God, worthy of Eminency , worthy of BlcHednefs, worthy of Praife, wor- 
 thy of Faith, worthy of ChaAity, grounded in Love and Faith, ^c. 3 And in tht Epiftle ic 
 feif, lie oft ufeth the famephrafe of himfcif f That I may be worthy to fee your face, as I much dc- 
 fireto deferve,'] andfoofthefpeaksof defevvinghis Martyrdom, even through, the whole Epiftie. 
 This was the language of this Apoftolical man : Yetnodoubthefpokeof Defcrving and Merit only 
 in an Evangelical, and not a Legal (cnfe. So TertulUan : Non enm cartm reftitutionem negavit^ ft com- 
 penfationem Mticedis oppofuit •, cum iffi Compcnfatio Debeatur, cui dijjolutio deputatur., fcilket carni. 
 Teru'llian. lib. de Anuna^ cap. 4. pag. Edit.Pamel 41 8. Sic idem Terrullianus lib.de Refarre^ione car- 
 7?K, cap. 16. ia£.'\\e. inqwf., Beriejicii Det*i fliberarej Debet. But all this is meant of a De^rfw/w ex 
 from'-j]'^ gratuito only. This is evident in the following fentence \ Quicquid omnino hotnini i Deo ;ro^>e' 
 Hum /?r^«e promilVum e/?, mnfilicn Anims., verum <^ carni fciai Dcbitum. TcrtuJlian. lib. de RcJHrre^, 
 cariiifi cap. 5. j[>^^.4c8. 
 
 Cod 
 
 humble Soul, who thought himfcif unworthy the ground he trod on, 
 and the air he breathed in, unworthy to eat, drink or live, when he fliall 
 be taken up into this Glory 1 Hcwhodurft fcarce come among, orfpeak 
 to the imperfed Saints on earth, bccaufe he was unworthy; he who 
 durft fcarce hear, or fcarce read the Scripture, or fcarce pray and call 
 
part I. The Saints EverUfting Refi, 75 
 
 God Father; or fcarcc receive the Sacraments of his Covenant, and all 
 becaofc he was unworthy I For this Soul to find it fetf rapt up into hea- 
 ven, and clofcd in the arras of Chrift, even in a moment 1 Do but think 
 with your feives, what the tranfporting, aftonifliing admiration of fuch 
 a Soul will be. He that durft not lift up his eyes to Heaven, but ftood a- 
 far off, fmiting on his breft, and crying, Lord, be mercifuU to me a firmer^ 
 Now CO lift up to Heaven himfelt 1 He who was wont to write his name 
 \fiBradford's'6v^\Q^ The UMthankefHll, the hard-hearted, the unworthy 
 fmner I And was wont to admire that Patience could bear fo long, and 
 Jufticc fuffer him to live : Sure he will admire at this alteration, when 
 he (hall find by experience, that Unworthinefs could not hinder his Sal- 
 vation which he thought would have bereaved him of every mercy. Ah 
 Chriftian, there's no talk of our Worthinefs nor Unworthinefs ; If wor- 
 thinefs were our Condition for Admittance, we might fit down with 
 S' JohH,^n<i weep, Beeaufe none in Heaven or Earth is found Worthy. But 
 the Litn of the Tribe of Judahis^'orthy, And hath prevailed' and by that 
 Title ntHJi Wtf hdd the Inheritance. Wc (hall offer there the Offering 
 that David refufed, Even praifefor that \^hich cofi tu nothing. Here our 
 Comraiflion runs, Freely ye have received. Freely j^ive : But Chrift 
 hath dearly received, yet Freely gives. The MaHcr heals us of our Le- 
 profie freely ; bat Gehazi, who had no finger in the Cure, will furcly 
 runne after us, and rakefomethingof us, and fallly pretend, It u his ^^.^ ^^^t n- 
 Mafiers pleafftre. The Pope and his Servants will be paid for their Par- Himifakm mn 
 dons and Indulgencics; But Chrift will take nothing for his. The Fees afcendunt con- 
 of the Prelates Courts wera large; and our Commucation of Penance fyit'tun:-, mfi qui 
 muft coft our purfcs deer ; orclfe wemuftbecaft outof the Synagogue, ^f>^y°^'^^P''}j^- 
 and Soul and Body delivered up to the Djvil. But none are (hut out of p"}iZe"k" fed' 
 that Church for want of money, nor is poverty any eye- fore to Chrift ; Dhini effe mi- 
 Anempty heart may barre them out, but an empty purfe cannot : His ''"^nV, qk?d af- 
 Kingdomof Grace hath ever been more confiftent with defpifed pover- ^t-ndunt.Pi-cfy. 
 ty, than Wealth and Honour: and Riches occafion the Difficulty of /"f-^'' ^'"'^^ 
 Entrance farre more, than want can do. Fer that W^hich « highly efrcem- de ingyat.c.A$. 
 ed amor.g men, is deff>ifed^ith God. And fo is it alfo. The poor of ihs Jam. 2. 5. 
 World, rich in Faith, ^ffhsmGod hath chofentobe Heirs of that Kingdom, i Cor.p,4,5,5', 
 \Yhii:h he hath prepared for them that love him. I l^cw the true Labourer ^ 
 it Worthy of hts hire^ : And they that ferve at the rlltar, f^iuld live upon 
 the Altar : And it is not fit to muzz,le the 0.x that trcadeth cut the ccm: 
 And Iknow it is either hellifh malice, or penurious bafenefs , or igno- 
 rance of the weight of their Work and Burthen, that makes their Main- 
 tenance fo generally Incompetent, and tbeir very Livelihood and Snbfi- ^ Lege Zv.'w\g- 
 ftcnce fo envied and grudged at ; and that it's a meer Plot ©f the Prince lium dc knc re 
 of darknefs for the divcrfion of their thoughts, that they mufi be ftudy- cmraCarahf. 
 inghow to get Bread for their own and childrcns momhs, uben they J{!„'^,^'5'7n' 
 (hould be preparing the Bread of Life for their peoples Souls. * But Ecdsfi.^jlp.Aj. 
 yiJt let me defire the right aiming Minifters of Chyft , to confider v/hat (^fajjitfi. 
 
 N 2 is 
 
 Tc,i r. 
 12,1 
 
7^ The Saints EverUfiing Heft. Chap.7. 
 
 inexpedient, as well as what is lawfull; and that the favingof one Soul, 
 is becccr than a thoufand pound a year ; and our gain, though due,is a cur- ' 
 Ted gain, which is a ftumblmg block to our peoples fouls: Let us make 
 1 Cor.9.18,19 x\\eVi-C£-Go\pc\ 4J /irt/e ifUrtheKfcme a»ii ch^rgrjihie , m u fojjfible. I. 
 Rom. 1 4.1^, liad rather never take their Tythcs while I live, then by them todeftroy 
 i5,i-,2u the Souls for whom Chrill died; and though God hath ordained, that 
 iCor'/iVVa thry Wrkich preach the gofpel, ffjo»ldltve of the Gvfpel ; jet I hud rather 
 fkjfer aU things, thjn hinder the Gofj'el : And it W'ere better for me to die, 
 Vcrf !<; then thxt any wjtnPfould make ihii mj ^/<"17'«^ Vid. Though the well 
 
 1 Tim. 5. 17. Jesding Elders be iVorr/i)- c/ double h^mur^ fjpen.-tfij the l,ihoriofu in the 
 TV<,rdar:d 'DtHriKc -^ yet if the nccefiity of Souls, and the promoting 
 I Cor. 4. 1 c, I -f, of theGofpel fiiould require it, J had rat her preach the Gcfpel in hunger 
 1 2. ^nd ra^s, th.^n rigidly contend for ^■'hat's my dne : And if 1 (hould do fo, 
 J Cor.p.i5. ytt, have I not Whersof toGlcry '^ for neciffiti is UidnpiK me, yea, hViC 
 ie time, if 1 preach not the Gosfel, though I never received any thing frMt 
 men. Ho.v unbcfeemingth? MeiTcngcrs of this Free Grace and King- 
 dom is ir, rather to lofe the hearts and fouls of their people, then to 
 lofe a groat of their due? And rather to exafpera^e them againll the 
 McfTigeofGod, than to forbear fomewhat of their Right ? and to con- 
 tend with them at Law, for the wages of the Gofpel ? And to makt the 
 glad Tidings, to their yet carnal hearts feem to be fad tidings, becaufe 
 ofthijbur.hen? This is not the way of Chrift and his ApolUes, nor ac- 
 cording to the felf-dcnying, yeeldmg, fiiffering Dodrinc which they 
 taug?it. Away with all thofcAftions that are againft the main end of 
 our Studies and Calling, which is to wipne Souls ; and fie upon that gaia 
 which hinders tlieg lining of men to Chriit. I know flefli will here ob- . 
 je(ft Nece/iities, andDiitruft will not want Arguments; but we who 
 have enough to anfwer to the Diffidence of our peop e, let us take home 
 fome of our anfwcrs to our felves ; and teach our felves firft, before we 
 teach them. How many have you known that God fuffcred to ftarve in 
 his Vineyard ? 
 
 * But tliis is our exceeding Confolation, That though we may pay 
 "1"^' 7T " ^^^ ^°^ Bibles and Book?, and Sermons , flnd it may be pay for our 
 Sir ut '' ^''"f'^om to enjoy and ufe them : yet a«. we paid nothing for Gods eter- 
 'jfiiliti effi- nil Love, and notliingfor the Sonne of Iiis Love, and nothing for his 
 ciatur^ imp- Spirit, and our G'r.trf and F^iV);;, and nothing for our pardon; fo wc 
 w, ([uui eii fh^ji p.^y nothing for our Ecernal Reft. We may pay for the bread and 
 X?^'(.'n'"^/f' /'- * ^^^^> lut we fhall not pay for the Body and Bloed, nor for the gicat 
 hifuTi i:,u;- t^'rtR5<^f the dvenant which it feals unto us. And indeed we have a 
 »cf;<r, quid valuable price to give for thofe, but for thefc WC havc nonc at all. Yet 
 
 cms mat) mfi 
 
 fuppa.ium Yccfderetur ? Auguft. EpiJl.icS. D^' tre omn'ino nihil ^r s:\umam. Q^id enim attuli b-^n'i 
 ut mi mifererif ^ <^y me iuf}'fica'-rs .^ Quid inm: invnifti nifi foU pcccata ? Tuum nihil aliud nifi 
 r.j» Ufa imm cre.ifli : cft'r.i ma 'a w.i qn^ deki ijli. Nm ego prior ad te exurrexi-, fed tu ad me excitan- 
 dumve.iijh. Auguft. £/nr. i. 7/1 Pal. 58. 
 
 thi« 
 
Parti. 
 
 Jhe Saints EverUJling Reft. 
 
 11 
 
 this is not all. If it were only for nothing, and without oi]r Merit, the* 
 wonder were gre?it • but it is n?ioreover againft our Merit, and againft 
 our long endeavouring of our own ruine. Oh, the broken heart that 
 hathknown thcdcfert of finne, doth both underftand and feel what I 
 fay ! What anailonilhing thought it will be, to think of the unmealu* «* 
 rable difference becwcen our defervings , and our receivings! between 
 the lUtc we fnould have been in, and the ftate we are in ! To look down 
 upon Hell, nnd fee the vati difference that Free Grace hath made betwixt 
 us and them ! To fee the Inhci'itance there, which we were born to, fo 
 different from that which we are adopted to 1 Oh, what pangs of Love 
 will \^ caufe wichin u?, to think, yonder was my native right, my de- 
 fcrved portion : Thofefhouid have been my hideous cries; my doleful! 
 groans, my eaflefs pains, my endiefs torment: Thofe unquenchable 
 flames I fViould have lain in; that never dying Worm fhould have fed 
 upon me : Yonder wa? the place chat finne would have brought me to ; 
 but this is it that Chnft hath brought me to. Yonder death was the wa- 
 ges of my finne ; but this Eternal Life it the Gift of (red, through Jefits 
 Chrifl my Lord. D>d not I negled Grace, and make light of the offers 
 of Life, 2Ln^ flight r»y Redeemers^ lood a long time, as well as yonder 
 fuffering Souls ? ))id I not let pafs my time, and forget my God, and 
 Soul, as well as they ? And was I not born in finne and wrath, as well 
 as they? f Oh, who made me to differ? Was my heart naturally any "f" •^'"'^ ""•^ 
 readier for Chnft than theirs ? Or any whit better affeded to the Spirits ^t/Lw''^^ 
 
 perfwafions? Should lever hive begun to love, if God had not begun u^utni a!i- 
 tomc? Or even been willing, if he had not made mc willing? Or ever (juan.-lo fate- 
 differed, if he had nor midemc to differ? Had I not now been in thofc 
 flames, if I had had mine own way, and been let alone to mine own 
 will ? Did I not rcfift as po-^verful means, and lofe as fair advantages as 
 they ? And (houlJ I not have lingered in Sodom till the fl.imes had ieized 
 on me, if God had not in mercy carried me out? Oh how free was all 
 this Love? and h''wfrce is this enjoyed Glory ? Doubtlcfs this will be 
 our Everiafting Admiration, That fo Rich a Crown fhould fit the Head 
 of fo vilea finner I That fuch high Advancement, and fuch long un- 'tur fapicn- f 
 fruitfulnefs and unkindnefs, can be the ftatc of the fame perfon I and that tja , verum 
 fuch vile rebellions can conclude in fuch moft precious Joyes 1 But no etiam ama- 
 thanks to us J nor to any of our Duties and Labours, much lefs to our ^'"' » ^^'^ 
 negledsandlazincfs; wcknow to whom the praifcisdue, and muft be {"l^i,^^"auodh- 
 given forever. And indeed to this very end it was, that infinite Wif- '^mm e/?, ve- 
 dOm did caft the whole Dcfign of Mans Salvation into the mould of rum /r pi'r- 
 
 fuadetuY. Non 
 enim omnium efi f\des^<fyc. kngv^di.deGrat.Chrifii^ cap. lo. Vnde cogmfdmus D^ cj]t\ cV utba- 
 num facer e velmus-, (If) ut bmum facer e laleanms. Fulgent. /;^. i. ad Monim. cap. 9. Multa Deus 
 fafit in homine bona., qu^ non facit homo : nulla vera facit homo^ qui non facit Deus-, ut facial hotmo 
 Auguft. lib. 2. ad Bonif. cap. 8- 
 
 antur , qua 
 futuYA Gloria 
 vjagnitudo , 
 «"« frilum pro 
 mhtitur , ve- 
 rum etiam 
 creditur <iy 
 jpcratur, nee 
 filum revela- 
 tur fapicn 
 
 N 3 
 
 PVR' 
 
7 8 The Saints EverUfiirig Rejl, Chap.7. 
 
 ^ PV RC HAS e and* FRSENES, that the Love and Joy of 
 
 conccir^of'rhc "^*" "*'S^^^ ^^ perfcfted, and thf HorK)ur of Grace raoft highly advan- 
 
 Antinmians.to ccd ; that tht thought oF Merit might neither cloud the one, nor ob. 
 
 think, due J 11- ftrud the Other; and that on thefe two hinges the Gates of Heaven 
 
 ftification and might turn. So then let {^DESERFED^ be written on the door 
 
 Salvation are ^^ j^ell , but on the door of Heaven and Life, VTHe FREE 
 
 given on Con- ^ ^ ^ ■^ • J 
 
 dition : ailong 
 
 as the Condition is, but (^Acceptance] and the Krcenefs excludeth all our Merit or Satisfadion. 
 The like may be faid of theCoadiional.tyof fmcerc Evangelical Obedience, to the continuance and 
 confummationot" our juftincationandtoourSalvacion. In both which points, I dcfire tliofe men 
 that will no: receive the Truth from mc, to receive ic from Learned rU:eus in 77;e/". Salmurknf. Vol. i. 
 jirf^.5.2 34. I will recice but two Thcfcs, whichcontainmoll thatismiilikcdin my Aphorifms. Thef. 
 57. Fide Jujlificamur •■> non tanquamfarte ali lua Jujliti£^ autopere quod [ho qHodam Pr(Uo <fy Merho Ju- 
 Jhficatiouein mbii impetret •, aur di^ofitionc anim£ ad iutrodM^Honem Jitfiitiji inhdrentif : Sed tanquam Con- ■ 
 ditme bxdcr'n gi .tri-c^ qa^in Dens k iwbU idcirco exigit^ loco CoKditmii Fosderit Legale Cqu£ nobif cantk 
 vitio faUa eji imp^ffibiinj quod ca nihil aliud fit^ quim Doni Jujiitis. in Chrijh Jcju per Evnngdium nobit 
 obl.tti Acceptation qua fit ex Dei p.t'h gratuito ut ilia Jujlitia mjlra fit. Mark, he faith { in Chri- 
 fl}'] for Chrift is firft Accepted, and fo Rightcoufnefs in and with him^ not the Gift without the 
 i'crfon. thef.^x. About JuftiScation by Works. Idipfttmfmajjehacrationc commodim explicabi- 
 tur. Cpponitur JuJltjicMtio Accufationi : i duabus autem Accufationibus prcmimur inforo divino (" in refc- • 
 fence to the Thrcatning and the Righteoufnefs of the two Covenants.^ Primum objicitHr nos ejfe 
 Feccatores^ hoc ejl^ reos violate Conditionis^ qua Foedere Legali lata efi. Deindc, obpcitio-y nos ejfe 
 Infidcles i hoc efl^ Non pr£jlitiJI[e Conditioncm Fxderif Gratis. : videlicet Fidem. Ab Ac cufatione prior Cy 
 fola Fide Jujhjicamu)\ qua Chrijii Gratiam iz^ JujYitiam amplcBimw. A poftcriore, Jufiijxiamur etiam 
 Operibus , quatenus iU Fides nftcnditur. Ad pojieriorem Jujiificationem ri^Jiciens Jacobus nffirmavit 
 Merito, ex Operibus Jufiificari hominem^ dj non ex Fide tantum. Pauius vcro rejpiciens ad Priorem., 
 fola Fide homwein fine Operibus Jujiificari, multk rebus vecejraria addixit. This is plain Truth. Jufl: 
 foalfo Dio^j'^^tf in his Annotations 00 y^?;?. 2. Ludovicusde Dieu^ PkiLCodurcus^ and our Mead-, fay 
 more for works \ thoug'i I bdievcthey meant orthodoxally. 
 
 SECT. in. 
 
 c , ^T^Hirdly, The third comfortable Attribute of this Reft, is. That ic 
 
 3. It is the « A is the Saints proper ^nd peculiar pofTcilion. It belongs to no other 
 
 Saints peculiar of all the fons of men ; not that ic would have dctraded from the great- 
 
 ncfs or frecnefs of the Gift, if God had fo pleafed, that all the world 
 
 (liould have enjoyed it : But when God hath refolved othcrwife, thac 
 
 it muli be enjoyed but by few ; to find our Names among that numbep, 
 
 muft needs make us the more to value our Enjoyment. If all S^Jft had 
 
 * bsen light, the JfraelUes fhould not have had the lefs j but yet to enjoy 
 
 that light alone, while their Neighbours live in thick darknefs , muft 
 
 #make them more fenfible of their Privilcdge. Diftinguiftiing, fepara- 
 ting Mercy afifedleth more than any Mercy. If it fhould rain on 
 « our grounds alone ; or the Sun (hinc upon our alone Habitations ; or the 
 bleliing of Heaven divide between our Flocks,arid other mens,as between 
 ^acQhs2iwd^Labans ', we (houJd more feelingly acknowledge Mercy, then 
 
 now, 
 
Parti. Tk Saints M'VirUfting Refi, yp 
 
 now, while we pofTefs the fame incomraon. Ordinarincfs dulleth our 
 fenfe ; and if Miracles were common, they would be flighted. If Phd" " 
 r*oh had paffed as fafely as IJrael, the R:d Sea would have been Icfs re- 
 incmbred. If the fir ft born of ^^jF/i/ had not been flain, the fiilt-born 
 of Ifrael had not been the Lords peculiar. If the reft of the world had 
 not been drowned, and the reft of Sodom and Gomorrah burned, the 
 favingof Ncah had been no wonder, nor Lets deliverance fo much talk- 
 ed of. The lower the weighty end of the balance defcends, the hijiher «• 
 is the other lifted up j and the falling of one of the Sails of the Wind- 
 Mill , is the occafion of the riflng of the other. It would be no extenua- « 
 tion of the Mercies of the Saints here, if all the world were as holy as 
 they ; and the communication of their Happincfs is their greateft defire; 
 yet it miglit perhaps dull their Thankfulnefs , and ditfcrencing Grace 
 would not be known. But when one fhall be enlightned, and another 
 left in darknefs; one reformed, and another by his luft enflaved ; it 
 makes them cry out with the Difciplc, Lord, '^'hat ii it, that th^ftW^ilt ^ 
 riveal thj felf to Hi, and not unto the Siperld? When the Prophet ^''^il*Luk 4*24^2^ 
 befentto one Widowonly of all that were in SantnrU, and to cleanfc 26^27.' 
 
 one NaamAn of all the Lepers, the Mercy is rqcre obfervable. Oil that „ 
 will furely be a Day of pallionate fcnfe on both fides, whsn two fjall be 
 in 4 Bed, a»d two ik the field, the one taken, and the other forfaken. For 
 aCIiriftian, who is confcious of his own undeferving, and ill dcfcrv- 
 ing , to fee his companion in linncperifhj his Neighbour, Kinfman, 
 Father, Motlier, Wife, Chiide, for ever in Hell, w^Jiile-^vc is preferred 
 among the BlefTed ! To fee other mens fins eternally piagued, while his "^ We fhall 
 are all pardoned 1 * To fee thofe that were wont to fit with us in the fame ^'^^^!*-' ^°°|5 "P* 
 Scat, andeac with usatthe fame Table, and joyn with us in the fame cvV/whohere 
 Duties, now to lie tormented in thofe flimes, while we are triumphing gazed on us 
 in Divine Praifes 1 That Zof muft leave his fons-in-law in the flames of foraii,i,c-, and 
 Stdom^ and the wife of his bofom, as a Monument of Divine Vengeance, fh^ ft^o" fr"i<^ 
 and cfcape with his two Daughters alone : Here is chufing, diftinguilhing P^'^Vj- ^J" • 
 Mercy! Therefore the Scripture feems to affirm. That as the damned «pgj.f^cut ion, 
 fouls (hall from HcII fee the Saints Happinefs, to increafe their own tor- fhall be then 
 ments ; fo (ball the blefled from H-ravcn behold the wickcds mifery, to recompenfcd 
 the increafe of their own Joy. And as they looked on the dead bodies a!^'^.'^ T'^uTJf' 
 ofChriftstwo Witnefles, flain in their ttreets, and they that dwell on |,fg S C^^ 
 the Earth refoyced over them, and made merry j and as the wicked here their lufFer- 
 behold the calamities of Gods people with gladnefs;: So fhall the Saints ings) Cyprian. 
 look down upon them in the Burning- Lake, and in the fcnfe of their own ^^ Demetrian. 
 Happinefs, and in the approbation of Gods juft proceedings^ they (hall §*2i.M33o 
 re Joyce and fing, Theu art right eow, Lord, ^hichart^ andwafi, and 
 pjdthe, beeaufe thou hafi tbtu judged : For thej have fhed, the blend of ' 
 Saints and Prophet fi, and thou hafi given them blond to drink^^ for they 
 Are ^orthj. tA lie lujn. Salvation, and G lor j, and Honour, and Power Rev.i(5.§ <?. 
 U our Cod', for true and righteeui are his judgments. And as the command Rev.19.7,2. 
 
 is 
 
8o The Saints EverUfting Refi, Chap.7. 
 
 ^s over Babylon^ fo will it be over all the condemned fouls ; Rejojce 6ver 
 Rcv.ia.ac ^^^y thou Heaven^ and je holy Apofihs and ^ri.vhctt\ for God hath aven^" 
 ^ edjtftonher. By this time theimpcnicencW": I-l willlcea reafon for the 
 Saints lingularicy, while they were on Earcli ; and will be able to anfwcr 
 their own demands, why mull you be more holy than your Neighbours, 
 even bceaufe they would fain be more happy than their Neighbours. And 
 why cannot you do as others, and live as the World about you? Even 
 becaufe they are full loth to fpeed as thofe others, or to be damned with 
 the World about them. Sincere fingularity in Holinefs, is by this time 
 known to be neither Hypocrifie nor Folly. If to be lingular in thac 
 Glory be fo defirabic, furely to be lingular in godly living is not con- 
 temptible. As every one of them now knows his own fore, and his 
 own grief, fo fhall every one then feel his own joy : And if they can 
 2 Chro.5.29. now call Chrift their own, and call God their own God, how much more 
 Pfa.57.6.& 35 then upon their full poffelljon of him > For as he takes his people 
 12.& 78.71. & for his Inheritance: fo will he himfelf be the Inheritance of his people 
 
 10.5. r 
 
 ^ for ever. 
 
 SECT. IV. 
 
 o . \ Fourth comfortable Adjund of this Reft is. That it is in the Fel- 
 
 4. It is a ReA -i^ lowfliip of the blelTcd Saints and Angels of God. Not fo finguUr 
 with Angels "will the ChnftJan "be , as to be folitary. Though it be proper to the 
 andpcrfed Saints only, yet is it common to all the Saints. For what is it, but an 
 Samis. Affociation of blefled Spirits in God ? A Corporation of perfected 
 
 Saints, whereof Chrift is the Head ? the Communion of Saints com- 
 u pleated? Nor doth this make thofe Joyes to be therefore mediate, deri- 
 ved by creatures to us, as here : For all the Lines may be drawn from the 
 Center, and not from each other, andyettheir Collocation make them 
 more comely than one alone could be. Though the ftrings receive not 
 ct their found and fweetnefs from each other, yet thcir<:oncurrencc cauf- 
 cth that harmony which could not be by one alone. For thofe that have 
 prayed, andfaftcd, and wept, and watcht, and waited together; now 
 to joy, and enjoy, and praife together, me thinks fhould much advance 
 Verijfimum their plcafure. Whatfoeverit will be upon the great Change that will 
 cencfji., Deum bg jn our Natures perfeded ; fure I am, according to the prefent 
 qui ju^^at Jibi^ temperature of the moft fandificd humane sffcdions, it would affeA 
 fl«e /rfnjr* « exceedingly : And he who mentioneth the qualifications of our Happi- 
 
 fuii : Hui hoc 
 
 verum arbittatitr-, earn fentetinfim awplelhtur 9poitet, fan^os nihil a/rare extm Deum: Amar? quidem 
 alia i, Deo, amare ilia iju.nfitnt extra Diuni •■, fed ita utAmorn illius Divjna Benitof^ non ea ({ux creatura- 
 rum propria-, prindpiumjit. Qjiifecu; defanihi exijlimnjiti^'fath ejje cenfet.t cos 4mare quxcunque arr,int^ 
 prcper Deiim^ etfiprdter^ extra Deuin., irrogantillh nonmcdiocremJHJHriarn : Non eniin patiur.lur Bi'ato- 
 mm mentes tctas in Do quicfcere ^ ahfcondi : Sed partem inde atjJrahunty aliqxid earum extra Deum vex- 
 (aricontendentes. Q\\i\t\xi.l.2.c.2'].\.']. p.'^^'\, ' 
 
 ncfs. 
 
Parti. The Saints EverUfiing Reft, 8i 
 
 ^ Socrates 
 Critoni vehe- 
 
 nds, of purpofe thac our Joy may be full, and makcth fo ofc mentian of 
 our conibciation and conjundion in his praifes.lurcdoth hereby intimate 
 to us, that this will be fome advantage to our Joyes. Certain I am of thisj ( 
 Fcllow-Chri(fians,that as we have been together in the labour,duty, dan- 
 ger and diftrcfs- fo fhali we be in the great reeompencc and deliverance ; 
 and as we have been fcornd and defpifed, fo fhall we be crowned and ho- 
 noured togcther-and wewbobave gonethroughtheday offadnefs,fhall 
 enjoy together that day of gladnefs : and thofe who have been with us in 
 perfecution and prif©n,(ha!l be with us alfo in that Palace of confolation. 
 Can the wilful! world fay, * If our fore-fathers and friends be all in Hell, 
 why we will venture-there too? and may not the Chriftian fay on better 
 grounds, feeing my faithful friends arc gone before me to Heaven, I am ^^clitcr 'juaJen- 
 much the more willing to be there too. Oh the bleffed day. Dear friends, «r/j,r^r;raw ;/>- 
 when we that were wont to enquire together,and hear of hcaven,and talk Jcjuafn r.cgh- 
 of heaven togcther,fliall then live in heaven togetherl When we who arc ^'''"'^^^ '".''''^ ^'* 
 wont to complain to one another, and open our doubts to one another, & pJy^^.Jll^^!^"^, 
 our fears ,whether ever we (hould come there or no, (hall then rcjoyce mkUab ipfo 
 with one another, and triumph over thofc doubts and fears 1 when we T^ndenubmfe 
 who were wont formerly in private to meet together for mutual edifica- /fii'tft't ;«fo/»-. 
 tion, (hallnowmoftpublikely be conjoyncd in the fame confolation ! J^^'".*" ^',^''"'. 
 Thofe fame Difciplcs who were wont to meet in a private houfe for J\!,\l^,^ ^^'J^^ 
 fear of the /(fVV J, arenowmetintheCeleftial habitations without fear : iUYAerunt: a-'' 
 and as their fear then did caufe them to (hut the door againft their mkos b'mdif' 
 Enemies : fo will Gods Juftice (hut it now. O when I look in the faces '^^^'^'^fn- invcm- 
 of the pretious people of God, and believing think of this day, what a f^'Jf/^^f'*\- 
 rcfrefting thought is it? (hall we not there remember^ think you, the ' amineliorcs.ne 
 pikes which we pafTed together here ? our fellowlhip in duty ^n^\r\ txvcflra quidcm 
 fufferings? how oft our groans made as it were one found, cur con- c^rfuctudine 
 jund tears but one (trcam, and our conjunddcfiresbut one prayer? ^'J"^y'^'i>"s-, 
 and now all our praifes fhall make up one ^nelody ; and all our v^s%llhoTcm 
 Churches one Church; and all our felves but one body ? for we dial! cjfii comrriiya' 
 bconeinChrift, even as he and theFather are one. ]i'struc, \vcmuiltt^''>NErafm. 
 be very careful in this cafe , that in our thoughts we look not for that ^^'^'•'- ''^- 3 ^» 
 in the Sain:s which is alone in Chrift, and that we give them not his own J"'^-""^- 
 prerogative; nor exped too great a part of our comfort in the fruition ' *' 
 ofthem: we are prone enough to this kinde of Idolatry. But yet he who 
 Commands us fo to love them now, will give us leave in the fame fub- 
 ordination to himfelf to love them then , when himfelf hath made ihcm 
 much more lovely. And if we may love them ,we fliall furcly re Joyce in 
 them ; for love and enjoyment cannot ftand without an anfwcrable Joy. 
 If the fore-thoughts of fitting down with, ^AhalMtn^ Ifnac^ facob^ " 
 and all the Prophets in the Kmgdome of God, may be our lawful Joy ; 
 then how much more that real fight, andadual poffifilior- ? It cannot 
 chufe but be comfortable to me to think of that day,whcii I fnal joyn vvi:h 
 Aiojes in his long, with Daviiim his Pfalms of praife 3 and wiiii all ihe 
 
 O reucemeJ 
 
82 
 
 The Saints Ever lap jig Refi. 
 
 Chap.7. 
 
 I', Jumiti 
 writtth in his 
 LfciOfa man 
 thJ' fo cftecni- 
 cd !iim,tlur he 
 diftticd up a 
 Turf, of the 
 ground where 
 he flood and 
 cai ryed ir 
 heme : how 
 rhen fhould 
 we love the 
 habicarion of 
 the Sainrs in 
 Lighc ? C Ey 
 this example 
 you may (ce 
 how worfhip- 
 ping of Saints 
 Rcliques, 
 Shrines, and 
 Images, was 
 brought in by 
 hnneft zeal 
 mifguided. ) 
 
 2Cor,5. \6. 
 
 redeemed in the fong ofthe Lamb for ever : When we fhall fee Henoch^ 
 walkmg with God; Nonh enjoying the end of his lingulirity ; Jofefh 
 of his integrity ; fob of his patience ; Ht^tkiah of his uprightncfs ; and 
 all the Saints the end of their Faith . Ii Will it be nothing conduciblc 
 •to the complcating of our comforts, to live eternally with '7'r/fr,P^w/, 
 Auftin ^ Chryfofitm , Jironty fVickJijfe, Luther y ZMtngliw^ Calvin^ 
 Beza, Bulli>iier , Zjtnch'iH^^ Paretn^ iHfcator^ Camero, with Hooper, 
 Bradf$rd^ Latimer, Glover^ Saunders^ Thiipot ^ w\tb Rei^KoUj, ivhi- 
 taker , Cartwright , Brij^htman , Bajrte , Bradpiavf , Bolton , BuHf 
 Hiiderjham, Pemble, Trvijfe, Anoes, Prejion, Sibbs f O f^Ucem di» 
 em ( faid only Grjntcw , ) quum ad illadanimorMm concilium p''0fi' 
 cifcar^ (y ex h£c turba & Colluvione difcedom 1 O happy day when 
 I fhall depart out of this crowd and fink, and go to that fame counfel of 
 « fouls 1 I know that Chrilt is all in all, and that itis the prefcnccofGod, 
 that maketh Heaven to be Heaven. But yet it much fwectcn- 
 eth the thoughts of that place to me, to remember that there arc 
 fucha multitude of my mofi dear and precious friends in Chrift; with 
 whom I took fweet counfel, and with whom 1 went up to the houfe of 
 God; ^ho talked \^>i[h me it the feur of God, and integrity of their 
 hearts : in the face of whofe converfations , there was written the 
 name of Chrift ; whofc fweet and fenfiblc mention of his Excellen" 
 cies hath made my heart to burn within me. To think of fuch a 
 friend died at fuch a time, and fuch an one at another time ; fuch 
 a pretious Chriftian flam at fuch a fight , and fuch an one at iuch a 
 fight (Oh what a number of them could I name 1 ) and that all 
 thefe are entered into Reft ; and we fhall furely go to them , but they 
 ihall not return to us. It's a Queftionwith fome, whether we fhall 
 know each other in Heaven or no ? Surely there fhall n« knowledge 
 ceafe which now we have;but only that,which implycth our iraperfeftion. 
 And what imperfedion can this imply ,^ Nay our prefent knowledge 
 (hall be increafcd beyond belief: It fhall indeed be done away , but as 
 the hght of candle and ftars is done away by the rifing ofthe Sun;which is 
 more properly a doing away of our ignorance then of our knowledge; 
 indeed we fhall not know each other after the flefh ; not by ftature, 
 voice, colour,complexion,vifagc, or outward fhape; if we had fo known 
 Chrift, we fhould know him no more : not by parts and gifts of learning, 
 nor titles of honour and worldly dignity; nor by terms of affinity and 
 confanguinity, nor benefits, nor fuch Relations ; notby youth, oragej 
 nor, I think, by fexe. But by the Image of Chrift^ and fpirituall relation, 
 and former Faichfulnefs in improving our Talcnts,beyond doubt, we fhal 
 know and be known. Nor is it only our old acquaintance : but all the 
 Saints of old ages, whofe faces in the flf fh we never faw, whom we (hall 
 there both know and comfortably enjoy. Z^r^fr in his laftfickncfs being 
 asked his judgment whether we fhall know -one another in Heaven , an- 
 fwcredthus: ^ItHd accidit tyidam ? nHnqHamiUe viderat £zam, &c. 
 
 fif.How 
 
part I. I'hi Saints EverUfiing Refi, 83 
 
 i,e. How was it with ••f e/rfw /■ He had never feen E^e : yet heasketh 
 not who fhe was, or whence (he came, but faith, (he is flefh of my flelh, ^ 
 
 ar.dboncof my bone. And how knew he that? Why, bemgfuU of j™^; ^j;^^"; 
 the Holy Gholt, and indued v/ith the true knowledg of God, he fo yi 
 pronounced. After the fame fort (hall we be renewed by Chnit in ano- 
 ther life, and we (hall know our parents, wives, children, &c. much 
 more perfedly then Adam d^A then know ^'^r. Yea, and Angels as 
 well as Saints, will be our blefled acquaintance and fweet aff ciates. We " 
 have every one now our o wn Angels, there beholding our Fathers face : 
 Andchofe who now arc willingly rainiilring Spirits for our good, will 
 willingly then be our companions in joy for the perfeding of our Aft.12.15, 
 good : And they who had fuch joy in Heaven for our converfl- Mac. iS.io. 
 on, will gladly rejoyce with us in our glorification. I think Chnlfi- Luke 16. 22. 
 an , this will be a more honourable affembly Jthcn you ever here Luke 15. 10. 
 beheld ; and a more happy focicty then you were ever of before. ^^ *^'^* ^* 
 Surely "Brool^^ and Pim^ and Hambdtn^ and fVhtte^ &c. are now mem- 
 bers of a more knowing , Hnerring, well ordered, right ayming, felf- 
 dcnying, unanimoLis, honourable. Triumphant Senace^ then this from 
 whence they were taken is, or ever Parliament will be. It is better be 
 door-keeper to that Aflcmbly, whither Tvoiff'e^ &c. are iranflated, 
 then to have continued here 1 he Moderator of this. That i« the true Par- ^'*^- J * 9-^3' 
 Itamentum 'Beatum^ the bleffed Parliament, and that is the only Church 
 that cannot erre. Then we fhall truly fay as ^David, I am a companion 
 of all tbtm that fear thee : when roe are come to AioUHt Sion^ and to the ^^ ,*^"^^' 
 City of the living God^the Heavenly ferura/em,a»d to an innuvierahle corr.m 
 fanj of Angels : to the Central A^emblj and Church sf the firji- born y 
 which are written in Heaven^ and to God the Judge of aH^ and to the Spirits 
 offujfmen madeperfe^, andttfefus the Mediator of the new Covenant ^ 
 and to the blood of Sprinklings We arc come thither already in refped 
 of title, and of earnefl and firft fruits- but we (hall then come into the 
 full poffellion. O Beloved, ifitbea happinefs to live with rhe Saints a 
 in their imperfeftton, when they have fin to imbitcer,a3 well as holinefs 
 to fweeten their fociety , what will it be to live with them in their perfe- 
 ction, where Saints are wholly and only Sainrs? If it be a delight to hear 
 them pray or preach; what will it be to hear them praife ? If we thought 
 our felves in the Suburbs of Heaven, when we heard them fet forth tl c 
 beauty of our Lord, and fpcak of the excellencies of thcKingdome; 
 what a day will it be , when we (hall joyn with them in prai- 
 fes to our Lord, in, and for that Kingdome ! Now we have cor- « 
 ruption, and they have corruprior; and we area pter to fet awork each 
 others corruption, then our Graces; and fo lofc the benefit of their 
 company while we do enjoy it, bccaufc we know not how to make ufc 
 of a Saint ; But then it will not be fo. Now we fpend many anhour 
 which might be profitable, in a dul filcnt looking on each other,or clfe in 
 vain and common conference ; But then it will not be fo. Now the bell 
 
 Qz do 
 
§4 The Saints EverUpng Rejl. Chap.7. 
 
 do know but in part, and therefore can inftruft and help us but in part : 
 But then we (hall with them make up one perfcdman. So then I 
 conclud*. TlTisisonefingularcxcellency of the Reft ot Heaven, That 
 ^e urefcBow citizens X^ith the Saints, and of the hou/iold oj God,E^h. 2.1^ 
 
 §5- 
 
 SECT. V. 
 
 5. It is immc- 1h ^^''^'y» another excellent property of our Reft will be, That the Joys 
 diare from « X ofit arc immediately from God- Nor doth this contradid the for- > 
 God, and in mer, as I have before made plain. Whether Chrift ( who is God as wel 
 luru- * as man ) fliall be the Conve^'or of all from the Divine nature to us; 
 
 And whether the giving up the Kingdome to the Father, do imply the 
 ceafing of the Mediators Office? or whether he (hall be Mediator fr«//i« 
 «nU ai yvcU M Accjuifitioui^.t? are Qucftions which I will not now attempt 
 to handle, liut this is fure ; we fhall fee God face to face; andftand 
 ^^"I1i!"j ■ continually in his prefence; and confequently derive our life and cora- 
 grl'iHnluurJ^u ^^^^ immediately from him. Whether God will make ufe of any Crc a- 
 oeatura, ra- tures f©r our fervice then ? or ifany, of what Creatures? and what ufc; 
 t'jovalu piji- is more then I yet know? It feems by that Rcm.S. 11. that the Crea* 
 fatjm habeat tnre fhall h.ive a daj of Deliverance, and that into the gkr ions Liberty of 
 Jlf 7'" thefonsofGod : But whether this before, or at the great and ful Deli- 
 lum sty mffe fy verance? or whether to endure to Eternity ? or to what particular em- 
 amare^noii wji ployment they rh:ill be continued ? are Qucftions yet too, hard for me. 
 tatr.enin Crea- When God fpeaks them plainer, and mine underftandingis madedear- 
 '""* '-^ P^^'^fi' er, then I may know thefc. But it's certain that at leaft, our moft and 
 fed\uemcoi- S"^^^^ J^V^ ^^'" ^'^ immediate, if not all. Now we have nothing 
 n-jfc'it, <jsr ut "at all immediately ; but at the fecond , or third, or fourth, or fifth 
 ill'i per Umen hand ; or how many, who knows ? From the Earth, from Man, 
 raturspropo- f^Q^ sun and Moon , from the influence of the Planets, from the 
 ^Jut^mUlum nniniftration of Angels, andfrom the Spirit, and Chrift anddoubtleft 
 dunraxat in " the farther the Stream runs from the Fountain,ihe more impure it is. It 
 creamii-, turn gathers fome defilement from every unclean Channel it pafleth through. 
 in feipfa turn in ^ Though ii favours not in the hand ofAngeU, of the imperfedion of fin- 
 ^J-^pG^^^-^ °'' "^'■^» yet it doth of the imperfedion of Creatures; and as it comes from 
 vitDeum utiii nian, it favors of both. How quick and piercing is the Word in it felf ? 
 fcef^^iyllli *'Yet many times it never enters, being managed by a feeble Arm. O 
 Immediate <fy what weight and worth is there in every padagc of the blcfTcd Gofpel? 
 nonpcr creatu- Enough, one wou!d think, to enter and force the duUcft Soul, andwhol- 
 mcedit^e'nti 'v pofiefs its thoughts and affedions j and yet how oft doth it fall as wa- 
 Imm-ibilitcf fi' ter upon a ftone ? And how cafily can our hearers flecp out a Sermon 
 ve iinmiit.tbili- time ! and much, becaufe thefe words of Life to die in rbe delivery, and 
 toi (^ b:ata the Fruit of our Conception is almoft Scil born. Our peoples Spirits 
 
 £tern:titf^ *^ r /- r 
 
 quam pcrfe^am(^ integrant habet in flatu Gloria : cum aHoc^uilcreatura emnes if propria CfUoquefpecie^ 
 piopYioque or dim fint mobiles poffum ^j defice\e^ f^c. Vf Gibjeuf. lib, 2. de Libert. Dei. iitp. 27. f . 1 1 . 
 
 remain 
 
parti. 7he Saints Everlafiing Refl. 85 
 
 remain congealed, while we who are cntruiicd with the Word that 
 (houIJ melc them, do fufferit to freex bctwcn our Lips. We fpake in- 
 deed of Soul-concerning Truths, and let before rfiem Life and Death- 
 Bat it is with fuch felf-feeking affedation, and infuchalazy, formal, 
 cuftomary ftrain, ( like the pace the SfAniard rides ) that the people lit- 
 tle think we are in good fadnefs, or that our Hearts do mean as our 
 Tonges do fpeak. I have heard of fome Tongue* that can hck a coal of 
 fire till it be cold. Ifear thefe Tongues are in moft of our Mouths, and 
 that the Breath that is given us to blow up this fire, till it flame in our 
 Peoples Souls, is rather ufed to blow it out. Such Preachmgisitthac 
 hath brought the moft to hear Sermons, as they fay their Creed and 
 l^Ater Noflers^ even as a few good words of courfe. How many a cold 
 and mean Sermon, that yet contains moft pretious Truths? The things 
 of God which we handle are Divine; but our manner of Handling too hu- 
 mane ; And there's little or none that ever we touch, but we leave the 
 print of our fingers behind us ; but if God ftiould fpeak this Word 
 himfelf, it would be a percing, melting Word indeed. How full of « 
 comfort are the Gofpel Promifes? yet do we oft fo heartlefly declare 
 them, that the broken, bleeding- hearted Saints, are much deprived 
 of their Joys. Chriftis indeed a precious Pearl, but oft held forth in 
 Leprous hands : And thus do we difgrace the Riches of the Gofpel, 
 when it is the Work of our Calling to make it honourable in the eyes of 
 men and we dim the glory of that Jewel, by our dull and low exprefli- 
 ons, anddunghilconverfations, whofe luftrc we do pretend to difco- 
 ver; while thehearers judgofitby our exprefiions, and not Its proper, 
 genuine worth. The truth is, thebeftofmen do apprehend but little « 
 ot what God in his Word exprefleth, and what they do apprehend, they 
 are unable to utter. Humane language is not fo copious as the hearts 
 conceivings arc; and what we poflibly might declare, yet through our 
 own unbelief, ttupidity, lazincfs, and other corruptions, we ufually 
 fail in ; and what we do declare, yet the darknefs of our peoples under- 
 ftandings, and the fad fenfllefnefs of their hearts, doth ufually (hut our, 
 and make void. So that as all the works of God arc perfed in their » 
 feafon, as he is pcrfed ; fo are all the works of man, as himfelf, impcr- 
 fed : And thofe which God performeth by the hand of man, will too 
 much favour of the inftrument. If an Angel from Heaven (hould « 
 preach the Gofpel, yet could he not deliver it according to its glory ; 
 much lefs we who never faw what they have feen, and keep this Treafure 
 inEarthen Veffels. The comforts that flow through Sermons, through o 
 Sacraments, through Reading, and Company, and Conference, and 
 Creatures, are but half comforts ^ and the Life that comes by thefe, is 
 but a half life, incomparifon of thofe which the Almighty (hall fpeak 
 with his own mouth, and reach forth to us with his own hand. The ^ 
 Chriftian knows by experience now, that his mod immediate Joys are 
 bis fweeteft Joys ; which hav« Jeaft of man, and are moft dire^itly from 
 
 O 3 the 
 
35 The Saints Everlajlin? Rejl, Chap.7. 
 
 « the Spirit. That's one realun, as I conceive, why Chriftians who are 
 much in fecrc: prayer, and in medication and conceiuplation ( rather 
 then they who are more in hcamg, readirgand conference ) arc men 
 of grcateft life and joy; beca^;lc cbcy are nearer the Wel-head, and 
 have all more immediately fr« m Gcd him elf. And that I coiceive the 
 reafon alfo, why we are more undilpofed ;o thofe Iccretducies, and can 
 eafilier bring our lieart$[0 liear, and read, and confer, then to fecret 
 Prayer, felf-examination , and Medication ; becaufe in the former is 
 moreofmnn, and in thelewe approach the Lord alone, and our Na- 
 tures draw back from the moft fpirituai and fruitful Duties Not that 
 wefhould therefore cart off the other, and negled any Ordinance of 
 «God : To live above them, while weufe them, is tliC way of a Chrifti* 
 an. Butfoto live above Ordinances, as to live withou: them, is to 
 live without the compafs of the Gofpel Lines, and fo without the 
 Government of Chrift. Let fuch beware, leart while they would be 
 higher then Chriftians, they prove in the end lower then men. We 
 are not yet come to the time and fVate where wefhallhaveall from 
 ct Gods immediate hand. As God hath made all Creatures, and inftitut- 
 cd all Ordinances for us ; fo will he continue our need of all. Wcmuft 
 yet be contented with Love tokens from him, till wccomc to receive 
 „ our All in him. We muft be thankful iCfofeph fuflain our lives, by re- 
 lieving us in our Famine with his Provifions, till we come to fee his own 
 face. There's joy in thefe remote receivings; but theftilnefsisin his 
 own prefence. O Chriftians, you will then know the difference be* 
 twixt the Creature and Creator , and the content that each of them af- 
 c» fords. We fliall then have light without a Candle ; and a perpetual day 
 without the Sun : Fer the City hath no need of the Sun^ neither of tht 
 Aioon to /hi»e in it • for the Ghry of God doth lighten it^ And the Lamb 
 is the hfht thereof ^ Rev. 2i. 23. Nay, There Pyafi be no night there ^ 
 and they need no candle , mr light of the Sun, for the Lord Cjod giveth 
 them light ^ and they fha/irei^n for ever and ever ^ Rev. 22. 5. Wc 
 {hall then have Reft without deep, and be kept from cold without our 
 clothing, and need no Fig-leaves to hide ourfhame : For God will be 
 our Reft, and Chrift our doathing, and fhameand fin will ceafe toge- 
 ther. We (hall then have health without Phyfick, and ftrength with- 
 out the ufe of food j for the Lord God will be our ftrength, and the 
 light of his countenance will be hea'th to our fouls, and marrow to our 
 bones. We (hall then ( and never till then ) have enlightened nnder- 
 ftandings without Scriprure, and be governed without a written Law : 
 Fr the Lord will perfed: his Law in our hearts, and wefhall beall pcr- 
 fcftly taught of God; his own will (hall be our Law, and his own face 
 (hall be our light for ever. Then fliall we have Jov, which we drew 
 not from the Promifes, nor was fetcht us home by Faith or Hope : Be- 
 holding and po(rjring will exclude the raoftof thefe, We(hallthen 
 have Communion without Sacraments, when Chrift (liall drink with us 
 
 of 
 
parti. Tk Saints Everlajling Reft, ' 87 
 
 of chefruic of the Vine new, that is, Refrelh us with the comfortirg 
 Wine of immediate fruirion, in the Kingdom of his Father. To have « 
 reccffities, but no fupply, is the cafe of them in Hell : to have necefli* 
 ty fupplied by the means of Creatures, is the cafe of us on Earth; to have 
 ncceflity fupplycd immediately from God, is the cafe of the Saints in 
 Heaven : tohavenonecefluyacall, is the perogativeofGodhimfelf. 
 The more of God is feen and received with, and by the means, and 
 Creature here, the nearer is our ftate like that in glory. In a word. We "^^^^ 
 have now our Mercies, Sis "Benjamin had fofephs Cup -^ we find them at 
 adiftancefrom God, and fcarcely know from whence they come, and 
 Hndcrftand not the good will intended in them, but are oft ready to 
 fear they come in wrath, and think they will but work our ruine. But 
 when we (hall feed at fofephs own heufe, yea, receive our portion from 
 his own hand ; when he (hall fully unbowel his love unto us, and take us 
 to dwell in Cfj/^f^ by him ; when we (hall live in our Fathers houfeand 
 prcfcnce, and God (hall be All, and in All j then we are indeed at home 
 in Reft. 
 
 SECT. VI. 
 
 Sixthly. Again, a further excellency is this : It will be unto U8«^ %6. 
 feafonable Reft. He that expedcth the fruit of his Vineyard in fea- ^. it- will be a 
 fon, and maketh his people as Trees planted by the waters, fruitful in feafonable 
 their feafon ; he will alfo give them the Crown in feafon. He that will ^^^/ ^ ^ 
 have the words of Joy fpoken to the weary in feafon, will fure Luke 20. lo. 
 caufe that time of joy to appear ia the mecteft feafon. And they who pfaim i. 3. 
 knew the feafon of Grace, and did repent and believe in feafon, (hall alfo Ifaiah 50. 4' 
 if they faint not, reap ia feafon. If God will not mifs the feafon of « ^^^•^•9- 
 common Mercies, even to his enemies; but will give both the former t^j.-.^ 
 and latter rain in their feafon , and the appointed weeks of the Harveft & 33.2*0. 
 in its feafon, and by an inviolable Covenant hath eftabli(hcd day and 
 night in their feafons : Then fure the Harveft of the Saints, and their 
 day of gladnefs (hall not mifs its feafon. Doubtlefs he that would not a. 
 ftayaday longer then his Promife, but brought Ifrael out of Egjfpt 
 thae felf fame day that the 430. years were expired ; neither will he fail 
 of one day or hour of the ticteft feafon for his peoples glory. And as £j^-od.i2 40 
 Chrift failed not to come in the fulnefs of time, even then when 'D^i/iiV/ 41. 
 and others had foretold his coming ; fointhe fulnefs andfitnefs oftimc 
 will his fecond coming be. He that hath given the Stork^^ the Crane, 
 the StvmI/ow^ to know their appinted time, will furely keep his time ap^ jer, g. y. 
 pointed. When we have had in this world a long night of fad darknefs, c6 
 will not the day-breaking, and the arifing of the Sun of Righteoufnefs 
 be then feafonable ? when we have endured a hard Winter in this cold A<fts 27.7,9. 
 Climate, will not the reviving Spring be then feafonable ? When we 
 have (as Tanl) failed (lowly many days, and much time fpent, and 
 
 failing 
 
88 The Saints EverUJling Reji. Chap.y. 
 
 failing now grown more dangerous ; and when neither Stfn nor Scars in 
 many days appear, and no fmall tcmpeft licthonus, and all hope thac 
 wefhallbefaved, is almoft taken away , du you think the Ha\'en of 
 Reft is not then feafonable? When we have paflcd a long and tedious 
 Journey, and that through no fmall dangers j isnoc Home then feafon- 
 able? When wc have had a long and perilous War, and have lived in the 
 midft of furious Enemies, and have been forced to ftand on a perpetual 
 watch, and received from them many a wound; would not a Peace 
 withViftory benow feafonable? When we have been captivated in 
 many years imprifonmenc, and infultcd over by fcornful foes, and fuf- 
 fered many pinching wants, and hardly enjoyed bare neceffaritsj would 
 not a ful deliverance to a raoft plentiful State, even from this Prifon to a 
 Throne, be now feafonable ? Surely, a man would think, who looks 
 
 et upon (he face of the World, that Reft fiiould to all men fecm feafonable. 
 Some of us are languifhing under continual weaknefs, and groaning un- 
 der moft grievous pains, crying in the morning; Would God it were 
 evening, and in the evening. Would God it were morning; weary of go- 
 ing, weary of fitting, weary of (landing, weary of lying, weary of 
 eating, offpeaking, of waking, weary of our very friends, weary of 
 our felves : O, how oft hath this been mine own cafe ; and is not Reft 
 yet feafonable ? Some are complaining under thepreffureof the times; 
 weary of their Taxes, weary of their Quartering, weary of Plunderings, 
 weary of their fearj and dangers, weary of their poverty and wants; and 
 is not Reft yet feafonable > Whither can you go, or into what com- 
 pany can you come, where the voyce of complaining doth not (hew, 
 that men live in a continual wearincfs? but efpecially the Saints, who 
 
 « are moft weary of that which the world cannot feel. What godly foci- 
 ety almoft can you fall into, bat you (hall hear by their moaqs 
 thac fomcwhac ailech them ? fome weary of a blind mind, doubt- 
 ing concerning the way they walk in , unfctled in almoft all their 
 thoughts ; fome weary of a hard heart , fome of a proud , fome 
 of a paflionace , and fome of all thefe , and much more : fome 
 w^eary of their daily doubtings, and fears concerning their fpiricual 
 eftate ; and foineof the wantoffpiritual Joys, and fome ofthefcnfcof 
 Gods wrath ; and is not Reft now feafonable ? When a poor Chriftian 
 hathdcfircd, and prayed, and waited for deliverance many a year, isit 
 not then feafonable? When he is ready almoft to give up, and faith, I 
 am afraid I (hall not reach the end, and that my faith and patience will 
 fcarce hold out ; is not this a fit fcafon for Rc(i ? If it were to Jcfefh a 
 feafonable meffagc, which called him from the Prifon to Pharaohs 
 Court : Or ifthe return of his i.'f»;4w»«, the tidings that 7o/(?p/; was yet 
 alive, and the fight of the Chariots which (hould convoy him to Egypt, 
 were feafonable for the Reviving of J' .^ro^j Spirits; rheunicthinks , the 
 meifagefor areleafcfom thefltfh, and our convoy to Cbrilt, fnould 
 be a feafonable and wdconiL^ mclfage. If the voite of the King were 
 
 feafonable 
 
Parti. The Saints EverUfiing Refi, Sp 
 
 fcafonablc to Daniel, early in the morning calling him from his Den, 
 that he might advance him to more than former Dignity ; then me thinks ^^"' '^'^9^&c* 
 that morning voice of Chrift our King,calling us from our terrors among 
 Lions, to pofTcfs his Kelt among his Samts, (hould be to us a very feafon- 
 able voice. Will not Canian be feafonable after fo many years travel, 
 and that through a hazardous and grievous Wildcrnefs ? Indeed to the * 
 world it's never in feafon : they arc already at their own home ; and have 
 what they moft dcfire : They are not weary of their prefent ftate j The 
 Saints Sorrow is their Joy , and the Saints wearinefs is their Reft ; 
 Their weary day is coming , where there is no more expedition of 
 Reft: But for the thirfty Soul to enjoy the Fountain, and the hungry* 
 to be filled withchc bread of Life, and the naked to be cloathed from 
 above, for the Children to come to their Fathers houfe, and the dif- 
 joyned Members , to be conjoyned with their Head : Me thinks this 
 ftiould be feldom unfeafonable. When the Atheiftical world began to 
 infult, and qucftion the Truth of Scripture-Promifcs, and ask us. Where 
 is now your God ? Where is your long lookt for Glory ? Where is the 
 Promife of your Lords Coming ? O, how unfeafonable then, to con- 
 vince thefe unbelievers, to iilence thefe fcoffers, to comfort the deje- 
 cted, waiting believer, will the Appearing of our Lord be ? We are oft « 
 grudging now, that we have not a greater (hare of Comforts ; that our 
 Deliverances are not more fpeedy and eminent ; That the world profpcrs 
 more than we j That our prayers are not prefently anfwercd ; not con- 
 fidering, that our portion is kept to a fitter feafon ; that thefe are not 
 always Winter- fruits ,but when Summer comes we fhall have our Harveft. 
 We grudge that we do not find a Canaan in the Wildernefs j or Cities « 
 of Reft in Noah's Ark ; and the Songs of Sien in a ftrange Land; that 
 we have not a harbour m the main Ocean, or find not our home in the 
 middle way, and are not crowned in the midft of the fight, and have not 
 our Reft in the heat of the day, and have not our Inheritance before we 
 are at Age, and have not Heaven, before we leave the Earth; And 
 would not all this be very unfeafonable ? I confefs in regard of the a 
 Churches fervice , the removing of the Sa'nts may fometimcs appear 
 to us unfeafonable; therefore doth God ufe it as a Judgement*, and 
 therefore the Church hath ever prayed hard before they would part with 
 them, and greatly laid to heart their lofs ; therefore are the great mour- 
 nings at the Saints departures, and the fad hearts that Jiccompany them 
 to their graves ; but ibis is not efpecially for the departed, but for them- 
 felves and their children, as Chrift bid the weeping women; Therefore 
 alfoitis, that the Saints in danger of death, have oft begged for their 
 lives, with that Argument; ivhat^n jit is there in my blood, ^hen I go 
 down to the pit ? pfal . 3 O. 9. fVilt thoujherp ^'ondcrs ts the dead ? pyM the 
 dead arife and praijethie ? Shall thy loviyi^ kindnefs be declared in the 
 grave? or thj Uithfulmfs in defiruEiinn f fhaU thj Wonders be k^'orvn in 
 thedurk, f and th} ri^hteoHfnefs in the land of forget fnhcfs ? Pfal. S8. 10. 
 
 F f^r 
 
57 Q. 7he Saints BverUpng Refi. Chap.y. 
 
 for in ^exth there ii n^remembrAncQ of thee : in the grave ^'ho flj all give 
 thee thjtnk/ ? Pfal. 6. 5 . And this was it that brought Paul to a ftrcight, 
 becaufe he knew ic was better for the Church that he (hould remain here. 
 I muft confefs, it is one of my faddeft thoughts, to reckon up the ufjfull 
 inftruments, whom God hath lately called out of his Vineyard,when the 
 Loy terers are many, and the Hirvcft great, and very many Congregati- 
 ons defolate, and the people as Sheep without Shepherds j and yet the 
 Labourers called from their Work, cfpecially when a Door of Liberty 
 and Opportunity is open; we cannot but lament fo fore a Judgement, 
 and think the removal in regard of the Church unfcafonable; I know I 
 fpeak but your own thoughts; and you are too ready to over-runne me 
 * Thefc '" Application. * I fear you arc too fenfible of what I fpeak, and ther- 
 words were fore am loih to ftirrein your fore. I perceive you in the pofture of the 
 written by Sj)l9efiA»^\<iz'cs^ and had rather abate the violence of your paflions; our 
 the Authour J, j^ppii(.-jfiQj.js are quicker about our fuffcrings,than our fins ; and we will 
 lnd'con"^re^' quicklicr fay, This lofs is mine, then. This fault is mine. But, O confi- 
 ga:ion, V.iooder my dear friends, hath God any need of fucha worm as I? Cannot 
 could then he a thoufand wayes fupply your wants ? You know when your cafe wai 
 difcem no worf", and yet he provided j Hath he work to do, and will he not find 
 prohabiliry of inftf uments ? And though you fee not for the prefent where they (hould 
 ger fiirvivin^g! ^^^^^ ^^^Y are never the further off for that. Where was the world 
 and upon the" before the Creation ? And where was the promifcd feed, when Jfaae lay 
 la-e Death on the Altar ? Where was the Land of Promife, when Ifraels burden wa» 
 '^J ^^!^^ '^'^y increafed > or when all the old ftock fave only two were confumed in the 
 ifers ^'"' Wildernefs ? Whet e was David's Kingdom, when he was hunted in the 
 Poftea enim Wilderncfs?Or the Glory of Chrifts Kingdora.when he was in the Grave? 
 Affeiiione Hy or when hc firft fent his twelve A poftles ? How fuddenly did the number 
 pKonJt'iAci Qf Labourers encreafeimmcdiatly upon the Reformation by Luther ?znd 
 timumerabjli' ^^^ f^^^^ ^^^^ ^^^ rooms of thofe filled up, whom the rage of the Papifts 
 pata Sym^to- ^^^ facrifited in the flames ? Have you not lately feen fo many difficulties 
 mattbui per overcome, and fo many improbable works accomplifhed, that might 11- 
 ttnnos 14. U- icnce unbelief, one would think,for ever ? But if all this do not quiet you 
 borajjet , in ^ p^j, forrow and difcontent are unruly paffions) yet at leaft remember 
 dim"*H^mex-'^ ^^"^ j fuppofc the worft you fear flaould happen, yet (hall it be well with 
 pKgnabik'm all the Saints ; your own turns will (hortly comc; and we (hall all be 
 iiiddmt de- housM with Chrift together, where you will want your Minifters and 
 kilitacem dy Friends no more. And for the poor world which is left behind, whofc 
 llam /j'^d'^' "unregcnerate ftatecaufeth your grief; why confider, (hall man pretend 
 mum in Na- to be more mercifull than God ? Hath not he more intercft than we,. 
 uHin Hiimr- both in the Church and in the world ? and more boweli ofcompaflion io 
 \huiiMn, a.i 1. coramifcrate their diftrefs ? There is a fcafon for Judgment as well as for 
 ?• ^f^.llj^^ mercy : And if he will have the moU of men to perifh for their fin, and 
 
 pro diplorato i 
 
 Medica peritifimif reliBm eft. In qua tamen Atrophia ex immenfa Dei boniiate debilit adhuc fitpervivit : 
 
 MJh etiampoftea mirabilibHi exorci faHcibm japiw ereptm, 
 
 te 
 
Parti. The Saints Ever I apng Re fi. gi 
 
 to fuffer the eternal tormenting flames, mult we question his goodnefs, 
 orraaniFeftourdifl'.keof the leverity of his Judgments ? 1 confefs, wc 
 cannot but bleed over our defolate Congregations ; and chat it ill bcfeems 
 us to make light of Gods indignation : but yet wc (houlJ (as Aaron Lcvk.io.?. 
 when his fons weie fl lin) hold our peace, and be fiicnt, becaufe it is the P^'^l-SP-p- 
 Lords doing: And fay, 'as Z)^ii//^, Ij /(and his ^zo^lz) fjill fi^i fa- 
 V9ftr fn the ejes of the Lord, hi \\>ill brinci^ me agAin, and pjew m: thsm, ^ ^'im.i5.2|. 
 And h is Habit 4ti»ft : But if he tlnu fajy I h^ve nodeUght inihte \ hchdd^ 
 here am I, let himdo'^^ithme aifeemcth gooduntohim. I conclou'c then, 
 thatwhatfocver icistothofethat are left behind, yet the Saints depar- 
 ture to themfelvcs is ufually feafonable. I fay ufually, becaufe Ikno^ya 
 that a very Saint may have a death in * fome refped unfeafonable,chough ^ , 
 
 it do tranflate him into this Reft. He may die in Jddgmcnr, as good fa- a^^jv"""' 
 fiah ? Hemiydieforhisftnnc : For thcabufe of the Sacrament many 
 were weak and (ickh\ and many fallen adeep, even of thofe who were , qq^ ,, -^ 
 thusjudgedandchaiftenedby GdJ, that they might not be condemned 32! 
 
 with the world ; He may die by the hand of pubiick JuAicc ; oi- die in a « 
 way of pubiick fcandal ; He may die in a weak degree of grace, and 
 confcqucntly have a lefs degree of Glory. He may die in fmaller im- Luk.i 9.17,1?, 
 provements of his Talents, and fo be Ruler but of few Cities. The beft ^ ?• 
 
 Wheat may be cut down before it's ripe ; Therefore it is promifcd to the 
 Righteous, as a bleffing, xh^tthey Jhallbebronght at aJhockj>f Corn into t^j^ . ^l 
 the Barninfeafon. Nay, it's poilible he may die by his own hands ; o 
 Though fome Divines think fuch Dodrinc not fit to be taught, left it Mr.Cacel of 
 encourage the tempted to commit the fame finne ; but God hath left Temptac. 
 prcfervatives enough againft linne, without our deviling more of our 
 own ; neither hath he need of our lie to his Glory. He hath fixed that „ 
 principle fo deep in Nature, that all (hould endeavour their own preler- 
 vfttion ; thati never knew any whofe underftanding was not crazed or 
 loft, much fubjeft to that linnc ; even moft of the Melancholy are more 
 fearful to die than other men. And this tcrrour is prefervative enough 
 of that kind. That fuch committing of a hainous known Smne, is a fad « 
 fign, where there is the free ufe of Reafon ; That therefore they make 
 their Salvation more qucftionablc ; That they die moft wofuH fcanda's 
 to the Church ; That however , the fin ic felf (hould make the godly to 
 tbhor it, were there no fuch danger or fcandal attending it, (^<r. But to 
 exclude from Salvation all thofe poor creatures, who in Feavers, Phren- 
 fie$, madnefs, Melancholy, ^c. (hall commit this finne, is a way of 
 prevention which Scripture reacheth not , and too uncomfortable to 
 the friends of the deceafed. The common Argument which they urge,* 
 drawn from thencceffity of a particular Repentance, for every partica- 
 lar known finne ; as it is not univerfally true, fo, were it granted, it 
 would exclude from Salvation all men breathing; For there was never 
 any man ( fave Chrift) who died not in fome particular finne, either of 
 ComBalflioo, or Omillion, great or fmall, which he hath no more time 
 
 P2 to 
 
P2 
 
 * Secundum 
 quid. 
 
 The Saints EverUJling Refi* 
 
 Chap.7. 
 
 to repent of, then the finner in Queftion ; but yet, this may well be 
 called * untimely death ; But in the ordinary courfc of Gods dealings,you 
 may cafily obferve, That he purpofely maketh his peoples lalk hour in 
 this life, to be of all other to the flerti moft bitter, and to the Spirit mod 
 fwcet J and that they who feared death through the moft of their lives, 
 yet at^laft are more willing of it than ever-, and all to make their 
 Reft more feafonable. Bread and drink are alwayes good ; but at fuch a 
 time as Samaria's fiege, to have plenty of food in ftcad of Doves dung, 
 in one nights fpace j or in fuch a thirft , as jp}tnaels or SamfoMs, to 
 have fupply of water by miracle in a moment, thefe are feafonable. So 
 this Reft IS always good to the Saints , and ufually alfo is moft feafoniblc 
 Heft. 
 
 !5. 7- 
 7t It will be a 
 Reft fuirablc. 
 
 I. To our Na- 
 tures. 
 
 J JPCt,8.i8,23 
 
 SECT. VII. 
 
 SEventhly, A further Excellency of this Reft is this; as it will be a fea- 
 fonable, fo a fuitable Reft : Suited, i. To the Natures. 2.T0 the De- 
 fires. 3.T0 the Ncceftities of the Saints. 
 
 n I. To their Natures. If Suitablencfsconcurre not with Excellency, 
 
 i the beft things may be bad to us ; For it is that which makes things 
 good in themfelvcs to be good teus. In our choice of Friends we ofc 
 
 "* pafs by the more excellent, tochufe the more fuitable. Every Good 
 
 " agrees not with every Nature. To live in a free and open Air, under the 
 warming Rayes of the Sunnc, is excellent to man, becaufc fuitable ; BuC 
 the Fifh wh'ch is of another nature, doth rather chufc another Element ; 
 and that which is to us fo excellent, would quickly be to it deftruftivc. 
 
 (t The choiceft Dainties which we feed upon our felves, would be to our 
 Beafts, as an unpleafing, fo an infufficient Suftenance. The Iron which 
 the Ojirkh well digefts, would be but hard food for man ; Even among 
 men, contrary Appetites delight in contrary Objefts. You know the 
 Proverb, One mans meat^ it another mans foyfon. Now here is Suitable- 
 nefs and Excellency conjoyned. The new Nature of Saints dorh fuit their 
 
 a Spirits to this Reft ; And indeed their Holinefs is nothing elfe but a. 
 fpark taken from this Element, and by the Spirit of Chrift kindled in 
 their hearts, the flame whereof asmindfull of its own Divine original, 
 doth ever mount the Soul aloft, and tend to the place from whence it 
 comes : It worketh towards its own Center, and makes us Rcftlefs, till 
 there we Reft. Gold and earthly Glory, temporal Crowns and King- 
 
 "doms could not make a Reft for Saints. As they were not Redeemed 
 withfo low a Price, fo neither are they endued with fo low a Natura. 
 Thefe might be a Portion for lower fpirits, and fit thofc whofc Natures 
 they fuit with ; but fo they cannot a Saint- like Nature. As God will 
 bave from them a Spiritual Worlhip/uitable to his own Spiritual Being ^ 
 
 fo 
 
Parti. The Saims Everlafting Befi, 93 
 
 (o willhe provide them a Spiritual Reft, fuitablcto his peoples fpirituai 
 Nature. As Spirits have not flefhly Subllances, fo neither delight they • 
 in fle(hly Piefaures : Thefe arc too grofs and vile for them. When car- a 
 nal perfons think of Heaven, their conceivings of it are alfo carnal ; and 
 their Notions anfwerable to their own Natures . And were it poAible for 
 fachtoenjoy it, it would furc be their trouble, and not their Reft, be- 
 •aufefocontrary to tlieir difpoficions. A Heaven of good fellowfhip, a 
 of wine and wantonnefs, of gluttony and all voluptiibufnefs, would 
 farre better pleafe them, as being more agreeing to their Natures. But a 
 Heaven of the Knowledge of God, and his Chrift ; a delightful com- 
 placency in that mutual Love, an everlafting Rejoycingin the fruition of 
 our God, a perpetual Singing of his high Praifes ; This is a Heaven for a 
 Saint, a fpirituai Reft, fuitable to a fpirituai Nature. Then , dear 
 Friends, we fhall live in our own Element. We are now as the Fifh in « 
 fome fmall veffel of water, that hath only fo much as will keep him alive; 
 but what is that to the full Ocean ? We have a little Air let into us, to 
 afford us breathing ; but what is that to the fweet and frefti Gajes upon 
 Mount Sion ? We have a beam of the Sunnc to lighten our darknefs, and 
 a warm Ray to keep us from freezing ; but then we fhall live in its light, 
 and be revived by its heat for ever. O blcfled be that hand which fctcht 
 a coal, and kindled a fire in our dead hearts from that fame Altar, where 
 we tnuft offer our Sacrifice everlaftingly. To be lockt up in Gold and in » 
 Pearl, would be but a wealthy ftarving j to have our Tables with Plate 
 and Ornament richly furnifhed without meat, is but toberichly famifli- 
 ed; to be lifted up with humane Applaufe, is but a very airy Felicity; 
 to be advanced to the Sovereignty of all the Earth, would be but to 
 wear a crown of Thorns j to be filled with the Knowledge of Arcs and 
 Sciences, would be but to further the Convid:ion of our Unhappincfs : 
 But to have a Nature like God, his very Image holy, as he i? holy, and 
 to have Godbimfelf to be our Happinefs, how well do thefe agree? 
 Whether that in zPet. 1.4. be meant (as is commonly underftood ) of « 
 our own inherent renewed Nature, figuratively called Divine^ or rather 
 of Chrifis Divine NAtnre mihoxiiui^ properly fo called j whereof wc 
 trc alfo relatively made partakers, I know not : But certainly were not 
 our own in fome fort Divine, the enjoyment of the itwt Divine Nature 
 could nor be to us a fuitable Reft. 
 
 2. Ic is fuitable alfo te the Defires of the Saints : For fnch as their 2. To our Dib- 
 Natures, fuch be their Defires ; and fuch as their Defires, foch will be <ires» 
 their Reft. Indeed, wc have now a mixed Nature ; and from contrary " 
 principles, do arife contrary Defires: As they are fle(b, they hare De- 
 fires of fte(h;and as they arc finfull,fo they have fiinful Defires. Perhaps « 
 ihey could be too willing, whilft thclc arc ftirring, to have Delight5,and 
 Riches, and Honour, and finnc it felf. But thefe are not prevailing De- 
 fines, nor fuch as in their deliberate choice they will ftaBd toj therefore 
 isUiioc they, but finne and flefh. Thefe are not the Defires that thi« 
 
 P$ Keii 
 
^A The S dints Everlafiin^ Rejl, Chap.7. 
 
 „ Reft is fuitcd CO, for they will not accompany them to their Reft. To 
 
 provide contents to fatisfic thefc, were to provide food for them that arc 
 
 dead. For they that are in Chrift, have ctncified thejlejlj, ^^ith the affc^i- 
 
 Gal.5.24. **■' '^^^ ^**fi^ thereof. But it is the Dclires of our renewed Nature, and 
 
 thofe which the Chriftian will ordinarily own, which this Reft is fuited 
 
 a to. Whilft our Dcfires remain corrupted and mifguided, it is a far great- 
 er Mercy to deny them, yea, to deftroy them, then to fatisfio them : But 
 thofe which arc Spiritual, arc of his own planting, and he will furely 
 water them, and give the increafe. Is it fo great a work to raife them in 
 OS J and (hall they after all this, vanifh and fail > To fend the Word and 
 
 " Spirit, Mercies and Judgments , to raifc the Tinners Defires from the 
 Creature to God, and then to fuffer them fo raifed, all to perilh with- 
 out fuccefs J This were to multiply the Creatures mifery : And then were 
 the Work of Sandification, a defigned preparative to our torment and 
 Tantalizing j but no way conducible to our happy Reft. He qnickncd 
 our hungnng and thirft for Righteoufnefs, that he might make us happy 
 in a full fatisfaftion. Chriftian, this is a Reft after thine own heart j it 
 
 " containeth all that thy heart can wifh ; that which thou longeft for,pray- 
 eft for, laboureft for, there thou (halt find it all. Thou hadft rather have 
 GodinChrift, then all the world ; why there thou (halt have him, O 
 what wouldft thou not give for Afllirance of his Love ? Why there thou 
 (halt have A(rurancc beyond fufpicion; Nay, thy Defires cannot now 
 
 * extend to the height of what thou (halt there obtain. Was it not an high 
 favour of God to Solomon, to promife to give him ^hatfoever he ^ould 
 dtk^? Why every Chriftian hath fuch a promife. Defirc what thou 
 canft ; and ask what thou wilt as a Chriftian, and it (hall be given thee ; 
 not only to half of the Kingdom, but to the Enjoyment both of Kingdom 
 and King. This is a Life of Dc (ire and Prayer ; but that is a Life of St- 
 tisfaftion and Enjoyment. O therefore, that we were but fo wife, at 
 to limit thofe which we know (hould not be fatisHed ; and thofe which 
 we know not whether or n© they will be fatisfied; and efpecialjy thole 
 which we know (hould not be fatisfied; aad to keep up continually in 
 heat and life, thofe Dc(ires which we are fure (hall have full fatisfadion. 
 a And O that (innert would alfo confldef. That feeing God will not give 
 them a felicity fuitable to their fenfual Deiires,te is therefore their wifdom 
 to endeavour for Defirei fuitable to the true felicity, and to direft theif 
 Ship to the right Harbour, feeing they cannot bring the Harboor to theif 
 Ship. 
 1 . To our 5 • ^^^* ^^^ ^* ^^y fuitable to the Saints HccefEties alfo, as well as Co 
 
 Necdfitics. ^ their Natures and Defires. It contains whatfoever they truly wanted ; 
 not fupplying them with the grofs created comforts, which now they 
 arcforcpdto make ufe of; which like Saul's Armour on David, «re 
 moreb, rden than, benefit. But they (hall there have the benefit with- 
 out the burden ; and the pure Spirits extrafted ( ai it were ) (hall wake 
 up their Cordial , without the mixture of any droflie or earthly fub« 
 
 fiaoce. 
 
Parti. Tk Saints Bverlnjlit^ Reft, ^5 
 
 ftaiicc. It was Chrift, and pcrfedHolincfs, which they moft needed, 
 and with thcfc ftiall they here be principally fupplied. Their other ne- * 
 ceflities are farre better removed, than fupplied in the prefcnt carnal 
 way. It is better to have no need of meat, and drink, and clothing, Luk.8,45. 
 and crcatares, than to have both the need and the Creature continued. 
 Their PJaifter will be fitted to the quality of the fore. The Rain which Mark 5.25. 
 £lias prayer procured, was not more feafonable after the three years 
 drought, than this Reft will be to this ihirfty Soul. It will be with us, « 
 as with thcdifeafed man, who had lien at the waters, and continued dif- 
 cafed thirty eight years, when Chrift did fully cure him in a moment; or 
 with the woman, who having had the Iffue of blood, and fpent all (he 
 had upon Phyficians, and fuffered the fpaccof twelve years, was healed 
 by one touch of Chrift. So when we have lien at Ordinances, and Du- 
 ties, and Creatures, all our life time, and fpent all, and fuffered much, 
 we (hall have all done by Chrift in a moment. But wc (hall fee more of 
 this under the next head. 
 
 SECT. VIII. 
 
 Eighthly, Another Excellency of our Reft will be this, That it will be §, ^ 
 abfolutely Perfeft and Compleat; and this both in the Sincerity's, it will be a 
 and Univerfality of it. We (hall then have Joy without Sorrow, and i pcrfaft Reft j 
 Reft without wearinefs : hi there is no mixture of our corruption witha*;!" t'le fmee- 
 our Graces, fo no mixture of Suflferings with our Solace : There is none "^'^^ "' 
 of thofe waves in that Harbor, which now fo tofs us up and down: 
 We are now fometime at the Gates of Heaven, and prefently almoft as « 
 C ow as Hell; we wonder at thofe changes of Providence toward us, be. 
 rg fcarcely two dayes together in a like condition. To day we are well, 
 and conclude , The bitternefs of death is paft ; To morrow (ick, and 
 conclude, we(hall(hortly pcri(hby ourd ftcmpers; Today in cfteem, 
 to morrow in difgrace ; Today wc have friends, to morrow none ; To 
 day in gladnefs, to morrow in fadnefs ; Nay , we have Wine and « 
 Vinegar in the fame Cup , and our pleafanteft Food bath a tafte of 
 the Gall. If Revelations (hould raife us to the third Heaven, the iCor.12.7.' 
 meffenger of Satan muft prefently buffet us , and the prick in the 
 fle(h will fetch u$ down : But there is none of this unconftancy, 1 Joh.4.iS. 
 nor mixtures in Heaven. If pcrfeft Love caft out Fear, than perfeft r h U * 
 Joy muft needs caft out Sorrow; and perfeA Happinefs exclude all the verfality^of'ir! 
 reliqucs of mifery. There will be an univerfal pcrfeding of all our Partsji. in regard of 
 and Powers, and an univerfal removal of all our evils. And though the^good enjoyed, 
 pofitivepartbethefwccteft, and that which draws the other, after it, 2- In regard of 
 even as the rifing of the Sunne excludes the darknefs ; yet is not the ne- nJJu ^e fkcd ^ 
 gative part to be (Irghted, even our freedom from fo cany and great f^ogj. 
 
 Calami-^ 
 
96 The Saints Everlafiing Refi, Chap.7* 
 
 Calamicies. Let us tKcrefcre look over thcfe more pundually, and 
 fee what it is that we (hall there Reft from. In general. It is from 
 all evil. Particularly , firft, from the evil of Sinne j fecondly, and of 
 Suffering. 
 i.wcfhallraft: Firft , It exdudeth notTiing more direftly than Sinnc ; whether 
 from fin. "Original, and of Nature; or Adual, and of Converfation : For 
 Rcv.21.27. [jjg^g entreth nothing that defileth, not that worketh abomination, 
 nor that maketh a lie • when they arc there , the Saints arc Saints 
 indeed. He that will wafh them with his heart btood, rather than 
 fuffer them to enter unclean , will now perfcdly fee to that ; He 
 who hath undertaken to prcfent them to his Father , Net having 
 Eph.$.27. ^ot or "Sprinkle , or any fnch thing ; bnt ferfi^lj holy , and without 
 blemipj ; W*// now mo[i certainly ferforme hu ftndertakjn^. What 
 need Chrift at all to have died , if Heaven could have contained 
 imperfed Souls ? For to this end came he into the ^orld , that he 
 I ]oh.3.8. rnight p»t away the Workes of the Devil. His blood and Spirit have 
 
 not done all this , to leave us after all defiled. For ^hat Cemmum 
 2Cor.5.i4. „fg„ fj^^fj ii^ij^ ^-fij qyarknfjl'e f And ^hat fellow/hip hath Chrifi 
 ^ y^ith 'Selial t He that hath prepared for finne the torments of Hell^ 
 will never admit it into the BlcfTedncfs of Heaven. Therefore Chri- 
 ftian, never fear this; If thou be once in Heaven, thou (hale finne 
 no more. Is not this glad news to thee , who haft prayed , and 
 tt watched, and laboured againft it fo long ? I know if it were offer- 
 ed to thy choice, thou woulft rather chufe to be freed from finne, 
 than to be made Heir of all the World. Why wait till then, and 
 thou (halt have thy defirc : That hard heart, ihofc vile thoughts, 
 which did lie down and rife with thee, which did accompany thee 
 to every Duty , which thou couldft no more leave behind thee, 
 then leave thy fclf behind thee , (hall now be left behind for ever. 
 They might accompany thee to Death , but they cannot proceed a 
 I. Fromfinne ^^P f^irther. Thy underftanding (hall never more be troubled with 
 in the under- ** darkncfij ; Ignorance and Errour are inconfiftent with this Light. 
 (landing. Now thou walkeft like a man in the twilight , ever afraid of being 
 
 out of the way ; Thou feeft fo many Religions in the World, that 
 •^ Tf a man thou feareft thy one cannot be only the right among all thcfe *: 
 fhould de- Thou fecft the Scripture fo exceeding difficult , and every one plead- 
 feric his Sm- j^g it for his Own caufe, and bringing fuch fpecious Arguments for 
 dv of any ^^ contrary Opinions, that it intangleth thee in a Labyrinth of pcr- 
 cnce till the plexities : Thou feeft fo many godly men on this fide, and fo ma- 
 wrixrs there- ny ©n that, and each zealous for his own way, that thou art arna- 
 of did fully, 2,ed, not knowing which way to take. And thus do Doubting* 
 and un: •al y ^^^ p^^j.^ ^ci jmpany Darkncfs, and we are reridy ro ftumblcateve- 
 wouir be'as ^y t^""g '" our way. But then will al! this t'lrknefs be difpelled, 
 vain a thing, and our blindc underftandings fully opened, aad we (hall have no 
 ai if a m:n more doubcs of our way ; We (hall know which was the right fide, 
 
 and 
 
Parti. The Saints Everlafiing Refi, 8^ 
 
 and with the wrong ; which was the Truch, and which rhc Error. C ciid purpde 
 what would we give CO know clearly all the profound Myllcries in the h'^ -oumcy 
 Dodrincoi'Dvcree, of Redemption, of Julbfication , of the nature of ''^^^,X'\y^^' 
 Grace, of the Covenants, of the Divine Attributes I c^c. What fnouW makea 
 would we not give to fee all dark Scriptures made pla'n, to fee all fecm- vow not ro itc 
 ingcontradidions reconciled I Why, when Glory hath taken the veil forward till 
 from our eyes, ail this v;ill be known in a moment ; wefhali then fee ^^^ ^'^^ Clocks 
 clearly into all the controveiTies about Dortrine or Difcipline that now ^-^^ j,^ ^^^^^ 
 perplex us. The poorcft Chriftian is prefer.tly there a more pcrfeft cher. "" 
 Divine, then any i> here f Wc are now through c ur Ignorance fub-ai-w/^'eif^j. Di- 
 
 we are to day of one opinion, and wi hin this week, or month, or year, in ail Sciences 
 of another , and yet alas ! We cannot help it : The reproach may dirtcr,noc 
 fall upon all mankind- as long as we have need of daily growth : VVould ^"O'^^/'^'; i-'':^- 
 thcy have us believe before we underfrand? or fay, we believe when in* rhe'scKnccf 
 deed we do not? Shall we profefs our felves rcfolvcd, before we ever but rhcirown 
 throughly ftudied ? or fay , we are certain , when we arc confcious impcrfcf:ion-, 
 that we arc not ? But when once our ignorance is pcrfcdly healed, yea m hifloiy, 
 then (hall we be fctled , refolved men ; then fhall our reproach be ^, "^^^^IV 
 taken from us, and we Inall never change our judgement more , then i.^^_ i,^,y 
 fhall we be clear and certain in all, andceafe tobeScepticksany more. * againll Fo^ 3f - 
 Our ignorance now doth lead us into Error, to the grief of our morcK'^i P'-^^^-r^h 
 knowing Brethren, to the difturbing of the Churches quiet , and inter- ^g-^^'" livy) 
 rupting her defirablc harmonious confent, to the fcandalizing of others, ^m^pu. 
 and weakening of our felves. How many an humble faithful Soul is t.v\l\ Zi]hili- 
 fcducedinto Error, and little knows it 1 Loth thev are to err, God /.w againfl Dio, 
 knows, and therefore read, and pray, and confer, and yet err ftill, wlicm he 
 
 and confirmed in it more and more ; And in IclTer and more difficult '"^^''P''^!^^h 
 
 and abrirg- • 
 cth. Hon eft litigiofa jfur'n Scientia^ fed Tgnorarria. Cicero de Finibus, [rb. 2. The belt and 
 moft grave Man will confefs, That he is ignorant of many things, fairli Cicero. Tufcu!.'^ Solcn was not 
 afhamed ro fay, That in his old age he was a Learner. And Julia' m the Lawyer laid, Thar when he 
 hadonefoot in the Grave, yet he would have the orlicr in the School. ]■ Arrrgaiitim Icquor quant 
 veriw^tji v:l nunc dico we ad pcrfe^i:r.cmfine aHo enciefoibcndijam in ifta tttatc vcnijJcAvgi.iUh. de bo- 
 no perfever. C.21. videplmimit taiia, :ap. 20, 21 . ^ c. 24. (f^r Prchg. Rctr. <^ ccmr. Prifcij. cAp. j i. 
 Epift.y.ad Marcel. ^ Proem. I. g. de Trin.TuliiM inquit \ nuHum u.n:]uarn TrrS;/; quod rcvn-arc vclhr., c- 
 miftt] fine lain etft pr£cLtri(Jina v':d?atu/'^ tamcn (n'dtbiUor eft de nhnlum j^twi^ quam defipi:i:te 
 ferfeiio: Namely illi qnos vulgt mrnones Vd.'ant., quanto ina^if a fenfu Lommunx d'jjviant., magif{:, a^-juidi^ 
 infulfifunt^ tanto magii nullum verhum cmittunt qu.id vevocare velint : c^uia diHi nali., vel ftu'ti., \cl inco/n- 
 rrndi panitere., utij^ cordatorum eft. De homir.ibw Dei , qui fpiritufanlh alii IoluTi funt^y did pot ft. Ab hac 
 ego exceHentla tarn longe a''fum., ut ft nuliun verbum quod nvocarc veltcm ffotuky^^ijatuofim :vam faj icnti 
 ftmilior. Vide yltra., Auguftin. Epift. 7. ad Marccllimim. '*' t^amimaute creduH ciraiinvei^iuituy ah kn 
 quBS bonis putaverunt. Mix errore conftmili jainfufpelfi'S omr<ibw ut imfmboi wctuv.nl cticm qms I'ptnr.i-.s fen- 
 tire potuerunt. Nos indefoliciti quod utrinq-., in omni r-'goti'^diff.ratur , if'^ ex altera f.-irte plevun i\ cbjcv a 
 fit veritcti., ex altera lateat mira fubnlitai., qus mnnunquain ubctate direndi., fidem conjeftx pY<.'tatiotii< ir„i- 
 tetur : dUigenter quant Am pot eft fingula ponder err.n^., ut ar^utias quidem taudate., ca v.ro qi'ji reUa jwt eii- 
 lere, probare.) jufciperep^jftmrn. Minurius Filix O^av.pag.f miki ) ^66. 
 
 Q^ fcints. 
 
9 3 The Saints Eve r Lift t;j^ Refi, Chap.y. 
 
 a points, how fhould it be otherwifc ? He that is acquainted amongft 
 
 men, and knows the quality of profcfTors in EngUn^ ^ muft needs 
 
 Know , the generality of them are no great Scholars, nor have much 
 
 read , or ftudicd Controverfies, nor are men of proloundcft natural 
 
 part*!, nor liave the Minillcrs of Fn^/jnd much preached Controverfies 
 
 to them , but were glad if their hearers were brought to Chrift, and goc 
 
 fomuch knowlcdg as might help to lalvation, as knowing that to be 
 
 their great work. And cm it be expedcd, That men void oi Learning, 
 
 and ftrcngth of parts, unftudxd and un-taught , fhould at the firlt 
 
 onfet know thofe Truths, which they are almolt uncapableof knowing 
 
 at all ? t When the greatcft Divines of dearcft Judgment acknowledg 
 
 fomuch difficulty, that they could almoft find in their hearts, fomc- 
 
 timcs to profefs them quite beyond their reach ? Except wc will allow 
 
 ilnt'ti fcnere tl^cm to lay afiJe their divine Faith, and take up an humane, and fee 
 
 difputanJi^ple- with Others mens eyes the weight and weaknefs of Arguments, and not 
 
 runq-ypro diffc- with their Own j * It cannot be thought , that the moft of Chrifti- 
 
 remwn xhribut gps, no, nor the moli Divines, (hould be free from erring in thofe 
 
 eir e!oqucnti£ ^ ff[^y^[^ points, where we know they have not Head- pieces able to 
 
 pcrfviciu yeii-n^'^^^^' ^'^'"^^^^ '' '^ ^cre the way or the Spine to teach usmiraca- 
 
 tatif cenJitio loufly, as the Apoftles were taught thc knowledg ofTongues, without 
 
 mv.tcm.Uac- the intervening ufe ofReafon; crif the Spirit infufed the ads of Know- 
 
 adereperno- jedg. aslic doth the Immediate Knowing Power, then he that had moft 
 
 [*'ZfJir„lZ' of the Spirit, would not only know befi, but alfo know moft ; but we 
 
 qui dum vcrho' have enough to convince us of the contrary to this. But O that happy 
 
 rum lemcmoa approxhing day, when Error (hall vanfh away forever I "When 
 
 return intcKtio- ^^j- undcrftanding (hall be filled with God himfelf, whofc light wili leave 
 
 "'''^-^^'"'T^"* anodarknefsinus / His face (hall be the Scripture, where we (hall read 
 
 leiu ajfetitiun- ^^^ Truth ; and himfelf inftead of Teachers and Coanfcis, to perfcft our 
 
 fwr, dii'tii om- underftandings, and acquaint us with himfelf, who is the perfeft Truth. 
 
 nibm.reca No more Error, no more Scandal to others, no more Difquiettoo«r 
 
 rcHk falfa fe- own fpirits, no moremiftaking zeal for fal(hood , becaufc our under- 
 
 m'in'clfe%'in' (landings have no more fin. Many a godly man hath here in his mifta* 
 
 hcrcdibili ve- ken zeal, been a means to deceive and pervert his Brethren, and when he 
 
 rvm., d^in veri fees his own Error, cannot again tell how to undeceive them. But there 
 
 fmilimcndaa- ^r^ (^^\\ gH confpirc in one Truth, as being one in him who is that 
 
 um M;n.uius -j- j^ 
 
 Filix, ubi 
 
 fnp 
 
 * D'td'u'vnU'S pngHbi (juafyuc Nsrefes'ntuHjJe Ecckfidt propriji qu^Jliones^ contra quitf diligcnuw defen- 
 
 dc-etur Sn'iptura Div'na ^ qunm fi nulLttalU nt\efirus cogcret. Aupuflin. de bom perfever. cap. 20. 
 
 Muha ad fdem Catbolicam pcrtiner,tia ^ dum bjireticorum ca'.tda inquktudiae ex aghantur., ut adverftft 
 
 c.7t d'fcnd! pjjint H c njid e f a ntur diligent JH^ ., <*r intclliguntur clarm ^ (^^ inflantiw prxdicantur j 4^ 
 
 ^budvcrf/irhmota qusjih, dij'cendi cxijiit cccajh. Auguftin. de Civit, lib. 16, cap. 2. 2. From fin 
 
 of Will, Affc^ftion, and Converfarlon 
 
 Anda?v;e (hall reft from all the fin of our underftandings , To of our 
 * wils, affeftion, and convcrfation ; We (hall no more retain this re- 
 belling 
 
Parti, The Saints Ever Ufiing Reft, 5?9 
 
 belling principle which is ilill withdrawing us from God, and addiding ^^ ^'"^ libeyt^ 
 
 us to backfliding : Doubtlefs wc (hail no more be opprelled with the ^'>^«''f'^^« '■'''''^^ 
 
 power ©four corruptions, nor vexed with their prelence : No i^ide, f,f."^^J^a7- 
 
 Pa/lion,SIothfulnefs,rcnflernefs (hall enter with us;no itrangn : Is to God, ul.mmamapr, 
 
 and the things of God, no.coldncfs of nffedions,nor impertedion in our «on ?# leua- 
 
 Love; no uneven walking, nor grieving of the Spirit ^ no fciindalous '^- ^^'^"''^ ""* 
 
 aaion, or unholy converlation ; We ihall Reit from all tliele for ever. TunoTirli'- 
 Then (hall our underftandings receive their Light from the face at iSod,^^, yljima ''Ir't 
 
 as the full Moon from the open Sun, where there is no Earth to inter- muito nui-or^ 
 
 pofe betwixt them ; then fhall our wilseorrcfpond to the Divine Will nonfojjemon. , 
 
 es face anfwcrs face in a Glafs ; and the fame his will (hall be our Law* AugulVn. de 
 and Rule, from which we (hall never fwerve again. Now our corrup- J^''''^ ^''''* 
 
 lions, as the ^nal^ntj, difmay us; and as the CanaAmtesin Ijmel, '''^* '' "' 
 
 theyareleftforpricksinour fides, and thorns in our eyc$; and as the Jcf-^Mg. 
 bond woman and her fon in ^hak.imj hotife, they do but abufe us and 
 make our lives a burden to os : But then fnall f he bond woman and her 
 
 fon be caft out, and (hall no, be heirs witli us in our Reft. As Mo/es ^'' ^* 
 faid to Ifrae/^ YeJhaU not do Mfter ^il the thinis that we do hire thts djj 
 iverj .newhatfoever u right in bi^ cwn tjts ; for je are mt at yet cme 
 tothtRefi , and to the tnherttanfe vhich the Lord jonr Codgivethjou 
 Deut. 12. 8, 9. I conclude therefore with the words next to mv 
 
 Text, for he that u entered into hu Refi , he alfo hAth ctafed from 
 hu own worlds , as God from his. So that there is a perfect Reft 
 from nn. '^ 
 
 Hcb. 4. ir. 
 
 SECT. IX. 
 
 IL .ffiS r ^'* ^"'"/f ^""^- ^^^" '^'' ""^^'^ gone, ..fflfuf 
 .f n„r n ^ "'^!f^ Ourfuffcrings were but the confeqLts 4f.ng.^ ^"^• 
 of our finntng; and here they both (hail ceafc together, i will 
 ftiew particularly ten kinds of fuffering. which we Lll there reft 
 
 nnmn^^l^/^l^^r/'''"!',"?' perplexing doubrs and fears. It (hall 1' From 
 no more be fa.d That * doubts are like the Thiftle. a bad weed bu ^""^ts of 
 growing in good ground; they (halj now be weeded out and trouble ^°^^ i-^^^- 
 the gracious foul no more. No more need of fo many Sermon, Book « ?;• f f" 
 
 lion ot Love It felf hath now refolved his doubts for ever. We (liall 
 wf t",,*';".^ of language no more , What (halll do toknow mv ftate " 
 Howftjalil know that God .my Father ? That my heart^s^pngh 
 That Convcrfion is true? That Faith is fincere? O I amafra dmv 
 fc^JfTr^n^^ ^' Ifearthatallisbutinl^^poc^^^^^^^ 
 
 pr VC^ to7cf r'""'i-^ '''''''"^ Idoubthe^othnotheL mj 
 prayers. How can he accept fo v.le a wretch ? So hard hearted un- 
 
 ^ 'k:nd 
 
9ri -TheSaims EvcrUftingRcfi, Chap.7. 
 
 kind a finner? Such an under- valuer of Chrift as I am ? Alltbiskinde 
 oflanguagc is there turned into another tunc; even into the pra'fcs of 
 him wlio hath forgiven, who hath converted, who hath accepted, yea, 
 who hath glorified a wretch fo unworthy; So that it will now be as im- 
 poliiblc to doubt and fear, as to doubt of the food which is in our bel- 
 lies, or to fear itisnif;ht, when we fee the Sunfliining. }( ThtmM 
 could doubt with his finger in the wounds of Chrift, yet, in Heaven I 
 am fure he cannot ; Ifwecould doubt of what weiee, or hear, or taftc, 
 or feel ; yet I am lure we cannot of what we there poflefs. Sure this 
 will be comfort to the fad and droopm^; fouls, whofe life was nothing 
 but a doubting diftrefs, and their language nothing but aconftantcom- 
 plaining. If God would fpcak peace, it would eafc them; but when he 
 Ihall poflefs them of this peace, they fliall reft from all their doubts and 
 fears for ever. 
 
 SECT. X. 
 
 §10- 2. \7\7^ ^^11 reft from all that fenfc of Gods difpleafurc, which 
 
 2. Horn all ^ V V was our createft torment; whether manifefted mediately 
 diTpleafure or immediately. I-or he v>ill cauje hu Jurj tcvaras Ui tojeft, m»4 hu 
 jealcuCie to ctafc, and he rrill be an^rj with ua nc r»ore^ -£-te^ 16.42. 
 a. Surely Hell fhall not be mixed with Heaven : There is the place for the 
 glorifingof juftice, prepared of purpofe to manifeft wrath ; but Hea- 
 lob & 1 3 ^^" '^ ^"'y ^^^ Mercy and Love, fol; doth not now ufe his old language^ 
 26. 8i. i5.. 12, 7bon VcriteJ} titter thinly ^£rt»»/? me, and takf me for thine enemy , and 
 1^, 14.& 7. fetteft me nf as a mark^to /haot at,, c^c. O, how contrary now to all 
 20. this? D^f/^ doth not now complain, 'Xhdil the arrows of the Almighty 
 
 Jiii.k^in hlw ; that his yvotindsjlinkj ajtdare corrupt ; that huforernAf 
 P'.?lffl38. . 4f}dceafcth mt ; that h^j moiJ^Hre ti oi the drought of Summer -^ that 
 thee is no fcundnfff in his jlejh , bicaufe of Qods diffleafhre '^ nor rcfi in 
 Kalmfc.3. his benes^ bicanfe of fm y that he t^wiary of cry in^^ his threat is drytd, 
 his ejes jail in rvaiting for Gcd^ that /;f remembers God and is trou- 
 bled '^ ihnt in complaining hi-s ffirit {s over-ivhelfped I thut his SomI re' 
 Vialm 77. 2,3. ff^fpif^ fo lit comforted • that Gods wrath liethhard upon him • and that 
 *'* he ^ffli^hth him \>i-ith all his waves. O, how contrary now are i)^fi<^/ 
 Songs ! Now he fai h, / fpakj in rr^y hafle , and this "was my infirmity. 
 ** Here tlicChriftian is oft complaining : O, if it were the wrath of man, 
 1 could bear it J But the wrath of the Almighty, who can bear ?• O, 
 that all the world were mine enemies, fo that I were affurcd that He were 
 my Friend 1 If ic were a ftranger ,, it were nothing; but that my 
 dcareft Friend, my own Father, fhould bp fa provoked againft me,.Tiii« 
 v'rounds my x'ery foul 1 IfitwereaCreaturo,,! woujd contemn it • biiC 
 if God be angry , who may endure.? If he b^ againft me, who can be 
 &3rm?> AndJfhc willqaftmcdown^ who canraifemsrup.^. BucO rhajt 
 
 bJcffsd. 
 
Parti. The Sawts Everlafiing Refi. 93 
 
 .blcflcdday, when all thefc dolorous complaints will be turned into ad- 
 miring thankfulnefs ! andallfenfeofGods difpleafure fwallowcd up in 
 that Ocean of infinite Love I When fenfe ftiall convince us, that 
 fury dwelleth not in God : And though for a little moment he 
 hide his face, yet with evcrlafting compaffion will he receive and 
 imbrace us ^ when he (hall fay to Sio», ^rife 4>id jhiney for thy 
 light U Come y and the glorj of the Lord ii rifen upon thee ! Ifaiah 
 
 •60. 2. 
 
 SECT. XI. 
 
 . 3. T 7^ 7E (hall Reft from all the Temptations of Satan, whereby he^^ p^*^ ^* 
 
 V V continually difturbs our peace. What a grief is it to a tansXcmma.- 
 Chriftian, though he yield not to the temptation , yet tobc ftillfolici- tions. 
 ted to deny his Lord ? That fuch a thought (hould be call into his heart? 
 That he can fet about nothing that is good, but S^ran is ftll difTwading 
 him from it, diftraftingliiminit, or difcouraging him after it? What ^ 
 a torment, as well as temptation is ic, to have fuch horrid motions 
 made to . his Soul j Such Blafphemous Ideas prefented to his fantafie ? 
 Sometime cruel thoughts of God ; fometimc under- valuing thoughts of 
 Chrift; fometime unbelieving thoughts of Scripture ; fometime injuri- 
 ous thoughts of Providence ; to be tempted fometime to turn to prefer^ 
 things; fometime to play with the baits of fin; fometime to venture NonnohUcer-. 
 on the delights of flelh ; and fometimc to fl.it Athei-fm it felf ? Efpecial- ^'^"'^«'" ^fi 
 ly -, when we know the treachery of our own hearts , that they are ^^Z^.'^r^j 
 a$.Tindcr, or Gunpowder, ready to take fire, as foon as one of thefe ^.^^ mlitihwy 
 fparks (hall fall upon them. O, how the poor Chriftian lives inconti-a^x/fe wAgU 
 xiual difquietnefs , to feel thefc motions ; But more , that his heart "j-^^^'"^' /""f- 
 ihouldbethe foil for this feed, and the too fruitful mother of fuch an ^"'^."""^ '^'- 
 off-fpring; And moft- of a 11 through fear, left they will at laft prevail, p^crmt-^^Po^unt 
 and tbefe curfcd motions fhould procure his confcnt! But here is our emmnos omni 
 comfort ; As we now ftand nor by our own ftrengch, and (hall not be ex fane incau- 
 cfiar^cd with any of this : fo when the day of our deliverance comes, we ^'^ '^ ^Y-^' 
 ihall fully Reft from thefe Temptations : Satan is then bound up ; the*",'"'J;T'; 
 time of tempting is then done ; the time of torment ro himfelf, and his fy,j}esP Au- 
 conquered captives, thofir deluded fouls , is then come; and the vido- dadapomf- 
 rious Saints fhall have Triumph for Temptation. Now we do walk a- '^'i''"'-. inibn*^ 
 mong his fnares ; and are in danger to be circumvented with his methods ''''W'iJ»'"^ 
 and wiles; but then we are qpite above his fnares , and out of the hear- diffmi^^du't- 
 ing of his enticing charms. He hath power hereto tempt us in theWil- geiwaaccele- 
 derncfs j but he entereth not the Holy City ; he may fet us oa the .pina-* ''J^^te infaugd- 
 
 ,. bjles ^ machi- 
 
 irif tfy- armU omnibm muniuQim'i ^ pugnandi fcicvtia expeditijjimi -^ demque Talcf furit quilw nihil! 
 ttd veram mH'niam'decfl. Zartchius To. ■3,. lib. 4. di pigna cap. Dxmon. cap. 21. pa^. 2\z.i Tim^. 
 %^j.2.Tim.2.2i.Ephef.6.u. 
 
 Qj cle. 
 
101 
 
 The SAWts EverUfiing Refi, 
 
 Chap,7. 
 
 Saian i5 omnes 
 Dxmenei junt 
 Captivi Chrilh: 
 
 certaefi eleiin 
 Dei contra 
 DiAbolwn • "-" 
 ex ipfa-, 'ff^- 
 rumi\ viribM : 
 fed ex Chrijh, 
 Chnft'lci-ygriitid. 
 
 Zaru To. 5 •^- 4- 
 C.2I.;). 2i4,d 
 
 3l5. 
 
 Mat. 9. 13. 8c 
 29. 41. 
 
 Rcvcl. 3, 10. 
 
 deofthc Temple in the Farthly JerttfAlem-^ but the new femfMltmht 
 may not approach. Perhaps he may bring us to an exceeding ligh 
 Mountain; but the Mount Sio»^ and City of the living God he cannoc 
 afccnd. Orifhe fhould, yet all iheKingdomcs of the world, and the 
 glory of them, will be but a poordefpifed bait to the foul which is pof- 
 fefled of the Kingdome of our Lord, and the Glory of it. No, no ; 
 here is no more work for Satan now. Hopes he might have of dcceiv- 
 ' ing poor Creatures on Earth, who lived out of fight, and ©nly heard 
 and read of a Kingdome, which they never bchelJ, and had only Faith 
 to live upon , and were incompaflcd with Helh, and drawn afidc by 
 fenfe. But when once they fee the Glory they read of, and tafte the 
 joys they heard of, and poflefs that Kingdom which they then bclicred 
 and hoped for , and have laid afide their flefhly fenfc ; it's time then for 
 Satan to have done; ii's in vain to offer a Temptation more. What? 
 draw them from that Glory ? draw them from the arms oijefus Chriji} 
 draw them from the fweet praifes of God ? draw them from the bleffcd 
 Society of Saints and Angels? draw them from the bofom ofthe Fa- 
 thers Love? and that to a place of Torment among the damned, which 
 their eyes behold ? why, what charms, what perfwafions can do it? 
 To entice them from an unknown Joy! / and unknown God , <*er» 
 fomewhat hopeful; but now they have bofh feen and eajoyed , there 
 is no hope. Surely it muft be a very ftrong temptation, that muft draw 
 a bleflcd Saint from that Reft- Wc (hall have no more need to pray, 
 Leadm not into Temptation ^ nor toyvstchand pfaj, that wt enter not 
 into Temptation ; nor (hall wc ferve the Lord as PWdid, /4^, 20. 19, 
 in many tears and Temptations; no : but now they who continued 
 with Chrift in Temptation , (hall by him be appointed to a Kingdom, 
 even as his Father appointed to htm ; that they may eat and drink at bis 
 Table in his Kingdom, Lukj 22. 2^,29, 10. Tiered therefore are tkej 
 that end/tre temptation ; for when they are trjcd^ they fljall receive tht 
 crown of life, which the Lord hath promifed to them that love him, f am, 
 1. 12. And then they fhall befavedfrom the hour of temptation; then 
 tbemalignant Planet .y^/wj-w (hall be below us, and lofe all its influence, 
 which now is above exercifing its enmity : and Satan muft be fufifering, 
 who would have drawn us into fufifering; As 5«cW/*^r wittily, Z^i 
 SatHrntts nonfnpra nos^fed infra not conJptcietHr, Ititns foenoipro fM4 in 
 nosfxvitia & malitia. 
 
 { 
 
 4 
 
 S12. 
 4.Fromcerrp- 
 tations of the 
 World and » 
 Flefh. 
 
 SECT. xn. 
 
 4. X 7T TE (hall Rett alfofrom allourTemptations which wc now 
 
 Y V undergo from the world and the fle(h, a» well as Satan : 
 
 And that is a number unexprcflible , and weight (wereit not thf^t wc 
 
 arc beholding to fuppbrting grace ) utterly intolerable* O the hourly 
 
 danger! 
 
PaxtL 
 
 Th^ Saints EverUpng Rcjl, 
 
 103 
 
 dangers that wc poor finnef s here below walk in ! Every fcnfc is a fnarc: « 
 £very member a fnarc ; Every creature a fnarc : Every mercy a Oarc: 
 And every duty a fnarc to us. We can fcarce open our eyes, but we arc 
 in clanger : If wc behold them above us, wc are in danger of envy : If » 
 we fee fumptuous buildings, pleafant habitations, Honour and Riches, 
 wearcindanger to be drawn away with covetous defiresj Iftheraggs 
 and beggery of others, we are in danger of felf-applauding tlionghts and 
 unmcrcifulnefs. Ifwe fee beauty , its a baittoluft; if deformity, to 
 loathing and difdain. We can fcarcely hear a word fpoken, but con- » 
 tains to us matter of temptation. How foon do flandcrous reports, * Of meats 
 vain jefts, wanton fpeechesby that paflacc creep into the Heart? Vl^.^^1^^^ 
 ■h Howftrong and prevalent a Temptation is our appetite? and how«t^/^^^„^ Pjj._ 
 conftant and ftrong a watch doth it require? Havewecomlinefsande»dagog.l. a.c.i. 
 beauty ? what fuel for pride ? Arc wc deformed ? what anoccafion of excellently ^ 
 repining ? Have wc ftrcngth of Reafon, and guifts of Learning ? O how ^^^"° ^'-^fj^^ 
 hard is it not to be f puft up? To fcek our felves? To hunt after lome men 
 ivpplaufe? To difpife our brethren ? To miflikc the fimplicity that is in Live ro Eat as 
 Chrift? Both in the matter and manner of Scripture? inDodriiie, in theEeafts do-, 
 Difciplioe, in Worfhip, and in the Saints? toafTeft apompous , fpc- whofeBdlyis 
 ciouf, fleftilyferviceofGod? and to exalt Rcafon above Faith? Arc Bufour^g^^^r 
 we unlearned, and of (hallow heads , and flcnder parts ? How apt then commandcch 
 todcfpifewhat wehavcnot? And to undervalue that which we do not ns to Eat that 
 know ? and to erre with confidence, becaufe of our ignorance ? and if 
 conce;redne(sand pridedobutftrikesin, to become a zealous enemy to 
 Truth ! and a leading troubler of the Churches peace, under pretences 
 of Truth and Holinefs ? Are wc men of eminency, and in place of 
 Authority ? How ftrong is our Temptation to flight our brethren, to plcafingour 
 abufe our truft ? to feek our felves ? to ftand upon our honour and pri- aim and pur- 
 vileges ? To forget our felves, our poor brethren, and the publike good? P°'^*" .^^ ^^ 
 How hard io devote our power to his Glory from whom wc have recei- j^ f^j. 0^^ 
 vcd it ? How prone to make our wils our law, and to cut out all ihe en- Manfion here^ 
 joyments of others, both religious and civil, by the curfed rules and which Rcafon 
 model of our own intcreft and policy ? Are wc inferiours and fubjed ? orderethfor 
 how prone to grudge at others preheminence ? and to take liberty to tyh^StV/' 
 bring all their aftions to the bar of our incompetent Judgement ? and to ^nd therefore 
 cenfnre, and flander them, and murmur at their proceedings ? Arcwc wemuftmakc 
 rich, and not too much exalted ? Are we poor, andnotdifcontented? choiceoffbod, 
 and make our worldly necefli ties a pretence for the robbing God of all pJaino'J^"^^^, 
 hisfervice? Ifwe be Tick, O how impatient? If in health, bow few pie,and not' 
 and ftupid arc our thoughts of eternity ? If death be near, wearedi- fuch,as muft 
 
 have too much 
 ftirpr laboiirto prepare ir, or is too curious, &c. it being for Life, and not for delights and full 
 provi fion. And our Life confifleth of Health and Strength, for both which nothing is better then a 
 light and eafic Diet, as being moft helpful to digeftion and agility of the body. Clem. Alex. Pa?dagog. 
 I. I.e. 1. Take heed of thofe meats that entice us to eat them when we are not hungry, beguiling ©ar > 
 appetites by their deceits. Clem. Alex, ubifup. 4- 2 Cor. J 1. 3. and 1. 12, <^c. 
 
 draped 
 
 we may Live. 
 ForNourifh- 
 mentis not 
 cvir Bufmefs,. 
 nor is Flcfh- 
 
96 The Saints E'verUJling Refi, • Chap.y* 
 
 ftradcd with the fears of ic : Ifwc thirtk ic far off, howcarclefsis our 
 
 preparatio.i ? Do wc fee upon duty ? Why, there are fnares coo: 
 
 either we arc (tupid and lazy ; or relt on them, and turn from Chrift; or 
 
 Deut.12.50. wearccurtomnry , and notional, only j In a word, not one word that 
 
 & 7- 25. fais from the mouth of a Minifter and Chriftian , but is a fnarc; not a 
 
 Hofcap. 8. place we coroc into; not a word that our own tongues fpcjk; not 
 
 Prov^z? ^< ^'^y mercy we pofTefs ; not a bit wc put into our mouths, but they 
 
 & 22.25?& " ^'^^ fnares ; Not that God hath made them fo, but through our own 
 
 29.(5.25. corruption they become fo to us. So that what a fad cafe arc we poor 
 
 I Tim. 6. 9. Chriltians in ? and efpecially they that difcern them not ? for its almoft 
 
 Job 8.8, 10. impoffible they fhould efcape them? It was not fornothing that our 
 
 Lord cryes our. What I fay to one, I fay to all ; Watch. Wc are like the' 
 
 Lepers at SamAria, if we go into the City, there's nothing but famine ; if 
 
 we fit ftill, we pcrifh. 
 
 But for ever Blcfled be omnipotent Love, which favcs us out of all 
 ihefc ; and makes our ftreights but the advantages of the glory of 
 hisfaving Grace! And bleflcd be the Lord , who hath not given 
 our fouls for a prey ; Our foul is efcaped as a bird out of the fnarc of 
 ^ the Fouler j the fnare is broken, and wc are efcaped. No, our Houfc», 
 Pfal.124,^,7. ^^^ Clothes, our Sleep, our Food, ourPhyfick, our Father, Mo- 
 ther, Wife, Children, Friends, Goods, Lands, are all fo many Temp- 
 tationF; and our felves the greateft fnare to our felves. But in Hea- 
 ven, the danger and trouble is over ; there is nothing but what will ad- 
 vance our joy. Now»evcry old companion, and every loofe fellow is' 
 " putting up the finger, and beckning us to fin, and wc can fcare tell how 
 to fay them nay ; What, fay they, will not you takeacup? will you' 
 not do as your ncighboiars ? muft you be fo precife ? do you think 
 none (hall be faved but Puritans ? what needs all this ftriftnefs, thii 
 reading, and praying, and preaching? will you make your felf the 
 fcorn of all men ? Come, do as we do; take your cups, and drink 
 away fo row. O how many a poor Chriftian hath been haunted 
 and vexed with thefe Temptations.' and it may be Father, orM^ihcr, 
 or neareft Friends will ftrike in, and give a poor Chriftian no reft : 
 And alas, how many to their eternal undoing, have hearkened to their 
 feducemcnts 1 But this is our comfort, dear Friends, our Reft will free 
 us from all thefe. As Satan hath no entrance there ; fo neither any 
 thing to ferve his malice ; but all things (hall there with us coufpire the 
 high praifes of our great Deliverer. 
 
 SECT. 
 
parti. The Saims EverLifiing Rejh 105 
 
 SECT. xiir. 
 
 5* A N<i 35 we Reft from the Temptations : fo alfo from all abufes §.13. 
 
 /jL and Pcrfecutions which we fuffer at the hands of wicked mea. ^s-trom abufes 
 We lliallbefcomed, and derided, imprifoned, banifhed, butchered by and pcrfecmi- 
 diemnomore; the prayers of the Souls under the Altar, will then be '^^l^^f ^^'^ 
 anfwercd, and God Wi/f avenge their hlot^d m thcfe th<tt dwell on the earth, ^^y. 6. 9,10. 
 This is the time for crowning with thorns, buffeting, fpitting on : That^aTim.^.iz. 
 is the time for crowning with Glory : Now the Law is decreed on. That Rom.s.i?- 
 WhofoeverVi^fiUtve godly ifiChrifi fefm , JhaH fuffer perf(cutio?j ; Then Majth. 10. 22. 
 thej that /offered With him, Jh all be glorified With him. Now we muft jThefl'. i.9, 
 he hated of all men for Chrijls Name Jakf, nncl the Gofj'el -, then will 10. 
 
 Chrift be admired in his Saints that were thus hated. Now becaufe we Jolini5.i9. 
 are not of the World, hut Chrifl hxth t,<iken m out of the World , therefore ^ 1 7-i4- 
 doth the World hate m ; then becaufe we are not of the world, but taken ^^^ ^^ ;*^ -■ 
 out of their calamity, therefore will the world admire us. Now as they & 5.' 23' 
 hated Chrift, they will alfo hate us ; then as they will honour Chrift, & 17. 22. 
 fo will they alfo honour us. We are here as the fcorn and off-fcouringd* Cor. 4. 9-> 
 of all things ; As men fet up for a gazing ftock to Angels and men, even . ^ ' ^' 
 forSignsand Wonders among profeffing Chriftians : They put us out Heb.io??. 
 of their Synagogues, and caft out our name as evil^ and feparate us ifa.8.i8. 
 from their company. But we (hall then be as much g.ized at for our Luk.6.22. 
 glory, and they will be (hut out of the Church of the Saints, and fepa- ■'f'"!!"^, ^'^'^" 
 rated from us, whether they will or no. They now think it ftrange,that J^j^ j^|^ ^q„. 
 we run not with them to all exceft of riet, /peaking evil of t^s, 1 Pet. 4 4. dcinnarion to 
 they will then think more ftrange, that they ran not with us, in the dc- M;iityrdom, 
 fpifed ways of God , and fpeak evil of themfelves j and more vche- f'^'^ damnati- v 
 mently befool them felves for their carelefnefs, then ever they did us for vii*^b"caii fe* 
 our heavenlincfs. A poor Chriftian can fcarce go along the ftrcets now, \^\^ Judges 
 but every one is pointing the finger in fcorn , but then they would be were hue the 
 glad of the Cruras of hisHappinefs. The rich man would fcarce have Devils mouth , 
 believed him that would have told him , That he (hould beg for water ^"^ ^'^'.^^y' 
 from the tip of Laz,arn4's finger. Here is a great change 1 We can ^j^^. croi> ^' 
 fcarce now pray in our Families, or fingpraifes toGod, but our voice thcciudty* 
 isa vexation to them. How muft it needs torment them then, to fee us of wilde 
 praifing and rejoycing, while they arc howling and lamenting ? How Emails, cut- 
 full have their prifons oft been, and how bitter their rage? How did "^'"-^ • „' 
 * ' ° paiating, 
 
 breaking of 
 my bones, renting of my member?, deflrudion of my whole body, and the damnation of the 
 Devil C w\«c7f T« A/atj6oA8 3 1<-"C t'l^'" all come upon me, fo I but dcferve to obtain Chrift. 
 Ignar. Edit. Vffcr. pag. 86. Agefilaus dicere folitm eft , fc vebementer admirari , ecs tton h.i- 
 ben in Sitcrilcgorum mmero , qui Udeycnt cos qui Deo fufplicarer.t , vel Dcum vencraycr.inr. Q^o 
 innuit-, eos non tantum Sacrilegos ejje qui Dsos ipfos , nut tcmfhum ornatuin (pjliarcnt j Jed t.os 
 m,txitne qui Deorum Minijlros <tf prjiconc's contumcliis cfficiwit. ^myl. Frob. 
 
 R they 
 
io6 
 
 The Saints BverUjling Refi. Chap.7. 
 
 Luk.i<5.24. 
 pral.8^.4. 
 Pfal.z 4. 
 
 God raketli 
 the reproach- 
 ing & iiDuring 
 of Btlievcrs as 
 done to him- 
 fclf.Ani whic 
 other way can 
 r<"r>roach and 
 di "honour , 
 t )uc!i God ? 
 B ir as rhey 
 that rro ib!c 
 hiipoiVcifions, 
 do iniure the 
 O VTieri and as 
 to wrong the 
 SoiiUiiers, is a 
 wrong ro tlie 
 Commander •-, 
 (0 is i"i a con- 
 tempt of the 
 Lord to vex 
 rhcfe that are 
 dedicated to 
 him. Ciem.Ali. 
 Sti-m.\.']' 
 * ]udg.<.23. 
 Pfal9.i2. 
 t P'lHos it2,nos 
 a.iwant ^ vivos 
 (/evrrant^injuit 
 Claud. Tauri- 
 mnf. 
 
 ' Joh^4-9^. 
 & 8- 21,22. 
 Fev.i2.t6- 
 Heb.ii. 
 
 Mac 27.29,^0. 
 De qua iniqui- 
 tare [xvuid^ 
 nsn mo Jo ccs- 
 cuTt hoc Vul- 
 gits exuUat- 
 Jed i^ quidam 
 
 they fcatter the carkafTes in the fields ? and delight themfelves in the 
 blood of Sainrs ? How glad would they have been, if they could have 
 brought them to ruinc, and blotted out their name from off the Earth? 
 How did they prepare, like Haman, their Gallows? and if God had 
 not g.iin-faidit, the execution would have been anfwerablc : Bui be thjtt 
 fitteih in Heaven, did Uttgh them to [corn, the Lord had them in derifton. 
 O how full were their hearts of blood, and their hands of cruelty I So 
 that the next generations , that knew them nor, will fcarccly believe the 
 fury of their PrcdecefTors rage. BlcfTed be the Guardian of the Saints, 
 who hath not fuffered the prevalency of that wrath, which would have 
 made Gun- poudcrTreafon, the Turkifti flavery, the Spanifh Inquifi- 
 tioD, the French MafTicres, to have,been as ordinary , as inhumane. BiiC 
 the Lord of Hofts hath oft brought them down, and his Power and Ju. 
 ftice hath abated tlicir fury, and raifed to his Name everlafting Trophies, 
 and fet up many a Monument of Remembrance in EngUnd^ and in other 
 places, which God forbid fhould ever be forgotten. So let all thine (un- 
 curable) enemies* perijh, O Lord, fvhenthe Lord makethincjuijition for 
 blood, he ^i/l remember the precious blood ^'hich they have jhed : and the 
 Earth Jhall not cover it any more. The f Jefuites hopes are,that they fliall 
 yet again have a prevailing day. It is poilible, though improbable. If 
 they Ihould, we know where their rage will ftop. They (hall purfue but 
 sisThara:h to their own deftrudion; and where they fall, there we 
 (ball pafs over fafcly, and efcape them for ever. For our Lord hath 
 told them, Th.it "Whether he goes, ^ thej cAnnot ceme. When their flood 
 of perfecucion is dried up, and the Church called out of the Wildernefs, 
 and the new ferufalem come down from Heaven, and Mercy and Jufticc 
 are fully glorified, then (hall we feel their fury no more. There is no 
 cruel mockings and fcourgings, no bonds, or imprifonments,no ftoning, 
 orfawingafunder, tempting or flaying with the fword, wandering in 
 Sheep'sl^ns, or Goat-skins, in defarts or mountains, dens cr caves of the 
 farth I n9 more being deji it Hte, ajjlified, tormented : We leave all this 
 behind us, when once we enter the City of ^ur Reft ; The names of Z«/- 
 lard, Hiigcnots, Puritans, Roundheads, are not there ufedj the Inqui- 
 i\i\ono\' Spain \% there condemned; the Statute of the fix Articles is there 
 Repealed, and the Law De H^retici^ comburendis more juftly executed ; 
 The date of the I/tterim is there expired ; Subfcription and Conformity 
 n-o morcurged; SilencingandSufpending are there more than fupend- 
 ed; There are no Bilhops or Chancellors Courts; No Vifitations, nor 
 High-CommifTion Judgments; no Cenfures to lofs of Members, perpe- 
 tual Imprifonment or Banifhment, Chrift is not there cloathed in a gor- 
 geous Robe, and blindfolded , nor do they fraite him, and fay. Read 
 whortruck thee: Nor is Truth cloathed in the Robes of Errour, and 
 fmirtcn for that which it moft diredlly contradideth ; nor a Schifmatick 
 wounded, and a Saint found bleeding; nor our Friends fmite us, whilft 
 they rriiftakc us for their enemies : There is none of this blind, mad 
 
 work 
 
Pai-t I. The Saints B'verUfling Refi, 107 
 
 work there, Dear Brethren, you that now can attempt no work o^ ^'^^pf^'^i^c. 
 
 God without rcliftance, and find, you muft either lofe tlie Love of the ^'^^' "J ^^' 
 
 World, and your outward Comforts, or clfc the Love of God and your n" pTefin"\9' 
 
 eternal Salvation ; Conlider, You (hall in Heav&c have no difeouraging jhum jk ^Ar- \ 
 
 company, nor any, but who will further your work^ and gladly joyn binmm. dr- 
 
 hcart and voice with you in your evcrlafting Joy and Praifes. Till then, 'f -/' '^<^'"" » 
 
 Pofe/sjour fouls in patience : Bind all reproaches as a crown to your /^i "|"J^ ^^^ 
 
 heads j Efteem them greater riches than the worlds treafures : Account g^ tne damna- 
 
 it matter of ^(37, WbenjoH fall into tribHlatkn. You have fecn in thefe tiis^ fi damna- 
 
 days, that our God can deliver tu j bot this is nothing to our final con- »■' '»^^^"«- 
 
 queft : He "^ili recommence tribulation to them that trouble j on ; (und to joti •^"'" . '^^"* 
 
 ^ho are troubled Refl \\>ithChr}fi : Only fee to this, Brethren, That none 1"°^^^ ,"//;■ "[e- 
 
 of youfufer as ah evil-doer, '* as a hufie bodj in ether mens matters y as a ixm non potes i 
 
 re0er of the commands of lawfuH zAuthtritjy as ingratefulltothofethat ]nm mcx vq-^ 
 
 have been inflruments of our goody as eviljpeakfrs againft Dignities, as ^«"'^'^'* ^J* 
 
 oppofcrsof the Difcipline and Ordinances of Chriit, as fcornfull revi- f*^l J.^^^l\. 
 
 Icrs of your Cbnltian Brethren , as reproachcrs ot a laborious, judi- ji^^^, Fmnde 
 
 cious, confcientious Miniftry, &c. But if any of j/oufujfsr for the Name C7 vulgns vane 
 
 of Chrij}, hafpy are ye • for the Spirit of God, and of Glory rcjfeth upon ^^ "oftra vexa- 
 
 you: And if any of you begin to (brink, anddrawback, becaufeofop- ^'^"^i^fdftj 
 
 pofitioH, and are aftiamed, either of your Work, or your Matter; let //um eftga"-' 
 
 fuch a one know to his face. That he is but a bafc-fpirited, cowardly djum quod fibi 
 
 wretch, and curfcdiy undcrvalueth the Saints Reft , and molt fooliihiy v'ndicant , qui 
 
 over-valucth the things below ; and he muft learn to forfake all thefe, or '«'«/«ww dam- 
 
 elfe he can never be Chrifts Difciple : and that Chrift will renounce him, "^'''' '?''^'" ^ 
 
 and be afliamed of him, before his Father, and the Angels of Heaven, contra iUi qui 
 
 But for thofe that have held faft their intcgriry, and gone through good nos odemnty 
 
 report, and evil report, and undergone the violence of unreafonable doLre^ mn < 
 
 men. Let them bear the Word of the Lord ; Tour Brethren that hatedycu, £'\>*dcre debe- 
 
 that caft you out for my Names fake , f aid , Let the Lord be glorified-, ^ 'SHi- 
 
 { they had good words and godly pretences) but he fball appear to ^i^w. Tcrtul. 
 
 your joy y and they fhall be ajjjamed^ Ifai. 66. 5. Tour Redeemer is Apohget. cap. 
 
 firong, the Lord of Hofls is his Name , he fliall throughly plead your A9- 
 
 Caufey that he may give refi to his people, and difquietnefs to their tne- Luk. 21.19. 
 
 ,»rV., Jer.50.34. ^ ffiifs*. 
 
 Jam. 1. 2. 
 Dan. 9. 17. 2Thc(r.i.7. i Pet.?. 17. & 4. 14,1$. Jud.v.8. 2Pet.2.io. iPer.4.14. ^ D'l^urw es 
 me Mitnichmm: Scd ut wttledtcWy HonutvcridJcus. Auguil. oper. imperf. n. 55- Luk. 14.25,27,33. 
 2 Their. 3. 2. Iiide eft quod ibidem fentcktiu vefi}isgratias agimus^ ut efi xmulatio rci dtviiu ^ huwao^y 
 cum damnamur i vobky 4 Deo abfolvimur. ItnvX.Apol.vcrb'u ulthnis. 
 
 R2 SECT. 
 
io8 
 
 •^ The Saints Ei'crUpng Reft, 
 
 Chap.7. 
 
 §.i4- 
 
 6. trom our 
 Pivifionsand 
 DiiVciidons. 
 * Atjit ut talis 
 fit il'.t vit4^ 
 ubi cjl anm£ 
 mjlid ipfa 
 Veritas vita ! 
 
 SECT. XIV. 
 
 6. T jX 7E fliall thp Reft alfo from all our fad Divifions, and * un- 
 * V V chriftian-like quarrels with one another. As he faid,who faw 
 the carkafies lie together, as if they had imbraced each other, who had 
 been flain by each other in a Duel, J2^atttafe invicem fimflellHnturami' 
 citik, cjuimutuaiinfUcabiliimmicitiaperiere ? How lovingly do they 
 imbrace one another, being dead, who perirtied through their mutual, 
 implacable enmity 1 So , how loi'ingly do thoufands live together in 
 Heaven, vvlio lived in Divifions and Quarrels on Earth 1 Or, as he faidj 
 Vi^i nemo f^t/-et yvho beheld how quietly and peaceably the bones and duft of mortal enc- 
 /rr, fallmr mks did lie together ^ Non tant a vivi pace efetisfcyijttMni. You did not 
 "Jurem homines I'VC together lb peaceably. So we may fay of multitudes in Heaven now 
 fallunt^ ^ all of one mind, one heart, and one imploymenc. You lived not on 
 falluntur \ mi- earth in fo fwcet familiarity. There is no contention , bccaufe none of 
 fcriorefque funt [bis Pride, Ignorance , or other Corruption. Pa^i ^nd Barnaboi ar6 
 f!dluT"quam'' now fully reconciled. There they are nod every man conceited of hii 
 own underftanding, and in love with the iffue of his own brain, but all 
 admiring the Divine Perfedion, and in love with God, and one another. 
 As old Grjn^Hi wrote to his friend, "j" Si te mn umpUus in terris videam, 
 ibi tcmen conveniemm ti-bi Lutherus cum Zuinglio optime jam. convenit. 
 If I fee you no more on Earth, yet we (hall there meet, where Luther 
 and Ztiin^hu are now well agreed. There is a full reconciliation be- 
 tween iS'4c;'4«;f«/.«n.'?»j and IJblqtiitanans, Calvimfis-zwd Lutherans ^ 
 turn potefl de- RewBnflrants and Contra- Remonfirants^ DifciprmArians and Anti'Difcir 
 ^'t^f ^/' /K/inr plin^yi'ifJS, Cenfermifts and Neft-CoftformiJIs, Antinomians and Legalijis 
 are terms there not known. Presbjterias and Indepindents are perfedly 
 agreed: Thereis noDifciplineercftcdby State- Policy, nor any difor- 
 dered Popular Rule : No Government but that of Chrift : All things 
 are eftablilhed ^ure 'Divino. No bitter Invedives, nor voluminous Re- 
 proaches ; The Language of Martin ^ is there a ftranger ; and the found 
 of his Eccho is not heard. No Recording our Brethrens Infirmities : nw 
 raking into the fores which Chrift died to heal. How many Sermons 
 ttzealoufly Preached, how many Books ftudioufly compiled, will then by 
 the Authors be all difclaimed ? ^ How many backbiting llanderous 
 
 cum tncnncn 
 tibHS creden- 
 do falluntur. 
 Vfque adeo 
 tamen rationa 
 lii natura re- 
 fugit falfira- 
 tiin^ iy quan 
 
 etiam quicuti- 
 que amant 
 falter e. 
 Auguft. En- 
 chirid. cap. 
 
 17- 
 
 Lege Frdfat. 
 
 D. Hemingii 
 
 anfepojiil. de 
 
 Di{fidiii ((y 
 
 Scandalvs. 
 
 t Mclchior. 
 
 Adam, in vita. Grynai. ' Two Books full of the Language of Hell in bittereft fcorns at the 
 
 Min liryand Difcipline, thought to be written by one Ofemn. Non oporret nos mirari fuper bdrefes 
 
 iflas , Jive quia fur.t : futur£ enim prjtnunciabuntur : Sive quia fidem qmrundam fubverturt j ^d 
 
 ]}% enim funt , at fides habcndo tentationem , haheat etiam probationem. Vane c>-go ^ inconfider ate 
 
 plcrique hoc ipfo Jcandalizantur ^ quod tantum hxrefcs valeant quantum fmt. Tertullian. de Prj:- 
 
 fcript. initio. ^ Ujiemadmdum vero in multas (fy varias feBas fcijfa ejl CaTab,iptiJ}arum hsre- 
 
 jis , ita in hoc omnes unanimitcr confentiunt , ut prjidicatoribw veritatU negotium exbibeant , 2^ eos 
 
 erga auditcres tanjuam fedulhrcs fu^e^hs reddant. Epijl. Leo. Judz ante Bullingerum contra 
 
 Catabap. 
 
 fpeeches ? 
 
 J 
 
Parti. The Saints Everltfting Refi. 109 
 
 fpeeches? How many fecren dividing contrivances, * muft then be laid ^. j, , 
 onthcfGOreof Chrift, againft whom and his Saints they were commit- j^j^^^H'^l ^!"' 
 red ? The zealous Authors dare not own them : They would then with hnmania liia 
 x.\\z Athenians hmnxhtit Books, ^^^19,19. and rather lofe their la- judkia^ cona- 
 bour, than ftand toit. There's no plotting to Itrengihen our party- ^i^-, f^^la^qui- 
 nor deep dcfigning againft our Brethren. And is it not (hame and pity, ^'** ^^ic^mm- 
 that our courle is now fo contrary > Surely, if there be forrow or {hame \/^^)y}^,j^-'^^j,^ 
 in Heaven, we fliall then be both forry and afhamcd to look one another biffins fatk 
 therein the face J and to remember all this carriage on earth ; Even as cmutnfluify 
 the Brethren of Jcfepb were to behold him, when they remembred their ^'^P'^^^tem Re- 
 former unkind ufage. Is it not enough that all the world is againft us, but J'J,„^JJ^'*y% ^ 
 werauft alfo be againft one another? Dd I ever think to have heard ifcde ch^.rha- 
 Chrift-ans fo to ^ reproach and fcorn Chriftians ? and men profefling the tii , jujujhtiatu 
 fear of God, to makefo little confcicnce of cenfunng,' vilifying, flan- P'^fcxtHjur'n^ 
 derinc, and difqracinq one another? Could 1 have believed him that 'f''J^P"'^"t"t 
 would have told me fome years ago, that when the fcorners of Godli- ffj^fj^ funius 
 nefs were fubducd, and the bitter profccutors of the Church overthrown, irenidn pfal. 
 that fuch (hould fijcceed tliem, who fuflfered with us, who were our in- 122. Tom.i p. 
 timatc Friends, W'ith Whom We took^fwect eourifel , arJ Went up together ^9°-. 
 to thehoufe of God? Did I think it had been in the hearts of men pro- ' '^ ^unwa 
 feffing fuch zeal to RcIig!on,and the ways of Chrift, to draw their fwords infimm habc- 
 agaipft each other, and to fci^k each others blood fo fiercely ? Alas,if th^ctbat vebmen- 
 Judgtnent be once perverted, and Errour hath poffeHed the fuprcmc ^'^'"^ <-^^ ^Tfe 
 Faculty, whe'-her will men go, and what will they do ? Nay, What j^^'''-r^;ff ' 
 will they not do? O what a potent Inftrument for '^ Satan is a mifguided ufweit^ut ti- 
 Coafcience ! It will make a man kill his deareft friend, yea, father or tcdum et'iam 
 mother, yea, the bolieft Saint, and think he doth God fervice by it; modumnon 
 And to facilitate the work, it will firft blot out the Reputation of their '^'^"«# videri 
 Holinefs, and make them take a Saint for a Devil, that fo they mav vili- ^'^j * ^S'^ 
 tie or Ueltroy him without remorfe. O what hellifn thmgs are <^ Igno- jj^os homines 
 ranee and Pi ide, that can bring mens fouls to fuch a cafe as this 1 Paul quibwnimmm 
 
 jncalefcere vi- 
 dentur quicunque ipfmiin more mn fiigent^ nt pro quo, c^ in quern dicatur, paulo Mcmii^ expendant ; 
 neque i^sreticos ijhs jpiritm ex ingemo fuo metiantur. Beza in Epiflola Pr^fat. ante Calvini Tra- 
 Ifatw Theologicos. <* Me qiioque mn later ^ turbulentosfumincsmovendk feditionibw, Satan£ ejje fla- 
 bella, ur in Evangelu odium placidosalioquikiwines inflaw.met. It a nofiro feculo, fub Evangeiii nafcen- 
 tU initia, barbara homines armavit, qui Icgibiti , judiciii^ , C^ omni pditiji bellum ex profej)o Jndicerent 
 — ' ' S ed abEvangcborecedere, utfeditiombm obviam catur, nimii perverfum ejh Calvin, de Scaii- 
 d*lii. Read Bifhop/Z^/fs 29. Soliloquy, called The Spiritual Bedlam, pag. 109. Religion is torn 
 into Divifions and Fragments i The fwarm is up, and fettles into fo many places, as without great 
 Mercy they will never be got into one Hive. Mr. I^inw Sermon on Numb. 14. 24. pag. 23. ^ Hwd 
 multos videmm hoc velilloerrore captoskreBivii abduci, mirijuamnifijufia Dei vindi^a accidit : Vere 
 Auguft. fuperbiam mminat Her efeun omnium matrem : Nullus enim unquam extitit error 'a M'^gifler , quem 
 tionpravaambitioinfuumprscipitiumextulerit. Scimm Deum parvulif Jidum effe doElorem. Proinde 
 qui arrogantia turgent, eos mn mirum eft ab hac Schola pulfos vagiijm ^eculationibiti furfwn i^ deorfum 
 raptari. Qjiotqmt hac noftra £tate a pura Evangelii do^dina prolapft falforum d<)gmatum cceperuiit ejje 
 Authores, reperiemw omnes fuperbix morbo cweptos, ingenii tormenta fibi ^ aliii fabricate. Calvin, de 
 Scandalif^ 
 
 R 3 . knew 
 
no The S dints Everlajling Refi, Chap.7. 
 
 knew whac lie faid, wlKn he commanded that a Novice (hould not be a 
 
 Teacher, lell being lifted up with Pride, he fall into the Condemnation 
 
 of the Devil, i Tim. 3.6. He difcerned that fuch young Chriftiant 
 
 that have got but a little fmattering knowledge in Religion, do lie in 
 
 greateft dinger of this Pride and Condemnation Who but a Paul could 
 
 have forefeen that among the very Teachers and Governors of fo choice 
 
 a Church as Ephcftu, that came to fee and hear him, that pray and weep 
 
 with him, there were fome that afterwards (hould be notorious Seft- 
 
 5f Arc not the mafters * ? ^ liuiof their owfifelves men /Jjjuld arife, (pal^n^ pcrverfe 
 
 Errors wliich things, to drAwaarvj Difciples after them. Ad, 20. 30. Who then can 
 
 are rife amo.ig exped better from any Society now, how knowing and holy foever? 
 
 ."^'^.'''^^^ ^>' Today theymay be Orthodox,unanimous,andjoyned in Love; and pcr- 
 
 fons 'of Place '^^P^ within a kw weeks be divided , and at bitter enmity, through their 
 
 and Quality, doting about Queftions that tend not to edifie. Who that had fcen how 
 
 grown into lovingly the Godly in En^Und did live together, when they were hated 
 
 that boldncfs j and fcorned of all, would have believed that ever they would have been 
 
 awa^' ^B^^T'^^ ^^ bitter againft one another ? That when thofc who derided us for 
 
 baiz\-Oy crqjc Preachings for Hearing, for conftant Praying in our Families, for fing- 
 
 inrodutcrc- ing Pfalms, for fandifying theLords-day, for repeating Sermons, for 
 
 die-, or by taking Notes, for defirirg Difcipline, ct-c. had their mouths flopped, 
 
 fpi-cadin^ far vve fliould fall upon one another for the very fame Duties; and that 
 
 (en to that Profeffors of Religion (hould oppofe and deride almoft all that Wor(hip 
 
 flrcngrh, that 
 
 they do face, if not feem able to put into danger of Routing our Common Faith, Publick Worfhip, 
 Authorised Miniftry, long, and much expeded, and pronilfcd Rcforniarion? Mx. Vines on 2 Pet. 
 2. !• pag. 2. ' A'tera peftii ejl oplmor.um varietoi (^ dijfentio in Ecclejia : !lu£ ut hit temporibm 
 J:[u]tx>umimpulfHV(ildein:ruduit^ itaPamennequenovavobify ncque miravidcri debet. Vt enim falu' 
 torum, fic]udiciv:-rn magna eft varictof : Et ut miiltx fades hommum^ fie ^ corda divcrfa : Vt Hierom. 
 advcrf. Pdag. hb. 9. Dr. Humfredus Jcfuitif. part. 2. in Epiftola Dedicatoria. Multot fubvertunt, 
 nbducentcs ipfos pretext ucognitionii^ ab eo qui univerfa creavit^Scc. Velut qui altius quid ac ma)tts habe- 
 ant q:(:d oft'^ndunt DiOy &c. Probabiliter quideTi inducentespsr verborum artificium fimplices ad qujo'endi 
 m)dum: VefHm iwprobeperdentes ipfes^ in eo quod waledicam ^ impiam ipfjrum rnentem efficiunt, &c. 
 Uam error p:r ftipfum non 6ftendit:ir^ ne ut dcnudatm deprehendatur ., fed amiculo jplendido callide or- 
 ratM, uretiamipfa v?rirate veriorcm feipfum exhibere videatur imperitioribm ^ per externam apparen- 
 tiiim. Uenxui adverf. N£ref. pag. i. Proxni, DUigenter infiftendum ., nequid ex pefle qu£ grajjatwr 
 ex vicinia, jidelibia curji njlrd commifjis., conviiru., colloquiit , dj quotidianit , qu£ vitari non pojjiint, 
 difceptati)nibui a^Jietur. Serpit enim facile coiitag::^ (fj nifi malt obviam iretur , falforum doHormi 
 aftnf^ (j- hireticorum ovfortium infirmorum fidem procnldubio vitiarent. Evangelii ergo prxcones fe- 
 fe excrjeant in refutatione Por.tifxcio^um., Anabaptiftarum ^ Sociniari'.rurr. , &c. ab iUii enim magnt- 
 f:re mctHCvdum , turn quia iHn permixti vivimw , turn quia eorum pitrique miro quodam ftudio ar- 
 dent do^rinji fu£ dijjetninandx. Amiraldus de Pace inter Evangelicos conftituend. pag. 246. Yet 
 Cyprian fairh : They that live in Dil'cord and Difference , and have nor Peace with their Bre- 
 thren, though tliey were (lain for the Name of Chrifl, yet cannot efcapc the crime of Diflen- 
 tion W'th Brethren. Btciufe it is written , Ne that bateth hn Br '. •/ if a Murderer : and ye 
 l^novp that m Murderer hath eternal^ Life abiding in him. He cannot live with Chrift that had 
 rather i:nira:e Jud.a than Chriil •, what a finne is this which cannot be wa(hed away with a 
 Bap i'm of Blood? Wlur a crime that cannot be eicpiatedby Martyrdom? Cyprian, in Orat.Dom. 
 §. H. pag. ^1$. what Martyrs then are they that lofe theirlivesinwarre againft their Brethren, 
 confelTcd to he Godly ? 
 
 of 
 
Parti. The Saints Evcrlafting Refi» iii 
 
 of God out of ConfcicDce, which others did before them through 
 prophancncfs ? Did I not think, that of all other^ the fcorning at the 
 Worfhipers of Chrift, had been a fure fign of a wicked wretch ? But I 
 fechowwemuft diftinguifh between Scorners and Scorners, or clfe I 
 fear we (hall exclude almoftall. I read indeed in Pagan Writers, That » 
 the Chriftians were as cruel as Bears and Tj/gers againft one another: 
 ^mmiuKHi MArcelltKm gives it as the Reaion of Julians Policy, in Ammian Mar- 
 proclaiming Liberty for every Party, toProfcfs, and Preach their own cei.mvha]^' 
 Opinions, becaufe he knew the cruel Chriftians would then moft fiercely I'^ni 
 fall upon one another; ^ndi^ohy^ Libert j of Confcience, and by keep- t ^^ ^"'^'^ 
 ing their Children from the Schools of Learning, he thought to have uil^l{jl^%lJ"ii 
 rooted out Chriftianity from the Earth. But 1 had hoped this accufation Mt^ijlram m 
 had come from the malice of the Pag.tn Writer ; Little did I think to qui fubd'ms 
 have fccn it fo farrc verified ! Lord, What Devils are we unfandified, non mdoho- 
 when there is yet fuch a Nature remaining in the fandificd ? Such a Na- ■^'^.-■f^j-^ 
 turehath God in thcfedays fuffered to difcovcr itfcif in the very Godly, yjpj„'^ p,.^. 
 thatif hedidnot gracioufiy and powerfully refi rain, they would filed clave rexerunt : 
 the blood of one another ; and no thanks to us, if it be not done. But I Std ctiam om- 
 hope hisDcfign is but to humble and fhamc us by the Difcovcry,and then """" ^'^V"^^ 
 to prevent the breaking forth *. (But, alas, fmccthe firft writing of fj'^l^ly,,^^^^^^ 
 this, my hopes arc fruftrate ) jnconuj'ta 
 
 Religioapud 
 fuds exculta fit •■, Di^rina cctleftii per fidos^ eruditos t^f conjlantei Minifiros ft tradita ^ ^ ingens 
 homimm muhitudo per ^iritum ify- verbum renata in con^e^lum Chrifi prodeat^ quA tali Maiiftra- 
 titi £ternaf gratias agat ! E contra quam infoclices qui-, &c. Religionem per variat corrupt-Hm pajfi 
 fmt adulterari / Wigandiis in Epijh time Com. in Propb. John 13. 8, 9, lo, 12, 14. J^^ 'f un- 
 do i fcandalh. Eccc fity ecce pro.fus impletur quod Veritas ait •, Quotiiam abundavit iniquitai rejfi- 
 gefcet charitas multjrum. Slujt jibi ]am jida peUora tuto refundantur / In aqui fcnfus tota fe pro- 
 jiciat fecura dileilio ? QuU denique amicus non formidetur , quaft futurus inimicus , fi potuit inter 
 Hieronymum <^ Ruffinum hoc quod plangimus exoriri Z ?fiifcrit.> {7 tniferaiida conditio ! iii- 
 jida in voluntatibus amicorum Sciemia pvAfentum^ ubi nulla, eft prxfcientia futurorum ! Sed quid, 
 hoc alteri de altero gemendum putem^ quando ne ipfe quidcm jibi homo eft notm in pofterum .^ Novii 
 enim utcunque vix forte nunc qiialis ft •, i^alis autem pnftea fit futurus i^norut. Ai'guftin. in that 
 excellent Chriftian Pacificarory Epiflle ad Hieronym. inter opera Hier. Tom. 3. Fol. 159- -^"^o- 
 num feritat inter fe non dimicat. Serpentum morfus non petit fcrpcntes ., ^c. (^r tu homo-, i feris., ra- 
 tione prxditus ab expertibus vincaris Z Tu operam des ut feritate <i^ ab alienatione vjncas c£tera .^ <{y 
 in tuo ipfius nature funere triumphator tibi videarii ? Junius in Irenic. excellentif. in Pfal. 122. To. 
 I . operum pag. 687. * This was wiicrcn upon the Warre in Scotland, the Death of Mr. Love., the 
 Imprifonmcnt of many more, and an Ordinance for tlie Scqueftring all Miniflers that would not go 
 to God on their Errands in Fading and Prayer, or in Thankfgivings for their Succcfles. And an Or- 
 der made to put out ail Minifters from all the Cities, Market-Towns, and Garifons, that liibfcribed 
 not their Engagement. 
 
 OhjfFi. But is it poffible fuch fhould be truly godly ? Then what fin 
 will denominate a man ungodly ? 
 
 %y4ttftv. Or elfc I muft believe the Doftrine of the Saints Apo- 
 ftaiic ; or believe there are fcarcc any Godly in the World. O' 
 
 whac 
 
H2 The Saints Everlafli Jig Refi, Chap.y. 
 
 whic a wound of diflionour hath this given, not only to the ftridcr 
 Profcflion of Holincfs, but even to the very Chrirtian name ? Were 
 there a Pollibility of Hiding it , I durft not thus mention it. O 
 Chriftian, If thou who readcll this be Guilty, I charge tlicc before the 
 Living God, Tliat thou fadly confider , how farrc is this unhke the 
 Copy ? Suppofc thou hadlt feea the Lord Jefus , girded to the Ser- 
 vice, rtooping to the Earth, wafhing his Difciples dirty feet, and wi- 
 ping them, and faying to them, This I have done to give you an Exam- 
 ple, That if I ^'our Lord and Matter have waflicd your feet, you alfo 
 ought to wafti one anothcrs: Would not this make thee afharaed and 
 tremble ? Shall the L-^rd wipe the feet, and the fellow- fervant be ready 
 to cut the throat? Would not thy proud heart fcorn to ftoop Co thy 
 Marters work ? Look to thy felf ; It is not the name of a ProfcfTor, nor 
 the Zeal for thy Opinions, that will prove thee a Chriftian, or fecurc 
 thee from the heat of the confuming fire. If thou love not thine enemy, 
 much more thy Chriftian Friend, thou canft not be Chrifts Difciple* It 
 Mac.$.44. jj ^i^g common Mark, whereby his Difciples are known to all men, That 
 
 ]ohni3.3$.&: ^^^^J ^o"^' one another. Is it not his laft great Legacy, My peace I leave 
 14.27. Vcithjou^ mj peace I give unto joH ? Mark the cxprelTions of that Com- 
 
 mand, Jf it hepojfibhy as much as in jou lieth, live peaceahlj With all 
 men, Rom. 12.18. Follow peace With all men, andHolinefs, Heb. 12.14. 
 ^ In Tcrtulli-a'^ O the dcceitfulnefs of the heart of man 1 Thatthofe fame men, who 
 rfn's rime it lately in their felf- examination could find nothing of Chrift fo clear 
 was otherwife within them as their Love to their Brethren, and were confident of this, 
 ^"'! u'^f^-^ when they could fcarce difcover any other Grace, fhould now look fo 
 The Heathens ^J^angely "pon them, and be filled with fo much bitternefs againft them I 
 did fpccially That the fame men , who would have travelled through Reproaches 
 mark out the many miles, to hear an able faithfull Minifter, and not think the labour 
 ^'^"^'^.u^'y illbcftowed, (hould now become their bittereft enemies, and the moft 
 Love °rand powerfull hindercrs of the Succefs of their Labours, and travel as farrc 
 their great ^o try them down 1 It makes me almoft ready to fay , O fwcet, O hap- 
 Liberalicy ** PY dayes of Perfecution ! Which drove us together in a clofure of Love! 
 Sec(\3y they ) ^ho being now dried at the fire of Liberty and Profperity, arc crumbled 
 borv they love j^jj ■ j^j.^ ^^^ ^ ^^^ contentions. But it makes me feriou fly, both to fav,and 
 ffor they to think, O fweet, Ohappy Day of theReft of the Saints in Glory 1 
 
 thcmfelvcs 
 
 (^ faith he } hate one another i ) and how ready arc they to die for one another ■, for they themfelves 
 are more ready to kill one another! Tcrud. Apolog. cnp.7,g. Alas, how is the cafe altered now, 
 when tlie Mark of Heathens is fo common upon Chriftians ? and thofe that think themfelves the beft 
 of Chiiftians.And Ju^iuMartyr before him faifh,We Chrifl:ians,who before preferred the gains of Mony 
 and Farms before all, now do brinjj forth our private Eftates for Common Life, and beftow them 
 on all that need ■■, We who luted one another , and killed one another , and through morofity 
 never feaftcd with any but our fimiliars i now fmce the coming of Chrift, we are all of one 
 Table ; wc pray for our Enemies, and labour to perfwade thofe that unjuftly hate us , that li- 
 viiigafcer the honeft precepts of Chrift, they might have hope of the Reward from the Lord God, as 
 well as wc. JajYiu. Mart))-. Apl. 2. 
 
 When 
 
PartL The Saints Everlafiing Reft, 113 
 
 When as there is one God, oneChrilt, one Spirit, fo wc fhall have one 
 Judgement , one Heart, one Church, one Imployraent for ever I 
 When there (hall be no more Circumcilion and lincircumcifion, Jew 
 and Gentile, Anabaptift or Paedobapcift, Brownift, Separatift. Inde- 
 pendent, Presbyterian, Epifcopal : butChrill is All in All ; Welhall 
 not there feruple our communion, nor any of the Ordinances of Uivine 
 Worflup : There will not be one for finging, and another againft it; 
 buteven thofe who here jarred in difcord , (hall all conjoyn in bleflcd 
 concord, and make up one melodious Quire. I could wilVjthey were a 
 of the Martyrs minde, who rejoyced that (he might have l^er foot in the 
 fame hole of the Stocks, in which Maimer P/jjV/jo/j had been before her : ^ 
 * But however, lam fure they will joyfully live in the fame Heaven, v^ouMiior"^ 
 and gkdly participate in the fame Rett. Thofe whom one houfe have Us 
 could not h>ld, nor one Church hold them, no nor one Kingdom to b>: Con- 
 neithcr* yet one Heaven and one God may hold. llOne Houfe,«t«-"''0"^-. "^'^ 
 one Kmedom cowld not hold Joftph and his Brethren, but they ^"^yatwickcd 
 n ", L u i u J u V L men, butthac 
 
 muft together again , whether they will or no j and then how is the i,y bearing 
 
 cafe altered ? Thm every man muft ftraight withdraw, while they weep and genckncfs 
 over and kifs each other- Ohowcanft thou now find in thy heart, if«we fhould 
 
 thou bear the heart or face of a Chriftian, to be bitter or injurious ^^^^ others 
 
 againft hv Brethren, when thou doft but once think of that time and 0^^^^^?'^,^ 
 
 place, where thou hopeltm theneareit and (weetelt familiarity to live and evil lufts. 
 
 andrejoyc? wi:h them for ever; I C'>nfefs their infirmities are not to Jufim Martyr. 
 
 be loved, nor (in to be tolerated , becaufe its theirs : But be fure it Apol. 2. 
 
 be (in v;hich thou oppofeft in them; and do it with a Spirit of llThecaufe 
 
 mceknefsandcompaffion, that the world may fee thy love to the Per- chief lieth In 
 fon, while thou oppofeft he Offence. Alas, that Turks and r^^^iw/airaking dark 
 
 can agree in wickednefs, better then Chriftians in the Truth I That points to be 
 
 'Bears and Linns ^ fvdvts and Tjnrs can agree together, but Ar^'clesof 
 
 Chriftian* cannot ! That a Legion * of Devils can accord in one if'saivatbn'lay 
 
 body, and not the tench part fo man^' Chriftians in one Church : Well; on them, 
 
 the fault m<)y ^-e mine, and it may be theirs : or more likely both mine Nihil pffiilcn' 
 
 and theirs : But this rejovcerh me. That my o d Friends who now tm in Ecdefi* 
 
 look ftrangely at me. will joytully triumph with mc in our common ^'^'^"''M<^fi-> 
 
 T> n '^ J J J r quamji ea qus. 
 
 *^^"* necefaria mn 
 
 funt^ neceffar'jA 
 fiant : hac enm tyranmde confcifntit illa-jtteantur , d'T libertas fidei ext'tvguitJtr j Mendacium prt 
 veritate^ idolum pro Deo, abomiratio pro fancHrate colitur. Luther, refererte Hen. Hoffnero 
 Saxon. Evangelic, page. no. Mark thefc words ©f Lw^/ber. ''" Mar. 5.9. Luke 8. 30. 
 
 SECT. 
 
114- 
 
 'The Saints Sfvcrlafiin^ Refi. 
 
 Chap.7^ 
 
 5.15. 
 
 7. From our 
 parriciparion 
 o.'rhc liiftcr- 
 ingsof our 
 Brctiircn. 
 
 Qu}hH« cfi 
 communii A- 
 mjY-th'n idem 
 dolor cfi corn- 
 mum malum. 
 Naiia-.ix. 
 
 * When 
 Chrifts Ho- 
 ftrinc came 
 firftinro the 
 v/orld,it: vas 
 the fruit of it 
 for forae Ages 
 
 W! 
 
 SECT. XV. 
 
 fc (h^ll then reft from all our dolorous hours, and fad 
 thoughts which wc now undergo , by participating with 
 our Brethren in their calamities. Alas, if we had nothing upon our fclves 
 to trouble us, yet what heart could lay afidc forrows , thai lives in the 
 found of (he Churches fufferings ? If "Jo^ had nothing upon his body to 
 difquiet him, yet Oic meffjge ofhis Childrens overthrow, muft needs 
 t, grieve the moft patient foul Except weare turned into fteel orftonc, 
 and have loll both Chriftian and humane affedion, there needs no more 
 then the miferi'vS of our Brethren, to fill our hearts with fucceflions 
 of forrows , and make our lives a continued lamentation. The Church 
 ''on Earth isamcerHofpital ; which way ever we go we hear complain- 
 ings and into what corner foever we call our eyes, we behold objcfts 
 of pity and grief : fome groaning under a dark underftanding, fome 
 under a fenfclefs hearty fome languifliing under unfruitful weakncfs, 
 and fome bleeding for mifcarriages and wilfulnefs : and fome in fuch a 
 Leiher^j t!iat they are part complaining : fome crying out of their pin- 
 ing Poverty; fome groaning under pains and infirmities ; and fome be- 
 wailinga whole Catalogue of Calamities , cfpecially in days of common. 
 Sufferings when not!»ing appears to our fight, but ruin, * Families 
 ruined; Congregations ruined; Sumptuous Strudures ruined; Cities 
 - ^ ruined; Ccuntrcy ruined ; Court ruined, Kingdomcs ruined; Who 
 
 '^"lav^b^^^ (.weeps not when all thcfe bleed? As now our friends diftreffes are our 
 
 war/atidturn diftrefffs, fo then our friend^ deli\'erancc will be part of our own deli-. 
 
 TO Peace and 
 
 bit not fad, 
 
 rharriDwic 
 
 fhoiild work 
 
 fo contrary ("as 
 
 an occafi u r ) 
 
 Athanafde in 
 
 cam. Verbis 
 
 fa-rh of men 
 
 of War ; A^ 
 
 verance. Kow much more joyous now to joyn with them in their days 
 ofThankfgiving and g'adnefs, then in the days of Humiliation in fack- 
 doch and nflic? ? How much then more joyous will it be to joyn with 
 them in their perpetual praifes and triumphs , then to hear them be- 
 wailing now their wrelchednefs, their want of light, their want oflifc, 
 of joy, ofaffurance, of grace, of Chrift, of all things? How much 
 more comfortable to fee them perfedcd,then now to fee them wounded, 
 etweak, fk-k, and afflided ? To (land by the bed of their Janguifliing as 
 foonas ever fiJ'y comforters, being overwhclmrd andfilenced with the greatncfsof 
 they cBrerrain- their griefs,, conftious of our own difability to relieve them, fcarcc 
 edfhe do^rm having a word of comfort to refrefli them : or if we have, rJas, they 
 ?L?,'^'t- .''r'v ^c but words, which area poor relief, wlien their fuffcrings arcrenl : 
 by their defirc P^'" '^'* would eafe or help them but c.mnot : al! we can do , -is^o for- 
 of'Aar, and rov wirh tliem, whicli ahs, doth rather cncreafe their forrows. Our 
 betake rhem- day ofR.eft will free both them and us from all this. Now we may enter 
 
 fejves to Hns- ^^^y 2^ poor ( hr.lh'ans cottapc, and there fee their children ranged, 
 bin dry ', and 
 
 the hands wliich they were wnnr to arm wirh i-.on,they dclig'ic now to ftrctch forth in innoccncyin 
 earnei> pi ayeri aod inflead of War which rhey waged againft one another, they now ioyn in Arms a- 
 i,ainil the l3cvil.and.evil fpirits, and to conquer rhcm by the Chaftity and veituc of the minde. 
 
 ' their 
 
Part I. The Saints Rverlafiing Reft. 115 
 
 their pur fe empty, their cupboard empty, their beljy empty, and po- 
 verty poflefling and filling all : How much better is that day, when 
 we fhall fee them filled with Chrilt, cloathed wi:h Glory, and equaliz- 
 ed with the richeft and greatcft Princes? O the fad and heart-piercing 
 fpcd:aclcs, that mine eyes have fccn in four year* fpace ! In this fight, a 
 dear friend fall down by me 1 from another , a precious Chnftian 
 brought home wounded or dead ; fcarce a moneth, fcarce a week with- 
 out the fight or noife of blood. Surely there is none of this in Heaven. 
 Our eyes fhall then be filled no more, nor our hearts pierced with fuch 
 fights as dLlPVcrcefier, Edg-hil, Ntwbury^ NaHtwiteL\ Aiontgomsrj y 
 Born Cafilc^ Tork^, Nafebj^ Lanzfort ^ i^c. V/e fhall tlien have the 
 conquefl without the calamity. Mine eyes fhall never more behold the 
 Earth covered with the carcafTes of the flain. Our black Ribands and 
 mourning attire will then be turned into the white Robes and Garments 
 cf gladiiefs. O how hardly can my heart now hold , when I think of «■ 
 fuch, andfach, and fucha dear Chnft:an Friend fliin or departed ? O 
 how glad muft the fame heart needs be, when I fee them all alive and glo- 
 rified? But a far preater grief it is to our Spirits, to fee the fpirttual c» 
 mifcrics of our Brethren : To fee fuch a one with whom we took fwcct 
 counfel , and who xealouQy joyned with us in Gods worfhip , to be 
 cow fallen off to fenfuality , turned drunkard , worldling or a perfecu- 
 tor of the Saints! And thefe trying times have given us too large occa- 
 fion for fuch forrows : To fee our deareft and raoft intimate friends, to 
 be turned afide from the Truth of Cnrift : and that either in, or near the 
 Foundation ; and to be raging confident in the groffelt Errors .? To fee 
 many near us in the fiefh continue their negled of Chrift and their fouls, 
 and nothing will waken them out of their fecurity ? To look on an un- 
 godly Father or Mother, Brother or Sifter in the face? To look on a 
 carnal Wife or Husband, or Child, or Friend? and to think, how cer- 
 tainly they fliall be in Hell for ever, iftheydiein their prelent unregf- 
 nerate eftate? O what continual dolors do all thefe fad fights and 
 thoughts fill our hearts with, from day to day 1 And will it not be a 
 blefleJ day when we fhall reft from all thefe ? what Chriftian nnv is n t 
 in 'Pauls cafe, and cannot fpcak in his language? zCqt. 11. 28,29. 
 Befidesthoff things thararewitheut , thai Which comet h upon med^nlj, 
 thee Are of all the Churches, fvho fiwea^^ and I am not weak^^? who is 
 fended, and I burn not ? What heart is not wounded to think on Ger- 
 W4»i>/ long defolations ? Oth: learned Univerfities ! The flourifhing 
 Churches there, that now arc left defolate ! Look on EngLtnds four 
 years blood, a flourifhing Land almoft made ruined; heir but the com- 
 mon voice in moft Cities, Towns and Countreys through the Land ; and 
 judge whether here benocaufeofforrow; Efpecially, look buttotic 
 fad effeds; and mens fpirits grown more out of order, when a moit 
 wonderful Reformation, by fuch wonderful means might have- been well 
 cxpcded : And is this not caufe of aftoniihing forrows ? Look to 
 
 S 2 Sc6tUnd\ 
 
11 6 The Saints Everhjling R efi, Chap.y^ 
 
 Scotland-^ \ook io Ireland ; look almoft everywhere, and tell me what 
 you fee. BlefTcd that approaching day, when our eyes fhall behold no 
 more fuch fights ; nor our ears hear any more fuch tidmgs! How many 
 hundred Pamphelts are Pnnted, full of almoft nothing but the common 
 calamities ? So that its bifcome a gainful trade to divulge the news of our 
 Breclirens fuff^rings. And the fears for the future that pofTefled our 
 hearts, wereworle then all that we favv and fuffered. O the tidings 
 that run from £J^/;;/fig!it, or T'c/r/;^ fight , crc. How many a face did 
 they make pale? and how many a heart did they aftonilh? nay, have 
 not many died with the fears of that , wh ch if they have lived, they had 
 tt neither fuffered r.or fcen? Its faid oi AftUnilhov^ That the mifcries of the 
 Ca^-m. in vn. Church made him almoft negleft the death of his moQ beloved Children; 
 McUncti. to think of the Gofpcl departing , the G lory taken from T/r^/, our 
 Sun-fetting at Noon-day, poor fouls left willingly dark and deftitute, and 
 with great pains and hazard blowing out the Light that fhould guid 
 them to falvatioM : What fad thoughts muft thefebe > To think of 
 apd 2.\. " Chrift removing his Family; takingaway both worfiiip and worfhipers, 
 n'alm ig7. and to leave the Land to the rage of the mercilefs. Thefc were fad 
 thoughts. Who could then have the Harp in hand , or fung the 
 I!aiah(5o. ii, pleafant Songs of Z/un ? Butblcficdbe the Lord who bath fruftrated 
 «*i »5i '4- our fears; ^■^d who will haften that rejoycing day , when Sionih^Wht 
 exalted above the Mountains, and her Gates (hall be open day and night, 
 and the glory of the Genti/es be brought into it, and the Nation and 
 Kingdome that will not ferve her , ftiall pcrifh : When the fons of 
 them that afHided her , (hall come bending unto her ; and all they that 
 df f"pifed her, f^jit/i bow themfelves dofvn at the foles of her feet ; and they 
 &6c,2i,22. fliall call her, The City of the Lord ^ theSxoa of the holy one o/ Ifrael. 
 When her people alfofhatl be all Righteous, even the Work of Gods 
 hands, the Branch of his planting, who fhall inherit the Land for ever, 
 that he may be glorified. When that voice (hall found forth, Rejojcc 
 &r66.ic.\i. w/.'/; Jerufalem, and be ^lad with her, all je th^t love her '^ Rejoyce for joy 
 with her^ a/ije that r»QHr» for her : That jemAj fnci^, andbe fatiffed 
 withthehrtftsofherconfoUtien-, That je may tnilk^oHt, and be delighted 
 with the abundance of hir glory. Thus (ball we rcft from our participation 
 of our Bretherns fuflfcrings. 
 
 SECT. xvr. 
 
 S T J\T^ Hiall Reft alfo from all our own pcrfonall fufferings, whe- 
 
 § 1 6. « V V ther naturall and ordinary, or extraordinary, from the 
 
 ?.i<romaU afflifting hand of God. And though this may feem a fmall thingto 
 
 T ^ {T'tX^"' ^^^^^ ^^^^ ''^"^ '" continual eafe, and abound in all kind of profperity; yet 
 
 methinks, to the daily afflicted foul, it fhould make the fore-thoughts of 
 
 leaven delightful : And I think we (kail meet with few of the Saints, 
 
 but: 
 
 «n>'s 
 
 i 
 
parti. The Saints EverUjling Reft. 117 
 
 ""^ will fay ,. That this is their own cafe.. O the dying life that we now et^'*^""'* ^«'<- 
 live ! As full of fufferings, as of days and hours / We arc the Car- 'J'*"'"* foUidu 
 cafTes that all Calamities prey upon : As various as they arc, each one l%^nT^ 
 will have a fnatch at us, and be fure to devour a morfel of our comfort : tem quamlpti- 
 When we bait our Buls and Bears , we do but reprefent our own condi-et w^ credhur.A- 
 tion : whofe lives are confumed under fuch aftaulcs, and fpent in fuc- IJ^ felicitate 
 ceflion of frcfb encounters. All Creatures have an enmity againft us, ^'^^»:ndam 
 ever firce we made the Lord of all our enemy. And though vve are cMt/Jv'l^/r?!^ 
 reconciled by the blood of the Covenant, and the price is paid for our qux fuccejicrmt 
 full deliverance J yet oar Rcdeemsr fees it tit to leave this meafure of vctrs^ vota fa- 
 mifery upon u«, to make us kno.v for what wc are beholden, to mind us "''"''''* /wnf. 
 of what wc would clfc forget ; to be fcrviceable to his wife and gratious ^yl^''^^^'- 
 defigns, and advancagious to our fiill and finall Recovery. He hath mvgitlmhm . 
 fentus as Lambs among Wolves ; and fure there is little Reft to be ex- in occajhn. 
 peded. As all our Senfes are the inlets ofiin ; fo they are become the tt^'eminemporro ] 
 inlets of our forrow. Grief , 'creeps in at our eyes, at our cars^, '^4"'^^ deleil- ^^ 
 and almoft every where : It feifech upon our head, our hearts, ^^^l^j^fy ' r 
 our fiefli, our Spirits, and what part doth efcape it ? Fears do devour feeil.Koritan- 
 us, and darken our Delight?, as the Frofts do nip the tender Buds ; turn brevifi- 
 Carei doconfuraeus, and feed upon our Spirits, as the fcorchingSun "'(^f" "^itam 
 doth wither the delicate Flowers. Or.,i£-aa>' Saint or,Scoick have forti- « '''" *J'" ^■ff'^j'I'*'^ 
 Red his inwards againft thefe , . yet he is naked ft ill without ; and if he be Zfore^umd 
 Wifer then to create his own forrows, yet (hall he be fure to feel najorepofidc- 
 his fhare ; hefhall produce them as the meritorious, if not as the ^^nt : operafe 
 efficient caufe. What tender pieces are thefe dufty bodies? what brittle^j^^i^'^'/*''''''^"^. ^'■* 
 Glaffes do we bear about us ? and how many thoufand dangers are they '^^^j^'^p^n^l^te-^ 
 hurried through? and how hardly cured, if once crackt ? O the mul- jmu^NovToc- 
 titudes of flender Veins , of tender Membranes, Nerves, Fibres, Muf- cupationes vete^ 
 clc5. Arteries, and all fubjeft to Obftrudions, Exefions, Tenfions, ribw^ fubfiitw 
 Contradions, Refolutions , Ruptures, or one thing or other to caufe '*"^'*^-fP^^'Jh'fn 
 their grief 1 Everyone afitfubjed for pain, and fie to communicate thn^^ a??!''^''''^ 
 that pain to the v/hole. What noble part is there that fuScreth its pain m^jmanm mn 
 or ruine alone ? what ever it is to the found and healthful , methinks to fnk qunitur. 
 fuch as my felf, this Reft fliou!d be acceptable, who in ten or twelve /^'^ materia 
 years time have fcarc c had a whole day free from fome dolor. O the t*'"'"^'^'?^' ^^"^' ^ 
 weary nights and days 1 O the unferviceable languifhing weakneffe 1 ^vn.c iT^^' 
 O the reftlefs working vapors 1 O the tedious nauTcous medicines I 
 befides the daily expedations of worfc ! and will it not be dcfirable to 
 Reft from all thefe ? There will be then no crying out, O my Heid , O 
 my Stomack , or O my fides, or O my Bowels. No, no j fin and 
 flefh, and duft and pain, will all be left behind together. O what n 
 would we not give now for a little eafe, much more for aperfedcure? 
 how then (houid'we value that perfed freedom ? If we have fome mix- r 
 ed comforts here, they are fcarce enough to fwcetenourcroffesj or if 
 wc hive fome (hort and fmiling Inter m.flions, it is fcarce time enough 
 
 S3 to > 
 
ii8 
 
 The SAtnts £verUfiing Reft,. 
 
 Chap.7 
 
 Rom. 8. 19. 
 20,21,22. 
 
 i 
 
 V.2I.?,4« 
 
 Pares angelis. 
 Hayrno cx- 
 ponndcch this 
 too boldly, 
 and I think 
 fklHy. 
 
 ilu)dviri in 
 fhofexH rcfur- 
 gent fee mint in 
 fcxu irmlibeii) 
 Brunt habcn- 
 tes membra 
 genitalia, non 
 autem v^luiita- 
 tcm coeundi. 
 Horn, in Do- 
 minic. 18. in , 
 Marrh.22. 
 I fee no 
 ground to 
 conceit fiicha 
 dififcrenceof 
 Sex hereafter. 
 Mr. HeYbm, 
 
 to breath us in, and to prepare oor tacktings for the next ftorm. If one 
 wave pafs by, another fucceedi : And if the night be over, and the 
 day come, yet will it foon be night again. Some mens Fevers are con- 
 
 * tinual, and fume intermittent; fome have Tertians, and fome Quar- 
 tans ; but more or lefs, all have their Fits. O the blcflcd tranquillity 
 
 > of that Region, where there is nothing but fweet continued Peace / No 
 fucceflion of Joy there, becaufe no intermiflion. Our lives will be but 
 one Joy, as our time will be changed into one Eternity. O health- 
 ful place, where none are fick! O fortunate Land, where all arc 
 Kings I O place moft holy, where all are Prielh ! How free a Stare, 
 where none are fervants, fave to their fupream Monarch ! For it (hall 
 come to pafs, that in that day the Lord fhall give us Reft from our for- 
 row , and our fear, and from the hard bondage wherein we ferved, 
 Jfsu 14. 3. The poor man fhall no more be tired with his inceffant 
 
 * labours : No more ufc of Plough, or Flail, orSythe, or Side : No 
 {looping ofthe Servant to the Malier, or the Tenant to the Landlord: 
 No hunger or thir ft, orcold, ornakcdnefs : Nopinchi..g Frofts, nor 
 fcorching Heats. Our very Beafts who fuffered with u>, fhallalfo be 
 freed from their bondage ; our felves therefore much more ; Our faces 
 (hall no more be pale or fad ; our groans and fighs will be done away; 
 andGod will wipe away ail tears from our eyes. Revel. 7. 15, 16, 17. 
 No more parting of friends afunder, nor voice of Lamentation heard in 
 our dwellings. No more breaches, nor difproportion in our fricnd- 
 (hip , nor any trouble accompanying our relations ; No more care of 
 Mafter for Servants, or Parents for Children, of Magiftrates overSub- 
 jed?,' ofMiniftcrsover People. No more fadnefs for our Study loft, 
 our preaching loft, our Intreaties loft, the Tenders ofChrifts blood 
 loft , and our dear Peoples Souls loft. * No more marrying, nor 
 giving in marriage, butwe(ha)l be as the Angels of God. O what room 
 can there be for any evil, where the v^holeis perfcdly filled with God? 
 Then (hall the ranfcmed of the Lord retHrne and come to Sion withfo»gs. 
 And ever Ufling joy uf on their hends : They fhall chtaw joj andgladnefs; 
 and forrorv and ftghinq^ fhall fiiea'^'ny., Ifai. 35. 10. Hold out then a 
 little longer, 6 my Soul ; bear with the infirmities of thine earthly ta- 
 bernacle ; endure that (hare of forrows, that the love of thy Father 
 (hall impofe; fubmit to hisinti^nation alfo, becaufe thou haft finned 
 agfiinft him; it will be thu? but a little while; the found of iliy Redeemers 
 feet are even at the door ;and thine own dclivera.^ce nearer tlien many 
 others. And thou who haft often cried in the language of the Diviae 
 Poet, \_ Sorrow \y?asa!lmj/ fouli I fcarce believed^ till Grief did teli 
 mercundlj that I lived ] (halt then feel. That God and Joy is all thy 
 Soul , the fruition of whom , with thy freedom from all the '"s forrows, 
 will more fweetly, and more feelingly make thee know, and ty his w'tct- 
 nal praife acknowledge , That thou liveft. 
 
 And thus we (hall Reft from all afflidions. 
 
 SECT. 
 
Part I.. • Th Saints Bverlajling Refi, i ip 
 
 SECT. XVII. 
 
 p. \ 7\7E ^^^^ Reft 3l^^ ^^^"^ ^1' f^e trouble and pain of Duty, jj §.17. 
 
 V V The ConfcicntiousMagiftrate now cries out, O the burden ^.From alUhe 
 that lieth upon mc ! The confcientious parents that know the precioaf- labour and 
 nefs of their childrcns Souls, and the condant p.iins required to their god- fj°"t>lc of Du- 
 ly education, cry out, O the burden I ThcconicientionsM(niftera2^„„J.fj.;jj„ „^. 
 above all, when he reads his charge, 2 Tim. 4. i. and views his bn vera, per- 
 pattern, Afarli 3. 20, 2r> &c. ayiUs 20. 18. 31. When he hath i^^a, ex^elfa 
 tried awhile what it is to ftudy, and pray, and preach, according to the ^^"'"Jl'tas, cum 
 weighc and Excellency of the work; to go from houfe tohoufe, and i^]"^,jl'^"\'^. 
 from neighbour to neighbour, and to be.l'ech them night and day with „«//^ remanfe- 
 tears j and after all to be hared and perfecutcd for fo doing ; no wonder r'nprava cupi- 
 if he ery out , O the burden ! and be ready to nin away with foftas^ and '^'^^^ •' >}^<^ co- 
 with hremy to far, I will not make mention of hini nor fpeak any ^'^'^}'°l"^'^ ^ . 
 more in ms Name : For his word isarcpro''cn tons, andauenlion ,.^^^ ^^^ f/(,^_ 
 daily; But that he hath made his word a-; a fire Ouit up in our bones ribm tmcera- 
 and heart, that we are weary of forbedring and cannot Hay , ^r*'. 20. 8, bnur corpus: 
 9. How long may we ftudy and labour before one loiil is brought ^'"'^'^ ^''''' 1^^^'- 
 clear over ro ChrilM And whc/i ilisdone, how fjon do thefnares <^'[»<^<^ ^J^^J^- 
 
 c t- r r »i. Ill ijn- rnwH, fed per-^ 
 
 of renfuality or er'or entangle them 1 How many receive the doctrine fc^a crit fecu- 
 ofdelufion, before rhcy have time to be built up in the Truth! And ritaspacii. 
 when Herefies muti- ofnecciiity arife , how few of them do appear ap- NnHfinobu erh 
 proved! T (.• firft new ftange apparition of light doth fo amaze them, 7«i^f''*'«J'- 
 they think thi^y ar.* in the third Heavens, when they are but newly paf- ^deldhxtione}a- 
 fcd from the fuburbs of Hell ; andare prcfcatly as confident, as if they turitas plena. 
 knew all things, when they have not yet half light enough to acquaint isi crimw enim 
 them with their ignorance; But after 10 or 20 years ftudy they become h^'f^^a celfnu- 
 ufually of the fame judgement with thofe they difpifed. And feldome f^.^'f^^y^j^^ 
 doth a Minifter live to fee the ripenefs of his people ; but one fovvcth £)to ccu-nh^'^^ 
 and planteth , anG«ther watereth , and a third rcapeth and receiveth the fp'mtus bumili- 
 increafe Yet were all thi« duty delightful, bad we but a due proportioo ^t^te [ubjeHi. 
 of rtrength. Bur^ to inform the old ignorant finner, to convince the ^"-l^^p^^'^' 
 ftubborn and worldly wife, to perfwade a wilful re folved wretch, to ^' ^ ^^ ' *^* 
 prick aftony heart to the quick, to make a rock to weep and trem- The work of 
 ble , to fet forth Clirift according to our necefiity and his Excellency, to the Miniftry. 
 corafevrt the foul whom God dejefted, to clear up dark and difficult ^^^^ Lockjer 
 Truths, tooppofe with convincing Arguments all gain»fayers, to credit *'\^t X'^^' 
 the Gofpcl with exemplary Converfarions , when multitudes do but 
 watch for our halting : O, who is fufficient for thefe things ? So that 
 every Relation, State, Age, hath variety of Duty : Every confcienti- 
 ous C'iriftian cries out, O the burden 1 or, O my weaknefs that makes 
 itfo burdcnfomc 1 But our remaining Reft will eafe us of the burden. 
 
 Then ; 
 
I20 The Saints Bverlafting Refl, Chap.7* 
 
 Then will chat be (oundDoftrinc,which nowi* falfcjthac the Law hath no 
 more to do with us j that it becomes not a Chriftian to beg tor pardon, 
 feeing all his fins are perfeftly pardoned already ; that we need noc 
 faft, nor mourn, nor weep, nor repent; and that a forrowful 
 Countenance befeems noc a Chriftian ; Then will all thefc become 
 Truths . 
 
 SECT. XVIII. 
 
 §18. ^ 10. A Nd laftly. We Oiall Reft from al! thofcfad affedions which 
 
 10. From all * ./XnecefTarily accompany our abfence from God. the trouble that 
 
 r'me /(fn"ft '^* ismixcinourdefires and hopes, our longings and waicmgs (hall then 
 
 ons which nc-" ceafe. Wc fhall no more look into our Cabinet , and mifs our Trcafure; 
 
 ceflarilvac- look into our hearts and mifs our Chrift j nor no more fcek him from 
 
 company our Ordinance to Ordinance, and enquire for our God of thofc we meet; 
 
 abfence from ^^^ hc^Lri will not lie in our knee, nor our fouls he breathed out in our re- 
 
 quefts; but all conclude in a moft full and bleffrd Fruition : But becaufe 
 
 this with the forraer,are touched before,! will fay no more of them now. 
 
 So you have fcen what we (hall Reft from. 
 
 SECT. XIX. 
 
 ■o.lt will be '^^[^"^^'y- The ninth and laft Jewel in our Crown, and b!e (led At- 
 ari Everlafting* xN tribute of this Reft, is. That it is an Eternal Reft. This is the 
 Reft. ^ Crown of o'lr Crown ; without which all were comparatively lutlc or 
 
 ^Trxnfithori ^jiothing. The very thought of once leaving it , would clfeim itter all 
 trtinjit & poe- q^j. ,',^,,5 and the more would it pierce us, becaufe of tlic fmeularex- 
 dunt ftbi, fed cellencies which we muft forfakc. If would be a Hell in Heaven to think 
 cedunt fotius of once lo(^fng Heaven: As it would be a kinde of Heaven to the damned, 
 (6* fuccedunt. liad they but hopes ofonceefcaping. * Mortality is the dtfgrace of all 
 Nonficghna, « fy|jiur,aj.y delighrs. It makes our prefent life of little value, ( were ic 
 rat'trimlk"^' ^^^ ^^^^ ^^^ reference it hath to God, and Eternity ) tothink that wc 
 tncrcfsipfa la- niuft (h3rt'y lay it down. How can we take delight in any thing, when 
 borii-^ nefcit * we remember how fhort that delight would be ? That the fweetnefs of 
 
 Vicijfitudirtem^ 
 
 nefcit fine/n--, manet totafimul^ 1^ manet in sternum : Suficit nunc curque diei malhia ftta y nee laborem 
 fuum poterit rcfervarefequentiy Sed omivum merces laborumin una ilia die reddetur^ cui altera nonfucccdity 
 Guttatimpxnabibituryliquando fumituy-tper miButiastranfit:,fed lit remun^ratione torrens efi voluptatii^ iy 
 flumim impetusy torrens inundan^ htittji^Jfumen glori£^<^ flumen pacU.Flumen plane efi'j fed quodajfluat't non 
 quod jiuat vel ejfJMt.F lumen v catui\nmqu d tranjeat^ velpertranfeat fed quod abundat. Nobii nonfavum 
 mcUti i puriffimum vero i^ Uquidiffimum mel repofuit Deus, ipfam Utniam^ gloriamy pacem^ am&nitatemy 
 felicitati'm^jucanditatcm <^ exultaticnem thcfaurizavit nobii Deus mfter-., h<ic omnia unum-j utfit participa- 
 tio Hicri'.falcm in idipfum'-, if^ hoc unum ^ idipfum non nifi Ipfoy erit enim Deus omnia t^r in ''mnibus. Hcec 
 merces •, h^c corona nojlratj hoc bravium nojlrum j ad quod utiquejlc currarms ut comprebcndamus. Bern. 
 Scrm. i4i.de temf. 
 
 our 
 
Parti, The Saints EverUfiing Refi. iii 
 
 our Cups,and Morfcls is dead as foon they are once but pad our tafte? In- ^ 
 deed if man were as the b£all,tliat knows not his luffering or death, till he 
 iccl it,&: little chinks wlie* the knife is whetting,that it is making ready to 
 cut his ihroarjthen might we be merry till death forbids U9,and enjoy our 
 delights till they fhall torfakc iis;but alas,we know both good and cvi'jand 
 evil foreknown,ij in pare endured:Ard chus our knowlcdgencreafeth our «» 
 rorrows,£tr/ i.iS.Howcanitchufebutfpeil our pleal'ure,whilcwefeeic 
 dying in our hand?? how can I be as merry as the jovial World, had I not 
 mine eye fix.'d upon Eternity ? when mc thinks 1 torefee my dying hour, 
 my tVjc/ids waiting for my lalt gafp,and clofmg mine eyes, while tears for- 
 bid to dole their own ; Methinksl hear them fay. He is dead. Mcthinks I 
 fee my Coflin made, my Grave in digging, and my Friends there leaving 
 mc in the dul>; And where now is that we took delight in^O,but mcthinks 
 I fee at the fame view, that Grave opening, and my dead revived body ri- 
 li.ig: Methinks I hear that blelTed voice, Arife and live, and dy no more 
 Surely were it not for Eternity, Ifliouldthink man a filly piece; and all* 
 hi» Ifc and honour but contemptible. I (hould call him with D.wid^ ^A 
 V4tnP}-.de\v\ 3ii\d w\ihihc\^C0^hcl, Nothifi^^,a»ci hfj then Kothif}^, and al- 
 to^ethir lighter thsM vA/iitj it (elf. It Utterly difgraceth the greatell glory tt 
 in mine eyes, if you can but truly call it Mortal. I can value nothing that 
 Ihil have an cndjexcepr as itleads to that which hath no endjor as it comes 
 from that Love,which neither hath beginning nor end. (I Ipeakthis of my « 
 deliberate thoughts )And if fome ignorant or forgetful foufha^ no fuch 
 ftd thoughts to dirturb his pleafurcj I confefs, he may be merryer for the 
 prefentjBut where is his mirth when he lyeth dying? Alasjt'sa poor hap-tt 
 pine^sthat confillsonelyin the Ignorance or forgecfulnefs of approaching 
 mifery.BjtjO bleffed Eternity Iwhcre our lives are perplexed with no fuch 
 ihou£iht«,nor our joys interrupted with any fuch fears! where we (hall be 
 pillars in Gods Temple, and go out no more. 0,what do I fay when I talk 
 of Erernity ? Can my fhallow thoughts at all conceive what that moil 
 high exi^rellion doth contain? To be eternally bleffed & foblefTedlWhy ^ 
 furely this if any thing is thcrefemblanceofGod:Eccrnity is a pieceof In-^v li^blt^'^fgy, 
 H litenefs. Then, O death rvhere is thyjlia^f O grave where U thy viflory ? masfmmfi- 
 D lys.and Nig!Ks,and Years,Time,and End, and Death, are words which etWK/, in qm 
 there have no lign ficatior ■ * nor are ufed,excepc perhaps to extol eterni- [""tonmia 
 ty,a$ the mention of Hell,to extol Heaven No more ufe of our Ca!endars ]"f(,y^i^,J^'^^ 
 or Chronology: All the yea s of our Lord, and theyeers of our lives, are po.c.i^qH^ 
 loft and fwallowed up in this eternity. While we were f;frvants,we held by fmn divafu ik 
 Ieafe,and that but for the term of a tranfitory life; but the Son abidcth in ^"/'^ '^^i ^'''"r»- 
 
 th« Houfe for ever.Our firft and earthly Paradifc in Edenhid a way out, t*.'^'^* ' "^ . 
 1 . MC J • • Ti L- 1 jr Anfelm. rt'ftj- 
 
 bunionethateverwe could hnd, in again : But this eternal paradifc rmcAyiiha 
 
 hatha\v.\yin, ( a nulky way to u% but a bloody way to ChriU) but Gal. 6. 8. 
 
 no w.iy out again : For they that would pafTe from hence to you (ftith 
 
 •^y^ahum) cannot. A llrange phrafc ! would any pafs from « Luke 1 5. 2$. 
 
 futh a place , if they might > Cou!d they endure to be abfent from God 
 
 T a;:iia 
 
122 
 
 The Saints EverUftin^ ^ejl. 
 
 Chnp.y. 
 
 again one hour ? No , buc upon fuppofkl thnt they would , ycc 
 they could not. O , then my Soul , let go thy Dreams of prefenc 
 Plcal'ures : and loofc tliy hold of Earth and Flelli. *' Fe.ir not to 
 " ent<r that Ellste, where thou flialt ever after ceafe thy Fears. SiC 
 " down, and fadly once a day bethink tliy felf of this Ecerniry : A- 
 " mong all thy Arithmetical Numbers, ftudy the value of this infinite 
 " Cypher, whidi though it Ibnd for Nothing in the vulgar Account, 
 " doth yet contain all our Millions , as much lefs than a fimplc 
 " Unit : Lay by thy perplexed and contradicting Chronological 
 " Tables, and fix thine Eye on this Eternity ; and the Lines which 
 " remote thou couldft not follow, thou (halt fee altogether here 
 " concentred : Study lefs ihofe tedious Volumes of HiHory; wh-ch 
 " contain but the filcnt N.irration of Dreams , and are but tlie Pi- 
 *' Aures of the AAions of Shadows : And in ftead of all, S[udy 
 " frequently, ftudy thorovvly this one word [^ Sternity ;"] and when 
 *' thou haft learned ihorowly that one word, thou wilt never look 
 *' on Books again. What 1 Live, and Never Die? Rejoycc , and 
 ** Ever Rejoyce? O, what fvvcet words are thofe. Never and Ever > 
 *" O happy Souls in Hell, fliould you buc efcape after Millions of 
 " Ages 1 And if the Originifis Dodnne were but True ! O mifc- 
 " rable Saints in Heaven, fhould you be difpofll'fTcd after the Age 
 '* of a Million of Worlds 1 But, O this word [_ Sverljjlirg^ con- 
 tains the accomplifhed Perfedion of their Torment and our i.,lory. 
 Twiflb, Bar- Q that the wicked finner would but foundly ft^dy this word \_ E- 
 low, ^c. m- " ^erlafting ! ]] Me thinks it fhould ftarrle him out of his deadeft 
 fleep 1 O that the gracious Soul would believingly fludy this word 
 [_EverIafiifrjT ^ Me thinks it (houid revive him tn his dcepelt Ago- 
 ny 1 And inuft I, Lord, thus live for ever ? Then will I alfo Love 
 for ever. Muft my Joyes be Immortal ? And fliall not my Thanks 
 be alfo Immortal ? Surely , if I (hall never lofc my Glory, I will 
 alfo never ceafc thy Praifcs. Shouldft thou but reneAv my Leafe o^ 
 thefe firft F.'uits ; would I not renew thy Fine and Rent i* But if thou 
 wilt both Perfed and Perpetuate me, and my Gloiy ; as I fhall be 
 thine, aiid not mine own ; fo (hall my Glory be thy Glory : And 
 as all did take their Spring from thee, fo all fliall devolve into- thee 
 again ; and as thy Glory was thine ultimate End in my Glory, fo 
 fhall it alfo be mine End , when thou haft Crowned me with that 
 Glory which hath no end. And to thee, King Stermly I.vmortal^ 
 Invifible, the cnelj ^ife God, fiall be the Hononr and Glorj^ for evtr 
 and ever J Jwe». i Titn. i. 17. 
 
 SECT. 
 
 De Coexijleutia ^ 
 rerum in Dei £- 
 ternit ate lege 
 Avribam ple- 
 rJjJ/m^.Alvar. 
 de Auxil. U.2. 
 di^.i.Ba.\zhzz. 
 Navarrct. in i . 
 part.cont.22. 
 Ca;et.(^ ini. 
 
 Ferrar. cont. 
 Gent. /.I. C.65, 
 67. 5Jc Naiar. 
 (^c. Et i cort. 
 Vid.T^'iifJc 
 fcieiitia Media. 
 p.2i. i^ alibi 
 pa^fim. BarloW^ 
 exercit.s. 
 DindLwi.dift. 
 jS.fy.?. Eonav. 
 in I. fent. dijl. 
 %•>.& ?9-a. 2. 
 q.'i, .cum aliii i 
 
 minatK. 
 
 I 
 
 £ 
 
p art I. The Sdnts EverUfling R^fi. 1 4 5 
 
 SECT. XX. 
 
 AN J thus I have endeavoured to (hew you a Glimpfe of the §.20." 
 approi^chtng Glory : But, O how (hort arc my Hxpreflions of 
 its Bxceilency ? Reader, it* thou be an humble , fincere Believer, and 
 waicert with longing and labouring for this lleft, thou wilt (hordy fee 
 and feel the truf. h of all this ; then wilt thou have fo high an apprehenfi- 
 on of this blcffed State , that will make thee pity the ignorance, an4 
 dilhnce of Mortals: and will tell thee then, all that is here faid, is fpo- 
 ken but in the dark, and fals (hort of the truth a thoufand-fold. In the 
 mean timc,lct this much kindle thy Defires, and quicken thine endeavors. 
 Up and be doing, runne, andftrive, and fight, and hold on, for thou 
 hart a certain glorious Prize before thee. Godwill not mock thee j Do 
 not mock thy felf, nor betray thy Soul by delaying or dallying, and all 
 is thine own. What kind of men dell thou think Chriftians would be in » 
 their lives and duties, if they had ftill this Glory frefli in their thoughts? 
 What frame would their fpirits be in, if their thoughts of Heaven were 
 lively, and believing ? Would their hearts be fo heavy i> And their coun- 
 tenance fo fad ? Or would they have need to take up their comforts 
 from below ? Would they be fo loth to fuffer ? And afraid to die > Or 
 would they not think every day a year, till they did enjoy it ? The l 
 Lord heal our carnal hearts, leftweentcrnot into his REST, bccaufe 
 of our unbelief. 
 
 T 2 CHAP. 
 
124 
 
 The Saints Ever lap ng Refi, 
 
 Chap;8. 
 
 $^^^^^4.^^^^^^^^'4^^^ 
 
 
 C H A p. V 1 1 1. 
 
 ^he Tcoplc of (jcd dcfcribcd. 
 
 SECT. I. 
 
 S- !• R^n^^ZI^Avlng thus performed my firft Task of Defcribing and 
 
 ^ *«j Explicating the Saints Reft : It remams ihat now! pro- 
 ceed unto the fecond, and (hew you what thefe \ I'nfle 
 of Ged'] are, and why fo called ; for whom this Blcfled 
 Reft remaineth. And I fhall fute my fpeech unto the 
 Quality of the Subjed. While I was in the Mount, 1 
 felt it was Good being there, and therefore tarried there the longer; 
 ^d were there not an extreme Difproportion between my Conceivings, 
 and that Subjed, yet much longer had I been. And could my Capacity 
 have contained what was there to be feen, I could have been consented 
 to have built me a Tabcnacie there. Can a Pr ofpcd: of that happv Land 
 be tedious? or a Difcourfe of Eternity be too long? except it fhould 
 detain us from aftual PoflefTion, and our Abfence move us to Impa- 
 tiency. But now I am deftended from Heaven to Earih, from God to 
 Man; andmuftdifcourfeof a Wormnot f.x foot long, whofe Lik is 
 but afpan, and his years as a Poft that hafteth by ; my Difcourfe alfo 
 (hall be but a fpan, and in a brief touch I will pafs it over. Having read 
 of fuch aliighand unfpeakable Glory, a ftrangcr would wonder for 
 what rare Creature this Mighty Preparation fhould be, and expe(fl fome 
 illuftrious Sunne fhould now break forth ; but behold only a fhejl full of 
 Duft, animated with an invifible rational Soul, and that re (ftificd with as 
 unfeen a reftored Power of Grace; ardt!iisis the Crcirure that muft 
 polTefs fuch Glory. You v/ould thirk, it muft reeds be fome deferving 
 Piece, or one that bringetfi a valuable Price : But behold. One that hath 
 nothing, and can defervc nothing, and conkiTfth thisj yec cannot of 
 himfelfconfefs it neither; yea, that defer \eth the contrary mifcry, and 
 would, if he might, proceed in that deferving; but being apprehended 
 by Love, he is brought ;o him that is All, andhathdone, and deferved 
 All , and fuffered for all that we deferved ; and moft affcdionately 
 receiving him , and refting on him , he doth ^ in >.and through him^ 
 
 receive 
 
Parti. The S/iints EverLijltn^ Refl, 125 
 
 receive All this. But let us Oe more particularly yet , what thcfe People 1 
 of God are. 
 
 Q They area fmall part of loft Mankind, whom God hath from Etcr- c»^ r . . 
 nity predeftinated to this Reft, for the Glory of his Mercy; and given ^ *t ^^**' 
 to his Son, to be by hmi in a fpccial manner Redcemcd,and fjlly recover- 
 ed from their loft Eftatc, and advanced to this higher Glory ; All which, 
 Chrift doth indue time accomplifli accordingly by himfetf for them, and 
 by liis Spirit upon them.]] To open ail the p^rts of this half-delcription 
 to the full, will take up more time and room then is allowed me ; there- 
 fore briefly thus. 
 
 1. I meddle only with \_MayiklMde'^ not with Angels ; nor will 
 I curioufly enquire , Whether there were any other World of med 
 Created and Doftroyed before this had Being ; nor. Whether there 
 fliall be any other, when this is ended. AH this is quite above us, and fo 
 nothing to us. Nor fay I Qthc ioMoiAdam~] only, becaufe y^^^iwhim- 
 fclf isoneofthem. 
 
 2. Aid as it's no more excellent a Creature than Man that muft havcti 
 ihisPoffefllon, fo is it that Man, who once wns loft, and had fcarcely 
 left himfelf fo much as a Man. The Heirs oi this Kingdom were taken, 
 even from the Tree of Execution, and refcucd by the ftrong hand of 
 Love from the power of the Prince of Darknefs, who having taken 
 them in his fnares, did lead them Captive at his will : They were once 
 within a ftep of Hell , who muft now be advanced as high as Heaven, 2 
 Andthoughlmention their loft Condition before their Predeftination; 
 Yet I hereby intend not to fignifieany Precedency it bath , cither in it 
 
 felf, or in the divine confideration. * That Queftion I dare not touch, * Jntellc^nm 
 as being very fufpiciou* that it's high Arrogarcy in us to difpute of Pre- '*"""'* "'^t*-* 
 cedency in the Divine Confideration ; and that we no more know what ^^^ '^Zwfide^ 4 
 we ta'k of, then this Paper knows what I write of: When we»rans, in igno- 
 confefie, that all thefe Afts in God are truly one, and that there is rantiafnlaqni- 
 no difference of Time with him : It's dangerous to difpute of Priority or ^^^'" '^'^ '"'^ 
 Pofteriority in Nature.; atlcaftoi the Decree of the Means, which is s ^"J^ ^/^ ^^,- 
 l>"f<5"e. wnp/cicT 
 
 thoUcji cptam 
 Ph.hfof^hix, fateri csfhatCTrrn^jiram^ qu.im ajjcrere tanquam evrdcittia qu£ -non qkictant mclldlunty E- 
 xndm'ux n4Ti{ue quraativ.x e/?, ;?i/i.'f m:d:J}e Caictan in Tjm.x. p.q. 22. Art. 4. Etji Arriba }}oc fafi- 
 emer di^um fugill.n^ liS. r. cap. 1:5. And if fo great a man as Ca^etan be forced to this after 
 all his icarch and difputes of thcife points, tlien inferiour WKS may well cafe themfelvcs in » 
 like modcll Rdolution. 
 
 3. That they are but a fmall part of this loft Gencrat'on, is too 
 apparent in Scripture and Experience. It's the little fiock, to "^hom^ 
 it's the Fathers go^d f leaf tire to ^ive the Kingdom. If the Sandifi- 
 ed are few, the Saved muft needs be few. Fewer they are then the « 
 world imagines ; yet not fo few as fome drooping Spirits deem,, 
 who are doubtful] that God will caft off them, who Twould not re- 
 
126 The Sdints B^verUfling Re ft. Chap.S. 
 
 jcft Hira for all the world ; and arc fufpieious that God is unwil- 
 ling to be their God, when yet they know themfeWes willing to be 
 ' his people. 
 
 4 It i? rhcDefif^n of Gods Eternal Decree to glonfie his Mercy and 
 
 Gr.iceto the hif^hcli in rhis their Silv\!ion ; and chereroriJ needs miift it 
 
 b; a f^reat S^lvanon. fcvcryttepof Mercy to it w>s- gieat; ho.v mnch 
 
 more this e-'d of all thole mercies, which (lands next t.i Gods uleimare 
 
 End, his Glory ? God cannot make any low or mean Work to be the 
 
 great Bnfinefs of an Eternal Purpofc. 
 
 See Joh.17. 5. Godhath given nl! things to his Sonne, but not as lie hath given 
 
 2. a clear "hischofento him; The difference is clearly exprcffed by the ApoUle. 
 
 place. He hath made him Head over all things to his ( hurcii, £r^f/, i. 21, 22. 
 
 </enfe \f^v!»V/-" * ■^"'^ though Chrilt is in fome fenfc, A ranfJ^m for All, y«t not in thac 
 
 cathne natu- fpecial manner, as for his People. 14e hath brought others under the 
 
 M.'i corrui'tioni Conditional Gofpel Covenant ; but them under the Abfolute. He hath 
 
 mtrt.tles tenc' u according to the tenour of his Covenant, procured Salvation for AM, if 
 
 kxmr obmxVu they will P>elievc: But he hath procured for his Chofcn even this fCon- 
 
 ima^nJ Divi- j ^«»0" ^^ Bel.evmg. 
 
 n£ pcrJiJc- 
 
 rant •■, quid fnih opii fuit ad hu'jufmodi recuperandatti grat'iam ? Tllm fane , Jll'nu hoc opw erat, 
 qui ab initi) cum nnn ejjcnt^ condidit omnia •■, Divini fcilicet vcrbi ', Ipfim cnim inr:nr,n cor'upu He 
 hoc ad jnconuptiinem revocare^ ac pro Omuibus ratioiiabilircr Farri Lcisfaccic. Ath.iiutjiiu uifio.i. 
 d? Tnra^natime V'erbi. Vide margin' pa^. 60,61. ante. "^ Chiii't taki grohimfclf a Locly of the 
 Mafs, and in all tilings like ro ours, bccaiife we were obnoxious to chc Death of all Corrupiibk-rd's, 
 he delivered it to Df.-irfei*)r >}//, and offered ir to God the Father. Arh.tnaf. itbi fnp)a. Lcr; Parai, 
 Irenic. frtp.24. f.142. Art. 5. ^ 6. For the Word, the Sonne of the Fatlier, being above All, 
 mightMeriroriofl) alone recover All things i and fuflfer for >I// we/i, and wao alone UirHcient to ap- 
 pcifethe Father for All men. Athanaf. ubi fupra. where he lb ofi rtpeareth Chrilb Dying for 
 All, and particularly to procure them a Refurredion, as if he could not inculcarc it futficienc- 
 ly. Vide C\cm. A\c\. Strom/tt. lib. -;. Pripeinitii. f That Fai:h is properly called the Conditi- 
 on of the Covenanr, and juftifieth as a Condirion. Befides what I have faid in my Confelfi- 
 on, I refcrre you ro Mafter Watton d: Kcconal. part. 1. lib. 2. cap. 19. where you have the 
 Atteftation of our chief Divines. And indeed he mull be a wifer nun tlian I, that can reach to 
 know, how Faith can diicdly Jufline under any other noripn, thai that of a Condition ; that 
 ai>prehenfivc nature which makes men call ic an rnftrumenc, bcriig only its Aptitude co its office, and" 
 no: the formal rcafon of its juftifying. 
 
 6. Nor is the Redeeming of them by Death his whole task ; but alfo 
 
 " thceffeding of their full Recovery : He may fend hts Spirit to perfwade 
 
 others; but he intends Abfolutely his prevailing only with his Chofen. 
 
 And as truly as he hath accomplilhcd his Part on the Crofs for them, fo 
 
 truly will he accoraplifli his Pare in Heaven for them, and his Part by his 
 
 r Spirit alfo upon them. And of nU that the Father hmth thiu given him» 
 
 John 6.39. " hi^iUUfcmthing, 
 
 SECT. 
 
parti. The Saints EverLijling Mefi» 127 
 
 SECT. II. 
 
 BUc this is but a piece of their Defcription, containing Gods work « §.2. 
 for them, and on them ; Let's fee what they are alfo in regard of 
 the working of their own Souls towards God, and their Redeemer again. 1 
 QThefe People of God then, are that ' part of the * Externally Cal-^'^'^^y ^'i^f 
 led, ' who being by the ' Spirit of Chrill ' throughly, though ^im- ^.^ofk"^ ^^^o^ 
 pcrfcdly regenerate, are hereupon ^ convinced, and ** fenfible of on the Soul 
 that " evil in finne, " that mifery in ilemfelves, that " vanity in handled mofl 
 the Creature, and that " Nec-ellity , '' Snificicncy and "* Excellency exactly, ju- 
 of Jefus Chrilt, that they '' abhorre that evil, '* bewail that mifery, f'[^'°"r^', n 
 and ' turn their licarts from that vanity, and moft ''^ affcdionately ^nd biidiv"^ * 
 '^ accepting of Chrill for their '■" Saviour and *' Lord, to bring them kcthcm read 
 unto " God the Chief Good , and prefent them '^ perfedly juft before Mr-f/ir^vr's 
 hi'm, do accordingly enter into a '* Cordial-Covenant with him , and excellent Tk- 
 fo '' deliver up themfelvcs unto hira, and herein '* perfevcrc to thcirl-^^ ' ^^"^ "* 
 hves End. J ,^ ^^ ^itam. 
 
 If yoii cannot 
 get the Eooki it is in t!ie end of Anicf. againfl Grcvincho. but maimed of 15. Tncfcs Ick out. 
 
 1 (hall bricflv explain to you the Branches of this part of the Dcfcri- The firft De- 
 
 ption alf ). ' -,*"^l''-f''a" ^''" 
 
 I. I fay, they are a part of Q the Externaly Called, J becaufc the k^ '"'^i^Jy ^re 
 Scripture hath yet fhewed us no other way to the Internal Call, but by cxa-rjuilycal- 
 the External. For how //ja// they htlicve on him of Whom thy h/ive r.ot Icd,K)'«.io.i4 
 hard ? Aid horv Jhall they hear Without a Preacher ? All divulging m"^^''^^'^^'^^^^" 
 of thefubft-tnceof theGofpel, whether by folemn Sermons, by Wri- rg'.^'jJV^i 
 ting. Print ng, Reading, Conference, or any other means that have a /«,;f.,f^. quidcm 
 rational Sufficiency for Information and Convidion, are this Preaching : mn eft bomoju- 
 Though not alike clear and excellent, The knowledge of Chrill is none tj^'^i "e-c Natn-- 
 of * a Natures Principles : The Book of the Creatures is no means ^'^-^t^^^fi'y ^'^ 
 
 W.idlCUUt pOt> 
 
 m, qmdvitiomnptcfi. hwgwd l.\.de Kat.([<r GYat.c.17,. » Q^!c<ju'u{ iHud eji quod extrinfa-M oculii & 
 tTicntilii4^ hvn'imm objicituVy dejYitutum c(k ilia via Spirit w qutzfola p^tcil homiiKi ahducere i pecdnn^i;^ ad 
 i-'rt.f _lp:m efficacitcr revocare. Am\.M.D:fenf.CdU.p.i<yA. Wherher the Spirit without means do call. 
 In what Icnfc the Spii it eniigluncth, Huomodo caufa iHafupcrnaturalii intelletfum libcrct i nativii qnibM 
 occupatur tcnebrii-, mciis hutn.tna iwu comprchendir. Effcllum [ummo Dei benefiaoprefentifdtimi : rat.oncm 
 opeyationidvntcncmni. Amyiald.Di;/>n.Du7.Calv7).23o. Some coniickntly do widi Gic^iw appeal to 
 Antiquity in the Points of llnivcrlal futTicient Grace and Free-will : Concerning which , fee Chnmier : 
 B-^cnnans Annotations on &ycr.Picr. Et U(hcr. Ecclcf.BnT.Frijmrd. what the aiKicnt Church thought 
 and did againd Pclagim. So Jo. Latins de Pclag- C>»7^!C«t.Nic.Bodichcr in Socin.iicwo/i/KX iddius,?^c. 
 Yet the truth is \ moft,if not all the Fathers of the firft ^oo.or joo.ycars, do fpeak in a language fecm- 
 ing to lean ftrongly tha-: way : And therefore Ca'vin and ScvhctM in McduiPatr. charge them with no ' 
 leisthan Pclagius\\\% Error: Yet perhaps their Ia;> ing the blame ofevil anions on mans will, andpcr- 
 iwading mens wils, may occafion men to charge them too far, as if therefore they fuppofed natural 
 fufficiency \ or they fpcak of Free-wiII as oppofed to Fate, Nature , and Coaftion, as you may fin J 
 very many of them favourahly interpreted by Chamicr.FanJh .Tom.^.dc LAfbn.l.7,.c.i6. But the phiLH 
 truth i.^,till PdagtKS days ,all ipoke like Pelagians, alone 
 
128 The SAints Everlafitng Rejl, Chap.8. 
 
 \vliat ii the alone, much Icfs a fufficient means to tcacli the knowledge of Chrift. Ic 
 xncansof this may difcover Mercy, but gives not rhc lealt Innc of the way of that mcr- 
 Call.' whether^ ^y . j^ fpcaks nothinp, of God Incarnate ; of two Natures in one Per- 
 Crtraturcs be ^*^" J ^^ f^^**' ^^^^ Sonne «t (JiUry ; of Clirills Surecifhip, And 
 fiifficient. fuffering for us, riling, afccrJing, mediating, returning ; of two 
 
 Covenants , and tlicir I'cveral Conditions, and the Reward of keep- 
 ing them , and penalty of breaking them, &c. It's utterly fiient in 
 « thcfc things A id to affirm ihat the Spirit cals or tcaih.ctli men where 
 the Word IS not, and where the Creature or nature fpe>Aks not, is, 1 
 thinX, agroundlefs fidion. There is the light of tiie eye, and the light 
 "of theSunne, or fome other fublbtute external light iiccelTiry to our 
 feeing any objcrt. The Scripture and certain Revelations from Heaven 
 (when and where fuch are) is the Sunne, or external ligfic ; Tie U:ider- 
 itandingisour E\e, or Internal Light : This Hye is become blind, and 
 this Internal L'ght in the bcft is Imperfeft; But the External L-ghc of 
 * ^s when uScripture isnow perfedcd : Therefore the work of the Spirit now, i«, 
 Chiiilhaio- noc to perfect Scriptuie, or to addeany tiling to icsdifcoveiy, or to be 
 pcncd chc tys in itead of a Scripture where it is wanting, much lefs where the Scripture 
 of the man jj ; But to remove the darknefs from our Underftanding, that we inay 
 ci^db^'^V fee clearly what the Scripture fpcaks clearly : Before the Scripture was 
 him apowvrr " perfected, the Spirit did enlig!iten the Prophets and Pen- men of Scripture 
 to fee what both waycs ; But now 1 know no teaching of the Spirit, (iive only by 
 prdcnt objc^s its Illuminating or Sanftifying Work ; teaching men no new LefTon, nor 
 theSunoro- jj^^ ^^^ without Book; but to read with U'lderrtanding , what Stn- 
 f/'VfhoiiwTc- Pf"^°t Nature, Creatures and Providences teach. * The affcrtir-g of 
 veil -, bur nottt ^'"^7 more is proper to the tntiuftafts : If the Spirits te^clung did wiih- 
 rhe Actual out Scripture or Tradition reve?l Chrift, furcly lome of ilioii: millions 
 {iglit of all rhc Q_f pQ^j- t>|,,-n] Pagifr.s would h&ve before this believed, and the Chrillian 
 ob;Ms in rhc j^mi^iijyg {j^.g^ propagated among them : Or if the Spirit did teach 
 
 world •, or of , , n " j ^i i i • l r i 
 
 anywirliouc » tw^-h them any Itcp toward Chrili, upon the receiving whereof he 
 external lighr i would teach them more, and fo more and more, till tl;ey refill this 
 Henuiftyct Teaching (which is the evading Dodrine of feme) then fure fome of 
 ^ ^r!'^°^'"^T ^'^^^^ Kingdoms of Irfidels would have hcarkned to the Spirits teaching, 
 iK-will'fce^* ' and being taught would have taught others; efpecially, if there be a 
 them. So Gods fuflficicncy in that Grace for the obtaining of its end. Therefore how to 
 illumina'ion apprehend a verity in their Dodrine c-t Univcrfal fEAicicnt Grace to 
 by rhc Spirit, ^bdicve, I know not : Yet will I not afHrm, that the Faith that i? abfo- 
 dorh give men jy^^jy nccefTary among poor Indians, is of the frme ex'ert in all icf ads 
 b'lt not wi-^h- Jind dimenfions, with that required among us j no more than that reqr.i- 
 o.it txternal ^ red of the world before Chrilts coming, was. | Upon what terms then 
 Revelation by 
 
 the Word ; and they mull travel by long paiiifuU ftudy from truth to truih, before they know them. 
 See//.'i. s.n,i2,i^. fu!ly for tills. 4- Liithcrus t^e Cicerone, Si fermonitiiis coiiv'n'aH'ui crca'iiui-,\2o. 
 diat^ j Cicero v,rjayuns j;^ fcdulus mulra fccit^ ^V tnjjus ej}. Spcro Dcnm ipjt i^JhniUbus ifj'i pi opitmm 
 juturuin] Diiant tio'jx LuthciUi anZmng^inshoclp^rans peccarit graviks ^ Itno viJeriiity iie duin Culi- 
 lem C'jianty Elc^hantem devonnt. Purxiis Ircnic.si?. p. Cmibi) 245, 2^6. 
 
 God 
 
Parti. The Saints Everlafiing Rejl» 119 
 
 God will deal with thofe dark parts of the world, I cannot ycc reach to 
 
 know. Tlie Scripture fpeaksof no other way to life but Chrirt, and of 
 
 no way toChrirt butFavch : But we are rot their Judges, they ftand or Ro™'^4-4- 
 
 fall to their own Maftcr : But fure that great Difference betwixt themaobjea. from 
 
 and us, murt arifc from Gods own pleafure: For they have not abufcd Rom.2.i5. 
 
 Chrift and Gofpcl, which they never heard of; norcunitbe, that ihcy Anfwered. 
 
 fhould be judged by that Gofpel , which neither before nor fincc the 
 
 Fall was taught them : Chri(t hira felf faith plainly. That if he had not 
 
 lome to them, and jpoke the "Xords that no ntan elje ccttld ifeak^^ and done 
 
 the Workj that na man elfe cohU do, thej had not hAdfinne : He faith nor,« Joh-» 5.22,24. 
 
 ( as fome would pervert the knk) your finnc had not been fo great ; expounded. 
 
 But none at all; not fpeaking of their other finncs, but their unbelief 
 
 which he had now in hand} teaching U3 clearly, That where there is not 
 
 comperent means to convince men of the Truth of the Gofpcl , except 
 
 as it is their own fault that they want fuch means, there not Believing is 
 
 nofinnc: For it was to them never forbidden, nor the c<jntrary Duty 
 
 ever required. And the Apoftle tcls us, Tho/e that hive finntd with' 
 
 oHt Law , fjall h judged ^'ithout Law. That place therefore Rom. ^ 
 
 2 16. feemetli abufed, while they would make the fenfc to be, that God 
 
 will judge the fecrets of all men according to the Gofpel, as the fenten- 
 
 cing LaW, when the Apoftle feems to mtend but thus much j According 
 
 to my Cf[Jh/; that is, as I have in my preaching the ^cfpe/ taught you; 
 
 refpcfting the verity of what he fpake. Yet I think that they will be ^ 
 
 Judged according to Gofpel Indulgence , as they have been partakers 
 
 of Ibme mercies from Chrill in this life , and not direftly on tht 
 
 rigorous terms of the Covenant of Works onely. For then they 
 
 fhoul J not be condemned for abufe or negled: of the Mediatours j 
 
 mercy at all. ' 
 
 2. That thefe people of God are but [[a Part"] of thofe that arc 2.Thcyarcbuc 
 thus externally called, is too evident in Scripture and experience. Afa- parcoftheex- 
 Ky are called, hut few chofen : But the internally effedually called are all teinally called 
 chofen: ForSkhcm he called, them he jujfifed , and whom he jufiified ^^"^•^•'^^' 
 them he glorified. The bare invitation of the Gofpel, and mens hear- 
 ing the Word, isfofarre from giving Title to, or being an Evidence 
 
 of Chriftianity , and its priviledges , that where it prevailed not to 
 a through Converlion, it finks deeper, and calls under a double dam- 
 nation. 
 
 3. The firft differencing work I affirm to be [^Regeneration by the — 
 
 Spirit ofChrif};] taking ic for granted, that this Regeneration is the '*|\"'"^^>''^'^*^ 
 fame with effedual Vocation, with Converfion, with Sandification, tlifspkirof ^ 
 ( underlkndingConverfion andSandification, of the ficll infufion of^cluitt. 
 the principle of Spiritual Life into the Soul, and not for the addition of 
 degrees, or the S^ndifying of the Converiation, in which laft fenfe it's 
 molHVfqentlv taken in Scripture.) It's a wonder to me, that fuch a ^^ 
 multitude of Learned Divines fliouldfo long proceed in that palpab'c 
 
 V millake 
 
-o T^c Saints EverLipnr Reft. Chap.8. 
 
 miftake, as to divide and mani^lcro groundlefly the Spii its work upon 
 
 Th' Rceene- l^^c foul ; to affirm that i. Precedes the work of voiarion. 2. This 
 
 ration effeftn- vocation infufeth faith, (only fry fome; but faith and repentance , fay 
 
 all Vocation, Others j 3. Then mult this faith by us be a ded. 4. By which ad we 
 
 the firft Con- apprehend Chrifts perfon , and by that apprehenfion we are united to 
 
 I^A^?"'/'fi^ him. 5. From which union proceed the benefits. 1. Of Juftification. 
 
 .llnTr.iii' 2- OfSanrtification. 6. This Sandificationmfufeth all other oracious 
 
 cation are an j 1 1 j r» „ r 
 
 one thing Habits , and hath two degrees, i. Regeneration. 2. Ren^cfntianiy 
 
 proved. ^ or the new birth. What a multifarious divifion is here of that one finglc 
 
 SceBifhop intire work , which is called in Scripture, the giving of the Spirit; of 
 ^ndfxTothc' ^•^l'"efs; of the feed of God in us ? Which feed or life doth no more 
 Covcnam of*^ ^^^^^ ^V P^ece-meal into the foul then the foul into the body; and though 
 Grace, in con- ^ to falve theAbfurdity , they tell us the difference is in nature and not in 
 fiuation of "timc; ye: that is impolllble ; For there is 'mans ad of bclie\ing inter- 
 ^v^'^^'rl^'V 'v^'i" » who muiUiave time for all his adions; befides the divifion in or- 
 viifionVaf- '' der of nature is groundlcfly afferted : It much p^rplexerh them to rc- 
 ferced." '*folve that doubt, whether in Sandificat'on , Faith and Repentance be 
 
 * Sec Amcf. infufed over again , which were before infuled in vocation ? or whether 
 med.c.26.%.2. all Other graces arc infufed .'. ichout them ? * Dr. y/wf/fcemstorefo!ve 
 ^°I^°'^?J.'"y'*itin the Atfirmative; that they are infufed again , but with this d'tfe- 
 S/L hath rence. 1 . That faith in our vocation is not properly' confidercd as a qu i- 
 fully confuted lity , but in relation to ChrilK 2. Nor is Repentance there looked at 
 himfclf, pag. as a change of the difpofuion , but as a change of the purpofe and intent 
 26c, 261, &c. Q^xhQ mind : but in liindification a real! th.inge of qualities and difpoli- 
 ChapTer'^s\-K- ^'^"^ '' looked at Anfw. Strange dodrinc for an Anti. Armim^.n. 
 ceedingwcU a However you confidcr it , fure the habite or difpofuion is infufed, be- 
 worrhthc fore thofe Ads are excited ; ty^cJs 26. 18. Or clfe what need wen ffert 
 reading, to g^y habits at all? If the Spirit excites thofe holy Ads ofFaithand Re- 
 piovc the VI- pe^t3nce in an unholy foul , without any change of its difpoficion nt the 
 hit to go be- fit^ , why not ever after ds wel as then ? and fo the foul bcdifpofed 
 fjrethcA(ftof oneway, and ad another ; and fo the Libertines dodrine be true, That 
 Faith. See jt is not wc that believe and repent , but the Spirit. Or if the'e two fo- 
 fcmbk \md. „ ijrary habits be infufed in vocation , why notthe rcll? And why again 
 w ,^i'2?f?/"'«»" t fandificacion ? Doubtlcfs that internal cffedual [ Ca/i ] of the S^i- 
 
 14, &c. 
 
 T The firft San^iacat'on is before Jiiflificafion , and therefore menriored firA in the 
 Dcftription. See Mr. Rich. Hool'.er ^ in his Dil'coiufc of jiifiiricatioualTcrrin,;', tliis lame order. And 
 Pet. A fa' ryr on ^om. c.3.;). 157. fhcvvethfiillyliow the Spirit goethl-.«:ibre iai.-h , and yet in the in- 
 creafc followcth afrer it. i''idcsc(kiarsfanUirat'nn'j\i£: ergnjidesfluucx eldlionc. Ncque ncccffe ejl 
 U[ fides (^ fanihtaf fit idem : fufficit ft modofidcs fit i^irs fanilitatif mfrji ■■, fy- qnii dtibirat janliipcari nos 
 fideperinde atqv; uUa alia qua'itate Santla ^ ut jud. 3 A(fts i 5. 9 Itajvc irn t.intum cwjuncla eft fdes 
 cum Saniiitate in uno <{j cod cm Su.'jcihs Scd fides eft formalitcr fatictu.n mftra--, mnquidem intcginl'if^ 
 fed partialis •■, quemadmodHm etiam Sp:s ;^ Cbaritai. D. TwilT". cont. Corvin, pag. 222. CumDominm 
 per Ezek. dicit , [ Cor !up}dcum aufaam , ab' dabo , /jrc. ] utiquc per gratis [ud ilhoninationem mutat 
 hominii voluntatem. lUc eft mutatio^ nonhumani arbitrii-, fed dextrsexce'f : per qunm filii bominum 
 graves corde^qui diligunt vanitittery ;V qasrunt mcndacium^ad diligendam ^ qmrevdam vo itatcm^non ipfi 
 . bonam volnntatem d^crmt-yfed i Dimino d$num Ims volmtatii )ec7])/«;it, Fulgcnc.de Vcrir.pradcft.cap. 1 6. 
 
 rit. 
 
Part I. Tk Saints EverUfiing Reft. .131 
 
 ric , mciaphoricaily lb called , is properly a real operation ^ and that 
 work hath the Undcrftanding and Will for its objedj both being the 
 fubjed ot Faith in which the habit is planted , and Faith now generally 
 acknowledged to be an ad or both; And Turely an unholy Undcrftanding 
 and Will cannot believe ; nor is Faith an ad of a dead , but of a living 
 foul; Efpecially confidcring thata truefpiritual knowledge is requifitc,- 
 cither as a pretedt-nt ad', or efTcntial part of true Faith, 
 
 All which doth alfo warrant my putting off this renewing work of the ^ 
 Spirit in the fireplace; and placing Sandification ( in tiie fen fe before 
 explained) before J uttification. IheApollle placeth clearly Vocation 
 before Jultificacion. Rom. 8. 30. Which Vocation 1 have fhewed , is 
 the fame thing in a rtictaphorical term , with this firlt Sandification or 
 Regeneration; Though I know the ftream of Interpreters doinexplai- » 
 ningthic Text, make Sandification to be included in Glorificatior; 
 ^plicn yet they can (hew no real difiference between it, and effedual Vo- 
 cation before-named- Certainly if Sandification precede Faith , ^^'^t^\!j"^^c"ca^na1i 
 Faith precede JuftUkation, then Sandification mull needs precede Jufti- oin'ncm nafccnt- 
 fication; Bu? if we may call that work of the Spirit which infufeth theccrrV hommUvo' 
 principle of life , or holincfs in:o the foul, \^SanclificAtion ; ] then San- Iuntarcmp\fce- 
 dification mull needs go before Faith. For Faith in the habit is part of ^" fl^^^^/j^^' 
 that principle , and Faith in the ad is a fruit of it ; Gods order is clear- nsji in fpirh'tt- 
 \y fetdowninf ^ffsi6. 18. He firft opens mens eyes, and turns them a!i nativhate 
 from dat knefs to fght , and from the power of Satan unto God , ( and qua veterem 
 if they be vet unholy , I knojv not what holinefs is , ) that they may re- ^'("""'/'«. fcf""- 
 ceiveremifiionoffins (thcres their Jullification) and inheritance among "J ^loilw^ TmT' 
 the fandified ( thac^hich was before called opening their cyes,and turn- j„ juihua (fy- 
 ing them is here called Sandifying } by faith that is in me : ( the words fanHitate vc- 
 Q hj Faith J is related to the receiving of Remiflionof fins and the In- yimtu crcAtitf 
 heritance. but not to the word ISa^aificdJ ) So alfo 2 Thef. 2. H- 4l''!tS- 
 God hath before chofen you to lalvation , through fandi fication of tlie ^icribonam vo- 
 Spirit unto obedience { obeying the Gofpel is faith ) and fprinklingof Utntatcm tmtu 
 the blood of Jefus Chrilf , (there's Jultification) fo that you fee, to make prnfm , nifi 
 Faith precede Sandification , and to bring in the habits of all other gra- .>ncnsipfa,\.t. 
 ce ; and for Juftificacion to go betivccn Faith and them , is quite a- ^lla[,y[.^^,jl'yl. 
 gainft the Scriprure-order. Indeed {Ulreviftchovius fay true, that there tt^,<,- ^c refo/'-w- 
 no habeifs infufed, and the Spirit works onely ( as the /irmhians affirm ) tw bx Deo. = 
 by an internal and external Swafion, and no real phyfical alteration , or Fulg^vit. dc . 
 in^ufing of new powres and habits, then all this mull be otherwifc or- ^"'^•*'^"- 
 
 AAV G"t. C. 19- 
 
 fonie others 
 talk 35. if we Believe firft and then the Holy Ghoft is given us afrer ("as the extraordinary Miraculous 
 gifrofrhc Holy Ghollwas) but litar whatFM/^n.r/;/* fai h ( uh] fup. cap. it,. J i Cor. 12.^. 9. \_ a/- 
 UrijiJes in eodem fpiritu. _] S'on ergofpi) itmnjanlhin ijiiut awti :; w, jcJ i:t credcrcmHi accepmw. f Ad. 
 26. 18. CKplained. '*" 2 Thef. 2. 15. opened, f, which conrrovcrfic I pretend not here to de- 
 termine , acknowledging its diificulty requires a better jud^eiucnc for its explication then mine y ya 
 I hitherto judge it an error. 
 
 V 2 la 
 
132 The Saints EverUftingRcfi. " ^ Ch;^.p.8. 
 
 , ^Inafcribing this Regeneration to [^ the Spirit] I do not intend to cx- 
 
 Rcgeneradon ^'"^^ ^^^ \^'orcl ; yet I cannot allow it to be properly the Infturmenral 
 tothc fpirir, I caufe of any Ph^ ileal operation of God on the foulj but only of the 
 include the Moral. Were it aninftrumcnc in th.$ fenfe, the Energy or Influx of 
 Word. " the principal Efficient muR be by it conveyed to the foul ; but that is an 
 
 impoflibilicy in Nature : The voice of the Preacher, or Letters of the 
 Book, arc not fubjcds capable of receiving fpititual Life to convey ro 
 us ; the like alio may be hid of Sacraments : none of the conditions of 
 Eucnotas the an Inftrumencal efficient caufe are found in rhem ; The Pfincipal and in- 
 proper niflru-et iti-uQicncal produce one and the fame effed ; But the word works not in 
 '"'^n"*\""'.^' thcfamc way of caufality with thcSpirit; yet doth it not follow, that 
 tionc'^Si>fical) it is therefore ufelcl?, or doth nothing to the work; for both kinds of 
 5, caufality are neceflary : The Spirit works as the principal and only 
 Different way Efficient, and hath no intervening inlirument that can reach the foul; 
 ofworkingot jjm- ^q^[^ ^jj [^j^ ^qj.)^ immediately, feeing it felf alone can touch its 
 word'"^ objeft, and fo work by proper efficiency; But the Word and Sacra- 
 
 C If any had mcnts work morally , only by propounding theobjed in its qualificati- 
 rather ray,that ons, as a man draws a horfe by (hewing hira his Provender; And 
 the Word is c» though there be fome difficulty in refolving , whether the propounding 
 eaufae^aens the objed to the underftanding by inftruftion, and to the will and af- 
 7alif^mcatar- fcdtions by perfwafion, do work under the Efficient, or under the Final 
 ilica, I con- caufe : yet according to the common Judgment, wc here take the lait 
 tendnotO. sfor granted. The Word then doth fandifie ' by exciting offormer 
 See Dr. TtviJJs: principles to aAion ; which is a preparation to the receiving of the prin^ 
 Vind.Grat.p.^ ^ ciplc of Life ; *andalfoby prefent exciting of the newly infufed gra- 
 2^&1.2 part. *cious principle, and fo producing our Adual converting and believing: 
 i!p. 1^0. But how it can other ways concur to the infufing of that principle, I yet 
 whether undcrftand not. Indeed, if no fuch principle be infufed, then the Word 
 
 Word and '*c|oth all, and the Spirit only * enable thcfpcaker; or if any more, 
 Sacranriems^^^ j^,.^ ^^^^ ^^ di(cover what it is. For whether there be any internal fwa- 
 caHJ^effickntH-,*^ ^^on of the Spirit immediately, diftinft from the external Iwafion of 
 vel fnalK ? the Word, and alfo from the Spirits efficacious changing Phyfical ope- 
 Thc Word, ration, is a very great queftion, and worth the confidcnng ; But I have 
 ^°^^ '' : run on too far in this already. 
 
 Vide Parkeri 
 
 Thefes de TraduHione peccat dehoc dubio. ^ And that oncly by a way of fwafion, which is pro- 
 perly by the Word, or by the firfl work of Nature, giving him Rcafoiu 
 
 READER. 
 
 I 
 
parti. The Samts EverLfling Refi. 133 
 
 READER. 
 
 UNderfiand^ that finee I wrote thi^, J hegin to donbt of tht 
 jonndnefs of what u exprejfed in the four r,ext joregoing pa- 
 ges , fVhich I am not afhamed to acknoyvltdge ; but afhamtd 
 that I pub/ijhed it fo rafblj. It u about eighteen or twenty 
 years ftr.ee Air. Pembles Vind- Grat. perftvaded me th.it Vocation, " 
 Converftcn , San^li feat ion , Regeneration , and giving the Spirit , 
 were all one thing : that all habits of Grace are given at once in one 
 feed or habit, called Holinefs : that the Habit goeth before the AB : 
 That SanH-ificatien ( being the Infufton of thii Habit, whereof faith 
 ii one AU ) mufi needs go before faith, and confecfuentlj before ^«- 
 fiification, Al/oDr. Twiffe hath perfwaded me that the work^of the 
 Spirit was bj cedent Phjfical infufion,and the ^or^of the hFord by Final 
 er Mornl caufation ; and therefore they work^ not in one w.iy of can- 
 faticn ; whence I gathered, that the Word wot not properly the Spirits 
 In^tHwent in converting, or fan^ifyingr, but a con-eaufe ine>>citing 
 thofe Habits into /lEl which bj the Spirit alone were infufcd. In I 
 thefe opinions I have continued very cenfdent till lately, I wrote a 
 defence of Pcmble again/}- Bijhcp Downam, for my own ufe : Icon- 
 juted alt Mr, Thomas Hookers Arguments in his Souls Vocati$n, 
 which were againft this. I wondered that not onely men of fuch Learn' 
 ing At Downam , Amcf. &c. and men of fuch great experience a- 
 bout the Cenvertion of Saints , /w Hooker , Mr. Rogers of Dcd- 
 ham> and others, but alfo in a manner all the Reformed Churches and 
 writers went the contrary way , making the Spirit to W^orl^ by the " 
 PTord as its Inflrument in producing faith ^ And other Graces : and 
 makjncr Repentance and Faith (wrought in Vocation ) to go before e- 
 ther graces ^iven in SanSlifcation , &c. But now at la/l the 
 fame Re^^fons ^ which then I mjtde light of, have partly changed my ^ 
 Judgtme t ; efpecially the exprofs witnefs of Scripture fo oft averting 
 not onely the Spirit of Miracles ( eft ) but always the Spint of A-^ 
 d.ption and San^if cation , to follow Believing : Not but that faith 
 ii the wori^of the Spirit ; but [^the giveing of faith "^ is not ufed 
 in Scripture- Language t^ be called, ^T he giving of the Holy Ghofi:'\ 
 but when God is faid \_ to give the Holy Ghoji ] it ii meant of fome 
 more eminent Qift foR owing faith : and fait his a condition of that Gift : 
 Or ( as Mr. Tho. Hooker faith ) when the Spirit caufeth m to believe^ 
 he doth but make hn way into the Soul, and open the door, and is com- 
 ing in : but the giving of the Spirit m an Inhabitant next followeth. It 
 u not my purpofe to trouble you ^ith my Reafons fully -^ or with a pun* 
 ^ual t.xplication of my prefent judgement herein : but only to give yon- 
 thefe three Conclujions. i. The common DoElrint of tfje Reformed 
 ' Churches, fetms now fome^hat wore probable to me, then that which 
 
 V 3L formerly^ 
 
1^4 ^^^ Saifits £v(rlajli}i7 Rcfi, Chap.8. 
 
 formerly I received from Air. Pemblc. 2, / am very confi ient that 
 the Way of th: Spirits ivorl::^ng on our Soult ( as to the manner which 
 we a^ituteinm.iHy of thefe Controverfus ) isa Mjjiery unfearch^blt ■ 
 
 >j:nte beyond the rench oj any manieapacitj on earth. The rvinde bhw J 
 
 John 5. 8. ethwhere it /{J}:th ^ an.i we hear the /on r:H thereof, but k^ovf tt$t whence 1 
 
 it comet b, or vi hither it goeth : So « cvt.ry i,r,e that i^ bum of the Spirit. 
 3. Thodjih we C4f7nstJo clearly as wcde/ire, apprehend what it u that 
 u caHed Q The Holy Gh.fi ^ nhich ts f.nd to ve given \_after we be' 
 lieve ^ iind \_vecanfe we are [ons ~\ (^whether it bet hi Habits of 
 ad Grace which before we--e nat come to a Radicated Habit'.or what elfe 
 itii) yet ts it /»ifefi to ufe the Scripture phrafe here ^ ard rather t« Jay 
 . [] Chrifi giteth vu his Spirit ~\ then \_ Chrifl infufeth H.ib:ts 3 The one 
 IS Gods Language ^ the other ^ the SchcolTKcns. 
 
 I thought meet not to leave ont thffe two leaves^ they being alre^idj pftb" 
 lifijtd ^ Left ycft Jiou/d M(t kj^.ow wj reufon : but rather to annex thu 
 Pofe-faript., to let you know that 1 would not h.ive you take thtft two le.tves 
 AS my Judgment : and herein to let you fee how unfafe it is for Afinijlers to 
 be too bold and con f dentin fuch unjearch.ible diJficuititSy and how unfafe 
 for private Chrifiians to build too much 0*3 mens Judj^ment in Juch 
 points , which further knowledge ma^ cuufe them to retract, 
 
 this Regcnc- This Spiritual Regenera'ion then , is the firft , and great qua'ificati- 
 ration. on of thefe People of God , which ( rhoii£;h Habits are more for their Afts 
 
 De neccffitate jhcn themfelves , and are only perceived in their AAs , (yet by its cau- 
 o^^r/'^'i"^"? ^^* ^"'^ cffeAs we (hould chiefly enquire after. * To be tiie people of 
 ventuadeam " God without Regeneration, is as impollible, as to be the iK^tural 
 procuranJam, children of men wittiouL Generation ; feeing we are born Gods enemies, 
 lege Arhanif. wc muft be new born his fons, or ebe remain enemies Ibl. O that the un- 
 de Incarnat. ^regenerate world did know or believe this 1 In whoK- cars i he new birth 
 '^''sananda e(l bounds as a Paradox , and the great change which God worlds upon the 
 icaq; , Jiilianc, foul,is a ftrangc cbing-.VVho becaufc they never felt ony fuch fupernatural 
 hnmaiia., Deo work Upon themfeives , do therefore believe that there is no fuch thmgj 
 miferante^ net- jjy^ ^^-^^ \^ [5 ^hp conceit and fantafie ofidlc bra-.iis : Who make the terms 
 tuY.r.nantevi- ^f j;^^.g<.nei-atioti , Sand:ifii.ation , HoHnefs, andConverfim, a matter 
 ^mante tanjuant of common reproach and fcorn , tl)ough they are the words of the Spirit 
 fana Uudanda. of God himfelf j and Chrift hath fpokc it wit!) his mouth. 7 hat except 
 Auguftin. 0- 4 ffj^iyt bt born again^ he cannot enter into th ■ Kingdom of God. Alas how .j. 
 pern jmpcrf.Hb.^ prepofterous and vain is it , to perfwadc thefe poor people , to change 
 lohn 2 2. ^^^^ adions, while their hearts are unchanged , and to amend their ways 
 =^Imein that while their natures are the fame ! The greatcft Reformation of Life that 
 this U not a cjn be atLained to, without this new Life wrought in the Soul, may pro- 
 fufficicnr way ^yrg their further Delufion, but never their Salvation, 
 to clicir falva- 
 
 tion,bnt Ytt it „.,... „. 
 
 nuy conduce to the good of others, to reftraine thejr vicious actions, and fomcwhat more. 
 
 That 
 
 i 
 
 I 
 
Parti. The Sai/its EverUfiing Refi, 135 
 
 Thsc j^eneral conceit , that they were regenerated in their ^ Baptifm,^^ Mens con- 
 is it which furthers the deceit of many : When there is an utter impofli- <^^'t ■> ^hat they 
 bility that Baptifm fhoLild either principally or inftrumentaliy work any ^'^^^^' i^,^^,^'- 
 Grace on the Soul of an Infant , without a miracle ; /or if it do , it is ci- Bap^tifm,^ con- 
 ther by a Phyfical and proper efficiency , orelfe reoraily .• Not Phyfi-'* fuccd. Eaptifm 
 cally (which is more perhaps then the Papifts fay); Becaufe then, firft, can be no 
 the water muft be capable of receiving the Grace ; fecondly , And of ap- ""^,^"5 of ^n 
 proaching the foul in the application and conveyance ; both which are ,i"ra"jon ivf'vt 
 impoilibilities in Nature : Nor can it work morally where there is not figna cv-poua 
 the ufeoflleafon to underhand and confiderof its fignification. Thz^in anuras in- 
 common fliift is apparently vain to fay , That it works neither Phyfical- '■^1°/^^ igere^ 
 ly, nor MoraHy, but Hyperphyfically; fi^ir though it may proceed from ^J'^"^"' ""- 
 afupernaturai caufc , and the workbefuch as nature cannot produce, gattkma reeu- 
 yet the kindeof operation is ftill either by a proper and real efficiency u Fk)jicimn 
 (which is the meaning of the phrafe of Phjjicni operation ) or elfe im- P^'Im't. Lamb, 
 proper and moral; So that their Hypcrphyfical working, is no third p^"*"* ^°"'^* 
 member, nor overthrows that long received diftindion; if it were, yec -jq^"^2 q^ 
 isnotthewater the capable inftrumcnt of this Hyperphyfical operation. ^4. pag.^^g. * 
 God is a free agent , and by meer concomitancy , may makeBaptifm Mcifmcnt'm 
 the feafon of R-jgcnerating whom he pleafe ; but that he never intended ^'-^^ ej\ m elm- 
 that Regeneration fhould be the end of Baptifm, I think may be eafilv fl'^^^j*^ .i'*^'^^- 
 
 II - tut' ^ CPltltflW 
 
 proved J andthofe"* two Treatifesofbaptifmal Regeneration , aseali- qui i quU f unit 
 ly anfwercd. for men of age, the matter is out of queftion, feeing Faith t^jn Ecdefta lege 
 and Repentance is everywhere required of them, to make them capable & i'"'^ fidei 
 ofBaptifm; and to make it theendoftheOrdmancctoeffedthat in In- ^''^^"'^'^g^ati- 
 
 fants , which is a prereq'jTice condition in all others, is fomewhat a rZ^^l'tZ^^^' 
 
 ftcJLX■ Jill- I Ti /-J LI J C^prIan,Lpllt. 
 
 range nCtion, and huh nothing that I know conliderable to underprop ^5. ad Mag- 
 
 it. Yet will it not follow, that becaufe Baptifm cannot beaninftrumentj,nH;;7. Alherpe- 
 of Regenerating Infints, that therefore they have no right to it ; no lh*i oedentit 
 more then, becaife Circumcifion could not confer Grace , therefore ^^l^'f't^.alncr 
 they (hould omicit. They arc as capable of the ends of Baptifm , as ply fidei Z^tHm 
 they were then of the ends of Circumcifion f Chrill himfelf was not mwdatur , ut 
 capable of all the ends of Baptifm : and yet being capable of fome , for Cyprian.Epift. 
 thofe was he bapcized : So many Infants be as capable of fome , though '''^- '^'^ •^^'''' 
 not of all: ( Of which fee more in my Treatife of Infant Baptifm ) Chrift ""[5'o/noc"the 
 and pardon and right to heaven may be here fcaled and delivered unto ei^d whv 
 them. chrirt would 
 
 have men bap- 
 tir.cd. "^Dr. Burges, and Mr. 77j5. Bedford, ofRaptifmal Regeneration: who hath again latel) put 
 fortha Tra(^aceonrli<uSubje<^, which I have bcl to wed feme aninudverfions on ia an Appendix 
 to mv Trejtife of Bapriim Yet I doubt no: but Eapcilm is an InUniment of Relarive Regeneration and 
 Sandincarion , as Davevant and A/ryralditf reach. And that God ulually blelTeth Godly edixarioii; 
 ro be r!ie means of Real 5antti;icaion , before the publikc preaching of the word , to many , if not 
 moftofthc children of thofeBelievcrs who make Confc'Cice of that great duty, f The rnfticutio.i 
 being fuppofcd. Vid. Qf^th x-Aiim ad Artie. 9. And I verily think thar as the Papifls make too wide 
 a difference l-K^rwen J')hns Baptifm and Chrifts , fo fom: Divines do make too little diffcreno:. Cer- 
 tain I am thar the Fathers made a greater difference. 
 
f 
 
 136 7he SAtnts EverUjling Rcfi, Chap.8. 
 
 This Regeneration I call [^ Through ] to diftinguifh it from thofc 
 flight tindurcs , and fiiperticial changes which other men may partake 
 ot; and yet Qlmperfed ] to diftinguifh our prcfent, from our future 
 condition in Glory.; and that the C hnftian may know , that it is fir.ce- 
 rity , not perfedion , which he muft enquire after m his loul. 
 
 §• 3. 
 
 SECT. III. 
 
 1. The Soul ^ 'T^Hus far the Soul is paflllvc. Let ns nest fee by whir ads this new 
 
 \i convinced. X Life doth difcover it felf , and this D.vinc Spirk doth bresk forJ^; 
 
 '■ ^' . and how the foul touched with this Loadftonc of ihe Spirit duih prefent- 
 
 2 AiTenterh 'V rnove toward God. The firft work I call Convidion , wUithcom- 
 
 rorheTmrh prchends knowledge , and affent. It comprehends the knowledge of 
 
 ofScripture- what the Scripture fpeaksagainrt lin , and (inners ; and rhat this Scrip- 
 
 thrcarj. ture which fo fpeaks, is tlic word of God hinifeif. Whofocver kncws 
 
 not both thefe, 1$ not yet thus convinced , It comprehends a fmcerc Af- 
 
 fent to the verity of the Scripture; as alio fome knowledge of our fclves. 
 
 And knows ^nd our Own guilt , and an acknowledgement of the verity of thofe Con- 
 
 !.n^!!."u '1 -4 fequences, which from the premifes ot fin in u>, and threats' in Scripture, 
 and guilt, and .* ,. --11 ,111 X.-i j'-i- 
 
 mifery. do conclude us miferable. It hath been a great '-^eltion, and ojtputed 111 
 
 whole Volumes, which Grace is the firft in the Soul 3 where Fjith-and 
 Therefore not Repentance are ufually the onely competitors. I have fhewed you be- 
 any other, but B fore , that m regard of the principle, the power or habit ( which fuevcr 
 kdce IS the' ^^ ^^ ^^^^ '* infufcd ) they are a I at orce , being indeed all one; and ore- 
 firft Grace, in ly called feveral Graces from the divcrfity of their fubjedt, as refiding 
 regard of the in the feveral ficu'.ries of the foul ; the life and rcditudc of which fe\ era! 
 order of t.ieir faculties and affedtions , are in the fame fcnfe feveral Grace?; as the 6Vr- 
 iTt"h^ev^u"^^ »w4»f, French, Britiff, Seas, are feveral Seas. 1 And for the Ads, it is 
 Seed they are*^^^ ^PP^^"^ 5 that neither Repentance , nor Faith (in tfie ordinary 
 together. ftrid fenfe ) isfirft, but Knowledge. There is no adof the Rational 
 
 \i lj}a gratilT' ^oul about any objed preceding Knowledge. Their evafion is to^ 
 <jnam Dem »grofs, who tell u«, That knowledge is no Grace, or but a common ad: 
 v.ifismifer'i- Wlien a dead Soul is by the Spirit enlivened, its firft ad i< to know , and 
 v!*"'^ ^'^a* ^^^ fhould it not exert a fincercad of Knowing, as well as Believing, 
 rnieathne ccr- ^"^ ^^^ fincerity of Knowledge be requifite as wel as of Faith ; efpccial- 
 cihincipit: ^ ly when Faith in the Gofpel fenfc , is fomtime taken largely, containing 
 hjminnvilHn- many ads, whereof Knowledge is one? in which large fenfe , indeed 
 latent mnbo- Yiwh is the firft Grace. This Convidion impyeth alfo the fubduing and 
 ^f^^rI7TJ\^ filcnceins in fome meafure of all their carnal Reafonin^s, which were 
 atqn: utdiga- wont to prevail againft the Truth , and a diicovery of their fallacies of 
 ticT^ iffaprim all their former Argumentations. 
 t'igh: mqui 
 fujdfnur, aut 
 
 ditighitf^ nifi he ipfa in cords hominis cpere^tJ. Ergi ^ fufcept'io ^ dcftderium grat'u , opM ejl ipfiut 
 gr.iu4. Fulgent d« Verir. prideft, cap. 1 5. 
 
 2, As 
 
Parti. The Saints EverUfiing Refi, 137 
 
 2. AsthercmuftbeConviAionjfoalfo Senfibility: God works on the »Thc Soul is 
 Heart, as wcl as the Head ; both were corrupfed , and out of order, fenfibleof. 
 The principle of new Life doth quicken both. All true Spiritual Know- ^^haticts co«« 
 ledge doth pa fs into Affcdions. That Religion which is meerly traditio- "^^ * ^ — • 
 nal , doth indeed fwim loofe in the Brain ; and the Devotion which is 
 kindled but by Men and Means , is hoc in the mouth , and cold in the 
 ftomach. The Work that had no higher rife then Education, Example, al^n^S^ ' 
 Cuftom, Reading, or Hearing, doth never kindly pafs down to the Af- ' 
 
 fedions. The Undcrftanding which did receive but meer notions, can- » 
 not deliver them to the Affedions, as Realities. The bare help of Do- « 
 drinc upon an unrenewed Soul, produccthin theunderftanding , but a ^^^ 
 fuperficialapprehcnfion, and half Aflent, and therefore can produce in jideUs oblivif- 
 the Heart but fmall fcnfibility. As Hypocrites may know many things, «»i-4rfw iUm 
 ( yea , as many as the bcft Chriftian ) but nothing with the dear appre- ^^'^'^ '« qua ' 
 herfions of an experienced man ; fo may they with as many things , be "■'f^^^'^ ■> }a-ck 
 flightly affcfted, but they ^ive deep rooting to none. To read and ^^^^'^■^^^iTumUti- 
 of the worth of Meat and Drink , may raife fome efteem of them j but dm, ^ tam in^ 
 not fuch as the hun^rf and the thirfty feel, (for by feeling they know the fuavk, feriat 
 worth thereof.^ To vieuw in the Map of the Gofpel, the prectous things JPh'ummYe^. 
 ofChrill a<id his Kingdom, may (lightly affed; But ro thirll for, and ^i"JI^'^^^ 
 drink iyrtne living waters; and to travel , to live in, to be heir of that mnH^plrt^uj 
 lJ!tngJvm,murt needs work another kind of Senfibility. It is Chnfts own adum hk vivi- 1 
 difftrfencing Mark ( and Iliad rather have one from him , then from a- ^w .- ut ex hif 
 nv ) that the good ground gives the good Seed deep rooting; bui fome •^-Z^""^"' q^^- 
 othcrsentertamitbatintothefurfaccof thefoil , and cannot afford it i^(-«"r'nJ'^' f 
 depth of Earth. The great things of Sin , of Grace, and Chrift, anda^^.i,;, cceperunt 
 Eternity, which arc of weight one would think to move a Rock, yet viviflcari cum 
 (hake not the heart of the carnal Profeflor , nor pierce his foul unto the chnfio^ (yre. 
 quick. Though he (hould have them all ready in his Brain, and be aeon- ^^^^.'"^'nf'^ ' 
 Itant Pieaclier of them to others, yet do they little affeft himfelf: When ^mrlam r-'i- 
 he is prefling them upon the hearts of others moft earncftly , and crying locus in'co-" 
 out on the fenflcfnefs of his dull hearers , you would little thinkc how 'o^s- 2. i;?. 
 infenfibleisiiisovm foul , and the great difference between his tongue P^S^ ("^'hU 
 and his heart : His lUiuy and invention procureth him zealons anf mov- i^Jc^cf^^,'"^, 
 ingexprellions ; but they cannot procure him anfwerable affedions. It ^rra chnihrn"^' 
 is true, fome (oft and paflionate Natures ma^' have tears at command, ej}, jhiofentit 
 when one that is truly gracious hath none j yet is this Chrillian with dry i^^ortuume^e 
 eys, more folidly apprelienfive and deeply a ffcded , then the other is ^'.'"//^J^. '"- 
 in the midd of his tears: and the weeping Hypocrite will he drawn to hi*; ch'yijh %"d^ 
 fin pgain with a trifle , which the groaning Chriftian would not be hired gufiaveinam 
 to commit with Crowns and Kingdoms. ;ȣ ex iff^ pu 
 
 jiuh . vhitm , 
 tarn fuavcm '(^}ucv»dam , qunm pifiquarn j :mel degujlaruni bmine; , mntantvmfeit'ncin.ifiur.t mortem 
 ilLtm in qua ]acucrur.t , fed eriam ab ca >(jtU nnmU Alhjrrenr ^ncque uUx cwJithre xitam iUam quam kn- 
 thc indf-unt cum ea omrnutarcut. nollocus ibid. pa5e 1 42. 
 
 X . TIic 
 
138 
 
 7he Saints EverUflin^ Refi. 
 
 Chap.8. 
 
 what the Soul 
 h convinced 
 and fenfiblc " 
 of. 1 
 
 I. Of the e\il 
 of finne. 
 liulla ojfenfa 
 
 The things that the Soul is thus convinced and fenfiblc of, are cfpccial- 
 ly thefc in the De^criprion mentioned. 
 
 I. Thecvilof finne. The finncr is made to know and feel, that the 
 finnc which was his Deliglit, his Sport, the Support of his Credit and 
 Eftate, is indeed a more loathfom thing than Toads or Serpents ; and a 
 greater evil than Plague or Famine, or any other Calamity : it being a 
 Dei el} venialk breach of the righteous Law of the moft high God, dishonourable to 
 Jeft\ nifttan- him, and deftruAivcto thefinncr. Now the finner reads and hears no 
 more the reproofs of finnc, as wordsof courfe, asif the Minifter wanted 
 fomething to fay, to fi^l up his Sermon; but when you mention his fin, 
 you ftirre in his wounds; he feels you fpeak at his very heart, and yet is 
 contented you (hould fhew him the worft, and fct it home, though he 
 bear the fmart. He was wont to marvel, what made men keep fuch a 
 ftirrc againft finne ; what harm it was for a man to take a httle forbidden 
 pleafure : He faw no fuch hainoufnefs in it, that Chrift mult needs die 
 for it, and moft of the world be eternally tormented in Hell : He 
 thought this was fomewhathard mcafure, andgreater punifhment thaa 
 could pofiibly be defcrved by a little flefiily liberty, or worldly delight,, 
 neglect of Chrift, his Word, orWorfhip, yea, by a warn'on thought, 
 a vain word,a du'l Duty, or cold A6fertion. But now the cafe is altered; 
 God hath opened his eyes to fee that unexpreffib'c vilenefs in fm, whitli. 
 fatisfiei him of the rcafon of all this. 
 
 tummodo fer 
 rc^eiium ad 
 elivinam m:fe- 
 ricrrdiarn^ qu£ 
 mn vuh de 
 faih quamlibet 
 effenfam impu-, 
 tare ad tnor- 
 tt'OJ, cum Hind 
 To{fn jufii^i- 
 mc. El It a 
 concluditur 
 quod pea iitutn 
 mortale <^ ve- 
 nialc in ejfc tali 
 mn dijhngmn- 
 turintrinjCii 
 ^ effeiitiali 
 
 t€i\ fed fnlum 
 
 p:r Yi^cBum ai divip.am gratiam^'^c. 
 
 die damning Merit of every finnc. 
 
 Geribn. </e vita Spirit. Corol.i. So Tapifls then- coni'cfs 
 
 2. ofirsowa 1 2. The Soul in this great Work is convinced and fenfiblc, as of the evil 
 isiiicry,Jby rear ^ of finne^fo of its own raifcry by reafon of linne. They who before read 
 the Threats of CJods Law, as men do the old Stories of forraign Wars, 
 or as they behold the wounds and the blood in a Pidure or Ticce of i^r- 
 rai, which never makes them fn)art or fear ; Wiiy now they find it's 
 their own Story, and they perceive they read their own d»om, as if 
 they found their Names written in the Curfe, or heard the Law fay as 
 Nathan, ThoHArt the wan. The wrath of God feemcd to him, but as a 
 ftorra to a man in the dry houfe; or as the pains ofthefick to the health - 
 full ftander-by ; or as the Torments of Hell to a Child, that fees the Sto- 
 ry of Dives and Lazarw upon the wall ; But ngw he fir.Js the difeale i9 
 his own, and feels the pain in his own bowels, and the fmart of the 
 woundsinhis own foul. Inaword, he finds himfelf a condemned man,, 
 and that he is dead and damned in point of Law, and that nothmg was 
 wanting but meer execution to make him moft abfolutely and irrecovera- 
 
 plicari^dum mi-^ jjU, miferablc. Whether t you will call this a work of the Law or Go- 
 
 feriam mn fen-^ 
 
 tJuiiti,nonattevduiitTnifcyicordrani. Bern Scrm XXXJ.dctanp. Hiimiliarion, rliough it do not proper- 
 ly cleanfe your hands, yet it plucks oflf the gloves, and makes them bare for wafhing. M. Vines Scxm.on- 
 ^w^.S.p.iz. t wlietherthisbetheworkofthcLaworGofpcL 
 
 fonoffln. * 
 Huiffuii defo- 
 l,tiion:m mn 
 h'lvit., ncc ton- 
 folationem ag- 
 nofcere pottj}. 
 Et qMlfquii 
 confolationem 
 igmrat ej}c < 
 tiece[fariam ^ 
 jupcrcj} Ht non 
 kabeat gratiam 
 Dei. hide eft 
 (juod homines 
 feculi negotiif 
 (^flagitih im 
 
parti. ..-' The Saints Ever Upng Reft. 139 
 
 fpcl (as in feveral fenfcs it is of boph, the Law exprefling^and the Gofpel 
 intimating and implying our former Condemnation) Sure I am « it is a »Neceflruyof 
 work of the Spirit, wrought in fomc meafure in ail the Regenerate : •^"^•jn^^^fer^^^** 
 though fome do judge it an unneceflary Bondage, yet it is beyond my J"why^fomc 
 conceiving, how he fhould come to Chritt for pardon, that firlt found gracious fouls 
 not hirafclf guilty and condemned : Or for Life, that never found himfclf can fcarceper- 
 Dead. Tht^helcMecdrnt a Phj/ieian , but thej that Are ftck. Yet I «iceivc, & ocheri 
 deny not, ButtheMfcoverjoftht^Remedj m fotn as the mifery, mufi {J^g^/JhisT^^k 
 needs prevent n grcAt fart of the trouble, andmdke the difiinEi SjfeBs on of Humiliation 
 the Soul, to be "^eith muck n>ore difficulty difcerned ; Nay, the adings of ^ 
 the Soul are fo quick, and oft fo confufcd, that the diftind order of thefc 
 workings may not be apprehended, or remembred at all; And perhaps 
 the joyful Apprcheufions jof Mercy may make the fenli: of mifery the 
 fooner forgotten. 1 Ofthccrca- 
 
 3.t So doth the Spirit alfo convince the Soul of the creatures vanity and ^^j^es vanity & 
 infuffiaency. Every man naturally is a flat Idolater ; our hearts turned iniufficiency. 
 from God in our tirlt Fall ; and ever fincc the Creature hath been our 'FcdtDcMho- 
 God : This is the grand fume of Nature : When we fet up to o«r felvcs '"'"(•f" ad [e.-fe- 
 a wrong End, we muft needs erre in all the Means. The Creature is to •^ll//;^*'^^"' "^^ 
 ^ every unrcgenerate man his God and his Chrift. He afcribeth to it the fuo ^temo defti- 
 Divinc Prerogatives, and allowethit thchighcft roomin his Soul; Or mv'n : cumque 
 if ever he come to be convinced of mifery, he flieth to it as his Saviour 'ff^f'^ immorta- 
 and Supply. Indeed God and his Chrift hath ufually the Name : And ^^f^^"-^"'^'^; *' 
 (hall be ftill called both Lord and Saviour : But the real cxpeftation is ^c^einlt\»s 
 from theCreatwe, and the Work of God is laid upon it; (How well ciUm capaces^ 
 it will perform that Work, the Tinner muft know hereafter. ) It is hii ^<^ appetentes 
 PUafure, hta'Profit, nn^ his Htuour, that u the natural mufis Trinitj ; vnmortahtatU 
 andh^s carnal Self, that is thefe in Vnitj: Indeed it is that ^ flefti that ;t,&c!'%7in 
 is the Principal Idol ; iheother three are deified in their relation to our fe^cmnin no- 
 felvcs. It was our firft finne, to afpire to be as gods ; and it's the great- ci bif : utfe mb'u 
 eft finne that runs in our blood, and is propagated in our Nature from f^ncm dedit^mn 
 Generation to Generation. ^ When g God ftiould cuide us, we guide c*""^ '/"/^^ '. fj'^ 
 
 ° ID ijgffj^ excidit^ 
 
 &c.nin tAWcn ,ib ilia capacitate ^ dcfiderio •, h£c enim eft c)h4 ratura iy ejjcnt'-a. Sed (resftupcndaj ilia 
 omnia indefinctiter appetite quceritve y Sc'd infeipfo, nm in Deosadvcrfus quern non minw pcrjidm quam mifer y 
 ^ idcn jnifcr quia pertidM rebellavit. Et hsc cj} Origovitiomm^ S:C iluia conditui eft capax (f"' appetens eel' 
 fitudin}4^fed in Deo •, Etft. i Deofeparatm^pergit appetcre celfttHdinem \fed iiife •■, Et bj:c eft fupevbia ; Q^ia 
 honorif cji cupidits^fed in DeCfpcigit honorem leHari-, (ed Jibi i^ infe ■■, ^t hjic eft Ambiti^^Sic. Leg: K/r.Gi')i- 
 euf.de lib\. i.c.2\ . §.6. p.135. "^ Every natural man is an Idolater,and doth not indeed takctheLord 
 for his God. e Pride is the great fin againfl the firlt and great Commandment, f Man naturally is his 
 own Idol, g Etft qni prirnum peccat per receffum I Deo peccat., quia tamen peccandojlbi ipfife affixit.,quan- 
 dodcincepspeccat.nonjamfernudumreceft'umiDeQpeccat^fcdper adhsftwcm ad feipfum\ qu.t esi iUi 
 . quaft fecHnda qusdam ft'd adulterina inclinatio.,fubftitHta in loco germniit tllius i^ ftncexA .jiuwi Creator OW' 
 nip^tensinfernerat^camq\paulatiin debilitans ^t obfcurans. Dixi non per nudum receftum i Dt-'o, quia ilia ipfa 
 adh'ftoinordinataadjeipfum^conftatrecejJ'HiDeo^ tanquam eftcfonrali-, ^maligno ^irilu depravattonii 
 (V inordinationiifuji. C'\h'icu{l.2.de lib.c.i9.§.22.p..\22.Jfic cftftatus hominiilapfry^ucm Amorem propritim 
 cowmuiuter nun:upa'mi*t •, dc quo affirmare licet aliud nihil efte nifi ilium amorcm quern initio crettturdt DcKf 
 * rubn injctuit j Sed i Deo avuffHin^ is' ^d. nos ipfos derivatamfij detmum, Giliicaf./.i .c.2i.S.7.p.i:56. 
 
 X i our 
 
140 The Saints Ei^erlajiirtg Refi. Chap.8. 
 
 oarfclves} when he (hould be our Sovereign, we rule our fdves. The 
 Liws which he gives us, we would corrcd and find fault with; and if 
 we had the making of them , we would have made them otherwife : 
 When he (hould take care of us, ( and muft, or we peri(h) we will care 
 for our felves ; when we fhould depend on him in daily receivings, we 
 had rather keep our ftock our felvei, and have our portion in our own 
 hands ; When we flionld ftand to his difpofal, we would be at our own; 
 and when we (houJd fubmit to his Providence, we ufually quarrel at it; 
 as if we knew better what is good, or fit for us, than he ; or how 10 
 difpofe of all things more wifely : If we had the Difpofal of the Evenis 
 of Warres, and the ordering of the Affairs of Churches and States; or 
 thechoiceof our own outward Condition, it wou'd be firre otherwife 
 than now it is; and we think we could make a better Difpofal, Order 
 and Choice, than God hath made. This is the Language of a carnal 
 heart,thobghit do not always fpeak it out. When wc (hould lludy Gad, 
 * we (iudy our felves ; When we fhould mind God, we mind our felves ; 
 When we (hould love God, we love our carnal felves ; When we (houid 
 k truitGod, wetruft our felves; When wc (houid honour God , wc ho- 
 
 nour our felves; And when we (hould afcnbe to God, and admire him, 
 weafcribeto, and admire our felves : And in (tead of God, we would 
 have all mens eyes and dependance on us, and all mens thanks returned 
 to us, and would gladly be the only men on Earth extolled , and adn i- 
 redbyall. Andthus we are naturally our own Idols : But down falf 
 Rceen«arion thisDagon, when God doth once renew the Soul : It is the great bufi- 
 works baek « nefs of that great work, to bring the heart back to God himfelf. He 
 the heart to convinceth the finner, i. That the creature or himfelf, can neither be 
 Godagaiii. hisGod, to make him happy. 2. Noiyet hisChrift, to recover him 
 1! That"the ' from his mifery, and reftore him to God, who is his Happinefs. This 
 Creature can-** God doth not Only by Preaching.but by Providcrxe alfo ; Bctaufc wore* 
 notbeour feem bat wind, and will hardly take off the raging lenfes; therefore 
 God. doth God make his Rod to fpeak, and continu:fpcaMng, till the fioncr 
 
 2. Nor our Je- i^^^^,^ ^^j ^^^^ learned by it this great Leffon. This is the Reafon, why 
 WoviJences, •Affli(^f0n doth fo ordinarily concurre in the work of Convei fion ; Thcfc 
 and eipecialiy real Arguments which fpeak to the quick , will force a hearing, when 
 AiflL^ions, do the molt convincing and powerful words are fl ghtcd When a finner 
 urually much ^ ^^^jj^ ^is crcdt hisGod, and God (hall caft him mco lo'.vdt difgrace ; or 
 Convu^t^ioa. hring him that idolized Iiis Richcf, into a Condition wherein they cam oc 
 help him;or caufc them to take wing and flic away, or ihe ruft to corrupt, 
 and theThief to fteal his adored Godinanighr,or an hour; what a help is 
 here to this work of Convidion ? When a man thac made his pleafure his 
 1 p. . godjWhccher eafe,'iorfports,orminh,or(onip3ny,or glattony,ordrun- 
 
 \antii rnlkm i^ennefSjOr cloathing.or buildings,or whatfocver a ranginq eye, a curious 
 ej} Bonum. car,a raging appetite, or a luilful heart could dcfire ; ana Gcd (hall take 
 Banum eft Prin- thefe from him,or give him their (iing & curfe with them, and turn them 
 '^pinm ^ fi- ^jm into gall and wormwood; what a help is here to th'sConviftionPWhen 
 
 Qq(1 
 
Parti. The Saints Everlafiing Reft. 141 
 
 God fhall caft a man into languifliing ficknefs, and inflift wounds and an- «« rnali , eo 
 guifh on his heart, andftirrcup againft him his own Confcience, and ^<"^° i>"? '"'<- 
 then, as it were, take the finner by the hand, and lead him to Credit, ^^^^^^^^ 
 t© Riches, to Picafure, to Company, to Sports, or whatfoever was teji y Efique 
 dearefttohim, and fay, Now try if thefe can help you ; can thefe heal axjomatece- 
 thy wounded Confcience ? Can they now fupport thy tottering cottage ? FifiTrnm r, 
 Can they keep thy departing Soul in thy Body ? or fave thee from mine J^^,|7 '"^'^"" 
 cverlafting wrath? Will they prove to thee eternal Picafures? Or re- i^^ opemw; 
 deem thy Soul from the eternal flames ? Cry aloud to them,and fee bow ntpmnde nil 
 whether thefe will be in ftcad of God and his Chrift unto thee ? O how etiam qui fa- 
 this works now with the finner I When fence it felf acknowledgeth ih^^^'t ^^ftjumy 
 Truth, and even the flefh is convinced of the Creatures vanity, and our '^^m' 'obn:nat 
 very Deceiver is undeceived. Now he defpifeth his former Idols, and Dionyf. 
 callcth them all but filly Comforters, Wooden, Earthen, Dirty gods, Aliud cj)': quod 
 of a few day e$ old, and quickly perilhing : He fpeaketh as conteraptu* ^^1 ^l'n<^ 
 oufly of them, as BAruck.of the l»4gan Idols, or our Martyrs of the '^f'^J/^f^g^' 
 Papilhgodof Bread, which was yefterday in the Oven, and istomor- mm y % ma- 
 row on the Dunghill : He chideth himfelf for his former folly, and piti- him-^ dum fci- 
 cth thofe that have no higher Happinefs. O poor CrQf/J«, Cafar, A- licet bommin- 
 iexMMdir, (thinks he) howfmall, howftiortwas your Happinefs ? Ah °^;^^'Mte apfc 
 poor wretches ! Bafe Honours! Woful Pleafures I Sad Mirth! Igno. Sr Bl^««f ' 
 rant Learning! Dcfi'ed, Dunghill, Counterfeit Righteoufnefs I Poor inferiw eo^cui 
 ftuffto make a god of I Simple things to fave Souls ! Wo to them that defi'mati /«- 
 have no bctte'" a Portion, no furer Saviours, nor greater Comforts than '"'«> <ly qnoi^ 
 thefe can yceld, in their laft and great diftrefs and need! In their own a'^^'-'^'^''^ }^!"-'' 
 phce they are fweet and lovely ; but in the place of God, how contem- //'^"j.^jfc lS"/ 
 ptible and abominable? They that are accounted excellent and admira-ac^;!. 20. $.2!. 
 ble, within the bounds of their own Calling; (hould they ftep into the ^-424. 
 Throne, and ufurp Sovereignty , would foon in rhccyes of all, be vile and •^'f^ A«'«/J/o 
 infufferable, f.Vjrum 
 
 l>nfH Jit /H pec- 
 cat Oy vel Aver- 
 fiol'D;oy vcl convtffi) ad crcAturAm. Refp. A-oerftsnem prjtcedere -, converfmem aktcm indebitam 
 fecjui : Ncc ullnm ejfe peccntum niji prxcej]'crit avcrjio a Deo > ConvCifio namquc ad aeaturam^ ii&it . 
 ejl indebita ^ inordin.xta , uifi preut importat jnhsftonem abfolutam ad crcaturam , (^ derelilHonem 
 D.'i: at que adeo niji fitbcfi averfimi i Deo tanqu.im fornix. Gibieuf. //3. 2. cap. 20. §. 5. pag.42'j. 
 This Avcrfioo from Go j is from him both as the firft and laft,- the FYTncipinm ^^^nU, the firft Rukf . 
 aiid the chief Good , as Oibieuf.ub.jn.§.B. 
 
 4 
 4. The fourth thing that the Soul is convinced and fenfible of, is,Thc ■4- of the reed 
 
 AbfoluteNecciiity, the Full Sufficiency, and Perfeft Excellency of Jefus "of Chrift, and 
 
 Chrift. It is a great Queftion, Whether all the fore-mentioned Work*^^^,'^^ worrh"^' 
 
 are not Common, and only Preparations unto thir? They are Prepara- }^.Are not all 
 
 tives, and yet not Common : Every Lefler work is a Preparative to the the fore^mcn- 
 
 Greater ; and all the firft Works of Grace, to thofe that follow : So tioncd works 
 
 Paith is a Preparative to our continual Living in Chrift, to our Jnftifica- '^^•^l"^" ' ^^ 
 
 tion, and Glory. There are indeed common Gonvidiors, and fo there ^^^ j^J^ 
 
 X-3 is 
 
142 The Sdints EverUfitng Refi. Chap.8. 
 
 is alfo a common Believing : But this, as in the former terms explained, 
 is both a fandifymg and laving Work ; I mean a faving Ad of a fandi- 
 edSoui, excited by the Spirits Ipecial Grace. That it precedes Juitifi- 
 " cation, contradids not this ; lor fo doth Faith it fclf too: Nor that it 
 ct precedes Faith, is any thing againft it ; for I have fhewcd before. That 
 it is a part of Faith in the large fenfe ; and in the ftrid fenfe ta- 
 " ken , Faith is not the firft gracious Ad , much Icffe that Ad of fi- 
 ducial Recumbency, whidi is commonly taken for the Juftifying Ad : 
 ;- . a Though indeed it IS no one TinglcAd, but many that are the Condition of 
 
 thofc^Tvnics Juftification^ 
 that are angry 
 
 with me, for denying Faith to be properly an Inflrument of Juftification, to regard great Ch.tmiers 
 judgement, who faith, Fjdemejje laujam JuftijicatJonif nego : Tunc enim Jujiificdtio non ejjet gratHita^ 
 fed ex nobk ■■, At cjl meregratuita^ ne^ue idUm habct cAujum prxta Dei mijericordiam. Itaque dicitur 
 Fides Jujliftcare^ mn quia, efficutt Jujhpcationemy Sed qwa ejfiatur in Jujhpcato, ^ requiyitur in JujYi- 
 fcato^ aJco utnemo quifintttur ufa ration'n^ JuJlipcatHifit nift qui nabeat hancp.dem •, «f./-, ullus habct hnnc 
 fiiemqui nmfn JujYijicatM. Chaniicr.r).?./.! 5.C.6. And if it be no Caufe, k is certainly no proper 
 Inftrumcnt. It ib, faith Cham. Tantum ratiOyfeumodm agendi^ cap.o.§.6,7. 
 
 lOf rheNeccf- ^ This Convidion is not by meer Argumentation, as a man is convin- 
 
 tyofChrift. ced of the Verity of fomc incorcerning Confequence by DifputCi But 
 
 alfo by the fenfe of our dcfperare milery, as a man in famine, of the 
 
 necefficy of food ; or a man that had read, or beard his Sentence of 
 
 Condemnation, is convinced of the abfoluceneceliity of Pardon; or as 
 
 a man that lies in prifon for Debt, is convinced of the ncccflity of a 
 
 Surety todifchargeit. * Nowthefinner finds himfelf in another cafe 
 
 * That this * than ever he was before aware of; he feels an infupporrable burden up* 
 
 was not fit on him, and fees there isnonebutChrift can take it offj He perceives 
 
 folutionem that hc is under the wrath of God, and that the Law proclaims him a 
 
 Jiriili fum- Rebel and Out- Law, and none but Chrift alone can make his peace; Hc 
 
 V'^rji-^ ^^^ is as a man purfued by a Lion, that muft perirti, if he find not prefent 
 
 viz,. non'^pfT ' Saoduary ; Hc feels the Curfe doth lie upon him, and upon all he hath 
 
 folutimcm for his fake, and Chrift alone can make him blcffed ; He is now brought 
 
 t]Hfdem (ne in to this Dilemma ; either he muft have Chrift to Juftifie him, or be eter- 
 
 fenfH '"<";'*^» nally condemned ; ^ He muft have Chrift to fave him, or burn 
 
 unrt/X in ^«^1 ^^^ cv^*^ i ^^ muft have Chrift to bring him agam to God, or 
 
 Vide Dohif. 
 
 Parkerum de Defcenfu Chyifti. lib. 7,, pag 108. Et Rivctum in Di^futat. de S.itiija^. Et Ball de 
 Faedere. Et Cameronem /<£piw, ut oper. Fol. p. 35;,&c. ( the three Brittifh I judj;c as eMcel- 
 lent Divines as moft ever the Church enjoyed fmce the Apoiiles : And tlic fourth is as famous 
 as moft now living.) But fully on this Qiieftion ("though in a contracted ftylc) is Gmiw do 
 Satiifailione. ^ Etfi in neg9ti) Jufiificationii magna penculo fiT.tf«r, prout ea de re controvcrfia 
 procedit inter ms ^ Pontific^s^ Vtrum , viz. Gratia Dei Jujiipiatio mbti contivgat , an tr.eyitk m- 
 
 fiificationii Cauf£ Dei gratix i^ Chiijli meriti* afcriiuntnr^ non autem oferibw-noftrif. Ds^. Twils. 
 torn A Corvinura, fai. 5. . ,• 
 
 DC 
 
Part L The Saints Ever Lifting Refi, 143 
 
 be (hut out of his Prcfencc everlaftingly. And now no wonder, if he cry 
 
 as the Martyr Lambtn, None hut Chriji , nsne but Chriji. It is not a 
 
 Gold but Bread, that will fati-fie the hungry ; nor any thing but pardon 
 
 that will comfort the condemned. Ali things ^re now bMt^drefs Mnd Jphil. 5.7,8,9. 
 
 dung J and what we counted gain, is now bttt lofs in comparifcn of Chriji. 
 
 For as the finner feeth his utter mifery , and the difability of himfelf, and « 
 
 all things to relieve him; folic doth perceive, that there ii no faying 
 
 n?ercy out of Chrift ; The truth of the Threatning, and tenor of both 
 
 Covenants, do put him out of all fuch hopes. There is none found in 
 
 Heaven or Earth that can open the fealed "^ book, fave the Lamb ; with* " Rev. 5.5,4,5, 
 
 out his Blood there is no Remiflion ; and without Remiflion there is no ^' 
 
 Salvation. Could the finner now make any (hift without Chrift, or ^^^-^-^s. & 
 
 could any thing clfc fupply his wants, and fave his foul, then might Chrift 
 
 be difregardcd : But now he is convinced, that there is no other " Name, » Aft.4.12. 
 
 and the reeejfitj u ubfolnte, 
 
 2. And as :he Soul is thus convinced of the Neccflity of Chrift, foalfo (I*- ^^ Chrifts 
 of his full Snftitiency. He fees,though the Creature cannot, and himfelf '"^^•^"<^y- 
 cannot, yet Chrift can. Though the fig leaves of our own unrighteous 
 Righteoufnefsarctoo (hort to cover our nakcdnefs, yet the Righteouf- 
 
 refs of Chrift is large enough : Ours is difproportionable to the juftice 
 
 of the Law ; but Chrifts doth extend to every tittle. If he intercede, 
 
 there is no denial ; fuch is the Dignity of his Pcrfon, and the value of his 
 
 Merits, that the Father granteth all he defireth : He telsushimfelf,?'/?^!/ Joh.11.42. 
 
 the Father heareth him alwayts. His Sufferings being a perfeft Satisfadi' 
 
 on to the Law, and all Power in Heaven and Earth being given to him, Hcb.7.25. 
 
 he is now able to fupply every of our wants, and to fave to the uttcr- 
 
 moft all that come to him. nam^^^txn^. 
 
 Oueft. How can I k*tow his death {4 fufficient for w^, if not for AH? tions, and 
 And he-n- uitfuffcientfor all, if not fufftred for All f DaiUw Apo- 
 
 Anfw. Becavxfg I will not interrupt mv prefent Difcourfe with Con- logy,and ylmy- 
 troverrie,I will fay fowatliing to this Qucftion by it lelf in another Trad. '^^'^^ *8^'"^ 
 ifGod enable me*. & ^ ^ » spanhmtttf. 
 
 3. The Soul is alfo here convinced of the perfed Excellency, of '^. And of liis. 
 Jefus Chrift; both as he is confidered in himfelf, and as confidercd Excdlency. 
 
 in relation to us ; both as he is the only Way to the Father, and as he " 
 is the end, being one with the Father: Before, he knew Chrifts Excel- « 
 lency as a blind man knows the light of the Sunne ;,but now as one that 
 beholdeth its Glory. * 
 
 And thus doth the Spirit convince the Soul. 
 
 S^E.GT!. 
 
144 ^^ Saims EverUfiin^ Rcfi, Chap.8' 
 
 SECT. IV. 
 
 5. 4. M ^* A ^^'"^ '^'* fcnftblc Convidion , the Will difcovercth alfo its 
 Now of the*" Jl\. Change j and that in regard of all the four forc-mcntion- 
 
 changc of the cd Objcds. 
 
 wilUndAflTco i. The finnc which the Undcrftarding pronoiincerh evil, the Will 
 
 "I"* , doth accordinqlv turn from, with abhorrency. Not that the fcnfitivc 
 
 1. It turncrhtt . ij jii l-^i 
 from fin wit!i Appetite is changed, or any way made to abiiorre its objcCt j bul 
 
 abhorrency. when it would prevail againrt the Ccncliifions of Reafon, and carry 
 
 2. Ahhorrcrh us to finneagainti God, when Scripture fhould be the Rule, and Rea- 
 
 andUmcntcth fontheMafter, and Scnfe the Servant : This diforder and evil, the WiU 
 ir$ milcrihlc ll ,1 
 ^j^ abhorrcth. 
 
 2. Themifcry alfo which finne hath procured, ashedifccrneth, fohe 
 
 ^ bewaileih. It is impcflib'e that the Soul now living, fhould Icok either 
 
 on its trefpafs againft God, or yet on itsownlelf procured calamity, 
 
 without fome Compund ion and Contrition. He that truly difcerncth 
 
 that be hath killed Chrift, and killed himfelf, will furely in fome meafure 
 
 be pricked to the heart. If he cannot weep, he can heartily groan; and 
 
 his heart feels what his underftanding fees. 
 
 g Rcnoimcctliji 3* The Creature he nowrenourceth as vain, and turneth it out of his 
 
 all his former heart with difdain. Not that heundervalueth it, or difdaimcih its ufe ; 
 
 Idols and Va- but its Idolatrous abufe, and its un ja(t ufurpation. 
 
 "'^'"' . There is a two- fold fin," One agiintt God himfclf,as well as his Laws ; 
 
 i-irft Dircd- when he is caft out of the heart, and fcmethingelfe doth t.oke his place; 
 
 lyagainllGod, This is that I intend in this place. The other is, when a man doth take 
 
 as God. the Lord for his God, butyet fwerveth in fome thing* from his Com- 
 
 Sccondly, Di- mands ; of this before. Itis « vain DiOindion that kme rc;.«p, 1 hac 
 
 r2nft;°"his^ * the Soul muft be turned firft from finne ; Secondly, from the Creature 
 
 llws. to God: For the finnc that is thus fet up againft God, is the choice of 
 
 of the firft fomethingbelowin his ftcadj P and no Crraoire in it fe!f is evil, but tlie 
 
 fort is onely abufeof it is the fin. Therefore to turn from the Creature, is only to 
 
 grolVe Idola- ^^^^ ^^^^ jj^^^ ^^^^^^ ^)^^^^^ 
 
 try. 
 
 o This fmne 
 
 direitly againft God himfelf, as it is in the Underftanding and Speech , is called Blafyhemy : 
 
 But as it is in the Judgement, Will, Aflfedions , and A^ion altogether, it is called Idolatry^ 
 
 or Atheifme : Great Aihanafim approves of this Diflin^ion of finne : In hvo judicious Dif- 
 
 courfe of the finne againft the Holy Gholt: He faith, [ Between //n/ic in the getieral, and Bla- 
 
 jphetnv^ this is the Difference : He that /Jmiert, tranfgrefTerh 'he Law: He r!-.at Blafphenittli, 
 
 committeth impiety againfl the Godhead it felf. p Z>t enim dibitiu atnv nojlti ran e/f, nifi 
 
 pout includit ordinem ad Dcum : Iia amor roftri inordinatus «;>/«/> intcllighnifiirout tmp)tAt reccf' 
 
 (urn a Deo. Gibievaf. 1.2. de Libert. Dei, cap. ic. §. 32. p. 4. 2. 
 
 Inwhat fenfe^j Yethath theCreature hcrca two-fi. IJ confideration. Firft, As it is 
 we turn from yain and infufficicnc to perform what the Idolater cxpcfteth, and fo I 
 the Creature. Jiandle 
 
F^artl. The Sair.ts EverLpng Reft, 145 
 
 handle it here. Secondly, q As it is tlic Obj^d of fuch finful abule, and 
 
 the uccafion of finiie ; andfoic fals under the former Branch, of our ^ ^.^':^^^^ c^ 
 
 Qturningfromfinnc,] and in this fenfc their Divifion may be granted : ^J^ JJ,J!^J 
 
 But this is oneiy a various refpcd ; For indeed it is ftiU only om^'^ Ordinem Dei, 
 
 fmfuil abufe of the Creature, in our vam admirations, undue Efti- «f Gibieuf. 
 
 mations, too itrong Aflfedions, and falff Expcdations which we turn ^'^-^-deLi- 
 i- bertate Great. 
 
 ii'om. j,^r_^^ 
 
 t.t nut Fee- 
 car^ fem^cr afpct'it Emum I'tvt'icu'are : Vt idem Gibieuf. ^ Brad war Jin. (^ Aquin. 1;^ Twirt^ 
 
 C^r fieri jue . SJiJufiic. 
 
 Tlicrcisacwo fold Errour very common in the Dcfcriptions of the A two fcLl 
 work of Converfion. The one, of thole who only mention the fiiiners t:'^\? '."^ '" ^"^ 
 turning from finne LO God, without mentioning any receiving of Chritl ^^ ccnvT- 
 by Faith. * T^e other, of thofe who on the concrary, only mention (;o,^ 
 a fmncis believing, and then think, they have faid all. Nay, they blame our turning 
 them as Lcf.alilts, who make any thing but the bare believing of the from fmne, 
 love of God in Chrift tous, to be part of this work; and wouid per- is as ciTen- 
 fvvade poor Scuis to queftion all thefr fcrn-icr conr-forts, ard conc'ude '^'''•^ to true 
 the work to have been only Legal and unfound, becaufc they have made ?"[„ k '^J 
 their changes of heart, and turning from finne and Creatures, part ©f iicvin.> in 
 it ; and have taken up part of thc'r comfort from the reviewing of thefe, chriU. 
 as evidences of a right work. Indeed, fliould they take up here without ttCO Pcrufe 
 Chriil, or take fuch change in fieid of Chrift, in whole or in part, the ^'^^' ^.^'^'^}^ 
 reprelier.fion were jull, and the danger great. But can Chrift be the way,ci „'j^. Qy^fif 
 where the Creature is tlicend?ls he not onely the way to th.cFatlicr? And pag. 13;;. 
 niuU not a right end be intended bc^fore right means ? Can we feck to whevc he 
 Chrift to reconcile us to God, while in our hearts we prcferre the Crei- flicws you 
 ture before him > Or doth (Jod difpofTcfs the Creature, snd ^ncerc- j'J^'/^e and co. - 
 ly turn the heart there from , when he will not bring the Soul to fufionisin t'le 
 Chrift ? Is it a work that is ever wrought in an unrenewed Sou! } wrifini;s of 
 You wil'i fav , 7 h4t WutkcHt Faith it u impcfihlc to {[) pleafe Gcd. many It-amcd 
 True ; hut what Faith doth the Apoflle there fpeak of ? He t^'^f'*''^^^.-}^^^'' 
 Cf,nJith 10 Go J, mufi believe tkat Gcd is, Ani-tloAt he ts a mvardirtf copvcif.^.i f^ 
 them th.,t Jiligently fcth^ hi;n. The belief of the Godhead muft needs to the ba;e 
 precede the bel.ef of the Mediatorfliip ; and ihc taking of the A».T: ofBt'icv- 
 Lord for our God, muft in order precede the taking of Chrift for "^g^^'^ot '" 
 our Saviour ; fhouiih our peace with God do follow this : Therefore "'^■'^.'^^^ ^'«^- 
 
 ether Grace. 
 And that to Repent, to Love God, and orr Neighbour, to abdain from cviil, to piacfiifc Du- 
 ties , avc as proper paits of true Conveilion, as Faith ^ And that the 5'criprurc gives no 
 ^'o nd for any fuch refiiaint, but ;oyns Repentance, and other Godly Afts , witli Fait'i. 
 (f) Fch. 11.6. Ecfides, thoi'gh the perfon ple.ife not God, nor his AcTions , fo as for God 
 to ufbic them, or to take delight in them as j;raciois •> yet fome anions of wicr'cd vnc\\ 
 tending to Rcform.uion , n^ay pitafe God in feme refpeft, Secundum quid -t as Aha'is Hunii- 
 liaion. 
 
146 The Saints ^verlajlin^ Rejl. Chap. 8. 
 
 r^w/whcnhewa? to deal with the Atlenun Idolaters, tcachcth them 
 
 the knowledge of ibc G(3dhcad firll, and the Mediatour afterwards. But 
 
 (t you wil fay , May not an unregeucratc man believe, that there is a God? 
 
 True; and fo may he alfo bchcvc that there is a Chriil : But he can no 
 
 more cordially acceptor the Lord for his God, then he can accept of 
 
 ttChrift for his Saviour. In (he foul of every unregenerate man , 
 
 the Creature pofTefTech both places , and is both God and Chrilh 
 
 can Chrift be believed in , where our own Ri^htcoufnefs , or any other 
 
 Aflat ncceffi- thinf; is trufted as our S.wiour ? Or dotii G.od ever throughly difco* 
 
 ry , both of y^^ (i^ ^ and mifcry , and deerly tak: the hcjrt from all Creatures , and 
 
 coming to Sclf-richteoufnef? , and vet leave the foul unrenewed ? The truth i?, 
 
 God as the , ", i ■ j- i • j n i ,- 
 
 End orour wherc the work is lincere , there it js entire; and all the!c part«are tru- 
 
 chief Good-, jjly wrought ; And as turning from the Creiturc to Go.l , and not by 
 
 and to Chrift Chrift , is no true turning ; fo believing in Chrid , while the Creature 
 
 ^h^'r V^'^^ hath our hearts, is no true believing. And therefore in the work of 
 
 t e atier. Self-examination, whoever would fiade in himfelfa through finccre 
 
 work , muft rinde an entire work; eventiieoneof thefe as well as the 
 
 other. In the review of which entire work, there is no doubt but his 
 
 foul may take comfort. And it is not to be made fo light of, as moft 
 
 "* do , nor put by with a wet finger , That Scripture doth fo ordinarily 
 
 \ Q^uminterfe put Repentance before Faith, and make them foyntly f conditions of 
 
 cemparantur the Gofpcl ; which Repentance contains thofe ads of the Wils averfion 
 
 iydifiwguun- fj-Q^^ fin and Creatures, before cxpreft, Itis true,jf wetakcFaithin the 
 
 ^^ hi b' ** ^^^?>^^ ^^"^^ ^^^^^ *' ^^^" '^ contains Repentance in it ; but if wc take it 
 
 confidcrantur , ftridly , no doubt there is fome ads of it go before Repentance , and 
 
 falutis illius fome toHow after. 
 
 fartes, turn 
 
 Fides refpelfujufiifcationisratmem habet Conditionis pr<ere]M'iptj! ■■, nemo emm jujlific^tur nift per fidem\ 
 RefpeftuautemfdH^lificatmJs fi.e. a liolylife, and holy mocionbof the heart } habct fe ut quj C.tu- 
 fa. Do<^irs. Luiov. CapdiusinThef. Salmur. Vol. :. page no. §. ?o. '<- I'i:^. As it i; put to; all o- 
 bcdience to the Commands proper to the Gofpcl. 
 
 Which part of Yet it is not of much moment , which of the ads before mentioned, 
 ^'^ i"^""^ ^we (hall judge to precede; Whether our averfibnfrom fin, andre- 
 ' nouncing our Idols, or our right receiving Chrift; feeing it all com- 
 
 pofeth but one v;ork , which God doth ever pcrfed where he beginnech 
 butoneftep , andiayeth butoneftone in fincerity. And the moments 
 offimecan be but few tliat interpofe between the fcvci^l adi. ■ 
 , . .H, If any ob jed , That every G race is received from Qirill ,. and there- 
 
 ^. ' fore muft follow our receiving him by Faith. 
 
 A%frf^ rt I anfwer. There be receivings from Chrift before believing, and be- 
 fore our receiving ofChrift himlelf. Such is all that woik of the Spirit, 
 that brings the foul to Chrift : And there is a pailive receiving of grace 
 rt before the adive. Both power and ad of Faith are in order of Nature 
 before Chrift , adually received; and the power of all other gratious 
 ads , is as foon ai that of Faith. Though Chrift give pardon and fal- 
 
 vacion. 
 
 I 
 
paitl. The Saints Ever Ufiing Re fi. 147 
 
 vation , upon condition of" believing; yet he gives not a new heart, a 
 foft heart , Faith it felf, not the firft true Repentance on that condition; 
 No more then he gives the Preaching of the Gofpel, the Spirits menti- 
 ons to believe , &c, upon a pre-requifite condition of believing. 
 
 SECT. V. 
 
 4. A Nd as the \N\'\ is thus averted from the fore-mentioned Objeft?; T 5 ^ 
 
 XjL fo at the fame time doth it cUavc to God the Facher , and to ^5 ^j^^ ^^iil 
 Chrilt. Itsfirltadingin order of Nature, is toward the whole Di-tj turns from 
 vine Lflencc; and it conlifts efpecialiy in [_ intending and defiring God evil,fo at the 
 for his portion and chiefGood : ] Having before been convinced, ^'^'"j ^'"^^'^^ 
 That nothing elfc can be his happinefs, he now finds it is in God; and j^^jj^fg" ^ '^ 
 there looks towards it. But it is yet rather with dcfire, then hope; For « , xo theGod- 
 alas , thcfirner hath already found himfelf to bs a firanger and enemy head in order 
 to God, under the guilt of iln, andcurfcof hisLaw; andknows there of Nature, 
 is no coming to him in peace, ti!l his cafe be altered: And therefore 
 having before been convinced alfo , That only Chrift is able, and wil- 
 ling to do -his , and having heard this mercy in the Gofpel freely offer- 
 ed , his next aft is ; Secondly , {_ to accept moit affeftionately of '* 
 Chrid , for Saviour and Lord, ] I put the former before this; becaufc „ ^ ^^ ^. „ _ 
 the ultimate end is necefTarily the tifft intended ; and the Divine Effence aiaror as the 
 is principally that ultimate end; yet not excluding the humane nature way iwhichi* 
 in the Second Perfon: But Chrift as Mediator is the way to that end ; ^j Faith, 
 and throughout the Gofpel is offered to us in fuch terms as import his 
 being the means of making us happy in God. And though that for- ^J^^" ^4''^- 
 mer aft of the foul toward the Godhead , be not laid to juftifie , as this 
 laftdoth; yetisix ( I think) as proper to the people of God as this: 
 nor can any man unregenerate , truly chufe God for his Lord , his 
 portion , and chief good. Therefore do they both miftake : They who " 
 oncly mention our turning to Chrift , and they who onely mention our 
 turning to God, in this work of Converfion , as is touched before. 
 PAtils preaching was Repentance toward God , and Faith toward our « 
 Lord Jefus Chrift. And life eternal , confifts firft in knowing the one- Ads 20. 21, 
 ]y true God , and then, Jefus Chrift whom he hath fent, Jolm ij. 3. &5.3»- 
 The former is the Natural part of the Covenant [_ To take the Lord" ^ * ^- *^* 
 onely for our God ] The latter is the fupernatural part, QTo take ^ * ^°* 
 Chr.ft only for onr Redeemer J the former is firft neceflary , and ira- 
 plyed in the latter. whatiuftify- 
 
 ThoLij;li Repentance, and good works , (jrc. arc required to our full i'^g ^ ^i^'^ •-• 
 Juftification , at judgment , as fubfervient to , or concurrent with " 
 Faith ; yet is the true nature of this juftifying Faith it felf contained in Its proper 
 afiVntand in this [] moft afifeftionare accepting of Chrift for Saviour ^^'^^^^.^i^: 
 and Lord.] And I think k necefTarily contains ^l thisin ic : Some e^^^fr^J oJ,.°cd. 
 
 Y s place 
 
148 The Saints E'verUfitng Reji, Chap.8. 
 
 place it in the Affenting aft only : feme in a Fiducial J<<lheren:c , or 
 '^SoDoaor a ^^^""^^C"<^y- Icaliit[i* Accepting.'} it being principally an aft of 
 Freftms )udg- ^l^cW-ll; bat yet alfo ofclic wholelaule. ll This [^ Accepcmg] be- 
 nieiui&,and i^S ^^^^ which the Gofpel prcfletli to , andcallcth [he [_ receiving of 
 Dr JVallisz- « accept Chrift: J I call it [^an Affeftiona'c acceptii g ] chough Love ftem 
 f^'"^ '^'i^ another aft quite diftinft from Faith , (and if you taiie f auh for AfTenC 
 Lojdfim^^, only.fo iti>J yc:I cakcit,ascfrcmial to that Faith which juft-fics. To 
 It is an Ac- ^Chrii> without Love , is not juft Tying pArh. Nor doth Love follow 
 ccptingof a^afruic, t'Utimmrdiaiel^ cj.icur j i.orco.icuraja m?er c ncomitant, 
 Chrift offer- ^but cfTM^ial to a true acce.iti.ig. For this F>ii;h isths receiving of 
 ed,rar|icr thin Clirift , c".t!i?r with the whole fj'jl , or u'itli pjrt : not v^Mt!) iwrt only , 
 a Propontion ^^ '•''^^ '^ ^*''^^ ^ partial receiving : And molt clear, DiVines or Utc con- 
 affirmcd. So c!udc, That jultifying Fauh refidesboihin the Ur.dcnhndinga d t' e 
 that c::cdl^nt Wi! j therefore in the whole foul , and fj cannot be one fi.igie aft. I 
 Philofopher „add , it is the Vm:>'\ 1 aff.^ftionate accepting of Chrifl : becauf? he 
 
 and Divf'f* id > 
 
 Love to ' ' that loves i Father, Moti'.er, or any ih ng more then h.m. is not worthy 
 
 Chrift whe- of him , nor can be his Di:tiple • anJeunfcqu^nMy not j'jfl.ficd by hun. 
 
 thcr ir be not And the traih oflhis / arr;;ftion is not to be jaJged {0 much by feeling 
 
 Effentjal to the puife of it , as by compari.-.g it with our affjftion to otfxr things. 
 
 juiti ying j^g ri^jjj lov^ih nothing ^o much as Chrift , doth love him truh ; though 
 
 moreoftliisin ^^ ^'^^ cau'eftil! to bcvvail thecoldnefs of his Affcftions. * I make Chr It 
 
 the Pofitions «himfclf the Objcft ofthis Acccpring , it bci;ig not any Theologicnl Axi- 
 
 ofjufiincan- om concerning himfelf, buc hlmf^lfin perfon. I call it [^ an Accepting 
 
 *^'i*,--?^*^ ^° him for Saviour and Lord ^1 For in both reluions will he be received, 
 
 I ?','! ^V!!'">^^ or not at all. t It is no. oncly to 3cknowIedr>e his fufif^'ring^' , and ac- 
 be tlicfirong- j ' j 1 1 , y ? t- r ^ a 
 
 eft Love. To ^cpt ot pardon and glory ; but to acknov/ledgc his lovcrcignty , ana 
 
 accept is only fubmit to his Government ^ and way of faving ; and I take all this to be 
 
 xelk botium ob- contained in juitifying Faith. The vilcfl finner among us svill-sccepr of 
 
 Litun -y and to Q\^^^i^ [q juftifie and fave hmi, if that only would fcrve chc turn to his ja- 
 love, as It lb n a ■ 
 in the Rational "'ncation. 
 Appetite, is 
 
 oncly ie//tfZ'9/2Mwtoo (^as .4/«/Vi«o't) fo thitFaidi asit is in tlie Will C in irsmoft proper afi 3 
 andlovcas in the fame faculcv towards the lane obie.'^ , are but two na.iies lor one t'liog. Di;t 
 this with IiibmiJion : The oSjedions are to lie a^ifwerci elfcwlie.e 1| Saiftura j:ic utirur 
 verbo Kat.y.C(iyHf , quoJ frnptcr fiphijltts ej} r>rm. lilu.i tribuititr tii{:i tnult^tie: ^ jo!i. 1. 12. w/(i 
 Jaufmus^ (fyc. Et Lc\hv, CteUere ijl Chnfiuii R^iifi'te. Joivan. Crocius de lull Diip. 12. 
 page 657. i Lu^e 14. 26. /Do:tor Sibbs So.ils Co;i:lid'. '^. F'ut'cs coi^JiJcinr Cbnllu.n ut Kc^ 
 dcinptii-em^adeoquc fanr.ifuatorem nj}rum ^ j/^«jf Cainero rialc'^ in Mattii. 18 i.p. o^Hr. Fol. 78. 
 f The picch of your love, ifi: be arigitcon'n;;aI Love , is upon tlic rerfonja: Chri.l: , ratiier tlitu 
 any Uiing that comes from hini^, Ult^y B'<rrnmhs on HoUui [.tge 603. Innum lib. } pai^e 6. faitii that 
 the Krf/ent/nwnj would call Chrift theit Saviour, btit not Lord. Juftifyin^ Faith is the Accepting 
 Chrift both for Saviour and Lord. 
 
 What Chrift The work (which Chrift thus accepted of, is to perform) is, to 
 
 doth for us « bring die fincri to God, that they may be happy in him; and tbirs 
 
 "^°tance ^^' both really by his Spirit , and relatively in reconciling them, andmak.- 
 
 ing them fons ; aud to prefenc them perfcft before liim at laft , and to 
 
 poflefs.^ 
 
paitl. The Saints EverLiJling Refi. 149 
 
 poflcfs them of the Kingdomc. li This will Chrilt perform; and i\\^a\\Clmj}ofervtt. 
 obtainwjgof thcfe, are the finners lawful ends, in receiving Chrift: batmomniarc- 
 And to thefe ufes clodi he oflfs^r hirnfelf unto us, dlrel'dMtat'a 
 
 dhigere^pr^ilibata fuppLre^ praclkata reprsfentare; mortuorum certi Refum^iwicm , non modo perjhmrip' 
 fum, verumit'iiimin jcrnaipfo ^ pro: arc. Temillianialib. de Refurrcft. CarnisinprinciiMo page 405. 
 
 venant on Gods part. BuLi)e was never llridly , nor conifortaWjy in fion, andof 
 
 Covenant with Chnli til' now. He is fure by the free offers, that Chriil our Chriftiah- 
 
 dothconfent; and now doth he cordially confent liimfcf; and fo ihc '^y- 
 
 agreement is fully made : and it was never a match indeed till now. ^^Vy' ^i 
 
 6. With this Covenant concurs Q a mutual delivery: ] Chrift de- himiclfco the 
 
 livereth himfelf in all comfortable Relations 10 ihc finncr ; and the fin- fmocr, and he 
 ner * delivercth up himfelf to be faved and ruled by Chrift. ThiSj^deiivercrh 
 
 which I call t;!e delivering of Chnft, is His a(fl in and by theGofpel; hmfdfupto 
 without any chang in himfelf: The change is only in the fhiner to whom '^.'. '. 
 
 the conditional promifes become equivalent to Abn)latc, when they per- ,"?' '^'^!"' ^'''*' 
 
 i- » J- vT J u 1 r I r 1 ji I J T • didcYjiet quod. 
 
 form the conditions. Now doth the loul rciolvcdly conclude, I nave(«^^^,„ ^,j^ ,-^^^ 
 been blindly led by fleOi and luft , and the world , and divel too long Fjdcmin cum* 
 already, almoft tomy utterdeftrudion : I will now be wholly at the & SubjcHk- 
 difpofe of my Lord, who hath bought me with his b'ood , and will "^/■^upetapies ^ 
 bring me to his glory. 1| And thus the compleat work of faving Faith "J-j.^^^ ^pcrfcijjn 
 
 opus Dei. Si ai^t'in mn Cr^dideru' ei-, (fy Fugcr'is mums ejus., eat cnufa imperfdHms in-te , qia non Obedi- 
 J}i •, fednin in ilh qui vocavit : Jlic enim mifit qui vicarent ad niiptias j .y«? autem non Obcdicrunt ei , feip- 
 jhs ptivaverunt R:^u coend. Sed iUe quinjnconj\'putur cam ^ jibinid ju£ impeyfeUionis ejl caufa. Sec 
 cnim lumen dcpiiit propter cos qni f'ipfos cxcx:av:runt , :^c. Ircnxiis adv. haref. lib. 4. cap. 'j6. \\ So 
 D: Frefim ttlc you ficqncniy. Andi.i the p,imiri/c tiincs none were bapri7cd without an cyprcfs 
 Covenanting, wb.ciciii they P.tnonnccd the Wo Id, Hcfh, and Dive! , and engaged tliemfelvesco 
 Chrift , and promiici ro obey him, as you may fee i'.i Tc'tul. Ovi,^cn. Opnany andorhers at large. 1 
 will ci e but one tor all, who was bclore tiie reil : and this is Jnfttn M.^rtyr ^ fpcakingof the way of 
 Bapri.ing chc Agcd~, laicli , How wc a.c Dedicated to God bcingRenewed by Chiifv, we will now 
 open to you. As many as being neifw.ided do Believe tliefe tilings ro be True which we reach , and 
 di pyom;ff to live according tnthm ., they firft learn by Praver and Faftingtobeg pardon of God for 
 their ibrmcr fins; oiirfc Ives iovning alio our Prayer and Faftiig. Then they are biojght to the water, 
 and are Born again ( or Daptiy ed ) in the fame way as we o;ir felves were born, again For they are 
 wafiicd with wa^cr in the name of the Farlier , the Lord and God ofAll , and of o'lr Saviour jcfus 
 Cli;ifti auiof the Holy Glioft. — Tlicn we bring tiie pcrfon thus walhed and Inftrii 'red to the 
 Bi c th.en , as they arc ca'lcd , w'.icre flic Ai^cmb'iLS are •, tliat we may pray botli for our fcl"cs an i 
 for thcN.'w Illnminared perfon , thJt we maybe found by true Doctrine and by good works, wor- 
 tiiy obfervers and keepers oltlie Comm.uidmcnts : and that wc may attain eternal Salvaiion. Then 
 ti'iereis brought to the Chiei Broiher ( lb they called the chicminillcr ) bread oaid a cup of wine 
 ( wallied) whicii tai.cing,he otfertth Praife and Thanfgivingto the Father ; by tlie name of the Son 
 and Holy Ghoft.And fo a while ■■ccelebratet!! Thankfgiving.AfterPravers and tlunkfgiving the whole. 
 AlTcmbly faith , Amen. Thankfgiving being ended by the Preftdent ( or chief Guide J and the con- 
 fent oftlic wiioli: People , the Deacons as wc call them , do give to every one prcfcnt , part of the 
 bread and wine over wiuch Tnanks was given , and they alio fuifer tliem to bring it ro the Abfcnc. 
 This food we callthc Kucharift. To which no man is admitted but only Fie that bclieveth the Truth 
 of our Dfilnm . being wafhed in the laver of Regeneration for '^emiifion offm, and that pj livcth at: 
 CbriSl haih taught, jipol.2. This then is no new ovcr-ft:ift way , you fee, 
 
 Y 3 conlillesh 
 
15 o 
 
 The SAtnts Bverhpng Refl, 
 
 Chap.8. 
 
 uftly. The 
 Believer perfe- 
 vcrc*ti\ in thi? 
 Covenant, 
 and all the «» 
 forcmcncioncd 
 grounds of ir, 
 to the dcarh. 
 
 tt 
 
 Heb. lo. 29. 
 
 Matth. 24. 13. 
 
 Revd. 2. 25, 
 
 27. 
 
 & 3. II. 12. 
 
 lohn 15. 4>5» 
 
 6.&8. 51. 2 
 
 &I5.9- 
 Col. 1. 25. 
 Rora. 12. 22. 
 
 confiftethin this Covenanting, orMyftical marriage of the finnerto 
 Chrift. 
 
 7. And laftly , I add , [_ That the believer doth here in perfeverc 
 to the end ] Though he may commit fins , he never difclaimcth his 
 Lord, renounceth his Allegeance , nor recalleth , nor repenteth o( his 
 Covenant ; nor can he properly be laid to breflk that Cf^venant , while 
 that Faith continues, which is the condition of it. Indeed, thofe that 
 • have verbally Covenanted , and not cordially, may yet tread under foot 
 the blood of the Covenant, asan inholy thiig, wherewith they were 
 fandified by feparation from thofe without tlic Church : But ibe ekd 
 cannot be fo deceived. Though this perfeverance be certain to true 
 'believers; yet is it made a condition of their Salvation, yea, of their 
 continued life and friutfulnefs , and of the continuance of their Juftifica- 
 tion , though not of their firft Jiiftificution it felt*. But eterna'ly bleffcd 
 be that hand of Love , which hath drawn the free promifc , and fub- 
 fcribed and fealed to that which ascertains us , both of the Grace which 
 is the condition , and the Kingdom on that condition offered. 
 
 SECT. VL 
 
 §. 6, 
 
 The Applica- 
 tion of rliis 
 Defcription, 
 byway of 
 Examiiution. 
 
 ANd thus you have a naked enumeration of the EfTentials of this Peo- 
 ple of God: Not a full portraiture of tiiem in all their excellencies, 
 nor all the notes whereby they may bedikeiTied ; which were botli 
 beyond mv prefcnt purpofe. And chough ic will be part of the follow- 
 ing Application , to put you upon tryal ; ye: bcc^ufe the Defcription is 
 now before your eyes, and thefe evidencing works are frelliin your 
 memory, it will not be unfcafonable , nor unprofitable for you , to 
 take an account of your own eftates, and to view your felvesexadly in 
 thisglafs, before you pafs on any further. And I befcech thee. Rea- 
 der, as thouhaft the hopeof aChrirtian , yea, or thereafonofaman, 
 to deal throughly , and fearch carefully , and judge thy felf as one that 
 muftftiortly be judged by the lighteous Godj and faithfully anfwer to 
 
 thcfc few Queftions which I (hall here propound. 
 
 I will not enquire whether thou remember the -time or the order oF 
 thefe workings of the Spirit ; There may be much uncertainly and mi- 
 ftakcinthat; But I defire thee to look into thy Soul , and fee whether 
 thoufindefuch works wrought within thee; and then if thou be furc 
 they arc there , the raatttr is not fo great , though thou know not 
 
 when or how thou earned by them. 
 
 Andfirft; haft thou been throughly convinced of an univerfal dc- 
 parvation, throuhg thy whole foul ? and an univerfal wickednefs 
 
 through 
 
Part I. 
 
 Tk Saints EvcrUfiing Reft, 
 
 ^51 
 
 through thy whole life ? and how vile a thing this fin is ? snd that by 
 the tcnorof hat Covenant which thou hatl tranfgrefTed , the Icali fin 
 dcferves cterna death? doft thou confcnt to this Law, that it is true 
 and righteous ? hl^.il thou perceived thy felf fcntcnced to this death by 
 it? and been convinced of thy natural undone condition? Haft thou 
 further fcen the utter infufficiency of every Creature, cither to be it fclf 
 thy happincfs , or the means of curing this thy mifery , and making 
 thee happy again in God ? Haft thou been convinced , that thy hap- 
 pincfs is only in God as the end ? And only in Chrift ai the way to himf 
 C and the end a! fo as lie isone with the Father; ) and perceived that 
 thou mult be brought to God by Chrili , or perifii eternally ? Haft 
 thou feen hereupon an abfolute necefiity of thy enjoying Chrift ? And 
 the full fufficicncy that is in him , to do fur thee whatfoever thy cafe re- 
 quircth, by reafon ofthe fulnefs of his fdtifadion , the greatnefs of his 
 Power, and dignity ofh;s Pcrfon, and the freene(s and indefinitcnefif 
 of his Proniifes ? Haft thou difcovered the excellency of this Pearl , to 
 be w^-orih thy feiiing all to buy it ? Hath all this been joyncd with fomc 
 fenfibility ? As the conviA ons of a man that thirftcth , of the worth 
 of drink ? and not been only a change in opinion , produced by reading 
 or education , as a bire notion in the underftanding ? Hsth it proceed* 
 td to an abhorring that fin ; I mean in the bent and*prevailing inclination 
 of thy will, though the flcfh do attempt to reconcile thee to it? Have 
 both thy fin and niilbry been a batden to thy foul ? and if thou couldft 
 not weep, yet couldft thou heartily groan under the infupportablc 
 weight of both ? Haft thou renounced all thine own Righteoufnefs? 
 "Haft thou turned thy Idols out of thy heart? So that the Creature 
 hath no more the fovereignty? but is now a fervantto God and to in one word 
 Chrift? i)oll thou accept of Chrift as thy only Saviour , and exped: theverynarurc 
 thy Jnftificarion, Recovery, and Glory from liim alone? Doft thou offincenty 
 take him alfo for Lord and K:nc ? and are his Laws the moft power^ ^^1 "3-,^'"^' 
 commanders of thy life and foul ? Do they ordmanly p'-cvail agamft the h^rh more 
 comniandj of the flefh , of Satan , of the greatell on earth that (haft aftual Inrerefl: 
 C'Hincermand ! andagr.inft the.^reateft intereft of thy credit, profit, inthyhearc 
 plcafurcorhfc? So that thy confcience is diredly fubjeA to Chrift ^^uTT ^"1 
 alone ? Ha^h be the higheft room in thy heart and affediom 1 . So chat p^'^/^ ^. ^Y ^ 
 though thou canft not love him as thou woiildeft, yetnotbing eife is whenChrHl 
 lov^dfomue^? Hsft ilKytfh?) ade a hearty *:CovtrAnito:rh)s end with harhthcfu- 
 him? And delivered up thy fe!f accordingly to him? and takeftthy prcmacyor 
 fclf for H^s^nd not tW own .^' Is it th; litmoft care and jviitclifu^eii- IhrSfp So" 
 deavor , tliat thou maift be found fairhful in this Covenant? ahd c;hough tjac his inrcr- 
 thou fall into fin , yet wouldft not renounce thy bargain , f\Qt /chi^nge cW pvcvaiktii 
 ' ' ' . -■ .. . ,, ■; •• ' : ji.i ■•■ r '■ againft the in- 
 
 • i 'j.,.-- ■ ,' V. ,, ' rcrtftofche 
 
 f jBcrtL, Try Jb^ t;Iijs.^5 an inaViUeJ^Jark of Gsace." '"' ■WllectVef TWv^i^t'faAr^priftTi will ferve.or np, 
 I afhnir^tliy Th.ant-Covevianc w^iVi1l"ntTio\rfcrre'tfTy-¥»rfl : BatthdH rioUft A<ftiially enter Covtaantiai 
 
 thyownp;:rfon. John 15. 4, 5-. (5. Mac. 24. 13. Hcb. .10. 58,^^). 
 
 thy 
 
1)1 Jbc Siims EverUjling Refi, Chap. 8 
 
 thy Lord ^ nor give up thy felf to any other governmeat for all the 
 
 world ? if this be truly thy cal'e , thou art one ol" thefe People otGoJ 
 
 whiclimv Text ("peaKs of : And as fureasthe Proniifc of God is true, 
 
 this blclTed Kcll remains for thee. Only fee thou abide in Chnll , and 
 
 continue to Lhe end ; For if any draw back, His foul will have no plea? 
 
 '^ furein them. 
 
 But if all (his be contrary with thee.; or if no fuch work be fourd 
 
 within thee ; but thy foul be ?i lhanj;tr lo all tliis ; and thy tonkiei ce 
 
 tell thee , it is none of thy cufc ; Tlie Lord hive mercy on thy foul, and ' 
 
 ^ open tkine eyes, and do iliis gi car work upon clicc , and by his inigh- 
 
 Ifpcak not (., power overcome thy rcliilsnce : For * in thccale thou art in» there 
 
 dark and is no hope. \V hat ever thy ucceiveil Ptart may think , or how ltrorj» 
 
 Clouded chri- f^^cvcr (hv faile hopes be , or though now a liulc while tliou flacter (l:y 
 
 fiian, who foul in confidence and fccurity ; Yet wilt thuu ihorily fiudeto thy coll 
 
 carmoc difccrn ^ except thy through- con verfion do prevent it ) that thou art none cf 
 
 A which IS thefe people of God , andthcrell of the Sauus belonrs not to thee, 
 indeed wichia .^-i j • i j at i \ \ x rr 
 
 hjm_ Thy dying hour draws neer ;:pace , and lo doth that great day of fepa- 
 
 L>cut. 32. 2p. ration, when God will make an cvcrlaltingdiffvircnce between his peo. 
 pie and his enemies: Then wo, and for e\cr wo to thee , if thou be 
 found in the ftate that thou arc nc.w in : Thy own tongue will then pro- 
 claim thy wo , with a thoufand times more dolor and vehemence , th'e^ 
 mine can pofiibly doit now. O that thou wert wife to ccnfider thic^ 
 and that thou wouldeft remember thy !a:ter erd ! That yet wliilc thy 
 foul is in thy body , and a price in thy h;ind , and day- light , and op- 
 portunity , and hope before thee , iliine ears nii^ht bo open to Inftru* 
 dion , and thy heart might yield to liie peifw-Jtiions of Cod j ^nd (hou 
 mighteft bend all the powers of thy foul about this fr,rcsr ►voi Ic : that \o 
 thou mightelUlclLimorig his People, ^nu enjoy the inhcrirar.rcof rhe 
 Saints in Light 1 And thus I have Ihewcd you , who thcfe People of 
 God are. 
 
 ' ' ' SECT. YIL ' 
 
 5.7. \ Nd why they are called the People o^Qod ; you may eafily from 
 
 why called -■ jLjLwhat is faid , difcern ihcRcafons* 
 
 People of i^ Fhev are the People whom he hath chofqn to himfelf from eter- 
 
 f'^'*- . nity. , , ^:. 
 
 oil. ^ ^ '* 2. And whom Chrift hath redeemed with an abfolute intent of faving "* 
 
 2. Special Re- them; which cannot be faid of any other, 
 
 demption. 5, Whom he hath alfo renewed by the powre of his grace , and made 
 
 3. Likcneis lY^m. in fome fort like to hire felf, Ikmping his own Image on them, and 
 i°Pec"i i5 making them holy as he is holy. . ., „. 
 
 , ' ' , 4. They are thofe whom he imbracetl? A^hTik'pMlhrfioVic .• and do 
 
 4. Mutual ^ , I- L It "...v* '..J-rf v'j :,.i.i.ir,'n:5;;,i 1.1, • i 
 Love again love mm above all. a ,-;,:. - 1 :/,- , ;i • , -^ 
 
 J 
 
Part I. The Saints BverUfiing Refi, 153 
 
 5. They areentredincoa ftrid and mutual Covenant, wherein it is 5- Mutual 
 agreed for the Lord to be their God, and they to be his People, Covenanting. ] 
 
 6. They are brought into near Relation to him,even to be his Servants, 5. Near Rela- 
 his Sons, and the Members and Spoufe of his Son. tions. 
 
 7. And laftly, They muft Live with him forever, and beperfeft- 7.FutureCo- 
 ly bleffed in enjoying his Love, and beholdinghis Glory. And I think habitation, 
 thefc are Reafons fufficient , why they peculiarly (hould be called his ^ 
 
 People. 
 
 7he Qonclujion. 
 
 ANd thus I have explained to you the Subjedof my Text, and (hew- 
 ed you darkly, and in a parr, what this Reft is ; and briefly, who 
 are this People of God. O that the Lord would now open your eyes, 
 and your hearts, todifcern, and be affcded with the Glory Revealed I 
 That he would take off your hearts from thefe dunghil Delights, and ra- 
 \ifh them with the views of thefe Evcrlafting Pleafurcs I That he would 
 bring you into the ftatc of this holy and heavenly People, for whom 
 alone this Reft reraaineth ! Thatyou would exadly try your felves by 
 th« fore going Defcription ! That no Soul of you, might be fo damna- 
 bly deluded, as to take your natural or acquired Parts, for the Chara- 
 dersof a Saint ! O happy, and thrice happy you, if thefe Sermons 
 might have futh fuccefs with your Souls, That fo you might die the 
 death of the Righteous, and your laft End might be like his I For this 
 Bleffed Iffue, as I here gladly wait upon you in [Preaching, fo will I alfo 
 wait upon the Lord in Praying. 
 
 FlU^lS. 
 
 THE 
 
J 
 
S A f N T S 
 
 eve%lasti:KSi 
 
 > r 
 
 e 
 
 T/^^ Second Tart. 
 
 Containing the Proofs of the Truth, and 
 Certain Futurity of our Rest. 
 
 And that the Scripture promlfing rhat Rest to us, is 
 
 The perfe(5t infallible Word, and Law of God. 
 
 For the Provhcfte dime not in old time by the n^ill of man : but holy 
 men ofGodffake ,ts they were moved by the Holy Ghojlji Pet.i .2 1 
 
 Verily-, I [ay unto pu^till heaven and earth fafy one jot ^ or one tittle 
 Jhall i^ no rvije pa/from the Law, till all be fulfilled, Mat. 5 . 1 8. 
 
 They have Mofcsandthc Prophets, let them hear them, 
 jf they hear not Mojes and the Prophets, neither will they be perfwd- 
 ded, though one rojefiom the dead, Luk.16.29,3 1. 
 
 Ego folis iis Scripturarum libris qui pm Canonici appellantur, di- 
 dicihunc timorem honoiemquedeferre, ut nullum eorum au- 
 thorum fcribendo aliquid erraffe, Hrmiinme credam, Jugujl. 
 Eptfi.i'), Epifi.g.adHieron, 
 
 Major eft hujus Scriptunr Authoritas, quamomnishumaiiiingenii 
 perfpicacitas. AugujlMb. 1 5 . [uper Genef, ad liter ^ 
 
 London, Printed for Thomoi Vnderhill and Fran€i4 Tjton^and are to be fold 
 
 at the Sign of the Anchor and Bible in Paftis Church yard, 
 
 and at the three Daggers in Fleetftrcct. 1658. 
 
FaHlI. 
 
 .VVAi^^rCl . 
 
 J57 
 
 To my Dearly Beloved Friends, 
 The Inhabitants of 
 
 "B % 1 T> G 3\(i0 % T H, 
 
 Both Magiftratcs and People, 
 
 Richard "Baxter 
 
 Devoteth this Part of this Treati s e^. 
 
 In Teftimony of his unfeigned Love Co 
 
 them, who were the firft, towhomhe was fent 
 
 ( as fixed ) to publifli the Gofpel. 
 
 And in Thankfulnefs to Divine Majefty, 
 
 who there priviledged and proteded him. 
 
 Umbly befeechingthe God 
 of Mercy, both to fave 
 them from that fpirit of 
 Pride, Separation, and Le- 
 vity, which hath long been 
 working among them ; and alfo to awake 
 
 Z 5 them 
 
158 The EpiJIls Dedicaterj, P^m II, 
 
 themthorowly from their negligence and 
 fecurity, by his late heavy Judgements on 
 them; And that as the flames of Warre 
 have confumed theirhoufc.s To the Spirit 
 of God may confume the (inne that was 
 the Caufe ; And by thofe Flames they 
 may be effectually warned to prevent 
 the everlafting Flames : And that their 
 new-built Floufes may have new-born 
 Inhabitants ; And that the next time 
 God fhall fearch and try them^ he may 
 not find one hcufe among them, where 
 his Word is not daily rtudied and obeyed, 
 and where they do not fervently call up^ 
 on hisName^ 
 
 THE 
 
Parl^ IT. 
 
 MP 
 
 fffffffffffff 
 
 THE 
 
 PREFACE 
 
 Dirc(5led 
 
 I. To Unbelievers If 2. ToPapifts, 
 
 and y^* And CO the Or- 
 
 Anti-Scripturifts, x thodox. 
 
 ^(^^\^^^(^;€'caHfeit 16 a Poht of fnch high Ccncernmenty t$ 
 ?r~— ^_-=^^-^ J^s^ ^g a^nred of the Divine Aushoritj pf the Serf' 
 ptftrts ; and all men be not 9/ one mimi in the Vcaj 
 of proving it , and becanfe I have not handledthu 
 Jofullj as thediffcultj Mnd )X'eight of the Sftbje^ 
 doth require J m intending only a few Arguments 
 by ^Aj of 'Digreffisn , for the firengthning of 
 Weaker and lefs exercifed Chriflians : I have 
 thought meet therefore * little more fully to exfre^e 
 Pty mivd in fhj Preface, being loth to fiand to enlarge the Bool^anj fttr- 
 th:r. %yind that ^'hich I have to fay , is to three forts »f Perfons 
 dijlinElly. 
 
 The fir-J} is, AH thofe that Believe not the Trttth of the Scriptures* 
 Open Pagans live not among lu : 'But Pagao? f^4^JP^i Chrifiianit] are of 
 Ute too common ; unJ.er the name of Libercincs,Familifts,Seckers,4WAnti- 
 Scripturifts. Had I not h^orvn it by experience , and had conference ^ith 
 ftch, I fjouldnot [feakjt. And there is 4 remnant of Taganifm and In^ « 
 fiielitj in the befi of Chrifiians. The chief canfes ^'hich pervert the Vn- ( 
 tterjl endings of m^n in this Foint , in my ohfervation , are thefe two. . 
 1. wh.n men have dee pit ^oundei their Cor.fcieaces by Jitning again fl 
 KnoTPfledge, and given the fiflory to thtir jiejljly lufis^ fo that they rffuj} 
 either d eply accufe and condemn themfelves, er deny the Scriptures, they 
 ih^ofe thAt which feemeth the more tolerable and deft-able to them ; and fo 
 father condemn the Scripture then themfelves. And ^'hat malefafiour « 
 Would not do the ltks> ^fd except againft the Law Which doth condemn him. 
 
l(^q The Picfcice. fari^ ii, 
 
 if that "fcoMldferve his turn? And^hen men that are enraged in a fttifull 
 coHrfc^ doJeetk^'tiheWqrdofGoddoihjpeak^fo tenihiy agamfi it, thej 
 d.ire n4t live if* th^tjitine )X''ht/e they h<lievt the Script»re, iecaufe it ufitlt 
 \\'4}i^nnigatid giiilin^thur guiltj Confctc/xes ; '^itt \ihtn thej have caj} 
 4WA> //;.i/ 'iuiltif of thi Sjcrjptures , then C<m/cintce VifiU lef thenr jinne 
 ^Vcithmorc qHiitaejS. 'Theft men Believe not th: Scripture} -^ principaUj 
 becaufe they \K-cu/d not haze them to {^ejrut, rathtr thtin becaufe they dj 
 i>tdeedf(em untrue '^ f or their fie_^ij cenckpifcence Living mafiered their 
 IVils, thtirjf-'tirh.ix-ea/jon^jieredthtifyundtrjhindings; und fo 4U in a 
 '^cll'ordj^rtd grac.iot0 Soul (^ gees Jit ail jorwarct'^ *^ thoje men all U per' 
 verted Ufid m>.ves backtVitrd. 'Thffe'men ^efufe their 7^hyfi^k^, becau/e it 
 * ts unpleajant , and net bicaufe it tj untvholfome ; yet at l.tji their appetite 
 fomajlereth their Ketifon, ih.it they ^-i II not hi htve tiny thing can he Whol- 
 jome which goes fo much ,tgair.fi. their ft oma-cki. At leaji tha makfs. thttn 
 I the readier to pickji quarrel With it, and they are gUd to hear tf any Ar- 
 
 gHtrtent againjl it . Ahdib believed not the wejf,ige oj Micaiah, not becauje 
 he^oket^f'iljly, but becauje be (^okcnoiQQoi^oih\n\, bucEvii. Men 
 a. Will eajily be drawn to Believe that to be True, which they would fain have to 
 be TrH/L-^^^dthAt tg be falfe,Wlnch they defrejlmtldbe Falfe. But alM,how 
 Jljort andjllly a cnreu thufor a guilty Soul ! And how foon Will it leave them 
 in uncurable mijery .' 
 2 2. Another Re a[on of thofe mens "Unbeliefs, is the fecming Contraui' 
 Ulons that they findin the Scriptures, andthefceming imp'jfibilities in the 
 T)o5irinesof them, Whichfo far tranfcend the capacity ef man. Te the 
 tt former, let- me fay this mmh :' I.. If is metrly 'through our ignorAKce^ 
 that Scriptures feem contradiElorj :■ J thought my f elf once that Jome pLces 
 Were hardly reconciLible^ Which now Jjee do very plainly ngree : Plainly, 
 I f^y, to themth^t underfiand th true meaning of the Wcrds. There are 
 « no humane JVritings, bttt lie open tofuch exceptions of the Ignorant, It is 
 ratlxer a 'lender that the Scriptures feem net toyou- more felf contradiCling^ 
 if you c&nfider, but l. Thaf-t hey jtxe- Written in ar^ether Language, and 
 Mufl needs lefe much in the TranJliHtion j there l-eingfew Words to be found 
 in any language, Whichhave not divers ftgnif.cattons. 2. That it betng 
 the language alfo of another Ccunt-rey, to men that l^aw not the CuJ^oms, 
 the fituation cf Places, the Proverbial Speeches , and Phrafes of that 
 CotiMtreji it is impojfble I nt manftV^rd's -fi/ouid^ feeni- da*\ or c»ntraidi» 
 ^cry. 3. Alfotlfat the Script urts are <f J g exceeding Antiquity, as no 
 JSockj elfe in the World are lik^ them.- Now Who kyows not that in all 
 Countries in the World., Cujloms alter , and Proverln^l Speeches and 
 FhrafcJ after ? Which mufl needs make-Words fern darkjvento me» of the 
 fame Country and Language that live Jo long after, ^e have many Eng- 
 « li(h- Proverbs, which if in after Ages they Jhonld ceaje to be Proverbs, an^ 
 men finding them in our ^ Writings , fja-ll condrue thtm as pl-aiti fpeechesi 
 they Will feem to be either falfe, er rtdiculoM v\Ot\-fenfei The likf may be 
 tit f aid of alterations (f Phrafes, He that, reads but Chaucer, much more 
 
 elder 
 
Part I r. The Preface. 16 1 
 
 elder yVriiers , veillfee that Eyglifh is fcarce the fame thii7g ko)»^ tkt it t»m 
 
 then. 1 hofigh the ficred Lai'guaq^es have kad no Juch great Alterations, » 
 jct by thli it^m>ij appear that it is no wender , if to the igmrattt thej feem 
 
 ccntr„:diClorj or dijjicrtlt. Do not tke Alaihemttticks , *^nd ad ScitMces ce 
 fecm Juli cf ccztr^mtElions ar.dimpojfihilitiesto tke I^norar>t ? -ivhich are 
 
 allnfclved and cleared to thojc tkat undirftand tlum ? It ua very foolijh » 
 (wdAciotiSthiKgtiat e'VCr) r.oiice cr young fiudent in divinity y fjculd 
 ex pi fr to have all difficulties rejolved prtfently , or elfe tkej will eenfure the 
 Scriptures , ay,dfpeak^evil of the things they know not, in jlead of cenjur- 
 ingthcmfeUs : Pf^hen ya ihefe r»cn kjtovf that in the eafieji Scitnce , Jtd^ 
 tr bafeft Aiarpfa^iture, they tnnfl have time to learn the Rea'ons efthtmt 
 Jt « tifudvoith raw Sci^XjUrs in allkfindof ^udi(s^ fof*^J ^ Nicodemus at 
 
 fi fl did of Regeneration t t^oiv can th{fe things be ? * Methinkj fuc^ "^ Sed quemad- 
 
 frati and pjaHsw Cresiurcs ^ at all men are , [houLd ratkr be fo fenftble of '"^«'"'" '^^^'f 
 
 their own incapacity and ignorance, as to be readier to take the bioftte to l^^i^"/f„r|^);, 
 
 thctrfilvs f thento ejnarrelrvithfhcTr/ith, It ii too laige avPork.for pnhe percipc- 
 
 we here toaufvftr all the particular ob^tElions of theft men agai»fr theftVt- runt , nenmi- 
 
 ralpaffages of Seripiure : but if they would be at tbe pains to enejuire of nuitur ^ aut 
 
 th^ir Teachers ^ or flt^ajv^hat is mitten to that end ^ they might find that P^^yfi'f"^^- 
 
 thematur unotfodgictih as they imagine, B t fides ^ W^hat Mihdimct, qu£ non com- 
 
 Cumerarus, SbJiT\'nui and ethers have pu^pofly written for reconciling prehcndunturi 
 
 the fecmingcontradiflions in Scripture y they may finde much in ordinary ^^'t "-/«<? 
 Expcptors Junius an/X^erethtno and twenty Cavils vjhich Simplicius tke J'^'^^["^^ ^'^' 
 
 TagAnraifedy and after him the t/4nti-nomians ufed again[i Mofcs /:/<- letamdi^U 
 
 Pory oftht CtCAtio/}. Andhe was fit for the worJ^haveivg for ayears time quUquain de- 
 
 eontifiHidin the dtfperate Error ef /fthcifm himfelf. But the fttHtfi Con- trahitur, ex €■) 
 
 futaiiorsofthife Blafphemoni conceits ^ are in the Primitive Fathers ( as ?«5<^ '^^ f'%^- 
 
 Origcn -«;'-«/»/ Celfus, Tcrcul. Achanaf. &c. inhere thn fijad finhhat {^f^'^;'"" 
 
 theworjtoj Pagans brought forth thefe Monjlers ^ and by rvaat we.ipons j},aHonPo(fit 
 
 they were defiroytd. adcff> 
 
 e areant 
 
 i^n'ndwhat if you could notfe hoiv toreconcUe thefeeming contra- ^Jpf'-'nihii doHi- 
 dtUions of Scripture I ^henjoufee Arq^uver.ts fufficient topr^ve them "f^^' mtcnui 
 to betkelVcrdofgod ( whuhldoubt net bnt you may fee y if you wiU ZjhncTelC 
 fearch twpartidHy ar.d humbly ) me things common reafon might then tefdt. Oiigen. 
 conclud: ^ thut aE that God fecdk^ mu]l ytctdi be true '• thou qh our blind- Pliiiocali C^cY 
 
 of the flanitng filofthe Sun , gj-c. But dofi thou believe that there it 
 a God f J f thou do , thou muft veeds k^o^ that he is Almighty : If not, 
 thou hafl put out the eye of Reafon-^ For^ moji Pagans in the world have ac ■ 
 kKowledgedaGed. Cans} thou think^that all the things thou feeji , are 
 *nade ar.d preferred rvitkout a firfi C^u^fe ? Do the Heavens keep their 
 cmrfes , and the Earth produce that variety ofbeautifull Creatures , and 
 ihed.athofenecaufethcLifeofthe other ^ and all k^ft in tkat order of 
 
 tyi a fiipenority 
 
i62 The Preface. Part II, 
 
 fuperioritj and inferiority , andaB tku'^tthpttt afirf} C^ufe ? J f thou 
 o /rf» that Nature is the caufe : l^ould fain know voh.:t it ii that tko^ 
 calhji Nature? ^/V^^r /r Rcafonable 5a>(r and Crttfe^ or an unrea- 
 fonable. // unrcafonablc , it couldnot produce th: Rctfonable fciritJ, 
 Oi are ^r.geh and the Souls of men , ftr thefe would i?e more Nohlethiti 
 it felf: If Rcafonablc , is it net then (jodhimfdfrvhich thou do(} caS 
 bj the name o/Nacure ? To be the fir fi Re^fon , Being and Caufe of ally 
 is to be God. And then let me ask, t^^'' • ^o^ thou rotfet as great fVorks 
 t» asthefe AIlracL'S every dn^ andhoH' bejore tU'C cies ? Is ir not as great 
 axffcrkjor tie Sunt wove i as to f-.ind fiiU ? to move 1038x^42. n;il/'s 
 anhef^r k'iii? \66 tifU'S bif^fr then all the E.jrth ? Is it not as hzrd a 
 matter for the Sea to move ana l^ep hu tim^si-,', ib!,ir,g (ind flifwing , ds 
 for it t6 opcnatid fiatd (l^iil ? It ts only the rarity ahd flranjjenojs that 
 mikfstis thi»kone lmpo(fibL\ rvhen vre fee the oiktr d^ilj come top..f-'^ If 
 it vrere I'Ut uCuAlfor the Sun roflAnd ji II ^ evety ma>irv:)iili t'nnkit af-^r 
 more increciibl<i thing that it pj'uldm->ve and (0 m'ive ? J^y'^y thn can~ 
 not Qod do the lejfer , who daily dnh the greater f The li\e I might fny 
 of all the refi , but that it were too Ung to i^-fifl on then. And for ihe 
 truth of the Htflory , it is provedafttjrrva:'ds. 
 
 2. I "Ofottld further ask^ihffe men . A-Iafl nift afou'th.it is Cdpablr of 
 
 «* Iwmortal Happinefs , hive fame guide in the way thereto ? If they fay, 
 
 No' then thej either think^God ttnfaithfull or unikjlftiU , who having 
 
 appOiKtedman an End , h^tth not given him dirediott thereto in the AJcAns, 
 
 J f they doubt whether mans foul be Immortal., aid whether there be a L'tje 
 
 ofHappinefstofomey and Aftfirj tn othrrs to be expsHcd after thit ^ I 
 
 ^ , bavejaid enough againji thAt douht in thM bookfuUonif)^, <ty4nd further 
 
 ing near death* ^*^ '^^ ask, them y * How comes it to be the Comw.on judgement of 4V 
 
 ( aj/ud Plato- 
 
 }iem ., Cicerone intcrprete )isLiithvts : Magna me f^estenci^., Juii:cs bene mh' cv:ntfe quoi mitt.ir ad 
 rncrtem : Necejfi eft enim ut fit alterum de dutbui , wf anT feiifiM oinv.hio mors ofnnes aufcrat , aiit in a'.iuin 
 quendaAi locum ex b'n hcii ni'titcnngYctiir. Quarnobrem five jhifus ixt'iniiuhnr ^ tnorfine ei fomno fimiin 
 eft- , qui nonnunquain eticimfine vifts fomnrrwn , placatiftimam :juijtcin nffcrt \ Vi'i luni^ qinJ Inert eft e- 
 mori ? aut quummuhi dies repcriri p^jfunt qui tali wAli antcponautnr ? i^c. Sin v:rri fur.t qnj! dicimtur, mi- 
 gvatimem ejje mortem in eds or as qu.t: qui ^ vita exC'ft:runt ,tincolitnt ; id muh) ]am bentiw <-)?, re, cum ab 
 lit qui fejudicumnumeiohAb^rivolunt ^ evaftrif ^ ad ens venire qui vere judices appeilentiir ^ {tc convc- 
 neriqueeos^ qui juftccf^ cum fide vixerint. Hj!c pcregrinatio m/di'cri^V'bifviderepmi} ^ Vt vcro col- 
 I'aqui cum Orph<£o , Mtif^o , Nomero , H'-fitdo liceat , quanti tandem ajlimatis ? E{uidem f£p: mori ft 
 pcre poffet , vellem , ut ea qn<s dico mihi liceret invenire Quanta dcleihitione autcm ajji<:eret , c^c. Ne 
 Mts quidem y Judices ., ii qui mz abfolviftK mortem timucr'tii ■-, Nee enim cui-iuam bon-) mali quidquam e- 
 venirepoteft, nccvivonccmortuo : Nee unquam ejn4 res ^ Dili immortaHbus neglif^enter ^ ify-c. 5/c So- 
 crates. . Q^didam ^ Natura nota funt , ut Mortalnas anim£ penes pfures , ut Dens nofter penes omnes 
 utar ergo (^ fententia Flatonif alici!;u(pronimtiantit.y Omnk anima esi Immortalii. Vtar p'<r Confaentia 
 Populi conteflantif Deum Dcorum. Vtar iy reliqnis communibm fenfibiu , qui Deum Judicem prs- 
 dicant . [_ Dens videt ] (^ [_ Deo commendo '] At cum aiunt [ Afortiium quod Mortuum 1 (^ [ Vive 
 dumVivU] (fy- [ poU mortem omnia fininntur ^ ctiam ipfu J tunc meminero <fy- ar vu!gi cinercm iLDeo 
 dcputatum^ ^ ipfam fapientiam fecuH ftidtitiam pronuntiatam. Tunc ft (fy H^rctiau-ad vu'gi vit'ui^ 
 velfeculiingcnia confiigerit^ difcedc ■, dicam -^ ab Ethnico , bxretice , ((^ fimumsftts omncs. Tcrtul. 
 ijb.de Rcfurred. earn. cap. 3. 
 
 Nations, 
 
Partir. The Preface, 163 
 
 NatioTH^ even the mo^ ign'^r ant In&iam ^ that there is a Life after this, 
 ythere the Good and tie B'^d PjaR he dtjferently recomfinced, Tkii the 
 aKcitm Barharintts believed , as Hivodotus tfjfifieth of the GetSf. lib. 4. 
 j4Kd 0/ the Egyptian J DiodQiu^Sk\us\>h. I. biblioth. nura. 93. The ^ 
 very InkAhitantsofQxxmy, Virginia, Gsiana , Peru, China, Mex- 
 ico , ^:c. doheJ'ieve thu : as jofitKajfre Delcrip. Rfg. Afric. Guijenc, 
 cap. 21. 44. Acoft. lib. 5. cap. 7. 8- Hug. Luifc^t. Pare. i. cap. 
 -5. Jo. Lcnuscap. i6. Sir Walt. Raughly , &c. P-^hat Poet ff>eaki 
 >itf/deTiirraro , Campis El^fit?: , minibus.? ^nd fo do Pkilofophers 
 of f-esl note ^ except C^kn ^ Epicurus, Plinius. &c. v^/ /<7r Pythagoras 
 aftdi-id M^ijicr PhcrccJdfs, rirDrnides, tke Indian Brachmanes, So- 
 crates , Plato , Cicero , Seneca , thej all ackjicwlidg it. Lege Mar- 
 fil. Ficincmde Irnmcrc. Amm. Tci Ar\i\ot.\e himflj farv this , as ap^ 
 p^wrf^Dc anima lib. i. context, 65. 66. Uh ->. context. ZJ. lib. 3, 
 coHT.txt. 4. 6. 7. 19. 20. Sure 4^' the light of Natpi,^ citfit^n- 
 eth if. 
 
 Tit iftkcfe rnenfay that there muji he a Guide And Law forjonls in their 
 way to HaPpitt^fs , utid jet der.y that the Script are ii it , / "PPofild fain ^ 
 l^Koi'^ of litm Vihic h w j>, and Where it is to befohnd ? Hath Godnnj other 
 yvsrder Law i» tKe\>'or!daUve this ? Sure neither Plato »or Ariftotic 
 did ersrca'i their bookj the IFord of God: and Mahomcts Alcoran is far 
 more uHitk< to be it then thfirs. If they fay that Reafea is the only Cjuide * 
 and Law , / reply , I. Rrafonis but the Eye by Which we fee our Dire- 
 Rory itnd Law , and net the Dire^lory and Law it felf> 2. Look^ on thofe et 
 Countries thrcugh the vrodd that have n9 Scripture Guide y but foUovf 
 thiir Reafonandfee hew they are Guided , and "^^jat difference there is h- 
 tTfveen them and Chrifiinns , {as bad 04 we are) and rf you think, of this 
 Willi you Will bfa(h,:r»cd of your error, Indians have rtafon^s weU as 
 "ttv ; 2\^<<T lookjon the Wife Remafis , and the g^eat learned Philofo^hers^ 
 ^^ho had ad-JAnced their Re^ifon fohigh , and fee how lamentably they were 
 bifcol- din Spirituals', How thcj Worjhiped Multitudes of Idols , even 
 taking tkiife for their Goh Whorrs thay acknofvleged to be LcAchirous , 
 fyfdultercus , Perfidious ^ Blosdy and Wicked, Read but J'lftins Apol. 
 Achenagoras . Tv^rtull. Apol. &c. Ongen. con?. Cel. Arnobius ; La- 
 ftantms, Cltmrns Alex. Protreptic. Mmutius Felix, Athanaf. &c. 
 fully oj this. A^uji certainly either the Scriptttres are Qods Word and 
 Law , or elfe there is none in the lijiojvw World j And if there be none, how * 
 dtththe'jfif} y true and RichteoHS C^od govern the Rational (^reatnre , fa 
 Ai to leai him :o the Happincfs prepared for him? 'But of this in the f north 
 Argument folUning. 
 
 3. / Would entr'.at thefe men but foberly to cor.Jider this ; fVhat if there 
 "^"^'n-e no full Abfolute certainty of the truth of Scripture er Chrifiijin Re- -"^ 
 ligion , but it ^ere e/ily probable , ( which no co^fidcrate mm can deny ) 
 Were tt not th- Wifcfl Veay tn recdve it ? what if it fliOfild prove true that 
 there isaHellforthe'WHk^df What a cafe are Jou in then ? Tm kjtow 
 
 Au z yoar 
 
1 64 The Preface. Part li. 
 
 j$Hr '^erla/j happittrfs I! a very dream and a (hAdorr-^ M*td a hrttti/h df 
 
 light rvhiclt u mixt "kith miferj , and quittcth r.ot the foul , and peri/hith 
 
 i» the *tff"^- if yeu do lofe it , jou toft bttt atoj y a thing cfnethixg ^hich 
 
 jtuwufi ptcrtlj lofe W'hetherjfoH ^iH er no. ButifjoulofeHeaVcn^ and 
 
 faiinti endlcfs rnijery y it n anethtr i:ind^'of lojs, Mt thinkj tlsen^ that 
 
 common Rfa/on fhould perfivade men to venturt alt , though it ^ere at vn- 
 
 ctrtaintjy ufsnthat Relia^ion vrhich tfls tu (rut cf a PtJJ:!.Klity of .t FJcmei 
 
 and a Hel , then to venture on a pc-jftbilny of everlalHng Mifirj , for a 
 
 little befiial pleafure y ^'htch ii gone n^h le Wf ^re erjojing it ! Tta , and 
 
 V^'hefi e'oen in tijiJ life thefe fer./Hsi mtn have not nter jo much true cortrnt 
 
 AS theChrifilan? J'erilj if J dohbtedof the truth of the Cinjli.in R(Ji' 
 
 u gion , I dnrll net be of any other ; btit pjould \Hdge it the W'ifefi ccurfc t9 
 
 venture all J had in thu T*orld tipon the hopes that it prcponndtth ; yea^ 
 
 M<er madnefj to de Pthermfe. If men th/it are at a lottery Wt/l venture a 
 
 fm'*iifw»>^or a pofjtbility of a^reat one , thot'gh they k^y.ovf there is lit: one 
 
 effrvcnty th,it /hall get it'^ horv vittdi ynorc Woidd any ivifc m.in Itave a 
 
 little vanity ^ inhopiofeverlajiingClory ^ avd to avoid evcrlafling wif- 
 
 try , though it tfere Knctrtain ? Butmojl of all t When \Vf hav: th.it jftll 
 
 Certainty of it, 4^ -jre have. 
 
 4. Laftlft J Would have thtfe men conpd.r , th.it though ftv doubt 
 not but to prove that Scripture ts Gods perjeEl infallibli La^ ^ yet if it 
 were fo, that this could not be proved, yet thi* rvotild not ozcrthroirthe 
 Chrijlian Religion. If the Script tires Were but the Writings of homf men, 
 that were fubje^ to mijlakss ^ and to contradiffions, in therKAKncr and 
 eircumjianc9s , yet thcj might r.fford tu a full Certainty of the Jubfar.ce 
 ofChrifiianityt and of the Aiiracles Wrought to confirm the Do^rine, 
 te Tacitus, SuccGrius, Ltvy , Florus , Lucr.n , &c. were aH heathens 
 and very fallible ; andyet their hifiorj affords w a certainty of the great 
 fubfiantialpaffages of the Roman ajf^irs which they treat ef ^ though not 
 of all thefmalUr parages and circumfiances. He tLtt diubtcth Wheihir 
 ^thererrerejhuch amau MjaWmCozhr ^ or that he fought with Pompcy, 
 and overcame hint ., &c^ >s fcarce reajonabie ., if he J^ow the Hs-flories, 
 So though Math. Paris, Malmsbury, Hovcden , Speed, Cambdcn, 
 and our crvnT^arliaments that tnaFied oUr Laws, rrere all fallible men, 
 andmiflaksn in divers fmalltr things , yet thiy iifford m a full Ctrta'tr.ty 
 thjt there wai fieh a man oi William the ^ox^wrrcr , William Ru- 
 fus , &Ct thAt there were fttch Pari nmtnts , fuch Lords , ftch fights 
 Una vislories , &e. He that would not venture all th.it he hath en the 
 truth of thefe , efpedally to gain a Kingdome by the venture , were no bet' 
 rt ter in this then mad. Now if Scripture were but fuch common tvritingt 
 4i thtfe i efpecially joy ntd with the uncontroled Tradition that hath fir.ce 
 tOMVeyedittom , may it not yet give us a fuH certainty ^ thxt Chrifi 
 WMiuthefle/h, and that he preached this ^J^oHrine for the fubfiance , and 
 wrought thife Miracles to confirm it , and enabled his followers to worl^ 
 iitt Hkf, which win afford U6 an invincible Argument for our Chrifiiantty? 
 
 Thereftrt 
 
Part II. The Preface. 
 
 165 
 
 '^ 
 
 ThereforeGxoixus , &c. MndfotheoldFatlTtrsyphen they difputed mth « 
 the Heathens, did firj} prove the trutkof Chrifiian Religion , kefore tkej 
 came t9 prove the Divine Aiithoritj of the Scriptures. Not that tve Je 
 At anjfuch UKcertalnrj, or that any ChrifiUn Pjouldd^re to take up here 
 ai if the Scrtptures nere not infallible and Divine. But teir.r now fpcak- 
 ing to another fort of men according to their capacity , I J^ , If it 
 othcrvpife , -jet might m have certainty of our Religion, I fhAll fay I 
 what more to thefc men i»j peeking to the refi. 
 
 were 
 fomc' 
 
 THE fccond fort th^t I (hall fpe^kjo , arethe Papifls. I fi^de the * 
 chief thr^g that turns them from the Reformed Churches, and " 
 confirm thema^aiKfl,u, t^ becaufe they thinhkej cannot otherr^ife m^in- 
 tain their ChnftaKity, hrn hy deriving it from thi-ir Church, The £r(i 
 J^eflion therefore th,tT>^p,f}s\^i/l difpute on ^ith ;./,«, How know 
 you the Scriptures to be the mrdofCod ? For they fondly fuppofe , that « 
 hecaufettcanm he known without the help of Tradition or Hnmane Tc- 
 fiiwony , that therefore thu mufl be only the Tcfliw.ny of the true Church, 
 and that mu(} be fo^evifble Church and that Church mujl be prefently in 
 B.i.g, andmujlbejtidgeinthec^fe, an^ mufl be Infallible in 'iudie^ 
 tng and a&thu can agree to no other Church -, and therefore that theirs 
 u the only true Church. And thm the particular Church of Rome wig 
 prove hcrftlftht only or universal Cljurch, Toflandbere to confute theft 
 va*„Mngrosi.dedConclu/ions \\ouldbetodigrefstoofar, and make this 
 rreUe too long. Tet fomcthing I \Wcte agninfl their pretended Papal 
 InfMduy, ardcfthe uncertainty of their Faith', but bcin'r perfwad^ 
 Uby ethers totrfert nomore Controverfehere , I referve it for a fitter 
 pUce. Only I x\on>ddef re briefly any Papift to fhtrt>, whether their Dc- a. 
 Eirine do n,t leave the xHole Chr.fiian FM at utter uncertainty, and 
 confeguentlydefirojit {asmuch^inthcmlies? ) For feeing they build 
 aUnthefupfofed InfalUhihty of the Church -, and * that Church ^ ,,., r 
 .the l^refent Church and that U the Roman Church only , /^'aU.Tlf 
 a.d t that is only the Pope ^ the fefuits and mcfi T^aplfl] t^^^t 
 f^UorageneralCouncel a^the French : fee what a cafe they brL h/i-T'^n^. 
 Chrijluntty to wit, their followers ? Every manthatwili Believe the a^' ^' ''• ^' 
 Scrip: ure, yea, or the Chriftian Faith , mufi i. Bdieve .r k^^owthatfJ^^'Jl^.ll' 
 
 (tSuare:^.(leFiJcD'ifm.<.§.4. + c«^k^^ ^^^7. nr. . - < . -r in gen. cap. 2$, 
 
 Scripriire before the Cliurch • Ku^J.r^. r ^'w ^" ft>menmes they feem fo pious as to preferr the 
 
 Prmnibiu ,Jem laliuTl^^^^^^^^^^^^ ^^"!. ^^'^^ ^onfitemur_, eum ^pucu, H^i ne 
 
 tholic. Orthodox. Traift. 1 . Qi>- 9. pagc94. 
 
 -^^3 Rmi. 
 
i66 
 
 ThePrehce. PartIL 
 
 Rom: is th: true Ch4r:h. z. That it h^th Amhtrityttfu^ieofGois 
 fVjrd^ aniohhe ChnJ^ian FMth , vfhich it tmlj it , ^>'d rvhtch not. 
 3. ThAt thii A.^:y»rity WM i'lven bj Gods^Fo^d ( this mfS be k^toyvn be- 
 forermnc/H k^arv thtt Qtihitha iVord , or what it is. ) 4. Th*t t^J 
 are i^fd'iihU in thii f(*J^£f?t;Ht. y. That Peter was at R-^frf: . and was 
 ihire B:7)'p , at i con^rrcdth'i S^vc^ni'tfJ on thym Ji b:j S:icrejf«rf, 
 ( Thit e.tchparfic'ilir Pop: is 4 trttj Pope , atd IaWjaU) cJlid ( ^hiC^ 
 all the ^O'-ld m:tfl kjtm , thtt kjijw n ith> him , noy vhcn , nor hew he 
 W.« caded. ) 7, That thf Pope dett-rmincs it 04 a m itttr of Faub 
 (othsrwife , they confefs he mtj err , anitrc an H. retic k,) 8 ^nd thcj 
 must l^xi^w where ii the proper ftibicil: of Ufa3:h:^uy , whet here in the 
 Pope y orCoHKcel^ cr elfe they kjtow not \\>hich to bnild on ( Xfhich yet 
 thtj are far' from agreiiftgon^th mfJvs. ) 9. ffhintrya or three Popes 
 fttogcthr (\^>hich is no)wp thini ) the Wo'-Id mnji ({njW \\>hi:h ti th: 
 right (forallthcrfJlmAjerr.) 10. Or if they ]oy$i a Cmncel i-i the 
 Jnfadilftlity , thiy maji be certain that Cbrift hath^iven Co^tnCels this in- 
 fallibility, II. AndthatthisisonlytoaCottncthfRom^riiiflS' \i. And 
 fo that the KeminCbhrcl:- is the Viiiverfal Church , and not only a Part, 
 as other Chnrches are^ 13. "^ndthat they are free from Error in Ceun- 
 eel , andntt 6Ut ofit. 14. That the CoH;iCel bs General and L«wft*l 
 ( els the J confefs it may err, ) 15, Therefore ail men msfi he certai» 
 thAtitbefftmmiJitdby theT^ope. \6. Andthat the Bifbops that co*'[ii- 
 tute it are lawfully exiled, 17. Andthat ths Pops doth R.utfie the Ails 
 cfthiiCoHnctl , as rvtil as ca/lthe Cottncel ( elfe thty conclude th*t they 
 are Hnlawffsll cr may be fallible. ) He t^it kn^^ws no' »ill thJe . cannot he 
 ' Certain that Scripture is Gods Ward , m mr of the T) uth tf the Chi^ijlian 
 Faith accordingto the Papfl- gtdHnds, And cat all ths ^'orldbe certain 
 of them ? Or are aU their Laickj certain ? Tea or their C'rrgy ? Tfa or 
 u any man ? Adrian theji.wh -els hs , that th^ Pope u fallible I a'^td Jh.i(i 
 "^e not believe the Pope himfilf. confifft,i<f^h^sown fgncrastce} ThoHgh 
 cottKcels have decreed ^gainfl CoUrKils , and Topes agiiinji Topes ^.^ver 
 and over, Tet ttv mnfl needs believe tl.-rrn Infallible , i,r forfeit our Chri- 
 fiianity , according to their djilrine • that is, fVe miifi either rtnottnce 
 both Experience , Senfi , and Reafon , or on^ Faith. Is not this the 
 "^aj to drive the rfsrldafain to Heathifiifm ? A^d iX'hether allttse world 
 left mt the Cirtaintj 0^ their Chri fiianity ^ when there is an Inter-reg* 
 Mftm upon the dextb of a Pc-pt , let themfptnh: rfl^dr. Full certain I an*, 
 et that the ChrifhiAK World in Peters d^ys did never pntend to hold their 
 F/iith Mpon his mier Infallibility : Nor iW Jullin, Irenarus , Tercullian, 
 Cyprhn.oranjof ths ancientej} that ever I met With , hold their Belief 
 of ChriB or Scripture on the Infallibility of the Bijhop of ilo.-nc. The 
 ctntrary I /ball munifefl' in more convent, nt place, Iwi/lonlyadJethu 
 " ^cfiion: Ho^ doth the Pope and his C ounce ^k^^ow the Scripture tobe 
 Gods tVord? If they Believe it cnthfr own Antho/ity , thut is y becanfe 
 themfclvsfayfo, then they are felf Idoli<.crs -^ and what makes them af- 
 firm 
 
Part I L The Preface. i^7 
 
 firm it to bcfo ? or what reafan have they for their beliefs Iftlry Believe 
 hj dtt) convincing Reafo/t provi^^ Scripure to hs a. Divine Ttfiimouy, then 
 yfihy m-i) tot the Clergy ottt of Cur.cel^ Aiio'-hers alfo Relive en the jame 
 grounds? Elfe the Faith of the Pope and kit C^ftuctl will »bt have the 
 fame gronnds With the fMh of th: People or (^hurch befides : and thc» it 
 iianstherftzith: and jo either the People or Tope are Heretic!^, And 
 ^hy ^re \\'e blamed for not Bcltcving on the ty^ttiho'^ity of the Pope and 
 Ctttncel, \>phenthe Pope and Connfftl them felvsBe/teve Kotonthat (that 
 is , thtir own ) Juthority ? I hope thij ^ili not turn Enthufiafis and 
 
 prctenitopriv.itc txtraordinory R^ve/aitons of the Spirit, If they fay «■ 
 that they Receive tht Scripture bj the Tradition of the Anciext Churchy 
 and fa on their Credit ,why m^j not Wf i(;n<>\¥ .u roeHai thej "what the Anci- 
 ents Jay in the point ? and is it not the honcficfi Xcay , if thiy k»orv mo e 
 herein then we , to produce it , andfjetv m wh,}t and Where the Ancients 
 
 fpakji 'ftb:y h^ve it mcerlj ttpoa Vtrb^d Tradition , have not other « 
 
 Wfn its good ears xs the Pope and hu Cotincd } aftd therefore ( being as hen- ., ^ ^ , ^ 
 eft) to be as Xvrll credited in fuch reports: \\ And if it be their office fojj.^^^. ^oniani^^s 
 
 keep Traditions , hive thtj been jo carelefs a.s to Ufe all the reft of the beenfrombe- 
 
 thi*gs^hich]dui did, which John f.iith ^ ^' opt Id fill Jo many Volumes', ing fairhfisl 
 and *ilfo alltbe Traditions Which them'~th<rs fvppofe Paul to have delitferd l«-'cpi-"rs of 
 
 unwritten to the Thr^doKi.ins and otb:rs > SbaU tt'f btUtVe them Infat- c.cl^add[rional' 
 
 able that have already fo diCtived w ? - Traditions , 
 
 Andfortho/e thiU thinliit of Abfolute necrjfity that the Church have tliat by deprav 
 
 feme fftdxefor final Decifion of Contreverfics about the fence of Scripture; '"8 ^'^^ ^^O" 
 
 and thatif^dqci: f'j abfurda tkinz for every man to he fud^e ; ar.d there- ""'""^'"^^ °f 
 
 fore theJ think. ^V^ mu-} needs come to Home /or a Judge i . / ^ouU know (,„ addino a 
 
 Whether they f peak of f»id:tmcntah y nr.d^uch other points 04 are pUin niultirudccf 
 in Scripture ; or of fmaHer points th:it are darl^} For the former , what " Legends and 
 
 fieed t6 there of a j^'dgc} No Chriflian dsnyeth FundAment^ls : and forge*-' wric- 
 Hfathens win n^t Jland to the Papal frf^llibility. A teacher indeed is **'- « "ancc ^leir 
 
 ce\farj for the Ignorant : Lm not a fudge It is the vilefi doHrine that ov^nends, 
 
 mofi evtr Rome did forge y that Fundamentals thimfclves are fuch to ui thcyhavcdone 
 
 becAuje they dittrmin; them : and that we cai^Kot k^ow them but on their the Cfuirch of 
 
 Authority : ye^ the Church {that is the Pope ) may by hi* deternsir.a- ^ J^'^j^^'^ 
 
 tion , m-.kt new Fundamentals. If they Were not impudent , this abomi- ever they are 
 
 nation Would never h^vefundfo many Patrons. Thiy A4k^ m , How we (,aMc to repair:, 
 
 know Fu.id.imt»fals , and Which be the}} I anfwcr Thofe things that (asrhclace 
 
 Godhathmadith!! Conditions of fdvation. AndwhatifWe take-in both Iji'ig truly told 
 
 I J I r I r •'■// /^ / the Marq. of 
 
 tkem andmore ^ that Jey^emay t'ejun not tomtjs of them , (o we go but if^y^h Ihr'in 
 
 to pUi»andvf(ighiy truths ^ w'^'at danger is in thai} 2. Seeing all Chri-^\i\<, (^piinttd^ 
 
 (lians in tht World do hold the. fitndamentals ( el ft they are net truly conference:) 
 
 Chr kians . (\)i'hy are they not fit dtliienrs or Audits of them , 04 well as Butthe vanity 
 ■' » ^ -' ■" J / ^ J jjj^^ forgery 
 
 of their prudent MoninTien''S is fully nianifefiedby our James Cook's Ccnfura PatruWy Erafmm Dav. 
 
 Bhndcllui f on the by in all his writings, but) moiti\\\\y in hi^ ExameiiDccictaliim: foourDr,yo.. 
 
 Keignolds onoth tr parts , and irany more have opened their folly. 
 
 the. 
 
i6S The Preface; PartJI. 
 
 the Popi} 3. And for lifer did (l^rl^r poir.ts ^ bj ^hat tnejtHS u the 
 rope find his CoHsccl ^:ble to dj tr mine them ^ and to dci>t the Cvr4>9- 
 vcrfu ? tf ^*J ratiortAH means , What are the)} ar.d Whjm^j »*( m rati- 
 ettjlmendecidt it uj truly } 4. fVifl it not be 04 hAvdtk ^"(ftiori^ inhtf 
 PjAlljud^t of the m anlng of the Popes Decr.-tals tr C.tnons , ivbcre thtj Are 
 doubtfrsll ? and Jo in infinuum. I fee not but the (^ ojincel of Trer.t Jpe>ikj 
 as darkjy M the ScriptH-^e; and is as hurd to be Hn.lcrjlocd. 5. Jf God 
 '^ Itave A ptint darkjthd doubtful', iriH it r-ot remain fo , 1; hatfaver eorfi» 
 ^ dent ntcn maj determirif} 6. if Gcd have Itft a certain n}e^*ts ^ and irt' 
 fallible J t4dge , for determining (ill contr over Jtes , af:d exp3<,indi>ig Scrip- 
 tures whj then tt it uft done , bnt the Church It ft ftil infuch urtcertaint' 
 ie$ andcoHttvtioKS ? As ftme Anabaptifls Among m do boafl of a pever t» 
 ^ork^Micaclts\ andyet^e cangtt none of them to fhitv their power in 
 otte-f J ufi fo doth th§ Church of Rcmt boiifi of an infallillliiy in deciding 
 ifCentrevirJies y and Jet they friU not infallibly dtcide thim. If^hey 
 nfi'of4d£r«-»mcdefiandfay, thty do not determine what ia certain in it 
 felfi but X^hdt We are to reii i». I a»Jrver , H'hy (hculd We b, compelled 
 t0 prcfefs things uneirtain } Jfthejfay , they are not all ft to be dtcidid, 
 and therefore the Church leaves fame to mens Liberty. I anfwer , S'* 
 Chrifi thought them not all fit to be decided , and therefore hath left manj 
 in doubtfulnefs ; and it it not as fit We fhould rifi in Chrifi s dicifion ? and 
 hit judgment concerning points fit to be cleared aud decided as in m^ins} 
 * The palpable mifiake of that one Text 2 Pet. i. 20. ( that no Stripttsre ts 
 $f Private Interpretation) hails mified many wtnin thu point* For they 
 think.it fpeah cfthe^tiJilityofthc/r,terpyit<rf as if Private men mtsli 
 not inter pre it ; IVhen the Text pUi*;i) f^'eakj of the ^J4u!ity of the fub- 
 )e^» The true Varaphrafe is evidently thu t *}• ^« J^fJ'd.s the Voice fnm 
 tieaven , giving Teflimony to Chrifi , tve have aJJt in the eld Scrip- 
 tures a fureWtrdof Phrophefie teflifyingof him {for to him give all the 
 Prophets Witnefs ) ^''hereto ye do Well to take heed ^ as to a light Pjining i» 
 a dark.pUct , (^c. But then yen mufi underfiand this : That no Pro- 
 fhejie of Chrifi in the oldTefiament u of Private interpretation , that «, 
 it is not to be interpreted as (peaking only of thofe private perfons Who Were 
 but Types of (^hrifl ^ efwhom indeed it literally and firfi (piakj : for 
 though it might fecm, as if the Prophets (poke of themfih'^ or of the Type 
 only , ^ho ^as a Private pe/fon ; yet indeed it is Chrifi that the Spirit'^ 
 that (pake by them, intended: For the Prophefie came not in old time by 
 the tVid of man that fp<>ke them , and therefore is not to be interpreted 
 privately of themfelvs y orX^hattheymightfeemto intend y but holy men 
 fpake ^ they Were moved by the Holy QhoFi \ a»d therefore his meaning 
 mufi be looked 1 9 , and he intended Chrifi the Antitype"]^ For example'. 
 lvh€nD2^y\dfaid^ii[. 2. Yec will I fee my King on my holy hill Zion; 
 Tou mufi not interpret thiiaf David only , a Private perfon , and but a 
 2 Type : but of Chrifi the Publiqut perfon and Antitype. 
 But I mufi ^ end no more w^rds here on this kjnde of men. 
 
 . Lit 
 
Partir, .The Preface. i^p 
 
 LBt we advent fire oh a few ^'ords to the Minifiers of the^fjpei ; Hot 
 of Advice ( for that "^04 judged prefumptom in nty Ufl, though but 
 tothejounger) but of Apologie. Though the AcctptAfiCt of thU TreO' 
 tifehfar bejoxdW'hat I expe^ed; jet feme have fignified to nte their dif- 
 Itke of feme things in thufecond Part, of ^hich I thinkjt nij Duty to ten* 
 der them fat Ujailion. , , 
 
 1. Some fij. It is a DigrelTion. Anfw. And ^hat hurt u that t-$ 
 atJj man ? 1 coafeQe it VfM fitted at firfi to nty orvn ufe (as all the 
 reft Woi ) and ^'hj ntay it not be ufefull to fQtne body clje ? My bu- 
 fntjje Was not to open a Text ; but to help Chrijiiani to enjoy thefolid 
 comjorts 'i-^'hith their Kiligion doth ajford ; the great cji hinder ay.ce "thereof 
 inwyoifervation, ua Wcakjr unfohnd Belisf of the Truth of tt. ty^nd^ 
 therefore JfiiUthink^, thtt the very wain Vrork^lieth in ftrengthening their 
 Bditf. So that I am fur e I digrcjjcd net ficm the )X'ay that led toptf 
 intended end. 
 
 2. Others hdve. told me. That I ftiould not have, mixed Controvcr* 
 fie, with fuch Pradical Matter. Anfvv* And fm^,, as ^ife, telime, 
 Thfj had rather ad. Were omitted J han this. For the Truth' mufi be n 
 known before the Gcidn^cjfe Wili be Dcjired or delighted in. It Jeems to ce 
 nu the ordinary caufe ef 'BacksJliJing , Vphen men either begin at the 
 jff: 5lioyis, or befloiv mcft of their Labour there y before thej have laid 
 
 tt good F<,Hndation inthe XJnderjlanding. And they are fear ce likely to 
 be the Img'fi svinded Chriflians, nor to die for their Religion, that fcarcc 
 kj-ow \Vbj they are Chriflians, Ade thinkj it's frepcflercus for men to be- ct 
 frow ten or twenty years ir.fudying the meaning ef Gods Word, before i hey 
 W'el'kr.ow, or crtn prove that it PS Gods Word. As the Icahans mentioned 
 /{^-Mclanfthon, that dijputedearnrftiy , That Chrift was Really in the 
 bread, when they did not well believe that he was in Heaven. JfFunda- 1 
 mentals be controverted, it concerns w to be^'tllfteninfuch Centroverfies. 
 However^ if thu be UMufefu/l to any maUj if he "^ill but let it alone, it Will 
 do him no harm. 
 
 3 . Some blame me for making fo much ufe of the Argument from Mi- — 
 radcs : And withal! tliey think it invalid, except it be apparent Truth 
 which they are brouglit to confirm. Anfw.i. Jf it be firft kyown to be » 
 Triitb ^ there needs no Ad trade s ta prove it. 2. Do not a/1 our Diviner u 
 ufe this Argument -fiflm A'firacles ? ?. And 1 do nut by ufng thi^, hin* 
 der any man font producing or ufing as many more ai he can. I no Where 
 Jay, that thu is the only Argument. 4. If thefe men Were as Wife as « 
 thryjhouldhe, they Wouldtake heed of fiiak^ng the Chrifiian Caufe, and 
 ft^ikingf.t the very root cfitjor the m^ir.taining of their Conceits, %. If they 
 take down the chief Argument Which confirms it , What d» they le^el 
 
 5. Search the Scripture, and fee. Whither this Were not the chief Argu* « . 
 went, I. fVhich fucceedcd then for bringing men to Bdievc. z. And ^f_ 
 
 B b IV huh 
 
lyo The Preface. Part li,. 
 
 ^hich Chriji himfelf Uid thegreatt^ height o»y and expeH-ed mofi from, 
 Nathaniel ^e/iVt-f^ upon Chnjis teding him «/ hU confer etice at a diJlAftce^ 
 Job. 1.48,49. Vpiinhn heginnirtg of AiitAclcs At Cana ir. Galilee, he 
 maniftjied forth hu Glory, And his Difcip Its believed on him, John 2. ir. 
 The Jet*} therefore enquired for Signs, at that )X'hich mkfi cor.firm anj ncr» 
 a Revelation to he of Ged , John 2. 18.- & 6. 30. 1 Cor. 1.22. tXad 
 rhotigh Chrijt hhvte them for their jtrreafmable Hnfntifed exptcl.'.tiihf 
 herein^ and '^Xculd not hum-ur them t» each p.irticalar, th-tt rhey reotild 
 fauciij prefcribe him, yet flillkecoiitintttdto give th m Aitracles, at great 
 fis thej required. Though he ^ould not come doven fom the Crof^s to con' 
 vincc them (for then horv/hoftld he have fnjfered forfinne ? ) )et he Wonld 
 rife A^ain from the Dead, Wh:ch Wa^ far greater. They thutfarv the AH- 
 racleof r^r Loaves, faid. This is of a Truth the Prophet that IhoulJ 
 " come into the world , John6. 14. John (faj thej ) did noMiracle: 
 but all that Johr4 fpakc of thisnnan were iiruc : And many Believtd on 
 him there, fohn 1041. Many believed when they faw the Miracles 
 which he did, phn 2. 23. See alfo Ad. 4. 16. John 6. 2. & 7. 3 1. & 
 11.47. Ad. 6.8. & 8. <5, 13. e^Gal. 3. 5. Ad 2.43. &4.30. &5. 
 12. & 7. 36. & 14. 3. Heb. 2.4. i^nd Chrifl himfelf faith, If I 
 had not done the works that no man elfe could do, ye had no finnc ( in 
 not Believing) John 15. 24. ^And therefore he promi/eth the Holy 
 Ghoft to his Difciples to enable them to do the like, to convince the 
 world, iW<«r)^ 16. 17,18. Tea, to do greater works than he had done, 
 fohn 14.12. Andhcupbraidcth and moft terribly threatneth the un- 
 believers that had fcen his mighty works, A<fatth. 1 J. 20^ zi, 21. Luke 
 10. 13. Tea, the Blafpheming of the Power by which he wrought them, 
 ( and his Difciples afterward were to work them ) and afcribing them to 
 the Devil, he makeih the unpardonable finne, Matth. 12.31,32. 
 See alfo Matth. 1 1 . 2,3,4. & 1 3" 54- & H- -2- M^^rk 6. 2, 14. John 5. 
 19,20. & 7. 3. He tels them. The works that ] do, bear witnefs of me, 
 John 5. 36. & 10. 25. Believe not me ; b:.'lieve the works that I do, 
 fohn 10 37,38.Belicvemefor the very works f.ike John 1411. And hutv 
 u did the Apoflles preach to convince the )X'erld, btit partly by telling them vf 
 Chrifts Refurre^ir^ {the gre.ttcfl- ef all his A^irac/es) and hU tthtr 
 Vporkj: and partlj by doing Adir^cles thcmfelves ? Th.y tell thtm. He 
 was approved of God by figns and wonders, A^s 2. 22. C^7. 3<^' 
 They declared alfo what Miracles and wonders were wrought by the A- 
 * Obfcrve rhis ^q^\q^^ ^[}s 15. 12. And Paul vindicatcth the Credit of h'A own ^• 
 
 it wiirheir }4^^^'^h ^"'^ /^ '^^ ^^^*^ ^f ^** Tcjliminy, to the Corinthians, thm^ 
 youtoanfwer [^ Truly the figns of an Apoftle were wrought among you in all pati- 
 thcQueftion, cnce, in figns, and wonders, and nrghty deeds, 2 Cor. 12 12.] The 
 [How know » ^^jfj of bringing men to Believe in thofe dajes ii expreffed, * Heb. 2. 3,4. 
 you the Sen- j^^^ ^jj| ^^ efcapc, if we negled fo great Salvation, which at the firrt 
 the wwd of t>cgi*" f^ ^^ fpoken by the Lord, and was confirmed to us by them that 
 God? j heard him? {there ufenfe to the firfi Receivsrs, and their Tradition t» 
 
 the 
 
Part 11. The Preface. 
 
 171 
 
 the nexti) God tilfo bearing tberti witnefs both with figns and wonders^ 
 and divers mimclcs,and gifts of the Holy Glioft according to his will. ^»i 
 who dare (jHcftion this witnefs of God ? And fear fell on them all, and the 
 Name of Jefus was magnified, and men converted by the fpecial Miracles 
 thatPaiiI-did,/f(^. rp 1 r,i2,i6,i7,'i8,t9 I^iHfAj m mon t& theOfp«fifrt^ « 
 of Th( fnfjifiencj of thii ArgutntnlJbMi W'ifh thivn tottufwer, or h*rn*f thit< 
 bl'nd mart, John 9. 1 6. Can a man that is a finnet do fiich M'^faclc^ ? 
 We Know that God heareth not Tinners. Or hear Nicodemus, fohn i. 2. 
 V\^ know that thou art a Teacher come from God, for no man can do 
 thefe Miraclc», except God he with him. NatHral Reafon/hevps w,That *» 
 God being the True and Merciful! Governor of the World, the courf<r 
 of Naiurc cannot be altered but by his fpecial appointment ; and that h« 
 will ne^er fct the Seals of his Omnipotcncy to a lie ; nor fiiffer the laft 
 aiui greateft inducement of Belief to be ufed to draw men to falftiood : 
 For then how deploratc were the Condition of MankJtnd } 
 
 Oh\iEt. But (jofil fay) Falfc Prophets may arifc and (hew figns: 
 and Antiehrift (hall come with lying wonders. Anfw. Thefe are aU iy- » 
 ingW^^nders indei d j jeetnin* to h Miracles, "Pfhrn they Are net. Objed:. 
 But the ^rcAt Jchrjliofi u. How we fhall know which arc M'rades in- 
 deed, when pool Klorialsmay be foeafily deceived by Superiour Pow- 
 ers ? Anfw. For the Difference bctrrecn true Miraclet and falfe. Came- " 
 ro, Pri'icaux , ^o}4 tnoji- Divine j thjtt iitrite ef thu Argument, have 
 h^ffidlcdit, towhcrti I refer you. I will onely fay thii more j Th^t we 
 Msed rot be cpiriotu in this enquiry : For if Any doubt, Whether Aiir/K Us 
 m.':y rut be vrrought t6 dc/ude, I tvculd adde thefe ^ludlidcatioHs to that 
 Medium, ^ir.dthm form the M.'ijor Prtfofition [[That Dodrine , or * 
 ihofeBooivs which were aticikd by Apparent, Frequent, and Uncon- 
 troulcd Miracles, mull needs be of God,] Hut fuch is th»$^ &c. A 
 'tt'ondtr rvrcught cr.cc or treice m^y eaficr deceive , thnn that which u done 
 ene hundred times A wo>ider in a Corner may be blized fa/Jly to be a 
 a Aliraele : But Chrijl hadfo nt^ny thonfund IVitneffes ( M of the Mira* 
 cle of the Loavis ) and five hundred at once that faw him after his Refur^ 
 reflien, and the /Ipcfilcs appealed to rvhok Churches ( even where they had 
 fscret adverfarlfs) yvhonit^ht eafily have difbroved them, if tt had not 
 been true •, and they fpike with tongues before people of many Nations, See i ror.12. 
 and it tvas net one, nor one hundred, but th- .^lu/titndes of Chrifiidns that ^^om verf.u to 
 bid tnegift or other of thii fort, either Aliracles ffec tally fo ealled, cr heal- ^ ^' ^"^ *'^'*'^ 
 //«f , or prophecy ing, or tonguet, &c. lo.i 7. 
 
 Sutefpeciallj no'\lviQO^ixou\t6M\v2LQ\zs fhall ever be ufed to deceive the 
 world. Two WAyes dcth God Ccntrcul even thefeeming Miracles of De » 
 ceivers. i. IB j doing greater in oppofttion to them, andfo dtfgracing and i 
 confounding them, andtbf Authors, and the Ca fife : So God did by tht 
 Mapcians i« Egypt; by the Exorcifls in hA. 19. andby Simon Magus, 
 as Church Biftorj tels tu. In this Cafe, it if no Diffaragement to Gods 
 Mercy or Faithfulnefft to let men work^falfe wonders i for he doth but 
 
 B b 2 nMk£ 
 
i^y- The Preface. Part !!• 
 
 ntAkf thtm theoectifion of his Triumfh ; tloAt tU yiliorj of Trnth may be 
 more tmttitnt^ and nttns Faith more confirmed. 2. Alfo bj fome clear 
 ^ and nr.dcubtedTruth ( eiihcr k^otvn to Common Reafon, or bj former 
 Scriptures) doth God often Controul deceiving VVondcrf. For if they are 
 u/ed to att^fi an undoubted Falfl}cod , then the former efiablifhed Truth 
 eontradinifJgtbem, ufufficient Controulment. So th^t .ti God Will never 
 fet ht^ cy»u pr<iper Seal of ^ true Miracle /o an untruth, fo neither ^'ill he 
 /ifj^fr 4 fecming Miracle to ^o uncovtroulcd, W7j>r« it may end-^nur the 
 Faith and Safetj of Mankind. Nor can it be fj-nrcn that ever he 
 did ethenvife^ Vvhereas the Miracles of Chrift and hu Difciples Were 
 HficoMtrouledf\Freque4it, NumeroHSy tWpparent, Vrcvalenty and Tri- 
 umphant, 
 
 ObjeH-. Then if Miracles be wrought now, jthey will inferre a New 
 
 tt Scripture. Anfw. No fuch matter. They Vrill prove the Tellimony /a 
 
 /•^Divine, where it is certain that they are wrought to eonfym a?sj Telii- 
 
 niony^; but no more. God may workjhem without man, to fiir up triens 
 
 hearts, ancl roufe thtm to Repentance, * and not to confirm any new Tefti- 
 
 ^Irf ffl^^' mony. Or he may enable man to work^themfcr attefiation of forme) ly,_ te- 
 
 Scft.g.^.io. vealed Truth. 
 
 ObieSi. But wicked men may do Miracles. Anfw. But net when they 
 ^ tleaft : nor for what they pleafe, but ,ts Ccdplcajes. Wicked men may be 
 Witnefles of the Truth of God. 
 
 I conclude with this Argument , That which was the great Argu- 
 ment ufed by Chrift and his Apoftles to wmne the world to Be- 
 lieve , (hould be the great Argument now for every man to ufe ro that 
 end with himfelf and others : But that was this from Miracles : Thcre- 
 l fore, &c. 
 
 4. The fame men that mal^ this Exception , are cffcnded , That I 
 overpafs fome other Arguments, which are taken to be thechielell : 
 as Scripture-Efficacy, and thewitnefsof theholy Ghoft to the Confcl- 
 cncesof Believers. 
 
 Anfw. I. why Jbould J be tiedto do that which fo many have done alrea- 
 dy ? 2. I nevtr intended the full handling of the l^tint, bs<t two cr three 
 Arguments toflrengthen the weal^. Andmay J not chufe Which I thought 
 fittefi, M Isng 04 J hinder «5 man to ufe what other he pleafe ? 3 The EN 
 otHcacy i^oVkr o»r/7cUnderftanding, or ax the Will <i;/<^ A9fcdions. // 
 en the Underftanding, then it is the Belief of Scripture truth whieh isthiu 
 cffcwlcd : and fo the Argument Jhouldrunnethw : Whatfoever Is fo Ef- 
 fcdual as to perfwade men of its Truth or Divinity, that is True or 
 Divine : But the Scripture is fuch, Crc, I need not ffeakj^f the abfurditj 
 t le^eRo.Ba- of firf Major, f OriftheEfi\c2cybeontheW\\\nndAfict\ion5.,thtn 
 roniiim Apohg. it prefuppofeth that it is frfi Believed to be True. For nothing workj 
 TralL9.pun[l.6 ^ ,^^ Wdl, but by means of the Underftanding. But I neither dare, 
 ^j0^rf>?.i>;729) '^py ^gf^ f^ ^f^ ffjg weaknejl'e of fuch Arguments , the Papijls have 
 ' ' d^ie. too wt*ch in it f M their Writings generally will Phw. you. See 
 
 Yane, 
 
Pari I L The Preface. 173 
 
 Vane, CrefTye, Richworths DUloiua, Martin, Staplcton ; and mofi 
 tHfithatveay. 
 
 4. * And for the Tcftimony of the Spirit, it co>jfifitth\ i. In its % ^.^ _ 
 TeiYimony i>y the M\r2c\cs which it er.alpi'ed the Apoftlcs to ctfed for the ^iy; Rob.Earo- 
 fealing o/f^ftVDodrinc. 2 yf«d( <«r^f Sand ifying Illumination (?/o«r \-\mm Apdix. 
 underlbndings to fee that which « Objedivcly Revealed. So that thii '^^^ jof. Tur- 
 TelHmony u the efficient and not objedive Caufe of our Belief i« thi4 fatter "ebullum. 
 fenfe. Jf iven (hculiijudgcof theQtinonof Scn^iurz^ /-; f/jf immediate l'!£'_ ^7' "' 
 Tcrtimony of the Spirit, as if thu wfrr/cwt- Exterior Revcalcr of what Tr.xB. 9. ^ag. 
 14 Divinely Infpired, we poonld then have as great variety of Canons^a. fag. 6^6. 
 almo(i as of Vzr\ov\%. Men tail^of this in n:€ir Difpfites , but I ^T^g-1^'^- 
 k>ttw the man thut n-ou/d unaertake to determine of the Canon by ' '^^'"^'f'-'"^ 
 rc'tirtng tfito his Heart , and conjulttng mtvrij v^tth the dpirtt yvuh- jn,^ ^^j ^ic. 
 itt him. V'lde etutm 
 
 Vcgam. lib. 9. 
 de Tufijf cap. 47. Gre^j. Valenr. Tom. 5. D's^. i. Hitsfi. 1. punB. i. §.5. Et Siiarez. Di§. 
 3. de FiJcy §. 3. Et Cmtr. Vide Srapleton Coivrov. KdcU. 4. ^. 3. Art. 2. Rc^). ad Arg.i. 
 Et in D:f-nf. Authnit. Ecctcf. lib. 3. cap. 12. ScH. ii. MaUcr. in 1. 2. il»s:j}. 1. An. i. SdL2. 
 Mel Canu. /;>. 2. de he. cap. 8. 
 
 5. Asothrr great Excceptioyi of the fame men, £<, That I feek to fa- 
 tisfie Rea/en fo much of the Scriptures Authority : And the Reafoxf ^ 
 yphichthej urge againfl my Rcifoning are thefe two. I. It is too near j^ 
 the vJcri/Jww way. Jnfrv. Socinians rv/// i?f/iVz/f Nothing, ■without Rea* 
 foner Svidencefsm the Nature of the Thing Revealed : that i-i, they 
 Believe Nothing at all as Ccvtim : For if the Thiog ^f Evident, it ii (^as 
 ftich) x/jjt'Objed: of Knowledge, and -Mt <?/B.elief. / will believe any 
 thing in the world which I l^^ow certainly that God fjeakj or Revealith : 
 Though the'Xiv.u^in it fclf /ffw Mfzrr/o unreafonable. for I have rea- 
 fon to Believe, {or rather to Kno'w ) that All « True which God reveal- 
 
 eth, h:w imprcbab/efoever to f'fh and blood. Js it net afljame that Learn- ^^^^ Viddiia 
 cd men fijould charge thus very Opinion in Chillingworth, ^^ Hammon, his Ratior.alc 
 fUtdothers, ^5_g//x//7 0/ Sociniamfm ? and thereby^ i. Make the VapiUs H'l-o/o^. againfl 
 ^rw(j-, that we cannot confftte them, /^wf om Socinian Principles. 2. And ff'^"'^^ ■> ^""^ 
 maK^yoang dck:/Urs turostgh prejudice trim ojf from the true ways of ae- howlarRca- 
 /f«d!r>^ Scripture- Authority ; to the great wrong: i. Of their own Souls, ion Sc Natural 
 2. And of their People. 3. yf ^/.'^ 0/ /^f PfOteftant. 4. /^«^ Chriftiaa Principles may 
 Caufe. 3. Andhovp cosild all the pyits iyithe fVorld domere to advance So- b^*^ "^'^'^ "^ !-^'." 
 c\n\an\fm t ban t he, fe men do i" by makjng men Believe, that only the Soci- ^P^^'^^^o^ I^i^i'- 
 nians /j.rjc Rcafon/or //3;-;VReligion : which if it were trpie {asnnthing 
 icjje) whowQHidnot tHrntothern ? 4. tyfnd what mare can be done to the ft 
 Difgrace and Rfiine of ChrWhimty., then to make the world bclirve that 
 ^ehaveni Reafon/yr/f ? Nor are able to prove it true again jl an 9y€d' 
 vtrfary ? what ^mldthtfe men do^ if they lived among Chrifls Ene^ 
 mies, and Xf ere challenged 'to defend their Religion, or prove it True? 
 Wcfild they fay (as they do to me,) I will Believe, and not Difpute?. 
 
 Bb I Chriflji 
 
174 
 
 The Preface. Part //. 
 
 Chrijis Canfe then ^-ouU be little behjlden to them. ^nJ. horp ^ould thej 
 Preach for the Converftoncf Infid .Is, if thcj had not Rcafcn tt livethem^ 
 for ^hat tbej perfrvade them to .' Hoiv VViV/ thej Try the Spirits, and Try 
 all Things, and hold faft that which is Good, !;»( kj/ Difcturfe f But 
 tt [(cms thcfe men thcrr/elves have r/icre Reafon f.r their Believing in 
 Chrij}^ then in Mahomet ur Aaticbritl. Thy are good Chrtftittns and 
 ^ Teackers that ^htle f 
 
 'But the great Argument u thii^ Thcj fay, ( ard ^reat ones Write fo) 
 m That thcDivinc Authority of Scripture is Pri/tci?n:m indemcn^rabile^ 
 a principle not to be Proved^ but Believed, for no Science proves its 
 Principles. 
 
 To which I atifrver, i . lyhen onr R. Baronius, and others do affirm it 
 to be Principiiim indcmonibabile, it is not m if tt Were net 4t ad demon- 
 Jirable; but that it is not Dcnionftrabile per aliam RevcJationem: But 
 thcj acl:»6yvledge that it contains in it thoje Cliaradf rs of the Divine Au- 
 thority yvhich bj Reafon or Difcourfe maj be difcn-ned. 2. // ts therefore 
 « improper to fay it is Crcdendum, a thing to be Believed firft, and dire^lj 
 that thefe Bockj ^>'^ (^'<'^^ Word -^ fcei'^g it ^ {h (^onfcquoue) confcjJ(d, 
 That it IS a Point co he Known by the fore-faid Evidence; Therefore not 
 ^{\r\[zoh€ 'Believed. 3. Ay,daherTvift they eoHtradiFc thenjfelves, When 
 they bejlerv whole Volumes to prove .^ that, It u part of the Forma! Objcd 
 of Faith (' which ar.frp en the Cur Ciedis?) Avd yrt to ajfrm it to be 
 Principium primo Credendum, whiJj makes it the Mr.rcnal ObjVA of 
 Faith: Fortnthiafer.feit cannot be both ^ as I fbatl. p>:w. 4. hlnv the 
 jj Divine Authority of Scripture « the Principium Rc|in'<^nis Chriftijr^r, 
 and how not ^ Wouldholdd h>i(^ Dehiite of it ft If Onr R Haronius V>^;/ If 
 faith. That [[when wefay all ChritliansflTnild refoive chcir Vakti into 
 the Divine and Canonical Authority of Scripture, iiicy do not mean 
 that this is the only way of rcfolving Faith, as if no other way were 
 poffiblc, or available to Saivaiion, but only tb.at this way is the raoft 
 convenient, profitable and certain; yea, and is necefTiry too in ihofe 
 Churches, where the Scriptures arc known. Apologia adverf Ttirr.-bul. 
 Tr^U:. I . cap. 2. obferv. I. pag. 46. ]] ivhich Wods/ljew , hgw far Sc i- 
 ^pture is a W\nc\p\um. 5. yi/ Theology, Chriftianity, rfW.?i5f Religion 
 doprefuppofeKc^(oPL (as all Morality py-efuppofeth Naturaliry ) fo it « 
 ivident that feme of the Principles of Religion, or r/ Chriftianity »>;//? 
 befirfi prtved by Reafon. And fo We may compare it to thofe inferiostr 
 Sciences, Whofe Principles mufi bt proved by fnpf.ricur Sciences, though 
 ct ntt by the fame Science. Though Scripture inpomt of Excellency fjould 
 rot be faid to be inferiour to Reafon^ yet in point of Order it may ; m fii'l 
 fre-reqHtring, orpre-fuppofing Reafon. »^s the Form it after the Aiat' 
 ter, and the Habit after the Faculty. 6, Thofe CharaUers «/ Divine 
 h.\ix\\Ox\x.y which Divines mention, tn,-.y (at leaji ) feme cf them be de- 
 tnonflratedto ethers ( m ?rophcc\c9 fulfilled ) ( Which is Miraculous oft) 
 andaHtoourfelves: Therefore the Scripture- Authority « not an Indc- 
 
 (nocftrable 
 
PartIL The Preface. 177 
 
 monftrable Principle. 7. Thevtrybeiniofall^zX'iciliethin thU^ that a, 
 it he An AlTenC fo the Truth of an Enunciation, en the Credit of the Te- 
 ftifier er Rcvealer. Noiv if ^^e mufi firft ^qXxqsz Scripture to be Gods 
 Word ( and not kfisrv tt) then ^^e wuji Believe it en the Credit of the Re- 
 vcaler. And then it is hjfome 0[her KtvchtiOn^ orbjitfelf. If by font e 
 fither^ then horv knoTv I tkit other KQvda.i\on to be of God? and Jo in infi- 
 nitum. Bf(t if I Believe it to be of God^ becanfe it revealeth it filf to be u. 
 fo ( iti OMT Divines fAj ; ) then this S'^lj-rfvei tio-i ?.<, l. Either bj \'\,'aj 
 (f proper Td\\n\ony : (,r, 2. iS)' Objedive Evidence, to be difeemed 
 ^7 Region. // the former ( Which ryinji be fit d^ or it cannot be the Ma- ^ 
 terial Objed of Faith ) ihe-; either I n-fift Believe every Bcok^t hat affirms 
 it felf to be Divine, or ilfe I mufl hf.ve feme Realbn to V>Q\\c\tthUfo 
 affirming of it Jclf K^^ore than o.hers. ^nd thcfe Reaibns Wnll be things 
 Known, rfw^^of Believed. 2. But if the later f^/Objedive Evidence) ^^/<? Baron. 
 (* ^hich U it that Divines generauy fay ) then Whj do thtj not obferfe,that Tia^. 9. per 
 thii if to ttnfaj What W.m f^id^ andtofajpl.iinlj, that it ua thing tt be totum. 
 Known, andnot jiriEllj Believed, that thu u Gods Revelation ? Things '^ ^f''^^^^"' 
 evident are the Ob jeds of Knowledge : Thinirs ccltificd, Mre the ObjeAs ^^^J.^ ^^^'//^] 
 
 Ot" Faith ( ^Tcrtified ) mndo Dew 
 
 nfud tios ccnte- 
 fiatur. 1. In eo quid eanJem ornavit mtandis qualitAtihw 4j p-.irogativii fupra omnia humana 
 Saifta. 2. In eo qu)d omnmm fitorum corda Spiritu fuo ajjidt ut agn)fcant veritateni fuam in 
 SifipTH illis micdi.tan. Rivet. Catholic. Orthodox, in Trailat. primo il»JiJ}. 12. pag. 151. 
 Col. 2. 
 
 8. Ttt IcGfjfejl:, Th.it )>?hen^-'efirfiKno\v this or that to be a Divine tt 
 Tcltimony, \S\' maj in a fecend p/ace he\'\Q\'Q it. For it is Revealed /« 
 Scripture ; Q Thus faith the Lord, r^G. ) And fo the fame thing way be, 
 and IS the O&jedl of Know ledge ^We/ Belief. But it mnfl ( in the ra 
 t':ortal order ) be Known firfi, and net Believed firfi. For elfe {as is 
 
 faid ) 1 fhould%z\\tSt every Writingfo affirmingit felf Divine ; or elfe 
 Believe the a^irmation of this W^ithout Evidence nwc^Reafon. 9. And in^ „ 
 ^cedwh^it elf c caf.be the meaning of our Divides, When they tell U4, That 
 
 /-all Fai:h is rcfolved into the Credit or Authority of the Teftifier and Rc- 
 vealer? /^w^ .? < (7.'/r Baronius, Apol. cone. Turnebul. Trad. 3. S.3.C.4. 
 pac;. 108. faith (^ Faith dcpendedi on two Principles, which muft nc- 
 ccflanly htfore-i^nown, that a thing may be believed on ones Authority ^ 
 Suarezr/^/.f/; obferveth^ Difp. 2 de Fide, Sed. 4- § 5. C^ Difp. 3. 
 Sed. 12. § I. One is. That [] the Party doth (peak this, ] The other is ^ 
 That Q he IS on worthy to be Believed] CMarl^it, he faith, thefe tvpo. 
 muji be fore-known, and not fore-believed. ( ThoHgh I k»ow What he 
 and ethers fay, to make it both the Objedum formale &: materiale in feve- 
 r.il rtfpefls : Hut that can be but fecondarily, as I faid. ) As for thi ir « 
 Jimilitude from the Sunne, Which reveals it felf and other things : 'Beftdes, 
 that Objctis oi^ Scnfc and of K^2ifon mMih differ in this^ and Similitudes 
 frove nothing i In 4 found Senfe, I grant the thing infernd by it : To 
 
176 ThePrebce. P Art 11, 
 
 *»/, ThatSeripture rcvcalcth pafCicuUr Truihs to Belief, by way of 
 
 DivineTcllinony, or Affirmation ; But it nvenUth it jtlt to be Gods 
 
 Tcrtmiunyhrrtro Knowledge ^yi'/icwwCbarartw'is cr Excellencies {je- 
 
 cottdedhj r/;f External TeHimony of Miracles ; ) And tben^ 2. £j Te- 
 
 ftification to Belief. LearKid Hooker, EcclcJWoltf. Hh. 2. c^ 3. h4th 
 
 fitwed^ That it is not firit to be ''Believed^ that [^Scripiurc is Gods 
 
 Word] but to be proved by llcafon ; SK'hkhhe affirmeih, u not very 
 
 diificult demcf.firfitivclj to do. J d.treJlAj so tojtfer on thts ( referriKg the 
 
 more exaU *Difcf.'JJi<'*t to feme jitter flace-^ ) cufj. If Scripture cannot he 
 
 ^ proved to he GcJs fVo'-d hy lleafon ; l. fvhy do all our Divines i» their 
 
 Common-places^Ww^llealbtis ;o/)rot/f /V «• 2 Hew W'iH they de*il With 
 
 Pagans and Eacmies ? objccl. But they ftiil tell you [_ the Spirit is only 
 
 fufficient, when all Reafons are brought. Aiifw. 1. That's to remove 
 
 * the Sl^iejlion. Or When the ^ejlirn n e/ the ObjcdiVC Sufficiency, thij 
 
 attfyverof r^f Efficient, Redifying rf«^ Elevating the Kaculty. 2. tvhn 
 
 ct kr-orvs not that a man maj Believe or Know the Scripture to he Gods 
 
 Word, WithcHt any more than a common htloof the Spirit. TiieDe* 
 
 viisand Damned believe, c^-know :>; and fo doth mAny an nngcdly tkah 
 
 here. But a Hiving KrfOwledgc or Belief ^cr/i irJted rtquire d f^itcial Grace 
 
 of the Spirit. 
 
 Jn a ^"crd. If Rcafon ^ere cf no more nfe here th(nfcme maks it, a< it 
 
 *)Xere i/i VAIM to preach or Write en thij Fciy.t ( fcr ChijHanity ;) So it 
 
 Wchfd follow th.1t he that 14 mad, ordrHKk^, cr an Jprfant, (if net a hrnir) 
 
 Were the Jittef} to m^l^ a Chriitian ; Wh:ch is fo file An ir^^'.'jvAatii.n, 
 
 that 1 dare fay , He that haih the heft and rifi^hteft: Reafon , andj hy 
 
 Confideraticn mr.kes the ntcfl ftfe of it, is the hejl Cfciriftian ^- 4w</ 
 
 doth Cod beft fcrvice : And that all fiuxe u on the ctr.trary, for W/:nt 
 
 0/ Riglit Rcafon, and thenfin^of it hy Ccrfidcrat:cn. 'But., me thinks ^ 
 
 « J Jhohld not neod to plead for Ren fon, till i caps can (peak^ and plead a^ainji 
 
 me! Butyet Imtiji tcllyoH, if yon beard the Acatjattcn, you Would tX' 
 
 cttfe my Apolofff . 
 
 « If noKe but the Iq^norant ie An Sherry to Knowledge, furs none but the 
 
 J unreafonable is an enemy to Reafon. 
 
 CryVt the ^reatefi offence cf all, is. That I lay fo much upou hu- 
 AJ mane Teftimony and Tradirion : which fome think uncertain; 
 fome think it wou'd not: make our Faith too Humane j and fome 
 think it is too like the Papifts arj^ing. 
 
 To all which J an fixer, i . See Whether the bcfl ef our D twines do not the 
 
 like. I Will name fume of the chcicefl that ever the Reformed Church enjoy- 
 
 » ed.^ Rob.Baronius /«///>, Apolog. cont. Twj-w^/w/. Traft.p pun d. 2. p. 
 
 686. [^ The Tcflification of the prcfent Church is a condition neccflari- 
 
 ly requifite for our believing the Scripture- Authority : Becaufe Faith 
 
 rt comes by hearing, zi From the confent of all the prefent Church, or 
 
 all 
 
Part //. The Preface. 
 
 177 
 
 al; Chrillians nOkV living , the chicitlt Aigumenc may be drawn co 
 
 prove the Authority ot any Canonical BjoX. 3. From the Perpetual » 
 
 and Ui.iverlal Tradition and pradiicc of ct^e whole Ctiurch from the 
 
 Apottlestimes to ours , ws may have a humine pcrfwafion, and chat 
 
 Certain and Infallible ^ of the Divine and Canonical Aathority of 
 
 l\\o(c Books which vverL- IKI unduubied , or wli.ch loine call tht Pro- 
 
 tc-canonicail.^ 'Dr. ivhiitti^^er laitb [^ Icbciongs co the Churcii,^ «« 
 
 I. To be a vv inif* and keeper ot ciie ScruKures. 2. To judge ami 
 
 di(cernbv.'C\vccn Scrip. urcs which arc truij and gn:uine, and nhich arc 
 
 falle, fupp<jfi:iciousand Apocryphal. 3. To divulge tlAcm. 4. To 
 
 expound them. DtStc. Script, J^ 3 contr. 1. c^p. l. pa^ezo^, 204.^ 
 
 1^', wa /«<7td Dupl'C^t. adv. Stapehoii. wcrff/A'A^ page 57. (^ Which or 
 
 usknoAsnoc tl'.enectility ofihc Minillry of the Cljurch ? aad that ic 
 
 i^ lacly and wilely appoinced of God / fo chat co coniemne the Mi- 
 
 nirtryand Vtlliraony of the Church. , is no thing ^'Ife hut co err from 
 
 iht' Faith, and ru ill inu> molt certain ddhudion. J Sec wore psi^^c 15. 
 
 iS 59 &t\ ^6^.Co.6^. 69 77. 71.438. 119. 328. Davenanta/- 
 
 loveth of HijlcricalTrAditiofi), de Judice contruv. pag. 1 i. ^. 3. p. 24. 
 
 27. 30. 31. 32. 7 he Itk^ mi^ht hs Pieivedout p/Garaoro, Ctiarnier, Ame- 
 
 fius, anJ divers \\ otkrrs ^ hat thM I ntifi noienl^-.rge. WChemnhins 
 
 2. IW^o'tldhavi^theCont.'iiry'tnindedieliKe f Hvw ihcy k,7 0w tfirLout t^^^!"' '^'>^<-'''- 
 hliimine Tef}imohy or TraditioK , thnt thffea'^erheftme Bfek^f wki.h the j page ?w//^/ "i 
 Prspkeii 6»d 4^vflLi \Vroie ? an i wholly the fame ? th^t they are not de- 10^. 1 10,1 11 
 pravi-dAy.dwUfnii) corrupted? that tin i are aU ? How knstp you th^t S^c. is fo fi.ll, 
 cKe of ihe Books of Either is Cii»omcai , attd the ether L^po^hnphal ? ^^^^ 'i? '""^ 
 fVhers ts tie ma» thut ever knevfthe diyio^from the A ^Oci'V pha hefoe it ^'? t,.?^^- ^ 
 
 .. I J I ■ ■, \ ■ I t-w I- ■ -, r r r r r i llSQlClOfl 
 
 Wm to/a h-m? (3H.i ^:ithr,ut Traai'nn r J coufejs for m) trr* p^rt J cofiid, he not only 
 
 mter l^6.:fi f an) jnch T'jimjanj or Ugh: of the Spirit ( xor Rfafon r.ei- Tairh much 
 
 ihtf ) \X'i;,ch Wutheut Humane Ttfiimuny 6r Tradition fnhld have m.ide "^o-"'^ f'^^'" ^ 
 
 t»e l.'tliive th4t thfTiockof Caitic/ss n CiviHteal a»d Vrr,rnn by So- ^^'r '^^^ J"*"*^ 
 
 lOili in, c:ndt>:e bHK^r.j lyijdont , ■y.-^Dicryprj^i andWrittin l>j P.iiiv ( m tlicm fari-f-et'i 
 
 fom^thitii^?) O' that )r:wh Iti/i file tJ t-u La)diceans { W-hi-hyoit may Andradiici 
 
 J('e 'y.ljruno in Efjif}. '^\\i\\i\^x)trS\i and ethers ) is Af}^cr)phd A^d hi-.nllL": Vide 
 
 the fuo>tl ,.»{ thiri Ep-ftlt o/J)hn, Cr.tcnic.d. Norcoufd I have fH""^' l^"' 
 
 k.'iownallor ct.i) HijhricJ took/ , f:ichM]o\\ll, Judges , Ruh . Sa.nu- rridsnt^l' 2 
 
 tl, K ng< ^ ChronitU's, Ezra. N.-bemiaii , -Sic. to t;e Wrtnea by Di- j^^,. fwVrl)' 
 
 ti-'t i''lpi-ar oa , but hj Tradition. Nor cr.uld i kn^rv all o>' aKj of ti:o"e 217. iifju: nJ 
 
 l('ok^'i9 be Gods H^ord , Xfhich contnin merr Fcjinve Cu .^i.aitons , M ^'^^' 
 
 Ccrijcfis, ExoJu*, Leviticus, &c. iVertii kdc for the /■s.-ne Tr^ddton. ■'^-'.'f"^^ ry/p. 
 
 Nrr lou/dl i^^o-i» that Ar.y ofthcfe bookj ^ert WviV.'?« bj Divine Ii/^-ia- J}i^'^ riu'^m- 
 
 ttn XK'hi'hco<:t^tn ( be/idet Inch Hifitry and Poftiives ) y.6thin^ btti the tmuuta te;n- 
 
 Trtithi ^-hictya^t k^^oiKv by the Ltpy of 'Njitttre , v^nhi^^tt firthir Sspfr- T^^''-''^ /^^^'"*,(^- 
 
 n.tu,al R.veLiiion , if it Lai Kjt te^nfor i'la^Mt^n. Ki^r cculd I luie (>''•' '-'^-^H^d is 
 
 hue liiq^: V!X' 
 cr,tit uf{ hi n 
 
 '■^■S tl^tii fuiiin m:wori.var:diicre e)s di^n.mu cfl.V.wUh.WW-^z'dSd.-^ ci^.l-'ftem dclibrh Apv:y'n. 
 
lyS The Preface. Partll* 
 
 known thofe Bookj to bt "Written hy Divine Inffiration , ^^hkh fpeak^ $f 
 mnr fMptrn At Ural things ^ liihcr Hiflorieal at thrifts 1 ttcar nation , Re 
 furrtdion , &c^ Or DaJSrital , hadnotTradition or Humane Te^im*- 
 nj AJfurtd me , that thtfe art the Book} ^hich thoft Holy men wrote , and 
 that fnch undoubted , u»con\rouled Aiiracles ttvr^ "brought for th: CoUm 
 jirmatioH oftharDo^rine, Further I "deould know , How doth an illiti' 
 " rate man k^ow y h'^^t bj HumaneTeflimonj ! i. f whether it he indeed 4 
 BibU that the Aitnifter reads? 2. Or ^hen he reads irue , and W^fw 
 falfe ? and , fVkether any of thofc Wo^ds ht Ik the Bible W'hi.h Wt k-^.G; ,ire 
 in it ? 3. Or that it is truly tranfljited out of the Hibr{war.d Qreek,f 
 4. Or that it ^'M OriginAllj Written in thofe Lan^uA^es? 5. Or that 
 the Copies ^ere Authentickj>fit ofVchicb thtj W'eretrar.Jl.^tcd? 6. Or hotv 
 > "^illthty k»ow many fitri/h d^floms ? c Points in Chronologic , Geo- 
 graphy, St'C. W-ithdHt \Hichf07ne Scripture can never be u>id rftood ? 
 tt 7. Or how do the nofl Learned Cri ticks kjiow the true f^nifi at ion if an) 
 one Veordofthe Hckriw y or Greek. ( '« ^crip; are or any ether bock^) Jea 
 Latin or Englifb , or arj I ah ^u age , but or.lj ky Traditton and Hu- 
 mane Faith f 
 
 Tea , there is n9 doubt hat in feme CAfes Traditicn may fave ^'ithout 
 
 Scripture, Fori. AfenVcerefivedfrcmAihm ro Mofcs ^'iih'-ut any 
 
 Scripture, that Vce k^nw of. And (m Dr, U.(hcr itellobferveih J One 
 
 rcafon why they might then be wichoacic , v/as the facility andcertain- 
 
 ty of knowingby Tradirion. Forl^itib.utchhltvtdwany hu;tdred years 
 
 md.Eufeb.Ni- . y Adam, and S?m lived long With Methufeiah ; ^nd Ilazc lived fifty 
 
 Ori?. S. Scrip- years wtth bcm : So that three ntea jaw from the begmntng of the ivorld 
 
 tur^,pr£cipue tiOliaiAc's fifryeth year. 2. Andthoufands\^ere coy.verted and fuzed by 
 
 /,i.6'2-6'3' the DoUrine of the Apoftlcs and Primitive Preachers befo'-e it ^as com- 
 
 mittedto kfriting. So,miiny ftws in thi Captivity had not the Scrip- 
 
 ^ture. 3- iy^ndifany Am(?n^ the Ahjfines , Armenians , or ignorant 
 
 Ptip'-fls do believe in Chrift upon meer Tradition ( no doubt , thiy may ) 
 
 W'ho can doubt of their Salvation f For Chrift fiith , X^aC whofocver 
 
 Bclicveih in him fhall not perilli : ( fyhich ^ayfoever he tt'*ti brought 
 
 to Believe.) H^iflyouhearlrerixvisinthfa^ ^ho lived before Topery was 
 
 * bern ? Adv. hacr. lib. 3. cap. 4. Qnid cnim 3c fi qaibus dc ahqiia mo- 
 
 dica quaeftione difccptatio effet .? Nonne oportcrct in antiquiiTimas 
 
 rccurrcreccclefias f (Afark,. he faith ntt ad Ecclefiam llomanam , v^! 
 
 adunam princioem ) in quibus Apoftoliconvcrfsri funt, &abciidc 
 
 praefenti quncllionefumcrc quod cerium & re tiquidum t{\? Quid au- 
 
 temfi nequc Apoftoli quidem fcripruras rdiquiflVnt nabis ? nonne 
 
 ©portebac ordinem fcqui Traditionis , qucm tradiderunt iis qaibus 
 
 comraittebani Ecdcfias ! Cui Ordinacioni afTcntiunt mnUx gentcs 
 
 barbarorumeorumquiinChriftum crcdunt, fine Charaflerc vcl a- 
 
 tramcnto feriptam habentes per fpiritum in cordibus fuis falucem , & 
 
 veterem Traditionem diligcnrer cuftodientcs, &c. Hanc fidem qui 
 
 iSne Uteris crcdiderunc , i|aan(um ad fercnonein noilrum barbari funt; 
 
 quantum 
 
Fart II, .' The Preface. 179 
 
 quantum autcm ad fententiam & ccnfuecudinem & convcrfationem, 
 propter fidcm perquara fapientiffimi iunt , & piaccnc Deo , &c. Sic 
 per illam vcterem Apoftolorum TradUionem , ne in conceptiencm 
 quidem mentis admittunt quodcunquc ( Hercticorum ) portcntilo- 
 quiumcft. 
 
 As for thofe thAt think it fMVSHrstheTapjfis to argue thU from TrU' 
 diiiea, thty are quits mifiaks** ■, as I have jhcwcd afterwards. The Pa- k 
 pifis bhild on the Authority of the Chttrchis dccifivc judgment : Bat I 
 hfe only the Churches Teilimony, The Papifis bj the Church mean. « 
 J. The pnje»t Church. 2. Onlj fhertovfnP.crmfh Church, 3. And in 
 that only the Pope^ or Conncel ( at infaliible fudge. ) 'But I mean, 
 I, ThsVnivirfalChrirch through the JVorld. 2. SfpeciaHj the And' 
 ent Church next to th' Apojilct. 3. AKd therein the gediy fVriters axd 
 Chri(iians gcrer ally. The Papijls ground all en the Chttrch only, and thinks « 
 that IV/ muhfirft kntrv thetrueChurchy^'ko is thejfsdge.hfere ^e can kjtow 
 the Script fire. But I vaiue ( in feme cafes more ) the TefiimaKy (1 of • q^.. 
 Heathens, f(ws^ aKd all Heretickj ( an enimiss Tcfiimony biing mefl gainftce//w 
 'Valid againji himfelf) f^nd I ufe not their Teflimony only , ai thej are n gives you raa- 
 the Church , or as Chrifiians ; hut alfo as men , tndtie^ with Senfe and ny. Vid-LB. c^ 
 R eafon , and the com r.on remnants of A i oral hone fly. In one ypord. The a ^"^!'^^'"- ^^ 
 P^pi/i-s receive the Scriptures on the Authoritative Infallible judgment ^['^'^gl^f^af,' ' 
 of their onn Church , that is the Pope : and I receive it <ts Gods perfef^ monium Por- 
 L^ri> delivered deron from hand to hand to this pref^nt Age; and know it phyrii in Cyril' 
 to be the fame book. , xthich the Prophets and Apofiles writ by an infallible l- ip- Contra 
 Teftimony of rational men , fritnd and foes , in all Ages, tyindfor them ^t^!^'^"'^'"- ■^^ 
 thi^t think, that this Ujialloar Faith on Vncertainties , I anifwer, i. adve77' Viei- 
 Let them give Pii more certain Grounds. 2. tVe have an undoubted in-ctitnt. Plura. 
 fallible Certainty of the Trtith of this Tradition , iS I have after jhewed. Vide rti Anno- 
 He is mad that doubts of the Certainty <?/W»lliara the Ctnquerotrs reign- ^^^- ^^f"^ "'/• 
 trig in Englnnd , becaufehe hath but humane Teiiimonj. ws are Cer-J'': ^[^''^^>^^l^' 
 tain that the Statutes of this Land yveremade by the fame Parliaments and f//'!' ^'^"^'* 
 Kings as are m^nticned to be the Authors : atd that thofe Satutes which we 
 have now incur Boo kj ^ are the fame which they made. Far there were 
 many Copies d'/prrf: AUnt Lands and E fates were JltS held by them : 
 7 htrc were multitudes of Lawyers an^ fudges ^ Whofe cJlir^g Uy in the 
 coKtmuilufe of them 'land no one Lawyer could corrupt them but his Anta' 
 ^noifl would fo;n tell him ofity atda thaufand would fmde it out. So that 
 / da not ihi/ik^any r/:^» dotshtethofthe Certainty of the ABs bang the 
 fame they pretend to be. And in our cafe about the Scripture we have ^ 
 much more Certainty , as I have Jhewed. Thefe Copies were difperled all 
 over the iVerld , fo that a Cembination to corrupt them was impcfiblt itt 
 fecret : Aden judged their hopes of Salvation to lye in them, and therefore ct 
 Would fure bec^rfulto keep them from corruption, and to fee that no other 
 [hould do it : There were thoufands of Alinijlers whofe Ojfce and daily u 
 tVorkJt wjii to preach th^fe Scriptures to the fVoyld , and tbtrefcre they 
 
 C c Z muft 
 
^So The Preface. Part J I. 
 
 et wnji netelt look^to lUf ptefe>ti>ta of tktm : <w<i God Wut f leafed to ftjf. r 
 [ucbabHnd^nc: of H^rfiich tr. ari^ e , ( ptrhaps of pu>poff jcr litf er^^ a- 
 mjk^ otivrs , that no ov( ctttU corrupt the S'r'p:ur,s tut i It Iru yjei^er- 
 fitrirstvcHld f(.onljAVe catcht Uminit : For all Purius ^ cffa.h Opiritn, 
 fiiU pleMiiedthef^mi Scriptures /i^rjifjl all the refh^ eVrit as L^nytrs t/eud 
 the Lavs of the L(.r.a at the b;.r agAUifl their Ad-ierf^^its. So 
 that it u impfjffthlt that in anj m .iv matf'r it PiouULc depraved* fVloat it 
 may be in a Utter er a word I?* the nrgUge^ce ofTranfcribers , « efn'f 
 great moment. {Of ^hich I dfftre the learned Reader to prrufe that ac- 
 curat eTreatife of the trftlj Learned a*ni JtidicioH4 Ludovicus Capcllus his 
 Ciitica Sacra.) 
 
 Indeed the Popi^liDellrine ofTrad'ti'>^ ( fuch at jot* m.^y fi dinU.'d'^- 
 worilis Di^l-ij^kes ) lea^s dirillly to Hcarht'^i.Kf ; ttnd Ltiilis aS sur 
 ChrijliAriitj on fi.ch Ctrtain ZJnarm'nniS . JT *< , f'alp.tUc TJ n- 
 truths y 'Jhtt it is a \\c*ider ikaith.j ^'ho bJi.vctUm^ renou.ce net thar 
 (^hrifftAfi'.tj. 
 
 Bi4t the qreittOy]^^\i^nis ^ That by arguing thus, our Fai:h is fi- 
 nally refolvcd inro Humane Teflimony, fliid fu is but a Huf?)ane Fai.'li. 
 tt Anff/. Jf I f^iidthatthofe thAt nmki th:^ Objtt'^ion , fh wihat th,y kn^rv 
 Hot wfit what Faith is , re v^hat tb:rc/ot!vi'^^ of it «, i*hich thty m- ntioy, 
 1 flituH xot vrnn^ th.m. Buthecinfe I ri'ould give a Sarisfadirj Account 
 cfmy Belief in thi* great P,,in', I will more partich/a* Ij anjtrer the fever. -.i 
 £)H,fiions ^ S<-buh ufe to be hi re raiftd. 
 
 ^ef. Why do you Uvfiievc the Incarnation , Death and R' fur- 
 rcttiuii of Chrift , with all the reft of the Articles or Dodiines of 
 your Faith f 
 " Anfw. Bec<^Hfi they are the Word of God ; or , God h.ith Ttfiifi J er 
 Riporttdthfm ; or, hxth Revealed th°m to th* W'orld .u true , Jo tb.tt I 
 have nohigh.r o'-ftirth.r reafonto belteve thcrri tobi true ^ but or.lj ihisf 
 (jodhath (pok^n th.m. 
 ^.How know sou that God hath Revealed or TtBificd tlicfc tliir.qs? 
 
 Anfw, There are manj O^Kefii'^r's compn hi Kd(d in this onr • or elCt it 
 iszerj ambiguots. Inrcg:ird of t'eO\''] ^^ It i4 one thitg ti ask, , Hotf 
 JI^/toi9 it tobe Revealeaf and another ^ Hi/rr I k,»orv that it is Col thut 
 TivrrJed it f In regard of the A[l ^ the Word \_ How kjio ^ y^^~] ^ 
 doiibifiiU. TuH m<tj rither met^n in fcur e»(jt*'try ^ By ivh.tt Primipal 
 Exeunt Caufi^ or bywh^t ntcrtfl hfficteht} or , Tij ^hat Afoiiits 
 cr convincing Argument i} Or^ By-'Ak^t narnraHy rcquijite Af;ans ? Or, 
 ^bat Infirument ? All tbtfe ryMfl not be confounded. 
 
 Slnefi. How know you (tha^is, by what moving Rcafons) that 
 thefe things are Revealed ? 
 f, Anfw. J need not tyfrgfiments ^ mj Sarfis t.f Seeing And He string 
 tell it mt. 
 
 ^efl. But how did the Prophets and Apoftles know that they were 
 Kcveaicd (o chem > 
 
 Anfw. 
 
Parti I. The Preface. i8i 
 
 Anfw. J'uw^r^jr In terra! fence ( rvhtkttiit Ifj Infpiration'y) andfome tt 
 I J F,xtffr*tall Stnfe , ( W'he IccArd it fro/n ^od , $r Chrift , or yi»re/s, 
 cr fend the Tixbies '^hic^ he ^rore.) 
 
 ^fft, Hojv did cheoUicr Believers in ihofc rimes know that thefe 
 things were Revealed co the Prophets or Apoltlcs / 
 
 Anfw. Bj their o-iV)tTcj}t7Kony. 
 
 Sl^efl. How know they that their TeHimony was true ? 
 Aiilw. I h4' e avflVfriA this dt /urgein the 4. Chap. «i(*(/3 §. If if tc 
 had not bcin RevcAled to thitn , they could tot have Revea/ed if to 
 ethers. 
 
 J^'fi, But how do we in the fe times know that thcfe things were 
 Rcvc-tied toile ApoftUs? 
 
 AmTv, Sf^mfjevc parts of the Wi^ldk^KOwit only ly M»wr'itten TraditU u 
 on : ^U' meji '>f aH > hi Cinrches kjit't* it hj the So tpture ivh{i;h thefc Hclj 
 mc*nx'rots ^ c^-taitfir.g thofe DoLiri-ses. 
 
 J^'fl- But how know you that thcfe Scriptures were written by 
 them f ^ A > 
 
 Anfiv. Bjinfalid^le * Trididen, » 
 
 J^f (i. M'hott know you that they be no: in the fulftancc cor- J^ See c/;?w;n;>. 
 ru^rinccf .. ^ _ Tndm^TJn 
 
 A'lfw, By the f J ^e infallible Tradition A^'nriiigmy RtAfun of it: Evcn'^i, papt'rtr.ihi) 
 4i I k.»:,\v thtt ^h: Statutes of the L.inid^tre made hj thafe Kifgs and ug.outofO- 
 Parliam:»!s rvhcft names the J bear : and as I k^orv that the fforks vf ''h^'''y Eufeblus 
 Ariftotlc, CicerJ, Virgil, Ovid, ^ic, W'tre m^dg by thers, and are ^^ .^f^f';'' 
 net inthe SMbflancecorrHf edy Ta , ftr gri<\tiT Cittainty do[h Tfadi- ufe ofthisT rt 
 tisn afford 7nt. of Tradition. 
 
 ^^-tejl. B'jc tho!iph yoii arc thus affared of tlic Revelation : ycc 
 How Know you tc isDivinc ? Or that ic was Go J indeed tLa* did R;?- 
 vc;il ic ? 
 
 Anfw. I. Toft wa/l kj^ctv ( ^ff prff/^ppcfed) thtkt th(ffi[J;jes t,^rm «« 
 thAt GjiretcAled thi^s .«» tkem , boihbt their fpeech to th^/e tha^ htard 
 thim prettch ; and by th>s Script turf , ^hich affirws itfelf /« be of divine 
 
 Jf.[pir,ttioM. 
 
 Sl^tfi. Buthowdid they know thcmfeivcs thit they were not mi-^ 
 ftaken > 
 
 KvSw I. ThoftvfhimGodinfp'ur.d^or tewhcm he^dk*, hpiv certniu' « 
 ly by an unexprtfftUc St»fe ^ th^t it Ww* Qod himftlf a?id no T>eL*fi(ni, 
 God netir fpeak^ (0 Extr.iore^narih , but by the fane A£l he bfth r*ak^ts 
 k^yiOTVii the thing Kevra/idy aKdhimfclftobethefpeuker, 2. Biji^cf, tkey « 
 ^>rtJHlly Certain it ^M no Deltt/ioa , b} the fncf'tert , ti^icontrouled 
 A{iritil:s ^X'hich Chrijl did ^ and'ifhich he tHriblidnhimio do tht^ftLves,. 
 See worf Cfi^p. 4. ^ 3. ^h.n tl^ii ^ fultier anfrvircd. 
 
 Sl^fi. But how Hull we knowthat they delude us not; and chat 
 the Scripture f.iith Tiuc in affirrain^ it lei f to be t»( Divine tufpiw^j- 
 on .'' For we muft not Believe every Perfon or Book that foaffiriTist! ?. 
 
 C c I Aijfw,. 
 
i82 ThePretkc. Part I r. 
 
 Anfiv. IbdveAnfweredthiiin the forecited Chapter d»d SeBiou, 
 *Vid.Georg. « To^hichladd: i. * There are jt*':h ChAra^ers of Verity And Mar 
 de VaUntia jefiy in the Serif tures thewfehes that mn) very fironglj perfwade w of the 
 Ana'yf fidei-, yttictj of them ^ At leajl ^ btinj!^ exceeding Prebable. Efpecia'tj , the exm 
 lib. 1. cap. 25. cecding Spirituality aftd PHri<j of them , and the High jtrAttg: Dtfign of 
 |,^'d',v/;i.'^ Godfnanifefied aloui the ^aj of Advancing his GUrj^ AndJAving Afan- 
 Lf£><.lib. 2. k'^d ; XiphtchDeJigniytAll the parts of it. Excellency ctncAtenatedi ^^-f 
 cap. 27. not laid open by one Per fott only , norinon: otilj /i^e -^ hut ivas in doi/yg 
 
 many hundred year t , andcfenedby ntary fever aI Pcrfons at that dijiance^ 
 fothat it id itKpcJfibfe that thejjhould lay their Heads together to contrive 
 it* ^Ifo theftilfilled Trophrjies , Jhew its Verity . ^y^ftd if any one part 
 have not thefe CharaElen fo Evider.tly on it, yet it is Certain^ b:c^.ufeit 
 isattej}ed by the refl ( or fomt of 1 htm) that huve them, 2. B**t that 
 tt \^hich fully per/wadtsme , ( being thns prepared by the J^nality ofth: PPei^ 
 ^ Fhlegm in tings, «, The many. Apparent tmcontrotiled Miracles * ^^bich the A- 
 lib. 19. of his pofiles themfehes did'^orl^ , Who Vfrote thefe Books : God ^ouldnot have 
 Annals, con- tnabledthem to confirm a falfe deludingTefiimony ( a^id that of fnch mO' 
 fcfTeth the ^ ment) by Miracles , and ftich Miracles. 3, And ^ hen J have bnce 
 done by Pe- « *^*^ Believed ^ I am much Confirnied, both by the Experitnce I hatie of 
 ter.iiOrigen thePorverandf^eetRelifhefthe ^DoHrine ef the Scriptures on my orr» 
 hkhylib.2. con- Soul ^ and the Efficacy of it on tkeSonls of others ; and alfoin that I find 
 traCelfum, 4^ the Rational Cau/es of doubting of the truth of Scripture to be ri' 
 moved. 
 
 ^eji. But when yon make Miracles your great Argument, How 
 know you that thofe Miracles were indeed wrought ? 
 J, Anfw. Bj infallible Tradition, partly h) the Ir^flrumcntality of Scrips 
 turt , and partly by other fVritings , Vniveffal ConfeJJion : as I hnow 
 that Julius Cxfarc<7« «^«fytfr^ Pomp€y , and VVilham the Norman non 
 England. 
 
 ^e^. But did you at firft believe the Scriprureon thefe Gronuds.? 
 
 Gr can it be expefted that unlearned people fliould underftand the 
 
 Certainty of this Tradition /' 
 
 ti Anfw. I. I fir^ Believed that the Scripture W>ai gods fFord , nteerly 
 
 upon the Common untontradi^ed Afirmation of my Teachers : And fo 
 
 mop others that I meet rfith : andfo proceed to fee the more certain ArgU' 
 
 ^ ments afterwards. 2. Tet if they ^ere Rifely and diligently taught them, 
 
 the unlearned are capable ofknomng the Infallible Crrtainty of that Tra' 
 
 dittoni Tea^ and the Certainty of the Truth of the TranJJation in the Sub» 
 
 fiance ; and that you do read truly the Scriptures to them, &e. For there 
 
 *^ iia Humane Tef^imony Vehich ii Certain-^ andfo a Humane Faith : Tea, 
 
 more Certain then my own Serfe. Senfe hath alway greater Evidence tUn 
 
 £ elief, but not fo great Certainty fometimes. I Will rather believe ten thcu- 
 
 fandfober ImpartiaS pritneffcs that fay ^ They fee or hear fueh a thing, 
 
 (havingnoconJtderablecontradi^i^H ,) then i would believe mine own 
 
 eyes or ears for the contrary, 
 
 X^fl. 
 
fart II. The Preface. 183 
 
 ^eft. But is ihac Faith Divine and Saving, when men take the 
 Scripture for Gods VVord mcerly on Report, or other weak Ar- 
 guments ? 
 
 Anfw, Itua Faith that Vns open to great dottier ly temptation , Vehe» u 
 the ^eakptfs tf the Grounds Jhall appear : and mU have notch weakji^fs in 
 the wean time : btitjetit may be Divine and faving. For (till thU mans a 
 Faith us yefolved into Gods Feracitj or Amhoritj. Though on ^eal^ 
 Grounds he take the Scripture to be Revealed by Cjod , yet he ^dieves it to 
 be True, 0)dj beraujc Godfpokc or RevcaleJ.it. So that the error Tj^t Ij' 
 ingin the Formal er A^atcrial OhjcEl of Faith , but only in the Argu- 
 memsptrfypadi»^ that it Mfrom God , thu defirojes not the [onndntft and 
 Truth oftlje'Bilief. 
 
 Objetl. But how know we tkat the Miracles were wrought to con- 
 firm the truth of thcfe books ? 
 
 Anfjv. Thty ^c^e "brought to confitm the Teflimonj of the men , \)?he» » 
 ther delivered by V/crdor Writing. Andthi^ by Writing ii that p.irt of 
 their Tcfiimony which the Church norv enjoyeth, 
 
 ObjeH:. But ail that wrorc the Scripture, did not work Miracles. 
 
 Anfw. Their Tefiimony is confi>-med by th0fe that did. a 
 
 J^ift' Into what then do you ultimately Rcfolve your Faith .' 
 
 Anfw. IfyoHUnderflandthe Phrafe of[^ Refolvixg Faith^ftrifily and f* 
 properly , fo it it Refohtd only into the Credit or Veracity of the Speaker, 
 M bting the Caufe of the Verity •/ the Propofition Which J belie'^e , even 
 the Principal Efficient Caufe ; the Knowledge of Whcfe Infallible Ve^ 
 rity , detk^ above all (and only it that kind) caufe me to Believe the things 
 revealed to beTrus. 
 
 'BftiifyeutaketheThrafeof[_RefQlvingFaith~] inthe Urgefl Senfe^ ^ 
 M it containeth not only its Refolution into its Formal Obje^i, but into all 
 its C^uf^^ ^" ^f^^'^ feveral kjnds , fo it is refolved thiu, i. As I have ^ 
 faid , / Ref^lvc mj Faith into the Prime Truth , that us , into (jods infaU 
 lible feracity as the only Formal Objtd', or full Proper Effcitnt of the 
 Verity of the Propefiiioyis beHtved, andfhe Principal Reafon ofmj Belief. 
 2. / Rcfolve my Belief into Gtds [_ Revelation or Ttfiimeny ^ as the 2 
 Principium Patefadionis, or the Naturally-neceffary means of Applica- 
 tion of the Former, y\^hich is the Principium Certitudinis ( »> « Rob. 
 ^^Ton'wxscvcndiflinSlion, Apodix.Traft. 3. Cap. 6.p. 123.J Tet 1 am 
 forced to differ^ f om Baronius in tb,it he wak^es this [_ Revelation ] to be 
 part of the Formal ObjeU: : Though (^ the Veracity of God Revealing , ] ^ 
 and not the truth of God "Without Revelation , be the Formal Ob]cEl of Be- 
 lief '. yet 1 coxCcive the faid Revelation to be no part of the Formal Obje^, 
 but a Nat»ralAifeans of the produElion ofthetjMateialOb]eBby the For~ 
 ntal Obji /? -ahich is its Efficient : ar.dthat not dircSllj of the Immediate 
 A/aterial Obj, El , but of the Remote cnly. For the immediate LMateri- 
 al Obji tlii [_ the Truth J of Propifitions : and the Remote , is ^the Propo- 
 Jitionl whtcht^True, Norv the Rt^elati^tt is dirtEilj a ProduElion of 
 
i84 
 
 The Preface. 
 
 Pan II. 
 
 [ the Pro^ffition J m fuch-^ hut ict of the Verity of it SriEllj : We there- 
 Jore Bilifviitt* heTtue , bcCAMfe th: True God (poke it, Thomfh in 
 ajecondplact the Tatefatlion ntAj bcfAtd to prcduce the ferity cftie thing. 
 3 3. I Re' elvf my Belief into tkfChar.iElers of Divinity ^ vrljich are fot4Kd 
 iu Scrip- urc , anaiiro the 'U i c/itrcfi A Mir ac let ^r vrhich it rfus mttjitd 
 M th? Prtttiipa/ motives (cjmjh^I}) hy rvh.clo I .im pirjjvudfdtha: it not 
 God and ro oher , thjit w.u tin Author or P^evifiLr. 4 / R(«lvt mj Be- 
 ^ iiffinto Hy.PitneT(flimo*ij tr Ir.fainile Tradition ( R^tipuMlj, t.ot An- 
 thontMtivilj Infai/iUe) as tht tm. ns cfdifcGVc*i:ig to m: nt^it'cn of F^cl 
 yiz that the Apcjf/ts did rvri e : That, Thu dtlivirtd torn- U the IV, it^ 
 in^: th.1t it is ^U ^ that /tt.h A/irac'es irere wr<,tight : th.tt the Sctip- 
 turetare not Dep>avidin any Aiunrial 'Poir.t , or cut ofDiJigpi: vhuh 
 Boiks are CaMonica/ , a^id Which »o(. H^i 1 btet the perfon to whom God 
 from HeaV n , or Chrifi on earth did Reveal thfe Truths Immediately, 
 then thti Rcfolution of my Faith fhonlJ h^vt bten i'^.te my Senfis {m.dt »fe 
 of Rtitiena^y^ ) / fhoittd have kt^crvn by ExierttAl Stnft n>h.it Chrifi (pfke, 
 and ^hai not I what A^iraihs he di>i : and by J/tnrnal St^fe, that tt 
 )^ as God and no other that inffired mi : and by both ^ thatiiVPas (^brtft, 
 and MO other that fpak^ and ^^srkt Aiir.icLs. But fiei/t^ I live at fo 
 gt^eat a Dijfance , andQod ReveaLd ho: theje things to mt Immediately^ 
 but to the Ap;)files, and thry to tih rs^andthty to others^ andfo dvnn it thU 
 day; Therefore Tradition mnfi do thtt fur mt )X'hich Smfi did ti the fi^ft 
 Rective>S-y as I fay ^ "What f:tfc did fur thim ^ that HumAneTiftimohy 
 doth for us ; or mnfi carry it betveein their Senfes and cur Senfts , and fo 
 ^ t$0ftr Reajon. 5. Irefolvt my BtUef in:o aliTrtiiks RivtaUd tn Scrip- 
 ture , as into the Material Objc^ ( if it Wrere not too improper tc call il at 
 a Rtfoliiitg cf it into that '^'hich anfwirs the Qnid crcdii Z and not Cur 
 ^ crcdis /" or the Cu\? 6. J refohe it txte tl.e foskj or f^ritirgs , oi the 
 y4h: hen tick,lnf}r foment Rtvealin'' Qvds mind : No: imo the fVtrdj as tn 
 this or that Lan^ua^e , or as con/idertd in th^mfelvs •, bnt oi co fi hrcd in 
 Relation to tht Tmths , Vk'/ru/j thy ixprjs , viz. as they are Sigfife s of 
 aH thefe Enunciations '^hich th'tj contain, j. I Refo've my Brl.ef into 
 Reajon i orVr.dn^anding^ as tht neeiejl Vital Lfficient Catsfe- 8, / 
 % Rifolveit into fh( Holy (jhofls IHttminatioi or Q race as into tie Remote 
 and former Efficient , enabling and ca^/i^.^ me to 1>.lieve fir.ctr.lj and 
 favingly ( but not into an] L.tem.il left imoyiy oy the Spirit as the Ob- 
 j it^of my Faith.) 
 
 J kytorpcur Bironius cppiftth Sp:i!accr fii/c cne c/ the Points nlieh I 
 here ajfert ( Apolog Trad. 9 punft. 4. andj. pag. 711. 712 71^. 
 7:4. &c.) Were it »ct that I have been too tedii,H4 already , J^culda^- 
 frver thofe Argtimer.ts o/Baronius , ^h^ch is vtry lafie t« do ; but to the 
 sinprejft^icedandcon/idirate J thirt^it roiRfum medl.f-s , or at li^fi is fit- 
 ter for another D if c our fe. 
 
 And thus having Catechifedmy felf, to give men an account of my Be- 
 lie^^a td h.h thofe that are ^'^e^kr he.'tin , I foaJl co/ichde all With ina or 
 1 ': -r VV;; d/of J.^ViCf t f tr-r R: ,vier. r.v.are 
 
 •7 
 
Part 11. The Preface. 185 
 
 I. "Ty Eware that you exclude ttot^ injcur arguiftgt anj Caufe or neeeffd- ^ 
 
 X3 fj Medium of jour Faith, by quarreliirtg too eagerly ^ith other 
 mens grounds ^ Many men runne ufon this dangeroM Recl^ Leji they 
 [hould give too much t» Reafm , or to Tradition , or the Chnrch , $r 
 CMirAcles ; Some further e-xclude them, then ^i/l fiand Vfiith the Ratio' 
 fiality, and Safety, and Honour of Chrifiiattity -^ Set net t ho fe things in 
 Oppo/ition^ which may and mufi confifi in Co- ordination, or SuifordinatioH 
 to ethers. 
 
 The removal of one Necejfary Caufe may deflroy the EfeB: ; or of otte m 
 Pillar m.ty full down the Houfe ; or of one of the neeejfary parts, 
 may kjli the man ; though all the refl he let alone , or more regarded 
 than before. It ii no Whit Derogatory to the Law of the L<nd , to « 
 fay^ I mujl reade it With mj Eyes, and by the help of SpeBacles, and 
 muft receive it With my Hands, cr Ears, fern a Herald or other '^rO' i 
 clamcr, &c- 
 
 2. Take heed of denying the PerfcSlion of Scripture in Deed, ^hileyou 
 maintain it in Wo'df. Two forts I Would Warn of this. (^^^^ ja^ j. 
 
 1 1 Thofc that pletud for Traditional Doflrines not contained in Scri' ditio ? utrumne 
 pture. To thefe I have sicken elfewhere. ( Appendix to Treat, of de Dominica i/y 
 Bspcifm. ) EvangdkaAH' 
 
 thorirate de- 
 fenders ? An de Ap'fiolornm Mwdatis at que Epijtelif vcniens ? Ea emmfaaenda ejje qua fcripafmt Dcuf 
 t(jhiti:Y ad ]o\\,\.\Am \ Nonrecedct Liber Ugii ex ore tn\ <^c. Ji ergo aut Evangclio pr^cipitur^ at'titi 
 Apilhhrurn EpHhlU aut AlVibm continetHr., obfervetur Divina bxc i^y janSa Trad it io. ^^ ifta objlinatio., 
 ■i;^<xvc prejumptio., hwnatuimTraditioiicmDtvmu di(fnJitiotii antepmere ^ ncc attimadvertae iiidignnrify 
 /)vi/c7 L'f«w, quotics Diviiiaprscepta folvJt <lr prA'terit Nu-nana Tradnio? Mar. 7. 8. i Tim. 6. 3. 
 Ccr.fiictudoji.e verhate-, y'etuftas enoris cji \ propter quod reliHo errore fequmnnr veritatem., Cyprian 
 Epij}. '■,4. <T</Pomp. page. 229. 2^1. _The lame place of 0/"'''^"i >» vindica -cd by D^. li'hitakerde 
 ji>c Si:ript.Coi:t.i.Q^'}.adpryjecl.Script.h\c\-\UonQd 2.h'o by Gmiartm on Cypr. ibid. 
 
 2. Thifc thjt are Co eafrir •"» to tie all met to their Expoftions of Scri- 'D^^iffimi Na- 
 plure and Cenfure all for Heretii alt kit differ fom them therein i When zii»»^eni co/i/;- 
 ■' ■» I * (jkrnab omnibus 
 
 Chr'JlJanif avd'iendum [ Divina contempla^'c., vcrum in te.minU waneto •, Loqucrequ^funt SCirituf., ^fy- ft Pof- 
 fibile cfi., nihil .t.'iitd. iVe Patrps naturam mnm curiofc ri/r.ator., Zfnigc nti effcnii.vn.,^iritns gloriam., imam 
 in tribm Deitatctv \ Vtere vt t bii confuctii. Ratio pcrttneat ad f.ipicmiores. Su^xiat tibi ut hah:r,ifui\da^ 
 nicntuff::, fupersdipccnt artifices. ] Vtinam foli attijica fi-prtiJiHcarcnt ! Vtir.Am fvpcrjhu^Ucncs fuui 
 muhm ^ pvnc inUrlta cum paucii (ffrp'ar.ii fundamentalibui pari ajfcilu (^ homre fufcipien.-iai., non comtr.if' 
 Cerent ! Si hoc cj/hvin/r, ciecct ta.m:npi:s ::f^prudent^s Chrilliaivs difcerncre., ii:ter prima i'Ja pave a Crcdi- 
 bi'ia a Chrijlo 2^ Ap Jhliiimmedijtc revelata., iy innwucras iilas Dcdiuiiona Ti:j:!'g')rum po cujiif,-., ;r- 
 geiiij ^ (^pinione iiim'jMndaincntalibii^ in eur,dum hcum contrufas. T>:i\cnmi. Adho) t .fro pace £(-c7t?/.p.l'7,33. 
 It was foimd coiinicl rhar l\,mcyar,:< gives rhc N'linil^ers of Gods Word CNe :?t A.ticulif^ Sec. J Tint 
 r'.icy fho'.ild noc vvitli fo ivianv Arricks,and Creeds,and Confeif.ont coufoimd tlic minds of plain Chn- 
 riians,bur rliar ihev fhoul J draw up tlic Summc of their Relitf inro fomc few heads. Nothing V.indc'iS 
 but that rrofciiort and Licentiates in Divinity may biific their tiioughrs, and fpcnd their houri npca 
 the knotty and ai^fu-iire (VieAions of t lut facrtd Kaculcy ■■, bar why fhonld the heads of ordirjry Chii- 
 ftians be troubled wirlitl'iofec.iri oils di "quifrions. D- Hali Peaccuiaitcr, ,St'if/.i6.j'.n8, uo. f pray 
 read the rtft of tJiar fmal! Treariltvan J hihTax t^rvk a Imallcrdv.ir both worthy all our ferious ftudyi g. 
 Rtad Vjl.K'ys ocellenriicimon on £^6.4.1 3. before Kiog/ziwrj-Jun. 20.1 524. rh om Kvac. 
 
 D d We 
 
i86 The Preface. Part'li. 
 
 V^e have*Difputed and Contended cur felves arwcarj^ and ^'rnngltd the 
 Church into Flames and Afhis ; jct that >^hich God kith /}>»kcn 
 Obfcurelj^ andfo it ft Difficult in it J elf, ^HUremMinObfcHre and Difficult 
 fiiU. And that Vi'hich is Difficult through the iVeakneJs and Ixcapacitj of 
 Vnlearntd men, W'ill hefarre better cleared hj a Rational Explicttion^theH 
 ^by * If^re Canon, O \^heM Will the Lord once per/ wade his Churches to take 
 his pyritten lyord f(.r the only Camn of their Faith! and that i.i its ow,i 
 naked Simflicitj find Eyidet2ce^ "Without the Dttcrwinxttans titid Cancnt 
 vf met) ! which lire yn p.irts o' cur Creed, h:t helps to oxr TJ adcrji cuidings , 
 and bounds to our Prafijce in matters Circumflantial, Which G^d Ltth left 
 I to wans Dcterrr.ir,aticii ; li'Len Will the Lordperjxvtide its , No: to be wile 
 above what is written } "Sut to acknowledge, that Which ts unrevealcd in 
 the fVord^ to be bij/ond ut ; and that Which is pore darkjy revealed to be 
 more doubtful! to us. Then thf hit Contentions of the Church about the 
 Myftcries of Gods Decrees, and Nature, and Order of his Imreanenc 
 Ads ; the Nature and Way cf the Workings of the Spirit on the Soul^c^c. 
 '^ith an hundred ^Mrrels abc-ut tneer N times and H^i,rds, Will be more 
 Lovingly and Brotherly debated^ Witheut fuch alienation of /ifeflionJ.and 
 reproachfuM F^xprejfions. 
 
 Ttvo things havefet the Church on fire, and been the plagues of it above 
 . .r r one thou f Andy ears: I. Enlarging our Creed, ^w^makino more Funda- 
 mare\ way^- "icntals than cvcr Ood i^ made. 
 rem tam vete- 
 
 mmhsiYeJium^ quam pr^feotium diffiiiiorumpartem.^ 7n £cc/f/74 hinc precipuc natamfHJjJe c^T ejfc, quid 
 Ctttfiha^ Epifcopi^ DiHores Ecclejia^ nulb difcrimine^ quavis Scholarum dogmata-, ?V Cathedrarum 
 placita pro articulis fidei Catbolic£ venditArunt \ }ariq--,adja!utem nccefjuate creder.da ccDJaeutits impn. 
 futrunt : ex quav'ti vero iriterpretationis Scnpturavun dijocpaiitia^ nimii jade hxrefes vcl Scbif>/iata 
 fecerunt. Parous ?m Irenjc. page C"!*'"") J^- ViiieS^ page I5- &4i. All Peace-making Divines 
 ftill harp upon rhis ftring, and yetfomc call ic Sosiiuan. If any man would f.c more of the Evil 
 of making poinri recclfary whicli God nude nor fo, you may rhroiigliouc Conrad. Be.gm his i'tax. 
 Cathol. fee enough, and the words of very many Div'meitLutherans and Calvinijls, to ihatend. 
 
 2. Compofing (andfo iwpofng) our Creeds and Confefllons in Our 
 I ewn words and phrafes. 
 
 When Men have learned more manners and liumility then to accufc 
 
 Gods Language as too General and Obfcurc (asiftlicy could mendit) 
 
 and have more dread ofGod, and Compaflion on (hcmfclvcs, then to 
 
 make thofe to be Fundamentals or Certainties which God never made fo j 
 
 And when they reduce their Confeilions, i . To their due Extent. And 
 
 2. To Scripture- Phrafe ( that DiHcnters may not fcruple fubfcribing) 
 
 iChVUingwonh. ^^^en, and ( I thmk ) never till then (hall the Church have Peace abouc 
 
 PagelaiVof Dodrinals. ^ Itfeemstome no hai»oiu Socinian A'fotion^ Which Chil- 
 
 the Preface i \\po\yonh is blamed for, viz Q Let all men believe the Scripture, and 
 
 Shall men be 
 
 judged Socinians for advancing the Scriptures as the only Rule ? ! pray read well what that excellent 
 Divi;.e D^ Stoughton hurh written cxprelly and carnclUy fcr whac I now urge, in liis Form of whole 
 fotne words, abouc forming Church-Confeifions. 
 
 that 
 
Part 11. The Preface. igy 
 
 that only, and eadeavour to Believe it in the true Senfe ( and promife 
 this ) and require no more of others, and they (hail find this not only a 
 better, hut the only means tofupprefs Hcrefie, and rcftore Unity,c^r.j| 
 Jf yoH fay. Men may fubfcribe to Scripture, and ycE mif-interprct"" 
 
 ihem ? / anfvper^ ^i'o they ryidj do by Humane Canons, ^f ycf^fay^ They " 
 may preach againtt Fund?.ni?mals or Evident Truths, while yet they fub- 
 fcnbeto ilieScriprure mif-underftood , I arfwer, i. All juch 'Weighty 
 Trmhs are ddtve'cd cxpr(fly or very flahlj. 2. J hcpc God Will ence net u 
 cw/| hini iiito fife the Minillcna! Power, hut ^IJo teach Magiftrates to rule 
 /cr Chriji, to the. rcrifcinirg of Hich asjhallfo palpably offend as openly to I 
 contraciK^l What they lubla-iDe. 
 
 'But that Was the third ard bfi VVer^ of advice J here inteKded, viz. ~ ' 
 That fceifsg Scripture ti< the S&catdj Vcrkhh^w of the moft High God, 
 / belt t»i n Would cfe »;* Re vcrently, .%nd that Magiftrates Would reftrain men 
 that Wcnld bring Gods Word iKto contempt, under pretence tf Preaching 
 it, ^ ThAt every igmr,rnt Fellvw, Wkoje 7 crpte haih catcht aLSLX^tKay et^ OYdimti ne 
 mt rtin up into the PuUit to cafe hitnftlf'>^ Nor every one have leave to comn tcinera- 
 dif gorge himfelf'tM the holy Ajlemblics, that hath got a Surfct of F ride and rix^leves^mcon- 
 fe If' conceit > O if yctt k^etv the we,':knefs of poor people, and how apt they fi^^tcs : nunc 
 are to be deceived, you rrculd not five Deceivers Liberty to do their rporfil ^^¥^yfo^-> "/- 
 Ton that ivtll not give men leave to perj wade yotir wives to ^Jdultery, yourtt^^ig objln^os 
 Children to lewdnefs, your Souldiers or Subjctls to R ebellion er Treachery , nuncApoJl ai no- 
 would fure be ai rcgardfuH of mens fouls, and the honour of Cbrifi, j^ndaft^'os-, ut Gloria 
 ycu that will not give every Fool leave to go in your names on en Smbaf- ^^^. o^/^^nr, 
 faqe, who would but difz''ace you ; would not let men fpe^k publihcly 5""*/^'"|^"^^ 
 at in the Name of Chrijt^ that cannot Jpeak^Jence , to the jfjameof our iJufquam fad. 
 Profejfion; Nor Jhould men turn Preachers as the River Nilus breeds "Hut proJiatKv 
 Frogs, ( faith Herodotus ,) when one half moveth before the other i^lquamin caftrii 
 made, and while it is yet but plain mud. r^^^^^"*^f .^|. 
 
 Btit Imujl make this Pteface no longer. I pray cbferve that in the fy^mereri'eji!^^ 
 Afargin, and fee whether our Times be not /ike TenuWims. Ita]uc alius ' 
 
 hodic Epifcopw- 
 croialiiu'j hodie Diaconut, r,Hi cr/u Lc^or : bodie Presbytery qui cr at Lai cut y Nami^ Laicis Sacerdo* 
 talia Muneraiitjungunt. Tcttulde Prs:faipt.,adverf.Njiref. 
 
 Reader, AsthouLvefi thy Ccn;fcrts, thy Faith, thy Hope, thy Safe- 
 ty, thine Jnnocency, thy Soule, thyChrifi, thine Ever lafling Refi '^ Love, 
 Reverence, Read, Study, obey, and flic k^clofe to Scripture. Farewell. 
 
 April 2. 1,6 5 I. 
 
 Dd2 THE 
 
Pait.ll. 
 
 i8^ 
 
 THE 
 
 SAINT S 
 
 Everlafting 
 
 REST. 
 
 T A%r 11. 
 
 e H A p. !• 
 
 SECT. I. 
 
 i^^f^J^ E arc next to proceed to the Confirmation of this %.i. 
 
 Truth, which though it may fcem needlefs, in aConfirmarion 
 regard of its own CIcarnefs and Certainty, yet ^^om other 
 in regard of our Diftancc and Infidelity, nothing 2 Scriptures. 
 moreNeceflary. But you will fay, To whora^ 
 will this Endeavour be ufefull? They who be- 
 lieve the Scriptures are convinced already ? and 
 for thofe who believe it not, how will you con- ^. 
 vincethem? Anfvf. But fad experience tels us. That thofe that believe, ^^q^^^j.^^.^ 
 do believe but in part, and therefore have need of further Confirmation; . from oiiicr ^ 
 And doubtlefs God hath left us Arguments fufficient to convince unbe.eeScriptures» 
 i&vers themfcivcs, or elfc how (hould we preach tQ Pagans ' Or whac,« 
 
 D d 3 ' ibonla- 
 
J go '^^■'^ Saiftts Everhjlni^RcJl. Chap. i. 
 
 {ViDwldwefay to the greatcft pare of the world, that acknowledge not the 
 « Scriptures? DoubtlefscheGurpcU'hould be prcacht tochemjand though 
 wc have not the Gift of Miracles to convince them or the Tiiuh, as the 
 Apoftleshad, yet we have Arguments demonftrativc and clear, or elfe 
 oqr preaching to them would be vain, we having nothing icft but bare 
 I affirmations. 
 
 Though 1 have nil along confirmed fifPcicntly by Tcilimony <>( 
 Scripture what 1 have (aid, yet I will here briefly adde thus much 
 more. That the Scripture doth clearly Affcrt ihisTiuih in thefe fix 
 ways. 
 rr ■ 1. It affirms, That this Reft is fore-ordaincd for the Saints, and the 
 
 t'lieSaintsto Saints alfo fore ordained to it. Htb. ii.j6. Gcd n tut ajijanied to bt 
 have been called their God , for he hath prepared for th(t» n Cttj. i Cor. 2. 9. 
 predelVmarc to jp-p fj^ffj ^lot fee», nor Ear beard, mr Heart conceived ^'h.it God hAth 
 this glory. prepared for then* that love him : Which I conceive muft be meanc 
 of thefe Preparations in Heaven j for ihofe on Earth are both fecn 
 and conceived, or elfe how are they enjoyed > Aiatth. 20.23. ^^ 
 fit on Chrifi^ /*SJ'^ ^^^ ^'{^ /7<^w<^ in hts Kingdom ^ fh^iH hi given to 
 them for Whom it is prepared. And thcrail"elves are called, yejj'c/s of 
 CMercy, belore^- prepared nnto Qlory ^ Rom. 9. 23. Ani in Chrift we 
 have obtained the Inheritance , 'Being predeftinated according to the 
 *Purpofe of Him W'ho Workeih alt things after the Counfi/l tf huL 
 own H^i'l , Ephef l. 11. ^nd Wh'.ni he thm prcdcfiyjateth , them he 
 glorifeth, Rom. 8. 50. Fcr he hath f(mt\hc btginnin\ ch<.fen thetru 
 to Salvation^ through the SanEitfcaPton of the Spirit, and belief cf the 
 Truth, 2The(r. 2.11. ... 
 
 And though the intentions of the unwife and weak may be frudrated, 
 and fVithdHt ccunfel pnrpofes i<>e difappmifid ( Prov. 15.22.) jet the 
 thoHghts 6f the Lurd fltailfureh cometo /).<?''% and a^ he hath parpcfcd, it 
 Ifa.14.24. fjalljiand. The Cotoicel of' rkc LiirdfiiL:dxLhjoreverf and the thoughts of 
 
 hu heart to aH generation ( : Therefore^ ultQcd are they Whofe God is the 
 Lord, and thepccplt XKh:m he hnth-ch^feKfor his own inheritance, Pfal.33. 
 11,12. Who can bereave his people of that Reft which is defigned them 
 by Gods eternal purpofe ? 
 
 T ,vii lliw D07 vM^^^lh ^^ . 
 
 3''^'. . QEcondly, The Scripture tels us. That this Reft is Purchafed, as well 
 procured Vor *^ '^^ Purpofed for, them ; or that they are Redeemed to this Reft. la 
 theiB by the ^^^^ ^'^^^ ^^^^ ^''Y ^^ ^dto be Purchafed by^Chr^, I have (hewed be- . 
 blood of forc,^ ^'/^. NqC as the immediate wQrk of his^Snfff rii;g$ ( U'hich v^j^s chCi 
 
 Chrift. iromediate*p^iment of our i^ebt,^ by fmif)[\'n^^t)iQ,l'^Y^f'. ^^ 4s",a' Bior^" 
 
 remote. chi)u.^h lioft exjcelt^nt fruit- ^vcn tlk effecJt 6f that'p^owcfi' 
 which hy hii l3each he procujrcd tp, himfifff, U^ hirafclF %r the fti'ffer ing 
 
 of 
 
Part 11. The Saints EverlaJlingRejl, ipi 
 
 of Death , was crowned with Glory ; yet did he not properly die for 
 himfclf, nor was that [he dircd cffe^ of his Death. Some of thofc Paul Hob/on. 
 Teachers who are r;one forth of late, do tell us, as a piece of their new 
 Difcoverics, That Chrift never Purchafed Life and Salvation for us, but 
 Purchafedus to Life and Salvation ^ : Not undcrftanding that they af- 'Iconfefsthe 
 firm and deny the fame [hing in feveral expreflions. What difference is l-^^cris the 
 there betwixt buying liberty to the prifoner, and buying the prifoner to ^^^dr-Sf^"^ 
 liberty? betwixr buyii'g life to n condemned Malefador, and buying andofmeru- 
 him to life? Or betwixt purthafing Reconciliation to an enemy, and led in the Scri- 
 purchafing an enemy to Reconciliation ? But in this la ft they hav^Pf"'"cs. 
 found a difference, and tell us. That God never was at enmity with man, 
 but man only at enmity with God, and therefore need not be reconci- 
 led: Directly contrary to Scripture, which telsus, that God hateth all Fxod.2g.22. 
 the workers of inqiiity, and that.he is their enemy. '''And though «p/j''^' 
 there be no change m God, nor any thing properly called H.itred, yet 1ra.62.10. 
 it fufHceth that there is a change in the Tinners relation, and thattiiereis Lam.2.5. 
 fomething in God which cannot better be exprefled or conceived, than "^ The phrafcs 
 by thcfe terms of enm ty and hatred: And the enmity of the Law ^^^ ^^'^^ ^^^^^ 
 againft afmner, may well be called the enmity of God. However, this the Affedion 
 differcnceth betwixt enmity in God, and enmity in us ; but not betwixt as wc fay : 
 the fenfe of the fore- mentioned expreflions. So that whether you will i.e. God doth 
 will call it Purchafing Life for us, or Purchafing us to Life,the fenfe is the ^^^"^^ ^^ "i<^" ^^ 
 fame,WcI>y fstisfying theLaw, and removing mipediments, to procure ^1,^™^ °* 
 us Title to, and Poffellion of this Life. the iAed: 
 
 before Cor- 
 verfion , he ftands as we mr/ fay, engaged by his Laws as a juft Judge, to do that ^^hich 
 enemies do , and thence is faid to be their enemy , though his Decree is , to deal in mcicy 
 with them. Elfe freaking of enmity properly, I fay as Clemens Alexandrinw doth of God, 
 vir. We fay that God i.^ an Enemy to no maji ; for he is the Creator of all \ and there u 
 nothing comes to pafs but what he wUl. Eut we fay that thofe are Enemies to him, that do nbc 
 o'.-icy liim, and walk not by liis Frtcepts : fox they bear an enmity to his Teftament. Ckm.AkMKi . 
 Stromat. lib. 7 . 
 
 It is then by the bhuA of jefns that VVf have entraxae into the Hcliefi-, 
 Btb. 10 19 Even all our entrance to the fruition of God, both that by 
 Faith and Prayer here, and that by full pofTeiiion hereafter. Therefore 
 do the Samts fing forth his Praifes , ivh^ bath rfdcemed them out of 
 every Nation bj his Blend, and made them Kings and Pritfis to God ^ 
 Rev.%. 9,10 
 
 Whether that, tU irr^KvTfUcnv «f ^jfeiTZBMirsa?, in Ephef.l. 14. which 
 IS tran Hated , The Redemption of the purckifed Poj^'ejfion , do prove 
 this or not ; yet 1 fee no appearance of Truth in their Expofition of it, r.- 
 who (becaufethey deny that Salvation is purchafed by Chrift) do af 
 firm, that it is Chrift hioafelf who is therecallcd the purchafed PoflcP.! 
 ©n. Therefore did God give his Sonne, and the Sonne give his life, :^ 
 therefore was Chrift lift up on the Crofs,, As Mofes lift h^ the Se- 
 
iPi 7hc Saints Everlafiing Rejl, Chap, i^ 
 
 in the fVildernrfst that whofeever believtth in him Jhould net ftrtjh^ but 
 hAve cverUfiinglife. John ?. 15,16. So then I conclude, ei:hcr Chrift 
 niuft lofe his bloud and fuffcrings, and mverfee efihe travail of his Soul, 
 ira.5511. but ail his pains and cxpeftation be fruftrate, or elfc there rcmaineth a 
 Reft to the people of God. 
 
 SECT. III. 
 
 §. 3. 'T'Hirdly, And as thisRcft is Purchafed for us, fo is it alfo promifed 
 5. Itispromi- X tous : As the Firmament with the Stars, fo arc the facred Pages 
 kA ro rhcm. bcfpangied with the ftcquent intermixture of thefe Divine Engagements. 
 Chrift hath told us. That it ukis Will, that thofe Who are given to him 
 fiould be where he 14, that thej ntfty behold the Glory Which is given him 0^ 
 the Father, John 17. 24. So alfo Z»i^p ] 2. 32. Fear not liule Flccl^; 
 it IS ycur Fathers good pleafure to give joji the Kingdom, cj.d- Fear not all 
 your enemies rage, fear not all your own unworthineis, doubt not of 
 the certainty of the gift; for it is grounded on the good pleafure of 
 your Father, Luke 22. 29. J appoint to j an a Ki-c^Jom, at mj Fath.r 
 hath appointed unto we a Kingdom ; Th.\t ye m^y Cf.t. ayjd drinl::^ at my Ta- 
 ble in my Kingdom. But becaufe I will not be tedious in the nccd- 
 lefs confirming an acknowledged Truth, I leterre you to the phccs 
 here cited, zThfjf.i.y. Heb.^.i,^. ALitth 2"^ 54 (^13.43. 
 2 Tim. 4. 18. James 2. 5. 2 Pet. 1. ir. zThcJf. 1 >, /Ifls 14. 22.. 
 Luke 6 20. & 13.28,29. I Th:jf.2.\2: A-Iattb.^.iz Afark^ 
 
 10. 21. d- 12.25. i^f'-i-4- Heb.jo.s-^- 07-12.23. Coluf.i.^. 
 Philip. 3. 20. Hebr. 11. 16. Ephef. 1.20. 1 Corinth. 15. Revel. 2, y^ 
 
 11, I7,&c. 
 
 SECT. IV. 
 
 c . "pOurthly, <= All the means of Grace, and nil the workings of the Spi- 
 
 4. The means ^ rit upon the Soul, and all the gracious Adions of the Saints, arc fo 
 ind morions many evident mediums to prove. That there rcmaineth a Reft to the 
 cowards it, do 
 
 prove that there is fiich an end. ' Ir.tran-iftrumratmakm ilf'y'num c,^ (^u (dam viva vrttgo Dmnjt 
 japier.tia : nd quam dim Yc^>'icmw ., irovernnr per quendum Dhnmm in p.i'juw.., ad fuljandurr^ ai 
 p:teiida <fj qtitcrenda ca qiufant pcyjuientja iwagine'r ^ jive ipjam ad cxcmplnyps cni:jorfnit.itcm dit- 
 ccnti.i. Cufdmis Excitat. lib. io. tol. (mihij 18^. B. Yet 1 do nor iirgiit as fome, thut became 
 tic Soul defirech, it muft enjoy: for God fulfil Ict.'i but found L"ef;rc5, which are of his own e» 
 citing in us i which are limited Defires. If a man defire to fiic wich win|^;, or to be as God, thefe 
 Dcfires Godis not to fulfill. Of whkhTcrndCamcroprsldf.de verbo Dci^cnp.7. p. Coycrum jol.i,<><^.J 
 Cum vitium creaturx angciu£ Cij hiimanjij dijitur^ quod uon adhoirct Deo., hinc aptiQime declavniur., 
 ejm nature lit Deo adhxreat convcnire. Qiiamporroiv.agntijit lam adlhucre'Dco.) ut ei vivar^ inde j.>p:iiTy 
 iUo gaudeat., rantu:jue bono fine mortc^ Jine errere-, finemolcflia pcrfiuatur qnis cogitaie djgiiepojfn, mn e'.o- 
 'lui.^ Augud. I A 2. de civ. cap.i. 
 
 people 
 
Part II. 
 
 The Sat/its Everlajling Rcjl, 
 
 191 
 
 people of God. Ific be an undeniable maxime, that God and nature 
 do nothing in vain ; then is it as true of God and His Grace. All thcfe 
 means and motions imply ibmc End to which they tend, orelfcthey 
 cannot be called means , nor are they the motions of Wifdt^m or Rca- 
 for>. And no lower End then this [^ Rett J can be imagined. God 
 would never have commanded his people to repent and believe , to faft 
 and priy , to knock and feek , and that continually , to read and ftudy, 
 coconfer and medicare, to ftrive and labor, to run and fight, ar.d all 
 this to no purpofc. Nor would the Spiri: of God work them to this, 
 ar^d create inch em a fupernatural power, and enable them and excite 
 ihem to a con (lane performance; were it not for this end wliereto ic 
 leads U5. Nor could the Saints rcafonably attempt fuch employments, 
 nor ycc undergo fo heav y fuflferingj , were it not for this defirable end. 
 But whaclbever the folly of man might do, certainly Divine Wifdom 
 cannot be guil y of fetting aworic fuch fruitlefs motions Therefore 
 whcre-evcrl read of duty required, when-evcrl lindc tht Grace be- 
 ftowcd, I cake it as fo many promifes of Relt The Spirit would never 
 kindle in us fuch lirong defires after Heaven , nor fuch a love to Jefus 
 Chrift , if we (hould not receive that whch we dcHre and love. He chac 
 fetsour feet in the way of Peace ( Lxks ^« 79 ) will u.^Joubtedly 
 bring us to the end of Peace. How nearly is the means and ciid con joy ti- 
 ed ? * {Jl^at n. 12. The Kingdom of HeHvenfajfereth vhlsrsce y and 
 the vloliftt take it by force, ot (isLnke l6. i6. ) every man preflcth 
 into it. So that the violent apprehends the Kingdom. Thofe whom 
 he caufcth to follow him in the regeneration , he will fure provide them 
 Thrones of judgement. Afut. 19. 28. 
 
 * Mr. SMrr3«^6i 
 riiiuks this is 
 mean: of" the 
 violence of 
 pe"fecution : 
 ln.'t Lul^es 
 phrafe confu- 
 teth thac. 
 
 SECT, V. 
 
 FIftly, Scripture further aflures us, thac the Sairts have the begin- §, j. 
 ningi, forecafts , earnefts, and Seals of this Reft here : And may <,. So do the 
 nor all this adure them of the full poflefllon? The very Kingdom of beginnings, 
 God is within them , £»/<; 17.21. They here ( as is before faid ) take fo^'^i^^ ^ ?-ir- 
 ic by force. They have a beginning of that knowledge which Chriil ^ ' ^ ^'^*^' 
 hath faid is eternal life , Johni-j, 3. I have fully mamfefted thac be- Arquin fi (umen 
 fore, that the Reft and Glory of the people of G'd doth confift in their '//'"« Dd Uiud 
 Knowing, Loving, Rejoycing, and Praifinqj and all the fe are begun ^''^'■^'»7«'^/j^ 
 (though but begun ) here.- therefore doubtlefs fo much as we here jiil'^jtltriinfe 
 
 coHt'imty eajur 
 Vita cum lumine qu£ commutiir in camem^pcrhwa e^^ in quAm vita comtnittitury Flancficferituria 'fy'ip- 
 fe Thefaurw: f'eritHrtt enim pnitu/a acduntur , ficufvctcribus utribi^i nivum vinitm. — Vitajefu mani- 
 fefiatur : 1) 'i ? In corpirc mflro: In quo Z In rrortali. Ergo in came plane mntaliCecundum culpam^ fed i^ 
 intali fecund am Gratiam. Vide quantum ^7 in ilia vita Cbrifli manifcftetHr. In re ergf aiiena falutii led in 
 fuhjiantia prrpctujt dij]'olUaonis mairifcftabitHr vita Chnjh .■fft'rnrt, ;"i*<, incorr^pta , jam ^ Dei vita Z aut 
 cnJHi tcmpoiH vita Domini manifcjlatntur in ccrptrc twjiy.'' Tcrtul.de Aniau cap. 4.^. page Edic.ParRel.41 9« 
 
 E c Know 
 
r 
 
 1^4 The Saints EverUfiing Rcfi, Chap. i. 
 
 know of God, fo much as wc Love, llejoyce, and Prsiie , fo much 
 we have of Hpaven on earth , fo much we enjoy of the Rell of Souls. 
 And do you tliink that Gnd will give the Beginning, where be revir 
 intends to give the End? Nay God doth give his people oftentimes 
 fuch forcfi^htsandforetaftsof this farric Reft , that their Ipirits are even 
 tranfported with ir , and they could heartily wifli they might be prefenc 
 there. ^4«/ is taken up into the third Heaven , and feeth things thac 
 muft not be uttered. Tht Saints are l^ept bj the pstver of God through faith 
 unto that ff. 'vaticn , re^idj to be revca/d in the /afl time , wherein they 
 can great Ij l\ejcjre , even in terKpttttions ; i Pet. i. 5, 6. And tlierc- 
 fore the Apoftle alfo tels us , Th.it they vehs kovp [ee Kot Chnft , nor ever 
 fiw him ^ jet hvehim, and Believing do Rcjoyce in him n>ithjcyt4ni pe-tk:- 
 ah te and f fill of Glory j Receiving the end of their faith , the Jf.lv.:tion of 
 their fofils , i Pec. i. 8. 9. Obfcrve here, Tirft hew God gives hjs 
 people this forecafting joy. Secondly , how this joy is laid to be full of 
 Glory, and therefore nriult needs be a beginning of the Glory. Th.ird- 
 ly, How immediately upon this there follows Receiving the end of 
 their Faith , the Salvation of the foul. And /^4fe/alfo brings in the Ju- 
 ftificd , Rejoycetng in hope of the Glory of God , Rem. 5. 2. And I 
 doubt not but fome poor Chriltians among us, who have iKtle tohoaft 
 of appearing without, have often thcfe foretalli in their fouls. And do 
 youthinkGod will Tantalize his people ? Will he give them the f.ift 
 fruits, and not the crop? Doth he (hew them Glory to fetthcma 
 longing , and then deny the adual fruition ? Or doth he lift them up (o 
 near this Reft, and give them iuthrejoyceings in it, and \ et never be- 
 2 Cor. 1.22, ftowitonthem? It cannot be. Nay doth hegi\e ihem the earrveft of 
 «i^$. S the inheritance? Eph.i.i^. And Seal them with the Holy jp;rit of 
 
 promife ; Eph. 1. 1 3. And yet will he deny the full pofTellion ? Thefe 
 abfurdities may not be charged on an ordinary man , much lefs on the 
 faithful and Righteous God. 
 
 SECT. VI. 
 
 §.6. Qlxthly, andLaftly, The Scripture mcnrionech partrcuhtr'y and by 
 <<. Some have i3namc, chofc who have cntrtd into this Reft. As A/f/vjr^, who was 
 cntredital- taken up to God. So Abraham , Lerzartu ^ and the thief that was 
 rfjady. crutiiiedwichClirift , CT-c And if there he a Reft for thcfe, furc there 
 
 is a Reft for all believers, Bncic is vain to heap up Scripture- proof, fee- 
 ing it is the very End of liie Scripture , to be a Guid to lead us to this 
 s Bleflcd ftate , and to difcovf r it to us , and perfwade us to feek it in tlie 
 
 prefcribed way , and to acquaint us with the hindrances thac would keep 
 us from it ; apd to be the < harter and Grant by which wc feold all our 
 Title to it. So thac our Reft (and thereby Gods Glory) is to the 
 Scriprure, asthcEad is to the way, which is frec;;ucntiy exprcfTed , and 
 
 implycd 
 
Part I j^ rhc Saints EojerUfiing Refi, 195 
 
 implyeJ chrough the whole. There is no one that doubts of ibe cec- 
 taiiuy ofchis promiled Glory , but only they that doubt of the Truth 
 of the Scripture , or clfeknow not what it containcth. And bccaufc 
 1 finde thac moft temptations arc rcfolved into this , and that there is fo 
 much unbelief even in true Believers , and that the truth and ttrcngth of 
 our bc'icf of Scripture hath an exceeding great influence into all our 
 Graces • I (ball briefly ~% fomething for your confirmation m 
 thi>% ' ■'•' 
 
 >^j..: ....v, -r-»M: -:».'V; ;— J<^ >>v-'- 's'.w: 'X ^niiff^ i^ ^- k^jrr w'-'* «-:^ s-^-!?. ^rt^.'i^rx^ ' ^^TrW 
 
 % r^Tf-. ■^.■?'^' ••::tTf5 yjJi^fr ^^fi 'T "?lA?r^ ^ -y- ;r-vrr ff^-- sp;<t- s^- jts^.-'^v^S. • 
 
 C HAP- 1 1- 
 
 ylfotiycs to jludy and f reach the Vhine^ 
 (lyiuthoritj of Scripture. 
 
 SECT. I. 
 
 1^.\f^^^^' Hus * rauch may fufficc where t'^e Scripture is believed, §.i. 
 
 '~~" " to confirm the truth of the point in hand, ^iK.. The cer» ^ sed quople- 
 
 ra'H futurity of the Saints Reft. And for Pagans and In- njM fy impef- 
 
 fijeh who believe not Scripture, it isbefidcs the intemi- /"f^ tam ij>jum 
 
 on ofthisdifLOUrfe to endeavour tbeir convidion. lam f^^^^^^-'^l^^f^^' 
 
 endeavouring the conffijation and edification of Saints, y^inJJ'.j 
 
 and not the informationandconverfian of Pagans. Yet do I acknow- ndhcmi44 ^ In- 
 
 leigctiieruKjVdexceedi.i.gnecenary even to the Saints thcmfelvs : for Jhimcntum 
 
 SatansaiOf^-iirsareoftmade at the foundation , and if he can perf^/ade ^^J'-y^^tljtcra- \ 
 
 them to qr.eltion the verity of Scripture , they will foon caft away their !i*!^/1f'^"^^'J, 
 
 hopes of Heaven. _ ^ 7«^-»v, 6" 
 
 But if I (hould here enter upon that task [[to prove Scripttire to be iiuiuifttmn in- 
 
 thc infallible word of God ]] I lljould make too broad a digre flion , and "venire j ^ in- 
 
 Cqz upon a work as large as the main , for whofe fake I fhould undertake "J,^'"" /"^^''''^' 
 
 it: Neither ami infenfibie of how great difficulty it would prove to ^-Ji^tj.^im 
 
 enim Jujlniii 
 j^ inniccntia digy.-is Dcmn nofjc <^ cficndere ^ .J pimoxdio in feculum emifrt ffirku Divim mundu- 
 tos ^ ^uj }>yxdicayeytt , D€um vnicanj cffe ^ qui miverfa ccrJiderit ^ qui hnminein bxnranojhuxerit ^ i/^c. 
 fed l7 oljsi vantibuf ^ qux Pucmia dcjVnunt , utfroduUo i£X'G ifio jtidicatkriet fit fins Cultores in vit£ 
 <fr r:\£ YCty'jbutioiicm j ptofanos in ignein £^ue papctcm <^ j-'gcfn 't fufciratii ommbifs ab initio defun- 
 /?«, C^ reformath (;j reicrfitit ad utrMJqHC meriti dij^nnliiman. TcrcuIIian. Apologec. cap. i3. 
 opcTumedic. Pamel. page 34. 
 
 E e 2 raatia^e 
 
J 
 
 196 The Saints Ei'crlapng Rcjl, \ Chap. 2. 
 
 manage it fatisfadonly , and how much more then my abylity is there- 
 to requifuc. 
 
 Yet leaft the tempted Chriftian fliould have no relief, nor any Argu- 
 ment at hand againft the temptation, I will here lay down fomc few: 
 not intending it as a full Refolucion of that great Qucftion; but as a 
 competent help to the weak , that have not time or ability to read latr 
 ger volumes. And I the rather am induced to it , becaufc the fuccefs 
 of all the reft that 1 have written depends upon this : No man will Love, 
 Defire, Stud}', Labour for that which he believeth not to be attain- 
 able. AnJ in fiich fupcrnatural pjir.ts, we muft fit ft apprehend ilic 
 I havcfincc txuxh of the Revelation, before we can well believe tl-.c truili of the thing 
 "^cmcnAo"^' Revealed. And I defire the Lord to pe fwade the hearts of fome of 
 rhisid Part his choiceft fervan's in thefe times, whom he hath beft furnifiicd f(.»r fijch 
 called the Un- a work , to undertake the compleat Iiandling of it. To perAv.'ide them 
 rMfonabkncfs to which , I will here annex lirh fome confiderations, which alfo are 
 oilnfidllity. the Reafons of this brief attempt of my own; and may alfo ferve to 
 perfwade all Miniflers , lobeftow a little more pains in a feafonable 
 groundingtheir hearts in this fo great and needful a point, by a more 
 frequent and clear difcovery of the Verity of the Scripture , ( though 
 fome that know not what they fay may tell them that it is necd- 
 Jcfs. ) 
 ■• I. Of what exceedirg great nccefllty is it , to the falvation of our 
 felves and hearers, tobeloundly perfwaded of the Tiuth of Scripture? 
 
 * As Gods own Veracity is the prime Foundation of our Fail h , from 
 n'hich particular Axioms receive their Verity : fo, the Scripture is the 
 principal foundation <^//c!/t<^/'j/f/^^««fw , Revealing to u? , what is of 
 God , without which Revelation it is impollible to believe And flioulJ 
 not the foundation be both timely and foundly laid ? 
 
 2. The Learned Divines of thefc latter timc^ have in moft points of 
 
 * Doftrine done better then any fmce tlie Apoftles before them , and 
 have much advantaged the Church hereby , and advanced (Iicred know- 
 ledge. And fhould wenorendeavour itinthis point, ifpofiible , above 
 all? when yet the Ancients were more frequent and full in it, for the 
 mo0 part , then we. I know there are many excellent Trcarifes alrea- 
 dy extant on this fubjeA , andfuchasi doubt not may convince gain- 
 iayers, and much ftrengthen the weak: But yet doubtlefs miuh more 
 may be done for the clearing tli. weighty nee».ful point. Our great 
 Divines have faid almoll as much ?ga;nll Papiftsin this, osnccd 10 be 
 faid ( efpecially Chamier and cur Kol>. BarvniMt, lyhitaker^ RtigKol- 
 dju , &c.) But is not moft of their induftry there beAowed, while they 
 put off the Axlieif}, the Jew and other Infidels with a few pages or none? 
 And fo the great mafter fin of Infidelity in the fouls of men , ( whereof 
 the beftChriftians have too great a fhare) ismucli negleded : and the 
 very greateft matter of all overlookt .^ Grotitts , Afomaj^ und C^wero, 
 Rbove others, have done wellj but if God would ilir them up to this 
 
 work. 
 
Part.IL The Saims E'verhpng Reft-, ipy 
 
 •cex 
 
 work, I doubt not but fvjme , by the help of all foregocrs, and efpe- 
 cially improving Antiquities, might do it more corRpleatly then any 
 have yec done : which , 1 think, would be a> acceptable a piece to the 
 Church , as ever by humane induftry was performed. 
 
 3. And li I fear the courfe that too many Divines take this way, byttljofthedi''- 
 refolving all into the TeHimony of the Spirit, in a miftaking fenfe, hath fcrcncc of 
 much wronged the Scripture and Church of God, and much hardned Senfc, viflon, 
 Pagans and Papifts againft the Truth. I know that the illumination ofct ^",'i"""^^'°"- 
 the Spirit is ncceHary : A fpecial illumination for the begetting of a fpe- on n^^Aj" 
 ciil faving Belief; and a common illumination, for a common belief, calii Hotml.V. 
 But this isnoc fo properly called The Teltimony of the Spirit ; Tlie ufe«£^'f' Palthen. 
 of this is, to open our eyes to fee that evidence of Scripture verity T^S^99- 
 which is already extant J and as to remove our blindnefs, fo by further f!^"f*^- "^ 
 fanc^ifying, to remove our natural enmity to the Truth and prejudice toJTuntl rnvt 
 againlt it , which is no fmall hindrance to the believing of it ; for all the EcdciL tejfi- 
 hindcrance lyeth not in the hare intclled. mm \ five ex 
 
 But it is another ki-ideofTcftimony then this , wliich manv great Di- „ ^'' "^|'"'"'/'"'- 
 vines rcfolvethei*- faith into. For when the Queftion is of the Obje- Jfcamrc^^] 
 ftive canfe of faith , How know you Scripture to be the Word of God? ccna afferHHw 
 or Wliy do you believe it fo to be? They finally conclude, bythcTe- ^nimi ^ opw ej} 
 ftimony of the Spirit; but the Spirits illumination being onely the Effi* //''*"*« ^^n- 
 cientcaulc of our T)ifcerning ; and the Queftion being only of the Ob- ?JT["^^ ' 
 jedivcCaufe or Evidence; They muft needs mean fome Teftimony be- ^tirlme.^^Dif-* 
 fides illuminating, fanftifying Grace, or el.'e not underftand them- p!ic.if. adv. 
 felvs. And therefore even great C/;4v./fr calleih this Teftimony [^Theet?-^P-I«on. I.g. 
 Word of God] and likens it to the Revelations made to the Prophets <^-^- P^S^sjs,, 
 andApoftles (dangeroufilyl think) Tew. 3./. 13 c. ij. To imagine. ^^ ' 
 a nccefuty : firft , ei. her oi'an internal proper teftimony , which is ydi- ^ 
 fffimeyitftm iniirtifirUJe , as if the Spirit , as another perfon fpoke this 
 truth within me Q The Scriprure is Gods Word ; ] 01 fecondly , of the 2 
 Spirits prop ninJing that objedive evidence internally to the foul, 
 which is necefiary to perfwade by an art ficial Argument without pro- 
 pounding it firll tjf; extra : thirdly , or f -r the Spirit to infufe or create S 
 in a mans mind , an adual perfw.nfion , that Scripture is Gods Word, 
 the p?rfon notknoivinghow heis fo perfwaded, nor wh^ ; or if any „ 
 the like immediate injedion of tlie intelligible fpccies; I fay, to affirm 
 that the Scriptures cannot be known to be Gods Word without fuch a 
 teftimony of the Spirit as fome of ihcfe ; is, in my judgement, a ju- 
 fti'ying men in their infidelity , and a telling them that there is not yet 
 extant any futlicicnt evidence of Swipture-Truth , till ihe Spirit create 
 it inour felves , and withall toJeave it impoftlble to produce any evi- 
 dence for the convidion of an unbeliever , who cannot know the tcfti" 
 mony of the Spirit in me : And indeed it is dired expedation of Enthufi- « 
 affas, and that as ordmary to every Chriftian. And it alfo infers, that « 
 ail men have the tellimony of the Spirit , who believe the Scripture to 
 
 E e 3 be 
 
;. : . 
 
 198 The Saints Everlajlirjg Rejl, Chap.2. 
 
 be Gods Word ; which would delude many natural men , who feel that 
 they do believe this ( Thougli feme unloividiy tell us , chat an unregen- 
 "^ PcfiTie, n't j^erate man cannot believe it. * I know that favingiy he cannot; butun- 
 ftillr,\ argu- diflemblmgly, as thedivels do, he may. ) Buc I leave this point, rcfcr- 
 mmatuT vir ^ jpg rjjg i^cader ( that underltands them) fur lull farisfadion about the 
 m^n Svftema- ^^^^^^ ^^ ^^^ Spirits teftimony to leacned Rol>. Baroniiu, ApiL Cent. 
 teThcol. Li* Tfir»ehu/lum p.y^^. And alio to Judicious Amiral. his Thef. de Tc 
 p. 179. fiim. Spir. in Thef. SafmfirFenf, Voi. i.p. izz. in both whom it is moft 
 
 SeneUniha- folidly handled. • 
 
 ber.tpdem:^ 4. Doubtlefs the fir ft and chief work ofPreachers of the Gofpel , is 
 
 m^l'rt 'iHx'^fh "to endeavour the Cor.vernonofPagans and Infidels, where men live 
 n)Tm,i fdci. within their reach , and have opporiunicy todo it And we all believe 
 This will that the Jews fliall be broui^'it in : and it mull be by means. And how 
 
 rcacli rho vi- f^iall all this be done , if we cannot prove to chcm the Divirc Authon- 
 
 k-arnanto ty of Scripture ? what iiave v^c to Hivtothcm but raked afli macion ? 
 conclude, tliit ^ , * ,, ... a- ' c r~\ a- •/- 1 
 
 hcistletl he- Or how ihall wc maintam the creditc ot Chnltianity , if we be put to 
 
 caufe he itdifputc the cafe with an Infidel ."' I know fomewhat may be done by Tra- 
 knowsrhc dition where Scripture is not : but thats a more weak uncertain 
 Rule of faith. * means: I know alio that the firft Truth , and thofc that are known by 
 A(^s^ofrhe^'^ the light of nature , may be evinced by natural dennonllraticns : (and 
 Conference at when we deal with Pjgans, there we muft begin, j But for all fu per na- 
 P<i)w, 1555. «tural Truth , how fliaU we prove that to them, but by proving firft 
 /h/v, mthe the certainty of the Revelation ? ( 2iS /Icj-Myi^i^^ut in \\ /:r^?-^. ) To tcil 
 H^jT""^ them that the Spir.t teliifietii it, is no means to convince them that have 
 'ue)itJumAm- "^'^ ^^^^ Spirit. And if tlicy have the Spirit already , then what need we 
 feftationcm »preach to convince thern ? If the word mult be iriixc witli Faith in them 
 j>er rntiones dc- that hear it, before it profit them further to falvation ; then we c^:;noc 
 ^"onjhanvas expcd to finde the Spirit in Infidels. He that thinks an ui.holy ptrfoti 
 IT^sld"'" *niay iT^t Relieve the Scripture to be the word of God, doth not fure 
 tales rationcs ^^'"'^ that tbey may go (o much further as our Divines ( and the Scrip- 
 fi.e. ab evi- ture ) tell US they may do. 
 
 dcntia rei J ad ^ And to tell an Infidel that it is princifir4m indcrKonJirJyile , that Scri- 
 fecundnmveri- pture isGods Word • and that it is to b? beheved , and not to be pro- 
 tmpo(Tm^\on ^^^ ' ( ^* ^^^^^^ ^^^y Revelation [ hrc ejje Trjiimonium Divinum ]] and 
 dcb:t"cjfi\d not only the thing telHfied \'_hoc cfe vert:tn J were not d^jcBum fcien- 
 hocintentjo^ ut tia ^ fed piird fidei ) This might foorcr harden Infidc!s then convince 
 AdvcYfarmra-^ them. Surc I am that both Chrift and his Apoftles ufed fuffictent ( in 
 tmijwct. e. fjioqemre) convincing Arguments to perfwsde men to believe, and 
 tur, fed ut e]ui ^^^'^ ^'^^^ ^^^ ^^ Rational creatures. Trulv faith Hooker. [] '' It is not a 
 ratmesquas " thing impofiible , nor greatly hard, even by fuch kind of proofs fo to 
 contra verita- ^ 
 
 tem'habetfolvaniur : cum verhati fidei ratio nAtm'alk contrariit ejfc von fojjit. Sitipilarii vm"' ir.odus ccnvin- 
 cendi adverfarium cout>a hujufmodi vcritatcniy eft ck authcritatc fcviptiirdC divinitus cor;firn'at.i nr,iracu- 
 lis. Quj! cnimfupra rationem bHmaimmfutu^ tion crcdimus^ nift Deo revclantc. \\ Aquin. cont. Gentil.lib.T. 
 cap.c. Vid.et'iam dehac reSpalatenf. de Rep. Ecclef. lib.7.cap.i.^ 17.18.21. & cap.2.^.8. 8: 22. i Hos- 
 ier £cc.'e/.Pol.I.3.psigc io2,io?.8i li 2.Pic. 75,74. 1 pray read him there more fully opening this point. 
 
 " manifelt 
 
Part.II The Saims E'vcrUfling Reft, i^p 
 
 e 
 
 *' maniieft &: clear than point, that no man living (hall be able to deny ir, 
 
 ".withouc denying fome apparent priw ciple. fuch as ail men acknowledge 
 
 *■ to be true. J And [[Scripcure teacbech us that faving trutn, w[i ch God 
 
 *' hach difcovered to the: world by Revelation: but it prcfumech us taughc 
 
 " otherwife, that itfelfe isDivineand Siicrcd.J And QThefe things we 
 
 ** believe ,j Knowing bylleiibnthat Scripture is the Word of God.] 
 
 *' Again , faith he , [^ It is not required, nor can be exacted at our hands , 
 
 ** that wee fhould yield it any ether AfTvfnt, then fnch as doth anfwcr the 
 i- ^..-.A ~\ \ :. ru^... u.J\A .,-.4 -^_c 4 r ,., K_ ; ^„.i_ 
 
 5 . Is not r.iich a rational Ad of a ration:il Creature ? And To the tu 
 U idcrlhinding proceeds difcurfively in its produdion? And is noc 
 that the Hrongell Faith which hach the rtrongeft Reafons to prove the ^ ,/.■•, 
 Teftimony to be vaild upon which it rcfteth ^ and the cieareft appreken- cimflan!%Tcr 
 fio.-iand ufe ofthofeRrafons > And the truert Faich which .hacli the Apofido/tra- 
 trueft Reifons tru^y apnrcdended and ufcd ? And muft not th:'t on the t^-'"'* & Script* 
 contrary be a weak or hW't faitli whicli receives the Verity and VaiiJity ^fi-! ^yl"T^r 
 of the Ttt^imony frorn weak or falfe Grounds , though the Ttrthmony G!fJ,'^,^, y' 
 ©fit felfe.be the truelt in the world ? Our Divines ufeto Qy conccrniiigttyf^'j/j^^,/,,.„^ 
 love toChrlll , that it is not to be m-c-afured by the deg.'ee of Fervor, fuiuiau. Dr. 
 fo much as by thv' Grounds and Motives : fa that if a man fhould love ^"^"fhvc con- 
 
 I will not conclude, that to believe in JefusChriil upon the grounds tJ-w^^f^ Saving 
 that a Turk^tX eves t.i AfA-omtt^^ or to believe Scripture upon the fame f -^'f'^' Sdl. 2. 
 rcafofls that tiie r«''/(^ believes the Alccran ^ isno true F.^ith. (Suppof- ^^^^M-i^J?- 
 ing chat borh have the like verity of their Realons) But ac bci^, ic muft Scc'fincethe 
 be more weak and doubtful. ^ firfi edi ion of 
 
 6 Isthegonerahcy of Chriftiansable to g've any better then fame this, ua e^ccU 
 fuch common re.'^. Ton to prove the verity of Scripture? Nay, arc the "^VhT 1 
 moreexcrcifcd , Uidtrfianding fort of Chriliians able by found Argu« \,x,}Jvn}mnd\ 
 ments to makeit good if an Enemy or a Temptation put them to i:> caiVd The 
 Niy , areche mc'aiier fort ofminilie.'sin £/j:'/*iWab;eto do this? Let Reaibaablc- ■ 
 them that have nicd judqe. " ndsot ciiiiili.. 
 
 7. Cin the Snperitrudure be fi nn , where the Foundation i« Sand\ ? »^" fjjVfhofe 
 And can our Affedions and adions be found and flrong , when our be- xXwx. cry o«t of 
 lief of Scripture is un found or infirm? Sure this Faich will Iiaveinflu- our produdng ; 
 ence into all. Fo: my own part , I take it to be the greateft cuufe of of Rt.aioji in j 
 toldiiefs in Duty , weaknefs in Graces, boldncfs in Sinning , and un- rhii ciie ,as»f 
 willingncfs todie, &:c. that cur Faith is either unfound or infirm in nrariimc-, 
 
 rb.cir f ^iithis 
 unhke ro he ftrong whofe tieafon iifo weak, or v/ho renounce Reafon. E'fe an Infam or a mad iiiaoi 
 w«»U make the bcft ChcJiUau, it' ReaCon were ac fuch oddb wirbt aitii as cncy nraginc. _, 
 
 this. 
 
200 The Saints EverUftirt^ Reft, Chap. 2. 
 
 •Or/^e/iex-. « this point; °- Few Chriltians among us far ouglit I fiiide, have any 
 pojndciii tile better then the Popifh imp'icit f.\itli in chis point j nor any better ^ Ai> 
 wordbofthe guments then the Pipilhhr/e to prove Sv;ripcure the Word ot God. 
 f Lo-d"^'^ f hey have received it by rradition ; godly M.niiiers and Chriftians tej'l 
 inc'rciicour them To, it is impious to doubtof it, and therefore they believe it. And 
 ■fakii, rhiis : tilis worm lying a: the root caufeth the languiHiing and decay of the 
 liavng char whole: ycc is it ufually undifc^nTied, for tlie root lieth fecre: under 
 feich which IS gj-otind : But c lam apt to jidge , thatth^ugU the mcft complain of 
 roKnow-'^''^^*^'^^''^ unccrrainty of falvation , through want of afT.irance o^ their own 
 ledge, letus Interell, and of the wcaknefs of the applying Ad of Faith ; yet thje 
 havcthac greater caufe of all their forrows , and that which fhikes the v.-holc 
 
 which ibac- building, is the wcaknefs of their faith about the truth of Scripture, 
 cordmg to though perhaps the other be mor« perceived , and this taken notice of 
 C,'i^fn;n'c5' ^y '^^'^- T''"'^^*'^ "^^y h" great weaknel* and unfound-.iefs of belief, where 
 io^.URom. yet no doubtings are perceived to ftir. Therefore ^ though we could 
 v.'hichDr. perfwadc people to believe never fo confidently, that Scripture is the 
 Willec alfo ygj.y \v^)rd of God, and yet teach them no more reafon why jliey 
 proveth"h/^' ^lould believe this then any other boob to be that Word; as it will prove 
 Commcnrar. in them HO right way of believing : fo is it in us no right way of teach- 
 on JmJ. Se^L ing. 
 14. page (mi- 
 
 hi Ji^i. *> See this jr.orc fully in Dr. Frcflon on &ic Attributes ^ pa^c 6 u <!'2,o5, 6i. c Seethe 
 danger and ill cflre<^s of Believing i-'Ciipturc on unfound Groiinds, cycell.nrly naniicricd by diat 
 excellent man of God , lAr. Fcmblt'. vinc^ic. Gratis, page 2\2. 2ig. 220. 1/ I amub'.t to iud^^c any 
 thing of the Methods ofSarans tempcjtiDns , I dare lay , that t'lis weapon h rclervcd a:iijlly for the 
 laftcoinbate: and that many a maisfaich hath peiilicdon th.is rock, botliinliie, and cTptcially iu 
 the lad agonies and contiidTs wirh th>: powrcs of tea h and davknels. Pemble T&if-.'pr. '^ Ycc we ac- 
 knowledge it belongs to the Cliurch •, firft , To oc a Wicncfi and Kcei)er of t\\e Scriptures: fecond- 
 ly , To judge and difcern betwixt Scriptures which arc t ue and gem i.ie , and which arc lulfe and 
 fuppofiticous, or Apocryphal, thirdly To divulge and prcac!i the Scriptures: fourtlily. To expound 
 and interpret them. D. Whital::er De Sncra faiptura Q^^. contr. 1. c.tp. 2. pa^e 203, 204. 
 
 8. There is many a one who feels his faith fhake here , who never 
 « difcoversir^To doubt of our Evidences, is rski^n for no great difgrncejand 
 therefore men mure freely profefs fucli doubis; nay, and fome per- 
 haps who are not much troubled v.'ich them , btcaufe they would be 
 thought to be humble Cliriftians. But (o tjuellion t!ie truth of Scrip- 
 ture is a repro^chhiil Blafphemy , and therefore all that are guihy here 
 fpeak not their doub!:s, 
 _ . J ^ . 9 Is not the greatctt battery by all fort of Enemies, efpec i?.l!y made 
 
 knowo.a-y'^*^8^^"^ ^his Foundation .' The fi.lt place ihac the <= PapiU affauUs yoa 
 Papift, why in, ishcrc; How know you the Scripture to be the Word of God? 
 their Church 
 
 believes the Scripture to be the word of God •, If the Laity nuifl believe it upon the authority of 
 the Church , and this Church be the Pope and his Ckrgy, then it f'.llowcrh that rlie Tope and Cler- 
 gy beliv-'veiton their own Authority •, As Parent in Ti:etn,it. Seculuri xv. Et quia P,tpa folus vcl cum 
 prxlatfi ejl Ecclefia ^ ideo Papa <^pr&lati Scripturk credunt propter feipjos : Uicoi vtluHt credere Scriptu- 
 rii propter Fapam ^prxlatos. 
 
 The 
 
Part II. The Saints Ever lafiing Re fi, 201 
 
 1\\t Seekers ( who are the Jefulcs By- blows, though they yet know not 
 their own Father ) will actoit you with the like Queftion j How know 
 you that your Scripture and your Miniftry is of God ? The Familifis 
 and Libertines do fpit their venom here : And fome Chriftians by expe- 
 rience are able to teftific that Satans temptations are moft violent here ; 
 Yea, and our own carnal deluded lleafon is apceil: of all to ftumblc 
 here. 
 
 Th?y talk of a Toleration of all Religions, and fome defire that the 
 2 Jews may have free commerce amongtt us : It will then be time for us; ^ ^['^^^ '" ^*" 
 I think, to be well armed at this pomt. Lee the ordinary Pfoi^iTors of '""'^ "^"^'^ 
 our Time, t> who are of weak judgments, and nery Ipints, look to ir, ycdtant mala 
 how they will fl and in futh affaulcs; IcalV, as now, when they casnot e^ crimjnofa 
 anfwcr n ScparatiU, they yeeld to him ; and when they cannot anfwer "«»'•* cbrijii- 
 zn AntimmiAn. ihc"^' t\xvi\ AntimmiAns -^ fo then, when they can much '^nos^^ljeorum 
 lefs anfwer the fubtil Arguments of a Jew againft Chrift, and the Gofpcl, ^commentcs, fei 
 they fhould as eafily turn Jews, and deny Chriit, and the verity of the €tiam(fy-au- 
 Cofpel. daUen^Jkc 
 
 omni ChrijViA' 
 norum metu itnpYtmunt quxcunque volunt^ ut icflaturBvi\tor^v<i Syna^e^ Ju^aicji. c.^.p.ijO' ^ Nam 
 ft ad d'lvwdTindhmk (viz, in Scrjptyyi(J caput :^ origiitciti rev:rtamHr^ cejfat Error hhmanus ■■, Et 
 
 quicquidfub caligine (tf mibe Uvisbrarum olfcarum latcbat^ u\ luccm virkatHapeiitur. In compendio eji 
 
 jgirur apud religiofat ^ fimpikes wentes ^ a roiem dcpjiicrc^ at^uc invenirt' ^ cnten vaitatem. Cyprian. 
 Epijh 74. ad Pomp.;>rf^.2gi. 
 
 c The Liyertiries amonj^ us think it neceffary that wc lliould I>ave fuch 
 aTolcraciontodifcover theunfound, who hold their Faith upon Tradi- connivance*^ at 
 tionandCuftom. I am no more of their minds in this, then of his, who ttthefe Divifi^ 
 would have a fair Virgin to lie with him, and try his Chaftity, and make ons have al- 
 itsvidory more honourable : But if we muft needs have fwch a trial, it's ready ccca- 
 time to look to the grounds of our Belief, that wc may b« ready to give a co°nbaftion * 
 rcafon of our Hope. ^"^t do we 
 
 think w<»uld 
 a Toleration do ? A Tclcrarion of a!l forts ofSc^s, and Schinncs, and Hcrefics, and Ela- 
 fphemics, which is by fome ( and tliofe more than a good many ) under the abiifed notion of 
 Lijcrtyof Confcieiicc, focamcflly pleaded for. For my own part, fliojid this be once yeeldcd, 
 ( which I hope their eyes fhall rirfl fail who look for v) f flioiild look on ir as the Paffing-Bell ro the 
 Churches Peace and Glorj ,i/noi to the tnic Religion of God in this Kiii^^dom. Brinflcfs ArraignmcHC 
 o. ScparaiiDn, ;.,^ 75. ' 
 
 I o. However, thoufji I were miflakcn in all this, yet certain I am that k 
 the Itrengchningofour Faichin the verity of Scripture, would be an ex- 
 ceeding iielp to the Joy of the Saints, and would advance their confident 
 licf e? of Reft. For my felf, if my Faith in this point had no imperfedi- 
 on, if I did as verily believe the G!ory to come, as I do believe that the 
 Sunne will rife again when it is fee ; O, how-woulditraifemy defires 
 and my joyes? What halie Hviaild I make ? How fcrious ftiould I be? 
 How fliould I trample on thofe earthly vanities, and evca forget the 
 
 F f tilings 
 
202 
 
 * As Craferus 
 when he (aw 
 hi: legs bcgiu 
 tofwell with 
 i Dropne,faid, 
 Eugc Deo fit 
 lius i^ gloria^ 
 quod ]am mea 
 jnfiet liberatJo 
 ij htrula gra- 
 riffima. Melch. 
 Adam. in vita 
 Cwfcri. 
 
 Tk SAtnts Evcrlajlifig Rcjl, 
 
 Chap. 2. 
 
 things below ? Ho\v rcitiels fliould I be till I were aflurcd of 
 lliisRcft? and then how rclllefs, till I did poffcfs ic ? How (hould I 
 dellghr in the thought of dcith, and my heart leap at the tidings of its 
 approach? How ^ glad fhouldl be of the bodies decay ? To feci my 
 prifon moulder to dull ? Surely, this would be the fruit of a perfcdt be- 
 lief of the Truth of the promife of our Eternal Reft. Which though ic 
 cannot be here expcded, yet fhould we ufe the moft ftrengthning means, 
 andpref)0n cil! we had attained. Tmlj ( I'airh NU Vcrrhic, Virclic. 
 Grac. pag. 219) thU hoftiind unfettUd l\.itk ts tr.e of the fh. yj cLrtfy 
 and forcible Engines of SutAX , \>:herehy he a^nults c.y.d ovoth oxvj the 
 Hope and Comfort of wany a dying rnan : Who huvi?7^ mt jJrfy.gthtHdiint' 
 ftlf on this Peitjt, hj Hndoubted /ir^ftntentj and Sxceriments, t< there />iid 
 at ^here he lies open and unarmed, bjfuch cttnuinf Cavih, Shi' !{ and E- 
 lufions againfl the Authority of Scripture, thjt the poor man , ttut ^ble to 
 clear hiwfdfof them, jab into a ^Duubting of all Religiyyr, and fu.ks into 
 Dejpair. 
 
 S.2. 
 
 Im^'tOi AYgH- 
 
 mentationes ft ^^ 
 ratio refutare * 
 Tionpijfn^ tides 
 irridere dcbct^ 
 qw£rat\ochat\- 
 cms evertit^ ^ 
 in captjvitatem 
 redigit imnem 
 intdleihm in 
 Cbrifii obfequi- 
 um. Augttlt, 
 
 SECT. 11. 
 
 THus much I have purpofcly fpokcn, as to ftirrc up Chriftians to look 
 to their Faith, lo efpccially to provoke fome choice fervimt of 
 Chrift, among the mulcicudes of Books thst are written, to beftow 
 their labours on this mod needful! Scbjed: ; and all Mimlicrs to preach 
 it more frequently and clearly to their people. Some thrnk it is F.iiths 
 honour to be as credulous as may be ; and the weaker are the rrvtional 
 grounds, thclironger is the Faith; and therefore we muft believe and 
 notdifpucc. Indeed when it's once known to be a Divine Teftimony, 
 then the moft credulous foul is the beft. But when the D .)ubt is. Whe- 
 ther it be theTeftimony of God or no, am'an miy eafily be over-cre- 
 dulous ; Elfe why are we bid, Believe not every (pirit, hut try them V:he- 
 ther they bt of Qodyor nu. And how fhould the falfe Chrifts, and falfe 
 Prophets be known, who wuld deceive, were it po/iible, the vo-j Ml ^? 
 To be given up of God to believe a lie, is one of the foreft of Gods Judg- 
 ments. 
 
 ■ Some think, the only way to deal with fach temptations to fa'af; hemy, 
 is to cait them away, and not to difpuce them. And I think the Diredi- 
 on is very good, foitbe ufed with fome diftincftion and caut.ow. The 
 Rule holds good againft real Blafphemy, known to he fuch; but if tlie 
 pcrfon know it not, how fhall he make ufe of this Rule rg.^inft it ? Fur- 
 ther, it isfuppofed, that he who knows it to be Blafphemy, hath Ar- 
 guments whereby to prove it fuch ; elfe how doth he know it ? There- 
 fore here lies the finnc; when a man is by fufficient evidence convin- 
 ced, (01 ac leaft hath eviderce fufficient for Conviftion) that it is a 
 
 Divine 
 
Part II. The Saints BvcrUfiing Reft, 203 
 
 Divine Ttftimony, and yet is ftill cherifliing Doubts, or hearkning to 
 Temptations which may feed thofe Doubts ; when a man ( like Balaam) 
 will take no an fwer. But he who will therefore caft away all Doubts, « 
 before he hath many Arguments fufficicnc againft them, or could ever 
 p''ove thethiTigin *Que(lfon, he dorh in-ieed calt afide the temptation, 
 but not overcGinc it, and may cxpedl ic fhould fliorcly rciurn again ; It ^ 
 is a methodical cure which prevents a rclapfe. Such a negledcr of tem- 
 ptations may bs in the rig'at, and may as well be in the wrong ; but how- 
 ever, it is not right to him, bec^ufe not rightly believed. Faith always « 
 implies a Tellimony, and the Knowledge ufualjy of the M:itter and Au- 
 thor of thstTeftimony j Divine F:\ith hath eVer a Divine '*TeftuTiony,tt^j.j.J|J'^^^ lJ°!"^ 
 and fupp.">feth the knowledge of the Matter (wiienthe Faith is parcicu- foVirrca5ro 
 lar) but always of the Author of that Teliimony ; An implicit Faith "c^nfouHd ic 
 in God, that is, a believing that all is true which le teftifiech, though ^i^^h opinion. 
 we fee no reafon for it from the evidence of the matter, this is ncreffary '^ ^^fy^ ad 
 to every true Believer : Eu: to believe implicitly, that the TeiVimony is inadoracuhim 
 Divine, or that Scripture is the word of God, this is not to believe ivifHadji- 
 God, but to refolveour Faith into fomc humane Tellimony; even to «'tv«, tm valet 
 lay our foundation upon the fand, where all will fall at the next af* confciuem'u. 
 fault. ' 
 
 It'sftrangetoconfidcr, how we all abhorre that piece of Popery," 
 as moft injurious to God of all the rc(t, which refolvcs our Faith into the 
 Authority of the Church. And yet that we do ; for the generality of 
 profenors content our felves with the fame kind of Fairh. Only with 
 this difference : The Papifts believe Scripture to be the Word of God, 
 becaufe their Church faith fo: ^ and we, becaufe our CKurch, or our '' Seqmr tenon 
 Leaders fay fo. Yea, and many Minifters never yet gave their people i^'' ^^(^i^-, f^di 
 better grounds , but tell them ( which is true ) that it is damna- '{"^^ '*''T'^ 
 hie to deny it, but help them not to the necelfary Antecedents of cardanum m 
 Faith. Exc-at. 
 
 If any think that thefe words tend to the fliaking of mens Faith, I 
 anfwcr ; Firlt, Only of that which will fall of it (elf; Secondly, A'ld 
 that it may in time be built again more llrongly : Thirdly, Or at leaft 
 that the found may be furer fetled. c jt is to be iindcrftood that many a«c He t\nt 
 thoufand do profef^ Chrillianiry, and zealoufly hate the enemies thereof doubts of this, 
 upon the lame grounds, r''»rle fame ends, nnd from the fame inward '-'^ ''"'^ ^^^, 
 corrupt principles, Asiht'fews did hate and kill Chrift : It is the Reli- ^ /•^'.." o- 
 gionot the Countrey, where every m.in is reproached that believes 0.146,14-. 
 otherwife; tiiey were born and brought up in this Belief, and it hath in- And iM«F/7;(:f 
 creafcd m them upon the like occafions : Had they been born aid bred Seimonsofr/.c 
 in the Religion o{ Af^lmijet, they would have been as zealous for him : f"'^"yf, . 
 The difference betwixt him and a A'f.iKometan is more,that he lives where ^^"^ ■'' ^' 
 better Laws and Religion dwell, dien that he hath more knowledge or i 
 foundnefs of apprchenfion. 
 Yet would I not drive mto cauflefs Doubdngs the foul of a^^y true-* 
 
 F f 2 bilievcr. 
 
204 ^^f Saints Everlajling Reji. Chap,2, 
 
 believer, or make them believe their Faith is unfound, becaafc it is not 
 fo ftrong as fomc others; Therefore I add , feme may perhaps have 
 ** gronnd for their belief, though they are not able to exprcfs it by argu- 
 mentation ; and may have Arguments in their hearts to perfwade them- 
 fclvcs, though they have none in their mouths to perfwade another : 
 yea and chofe Arguments in thcmlelves may be folid and convincing. 
 « Some may be ftrengthncd by fome one found Argument, and yet be ig- 
 norant of all the reft, without overthrowing the truth of their Faith. 
 n Some alfo may have weaker rpprehenfions o\ the D:vine Authority of 
 ^ Scripture then others j and as weaker ground*; for their Faith, fo a Icfs 
 d AiuchIhs 6. degree of afient ; ano yet that afTent maybe fircere and fiving, fo ic 
 fiiei Judittcd j have thefe two (jualification? : Firft, If tl;e A'guments which we li.U'e 
 
 jicfeka.ct. ^^^ believinc the Scripture, be in themfelves more fufficient to convince 
 Credo perfe- . . o, *' ., ■ c c- ■ i 
 
 U'a fide quod of Its tru'Ji, then any Arguments ot the enemies of Scripture can be to 
 
 ()mv ?M3^- perfwade a man of the contrary : And do accordingly difcover tous a 
 
 cnniui Pro- high degree at leaft of probability. Secondly, And if being thus far 
 
 ihttAd^cvi' a convinced, it prevmls with us-tochufe this as the only way of life, and 
 
 ^■h^nt ^'^v'ri- to adventure our fouis upon this way , denying all other, and adhe- 
 
 t!^ft!Ker.tfit. ring ( though to the lofs of eftate and lite ) to the Truth of Chnlt 
 
 OilM)iti autem thus weakly apprehended. This (I think) God will accept as true 
 
 fKCr,;doper- ggji^f^ 
 fe^a fide qu9d 
 
 inde ut eo hodierno tetrpre in man'ibM nojlr'n ejl , it.t per Deum ipfummet Mofi tradita fit. Vide 
 B\i-s.tX)T(. S^nagoi£ Judaic^ cap. i. pag. 4,5. 
 
 But though fuch a faith may fer veto falvaiion : yet when the Chri- 
 ** ftian fhould ufc it for his confolation, he will find it mjuch fail him : even 
 as legs or arms of the weak or lame, which when a man fliould ufe them, 
 do fail him according to the degrees of their weaknefs or hnr.encfs : (o 
 much d<^ubting as there remains of the Truth of the Word, or fo much 
 weaknefs as there is in our believing; or fo much darknefs or uncer- 
 tainty as there is in the evidence which perfwadcs us to believe ; fo much 
 will be wanting to our Love, Defircs, Labours, Adventures,and efpccial- 
 j ly to our Joys. 
 
 Therefore I think it neceffary 10 fpeak a little (and bu: a little) to 
 f •rtific the Believer againft Temptations , and to confirm hts Fauh 
 in the. certain Truth of that Scripture which contains the proraifej of his 
 Reft. 
 
 CHAP. 
 
P^rt IL The Saints EverlaftingRefi, ^05 
 
 G H A p. II L 
 
 SECT I. 
 
 S^fFTtJ/i* N*^ '^^''^'^ '5 neceffary that we fitft diftinguifh betwixt -* 
 i'fe'/Av'Jg^j I. TIte Subjec^l matter of Scripture, or the Dodrine " 
 tK^l/Z^-l'SM which it contains; 2. And the Word$ or Writings con- 
 
 itings 
 taining or expreAingthisDoftrine. The one is as the 
 blond, the other as the veins in which it runs Second- n 
 \)\ VVe muft diftinguilh bctwixc i. The Subftantial 
 and Fundaments! part of Scripture-dodrinc, without which there is no 
 Salvation; And, 2 The Circumllantial, and thclefs nccefTary part, as 
 Genealogies, SucceHions, Chronology , &c. 
 
 Thirdly, Of the Sublhntia) Fundamental parts , i. Some may « 
 beknow)', and proved even without Scripture, as being written in Na- 
 ture it felf; 2. Some can be knownonly by thcafTer.tof Fai,chto Di- 
 vine Revelation. 
 
 Fourthly, Of this laft fort, i. Somethings Are a^ove Reafon (as it et 
 is without Divine Revelation ) both in refped of their probability, exi- 
 ftcnce and futurity : 2. Others may be known by meerReafon, without 
 Divine Teftimony , in regard of their Poilibility and Probability ; but not 
 in regard of their exillence or futurity. 
 
 Fifthly, Again matter of Dodrinemuft be diftinguifticd from matter » 
 ©f fad. 
 
 Sixthly, Matter of fad is either, i. Such as God produceth in an «« 
 ordinary way : or, 2. Extraordinary and miraculous. 
 
 Seventhly, Hiftory and Prophecy muit be diftinguifhed. »• 
 
 Eighthly, Wemuft diftinguifli alfo the Books and Writings them;- « 
 fclves : I. Between the main fcope, and thofe parts which exprefs the 
 chief Contents ; And, 2. Particular words and phrafes, not cxprcfling 
 any fubftantials. 
 
 Ninthly, Alfo it's one Queftion, i. Whether there be a certain tt 
 number of Book?, which arc Canonical, or of Divine Anthority ? And 
 2. Another Queftion, What number there is of thcfe, and which parti- 
 cular Books they are ? 
 
 Tenthly, Thedired exprefs fenfc muft be diftinguifticd from that « 
 which is only implied or confequcntial. 
 
 Eleventhly, We muft diftinguifla Revelation unwritten, from that cc 
 which is written. 
 
 Ff3 JwelfiMy,, 
 
206, 
 
 The Saints Ezcrhfrir^ Rcjl, 
 
 Chap. 3 _ 
 
 Twelfthly and laftly, Wemuft diftinguifh that Scripture which was 
 fpokcor written by God imraeJiatcly, from that wliith v.-as fpoke or 
 written by God immcdiatly , from that which was fpoke or writ 
 immcdirircly by man, and but njcdiatiy by God. And of this 
 
 * lalt fort , 1. Some oi" the Infrrumeius or Pen-men nre known: 
 2. Some not known. Of thofc known, i. Some t!^,a: fpcKc muth in 
 Scripture weie bad men: 2. Others were g<^dly. And of tkerefcn.c 
 were, i. More cnv.nent r.nd extraordir.ary,ai Prophets and Apollics. 
 
 I 2. Others were perfois more infcriour and ordinary. 
 
 Again, As we muft diftinguilh of Scripture, and Divine Tcftimony, 
 ■■ fomurtwc alfodiltinguifiitlic Apprehenlionof Fai'Ji by which we do 
 
 * receive it. 
 
 I. There is a Divine Faith, when wc take the Tcllimony to be Gods 
 own, and fo Believe the thing teltificd as upon Gods Word. Secondly, 
 There is a Huniane Faith, whenwebehcvcitmeerly upon the credit of 
 man. 
 ^ 2. Faith is either firft implicit, when we- believe the thing is r'-ue, 
 though we underftand not what it isj^ or fecondly, explicit, when we 
 believe, and underftand what we belie Ve. Both tlicfc are again Di-, me or 
 Humane. 
 
 5. Icisone thing to believe it as Probable, another thing robeliev:i: 
 ascertain. 
 
 4. It's one thing to believe it to be true conditionally, another 10 <be^ 
 
 * licveitabfolutely. 
 
 ^ 5. We muli diftinguifli betwixt the bare aflent of the underftjiniJing 
 
 * to the truth of an Axiom, when it is only filenccd by force of Argu- 
 ment ( which will be ftronger or weaker, as the Argument feemeth more 
 or lefsdcmonfrrative) And fecondly, that deep apprcherifion and firm 
 afTcnt which proceedcth from a well ftabliHied, confirmed Faith, backed 
 by experience. 
 
 6. It's one tiling to affent to the truth of the Axiom , another 
 
 * to tafte and chufc the good contained in it, which is the work of the 
 T Will. 
 
 §.2; 
 
 The word 
 Foundation 
 being a Meta- 
 phor is to he 
 banifhed di- 
 piire,ri II ftrft 
 explained. 
 
 SECT. II. 
 
 THellfel (hall make of thefeDiftinftions, is to open the way to thefe 
 following PQfitions,which will refolve the great Queftions on foot. 
 How far the belief of the Written Word is of neccflity to falvation ? And 
 whether it be the foundation of our Faith ? And whether this foundati- 
 on have been always the fame ? . 
 
Part.II. The Saints E'verlafiin^ Reft, 2C7 
 
 Po/!i. TheOhjed of Belief fej/)[rf ff;//o/G(j^ycvcrf/;^; ot^'^ Divine^ we mufl 
 Ttfiimonj J Where two things are abfolutely Neceffary ; Firft,Thc Mat* therefore 
 ter ; Secondiy, The Revelauon. ^"^^ ''!? ^^ 
 
 a Divine Tefii- 
 mony before 
 
 iri.iy runns in ivfjiihum. But you will fay, The firfi Tefnmony wliich witncHerh of Truth, doth 
 alfowitnJ"; irfeif toh.of GdcI. Anf.v. ff you intau tiiaticfo wlnieiVjth as a TelLimony to be 
 mccrly bdicvcd, then r!]c QMcdion, Kow you kuow ic to be a Divine Teftimony, will ftill rccurre 
 in'wpnitum ? But if you sncan that it witnelitth it iclf to be Divine Ob:e(hivcly to our Reafon, as 
 having rhc evidence of a Divine Sriric and A tunority, then you fay right : But then (as tliis fuppo- 
 fe.ii the ufc of all other helps to our Knowledg-, as Tradii ion by humane infallible Tefiimony, ^c. 
 io) tliac this granrctli iliar if is more properly hnawnthan Believed, to be a Divine Tellimony. Yec 
 tliis is not refolving our Fairh into P cafon or humane Tcfiiinony, bur a difcerning by Reafon and the 
 help of humane Tcftimony the marks of a Divine Aurlior in the writing, and the Miraclts, (i^e. and 
 rJKncc alfo by Reafon concluctiwg the Divn^icneis of that: Teftimwiy into which my Faith is refolved : 
 As I dereftdKirufv: of Tradition, wliich wo.'ld makeit a partot" Gods Law, tofupply the defert« 
 of 5crip:ure : So I dctcll that Intidelity which re cdcth all Scripture, fave that which luiieth dicir 
 Rcabn, and wlicre they can fee the evidence o\ the tiling it fclf. If lonce know that God fptaks 
 i', I will be'icvc any thing that he faich, thougli it fcem never fo unreafonable : But yet I will fee Rea- 
 fon for the Di' iniu: fs of zYyQ Tcliiniony, and kr.ovv that it is indeed God that fptaks it, clfc I muft 
 believe every rcliiinony whicli affirm? it felf to be Divip.e. And for thofe that lay. They only Be- » 
 //VfcScriprme to be Gods Word, bicaufc ic fo refUneth of it fclf, and nor Knnv it ■, and fo nuke it 
 a proper A.^ of Fairh, and not of Knowledge : I ask tiicin, i . Why then do you not believe (but 
 hold himaccurfed} an Angel from Heaven, if he preach another Golpel befides this, and fay. It 
 is from God? And fo every one tliarfaitli, lamChrift ? 2. Whydoyouufe to produce Reafons 
 from the Obictfiivc Charadter^ of Divinity in the Scriptures, when you prove it to Teflifie of it feif ? 
 Do you not know, rliar to aifcern thofe Cluradersas the prcmiies, and thence to conclude the 
 Divini:y, is an a;i of Knowledge, and nor of Faith ? Elfe vow fliould only fay, when you are aikt. 
 How you Know Scripture tobe tiiC Wordof God ? That you Believe it, btcaufe ic iaich fo ; and 
 nor give any Reafon from t!ie thing why you Beheve it. 7,. And then how will you prove it againll 
 iCclfH^y or Did an ^ OTfoij-byyyr' or c.mwKcTurl^s snd TndJans ^ 4. And why were the Bacans 
 corvmended for tryirg Apoflolical Dortrine, whether ic were true or not ? 5. And why are we 
 bi d CO try the Sfints n bet her they be of God / What if one of thefe Spii its fay as che old k'ropher, or 
 Zi Rah/f}dkcb to H^-ehrah^ Tf^itb: coma fim God ^ and God bid bimlpeak^P W.U you Believe, or try 
 bv Reafon ? 6. Dotli no: your Doiftiine make your Belief to be wholly Humane, as laving no Di- 
 vine Tefiimony for the Divinity of the firll TcUiinony ? And fo what are all your Giuce? like to» 
 prove which are buiir hereon ? And what a fad influence nnifl t'lis )\eeds have into all >our Duties 
 and Comforts? If you rile to che inward Tefiimony of theSpiiir ("as diilinsit from the fane'tifymg « 
 Jllumina ion of tiie Spi; it^ then rh.e Qi^ellion is rroit diificulr ot all. How you know the Tefiimony 
 of that Spirit ro be Divine ? i:nlcfs you will rake in the fearfuU Delullon of the Embufiajhi and (ay. 
 That the Spirit manijtflcth the T)ivin:ty of bk otrn Tiflimoriy / And then I ask •, Doth it n anifcfl « 
 ir to Reafon ? or only to inward Senfe? If to Reafon, then you come ro that you the from •, aud 
 then you can produce char Reafon, and prove ic : If only co inward Senfe •, then how know you hue 
 acountcrfci: Angel of Light may produce more fliangceflfc^s in your Soul, then thefe which you 
 rai^e tobcfucha manifeilation ? Elpccially feting, i. Wc know fo lirile of Spirits, and what they 
 can do : 2. And we have fliil known thofe that pretended to the (Irangefticnfe of fpirirual Reve- 
 la'ions, to have proved the mort wicked and deluded perfons in che end. 7. Doch noc your Do- « 
 ^rine reach men., in laying allde Reafon to lay afide Humanity, and to l>ecome bruits ? If Faith and 
 Reafon be fo contrary, asfome men talk i yea, or Reafon fo ufelefs, ihen you may Believe bcft in 
 your fleep : r.nd Idcors, Infants and ivad men are die t'uteflto make Chriftians of. 8. And what an- 
 injurious Dodvinc IS this to Chrifl? and difgucefull ro the Chriflian Faitji ? 5. And how would 
 it harden Infidels, ;.iul nuke them dciide us father than believe? 
 
 (t 
 
2g8 The S Aims EnjcrUpn;^ Rcfi. Chap. 3. 
 
 Thus much I am forced here to addc, both bscaufc I fee m*oy Teachers have need to. be taug'ic 
 
 tliefe Principles ( the more is the picy } And, 2. Bccaulc fomj Rcvcreni Eirerlircn by their excc- 
 
 ^ prions have called me to it ; In a word : Rcafon Rei.^incd i-. the Eye of x\\c Soul , the Gtiidc of r!ic 
 
 Lii'e : The Illumination of the Spiric is tiicRe^ifyingir ^ Nofmallwart of our Sanrtincarion hcrh in 
 
 the ReAi'ying oi^ o^'-r Rcafon. The «fc of tht Word, z\\\ al! Ordinances a'.d Proviicuccs ia titil to 
 
 Refine Rcafon, and thereby the Wiil, and thereby tiie Li.e. Fair?! ir fcii ii a-j Aft of Rcafon \ or. 
 
 dfc ir is a bruiriiTi AA, and not Humane. Tiic rtrongcr any maiii Rcafon is riie llroHftlier la lie per- 
 
 *fwaded God that is true, an i that he cannot le i aid riereforc w lac'.oever licfairh muu necvli be 
 
 true, though Rcafon cannur difcern tile thing i.i Its own Evidence. Hcthathatn thcPightcft Rta- 
 
 «ron, hath the moft Grace. Sincerity fand confcijiiently our SalvacionJ ln-Cii in tlic Ibcngth and 
 
 prevaltHcy of Refined Rcafon over rhcFlefh, and ail its In crelt and Dciires. Cut wichouc 5cri- 
 
 ttptuYe or Divine Revelation, and the Spii its powerful! illumiiuriju Reafon can never be Rcciificd 
 
 in Spirirua's. By this much, judge of the igno.ance and vanity o{ thofe men, who when rliey read 
 
 * any that write of the Reafonablcnefs of ChrLlian Religion , do prcfently accufc it or lufpett k. 
 
 of Socinianifm. 
 
 b AJbetue(fe ^' ^^^ ^^'^ Revealed Will is neccflary ^ to the complearing of our 
 ify- tidetperfc' * F^ith ; <^ and it i$ our Duty to believe it. But it% only the fuhlhnce and 
 ihoncm. tenour of the Covenants, and the thing"; neceffarily fuppofed to the 
 
 <• Necejfitati knowing and keeping of the Covenant of Grace, which arc of abfulutc 
 pr£cepti. neceflity to the being of Faith, and toSalvacion. Aaianmayhe favt:^, 
 
 though he fhould not believe many things, which yet he is bound by God 
 to believe. 3. Yet this mull be oncly through ignorance 01 tl^.e Mu- 
 ter or Divinenefs of theTertimony : For a flat unbelief of the Imallcd 
 truth, when wcknowthe Tellimony tobeof God, will not ibnd with 
 the being of true Faith, nor with Sal-acion. For Reafon lay es down thi« 
 ground [[That God can fpeak nothing butTrurhJ and Faith proceeds 
 upon that fuppofi:ion. 4. ThisDodrine fo abfolutely 'nccefTuy barh 
 * not been ever from the beginning ihc lame, but hatli differed according 
 to the different Covenants and Adminillrations. That Dodrine wliich 
 isnowfo neceffary, was not fo before the Fall : And that which is (o 
 neccflary fi nee the coming of Chnft, was not fo before his coming. 
 Then they might be laved in believing in thcMefiiahto cornc of tha 
 feed of David •• But now it's of nccelTity to believe, that this Jcfus the 
 Sonne of Mary is He, and that we look not for another. I prove it 
 tcthus: That which is not revealed, can be no objcd for Faith; much 
 lefs fo neccflary .- But Chrift was not Revealed before the Fall ; nor this 
 Jcfus Revealed to be He before his coming : Therefore thcfe were not of 
 neceflity to be believed, or ( as fomc metaphorically fpeak) they were 
 then no Fundamental Dortrines. Perhaps alio fome things will be found 
 of abfolute neceflity to us, which are not fo to hdians and Turks. 
 5 . God hath made this Aibftance of Scripture- Do(5l:rine to be thus nccef- 
 •» Primario Q^r^ faj-y d primarily and for it felf 6. That it be revealed, is alfo of abfo- 
 ^'T^^d'mh lute ncceflTity ; But « fecondarily, andfortheDodrines rake,ajamcans 
 trmn/lLd. without which Believing is neither pofllble, nor a Duty. And though 
 « wbere there is no Revelation, Faith is not necefiary as a Duty ; yet ic 
 
 • snay 
 
Part II. The Saints EverUfiing Refi. 2 op 
 
 may be ncceflary ( I think) as a means, that is, our natural mifery may 
 be fuch as can no other way be eured (but this concerns not us that have 
 heard of Chrift ) 7. Nature, Creatures, and Providence, arenofuf- 
 ficicnt Revelation of this tenor of the Covenants. 8. It is neceflary « 
 not only that this Dodrine be Revealed, but alfo that it be Revealed 
 with Grounds and Arguments rationally fufficient to evince the verity of 
 ihcDoftrine, or thcDivincnefs oftheTeftimony, that from it we may 
 conclude the former. 9. The Revelation of Truth is to be confidered u 
 in refped of the firft immediate delivery from God : Or fccondIy,.in 
 refpcd: of the way of its coming down to us. It is delivered by God 
 immediatly either by writing, ( as the two Tables ) or by informing 
 Angels (gs-'ho may be his MelTengcrs) or by infpiring fome choice parti- 
 cular men ; fo that few in the world have received it from God at the 
 firlt hand. 10 The only ways of Revelations that (for ought I " 
 know) are now left, are Scripture and Tradition : For though God 
 hath not tied himfelf from Revelations by the Spirit, yet he hath ceafed 
 them, and perfcdcd his Scripture- Revelations : So that the Spirit only 
 reveals what is Revealed already in the Word ; by illuminating us toun- 
 tlcrllandit. 11. The more immediate the Revelation, c^terii faribits^ 
 the more fure : and the more fucceflion of hands it pafTeth throuph, the 
 more uncertain, efpccially in matter of Dodrine. 12. When v,c r?« « 
 ceivefrom men by Tradition the Dodrine of God as in the WorJs of 
 God, there is lefs danger of corruption, then when they deliver us that 
 Dodrine in their own words, becaufe here taking liberty to vary the 
 exprcllions, it will rcprcfent the Truth more uncertainly, and in more 
 various ftia pes, 13. Therefore hath God been pleafed v;hen he ceafed a 
 immediate Revelation, to leave his Will written in a form of words, 
 which riiould be his (landing Law, and Rule to try all other mens cx- 
 preilions by. 14. In all the fore- mentioned refpeds therefore the 
 written Word doth excel! the unwritten Tradition of the fame Dodrine. 
 1 5. Yet unwritten Tradition or any fure way of Revealing this Dodrine, « 
 may fufficeto five him who thereby is brought to believe. As if there 
 beanyamongthe /?^.?/7/«fJof £f/;<tf/»M, the Copties in F.£jpt, or elf- 
 where thath^vethcUibftanceof the Covenants delivered them by un- 
 written Tradition, or by other Writings, if hereby they come to be- 
 lieve, they fliall be faved. For fo the Promife of the Gofpel runs, gi- 
 ving falvation to ail that believe, by what means foever they were brought 
 to it. Tlie like may be laid of true Believers in thofe pai-ts of the Church 
 of R>rne^ where the Scripture is wholly hid from the vulgar (if there 
 be any fuch parts.) j 6. Yet where the written Word is wanting. Sal- 
 vation muft needs be more difficult and more rare, and Faith more feeble, 
 and mens converfationsworfe ordered^ becaufe ihey want that clearer 
 Revelation, thatfurer Rule of Faith and Life , which might make tho 
 way of Salvation more ealle 17. When Tradition arifeth no higher, « 
 orcometh originally, but from this written Word, and not from the 
 verbal Tciliraanies of thcApoftlcs before the Word was written, there 
 
 G g that 
 
2IO The Saints EverUfiing Reft* Chap. 3^ 
 
 that Tradition is but the Preachin<» of the Word, and not a diftinft way 
 of Revealing. 18. Such is molt of die Tradition (for ought I can 
 learn) that is now afoot in the world, for matter of Dodrinc, butnoc 
 for matter of Fad. 1 9. Therefore the Scriptures are not only neccfl'a- 
 ry to the well-being of the Church, and to the ttrength of Faith, but 
 [^ordinarily] to the very Being of Faith and Churches. 20. Not that 
 
 « the prefent PofTeftion of Scripture is of abfoluteNecellity totheprefent 
 Being of a Church: Nor thatitisfoAbfolutelyNeceflary to every mans 
 Salvation, that he read or knew this Scripture himfejf : Dun that it either 
 be at prefent, or have been formerly in the Church: That feme know- 
 ing it, may teach it toothers, is of AbfolutcNecertlty tomort Perfons 
 andChurches, andneceflary to theWell-beingofall. 21. Though re* 
 
 *gative unbelief of the Authority of Scripture mny Hand with Salvati- 
 on, yet PofitiveandUniverfal (I think) cannot. Or, though Tradi- 
 tion, may fave where Scripture is not known, yet he that reads or hears 
 the Scripture, and will not believe it to he tlic Teftimony of God, (I 
 think ) cannot be faved, bccaufe this is now the cleared and furell Reve- 
 lation : And he that will not believe it, will much lefs believe a Revela- 
 tion more uncertain and obfcure. 22. Though all Scripture be of Di* 
 
 » vine Authority : yet he that bclievcth but fome one Book, which con- 
 laineth the fubftance of the Dodrine of Salvation, may be faved : mrch 
 more they that have doubted but of fome particular Books. 2 3 . They 
 
 K that take the Scripture to be but the Writings of godly honeft men, and 
 fo to be only a means of making known Chrifl, having a gradual prece- 
 dency to the Writings of other godly men ; and do believe in C^hnil up- 
 on thofe (Irong grounds which are drawn from his Dodrine, Miracles, 
 ^c. rather than upon the Teftimony of the Writing, as being purely 
 
 tt Infallible and Divine,may yet have a Divine and Saving Faith. 24. Much 
 more thofe that believe the whole Writing to be of Divine Infpiration 
 where it handleih tlieSubftance, but doubt whether God infallibly gui- 
 ded them in every Circumftance. 25. And yet more,rho(c that believe 
 that the Spirit did guide the Writers to Tjuth, both in Subftance and 
 Circumftance, but doubt whether he guided them in Orthography ; or 
 whether their Pens were as perfedly guided as their minds ? 26. And yet 
 more may thofe have faving Faith, who only doubt whether Providence 
 infallibly guided any Tranlcribers, or Printers, as to retain any Copy 
 that perfedly agreeth with the Autograph. Yea, whether the perfed- 
 eft Copy now extant, may not have fome inconfiJerabie literal or ver* 
 balErrours, though the Tranferibers or Printers ovcrfighr, is of no 
 great moment, as long as it is certain that the Scriptures are not de Indw 
 ftria corrupted, nor any Material Dodrine,Hiftory or Prophecy there- 
 
 ^ by obfcured or depraved. God liath not engaged himfelf to dircd every 
 Printer to the worlds end to do his work without any Errour. Yet it is 
 unlikely that this (hould deprave all Copies, or leave us uncertain whol- 
 ly ©f the right reading ( efpecially fince Copies were multiplied ) be- 
 
 caufe 
 
Part II. The Saints Everlapng Reft. - 211 
 
 caufe it is unlikely that all Tranfcnbers or Printers will comraic 
 the very fame Errour ; We know the true Copies of our Sta- 
 tute-Books, though the Printers be not guided by an unerring Spi- 
 rit. See VJher's Epift. to Lud. C aft II. ij. Yet do all or moft of 
 thefc ( in my judgment ) caft away a fingular prop to their Faith, and 
 lay it open to dangerous aflaulcs, and doubt of that which i$ a certain 
 Truth. 28. As the Tranflations are no further Scripture, than they a 
 agree with the Copies in theOriginal Tonguesifo neither are thofcCopies 
 furciicr than they agree with rheAurogr3ph'S,or Oi"iginal Copies,or with 
 fome Copies perufed and approved by the Apollles. 29. Yet is there not tt 
 the likcncccflity of having the Autographs to try cheTranfcripts by, as 
 berets of having the Original Tranfcripcs to try the Tranflations by, 
 Forthercisanimpoffibility that any Tranflation (hould perfedlyex- 
 prcfs the fenfe ©f the Original : But there is a polTibility , probability, 
 and facility of true Tranfcribing , and grounds to prove it true de fttlo^ 
 as we (hall touch anon. 30. That pare which was written by the Fin- tt 
 gcrofGod; as a!fo the fubftance of Dodrinc through the whole Scrip- 
 tures , are lb purely Divine , that they have not in them any thing hu- 
 mane. 31. The nex next to thefe are the words that were fpoken by 
 the mouth of Chrift , and then thofe that were fpoken by Angels. 
 32. The Circumftantials are many of them fo Divine , as yet they have « 
 in them fomething Humane, as the bringing of Pat4ls Cloak and Pa. th- 
 ments, and (asitfeems) his counfel about Marriage , &:c. 33. N'.'.c'i « 
 more is there fomething Humane in the Method and Plirafc, whx;. -j 
 not foimraediatly Divine as the Doftrine. 34. Yet is there nothmg 
 finfully Humane , and therefore nothing falfe in all. 35. But an in- « 
 .nocent impcrfedion there is in the Method and Phrafe , which if wc de- 
 ny , we muft renounce molt of our Logick and Rhethorick. 36. Yet » 
 was this impcrfeA way , ( at that time all things confidered) the fitteft 
 way to divulge the Gofpei: That is the beft Language which is beft fuit- 
 cd CO the hearers , and not that which is beft (imply in it fclf , and fup- 
 pofeth that underftar.ding in the hearers whi^h they have not. There* 
 f( re it was VVifdom and Mercy to fii the Scripture to the capacity of all; 
 Yet will it not therefore follow that all Preachers at all tmies fr.ouldas 
 much negled Definition, Diftindion, Syllogifm , &c. as Scripture 
 doth. 37. Som: Dodrinalpaffages in Scripture are oncly Hiitoricallytt 
 related , and therefore the relating them is no a(rcrring them for truth; 
 and therefore thoie fentcnces may be falfe, and yet not the Scripture 
 falfc; yea, fome falfeftioods are written by way of rcprdving them, 
 as G(hc:ztes Lye, Situls Excufe , &c. 38. Every Dodrinc that is ct 
 thus related onely Hiftorically, is therefore of doubtful credit , becaufc 
 itisnotaDivineaffertion (except Chrift himfelfwerc the Speaker; ) 
 and therefore it is to be tried by the rell of the Scripture #, 
 39. Where ordinary men were the Speakers , the credit of fuch Do- a 
 drines is the mors doubtful, and yet much more when the Speakers 
 
 G g 2 were 
 
212 The Saints Everlajlti:? Rejf. Chap.^, 
 
 were wicked ; of the former forr are the fpecches of fobs friends , and 
 divers other* ; of the latter fort are the fpeechesofthc Pharifce.«, &c. 
 and perhaps GamalitU counfel , ABs 5. 34- 40. Yet where God 
 doth teftifie his Infpiration , or Approbation , the Doftrine is of Di- 
 vine Authority, though the Speaker be wicked; As in Balaams Pro- 
 Afa^ioad !«<, phefic. 41. The like may be faid of matter of Fad; for it is not ci- 
 ad lic'itum vel « ther neccfTary or lawfull ro fpeak fuch words , or do fuch ad ons meer- 
 debitum non ly becaufe men in Sciipiure did fo Ipcakordo; no, not t!iou«;h they 
 "'tlet Afgkm. ^^^.g ^^^^ ^^^ Saints ; tor their own fpceches or anions, are to be judg- 
 ed by the Law , and thcrctoreareno part of the Law themfelvcs. And 
 ai they arc evil where they crofs the Law (as /'o/r/?^; fwearing , the 
 Antients Polyc;amy , C"C. ) fo are they doubtful where their congru- 
 ence with the Law is doubtful. 42. Cut here is one molt observable ex- 
 tt ception , (conduceingmuch torefolve that great doubt, whether Ex- 
 amples binde ? ) Where men arc defigned by God to fuch an Office , 
 and act by Cowmiflion , and with a promife of Diredion , their Do- 
 drines are of Divine Authority , though we findc not where God did 
 didate : and their Adions done by that Comraillion are currant and 
 Exemplary , fo far as they are intended or performed for Example , and 
 loExampld maybe equivalent to a Law , and the Argument, af^tio 
 adJM, may hold. So Afofes being appointed to the forming of the 
 old Church and Common wealth of the ftyps^ to the building of the 
 Tabernacle, err his Precepts and Examples in thefe works, (though 
 we could no: finde his particular diredion ) are to be taken as Di- 
 vine. Soalfo the Apoft^es having Commiflion to Form and Order 
 the GofpeUChurchcs, their Dodrine and Examples therein, are by 
 their general Commiflion warranted , and their pradice in ihblifli- 
 ingthe Lords Day, in fctling the Officers and Orders of Churches, 
 are to us as Laws , (ftill binding with thofe limitations as P( fitives one- 
 ly , which give way to greater. ) 43. The ground of tliis Pofitioo' 
 «is, becaufe It is inconfiftent with the Wifdom and Fairhfuincis of God, 
 CO fend men to a work, and promife to be with them , and yet to for fake 
 them , and fuffer them to err in the building of that Houfe , wh ch mull 
 endure till the end of the world. 44. Yet if any of the CommiJfioners 
 « do err in their own particular convcrfations , or in matters without the 
 extent of their Commiflion , this may confift with the faithfulncfs of 
 MPete>\ God; God hath not promifed them infallibility and perfedion ; the 
 
 J-* ' ' ' difgrace is their own : butiftheyfhouldmifcarry in that wherein they 
 arcfentto bearu!c to others, the Church would then have an im- 
 perfedRulc, and the diftionor would redound to God. 45. Yet I 
 find not that ever God authorized any meer man to be a Lawgiver to 
 the Church in Subfiantials , but onely to deliver the Laws which he had 
 given , to interpret them , and to determine Circumftantials not by 
 him deternained. 46. Where Cod owneth mens Dodrines and Ex- 
 ** amples by; Miracles , they are to be taken as infallibly Divine : much 
 
 more 
 
Part 11. The Saints EverlapngReJi. 213* 
 
 more when Commilfion , Promifc , and Miracles do concur , which 
 confirmeth the Apoilles Examples for currant. 47. So that if any of 
 the Kings or Prophets had given Laws , and formed the Church as 
 Mcfes, they had not been binding, becaufc without the faid Commifli- 
 on : or if any other MinilleroftheGofpel (hall by Word or Adion 
 arrogate an Apoftolical priviledge. 48. * There is no verity about God nSuffiduntqui 
 or the chief happinefs of man written in Nature , but it is to be found dcmfan^^ , 
 written in Scripi:urcs. 49. So that the fame thing mviy in thcfe feveral *"L^'"""'«^ 
 refpcfts be tlie oSjca botli oflvnowiedge and of Faith. 50. Th§Saip.«^"^7^^"^^^^^ 
 turc being fo pcrfeA a Tranfcript of the law of Nature or Reafon, „e,„ ir.jhumo- 
 is much more to be credited in its fupernatura! Revelations. 51. Theetwcwxe/vurw. 
 probabilityof moil things , and the pofiibility of all things contained Adianafms 
 in the Scriptures, way well be difccrned by Reafon it (elf, which makes q "m^""^"^" 
 their K>iilkncc or Fururity tlie more eafie to be believed. 52. Yctbe-tt '" '"*^'*^* 
 fore chts ExiUencc or Futurity of any beyond the reach of Reafon can 
 be fonndly believed , the Teftimony muft be known to be truly Divine. 
 53. Y,.'tabelief of Scripture-Dodrine as probable, doth ufually go « 
 before a belief of certainty , and is a good preparative thereto. 54. Thctt 
 direft , exprefs i'enfe , muil be believed diredly and abfolucely , as in- 
 fallible , ( and theconfequ^nces where they may be clearly and certain- 
 ly raifed : ) but where there is danger of erring in raifing confcquen- 
 ces , the aflent can be but weak and conditional. 55. A Confequence te 
 raifcd from Scripture being no part of the immediate fenfe, cannot be 
 caPed any part of Scripture. 56. Where oneofthe prcmifesis in Na-« -.^,. 
 
 tare, and the orheronely in Scripture, there the Conclufion is mixt, 
 partly known , and partly believed. That it is the Confequence of 
 ihofe prcmifes, is known ; But that it is a Truth , is , as I faid , appre- 
 hended by a mixt Ad. Such is a Chriftians concluding himfelf to be 
 juftified and fand.tied , c^c. 57. Wliere through weaknefs we arc « 
 unable to difcern the Confcquences , there i? enough in the exprefs 
 dired fenfe for falvation. 58. Where the fenfc is not undcrftood, » 
 there the belief can be but implicite. 59. ' Where the fcnfe is ^CredcreAu- 
 partly unc'erftond , but with fome doubtmg, the Belief can be but tem kxc talia ' 
 conditionally explicite ; that is, we believe it, if it be the fenfe of (^ebemniDco, 
 the Word. 60. Fi^idamentals rauft be believed Explicitly and ^^'^^an^mrni 
 folutely. *^ ifcimcs%w4 
 
 firipturs. qui* 
 JemjerfeBsfurf., quippe aVerbo Dei <^ jpiritu e)i» di5}<x : Nos antetn fecmdHmqv.odmmres fumHi\ ^ 
 mviffimi a verboVci (ffr jpiritu e]m , fecundum hie (j fcieutil myjlerhrnm e]ni indir^fmw. Et non eii 
 TKirumJiinffintHiilitus, cjileftibw, (fy- in hit qu£ hdjcnt reveUri ■, hoc patimurms: quandoquidemctiam 
 torumqa.i ante pedes funt^ C dko autem qu^ funt in hac crearura ■, qux <^ conteruntur a mb'n ^ iy 
 v'ldcmur ^ (^ juntmbifmm J multaJugerMntnjhamfdeauam^ iy Deoh.icipfacominittimHi. flpor' 
 tetenim cumprx. omnibus prxceilcye. Qind enim (i tcntemw exponcre cauf.im afccnfion'n N'li .•' Mu!ta qui" 
 dcm dicimm , ^ fonajjisfnafori.' , fort.ijjj; autem non fuaforia : qmd aUtcm vmiti eil c^ ccrtum , ad- 
 jacet Deo. Sed ((y volantium animalium habitatio , corHm qiu verii tempore adveniunt ad n:is , ^ >?«- 
 iwnrii reccdunt ^ cHminhec mundo hoe ipfum pat ^ fugit ttojlram fcktitiatn ., (^c Ircnaus adv. Hx- 
 rcf. li. 2. cap. 47. 
 
 a g 3 CHAP, 
 
214 
 
 The SMnti EverUji'tng Reji. 
 
 Chap. 4, 
 
 ^^^^^\ 
 
 i?tk3*5S«6«K^.5Si%{W!S' 
 
 ^ r^ :r^, ':^, Irt^h^ 'i!^,-'- J^ 
 
 CHAP. IV. 
 
 ^hejir/i ^Argumentto p?oye Scripture to hi 
 the Word of (jod. 
 
 5.1. 
 
 2 Tim. 3. 1 5. 
 
 SECT. I. 
 
 Aving thus (hewed you, in what fenfc the Scriptures arc 
 the Word of God, and how far to be believed , ar.d 
 what is the excellency , neceflicy and authority of 
 them; I (hall now add three or four Arguments to 
 help your Faith, which I hope will not onely prove 
 them to be a Divine Te(timony to the fubftarce of Do* 
 
 Arine (though that bca ufeful workagainftourunhflcf ) but alfo that 
 they are the very written Laws of God, andaperfcd Rule of Faith 
 and Duty. My Arguments fhall be but few , becaufe I handle it but on 
 the by; andthofefuch as I find little of in ord.nary writings , Icaft 
 I Ifbould waftctme in doing whacisdonetomy hands. 
 'Secthis Ar«» a j, Tho'e writings and th-'t Dodrinc which were confirmed by 
 SdcsS.*"^*"^*"^^*^^ b Micaclcs, niufl needs beof God , and confequently, 
 agddbyCrfWt'- ofundoubred Truth. But the books and Dodhne of Canonical Scri- 
 ro^Prdeii. de turc werc fo confirmed : Theicfore. &c. 
 Verbo Dei 
 
 (fol-)page4^^. 44°* 44^i &<^- And Grotiui c(e Vcr'it. Kdigmu ChnflianA. Vide (f^ Polan. Sjn- 
 tag. /. I. c. 17. *> Domm Miraculorum ^ iinguanm dandarum fuflji^i^ e^ttraordinarium ., <f^ a 
 folii Apgflolif f peculiariprivilegiadatQ a Chrijlo fconfevfi fol'itHm ^ccno ccrtius dl. Danxuscontr, 
 B^r. deBaptifmo. page 443. 
 
 Againft the major propofitioo nothing of any moment can be 
 ^ faid : For its a Truth apparent enough to nature , that none but 
 Cod can work real Miracles, or atleaft none butthofe whom he doth 
 cfpecially enable thereto. And it is as manifeft , that the Righte- 
 ous and Faithfull God will not give this power for a feal to any falf- 
 hood or deceit. 
 
 The 
 
Part.II. The Saints Everlafting Reft. 215 
 
 The ufual Objcdions arc tliefc. f irft, Antichrift ftiall come with ly- ^ j^amutyE^ 
 jng wonders. ^ gyptiorumva- 
 
 titm nequaquam 
 vU omnU ^xquari grat'u fetcj} qu£ M']fi mranJum eii in modum c»lUt/t : Sed ExitHf arguit ^gyptioi pr£- 
 fiigxii niti : Afoyfen vera qu£ gejjhh gefijje divmti4f. Sic <{^ eorum qui Chrijh falfofibinomcn adfcifcunt^ 
 i^ qui perindeacjefu dicipult virtutcs mentiuntHY^ f/^y prodigia j cottrguHuthr plane vel in cmnit iuiqviutit 
 feduUiones jalla-ces ^ <i^c. Origen. cont. Cclfum. lib. 2. fol. f ^i^i J 23. G. I do uoc believe that 
 God would have let the Egyptian Sorcerers do fo great things as they did,had not Mcfes been prefent» 
 that fo his Miracles might difcredit thtir Wonders,and God be the more magnified by tlfc Conquelt. 
 
 y^w/w. They arc no true ^ Miracles. As they are •^'s*]«^*'-'«^«<>udf;^n„;ifmj. 
 zThef. 2.9, lying, in fcaling to a lying dodtrine : fo alfo in being raculautbuc- 
 but feeming and counterfcic Miracles. The like may be faid to thofc of^""-* ^H^^ . 
 Pharaohs Magicians, and all other Sorcerers and Witches , and thofc fJ^f^J^,?'^/), 
 that may be wrought by Satan himfelf. They may be wonders , but ^n^ commmda- 
 not Miracles. batw. Vt enim 
 
 Lex Mofis 
 compUffibm miraculii in monte Sim if per defertum authnritatemfibi conciliavit^ qutpcfiea deftiterunt cum 
 ad tcrram promifflonh ventum cii •, eadcm rations miracula nunc quoque fuhlata funt cum Evangelium per 
 umverfiim trbem drffufuw cjl. Promi^o igitur quam Chrifim in Marco. 16. 17. fcribi voluit , nen ad om- 
 nia tem^o a perttnebat. Pet. Mart. Loc. Commun. ClalT. i.cap. 8. §. 20. 
 
 OhjeSl. 2. God may enable falfc Prophets to work Miracles to try 
 the world , wirhout any derogation to his faithfulnefs. 
 
 Anfw. No : for Divine power being proptrly the attendant of Di-ei 
 vine Revelation , if it fliould be annexed to Diabolical delufions , ic 
 would be a fulTicient cxcufe to the world for their believing thofc delufi- 
 ons. And if Miracles fhou'daot be a fufficient feal to prove the Autho- 
 rity of the witnefs to be Divine , then is there nothing in the world fuf- 
 ficient ; and fo our Faith will be quite overthrown. 
 
 Ob]e[l. But however, Miracles will no more prove Chrift to be the 
 Son of God , then they will prove Mofes , Eliai , or El'Jha to be the 
 Son of God : for they wrought Miracles, as well as Chrift. 
 
 c Aufw. Miracles are Gods fcal , not to extol the perfon that is in- « . 
 f^rumental , nor for his glory: but to extol God, and for his own chrifts Mira- 
 Glory. God doth not entruft any creature with this feal fo abfolutely, cles prove his 
 as that they may ufe it when and in what cafe they pleafe. If Mofes or Godhtad , in 
 EiiM had affirmed themfelvsto be the fons of God , they could never ^"^Z^.^^"' ^''"• 
 have confirmed that affirmation with a Miracle: for God would not ,!.p 'J ^j. ^''c' 
 have fealed to a lye. Chriftspowerof working Miracles did not irame-ctgo, '7i6,'7i7' 
 diately prove him to be the Chrift ; But it immediately proved his Te- 718, i^c. Soc 
 ftimony to be Divine , and that Teftimony fpoke his nature and office. •^^''"«^ ViUo- 
 So that the power of Miracles in the Prophets and Apoftles , was not 'J"":^ (^dvcu ^ 
 loatteft totheirown greatncfs , but to the truth of their Teftimony " **" * ** ^ 
 concerning Chrift. Whatfoever any man affirms to me, and works 
 a real Miracle to confirm it , I muft needs take my felf bound to be- 
 lieve him. 
 
2i6 The SAtnts E^verUJIpj^ Refi. Chap.4. 
 
 O^'jcU. But what if fomc one fliould work Miracles to confirm a Do- 
 
 (flrinc contrary to Scripture ? Would you believe it ? Doth not VauL 
 
 fay, if an Angel from Heaven teach any other Gofpel , let him be 
 
 accurfed } 
 
 f That none « ^ Anfvf. I am furc God will never give any falfe teacher the powier 
 
 bu: God can of confirming his Dodrine by Miracles ; Elfe God fliould fubfcnbe his 
 
 workaMira- name to contradictions. The appearance of an Angel is no Miracle, 
 
 cle (except as ^though a wonder. 
 
 an Angel • may 
 
 behisInArnimcnt ) Sec A~iwn. cm.GmUes. lib. 5. Q^io2. Alfo what a Miracle is , ibid, j^ roi 
 
 And of Magicians wonders, q. ic?, 104. 
 
 Objefl. But every fimplcman knows not the true definition of a Mi- 
 racle , and confequcntly knows not the difference between a Miracle 
 and a Wonder : and io knows not how to believe on this ground. 
 Read ZMchiui Anf\\. As God doth not ufc the Teftimony of Miracles , but on vc- 
 at large of this" ry great Aid weighty ciufc , ( to wit , where natural and ordinary 
 Vol.x. To-l' means of convidiion arc wanting , and ufuilly for the delivering of fome 
 FoHniTaVU-^ new Law, or truth to the world , or the like; ) fowhen he doth ufc 
 monum. it , he fufficiently manifclteth the Reality of the Miracles. Satar.swon- 
 
 * ders arc fuch as may be done by nattiral means , though perlKips through 
 our ignorance we fee not the means. But God oft worketh that wliich 
 no natural means can do , and Satan never performed ; As the raifing 
 Miracttla vera of the Dead to Life : thecreatingof fight to him that was b^rn blind; 
 funt propria the dividing of the Sea ; theilandingftill oftheSun, with mukirudesof 
 "Nam artumtk*^ ^^^ ^^^^' -^8*''^ » though many of Cluifts works might be done by na - 
 Deum veraccm tural means , as the healmg of the deaf , thcdumb, the lame. c\:c. yet 
 ^gloridifudt Chriltdid them all by a word fpcaking, and fo it is apparent that he 
 zelo ardentem^ made no ufe of natural means , fecretly nor openly. Again, thewon- 
 "'*'"?"'*'" ^^^^'" ttdcrs of Satan are moil commonly JuglingDelufions; and therefore the 
 ^urum^Mfc' S"-^^^ Miracles that Pagans and Papifts ha^c hoafi^d of, have been but 
 auteffeiu lome One or two ftrangc things in an Age, and ulually before one or 
 qui falfam do- two , orfomcfew, and tliat of the fimpler or more par;ial fort, that 
 ihtnam deiffo grc cafily received : But if upon the fame of thcfeyougo to look for 
 • V '^J^""^"''' ^' more that may be a full and openTcftimony , you will fail of your ex- 
 Polanus in " peftation. But contrarily , that there might be no room for doubting 
 Synragm.l. I. left, Chrift wrought his Miracles before multitudes: feeding many 
 cap, 28. thoufands at feveral times with a fraall (juantity ; healing the ficK, blind, 
 
 lame, and raifing the dead before many : Theperfons afterward ftiew- 
 log thcmfclvs to the world , andattefting it to his enemies: And this 
 he did not once or twice , but molt frequently; fo that they that fufpc- 
 fted deceit in one , or two, or ten, might be fatisficd in twenty. Yea^ 
 a Cwhich is the greateft convincing difcovery of the Reality) it was noc 
 himfelf only , but multitudes of his followers, whom he enabled when 
 he was gone from them , to do the like , to fpcak ftrange Languages 
 before multitudes , to heal the fick and lame , and raife the Dead. And 
 
 ufually 
 
P.iitll. The Saints EverUfiing Reft. 217 
 
 lifually faife wonders are done but among friends, that would baveic fo, a 
 and are ready to believe , But Chrift wrought his in thcmidft of ene- 
 mies that gnafhed the teeth , and had nothing ro fay againft it. And 1 
 am nerr.vaded that ic was one reafon ,why God would have Chrift ard all 
 his followers hcivcfo many nnd criifi enemies , that wh.rn they had no* 
 thing to fay againll it , who doubtkfs would pry narrowly into ail, and 
 make the worlt of it , it mip,ht tend to the {lab!i(h;ng of Believers after- 
 ward. Again, ufually fiillc Miracles, as chey creep out in the dark,* 
 fo they are not divulged till feme afccr Age , and onely a lirtle muttered 
 of at the prefcnt. But Chriit sndliis ApolVies wrought and publilhed 
 ihcm openly in the world. If theGofpel-Hiliory had been falfe, how 
 many thoufjnd perfons could have witncfled pgainil: ic , feeing they ap- 
 plied to thoufands of witncfles , then living, of feveral ranks, and 
 qualities, and Countries > It is true indeed , the Mag'cians of J?_£jff did |, 
 l<?em to go far. Bucconfidcr wliethcr they were mecr de!ufions , or 
 real wonders by fccrer natural means ; doubtlcfs they were no Miracles 
 ftndly fy called. And left any (hould fay, th.'^tCod tempted them „ 
 by fuch above their ftrengtb , youmay obferve, that he doth not fuf- 
 fer Satan to do v/hat he can do , without a fufficient counter teftimony 
 to undeceive men. Whendid God lufnr the like deceit as thofcSorce- 
 rcrs ufed ? Nor would he then have fufifered it , but that Alafts was at 
 hand ro overcome their dclufions , and leave the beholders with fuH 
 convidion: that fo the enemies ftrengrh might make the viftory the 
 more glorious. "BaUam could not f:o beyond the word of the Lord. 
 So that Idcfirea!! weak Believers to obferve thisj that as God is the « 
 faithful Ruler of the world , fo he will not let loofe the enemy of man- 
 kiml to tempt us by wonders, further then he himfelfftiall give us a 
 fufficient contradidory teftimony. So that if we do not know the diffe- 
 rence between a Mirac'e and a Wonder, ye: Gods faithfulnefs affords 
 us a fufficient prefervative , if we difregard it not. And if we fh«uld « 
 grant that Satan can work Miracles; yet he being wholly at Gods dif- 
 pofe , it is certain that God will not permit him to do it , without a 
 lull contradidion : and therefore fuch as Chrifts Miracles where he (hall 
 never work- Elfe fliould the creature be remedilefly deluded by fupcr- 
 natural powers , while God looks on. 
 
 Secondly, Bat the main aflfiult I know will be made againft the Mi- 
 nor propofition of the Argument , and fo the queftion will be tie fa^o., 
 whether ever fuch Miracles were wrought or no ? I (ball grant that we ^^ 
 muft nor here argue circularly, to prove the Doftrine to be of God by 
 the Miracles, and then the Miracles to have been wrought by the Di- 
 vine Teftimony of the D^drine , and fo round. But yet to ufc the Te- 
 ftimony of the Hiftory of Scripture , as a humane Teftimony of the mat- 
 ter of faft , is no circular arguing. 
 
 H h SECT. II. 
 
21 8 1'he Saints Everlapng Reji. Chap.4. 
 
 $. 2. 
 
 SECT. II. 
 
 Toward the confirmation of the Minor therefore, I fhall firfthy 
 thefe Grounds, i. That there is fo much certainty in fome Hu- 
 ~ maneTeftimony, Chat may exclude all doubting^ or caufe of doubc- 
 i.Pofirion. -j^g. g Qf there is fome teftimony immediately Humane, which yec 
 a.Pofition. may truly be faid to be Divine. 2. That fuch Teftimony we have of 
 iDeccYtnaii' the '^ Mtracles mentioned in Scripture. Ifchefc two be cleared, the 
 veHijl:)r. lege j^Hnor will (land firm , and the main work here w. I! be done. F.rll , I 
 Raignoldiim j ^|jj [hgr^fQi-j; (View you that there is fuch a certainty in fome Humane 
 J?z\eft. 124.'^* Teftimony. Both Experience and Reafon will confirm this. Firft , I 
 125.125. * would dcfire any rational mantotell mc , Whether he that neverwas 
 Refpondeo ejf: at Londcfi , at Pdrii , or at Rome , may not be certain by a humane 
 qnondamfn- f^j^j^ ^ ^^^g^^ [},gj.g ^j-g f^n-ji q i^jes } for my Own part , I think it, as ccr- 
 TfTt- debcr'^' tain,to me, nay, more certain, then that which I fee : and I fhould foo- 
 unL^inmam ner queftion my own fight alone, then the eyes & credit of fo m?.ny thou- 
 aumitatk^ acfi fands in fuch a cafej And I think the Scep"iks Arguments brouglit againft 
 remipfam ocu- the certainty of fenfc to be as ftro.ng , as any that can be brought ngainft 
 In ufHrpaJie- i|:e certainty offi'ch a tcftimony. I3 it not fomcwhat more then pro- 
 mieft^de **bable, think you , to the multitudes that never faw either Barliament 
 Verbo fol. p. or King , that yet there is fuch an Aftembly , and fuch a perfon ? May 
 440. we not be fully certain that there was fuch a perfon as Ktng fames , as 
 
 See there h:s Quegn Elizdeth^ as Queen Marj , &c. here in EfigL\n{{} Yea, 
 thcfe'^ Niraties ^^^^^ ^^^"^^ ^^^ ^^^^ ^ ^^^ ^^ JViHiam the Conqueror > May we not be 
 of Chrift and certain alfo that he conquered EngUnd? With many other of his adions? 
 the Difciples the Ike may be faid oifuIifcfC£far^ o^ AUx.ttider the Great, &c. 
 have fuch in- J i Sure thofe that charge all humane Teftimony with uncertainty, do 
 tallible Tclti- j^old their lands then upon an uncertain tenure. Secondly, It may be 
 by what con- <* proved alfo by reafon; For i. if the firft teftificrs may intall bly know 
 ditions certain it, and 2. alfoby an infallible means tranfrnitit to pofteriry. and 3. 
 
 Fame may be have no intent to deceive , thentheirTcftimony may bean infallible Te- 
 known from 
 
 uncertain. ^ Fida humnr.a non kabctfua ratma ccYtitndinein infaUibilem : quttmxiifit fides humuPa 
 qn£ woralitcr loquendo Qvidens ^ injalli'.i'.yf ccrfctur \ ut quid Rcnajit^ qurd Ir.di fiiit , ('re. Amtf. in 
 difput. dc fidci di*. ta. veritatc. Tlief. 5. ■ Notliing commoner in Pauls Epiitics then the mention 
 of thofe Miracles which were done among them and by f Iicmfclvcs to whom he wrote. This h.id. 
 been ftarkc madneb and nor folly only in Paul if he lud lyed. for he brought not Arguments re- 
 more from their fenfes to v/hom he wrote , but he mcnrioneth thofe Miracles whicii they thcmielvts 
 did work to whom he wrote : yc-a he provokcth them to Miracles, rhuc from thence they may judge 
 of his Apoftlefliip. There is no Deceiver tlut dare do thus: efpecially if hi-3 Deceit be called into 
 queftion^We conclude therefore that the Report or Fame ought to be Believed , the Authors where- 
 of have fo commended the things Reported to pofteriry , that they might cafily be difcovered by 
 them that lived in thofe times. Cameroin Fraktl. dc yerbo^ page fol. 441. The Reafons why no 
 moremention is made of Chrifts Miracles by Frfgd'i writers , you may find in Cnm^ro de Verbo Det^ 
 page 441 • Where he fhews alfo as the malice , fo the grofs ignorance of SHetoniw., Tacitus and thi- 
 bcft of their writers , both in the Syrian affairs , and in the matters of the Jcwifh and Chriftian Re- 
 ligion , whidi caufcd their palpable , ridiculous Errors. 
 
 ftimony. 
 
part II. ^The Saints BverlafihgRefi. 2ip 
 
 ftimony. But all thefe three may be eafily proved ( I had thought to 
 have laid down here the Rules, by which a certain Humane Tcftimony 
 may be difcerned from an uncertain; but you may eafily gather them 
 from what I (liall lay down for the confirmation of theJe three Pofiti- 
 ons.) For the firft,! fuppofe none will queftion, whether the firft Tcfti- « 
 fiers might infallibly know the truth of what they teftifie ? If they 
 fhould, let them coniider; Firll, If it be not matter of Dodrine 
 (much iefs abilrule and difficult points^ but only matter of fad, then 
 us beyond doubt ic may be certainly known. Secondly, If it be thofe 
 alfo who did fee^ and hear, and handle, who do teftifie it. Thirdly, If 
 their fenfes were (oundand pcrfed, within reach of the objed, and ha- 
 ving no deceiving wf<;//«;w. Fourthly, which may be difcerned, i. If e» 
 the WitnefTcs be a multitude; for then it may be known they arc not 
 blind or deaf, except they had been culled out of fome Hofpitals: 
 Efpecially when all prefent do both fee and hear them. 2. When 
 the, thing is done openly, in the day-light. 3. When ic is done fre- 
 quently , and near at hand : for then there would be full opportu- 
 nity to difcovcr any deceit. So that in thefe cafes it is doubtlefs, 
 Seofe is infallible, and confejuently thofe that fee and hear, are moft cer- 
 tain Witnefffif. 
 
 2. Next let us fee, whether we may be certain that any Teftimony is 
 fincerc, without a purpofe to deceive us. And I take that for undoubted a 
 in the following Cafes : i. Where the party is of ingenuity and honc- 
 fty. ^ 2. And it is apparent he drives on no defign of his own, nor ^ /^i'ww j/fi 
 cannot exped-any advantage in the wor/d. 3. Nay, if his Teftimony f""* fi^'^^P 
 willcertainly undo him in the world, and prove the overthrow of his lef^populi^^"' 
 eafc, honour, eftate and life. 4. And if it be a multitude that do thus vationcs, '(^y 
 . teftifie. How can they do it with an intent to deceive ? And if their fe- nicredulum 
 veralTeftimonies do agree. 6. And if the very enemies deny not this '^/«'^ ^^«w /;«- 
 matter of Fad, but only referre it to other caufes ; tken there is no ^-r^^'^W ^^^.f 
 poftibility of deceit ( as I (hall further anon evince, when I apply it to ^e^ct^^^ luce^ 
 the Queftion.) , ipfaclarh\ 
 
 nunquam rcbui 
 hu]ufmodi crcduHtat'n fuJt cnwtnncfarent ajjcnfutn. An tiunquid dkemui illm tcmforti homines^ ufque 
 adeo fHiffe vams^ tnevdacrs^ fiolidos, brutos^ ut qta nunquam vidcrnnt^ vjdijj'e fe finger eiit <* <^ qua 
 ftUa omnim mn etant^fx'fis ir^event tifivmmii aut puciili ajfcrttom firmarent ? Cumque pojjcnt 
 xob'tfcum c't uiuxnimircr vivcre^ (^7 in^ffenjrts ducere conjunHioms ^ giAtuhx fufctperent odia , 2^ exe- 
 crabili bubcrcnriiY in ncm'ine P Arnobius etdvcrf. Gentcs lib. i. pag. f mihi J 45. Nee dixcrit 
 nliquH npit.-ii ajfequcndarum gratia eoi id Agere : Q^^ plerumque ne ad v'l^um quidcm uecejfaria ca- 
 fiunt : Et fi forth aliquid pr£ rerwp inopia capere quandoiuc coguntur , fofx fmt necejfitate conteu- 
 ti. Cum ingem homimm multitudo ad Chrijliaram DoUrinam acccjjerit^ a^ pr<edivites quidam •-, ^ 
 ex hit aliqui qui gfjferint Magifiratw ^ <{y matrms. infuper cfulentd ^ nobUes^ audcbitne aliquU ga- 
 Yti'cupidnatei his illo fu£ affirmare Cbrifiianx Religionk antiftites fieri .^ <^c. Origen. cont, Cct- 
 fiim. lib. 3 fol. fmthij 30. 
 
 Thirdly, We are to prove, that there are infallible means of tranf. 
 mitting fuch Teftimony down to poftcrity , without depraving any thing 
 
 H h 2 fub- 
 
220 
 
 7he Saims EverLtJIi^g Bcjf. 
 
 Chap.4, 
 
 fubftantial. And then it will remain an undoubted Trurli, That there is a 
 fulkertainty in fomc humane Tdtimony, and thattopoftericy at a re- 
 motediftance. Now this Tradition is infallible in thefe cafes: i. If it 
 be (as before- faid) inmacter of Fadonly, which themeaneft under- 
 ftandings are capable of apprehending. 2. If it be alfo about the Tub- 
 ftanceoF Adions, an«l not every fmall circumftance. 3. And alfo if 
 thofc Adions were famous in their times, and of great note and wonder 
 in the world, and fuch as were the caufe of publick and eminent alterati- 
 ons. 4- If it be delivered down in writing, and not only by word of 
 mouth, where the change of fpeech might alter the fenfc of the matter. 
 5. If the Records be publick , where the very enemies mav fee them : 
 yea publilhed of purpofe by Heralds and AmhafTidors, t!ut the world 
 may take notice of them. 6. If they are men of gre.itcft honeOy in all 
 Ages, who have bo:h Kept and du uiged thefc Records. 7. And if there 
 have been alfo a multitude of thefe. 8. And this multitude of feveral 
 Countrey«, where they codld never fo much as meet to agree upon any' 
 deceiving Councels : Much Icfsall accord in fuch a DcHgn ; and leaft of 
 all be able to manage ic with fecrecy. 9. If alfo the after- pr-fervers 
 anddivulgersof thefc Records could have no more felf advancing ends, 
 then the fiittTeftifiers. 10 Nay, if their divulging and attcllingrhefe 
 Rccordsdidutteriy ruinate in the world tlieir Hates and lives, as well r.s 
 itdidthefitltTcftifiers. 1 1. If there be fuch a difperfing of the Copies of | 
 thefe Records all over the world, that the cancelling and abolifhinf them ■ 
 isa thing impoflible. 12. ^ If the very Hiftories of the enemies do ne- 
 ver affirm any umverfa! abolifhing and confuming of them. 15. If all 
 thefe difperfed Copies through the world, do perfectly agree' m every 
 thing material. 14, If it were a matter of fuch moment in the juJg- 
 ^^'Ta'" *^°"' nic'it of the Prefervers, neither toadde nor diminifh, that they thought 
 rhVcofdic their eternal Salvation did lie upon it. 15. If theHiiloriesof 'their ene- 
 Scripturc» mies do generally mention their attefting tiiefe Records to the lofs of 
 
 there arc none their lives j and that fucceflively in every Age. 16. If rhefc Records 
 iiichacaU ro and AttelUrions are yet vifible to the world, and thatinfuch a form as 
 kfs^you vvil^" none could counterfeit. 17. If the enemies that lived neer, or in thofe 
 ukc the 'fay- times when the things were done, do, i . "^ Write nothing againft them 
 ing&of fuchas ofany moment : 2. But oppofethem with fire and fword in Head of 
 were both Argument: 3. Nay if they acknowledge thcfaft, but deny the caufe 
 lx)rnlongaf- ^ ^^^j ^^ j^^^ j^: ^jj ^^^ enemies were incompetent witnefles: 
 ter, and were ■' * 
 
 pro.^cft cne- 
 
 mki to file Chrifiian name. Grot'iM de Ver. Rejig /.;. p.f w7//j/_) 1 63. And icis a flrong ccntirmarion 
 whennoir«ncanproduceonecontradiftory Tclhniony of rtiatage, ni. jje kgh injluHratioiie per 
 Efdram i (^anamiff^, antantum corritftjiejjent Scripturji. LcgeScvTzn'i Froleiom. cAp.\2.qu.i- Et qus 
 co!//|;r,Eufeb.Niertmb.<^e orig.S. Scrip. L^.c. 1 9 . f Rabbmti ^ aliis. n Jujiin M.wtyr telleth Trypbm in 
 his Dialogue,of the wickednefs of the jews, tiiat chcy fcnt our into all parts of tlie world their choif- 
 tlt men to pcrfwade the people againft the Chriflianb, they were Athtifts and would abohfh the 
 Deity, and that rhey were conria of grofs impiety. And yet tbjs mifchievous induflry of the Jews 
 did not prevail. 
 
 U Wit- 
 
 ' I do COiifi- 
 dcnrly fay, 
 tliarfor ex- 
 triiilecal Te- 
 
 i 
 
Part II. ik Saints Everlajling Rejl, 221 
 
 1. Witncfling to the Negative, of which they could have no certainty: 
 
 2. And carried on with apparent malice and prejudice : 3. And having 
 all worldly advantages attending their caufe: 4. And being generally 
 men unconfcionabie and impious. 19. If all thefe enemies, having all 
 thefe wQorldly advantages , could neither by Arguments nor Violence, 
 hinder people i'rom believing thefe famous and palpable matters of Fad, 
 in the very Age wherein they were done, when the truth and falftiood 
 might moft eafily be difcovered, but that the generality of beholders 
 were forced to affent. 20. If multitudes of the moft ingenuous and 
 violent enemies, have in every Age from the very afting of thefe things 
 toth'sday, been forced to yceld, and turned as zealous Defenders of 
 thefe Records and their Do(ftrine, as ever they were Oppofers of them 
 before. 21. If all thefe Converts do confefs upon their coming in, that 
 it was ignorance , or prejudice, or worldly rcipeds that made them op- 
 pofe fo much before. 22. If all the powers of the world, Uiat can 
 burn the bodies of the WitnelTes, than can overthrow Kingdoms, and 
 change their Laws, could never yet reverfe or abolifti thefe Records. 
 23. Nay, if fome notable Judgment in all Ages [have befallen the moft 
 eminent Oppofers thereof. 24. And lalHy, if fucceftions of wonders 
 ( though not Miracles as the firft ) have in all Ages accompanied the at- 
 teftation of "thefe Records. I fay, if all thefe twenty four particulars do 
 concurre, or moft of thefe, I leave it to the judgment of any man of 
 underftanding. Whether there be not an infallible way of tranfmitting 
 matterof Fad toPofterity ? And confequently. Whether there be not 
 more than a Probability , even a full Certainty in fuch a Humane Tcfti- 
 mon) ? ' 
 
 SECT. III. 
 
 2. 'T^Hefecond thingnowwhichi am tomanifeft,is,Thatwehavefuch 2 ^' ^* 
 1 a Tcitiraony of the Miiac!cs,which confirmcU the Dodrine and E^ifcop com- 
 
 Writinrs of the Bible. "»'"''«' ^"'"^ 
 
 hahebant fO'- 
 tejiatem faciendi Miracula^ hqu'it Dionyfius, Cartbuf. in Apocal. cap. 3, 
 
 Andherelmuft runne over the three fore-going Particulars again; 
 and {hew you, firft. That the witncfTes of Scripture-Miracles coutd,and 
 did infallibly know the Truth which they teftified : Secondly, That they 
 had no intent to deceive the world ; and thirdly. That it hath been 
 brought down to Pofterity by a way fo infallible,, that there remains no j 
 doubt, whether our Records are Authentick. For the firft of thefe, I ct 
 think will be moft eafily acknowledged : Men are naturally fo confident 
 of the infallibility of their own fcnfes, that furc they will not fufped the 
 fenfes of others, But if they fliould, let them apply here what isfaid 
 before to put them out of doubt. Firft, It was matter of Fad, which « 
 
 Hh 3 might. 
 
,22 The SAtms E'verlajlifi^Refl. Gliap.4, 
 
 o Beholding might bc cafily difccrned. <* Secondly, The Apoftlcs and others who 
 the creatures bear wicnefs CO it, were prcfenc, yea, con-tinual companions of Chrilt, 
 with aftonifli- and the multitude of Chriliians were eye- wicnclTcs of the Miracles of the 
 mcnr,they faw A.poftle$. Thirdly, Thefc were men neither blind nor deaf, but of as 
 chr*ift"th'^^ foundandperfeA fenfesas we. Fourthly, This is apparent ; firft, Bc- 
 Lord : They ** caufc the>' were great multitudes, even that were prefcnr, and therefore 
 that had their could not all be blind ; if they had, \v'Vf did they walk about ? Fifthly, 
 cogitanom in- Xhefe Miracles were not done by night, nor in a corner, but in the open 
 as"f Thev"had ''S^^^» '" ^^^ "^''^^^ °^ ^^^ people. Sixthly, They were not onte or twice 
 been Gods, ^"'y performed , but very oft, of fcveral kinds, by feveral pcrfons, 
 comparing cvcn Prophets, andChrift himfelfand his Apoftlcs, in many Generati- 
 ChrilU works ons j fo that if there had been any deceit, it might have been cafily dif- 
 with theirs, covered. Seventhly and laftly. It was in the midft of vigilant and fub- 
 ledgcdf that^' ^'^ enemies , who were able and ready enough to have evinced the 
 Chrift only deceit. 
 amongft men, 
 
 was God, and ^hc Sonne of God, and our Saviour, when they faw that there were no fnch works 
 wrovight by men, as were by the Word of God. They that had believed Devils to be gods, feting 
 them overcome by Chrift, they were conftraincd to confefs him only to be God. They whole 
 minds went after the Dead, as being acCuftomcd to worfhip Gallant men, when they were dead, 
 whom the Poets called gods, being better taught by our Saviours Refurrection-, rhcy confeiTcd them 
 ro befalfc and lyars, and that the Word of the Father was the only true God, who had the com- 
 mand of Death. Atbanaf. de Incarn. verbi. Maxima eji differentia inter i. *J'ej}ipcaii!)ncm priwi- 
 tiva Ecclefi£ qu^fuit tempore Apojhlorum : 2. Inter tcjlificationrm Ecclefu qua proxirre pofl A- 
 pojlolorMm tempora fecuta ej} , qusn^uc primdt, Ecclefu k^ftijjcationcm accepcrat : Et it^tcr teJlipcatiO' 
 nem pr£fentii Ecdefis. de Scriptura. ^£ enim ify- nunc ^ antca fun E-cdcfi-.t^ fi potcfl ifien" 
 dere teilimtmia eirum^ qui acceperant (fy- tioverant tejlipicatiincm prim£ ecdeji£ de Germanii fcriptk^ 
 credimttt fi, ut tefti probanti fua di^a: Non autem ha et potcflatem ftatucndi aut deccrnendi 
 aliquid de librufacrU cvijm non pojfit certa documenta ex tejlificatione primiti i'£ EccL'fts. profcrrc. Chem- 
 nitius Exam. Con. Tridentin. parti, in initio, page 80. Q^tfquii adhuc prodigia-, ut crcdat^ ;«•}"'" 
 rif, magnum eft ipfe pndigium, qui mundo credcnte ncn credit. Dr. Humfredm in Jefuitifm. part, 
 page 166 
 
 So that it remains certain, That the firft Eye-witnclTes thcmfclves 
 were not deceived. 
 
 a 2. Let us next confidcr, whether it be not alfo as certain that they ne- 
 ver intended the deceiving of the world ? 
 
 •» Firft, It is evident that they were neither fools nor knaves, but men of 
 ingenuity, and extraordinary Honcfty ; There needs no more to prove 
 ihis, then their own Writings , fo full of enmity againft all 
 kinde of vicioufnefTe, fo full of confcicntious zeal , and heaven- 
 ly affeftions ; Yet is this their Honefty alfo attefted by their enemies ; 
 
 '* fure the very remnants of Natural Koncfty are a Divine off-fpring, and 
 do produce alfo certain Effcds according to their ftrength and nature; 
 God hath planted and continued them in man, for the ufe of Societies, 
 and common converfe ; for if all Honefty were gone, one man could 
 not believe another, and fo could not converfe together. But now fu- 
 pcrnacural, extraordinary Hooeliy will produce its efre(^ more certain- 
 
 ly; 
 
Part II. The Saints Everlafiing Refi. 223 
 
 ly; If three hundred, or three thoufand honcft godly oienfhonW fay, « 
 they faw fuch things with their eyes, he is very incredulous that would 
 
 not believe it. .. ^ , . n, ^ t^emoum 
 
 Secondly, p It is apparent that neither Prophets, Apoltlcs, nor jnfamiam jncu- 
 Difciples in Attefting thcfe things could drive on any Dcfigns of their tiat : nemo 
 own. Did they feck either Honour, or Eafe, or Profits, or worldly "^""^ ^^'7^- 
 Delights ? Did their Mafter give them any hopes of thefe ? Or did they Zle/ullidT 
 feeany Probability of their attaining it? Or did they fee any of their fuaKeligkne 
 fellows attain it before them? memhi : Ex 
 
 €9 emm quod 
 a'iuil h fe coH (fitit^ quant coin ^ (l<r culturam^ ^ homrem in alterum trans fcrendo 'jam d" celh quod ne- 
 g.tvh. DkimM-, iy palatj duimus , ^ vtbyf torqueiitibus lacerati (jj crucnti vodpyarNu)\ [ Deiim 
 Colimusper Chrii\imi J Ilium hominem putAte ■■, pereum^ (frineofe oignijVi vult Dens' iy coli. Ter- 
 mW'un. Apo I ogct, cap. ii. Qvod ft falfa fut dichiij Hfioriit efl ilia rerum\ mde tarn brcvi tem- 
 pore totus mundus ifta RcHgione compktus ej} 5* Ajjcvcrationibus alkU't funt nudity indu^i in Ipes 
 cajjas^ <(y in pcrivala capitii immitterc fc ipontetemcrariadcjperatione voluerunt ^ Cum hibil tale vi- 
 dijfcnt, tfuod eos in h:s cultus nnvitarif jus po^it excirare miraculo ^ Immo quia h£c onuiia ab ipfo certie- 
 bant geri^ (fy db ejus frxconibus quiper orbemtotHmmijfi beneficiapatris <^ muncm homin'ibus portabanf, 
 veritatii ipfius zi vi^i^ dederunt fefe Deo •, Nee in ma^nis pofuere di^endiis membra vobis projice' 
 rf, (^ vifcera fua lanianda prjihoe. Arnobius adverf. Gene, lib.i. yng. 46. Julian confeffeth, 
 thar tliofe were die wricingf of Peter ,' Paul , Mattkeiv ^ Marl^^^ Luke ^ whicli the ChriAians 
 afcii'jed to them. 
 
 Thirdly, Nay, wasit not a certain way to their ruinc in the world? 
 Did nottheirMafter tell them, whenhefentthera out, Th.it they jh^U 
 he per/ecuted of all fer hit fake^ and the Qojpeij ? Did they not find 
 it true, and therefore exped the like thcmfelves? Paul knew, Th/it 
 in everj 0tj, 'Bonds and Ajjii^ions did abide him : And they lay it 
 down as a granted Rule , That he that Will live godly in Chrifi Je- 
 Jus, muji jMJftr perfecutien. Now I would fain know, Whether a mans 
 Self, his State, his Liberty, his Life, be not naturally fo near and 
 dear to all, that they would be loth to throw it away, meerly to 
 deceive and cozen the world ? All that I know can be objeded, is. That 
 they might do it out of a defire to be admired in the world for their god- 
 linefs, and their Suffering. ' . 
 
 Afijyv.i. Go fee where you can find thoufands, or millions of men" 
 that will caft away their lives to be talked of. ^ 
 
 2 Did they not on the contrary renounce their own Honour and 2 
 Efteem, and call themfelves Vile and Miferable Sinners, and fpeak worfe 
 of themfelves than the moil impious wretch will do, and extoll nothing 
 but God and his Son Jefus ? 
 
 3 Did not their Mafter fore- tell them, that they (hould be fo farre 3 
 from" getting credit by his fervicc, That they Jhoald be hated of all men^ 
 and their Names caji out as evil-doers ? Did they not fee him fpit upon, 
 and hanoed on a Crofs among thieves before their eyes , fomc of 
 them ? Did they not find by experience , That their W^ \vas every 
 ^kere ^oken agaittjl f And the reproach of the Crofs of Chrift was the 
 
 * great 
 
224 Tk Saints EverUflw^ Refl. Chap.4, 
 
 • great ftumbling block to the world? And could men poflibly choofc fuch 
 a way for Vain-f^lory ? 1 am pcrfwaded it is one great rcafon why Chrift 
 would h:ivc the firft Witncfi'cs of chc G 'Ipel to fuffcr fomuch to confirm 
 their TclHmony to future Ages, tliat die world may fee that they intend- 
 ed not to deceive them, 
 q Inunamceire fifthly, '1 Confider alfo tvhat a multitude thefe Witncff.-s were: 
 qui fotueiHnt y^^^^ couid fo many thouf4nd of feveral Countries I.iy the pl-^^c to deceisc 
 7e£imbw diC- ^^^ world ? They were nop only thoufar.dstliat beiievcd the Gofpcl, but 
 }Hniu , ^enm, thoufands that faw the Miracles of C hrift, and many Cities and Countries 
 ra?/; connexk- that faw the Miraclcs o[ the Apollles. 
 
 mbufyydmou/ Sixthly, And the Teltimony of all doth (o punftually aecord, 
 ^f. Arnob. ^ jj^jjj jj^g feeming contradidion in fome fraaller circumllances , dotli 
 r Of rhe Hca- but (hew their fimplicity, and (incerity , and their agreement in the 
 then ancient ^ main. 
 
 Writers arre- Seventhly, and ^ laftly, The very enemies acknowledge this matter 
 ftation to the ^f p.^^ . Q^jjy ^^^y jfcribe it to other caufes. They could not deny the 
 rtttofthcDi*' Miracles that were wrought : Even to this day the jews acknowledge 
 ble,[fhallpar- much of the works of Chrift, but flanderoudy father them upon the 
 ticularly fay power of the Devil, or upon the force of the name of God fewed in 
 little, it being Chrifts thigh, and fcich like ridiculous ftories they have: Even the TwrJ^/ 
 h^'^GmiM^l- ^^^^^^^ "^"^'' ^^ ^^^^ Miracles of Chrift, and believe him to be 
 yeri.cbr^.Rel. * S^^*^ Prophet , though they are profeft enemies co the Chnftian 
 1.1. p.4c,j^c. name. 
 71,75,90,152. 
 
 TertuUianiis de pr£fcripti9ne affirmat^ ipfas authenticai Aponn'orum liter as^ hie cfi ipfa cf.vjiy^/.'pst Ap3- 
 jlolorum fm adhue tempore in Ecdcfiii Apijhlicii cofifcrvata extitijje. ^ Eodein momcidii dics^ medium 
 6rbemfignante fole^ fubdu^a efl. DcliqHium utij-, putavo unt qui id quoy, fuper Chrifio pr.tdic.itum mfci^' 
 runt. Ettameneum mundi cajum re'.atumin Archivk vefirk habetii. TertUl.i4j>9/.f.2i. 
 
 So that I think by all this it is certa'n. That the firft WitnefTes o*" i\\c 
 Miraclcs of Chrift and hisApofties.as they were not deceived thcmfelve?, 
 fo neither had they any inteni to deceive the world. 
 ' Every Sec^^ 3. We are next Co fhew you, rliatthe way that this Teftimony haih 
 
 that acknow- comedown to us,is a certain and undeceivable way. For,^ 
 ledgeth God 
 
 andChiift, hath thefe books as we have : And every Sc<fl ufing its Teftimony againft tlie other, 
 fhews it was norfalfihcd ; for if it had, the adverfei'ed- would liavcdifcovtrcd it. As GrotJe Vcrit. 
 Ke% lib.:?, pag.17^- hcnum., TcrtuUian^ Cyprian., tail tint, lu ^ and the reft of the tldcft Fathers 
 fiilly manifcft, that the (cveral books of t\\c New Teltamcnc wci e tlian ciirranr and uncorruptin the 
 Church, and allcdgc abundance of places in the fame word/, a.-, they arc now in our Bibles : As Ju- 
 Jlin Martyr-, ArnobxM., LttHantius AtbenagoraSy &c. do out of the Old. 
 
 tt I. Confider, Itisof matter of Fad : (for the Doftrinewcarenot 
 now mentioning, except idefudo^ that this was the Dodrinc attcftcd.) 
 
 2. They were the fubftances of the adions that they chiefly related, 
 
 and that we arc now enquiring after the certainty of. Though men may 
 
 et miftake in theCircumftances of the fight at fuch a place,or fuch a place,yet 
 
 that there were fuch fights we may certainly know. Or thoitgh they may 
 
 miftake 
 
Part II. The Saints Everlapng ^efi. 225 
 
 miftakein fmallcraftions ; circumftanccsorqtialificacionsof /Vrwrjtlic 
 eighth , of milium the Conqucrour , &c. yet that there were fuch 
 men vvc may certainly know. Now the thing we enquire after, is, 
 Whether fucii Miracles were wrought.or no? 
 
 5. They were " Adions then lamous through the world, and made o^ofJJSng' 
 
 great alterations in States : They turned the world upfide down ^ Cities ^j^^ fevei-a! 
 
 were converted , Conntnes , and Rulers were turned Chriftians. And Books of the 
 
 may not t'.e llccorus in e-Tiincnt Ad ons be certain ? We have certain rew Tdh- 
 
 ^Records of Battf Ij , of Sieges , and of Succellions of Princes among n^c"t > yon 
 
 ' the Heat'K-ns before the coming of Chrift, and of the great alterations jr^J^,,^^^ ^^.^ 
 
 in our ov;n State for a very long time- Conciln Tn- 
 
 4. It was a formal * Record in the very words of the firft Witnef- den. in the 
 fes in Writing^ which hath been dchvcred to us , and not only an un- beginning 
 written Teftimony; fo that mens various Conceivings , or Exprelll- Dica Exutn- 
 ons could make no alceration. quod tumur 
 
 Apud EcclejiiU 
 Apndolicoi , <i^]am univerftti ab initio editionU fn<£j}are , Ter tul. adv. Marc. I'lde SibrandHtn Jubky- 
 tude yrincipiif Chr'JhancYiun dogmatwn ^ lib.2.^c. Jttrn etiam qwiradmodum dixirmu , ^ matui 
 rcfurrexnunt, ((^ ]:y fever ai'CYur.i mbifcum anniitnultit : Et quid autan ^ noncfinumerum dicere gratra- 
 rum , qutif per iwiverfum tnimdum ecclefia a Deo accipicns , in nomin: Cbrij}i per fingulos dies in npitula- 
 tione gentium pj^rjicit ^ nequefedmem atiquem necpecuniam ei nufcreus. Quem.xdmodum enim gratk acce- 
 pit a Deo giatii adminij}rar. Nee invKittimbus Angclicii faiiat aliquid ., nee incanXAtionibm ^ nee Mi ^v a 
 prava cwicJir.iU' : Sed mv.ndc <(^ furc (^ manifeflc or.itioues dirigentes ad Dominum qui omnia fecit , ffr 
 nonen Djminin''J}iiJ:fnCbriftiinwrtutefecHn.honutilit,tteshofninuTn., jednonad fedut}iofu:m perfecir. 
 Si itdjue ^r nic^c nvnen Domini nojlri Jefu Chrifli beneficia prsjlat (^ cuYAtprmifjime i^ vere omneuibiqite 
 credenres ineum ., (^-^e. Irenxus advcrf. hxrefeslib.2. cap. 59. Evangelium adulta-ajje alias im'los pra- 
 ter .}f.tition:firt< qy. {dam Usrcticos mrim : ^ valentii feiUtoies , ^ eosjortequi a Lucano quod.vnprodi' 
 cant. Origcn. coiu. CclUim. lib. 2. fol. (mihi) 20. 
 
 5. Thtfe Records which we call the Scripture , have been kept pub- 
 likely in all thefeages; fo that the mod negligent enemy might have ta- 
 ken notice of its depravation. Yea , God made it the office of his Mi- ^ 
 mfteis to publidi it , whatever came of it to all the world , and pro- 
 nounced a wo to them if they preach not this Gofpel ; which preaching 
 wa* both the divulging of the Dodrine and Miracles of Chrift , and all 
 out of tliefe authentick Records ; And how then is it pofliblc there 
 (hould be an univerfal depravation , and that even in the narration of 
 the matters of Fad , when all Nations almoft, in all the Ages fince the 
 Original of the Hiitory , have had thefc Heralds, who have proclai- 
 med it to the death. 
 
 6. Anditismoftapparent that the Keepers and Publii'hers of thefe 
 Records , have been men of moft eminent Piety and Honefty. The 
 fame Teliimony which I gave before for to prove the Honefty of the 
 firlt Witnefles , will prove theirs , though in a lower degree : A good « 
 man , but a Chriftian , was the Charadcr given them by their very 
 foes. 
 
 7. They have been a multitude, almoft innumerable. 
 
 I i 8. [And 
 
226 The Saints Everlafltng Rcjf. Chap.4, 
 
 8. And thefc ofalmoft every Countrey under Iicaven. And let any 
 man tell mc , HowalUhefe or tbc chief of thofe cotild poiribly meet, 
 toconfult about the depraving of the Hiilory of the Scripture? And 
 whether it were poffible if fuch a multitude were Co ridiculoufly diflio- 
 
 , Even among neft , yet that they could carry on fuch a vain j' defigne with fecrecy 
 
 thePapiftsthe and fuccefs? 
 
 more learned p, Aifo the after-divulgers ef the Miracles of the Gofpel, could 
 
 and modeft ^^^^ ^^ ^^^^ fclf-advancing ends for a lonq time then the firft Wit- 
 
 nuinram the ^ ° ° ■ 
 
 perfeaion of nelles. 
 
 the Hebrew lo Nay , it ruined them in the World , as it did rhe firft j So that 
 Text of the let any man judge , whcth-;r there be* any pollibiiiry , that fo many mil- 
 old Tefta- lionsof To many Nations (hould ruinate themfclves , and give their bo- 
 I'^^ainHi^'va- ^'^^ ^^ ^*^ burned , meerly to deprave thofe Scriptures which they 
 rii«", Cj>- <io profefs. 
 
 tan. iliiid cj} (I. y Confideralfo when this facred Hiftory was fo difperfed over 
 
 gens JudAorum ^\^ world , whether the cancelling and extirpacion of it v/ere not a thing 
 
 mjjqtudarn impofuble, efpecially by thofe means that were attempted. 
 
 flianorum ba- .. . „ . , ^ . 
 
 'luitns legem ^ pofhcm m teft:mon}nm djjfrtionii EccIcJk .' Augnft. corn. Fault. Manich.Tiim. L. 12. 
 cap. 2?. y There were feme of the firft copies kcpr till 2co years alter- Anil a book char was di- 
 fpoied io fo trunv copies , & kept nor by piivatc men , but by rhc publikc ciliiieoce ot tlic Churchy 
 could notbefaliified. Moreover , in the very firft ages ic was prcicarly tiaiitlattd into the 6;vjmi,j(^, 
 the y£thiopick-> the Aifabkk_i and Latiiic tongues : which tranllationsare all vcrcxta\it , and do in 
 notiiine of any moment dirTer from the Greek books. Befides,we have the writings ofthoTe that were 
 inftruftcd by the Apoftles thcmfelvcs or their Difciples , who cite abundance of place^oui of the 
 Scriptures in the fame fenfe as we read rhcm now. Nor was tiicre any man then ot "fuch auchcriry in. 
 the Church , as that they woukl have obeyed liini if he had changed any thing : a? Iicn^w , Te^tul- 
 lians Cyprian s free diffent from them that were then moft cmincn", doth flicw. Mot to rheie riines 
 there^ucceeded men of great learning and judgciiicuc , who after diligent Icarch did r«cewc riitfe 
 books as remaining in their primitive purity, Gytriia dc Virn.Kelig.li.i.i.igc frnihi Lat.J 1 74, 175. 
 
 12. Nay , there is no Hiftory of the Enemies that doh mention 
 . , any univerfal abolition or depravation of thefe Records : '• When waj 
 
 d d wh'at'he ^^^ ^'^® ' ^"^ where was the place, that all the Bibles in the world were 
 could, but left gatl.crfed together, nndconfumed with fire, or corrupted with Forge^ 
 the /(fiv; their ry? Indeed )^«/w« thought by prohibiting the Schools of Learning to 
 Saipture en- the children of Chiftians , to have extirpated Chriftianity ;. But Chrift 
 nreuidefpight ^jj^j ,, sickly firft extirpate him. 
 of him. Niim 1 -^ '^ 
 
 cum tot facuta • • i ji 
 
 inter ceffcrint , nemo tctmen -ju'icquam ndderc vel aufe-nc velpermntarc wuf fv.h : omu:hii^ eum }vJir:S g^n>' 
 :ii k}mi''ibus]nfita qmdammd/} atqw jngenira fides ell , (Xcdereh£cDl«ej}ecor.lulta , i<r hn a;uiefccyey 
 AC pro ipfjii , ft ttci Ycs pofceret , libentcr aiimamponere. Jolep. cone. Appian. lib. i . .Sic i^ Eufeb. £i- 
 clef. Hift. lib. ?• cap. 10. Ita Philo, >c/cYt'/;fc-Eufcbio, lyeparac. Evii!\g. lib. 8. cap. 2. Mirdnle mihi 
 vid'etur duobus annorum mUhbus , imo majore tempore jam fere tranfa^o , nee verbum mum in lege illius ejfe 
 immutatum , fed centies Himfquifque Judmum mmetur quam l.gi Mofaic.f dcrogabh. 
 
 13. AlltheCopiesof thofe facred Writings do yet accord ( in alt 
 thinr^ ni serial } which are found' through the workl. And confider 
 
 then 
 
Part II. 
 
 The Saints EverUfiing Reft, 
 
 227 
 
 They think 
 
 thenirthey had b^en depraved, whether multitudes of Copies, which 
 had efcapc*! :bac depravation would not by their divcrfity or contradi- 
 dion have bewrayed the reft ? 
 
 14. It was a matter of fuch a hainous quality , both by the fcntcncc 
 of the Law, and in the confciences of the Prefervers and Divulgers of it, 
 for to add or diminifli the ieaft tittle^ that they thought it deferved eter- 
 nal damnation and I refer it to any man of reafont whether fo many .V "^^•*^JIJ"'' 
 thoufands of men through the world , could pcUlbly venture upon cter- Miiaclcs in- 
 nnlcormenc, as well as upon temporal death, and all tins to deceive credibleiand 
 others by depraving the Laws which thev look to be judged by; or yetcveryage 
 the Hiliory of chofc Miracles which were the grounds of their Faith ? Is ^''^ Jj^^'^ ^^^^ 
 not the contrary fomcwha-t more then probable ? ^°^ ^^^^^ ^^ 
 
 15 Furthermore , TheHiftories of the Enemies do frequently men- -will not bc- 
 
 tion tliat thcfc Scriptures h&ve been ftill maintained to the flames, licvc. why is 
 
 Though they revile the Chriftians , yet they report this their atceftacion, "o'^ rhcrai- 
 
 which proves the conftantfuccefiion thereof, and the faithfull delivery ""igo^^n- 
 , _, .^ . . J . . T t I L I I L • . •' na or Quails 
 
 ofChnluanity , and its records to us. It would be but labour m vain, f^^^ heaven, 
 
 to heap up here the fcveral reports of Ptisan Hiftorians , of the num- as credible as 
 
 bLM's of Chriftians , their obftinacy in their Religion, their Calamities t'^c raining of 
 
 ar,d Torments. 
 
 16. Thefe Records , and their Attcftations are yet vifibic over the 
 world , and that in fuch a form as cannot pofllbly be counterfeit. It is 
 notenough to putme outofdoubt, whether Howrr ever wrote his Ili- 
 ads , or Demofthenci his Orations , or Virgil and Ovid their feve'al 
 Works , or ^Arifiotle his Volumes of fo many the Sciences , when I fee 
 and icad thefe Books yet extant; and when I find them fuch, that I red "wheat 
 think can hardly now be counterfeited, no nor imitated? but if they corn, but not 
 could, who would have been at the excelfive pains , as to have fpent his <"o long, with 
 life in compiling fuch Books, that he might deceive the worid , and askmofadark 
 make men believe that they were the Works of Arijlotle , Ovid ? &c. [°ing%IIlled 
 would not any man rather have taken the honor to himfeh ? fo here the off, the grain 
 cafe is alike : Yea , thefe Scriptures though they have Icfs of Arts and had a talk 
 Sciences , yet arc incomparably more difficult to have been counter- fomcvsrhat 
 feited then the other ; I mean before the lirit Copies were drawn. I 
 would here ftand to fliew the utter impoilibility of any mans forging 
 ihcfe Writings ; but that I intend Co make up in a pecuUr Argu- 
 ment. 
 
 17. Whether any Enemy hath with weight of Argumrnt confuted 
 the Chriliian Caufe ? Whether when they have undertaken it , it hath 
 not been only an r^rguing the ^ improbability, or affigning the Mira- 
 
 that grain a- 
 bout tert years 
 ago in Eng- 
 land^. It fell 
 in many pairs 
 of the King- 
 dom j It was 
 like a withe- 
 
 fharpandhot; 
 I tafted if, and 
 keptfomc of 
 it lons^, which 
 fell on the 
 Leads of tlie 
 Chiirc!i-,and of 
 the Minifteri 
 Houfe in 
 
 where T preached the Gofpel. T/Amiif upon a letter from F/Z^re of the Miracles, Death and Rc- 
 furrci'rion of Oiiift , did move in the Senate to proclaim him to be God •, but they rcfuied becaulc 
 the motion was not firft from thcmftlvcs-, but the Emperor did abide in his opinion flill, E^efip. Ana- 
 ccphalof. Wherefore TatHlHaii bids them. Go look in your R-egiftcrs , Hid the Ads of your Se- 
 nate , in Apoiog. Vid. llfhcr Brh. Eccl. prim, page 3,4. 
 
 I i 2 clc« 
 
2'^ 8" 7k Sdihls £icrlafi/N^ R^ft, Chap.4. 
 
 b ^ot being c^C5 ^^ Other ciiufes , or an oppofng die D jdrinc lieliverei by the Chri- 
 
 ablc to rcfifl fHans, ^ rather then thcfc miraculous ad. ons in -iuoihon? I leave 
 
 fuch o];>en tliofe CO judge who have read their Writings , Yea , whether their 
 
 trurh^, or fay common Arguments have not been Fire and Sivord ? 
 any thing a- ° 
 
 gainfl rhem, they will not deny what is wricren ; hnrfay, rhey yet cxpcft thefe things , and that 
 
 the word is Bot yet come. Athanaf. dt' Inc.zrn. l^crbi. .\fn!unt ncfcirc^ quui ]a.m oJerutit : adeo quod 
 
 vefciHTit prjtjHdicant id ejfe ^ qHodfifciantodijJl'nonpoteiant. Tertulban. Apolog. cap. 1. 
 
 18. Itisancnfiematteryerroprovc , that the enemies of Scripture 
 " have been incompetent WitnclTrs J firlt, Beif; men chat were not pre- 
 
 fent, or hadnot the oppor;unicy CO be lo well acijuainced with the A* 
 dionsofChrilt , ofclie Prophets and Apollles, as rhemfelvs and others 
 that doatteftthem. Secondly^ Being men of apparent m.ilice, and 
 portefled with n>uch prejudice agamli the pcrfons and things which they 
 oppofe. This I might eafily an J fully prove, ifl could lland upon it. 
 Thirdly , They had all worldly advantages attending their Caufe, which 
 they were all to lofe, with life it fef, if they had appeared for Chnlt. 
 Fourthly , Tney were gencraliy men of no great Confcicnce , nor Mo- 
 ra! Honefty , and moft of them of molt fenfua! and virions converfanon, 
 - c This appears by their own Writings, botliDoftrinal and HUlorical. 
 
 nerallwickcd- What fcnfual Interpretations of the Law , did the very Arid Sed of 
 ncfs of the the Pharifecs make ? What fleflily Laws have the followers of Afahc- 
 jVcmansthcm- met? What Vices did the Laws of tiie Heathens tolerate ? Yea whac 
 lelves and all foulcrrosarein the Ethickj of their moft rigid Moralilh? And you may 
 iHostoCh'^fV ^^ fiii'C that their Lives were far worfe then their Laws: And indeed 
 the Tcftimo- their own Hiftories do aekowledge as much ; To fave me tie labor of 
 mcs are too mentioning them , Read Dr. f/^c/^wr// Apology on that Sub jcd. Sure 
 large to be fuch men are incompetent Witncffes in any caufe between man and man, 
 !?f^ '"''^"^^ and would fo be judged at any in)p.irtial Judicature. And indeed , how 
 ciSiiRh^n 7m- '* '^ pofTible th^at they fhould be much better , when they have no Laws 
 jli:t Martyrs that teach them either what true Happinefs is , or what is the way and 
 Dialog, cum means to attain it? Fifthly, Bcfides all this, their Teftimony was 
 
 Trifh. and A- onely of the Negative , and that in fuch cafes a^ it could not be valicL 
 fologiaiic. In ^ 
 
 tertullMns Afol get. (^pajj^im: In Or'igen. cont. Celfum. Arnobius adv. Geiit» LaHantm inffitHtionfy 
 AthcfMgorai , Tdt'ianus , .MJuutius i'clix , Athanaf. advcrf. Geniil. ^ p't{}iin V Ircnxus , Clemens 
 Ak'x^ndrin. p<t([im , and all the writers of thofc times. 
 
 19. Conlider alfo , that al the Adverfaries of thefe Miratlcs' and Re- 
 lations, could notvvith all their Arguments or violence hinder thotK 
 fands from believing them , in the very time and Country where theyi 
 weredone: but that they who did behold them, did gererally afk-nt 
 at leaft to the matter of fad : So that wc may fay with Aftftin , Either 
 they were Miracles , or not: If they were, why do you not believe? 
 if they were not , behold the greatefV Miracle of all , that fo many 
 shoufands (even of the beholders) (hould be foblinde, as co believe 
 
 things. 
 
PartIL 
 
 The Saints EverUflin^ Rcjl, 
 
 ZZ9 
 
 "^ Julian Yfhcn 
 he rcornerh 
 Chrirt , dorh 
 acknowledge 
 His Miracles, 
 What ( fhirh 
 he, hath this 
 jcfus done 
 worthy of 
 
 things that never were, efpecially in thofc very times, when it was thcca- 
 fieft matter in the world to have difprovcd fuch falOiocds. If there 
 ftiould go a Report now of a man at Lc»don , That fhould raife the 
 Dead, cure the Blindc , tI.eDeaf, the Sick, the Pofiefled; feed ihouf* 
 fands with five Loaves , &c. And that a multitude of hts Followers 
 (hould do the like , and chat a great many times over and over , and 
 that in the feverai parts of the Land , in the prefence of Crouds, and 
 ihoufands of people : I pray you judge, whether it were not the eafieft 
 matter in the world to difprove this, if it were falfe ? And whether it 
 were pofllble that whole Countries and Cities fhould believe it ? Nay, 
 whether the ea fines and certainty of difprovingit , would not bring 
 ihcm all into extrrmert contempt i Two things will be here objeded: 
 Firft , That then the Adverfaries not believing , will be as Itrong againft 
 it , as the D^iciples believing is for it. /infW'. Read what is faid before 
 of the Adverfaries incompetency, and it may fatisfie to this. '^ Second- 
 ly, and confideralfo that the generality of the Adverfaries did bel'eve 
 the matter of Fad: , which is all that we are now enquiring after. The 
 recital here of thofe multitudes of Tcftimonies that might be produced 
 from Antiquity , is a work that my ftreight time doth prohibit; but is 
 done by others far more able. Onely that well known pafTage m fcfe- 
 fh*u I will Iierc fet down. In the time oiTiberitu there was one Jefus,* 
 a wife man ( at Icaft if he was to be called a man ) who was a worker of memory or of 
 great Miracn s, and a teacher of fuch woh love the truth, and had many, any account 
 aswcll ^fjv/asGVwnVif/, whoclave unto himj This was Chrift. And in all his life? 
 when Pi/^ff upon his being accufed by the chief men of our Nation, had ^^^f f'^^f '^^ 
 fentcnced him to be crucified , yet did not they who had tirft Joved him blinde& lame 
 forfake him ; For he appeared to them the third day alive again , accor- and delivered 
 ding to what the Prophets Divinely infpired , had forctould concerning fome from 
 him; as they hid done an innumerable number of very ftrange things ^^jSr^l'^^ 
 bcfides. And even to this day , both the name and fort of perfons cal- ^^^^ L^ 
 Jed'Chriftians, fo named from him , do remain. Thus far fcfefhwa. Hkffiquifid- 
 J^tfw by Nation , and Religion , who wrote this about eighty fix years hmjtgrarefe- 
 after Chrilt , and fourteen years before the death- of St. J^hn-, Himfejf "^ nativha- 
 being born about five or fix years after Chrift. tem,i>:c.lnju' 
 
 20. ConfiJer alfo how that every Age hath afforded multitudes o{ pan^e^fuppH. 
 
 CCS odor are ve- 
 ncTittvhi. Arluaaf. dc Incarn. Yerbi.. Eamr.'m fuper Chriflo Pilatus ^ iffr ^ jam po fm confci- 
 enria Chrijiiviiu< ^ C^f.iririim Tiberro nur.davit y Sed (ffr C^fares crcdidijfentfuper Ckrijh^ (iautC£- 
 fa.cs n9n ejTcntfCiHlo »ece(farn t, Autfi ^ Chrij}JAni potuijjent ejj'e C^fdrcs. TercuIIiaji. Apologcc . cap. 
 21. Of the \\\\\ da-k\icd in Tiberius rime when ]cfiis was crucified , and of the Kurrhquake, Phle- 
 p,nn harh wrimn in rhei? or 14 book de Temporibuf ■, faith Origen covtr. Cclfum. lib. 2. fol, 
 (mhij 2t. The Star rhat appeared at Chrifts birth is mcnrioncd by Pliny lib. 2. cap. 25, So 
 do divers others, as (9 rj^rn reports. Com. Cclfum. //eroa'i killing the children is menrioncd in Au- 
 ^HJltis t.-;tia: v I Iv.d rather (faith he J be //ero«if Swine then his S.pn , bccaufe he killed a. Son; 
 of hiscwo^inonc thercfl. Afaaob. Saturnal, ' , - , ■ - '■■ 
 
 - .njjr. i. 
 
 I;i 3; 
 
 Witncfles, 
 
230 Thr Slims Ever up n^ Re jl. Ghap.4. 
 
 e 7 r..^ ' Witnefljrs, who before were moft bitter and violent enemies; Anddi- 
 
 UtttSielifc' vcrsofthore men ofnocefor Learning and pierce in the wf>rld. How 
 of7?/?i the mad Wis Sanl againit the Truth? Surely it could be no favor to the 
 Eaptiilasthc Caufe, nor ovcr-much credulity thac caufcd fuch men to witnefs to the 
 E^'angelifisdo. d^jth , the truth of that for' which they had perfecuted others to the 
 ^'d £^'h ^^*^'^ ^^^ ^ ''"'^ before. Nor could childiQi Fables , or common flying 
 quake ac Talcs have h mightily wronght with men of Le.irning and Underltand- 
 
 chriftb acach tng. ' (For fome fuch were Chriftian^ in all Agih) 
 is acknow- ' • , ' ' 
 
 ledgcd by Phlegon in lib. Chron. i?. Luc'iAnhiis hit Tormentors fcnrch their own Chronicles v4»»J 
 they fhould find that in PUatcs time the light failed in thcmlJu ot'thc day , and tlic San was diirk- 
 ned while Chrifl w^.iuiTcring. 7lTn</. alfo appealcth to tlieir own Ciironicks.. ^/o/.' And that it 
 was no Natural Ecclipfe , is known to Aftrononicrs. ice Mnrcilius h'icir.us Oi Hic Sta'r. The death 
 oC Herod is let out by j^nfephns Antiq. 1. 1 p. c. 7. as by Lu^c. Lenjius anirmcth , rhar in his time the 
 working of Miracles, the.raifing of the Dead, rhecaftingoutofDcvils , hcalin? the Sick by m core 
 laj'ing on of hands and Proplicfying were l\iU in force : And that Ibnie tliit were foi ailed from 
 rlie daath , remained alive among tlicm long after. See Njdfh. Ecclcf. Nijhr. Tom. 1 . lib. 4. c. 2^. 
 And Jkjiin Martyr faith , That the gift of I'ropcfying was famous in the Chinch in hi; tin.e P/.i/. al 
 Ttyfh. And C}pri,tn and Tcrtut. mention the ordinary cafling out of Devils , and challenge the Hea- 
 thens ro come and fee it. 
 
 21. Nay , obferve but the confefTions of thcfe Adverfaries , when 
 they came to belivc: How generally and ingenuoufly they ackowlcdgc 
 their former ignorance and prejudice to have been the caufe of their un- 
 belief. 
 
 22. CoRfKler alfo how unable al the enemies of the Gofpcl hive been 
 to abolilh thcfe facred Records. They conldburn thefc VVitncfTcs by 
 thoulknds, but ycttbcy could never either hinder their fuctclilon , or 
 
 h; cxtinguifli thcfe Teftimonies, ifij-ii*/ 
 
 23. Nay, the molt eminent Advetfaries have had the moft eminent 
 ruinc: As %/fnticchHs, Herod., Julian., with n.ultitudes more: This llonc 
 having fain upon them hath ground them to pow,'dtr. 
 
 24. It were not difficult heic to colled from unqueftloncd Authors, 
 a conftantfuccefiion of Wonders (at leafct) to have in fevcral Ages ac- 
 companied the Atteftation of this Truth: and notible judgements that 
 havebcfain theperfccucorsofic. And though the Pspifts by their Fi« 
 dions , and Fabulous Legends have done more wrong to the Chriftian 
 Caufe, thenever they areable to repair; yet unqucrtionable Hiftory 
 doth afford us very many Examples ; And even many of thofc artio'is 
 which they have deformed with their fabulous additions, might yet for 
 the fubftance have nauch truth : And Go J might even in times of Pope- 
 ry work fomc of thefe wonders , though not to confirm their Religion 
 as it was Popi(h , yet to confirm it as the Chriftian Religion j for as he 
 had then his Church , and then his Scripture , fo had he then his fpeeial 
 Providences to confirm his Chukh in their belief, and to filcncethe fe- 
 vcral enemies of the Faith. And therefore I advife ihofe Who in their in- 
 conlideratc zeal arc apt to rejed all thefc Hiftories of Providences, 
 « n^eerly 
 
Part II. rhe Samts Evsrlafting Rift. 23 1 
 
 mecrly becaufe they were written by Papifts , or becaufe fomc Witnef- 
 festothc Truth were a little leavened with fome Popilh errors, that 
 they would firft view them , and confider of ilieir probi^bility of Truth 
 ■ or Falfhood , that fo they may pick out the Truth , and iwi; rci<^. all 
 together in the lump , leatt othcrwife in their zeal againft Poptry ,, they 
 (hould injure Chriftianicy. 
 
 And now I leave any man to judge whether we have not had an 
 infallible way of receiving thefe Records from the firft WitnefTes?. 
 
 Nor that every of the particulars before nientioncd , are neceffary ■ 
 to the proving of certciin receiving the Amhentick Records without 
 depravacion : for you may perccjvc , that alraoft any two or three of 
 them might fuffice j and that divers ofthem are from abundance for 
 fuller confirmation. 
 
 SECT. IV. 
 
 ANd thm I have done with this firft Argument drawn from the Mi- 5. ^. 
 racks which prove the Dodrinc and Writings to be of God. — 
 
 But I muft fitisfie the Scruples of fomc before I .()roceed. Firft, Obje^ions a- 
 
 Somewillquc'ftion , whether this be not i. To rcfolve our faith iato gsinft this Ar- 
 
 theTeftimony of man; 2. And fo to make it a Humane faith ; And fo f^^ 
 3. To jump in this with the Papifts, who believe the Scripture for the |] 
 
 Authority of the Church , and to argue Circularly in this, as they. To« Anfn". ^ 
 
 thisi Anfwer , Firft , I make in this Argument the Refolution of my ^ ^'^'' fi(f/rn 
 
 faith into the ^ Miracles wrought Co confirm the Dodrine. If you a*k fj,,^^^^^'^ 3/ 
 
 why I believe the Dodrine to be of God ? I Anfwer , b€caufe it was n^jj'pr^lrfwn^- 
 
 coirfirmedby many undeni.ibleMu-acles. Ifyou ask \vhy I believe thofe fd ex mttcir- 
 
 Miracles to be from God ? I Anfwer , becaufe no created power can ^^, Ai^dmcn ex 
 work a Miracle : So that the Teftimony of man is not the Reafon of my«^'ff"'-^'''"'^" 
 
 believing , bat oncly the means by which ch s matter of Fad is brought If"^^^ '^^^^^l 
 down to my Knowledge. Again, Gur Faith cannot be laid io b< Refolved^tyr, £^fj ^ow- 
 
 i«to that which we give in Anfwer to your hft Interrogation, except mun. enh.Bj 
 
 your Queftion be oncly ftill of the proper grounds of Faith: But if f<ricz^.vuh]' 
 
 you change your Qiieftion from , what is the Ground of my Faith ? t% {^"''^7''^?' - 
 
 what is the K meansof conveying down the Hiftory tome .<* Then my Difpiicar.adv^ 
 
 Faith is not Refolved into this means. Yet chis means , or fome other Sraplcron. de 
 
 equivalent, 1 acknowledge fo ncceffary , thatwitRout.it, I had never fac. Script lib. 
 
 been like to have believed. 2. Thisihcws youalfo that I argue not int4^-"P- 5- P^&^ 
 
 ^ ° . 55.56. 57. &c. . 
 
 Pkmfime de bocdi^trcnt. Sic eap. 4. p. <$2.&;€. ca.5.and c. 6.dcqHatuor officiis Ecclcfis: circa Snjpticr. 
 
 vi^. Htfit Tabcllio vsl Regifirariw. i.Vmdcx c-ui verat Script, a falfisviniicef. 7,. PrMo^ quiScntt. prc- 
 
 mulgct. (['y divulget. 4. Irrtrrfrcs Vide etiam I.?.cap.5.p.^52.3^5.^34. &c.£r triplex officiiim ecciefi,^ dat: 
 
 Pclamif Synrag-,l.cap.28. ^ Xc-fl psrAhos difpifitionern jalutii HJhy: csgnovin^w quAin per cosp'r quos £- • 
 
 vungeiiiunpcrvtwt adms^qucd nMdmtMnepMouav^runt^ pfica vero]>cr Dei voi'nrj.ttcm in Scriptuxk 
 
 ««>** ti^adidcruiit^ jmdamsi^tMn ^ ulumnarn^ci, mj^rs jfiyrxrw^.trenattis adver. haref. lib. 3. cap. i . 
 
 the 
 
H^ Tie'SatMts BvtrUfiin^ Rcfi. Chap, 4, 
 
 the Popifli Grcic , nor take my faith on their common Grounds : For 
 Firft, when you ask ch^m, How know you the Tertimony of cbe Church 
 to be Infallible? They prove it agaia by Scripture} ar.d there's tlic|r 
 Circle. But at I truft not on the Authority of the Romifn Church one- 
 ly , as they do ; no nor properly to the Authority of aay Church j no 
 noronely to the Teftimony of the Church , but alfo to the Telhmo- 
 ny of the enemies themfelves: So do I prove the vahdity of the TelVi- 
 mony I bring from Nature , and wcllknoivii Principles m llsalbn , and 
 not from Scripture it felf , as you may fee before. ?. There is a Hu- 
 ^ mane Tcilimony which is alfo Diyme and fo an Humane l^aith , which is 
 ^AjHin.Swmt. alfo in fome fort Divine. Few of Gods extraordmary Revelations have 
 ??-55.2. c. been immediate J (The ^ beft Schoolmen think none of all) but ei- 
 ' Though I therby Angelsorby Jefiishimfelf, who was man as well as God. You 
 lyTTcflinw"' "^''' acknowledge if God reveal it to an A ngel , and the Angel to Aiofts^ 
 nv, orRcvela- *^^^W(^^0 JfratJ ^ this is a Divine Revelation to //ri?f/ ; For that is 
 tion without called a Divine Revelation , which we are ccrt.im that God doth any 
 Evidence ex way Reveal, Now I would fain know , why that which God doth na- 
 r^^^^x^^f^^t turally and certainly Reveal to all men, may not as properly be called a 
 the obJcd"of I^'^'J"d^cvelation , * as that which he Reveals by the Sp.rit to a few. 
 Ciithinftrid Is not this Truth from God [^ That the Seiifes apprchenfion of iheir 
 fence i Yet Objed ( rightly ft a ted ) is certain] as well as this [^Jefus Chrift was 
 rlut which is bornof a Virgin , &c. ] Though a Saint or Angel be a fitter MelTcngcr 
 Reveled ro ^q Reveal the things of the Spirit , yet any man may be a Meffen^r to 
 Scniein its reveal the things cf the flefh An ungodly man if he have better Eyes and 
 own evidence* Ears , may be a better Meffenger or Witnefs of that matter of Faft 
 is alfo certain which he feeth and heareth , then a gndUcr man that is blindc or deaf; 
 Obje^ivcly; efpeciallv in cafes wherein tiiat ungodly man hath no provocation to 
 ?iIinfom«im« ^P^^k fal'fly ; audmoftofall, if his Teftimony be againft himfelf. I 
 cntitudine ^^^^ ^ '^^^ Revelation whereby I know that there was a fight at Torh^^ &c. 
 fubjeUi C ^s to be of God, though wicked men were the chief witnclfe?. For 1 take 
 Hooker againft it for an undeniable Maxime , That there is no Truth but of God , only 
 Mr Trayeii ) . j^ jj cJcj-ivc(J unto us by various means. 
 Sacra Scnptu- -' 
 
 ra quam apud 
 
 homines n^ndum Spiritu Da^ ^ v^r^ifide donahs^ hahct /tutoritatcm , propter quam ab illif inaph a.dnniti 
 <i3 andiri tan{uam Vcrbum Dci^ habet ab Ecclejh Ti^Jiimonio. Pdun. Sjnc. 1. 1. c. 28. 
 
 SECT. V. 
 
 §• 5 
 
 2. A Nd as I have evidently difcovered the full certainty of this Tefti- 
 Ul\mony of man concerning the forcmentioncd matter of Fad ; So 
 I will (hew you why I chufe this for my fir ft and main Argument ; and 
 alfo that no man can believe without the forefaid Humane Teftimony. 
 Firft then, I demanded with my fcif; By what Argument did Mofes and 
 
 Cbrifi 
 
 ^J 
 
part II. The Saints EverUfitngRefl, 233 
 
 Chr$ft evince to the world the verity of their Dodrine ? And I find , ic 
 was chiefly by this of Miracles ; and fure Chrift knew the beft Argu- 
 ment to prove the Divine Authority of his Dodrine ; and that which 
 was the beft then , is the heft flill. If our felves had lived in the days of 
 C-tii ilt , Oiould we have bclievpu a poor man to have been God , the 
 Saviour , the JuJge of die world , without Mu'adcs to prove tins to l?? 
 N*y , would It helve been our du y to have believed ? Doth not Chrili: • 
 f.iy , If I had not dor.c the fVorkj tb.it no mom elje could do , je h>id not ImJ 
 fin? That is , Your not believing me to be the Meiiias , had been no '^^''l^t^thc fm 
 li ! : F r no man is bound ro believe that which was never convincingly ^^^ly'^i *!i • 
 revealed- k and C to tell you my thoughts , if you w.ll but pardon the k iconicisr* 
 new feemmg novcliy of ihelntcrpretaiion ) I chink chat this is ic which kcnr {jlcutrhii 
 is called the fin againll the Holy Ghoft , wl.en men will not be convin- opiaioiVand 
 
 man 
 
 Naiure b. capable of. And whether all Humane oppofuion to Truth rlut did hold 
 be not through ignorance , or prevalency of the fenfual lufts ? And fo 'y ^"<^ I am 
 all malice aniinft Truth , is oneiy ap-iinlt it as conceived to be falfhood, ^'|^'"^ nfrifli 
 or elle as it appeareth an enemy to our lenlu.il ddircs ; Elle how doth ^n novelty 
 mans underftandmg^as it is an Uaderftanding, naturally chuie Trutbfci- though refol- 
 ilitr real or c'ippcar'.np)for itsObjed.'' So that I think none can be guilty ved not to re- 
 ef mairceagainli Truth as Truth ; And to be at enmity with Truth for j^^^ ^»> rt-vca- 
 oppofing i^ur fcnfuality , is a lin that every man in the world hath nncclVid^"'^ 
 b; en in fome meafurc guilty of: And indeed our Divines do fo A^fia^ the Gxc^t Atbana- 
 fin .sgdinft the Holy Gholt , that I could never yet underftand by their Jhtshxth wrote 
 d' finicion what it mig';t be : (o placeing it in an Ad incompatible with ^ Tradate on 
 the Rational foul ; and others making it but gradua'Iy to differ from ^j^^ ^" ^gamft 
 other fin?, ^ which hath caft fo many into terror of loul , bscaule they choil main- 
 touid never find out that gradual difference. raiuing die ve- 
 
 ry fa nice xpo- 
 fi ion which 1 here give , ("or with very fraalluiflTerencc: though I afTent not to his application 
 in the end ro ali fhc Arrians : J which bti.ig trom one of lb great Authority, and c^;plani!1lJ i: 
 nio;c fully tiicn I niij,hf do in thii. fhort Digreiiior, I dtfiic t!ic karncd , who re;c<fted my expo- 
 frtiou, to pcruR ir ; where alio yon may lind liis conUstanon of thdrbnle, but unlbiind opini- 
 on of Cr/ijivi a 'loiic thib fin i as alfo of the opir.ion ofTiJcogn.jl'i^ , Though I know lomc do qucltion 
 tliatbook : but on weak gr-ou»;ds. See my Qifcoiirlc of the lina;jaiiilt the Holy Ghoit , in my :;;* 
 f .iiT of the Uvi;-eaf^.n.ibler.cu. of Iniidclity. ' How Humim was ailaulred with tins tempra-.ion [ that 
 liehadrmned a^ainil the Moly Glioll] you m.iy read in hib life aad Ac,xf.\' And ic is Tiill a 
 common tcmptacMsn. Macih. 12.24. c^c. Mar. ;i. 28. joli. 5. 59, 33, 45, 44, 47. Joh. 15. 
 ai. 24. 
 
 TIic fcnfe of the pL'.ce ( which the whole context, if you view it deli- 
 berately, will Ihew you) fee ns tometobe this; As if Chrift had h\^\i * 
 While you believed not the TclUmony of the Prophets, yet there was 
 hop^; IheTeftimony of J^ij^wBapcift might have convinced you j yea, 
 when you believed not 7o/;>? , yet you might have b.'en convinced by 
 
 K k my 
 
234 ^^^ Saims BvtrLfitng Reft. Chap.4. 
 
 my ownDcftrine : Ycj», though 50U oiJ not be'ievc my Dc(5lrinc,yct 
 
 ™ DcM jJ ctn- there was hope you miglu. have bce.i convinced by my Miracles : "^ But 
 
 jirmandum ea when you af cafe chcm to be ihc works ot Beelzebub, and afcribcthc 
 
 To\'t"fnrfex- Work of ihc D.vinc Power , or Spirit, to the Prince of Devils, what 
 
 cedknt^ %era ^ore liope ? I v^'ill after my Afcenfion fend the Holy Ghort upon my 
 
 v'tftbiliter cjlen- Difciples , that they may work Miracles to convince the world, that 
 
 ditqus. nt':n4 they who will believe no oiher Tellimony , may yet through this be- 
 
 Mtur^fHperant |,gy^ . g^ if you fin againft this Holy Ghoft ( that is , if they will not 
 
 ftltCmira' beiicve for all thefc M.rucleO (ior die Scipriire frequently calls Faith 
 
 bilicurati.ne by the name of Oi>:dieacc , and U.ibelief by ciienameof fin, j there 1$ 
 
 langu:rum ^ HO Other more convincing Teihmony left, and io their fm of ( unb?- 
 
 tnortuorum \\t{ ) is incurable , and conlequcntly unpardonable : And thcrelore he 
 
 fufcitanottf^cx- that fpeaketh againft the fon of Mm (th<it is, deniech hisTcltimony of 
 
 rummiralili' hiiTjCelfj it fhUl be forgiven him (if he yet believe by this 1 elhmony 
 
 mutati'jne •, ^ of the Spirit) but th:y that continue unbelievers for all this (and fo 
 
 quod e^ mi lit- reproach the Tellimony that lliould convirce them , asvou do) fhall 
 
 biiiui.humaiia- never be forj^ive.! , beiaufethey cannot perform the condition of for- 
 
 rummentium ^- r 
 
 infiranone, ut g'vencfs. 
 
 idiots, ij V 
 
 fimpliccs dono fpiritHS fan^fi rcplcti, fummam fafientiam ifjr facundiam inwjfanti confequerer.tKr. Aquinas 
 
 contr. Gentiles lib. i.cao. 6. 
 
 This I think to be the knfs ofthcTexr; And the rather , whv'nl 
 
 «• confider, what fin it was tl.at thcfe Pharifecs tommitred ; for furc that 
 
 which is commonly judged to be the fin againii the Holy GholV^ I 
 
 no where finde that Chrift doth accufe them of; but the Scripture 
 
 ■ Aft. 5. 17. feemeth to fpeak on the contrary , » that through ignorance they did ir, 
 
 •' I Cor. 2. 8. o for hac! they known , they would not have crucified the Lord ofG'.o- 
 
 r^-j And indeed it is a thing to me alcogether incredible, that thefe 
 
 Pharifees Inould know Chrilt to be the Mc Ai.ih, whom they fo defiroufly 
 
 expefted , and to be the 3on of Gud and Judge of all men, and yet to 
 
 crucifie him through mcer malice; charge them not with this, till you 
 
 can {h?w fome Scripture, ihat charged them with it. 
 
 Qb)€^. Why then there is no fm againft the Holy Gh.oil, now Mira»» 
 
 p Exv;rH'}i^- cles areceafed. 
 
 m.t antiquitati p Ayifiv. Yes: though the Mir?cle« are ceafed , vet rheir -i Tefti- 
 
 prodiit vcntai a monv doih (iil! live. The death and Refurrecbon ofChnf} are paft , and 
 
 V:fqM,iOce. ygtnien mav fin againft that death and Refurredion. Sothatlihiik 
 
 ver.t Relioio. 'whcn men Will not believe that Jelus is the < nnit, though they are con- 
 
 Cui conjiman- vinccd by undeniable Arguments , of the Miracles w'lvch both himfclf 
 
 dj D^uf mi- and his Difciples wrought , this is now the fin againfl the Holy Ghoft. 
 
 7iinda Jcftmo' ^^^ therefore take heed of flighting this Argument. 
 waaddidit^ » t> t» 
 
 ^u£ejJentvelHtpgrp;tHaqu£dam<f^AUtheut!caSJgillavfritat'ndiv}n£. Hcmminglus in Prafar. anrt 
 Poftil. q Nunc nonut dim funtmcefjaria miracula; priufquam crederet mundm^ nece^ariafHcre ad hoc 
 Ht mmidw crederet , ttt Auguft. dc Civic. Dti. lib. 22. cup. 8. 
 
 SECT. 
 
Part II. The Saints Everlafiing Refi. 235 
 
 SECT. VI. 
 
 SEcondly , And here would I have thofc men , who cannot endure §.6. 
 this refting upon "" Humane Teftimony , to conGder of what necef- •^Yetdolbe- 
 fuy icisfor the producing of our Faith. Something muft be taken upon** ^'5^^^,'^'^*'^ ^^" 
 
 tru;t from man wh-tler tiiey wii! orno : as-^d yern > uncorrainry in our r^iv^-.i'v ^f '^ 
 Faith netlier. FirO , The meer illiterate man muR tske ir upon rruft, Tlafm :af i'l" 
 that the book i^ a Bible which he he^rs read , forclfc he knoivs not hue rhc Apoillc 
 it may be feme other book. Secondly, That chofc words as e in it, which ^'^ ^'^"Y P^"'- 
 the Reader pronourceth Thirdly, That it is cranflated truly out of y|f,'*^_"^,^Y*^^ 
 the original Languages. Fourthly , That the Hebrew and Greek Co- tcro'retirc'"' 
 picf , out of which it was tranllared, are true Auchentick Copies. Scr'ipmrcs, e- 
 Fifthly , That it was originally written in the^e Languages. Sixthlv, ^'t^i for rhcni- 
 Yea , and the meaning of divers Scripture- pifTiges , which cannot be f^!^"' '^'•''k-" 
 underPiOod without the knowledge of jewilh cuilnms , of Chronologic, oVthe oi^^^^ 
 ofGcography, c^c. though the words were never fo exadly tran- and not of the 
 flatcd. Ailthefe, with many more , the vulgar muft take upon the i^ntrpretcr 
 word of their Teachers. And indeed a faith mcerly humane, is a ne'c*'"';^'^ '"'.'^ Apo- 
 cefTary preparative to a faith Divine, in refped of fome means and P .f -^l^ .^-!^'^ 
 j"?-4:ro^w;><znecelTary thereto. If a Scholar will not take his Maflers ifh.enimild 
 word, that fuch letters have fuch or fuch a power, or do fpel fo or fo: layrThe Pro- 
 or that fuch a Latine or Greek word hath fu-^h a fignifkacion ; when pHcts aca 
 wiil.he learn , or ho.v w:ll heknow ? Nay, how ^o the moft learned •"^"^ JeiTimo- 
 Linguiftskrtowthefignificationofwordsin any Language , and {o in "trine fcP°' 
 the Hebrew and Greek Scriptures , but only upon the credit of their fii.mirv; but 
 Teachers :ind Authors? And yet certain enough too in the main. Tra- then you muft 
 dition is not fo ulelcfs to the world or the Church as fome would have icj "undcrftand 
 Though the Pap:fts do finfully plead it againrt iht fufficiency of Scriptu- ^^^^ ^^f^' ^'^^ 
 re, yet Scriptures fufficiency or perfedion is only in fuo gCfiere^m irs own interpreted of 
 kind , and in cmni ^e?iere , not fufficient for every purpofe. ^' Scripture isctthe Private 
 a fuffic;enf rule of Faith and life, but not a fufficient me:;ns of conveying n^an thacfpoke 
 it felf to all generations and oerfons. If h umane Teftimony had not been ^'^'''■^="' ^^'^ "^'-^y 
 neceflary, v^hy (hould Chrift have men to be witnefles 'n^ the bginning? ^,pclof rhril\ 
 And alfo ftlll inftruments of perfwading othe-s^and attefiing the verity of tj^^ Publfke 
 ihefe facred records to thofe that cannot otherwife come to know them ? pcrfon^ ib 
 
 j'/.i/. 2. 6* 
 1*^, c''^t- arc to be interpreted ofChrift, andnot o"D<ti'/fl' only, a private pcrfon, and but a type 
 ofChrift in ail •, lb r!ia" Fcicr anfwerech the Q;itlti:>n o. t'le Ev.nuch in AVts 8. Of vvliom dorh the 
 Prophet fpcak .^ of hinifelf ( privately ) or rome9rher ^ niorc publike 3 man ? This is I think the 
 true meaning of Z^'-. ^ Would the Papills would read Cypr.aiii']. Epijl. iid Powjtt^utm ^ againd: 
 Tradition and thtir Popes Supremacy! And Clemens Alcxand. lairh, Tlie Anoftlee^ teaching ended in 
 }iao\ time. E:-:t after that, abour Adr'intn time, thofe that deviled Hereiies, arcfe, as B^filides-, wj.o 
 faid Glaucu was his Maftcr, who was Peters Inrcrprete. : So l^alentme they lay heard Toeodade^vfUo 
 was Pauls familiar. And .Marcion being born in the fame Age, was converfanc wirh them , as an old 
 man with the yongcr. After wliom he a while heard Simon Fcrcr prciclr, which being fo, it is clear 
 tlur thefc later Cliurches are innovated from the ancient true Church , bi ing hercfie; of adulterine 
 viocc.Strcmat.lib.'; .fine.Yon fee Hereticks pretended Tradition, and wluc Church Clem, turns us to. 
 
 K k 2 And 
 
236 The Saints Ei'erUfiingRefi, Chap.4. 
 
 'Thejfe«f And doubilcfs this is the chief ^ ufc of " Miniftcrs in the Church, 
 
 Church-Go- " and the great end of God in the rtating and continuing that fur.dion; 
 
 vernoursand that what men are uncapable of believing explicitly, with a faith pro- 
 Tcachcrsi and t^. , ,, rij 1 ^ 1 
 
 how far tncy P^*"')' Divine , that they might receive implicitly ; and upon the word 
 
 aretobco- of their Teachers , with a humane faith. Everyman fliould labor in- 
 
 beycd. «* deed to fee v/;th his own eyes . and to know all that God hath revealed, 
 
 op^aetd'i- and tobe wifer thenhis Teachers; but every man cannot beftow tliac 
 
 /tenrr/w cn.^t- fjn^g 3.,^ pams j,^ d,;; (Jujy (,f L^nouriges and Sciences, without w! ith 
 
 Analitk.fofi. that L.VvVvvleJgc is not now attained. We may rather wiOi then iiope. 
 
 Tit- 1. 7. that ail the Lords people were Prophets. Tiie Cl'.urcli of Chrill hatti 
 
 1 Cor. 4. I. been long in a very doleful pighc, berwixt thefc two cxtrenms , ta- 
 
 1C0r.12.-12. j^ingall things upon trull from our Teachers , ard caking nothing wpc>n 
 
 LukcV2. 42. tfuft : And yet thofe very men who fo diklaim taking upon trult , do 
 
 Hcb. 15.3,171 thera!elves take as much upon truft as o:hers. 
 
 24- 
 
 I Tim. ^.5. h^. 2:.. 28. 1 Tim. 7,. 4, 5. 1 Pet. 5. 2. i Cor. i- 15. " If the revilc-sof the Mj- 
 r.ifteriofChrifl, with wh')m tiiis vitious age aooundch , dii kviow'w!ur power Mini fieis liad, 
 horh in the Apofllc: ri.v.cs and tor many hundred vcars Ji'tcr , and wh.jr ftri;'f Difciplinc was i.'feH(as 
 they may fee in holy Cypr:an am jnj^ others _) rhcv would not Tor fnamc charge us wir!i Tyranny 
 and proud doininacion. It is wonderful! char ISt'ij^ion then hai rlut awe , and power on mens 
 Conlciences , tlur they could make men i\oop ro publique confcJions and pcr.ircniial Umenrationj, 
 ar the cenfurc of the Chuic'i Guides , evtn wlun rhc ccnfurcs were rigid, and when iio Ma^;!- 
 ftratedidfccond rhem , yea when ir was a har.ard to tlxir lives to be known Chnflians. And \cc 
 now Chriftianity is in credit even rlioferhacrceni Religious, do judge Chrifls Difciplinc to be Ty- 
 ranny , and fub)c6ion to ic to be incoleraolc ilavcry. 
 
 Why elfe are Minifters called the eyes and -hehajid? ofrlie body ? 
 «* Stewards of the my lleries, andof the houfc of God? Overfeers , Ru- 
 lers and Governors of the Ciiurch ? And fuch as miift give the chil- 
 drea their meat in due feafon? F.;rher.^ of their people? ore. Surely 
 the clearly Jinown Truth and Duty muft be received from any one, 
 though but achildc; and know error and iniquity mull be received from 
 none , though an Angelfrom Heaven. What then is rhr.t, we are fo 
 often required to obey our Teaching Rulers in .«• Surely it is not fo 
 much in the receiving of new inOitufed Ceremonies from them, which 
 et they call things indiflferent : But as in all profefijo.is the Scholar mutl 
 take his Mafters Word in learning, till he can grow up to know the 
 things in their own evidence ; and as men will take the words of any 
 * Arrificers in the matters tluTt concern their own trade,. and as every 
 ^Hdcdwdi- wife Patient will truft ihe juc'gemcnt of his Pli\ fician, except he know 
 %\m''lnT- asrouchhimfclf; and the Cltent will take the word ofliis Lawyer: fo 
 fillltUquxfyiPe- ai^oChrift hath ordered that the more ftrong and kiflfwing (hould be 
 
 YAnx rauonen^ 
 
 r.'nnhendum effe ratiocinant'uLegicHfed ReveJant'u authoritate. Secundo ■, In confccjtier.tiif dedurendii 
 /naobfcurifinReligioneinterpretAndis^ magis pdcndum cjje c<£tui rn mmine Djtnini Ugitin,^ cmiregata^ 
 nuam privatis ^mtibm frorjim fapientibtii y if recaiiitranubm Dr. P>7d'ffl«x Ltft. 22. dc Auth. Lccl. 
 page 561. See Dr. Jitckjon Eternal truth of Scripture , / 1. 2. chap. 1, 2, 3, 4, 5, ^. 
 
 •> 
 
 teachers 
 
Part II. The S dints Ever Ujling Rejt, 237 
 
 teachers in his fchooi , and the young and ignorant (hould believe them 
 and obey them , till they can reach to underftand the things them- 
 fclves. So that the matrers wb'ch wc muft recieve upon truft from our <• 
 teachers , are thofc which we cannot reach to know our felves : and 
 therefore muft either take them upon the word of others , or not receive 
 them at all ; fo that if thefe Rulers and Stewards do require us to be- 
 lieve , when we know not our felves whether it be truth or not ; or if 
 they require us to obey , when we know not our felves whether it be 
 a duty commanded by God or nor ; here it is that we ought to obey 
 ihcm : For though we know not, whether God hath revealed fuch a « 
 point, or commanded fuch an Adion , yet that he hath commanded 
 us to obey them that Rule over us , who preach to us the Word of 
 God , this we certainly know , H:b.i'>,. 7. Yet I think wc arc not fo 
 ftridly tie i to the judgement of a weakMmifter ofour own , as to take 
 his word before anothers that is more Judicious in a neighbour congre- 
 gation. Nordol think, if we fee but an appearance of his erring, that* 
 ue (hould cartielly go on in believing and obeying him without a dili- 
 gent fearching after the Truth : even a likelyhood of his milkke muft 
 quicken us to further enquiry , and may during that enquiry fufpcnd 
 our belicl and obedience : for, where wc are able to reach to know pro- 
 babilities in Divine thing? , we may with diligence lightly reach to that 
 degree of certainty which our Teachers themfclves have attained, or 
 at Icaft to underftand theRcafon of their Dodrine. But ftill remember a 
 what I faid before, that Fundamentals muft be believed with a Faith 
 Explicit, Abfolute, and Divine. 
 
 And thus I have (hewed you the flat neceillty of taking much upon 
 theTeftimony ofman : and tliat fome of thef? humane Teftimonies are 
 fo certain , that they may well be called Divine. I conclude all with 
 this intimation : You may fee by this , of what fingular ufe are the * 
 monuments of Antiquity , and the knowledge thereof, for the breeding 
 and ftrengthning of the Chridian faith : efpecially the Hiftoriesof thofe 
 times. >^ I would not perfwade you to beftow fo much time in the rea- 
 ding of the Fatliers , in reference to their judgement in matter of Do- '^ In'ayniyof 
 (!^rinc : nor follow them in all things , as fome do. Gods Word is a foJ^odrin ^"^ 
 fufficicnt Rule , and latter times have afforded far better Expofitors. as hulbeck^of 
 But in reference to matters of fad: , for confi ming the Miracles Brat%n, Brit- ■ 
 mentioned in Scripture , and relating the wonderful providences fince, ^<^^'^ ■, &c. 
 I would they were read an hundred times more : Not onlj' the writ- S|!'!'!^" ^' ^^' 
 crs of the Church , but even the Hiftories of the enemies , and all rain^.intienc^'^" 
 other Antiquities. Little do raoft confider , how ufefui thefe are to writers, 
 the Chnftian faith ! And therefore our learned Antiquaries arc whom as it is. 
 highly to be honoured , as exceeding ufefui Inftrumcnts in the npti'^profira^ 
 
 Church. ^nrX'"^' ^^ • 
 
 to rtly on 
 them is dajiv 
 gcrous •, their books ire Monumenta aJorand^ rubiiinis , of more reverence then authority. 
 
 Kks If 
 
2^8 ^^^ Saints EverUpyi^ReJl. Chap.4, 
 
 If yet any man be fo blind that he think ic uncertain whether thefc be 
 ^ the fame books which were written by tkcApoftles J I would ask him 
 
 by what a ifu ranee he holdeth his hnds? i. How knowcch he thac 
 his Dfcds , Conveyances or Learc<;nre not counterfeit? or tliat t^:ey 
 are the fame that their forefathers made ? They have nothing but mens 
 words for it: andyet they tWnk tl^ey are certain that their Lands arc 
 their own. 2. And whereas they hold all they have by the Law ot ihe 
 Land, how know they that thefe Laws are not counterfeit? and thac 
 they are the fame Laws which were made by fuch Kingi and Pai liamcnw 
 fo long ago , and not forged fince ? They have nothirfj but mens 
 words for all this. And yet if this be uncertain , then any Man, Lord, 
 or Knight , or Gentleman may be turned out of all he ha:h , as if he 
 had no certain Tenure or AfTurancc. And is ic not evident that thofe 
 
 tt Laws which arc fo kept and pradifed through all the Land , cannot pof- 
 fibly be counterfeit , but it would have been publikely known ? And 
 yet a word in the Statute book may be falfe printed. And much mof« 
 certain it is that the Scripture cannot be counterfeit, becaufeicis n'^t 
 in one Kingdom onely , but in all the world that they have been ufed, 
 and the Copies difpcrfed : and Minifters in office Oill to preach it, and 
 publiftiit. So that it could not be generally and purpofely corrupted, 
 except all the world fhould have met and combined together for thac 
 end, which could not be done in fecret, but allmuftknowofit. And 
 yet many Bibles may be here or there, mif printed or mif written ; but 
 then there would be Copies enough to corredt it by. So that if ic 
 
 ct be uncertain whether thefe be the \'ery books which the Apoftles writ, 
 then nothing in the world is certain , but what we fee. And why we 
 Hiay not as well qaeftion our eye-fight , I do not know. I would 
 
 1 believe a thoufand other mens eye-fight before mine own alone. 
 
 CHAP. V. 
 
Part 11. 
 
 The Saints Everlajiing Refi, 
 
 2S9 
 
 CHAP. V. 
 
 The fcccnd (lArgument. 
 
 Argument. 2. 
 
 ^^T^^^^OJ^ig 
 
 SECT. I. 
 
 Come now to my fccond Argument , to prove Scrip- 
 ture to be the word of God ; And it is this. 
 
 lf"the Scriptures be neither the invention of Devils, 
 nor of men, then it can be from none but God : But 
 that it is neither of Devils , nor mcerly of men , I 
 fliall now prove ( for I fuppofc none will queftion that 
 major prooofuion) Firlt, Not from Devils; for firlt they cannot 
 work Miracles to confirm them. Secondly , It would not ftand with 
 Gods Sovereignty over them, or with his Goodnefs. VVifdora and 
 Fai:hfulacrs in governing the woild, to fuffer Satan to make Laws, and 
 confirm them wich wonders, and obtrude themuponthc world in the 
 name of God , and all this without his difclaiming them , or giving the 
 world any notice of the forgery. Thirdly, ^ Would Satan fpeak fo 
 much for God .> Sofeekhis Glory as the Scripture doth ? would he 
 fo vilifieand reproach himfclf .'' and make known himfelf to be thehate- 
 fulleft , and moil mi ferable of all creatures ? would he fo fully difcover 
 his own Wiles ? his Temptations ? his methods of deceiving ? and give- 
 men fuch powerful warning to beware of his fnares? and fuch excellent 
 means to conquer himfelf Z would the Devil lay fuch a defign for mens 
 falvation > would he (hew them their danger? and dired them ^0 cfcape 
 it ? would he fo mig'tily labor to promote all Truth and goodnefs, and 
 the happincfs of mankind, as the Scripture doth? Let any mi\n tell me, 
 what book or projcd in the world , did ever fo might ly overthrow the 
 Kingdom of Satan as this book , and this Gofpel defign ? And would 
 Satan be fuch an enemy to his own Kingdom? Fourthly , If Satan 
 were the author , he would never be fo unweariedly , and fubtilly indu* 
 ilrious, to draw the world to unbelief, and to break the Laws which 
 this book containeth , as his conftant temptations do fenfibly tell many 
 a poor foul , that he is ? Would he be fo earned to have liis own words 
 re jedcd ? or his own Laws broken? I think this is all clear to acy man 
 of Rcafon,. 
 
 SECT. 
 
 §1. 
 
 1 
 
 I rake It for 
 granrcd, that 
 good Angels 
 acouldiiotbe 
 guilty or forg- 
 ing tiic Scri- 
 pture. 
 
 ' As Origcn 
 many times 
 demands of 
 Celfw^-Mz- 
 ^ietans by evil 
 powers could 
 work Mira- 
 cles , would 
 they do it for 
 the leading 
 men :'rom {]n 
 toeyaft Holi- 
 nefsand Ju- 
 flice ? 
 
240 The Sdtms EverUfiing Reji, Chap. 5, 
 
 S' 
 
 SECT. II. 
 
 Econdly , That no mcer men were the invenrcrs of Scripture, 1 
 ^in'uvc thus. It'mcn were chcdovifcis of it , then ;c wis tiilicr good 
 men , or bad : but it w.as neither good men nor bad ; thereloic 
 none. 
 
 Though goodnefs and badnefs have many d^grc'.-s , yet under Lme 
 of thofe digrecs do all men fall. Now I will ftiew you ihac it could be 
 e» neither of there. AndHrft, Good rren they could not be. For you 
 might better fay tliac Murderers , Tr.iytors , Adulcerers, Parric.des, 
 Sodomit{ s , &:c. were good men, rattier then fucb. To devifc Laws 
 and fcUher them upon God ; to feign Miracles , and father them upon 
 God: to fet ihcmfe'ves up in the place of G.d : to fay their word is 
 the wordof the Lord ; to promifeeternalfalvation to thofc that obey 
 them : to threat damnation to thofc that obey theni not: to draw »t!io 
 world intoacouife lodeftrudive to all their worldly happinclsgr upon 
 a promife of I'.nppincfs in another world , wh ch they Cfnaot give; to 
 endeavour foegregioiifly to cozen all manki: d ; If all this, or any of 
 this , becoiifilicntwith common honcf^y , nay if it be not as horrible 
 v/ickednefs as can be committed , then I confefsl have loll my repfop. 
 Much lefs then could fr.clj a number ot Good men in all a;:cs, till Scri- 
 ptures were finifhed , be guilty of fuch ui.cxprcflible cnn-C', Neither 
 will it here be any evafion , to fay , they were men of a middle 'cmpc'-, 
 partly good , and partly bad : f< r tl.tfe are nor adions of a middle na- 
 ture , nor fuch as will ftand with any remnants of inger.uity or huniaiij- 
 ty. We have known wicked perfoi's , too m^ny, and too bad; yet 
 where or when did we ever know any that attempted any fo more-then- 
 Hcllifhanentcrprize .' Falfe Prophets have fcnt abroad indeed pa'ti- 
 cular falfhoods : But who hath adventured upon fuch a Syllemeas this? 
 ^ SixrhDufkf-^* /!/tf/;(jwffj example indeed comes neareit to futh a viijany : Yetdotlj 
 fis , Mab:tnet not he pretend to ihe hundredth part fo many Miracles, nor fo grea', as 
 wasanArahi- the Scripture relateth , nor doth pretend to be God, nor any more 
 talliw(oyi\A\'' then a great Prophet : trufting moretohis f^ord for fuccefs, then to 
 crs,and in a the Authority or truth of his pretended Revelations , Not denying the 
 mutiny chofcn truth of much of the Scripture's ; but adding hi.s Alcoran , partly drawn 
 by the Arabi- from Scripture , and partly fit ed witli flefliy liberties and promifcs to 
 
 lor their commander. In his Alccran he con.cfrethliimfdftobca funer , an Idolater, an Adul- 
 terer, given to Lech :ry i His Laws run thus. Avensc yon; rcU-Cb of your enemies ; TaV.e as n.aiiy 
 wives as you can keep, and fpare nor •, Killrhc Infidels j he rhar fightetli lazily fhall be damned i 
 and he that killeth the moft (hall be in Paradife. He faich that Ciirill had ric Spiric and I'owrer Ci 
 God, and the foul of God i and that he is Cliii!\sfcrvanc. See .4/c0>rf(j Axjay 2. ^. 6. tAio /l;^<w»- 
 J8.4.11.13. He conftircth that Ch.ilUs 4Ji,e Spi it , and Word,anJ MelTcnger ofGod •, that his do- 
 ^rine is perfcft , that it cnliglitnech the old Teftanienr, and that he came to connrm itj yet denyetli 
 him to be God. Magim fn'it SanHM^ magnw Dei amct4S^ magnpti Prcpheta^ &c. Vide Thorn. Brad- 
 wardin.de Caufa Dei , 11 j. i. cap. i Corol. p.irc 32. And Ajuin. co/ir. Om'il. lib. i. c. 6. 
 
 his 
 
r 
 
 Part II. 
 
 The Saints EverUjlmg Rc^ 
 
 ^: 
 
 241 
 
 his o wn ends. And doch not every man among us take that Ad of Afa- 
 homet to be one of the vileft that the Sun hath feen ? And ludge of the 
 man himfelf accordingly ? Sa that I think it beyond doubc , that no 
 one good man , much lefs fo great a number as were the pcnaien of 
 Scripture , could dcvife it of their own brain , and thruft it on the 
 world. 
 
 Secondly, And it is as certain , that no bad men diddevifc the Scri- 
 ptures. Could wicked dcceiv^ers fo highly advjince the glory of God? 
 and labour To mighnlv to honour him in the world ? Would they have 
 fo vilified the~felv'c$, and acknowledged their faults? Could fu.h an 
 admirable undeniable fpiric of holinefs, righreoufnes , and felf denial, 
 which runs through every vein of Scripture , have been infpired inco ic 
 from the invention of the wicked ^ } Wou'd wicked men have been fo 
 Wife, or fo zealous for the fupprelling of wickednefs? Or fo earned 
 to bring the world to Reformation ? Would they have been fuch bit- 
 ter adverfaries to their own ways ? and fuch faichfull friends to the ways 
 thauheyhatc? Would they have vilified the ungodly, as the Scri- '« Frotreptic. 
 pture do:h ? And pronounced eternall damnation againft them? ^thcf^tg' 
 Would they have extolled the godly, who are fo contrary to themf ^j!^'^' '^!"Jj ^^^^^^ 
 And proclaimed them a people eternally bleffed ? Would they have deak with the 
 framed fuch perfed and fuch fpiritual laws ? And would they have laid Heathens , do 
 K ch a defign ag.iinft the flefti ? And againll all their worldly happi- 
 nefs , as the fcope of the Scripture doth carry on > Its needlefs furc to 
 mention any more particulars : I think every manof the leaft ingenuity, 
 that considers this, or deliberately vieweth over the frame of the Scri- 
 ptures, will ealily confefs , that it is more then probable. That it was 
 never devifed by any deceiving finncr? much lefs , that all the penmen 
 of it in feveral Anes were fuch wicked deceivers. 
 
 <^ Origen eontra 
 Celfum^ Arnob. 
 Tcrtul. Jufiin. 
 Athanaf. Cle- , 
 mens Alexan. 
 
 nuke the pure 
 excellency of 
 Chrifts doftn- 
 nc above all 
 others, one of 
 their main ar- 
 guments for 
 the Chriftidn 
 faith.il 
 
 Cbrijliaua fi- ' 
 Jcs fi mirack'iii non ejjfet aj'probata , bm'datcftia rccipi Jcbuit ., inquit .^n^eas Sylvius, ut Placina, 
 page 323. 
 
 So then , if it was neither devifed by good men , nor by bad men; 
 then furc by no men : and confequer.tly mult of ncccility proceed from 
 God. 
 
 SECT. III. 
 
 SEcondly , That it proceeded not mecrly from man , I alfj prove 
 thus. That which was done without the help of humane learning, 
 or any extraordinary endowments of nature , and yet the greatcli Phi- 
 lofophers could never reach near it , mult needs be theeffed of a Pow- 
 er fupernatural : But fuch is both the Jodrine and the Miracles in Scri- 
 pture : therefore . &f. 
 
 L I It 
 
24» ^^^ Saiftts EverUJiing Reft. Chap.5, 
 
 It is only the Antecedent t!iat here requires proof : which confilh of 
 
 thcfc two hranchcs , both which I (hail makccciar. 
 
 Vid.f9^iganinm pirft , that the dodrinc of Scripture was compiled , and the Miracles 
 
 in Mith)ci donc, Without the help ofcHuch humane learning, or any extraordinary 
 
 tnmtr^T"^' natural endowments. 
 
 prophetat. Secondly , That yet the moft learned Philofophers never could reach 
 
 near the Gofpel Myltrerie* , nor ever work the Mirides that were then 
 
 done. 
 
 But I (hall fay raoft to the Dodrine. For the proof of the for racr , 
 
 ^ conlidcr ; 
 
 ANamfifu:- d Pirft , the whole world was in the tim;s of A^oCes and the Pro- 
 
 runt homines , ' . , , j * i j <• i - u ' r- ■ 
 
 rudesir impe- phets comparatively up.lcarnea A kind 0} learning cbc fcgyptians then 
 
 rjti rerum^ qu,- had (and fome few other) efpecially confifting in fome f(nall ski'lin 
 rum dper.t D.'w Aitronomy : Bat it was all buc brabarous ignorance , in comparifon of 
 f/J ufw intra- j^^g Learning of Greece and Europe. Thofc Writings of greatcft 
 t'ffmm ^' ^^^^^^'fy > y^'^ e^^a"t J ^ -> ^-'"V tliis. See alfo Dr. HAci^cU , as 
 fiimmt Ijco »eiore, 
 PAti ^finnllk 
 
 humanti iiiftrnHi p>'£fi^i>{ l^*'ic rem a^grefji fiint ., pr^fc^o opirtt't doih'inam ab in profdhi'n ejfe plane 
 Divinam. Camero. rrilevt. de Vcrbo p. 435. vii. iilrr. Of the Cluradcrs of Divinity 
 which the Scripcurehatli inicfelf , rcid judicious Amyraldtts hiiThtks de Anrhornat: Scripture in 
 Tbef. Salmurienj: Vil. '. pageiti.%cc. 
 
 2. As rare as Learning then was, yctdid Godchufcthe unlearned of 
 that unlearned time, to beinfiruments and Penmen of his choicclt Scri- 
 ptures ; ^avid , who was bred a Shepherd , is tf;e Penman of thofe 
 Divine unmatchabiePfalms. e^w«^ is taken from a Hcrdlman to be 
 a Prophet. 
 
 3. But efpecially in thofe latter Ages , when the world was grown 
 more wife and learned, did God purpofcly chufe the weak , the foo- 
 lifh , the unlearned to confound them ; A company of poor Fiftiermen, 
 Tent-makers, and fuchlike, muft write the Lavus of the: Kingdom of 
 Chrift; murt dive into the Spiritual Jlylt'-iics of the Kingdom; 
 muft filence the Wife, and Difputers of t!ie world; and mult be the 
 men that muft bring in the world to bvMieve. Doubilefs , as God fen- 
 
 * ding D4z/i<^, an unarmed Boy , with a Sling and a Store againft ?n ar- 
 medGyant, was to make it appear , that the vici:ory was from him- 
 felf; So his fending thefe unlearned men to preach the Gofpel , and 
 fubdue the world , was to convince borh the piefcnt and future genera- 
 tions , that it was God , and not man that did the work. 
 
 4. Alfo the courfe they took in filenceing the learned adverfarics^ 
 doth fhew us bow little ufe they made of thefe humane helps. They 
 
 • difputednot with them by the precepts of Logitk: Their Argument* 
 were to the ^fM?/ the Writings of Afb/f/ and the Prophets ; and both to 
 fe^s and Gentiles , the Miracles that were wrought; They argued more 
 with deeds , then with words : The blind , the lame, the fick that were 
 
 rccove* 
 
Part II. The Saints Everlafting Reft. 243 
 
 recovered , were tlieir vifible Arguments. The Languages which they 
 fpake, the Prophcfies which they uttered, and other fuch fupernatyrai 
 gifts of the Holy Gholi upon them ; thefe were the things that did con- 
 vince the world. Yer rhisisnoprefidert to us, to make as little ufeof 
 L;<iiningas they , bccaufewearc not upon the fame work, nor yet 
 iupplicd witli their fupernatural furni'ure. 
 
 5. The reproaches of their enemies do fully teftifie this, whocaft 
 it Hill in their teeth, that they were ignorant and unlearned men. 
 AvA indetd this was the great rub that their Oodrine found in the 
 world: it was to the/f/vja liumblmg block , and to the Greeks fool- 
 iOincfs ; and therefore it appenrcd to bf the power of God ^ and not 
 of man ; This was it that rhey difcouraged the people with , Do anj cf 
 I he Rtders , or Pharijees hilieveon him ? but thii peop/e that kjiow mt 
 ths L'JTf Are (iccrirjtiL 
 
 6. Toconclude, The very frame and ftile of thefe facrcd Writings, John 7.48,49. 
 doth fully tell us, that they were none of the Logicians, nor eloquent 
 
 Orators ofthe world that did compofe them. This is yet to this day, ^^ 
 one of the grcateft ftumbling blocks in the world , to hinder men from 
 the revercntingand believing the Scriptures. They are flillthinking,Sure 
 if they were the very Words of God , they would excel all other Wri- 
 tings in every kinde of excellency , when indeed it difcovcrcth them the 
 more certainly to be of God , becaufc there is in them fo little of man- 
 They may as well fay. If D^rWhad been fent againft Goliah from God, 
 lie would furchave been the mofl: complete fouldicr , and moft com- 
 plcreiy armed. The words are but the difli to fervc up the fenfein; 
 God is content that the words fhould notonly have in them a favor of 
 Humanity, but of much infirmity , fo that the work of convincing the 
 world ma^' be furthered thereby. And I verily think , that this is Gods ^ 
 great dcfign , in permitting thefe precious fpiritsof Divine Truths, to 
 run in 'he veins of infirm Language , that fo men may be convinced in 
 all fucceeding 3ges , that Scripture is no device of Humane Policy. If 
 the Apoflles had been learned and fubtil men, we fliould fooner have 
 fufpeftcd rheir fi«ger in the contrivance. Yea , It is obfervablc , that 
 in fuchas Prf«/^ that had fome Humane Learning , yet God would not 
 have ihcm make much ufe of it , leaft the excellency of the Crofs of 
 Chril'l fhould feem to lie in the intiting words of mans wifdomj and leaft 
 the fuv-cefs of the Gofjicl fhould feem to be more from the ability of the 
 Preacher, then from the Arm of God. 
 
 Befidesall this , It may much perfwade us , that the Apoftles never 
 contrived the Do<^rine which they Preached , by their fudden and " 
 not premeditated fctting upon the work. They knew not whither 
 tiiev (hou'd f^o , nor what they (hoald do , whenhecals one from 
 his F (hmg , and another from his Cuftomc ; They knew not what 
 courfe Chrift would take with himfelfe or them , no not a httle be- 
 fore he leaves them. Nay , they muft not know their imployment 
 
 L 1 2 till 
 
244 The Sdihts EifrUfiing Refi, Chap. 5. 
 
 till he «5 taken from ihcm. A:.d even then is it revealed to them by 
 parcels and degrees , ard that withou: any fludy or invention of 
 their own ; even after the coming down of the Holy Gl.oft , Pe- 
 ter uid not well underftand that the Gentiles muft be called. Ail 
 Aftsio. * which ignorance of his Apoftlcs , and fuddennefs of Re\ elation , 
 I think was purpofcly contrived by Chrift , to convince the world 
 that they were not the contrivers of the Dortrine which they 
 Preached. 
 
 SECT. IV. 
 
 ^' 2. T Et us next then confider, how far fliort rlie learned Philofo- 
 
 l_<phers have come of this. They that have fpent all their days 
 " in mod painfull ftudies , having the firong<;ft natural endowments 
 for to enable them , and the learned Teachers , the excellent Li- 
 braries , the bountiful encouragement , and countenance of Priines 
 to further them ; and yet afrer all this , arc very Novices in all fpi- 
 rituall things. Tbey cannot tell what the happinefs of the Soul is, 
 nor where that happinefs (hall be enjoyed ; nor when , nor how 
 long , norwhat are the certain means to attain it j nor wlio they be 
 that rtiall pofTefs it. They know nothing how the world was made, 
 nor how it (hall end ; nor know they the God who did create , and 
 doth fuftain it ; but for the moft of them , they multiply feigned 
 Deities. 
 
 But I (hall have occafion to open this more fully anon , under the 
 la(l Argument. 
 
 CHAP. V I. 
 
Part II. 
 
 The Sdims E'uerlajlini Rcjl, 
 
 245 
 
 . ^ ^^ 4V 41^ ^ ^ ^ >|L .4V -A- ^ ^1^ ^ -^ 4!^ 'A^ -^ik ^ ^ 
 
 fmm 
 
 CHAP- VI. 
 
 T^he third 'oArzument. 
 
 Argum. 5. 
 
 SECT. I. 
 
 ^n>C^^^^ Y third Argument whereby I prove the Divine Au- 
 "'^\^^ir\'l.m thority of the Scriptures , is this ; Thofe Writings 
 which have been owned and fulfilled in fcveral Ages 
 by apparent extraordinary Providences of God, muft 
 needs bee of God. But God hath fo owned and ful- 
 filled the Scriptures: Ergo^ They are of God. 
 The Major Propofition will not furc be denied. The dired con- 
 fequcnceis , That fuch Writing? arc approved by God ; and if appro- 
 ved of him, then muft they needs be his own, becaufe they affirm them* 
 felves to behis own. Itis beyond all doubt , that God will not in- 
 terpofe his power , and work a fucccillon of Wonders in the world, 
 for the maintaining or countenancing of any forgery j efpecially fuch as 
 ftionld be a flander againft himfelf 
 
 All the work therefore will lie in confirming the Minor: Where I 
 fhew you , firft , By what wonder of Providence God hath owned and 
 fulfilled the Scriptures : And fecondly. How it may appear that this 
 was the end of fuch Providences. 
 
 I. The firft fort of Providences here to be confidcred , arc thofe that 
 have been exercifed for the Church univerfal. Where thcfe three things 
 prefent themfelves efpecially to be obferved : firft , The Propagating 
 ofthcGofpcl, and raifing of the Church : fecondly The Defence and 
 continuance of that Church : thirdly , The improbable ways of accom- 
 plifhmg thefc, * 
 
 3 
 
 •• §.i. 
 
 Vid. Polan. 
 Syntag.lib. i. 
 ca^. 20. 
 
 » Mifer/tudam 
 merito qui^i- .^ 
 tim iHoriim 
 
 cenfebit amentiam , qui cum vituperent crucem , mn vident e'jm vhtutern crbem iw^lejje nuiverfum, 
 dc per jpfamDc't mtitiaifjf ac divina opera^ omnibw innoTuijjc. Athanafius lib. 1. contr. Gcn-» 
 tU. in Prin. 
 
 L 1 3 ^ And 
 
24^ The Saifits EverUfii^^ Rcjl. Chap.6. 
 
 klfallthsbci ^ AndfirftjConfider, what an unlikely dcfign in the judgement of 
 
 rot faiiioan «* "lan , did Chrift lend his Apoft'es upon ? To bid a few ignorant Mc- 
 
 proofot the chmicks , Go , Preach , and make him DifcipUsof a'l Nicioi\s I To 
 
 Rcrurrs»;ii- fend lil< Followers into :-!l the vv -^liJ , to mue men believe l; m fo be 
 
 onoiChaA, thtS.wiour of the'.vorld , and to c!\iri;e chcni to exp.d I'alvarion no 
 
 gaclKMcfrooi Other way! Why almoft all the world migh: fay. They !iad never 
 
 the things that* Teen him ; And to tell them in ^Britain, &c of one cructird amoDg 
 
 arc con.inual- theeves ait JernfAlem , ar.d to ch<irge them :o t'lkc !iirr\ for their eternal 
 
 ly done. For King; this was a defign very unlikely to prevail. W:en they would 
 
 It tiicDcad have taken hiiTi by force, and made him a King , thei he refufcd , and 
 
 nothing, and hid himfelf. But when the world thought, they had fully corqucrcd h:in . 
 
 ic belong only when they had fecn him dead , and laid him in his Sepukher , then doth 
 
 to the Living hc rife and fubde the world. He that v.'ould have Qid , when Chrift 
 
 to Work, and ^rj^jon theCrofs , or in the Grave Qthat within fo many tt'c.^ks many 
 
 l^.-l^'li^frc • ' thoiifands of his Murderers niuuld believe him CO be their Saviour: or 
 
 kt any man withm fo many years , lo many Countries and Kitigdoras fhouid receive 
 
 thenile, and him for their Lord, and lay down their Dignities, PolT.'flions, and 
 
 be judge, and Lj^cs at his feet] would have hardly been birlieved by ".ny that had 
 
 let '"'T'^^'^^j^^ heard liim : and 1 am confident they would moll of them then have ac- 
 
 Truth when knowledged , that if fuch a Wonder fhouid come to pa's , it muft needs 
 
 he is taught by be from the Finger of Godalone.Thatthe K'ngdcmis of the world fliould 
 
 things Vifiblc. become the Kingdoms of Chrift , was then a matter exceeding impro- 
 
 \°^ Saviour ^^^'^' ^"^ ^"^" '"^^' ^^'^^ » ^^^^^ ^""'^ ' ^^ '^ ^'^^ ^ 'f"^" P^^^ ^^ ^^"^ 
 workloniany world that believes; And fecondly , drift himfelf faith, that his Flock 
 
 thingb in men, is little. I Anfwer , Firft , It is a very great part of the world that arc 
 and by a won- Believers at this day, if we confider befides Europe^ all the Qreel^ 
 derful power i Church , tnd all the Believers that are difpcrfed in Eiypt , fts^ea , and 
 Sldmides moftofther^r^/ Dominions; and the vaft Empire of Prjer John in 
 (^invifibly ) 2 -^fi'^'^ Secondly , Moftcountriesof the world have Received the Go- 
 of Grecians fpcl ; but they had but their time ; they have finned away the light, and 
 and Barbari- 
 ans , to Believe in him ? and by the force of hi;. Power induce them all to oSev his do<.%inc ? Dare 
 any man yet doubt ofChriils Refnrredion , and that he lives , yea, thac he is the Liie of Dtlic- 
 vers ? Can a dead man perfwadc mens mindes to renounce their fathers Law? , and obey the IVc- 
 ct-pts ofChiift ? or make an Adulterer cliafl , a-.id themanf!aycr and in'urious, to do no wrong:' if 
 he be not Rifcn, but llil dead, how doth I.ebanifii and ovenhrowal! falfe Gcds? For where ever Iiis 
 voice founderh , and his faith is held , thence all Idol-worfliipis ddhoyed , and all the lub'ite de- 
 ceits of Devils difclofcd , and no Devil can endure his Holy Name , but as foon as he hears it , doch 
 prefentiy fall down. Is this, I pray you, the Work of a d-.ad nun? or rather of the Living 
 God .'' Athanaf. de Incarnat. Vcrbj Chriflunii vero .iuiJfm!': / Kcmitvm puJ:r : neminem fi\i:- 
 nittt : niji plane retro non fu'ijp* Si denotatur ^ gloriatur. Si dccufutHf ■, nin d:fendit : infeno^'.rfw, 
 vel ultro confitetnr -y damnatuf^ giatitf agit. Q^id bo: mnU ejl quod naturali't mali non habit .^ tiim- 
 rem^ fudorem , tcrgivyfationcm^ pcenitentiam , dephrati^nem^ Qjiid hoc malt cfl , ciius rcu4 gaudct? 
 cujw Mccufatio votum ejl ■■, fy pjenafxlicitas ^ Tertiil Apologcr. cap. i. Ssd hoc a^nc honiprs- 
 fides , rmliores multo npud populum^ fi illii Chi iftiamsimmol aver itii\ cruciate ■, torqu.cte darm)at\atferi- 
 tenos : probatio enimeft innocentijtnoJir£ini^Hitas veftra. Nee quicquam r amen prop at exquifiti-jr qu£- 
 qne crndelitas vefira : illtcebra eft magkfeif^ ', ptures effidmnr ([uoties mettmwr a vibit. Semen eft fan- 
 iH'yiChnftianQXwn, Tcrtul. Apo'oget. cap. 4p. 
 
 therefore 
 
Part II. The Saints Everlafling Refi. 247 
 
 therefore are now given up to darkncfs. Thirdly, Though the Flock of 3 
 Chrifts El£<^ are fmall , that {hall receive thcKingdom : yet the called, 
 that profefs to believe his Gofpcl , are many. 
 
 2. Conlidcr alfo , as the vvonderfull raifing of the Kingdom of Chrift 2 
 in the world, fothe wonderfullprcfervation and continuance of it. He « 
 fends out his Difcipies as Lambs among Wolves, and yet prcmifeth chcm 
 deliverance and fuccefs. His followers are every where hared through 
 the world: their enemies are numeious as the fands of the Tea : The 
 greateft Princes and Potentates , are commonly their greateft enemies, 
 who, one would think , might command their extirpation, and procure 
 their ruincwich a word of their mouths : The learned men, and great 
 Wits of the world, are commonly their moft keen and confident ad- 
 verfaries; who, one would think, by their wit fliould eaftly over- 
 reach them, and by their Learning befool them, and by their policy 
 contrive fome courfc for their overthrow. Nay , Cwhich is more won- » 
 derfull then all ) the very common ptofclTors of the Faich of Chriftare 
 
 as gr<?at haters of the fincere and zealous ProfclVors , almoft ( if not al- 
 together ) as are the very T'^'j^^r and P-^^^w/ ; And thofe that do ac- 
 knowledge Chnll for their Saviour, do yet fo abhor the ftriftnefs and 
 fpiritualiry of hisLawsatid way?, that his fmcere fubjeds are in more 
 danger of them , then of the moft open enemies : whereas in other Reli- 
 gions, the forwardelHn their Religion are belt eftecmed of. Bcfides, et 
 the temptations of Satan , the unwillingnefs of the Flefli, bccaufe of 
 the worldly c«mforts which we muft renounce, and the tedious lirid 
 converfation which we mull undertake, thcfc are greater oppofcrs of 
 the Kingdom of Chrirt then all the reft ; yet in defpitc of all thcfe, is c Pormido Ufa. 
 this Kingdom maintained, the fubjeds encreafed , and thcfe fpiritual cejjavit jamdiH 
 Laws entertained and obeyed; and the Church remains both firm and '/"■^ divexare 
 ftedfdft, as the rocks in the Sea, while the v;aves that beat upon it do "^ l^^ff^ll^^.' 
 break themfelves in pieces. , rum eft utin 
 
 3 . Confider alfo in what way Chrift doth thus fprcad his Gofpel, and„ pflerum ccjjct\ 
 prcferve his Church. Firft, not by worldly might and power, not by com- ^.cc extono ul- 
 pellingmento profefs firm by the Sword. Indeed when men do profefs »'" "'^^'"^ '^''^' 
 themfelves voluntarily to be his fubjeds.hehath authorifcd the Sword to ^"^^1^^ ^OvjT 
 fee in part to the execution of his Laws,and to punifh thofe that break the gen. conr. 
 Laws which tiiey have accepted. But to bring men in from the world in- Cclmm. lib.. 
 to his Church, from Paganifm , Turcifm, or Judailm to Chriftianity , he 3; ^'^J- ^?-. 
 never gave the Sword any fuch commiflion ; He revtr levied an Army f','"^-''Y' ""'"'' 
 to advance his Dominion; nor fent forth liis Followers as fo many fun'MnacH- 
 Commanders, to fubdue the Nations to him by force , and fpare none lum tam irevi ' 
 that will not become Chriftians : «= He will have none but thofe that vo- §-'i"o temptorU 
 
 Chrifti d'jViU' • 
 ram pTuiJJ'e fer univerfum orkm diffundt, cum tot hahcYCt adverfams : ij pr.ediiatorum ejfet 
 alio^uin magna Jimplicitas ^ ruditas quoad hnmanai artcs. Intra 2c. vel 30 anms Chrijli predicdtio fire 
 ublquc audita, eii , ut Chryjoftomw faibit. Philofcphi autem ingehiofi (f^- daiii jua dogmata riji Jiro adwQ^ 
 dum extra OrAdamprotulcnint. Pet. Mart, in Roin. 10, page fmihij 781. 
 
 luntarily 
 
248 rhe Saints EverUfiing Reft. Chap. 6. 
 
 - luntarily lill themfclves under him ; Ke kn: out Miniltcrs , and not Mi- 
 giftratcs or Commanders , to bring in cl.'c world, Yea, chough he be 
 * truly willing of mens happinefsin receiving him , and tlicrcforc carneft- 
 ly invitcth them thereto , yet he lets them know , that he wil be no 
 lofcrbythem; as their fervice cannot advantage him, their negled 
 cannot hurt him ; He lets them know that he hath no need of them, 
 and that his befceching of them is for their own fakes, and that he will 
 be beholding to none ofthcm all, for ihcirfcrvicc;if they kn(>'v where to 
 havca better Mafter, let them take their courle ; Even the Kings of 
 the earth fliallftoop to his Terms, and be thankiull too , vr clfe they 
 arc no fervants for him; His Houfe is not fo open, as to »velcome all 
 comers , but only thofe that will fiibmit to his Liws , and accept of him 
 upon his own conditions ; therefore hath he cold men the worli, as well 
 asthebert, thitifthey willbe difcouraged or frighted from him, let 
 them go ; He tells them of poverty , ofdifgrace, of Icfing their lives, 
 or elfe they cannot be his Dilciples. And isnot tliisanunhkely way to 
 win men to him? Or to bring in fo much of the world to worfhip 
 him? He flatters none, hehumoreth none; he hath not formed his 
 Laws and Ways to pleafe them. Nay , which is yet more, he is as drift 
 " in turning fomenr-enout of his Service, asotlier Maliers wruld be rea- 
 dy co take them in. Therefore he hath required all Ins Followers to 
 difclaira all fiich, as are oblHnate offenders, and roc fo nuich as to eat, or 
 ^Certcfidem be familiar with them. <i How contrary to all this is the courfe of 
 janptf vocibus the oreat Commanders of the world , when they would enlarge their 
 trjgimw/idu- JL^on^'i^'ons , or procure themlelvesrollowcrj ? They have no courle 
 ciamiigtmus--, « but to forccmen , or ro flitter them. How contrary was Aftihowcts 
 difcipfwam courfc in propagating his Kingdom ? He levieth an Army , and coniiue- 
 pxceitonim retli fomeadjoyning parts ; and as his fuccefs mcrcafech, fo doth his 
 'cJcatllmb- '"" pi^cfumptionj he enticerh all forts to come ro his Camp; he maketh Laws 
 denfamus : ibi- ^^'^^ would pleafe their flcfhly lu<ts ; he promileth thent bc^ui'iful fighrs, 
 demctuim ex- and fair women , and fuch carnal delights in .inothcr world: Li a word, 
 bortationes ^ as his Kingdom was planted, fo hath it be^^n prcTcrved by no orhcr 
 caftigationcsy ways, but force and flattery. But Chrill harh not one word for fuher 
 v'wa^''sam H ^^ ^^^^ • His compelling men to come in , is but rational perfwa^ 
 jiidicttur 7nag- «ing. 
 
 nj cumpondc- 2. Nay , yec more then this . he makes his Church to grow by fuf- 
 
 rc, ut apud *fering;; when others increafc their Dorninons by the dcHroying of their 
 U>c?{H^rurn°'^' ^"^"'^" > ^^^ incrcafetli his by fuffciing them co kill his Subjc'dsj An un- 
 tntimq--, futuri 
 
 ']Hdidi pr/iudicium cjl-,ftiuis ha dcljquerit^ iit a ccmmurJcatJorc actions (^ coiivertui ^ (It orrnis fan^ii 
 ommcrc'ii relegctur. TertuUian. Apologer. cap. gp. You have here die true dclcripcion of tlie hi- 
 mirive Church-cenfurcs , which was performed in o'.ic particular Cliurcli , as the foregoing words 
 fhew, and not in a corabination of Churches , or a Dioccfan Church. The triitli is , each parricular 
 Church had all Chriils o.'^cers and ordinances in thofe times : even riie Bifhop with his Presby terie 
 was i;i each particular Church, as I undertake ro prove CwhenEifhops were (irfi diflinguifhcd from 
 Presbyters J So far the Independants arc nearer the right then moft others. 
 
 likely 
 
Pm II. 
 
 The Saints Everlajling Refi, 
 
 249 
 
 likely way one would think , to make the world cither love or fcrvc 
 him.Thcre have b^en k\v Ages, fincc the firft appearing of the Gofpel in 
 the world , wlicrcin the earth hath not drunk in the blood of Believers. 
 In the beginning ic was a rare cafe to be a faithfull Paftor , andeota 
 Martyr: « Thirty three Romane Bifliops fucccilively were Martyred^ 
 thcufands , yea , ten thoufand flaughtercd at a time ; in fo much that 
 C/rf^oj-j and C^T^-Mwcry out , that the witnefTcs who had dyed for the 
 Truth of the Gofpel, were to men innurwerable , that the world was 
 all over filled with their blood ; and they that were left alive to behold 
 it , were not fo many as thofe that were ^3i\v\ ; that no war did con- 
 fume fo many: And the Hiftorics of the Enemies acknowledge almoft 
 as Biuc!\ 
 
 Now whether this be a likely courfe to gain Dfci pics, and to fabdue 
 the world , you may eafily judge. Yet did the Church never thrive^j 
 better then by perfccution; what they got not in number, yet they 
 got in zeal and excellency of Profcffors ; and feldom hath it loll more 
 then in profpcrity; yea , when the vulgar profcffors have enjoyed pro* 
 fperity , yet perlccution hath almoft ever been the lot of the zealoas 
 and fincere. 
 
 And thus have I (hewed you thofe wonders of Providence, which have 
 been cxcrcifed for the Church univerfal. 
 
 c Though I 
 know (omc 
 judicious Hi- 
 ftorians do 
 exempt divers 
 of them (^as 
 /O'i'ww, &C.3 
 from rhe ho- 
 nour of Mar- 
 tyrdom ; and 
 affirm that •;; 
 tkcy were on- 
 ly Confcllbrs. 
 
 SECT. II. 
 
 SEcondly , ConCder next what ftrange providenecs have been exer- 
 cif:d from particular Churches. I cannot ftand to heap up particu- 
 lar examples : You may find them frequent in th^ Hiftories of the 
 Church. What deliverances Cities and Countries have had, what vi- 
 dorics thofe Princes have had, who have been their Defenders : as 
 ConjlAntiyie the Great , and many fince : and what apparent manifefta- 
 lions of Gods hand in all? Yea , he that reads hue the Hiftories of latter 
 times: where wars have been managed for defence of the Doftrine of 
 this Scripture , and obedience therero , againft the corruptions and per- 
 fecutionsot ^ Rome , may fee uioft apparent discoveries of the hand 
 of God ; yea even in thofe wars where the enemy hath at laft prevailed, 
 as in Bohemia in Zifca's time , in France at Aierindol z.k\^ Cabriers. The 
 Hiftoryoi ^f/iTM will fhew it clearly : fo will tlie ftrange prcfervation 
 of thepoorCity of Cfwfi'.j. But all thefe arc fuither fron^ us: God 
 
 §.2. 
 
 f Cum Romani 
 in vi^orinfjt 
 antiqtiitatis 
 mcrmr'iam 
 tetrrplum jwgw 
 lari fcbemate 
 
 . . , facer c dccre- 
 
 vij[entyabomniil!a.deorum^ mmodjunoniorummnlthuiinc^ qutfisrunt ufquequ} dwsre p(\et ram cx- 
 ccUciitu opcris tarn operofa conftru^io ; Kcfponfum c/?, Dmec vivgo par^rct. Illi ad irnpofibilitatcift 
 Cracuhtniyetcrjiu'ntcs^ templum £ternum foUntJem illammachinamvocaverunt. Nolfe amem cumvirgi- 
 nali!halam)vi>ginewff)s.\faritrgrefwej}^ ira ceci.fit (^ c iifra^um cji illut mirabHc ^ olumnafi' 
 ■Mm opm , xr vix appareant vcfiigux rainarim. Be nard. in Natal. Domini Serm. 23. « 
 
 M ta 
 
 hath 
 
250 Thi Saints Everlajiing Refi. Chap.6. 
 
 hath brought fuch experiments home to our hands. If we Ihouid over*- 
 look the itrange providences that produced the reformation in the timet 
 of H cur J the eighth, Edrcard the fixth , Queem CMurj^ Queen EliuMy 
 hetb ^ and King ^4>wf/; yet even the ftrange paflagcs of thele years paft, 
 have been fuch that might filence an Achcift , or an Antifcripturift ; To 
 fee the various ftreights that God hath brought his people through' 
 The unlikly means by which he ftill peformed it! The unexpeded c- 
 vcnts of moft undertakings ! The uncontrived and unthought of ways 
 which men have been led in ! The ftrange managing of ccuncels and 
 adions ! The plain appearance ofan cx:raoirdinary providence , ar.d 
 the plain inlerpolkion of an Almigl^' arm, which hath appeared in 
 almoft every fight ; even where it went againii us was this apparent} 
 and our overthrows were but preparatives to fome eminent good, and 
 the means of carrying on the defigns of God , vvhofc UTies will (hesv 
 us what we cannot fee before. We have as plainly difcerncd the fuccci's 
 of prayer , and our unfuccefsfulnefs when we grew fecure , almort , as if 
 wehadftocdby Mofes^ AarontTi^Uur in the Mount. How confi- 
 dent were they ftill before their overthrov^s ? When did at win a field 
 (for the moft part) butweloi^ it firft ? How little did we profper 
 \vhen our Armies were frefh, and flourifhing , andftrong.*' When 
 was it that we were revived , but when we took our fclvcs for dead. ^ 
 And when wc gave up all for loft, then did God moft evideni ly reftore i: 
 When it was thought about a year or two before , that the whole Kin^;- 
 dom would not have afforded enough to have refifted the power of the 
 perfecutors in one County , they were fo opprefTed and banifhed into 
 %AmcrkA ^ then did God arife, and his enemies did ftic before him; they 
 melted as the wax before the fire , they were fcattercd as the chatf be- 
 fore the wind. 
 
 Not that I make a meer fuceefs any evidence of a good caufe. But 
 fuccefres that have the apparent finger of God , and are brought about 
 by fuch wonders of providence , lamfuredo teach us much of God, 
 and tend exceedingly to confirm us in the verity of his promiks. Some 
 men are fo ftrongly poffeft with prejudice , and others fo unobfervant 
 of Divine providence , and others fuch Atheifts, that they think all 
 tMngs fall out by chance , that it is no wonder if nothing work upon 
 them : Miracles from Headen had no better fuceefs with moft of the be- 
 holders in times of old. Sure the ftrange providences for the Church 
 in the times of Jndges , of the Kin^j , of Hefler , of Nehemiah , wer<e 
 very convinceing, thongh they were not Miracles. And ours have beert 
 as ftrange as moft of theirs. For my own part, having been an eyc- 
 witnefs of a very great part of thefe eminent providences, from the firfl 
 of the war, I have plainly fecnfomething above the common courfe of 
 nature , and ordinary way of Gods workings , in almoft every fight 
 tha 1 1 have beheld. And many of the adverfaries that before would not 
 fee, yet have feen the hand of God , and have been aihamed , bccaule 
 
 oi 
 
art 11. 
 
 The Saints EverUfting Reft. 
 
 251 
 
 ofcheirenvyings at his people. Ifai. 26. 10. Many do yet fufpend their 
 judgement of all this , till they fee the foil Iffuc : But wfcateverthe 
 end Biay yet prove , I am fare I have ken the Lord in the means : And 
 we may yec fee up Safnueh ftone, and fay, hitherto hath the Lord 
 helped u«. If we well fee the «?nd before we judge , for ought I know 
 you may lUy till the end of tiie world , and till you arc judged your 
 felves. For Gods work is a chain of many links: every age hath one 
 link, but the laft reacheth to cccrnity , and you cannot fee the end till 
 then, Ifyou wait: to know the full IlTue , you fhall not fee it till the If- 
 fue of all things. This folly caufeth a fucceffion of enemies to thg 
 Church, and of men of deluded and pcrverfe underftandings; who will 
 become wkfer alcoge:h?r when they fee the full end indeed : but then 
 ic will be to late. It is true, that things are ftill in a fad confulion, and 
 in the eye of man worfe then they were : But I have (o often feen fuch a 
 cloudy morning to go before a Sunfliine day, and that God delighteth 
 to work by contraries , and to walk in the clouds , and to hide the birth 
 in the womb , till the very hour of deliverance , that I am the lefs a- 
 fraid of all this : Our unbelief hath been filenced with wonders fo oft, 
 that I hope we fhall truft God the better while we live. I know the 
 g Swor^ is a moft heavy plague , and War i$ n4turally an enemy to 
 Vertue and Civility , and wo be to them that delight in blood, or ufe 
 thcSvi'ord but as the laft remedy , and that promote not Peace to the 
 utmoft of their power: I know alfo unfatisfied many are concerning the 
 lawfulnefsofthe War which hath been managed. ^ It were too unfea- 
 fonable here to fatisfie fuch ; As I cannot yet perceive by any thing 
 which they objed , but that we undertook our defence upon warranta- 
 ble grounds I fo am I moft certain that God hath wonderfully appeared 
 through the whole. And as I am certain by fight and fenfe, that the 
 extirpation of Piety was the then great defign. ' which had fo far fuc- 
 ceeded , that very many of the moft able Minifters were filenced , Le- 
 dures and Evening Sermons on the Lords Day fuppreffed, Chriftians 
 imprifoned , difmembred , andbaniflied- the Lords Day reproached, 
 and devoted to Paftimes , that it was as much as a manseftate at leaft 
 was worth , to licar a Sermon abroad , when he had none for worfej 
 at home; to meet for prayer , or any gotlly excrcife ; and that ic was 
 a matter of credit , and a way to preferment, to revile at , and be ene- 
 mies againftthofe that were moft confcientious ; and everywhere fafer 
 to be a Drunkard, or an Adulterer, then a painful Chriftian ; and that 
 
 I Sara. 7.12. 
 
 6 Wo is mc , 
 if the Sword 
 go tlius on, 
 where is rhe> 
 Church ? or 
 wliar do wc 
 ralkofPhyfick 
 after Death ? , 
 fairli the 
 peaceable Bi- 
 fhop Hall in j 
 his Fcacema- 
 kcr. page 46. 
 ^ Leg! Grotium 
 de Jivrc Belli. 
 li.i.c.4. §-8, 
 9. S:c.& §.15. 
 14,15, &c. 
 ' I defire t\\c 
 Reader to per- 
 ufe t]-\Q Aiti-a 
 cits ofaccnfa- 
 tion brought 
 intorhe Par- 
 liamcnc aj^ain \ 
 Bi!"hop Wren. 
 Biihop Fierce^ 
 
 Litud. ^^ith 
 
 • -le reft of the Eifliops, tiiar wc may not forget what a cafe we were in. I fhoiild he a flatrerer of the 
 itncs part if I fhould rake upon mc to jnflific or approve of all the carriages of fome, that have been 
 intnifted with the KcycsofEcclefralUcal Governement: or to blanch over the corruptions of Con- 
 firtorial Officers: In both thefc tlicre was fault enough to ground both aComplaint,and Reformation, 
 • And may that man never piol'per, tluc defires not a happy Rcformation,of wharfotver hath been, ov 
 is'amifsin the Church of God. Honeft Peaceab'.- Eifhop3//'4//;fn his modelt offer to the Afemblv. 
 ^Agf 3. 
 
 M m 2 tnulti>^ 
 
25 i The Saints EvcrUfiing Rejh Chap. 6, 
 
 multitudejof humane Ceremonies took place, when the worfliip of 
 Chriltsinlbtucion wa$ cart out ( befides the flavcry that invaded us in 
 civil refpeds) foam I moft certain , that this was the work whicli wc 
 took up Arms to rcfift ; and thefc w'ere the offenders whom we endea- 
 voured to offend. And many of thofe that fcrupic the lawfulncfs of 
 our War , did never fcrupic the lawfulnefs of dcftroying us , nor of 
 that doleful havock and fubverfion that was made in the Churches of 
 Chnft among u^ : though now perhaps they will acknowledge feme of 
 our pcrfecu.ors mifcanages. Tl.e tault was, ihat wc would not die 
 cjuictly : nor lay df>wn our necks more gently on the block ; nor D.ore 
 willingly change the Golpel for Ignorance , and our Religion for a 
 fardle of Ceremonies ; nor betray the hopes of Pofterity to che:r wils. 
 As DaliUh by Sampfcn^ fo do they by us; They accufe us, that we do not 
 love them , becaufe we will not deliver up our Itrength , that they may 
 put out our eyes; Yet I defire none (o lar to miftakc me, as to think 
 Ifpeak ofall tliat were of the adverfe party, Idoubt not but many 
 ingenuous and civil Gentlemen, and Learned and pious Divines went 
 that way, that had no ma'ignani Hatred, to P:ety; wl.om I think no mo- 
 dell man (hould term Malignants, And I know yet more Judicious men 
 were agiinrt the War on both fides. I would all had been fo. But 
 when all would not , there was no remedy : fome impofcd a Nccellity 
 on thofc that would fain have avoided it. Yet ( though it be my molt 
 earneft daily prayer, that God would convince me, if I have erred m 
 this : and I have ufed all probable means for information ) it is not my 
 intent todetermine which party was in the right : I never knew m. n go 
 far in a quarel , but both parties were to blame, more or iefi:. And 
 upon the moftferious review of mine own , and other mens proceed- 
 ing, I unfcignedly repent that we were not more zealous and rtudioLS 
 for Peace, and for thelenifyingofcxafperatcdand cxulcerated mindes, 
 and had not a deeper deteftation of War j ( But who then knew what 
 it was? ) Aoditunfeignedly grieves me, that there yet rcmair.s ri;ch 
 a dirtance in mens aflfedions , and they rtill look on each other as ene- 
 mies, and that there have been no more efifcdual Reconciling endea- 
 vors, cfpecially in mat ers of Religion: (where F think, if it were well 
 followed , it might well be accompliHied ; the d ffcrence lying in fo nar- 
 row a room :) But yet this I am fureof, that who ever were in the 
 right, or wrong, there appeared more of Chrifts Intererton one fide 
 then on the other ; as in the firft occafion ^ fo in the profecution. 
 Though fome that Ruled might have better ends : yet we cannot choofc 
 but know, that as it was the moft notorious perfons for wickedrefs, 
 that made up the multitude ; fo the very deadly implacable jiatred to 
 Godlincfs, was it that then rtirred them up , asaneft of walps; and a 
 man that was more devout and pious then the multitude , could net 
 live by them in moft places , but were forced into Gar rifons and Arms 
 to fa^YC tlieir lives , who would clfc have fate flill • So. that the firft rage 
 
Part II. The Saina Ever lajling Refi, 253 
 
 I 
 
 of the Prelates, infilcnceingas learned able Minifters, and inccflanCr 
 ly pcriccuting as Godly ChnUians as the world enjoyed » was now en- 
 creafed a hundred fold. Thofc that are moderate of that party, do 
 confcfj this to be true , and that it was the caufe of their ruinc. It was 
 his own People therefore that Chrift v/as tender of, and his own Intc- 
 reft that he ftood up for aga,nft the fierccnefs of the ungodly mulfiiude. 
 And the name that he hath got himfelfe in the defence of his Intercll , I 
 dare not obfcure , nor ecclipfc the Glory of his Providences which I 
 havefecn, nor takedown the monuments and Trophies of his Praife, 
 whatever the micarriages oflnftruments maybe, before, or in, or 
 fince that work. I doubt not but many have changed their Judgements, 
 ( that formerly were admirers of Gous proceedings, ) becauie of the 
 fearful mifcarriages fince , and of the late inundation of Scandals, Er- 
 rors and hainous contempt of the Miniftry and Ordinances ofChrift; and 
 the danger that appeareth of the fubverting of all ; which things are the 
 grief of my foul to remember j and I confcfs I look upon thefe times 
 asthemoft hainouily finfui , and deeply guilty before God^ of any 
 that I have known ; and think there is no honeil heart but is pierced 
 with the wounds that have been given to the Credit of the Gofpel; and 
 that trembleth not to behold the fierce aflaults upon the Church ; and 
 that men do fo forges the 2<^. Pfalm. and the Commentary on it which 
 they have latly read in God providences. But if men turn Devils , yet 
 God will be God. If I were fure , God meant to dcllroy us , and re- 
 move his Gofpcl, yet durft I not ecclipfe the Glory of his Works , nor 
 overlook his former Mercies to us. If the Papifts (hould yet prevail, 
 1 durft not therefore forget the Powder- Plot , or Spanifh Invafion. If 
 I dye of a fecond difeafe , yet would I not be unthankful for deliverance 
 from a former. I feel temptation in mens mifcariages, and fad iffues, 
 and new caufcs , and parties to draw me towards a doubting of the 
 old ( much different caufc j ) But he that takes up his principles delibe- 
 rately, and on found grounds, will not mutably lay them by on grounds 
 foweak. The truth is ; Chrifts Church is ufually dealt with, as him- 
 . felf; Itfufifereth between two Thieves, (as his Truth doth bccwecn 
 two extreams :) the cruel pcrfecutors, and the dividing Schifmaticks. 
 And when men fee the cruelty of the former , in hatred of them , they 
 turn to the folly of the later : And when other fee the madnefs of Divi- 
 ders, they begin again to approve ofthcwickednefs of perfecutor«jOver* 
 looking the truth ofChrift in the Middle J and thus as drunken men wc 
 reel from fide to fide. Which will prove the converted Thief , 1 know 
 not ; I pray for both. And O that God would perfwade the Moderate 
 Godly perfons of all parties , tocIofeinLovc , ardfindeoot a Recon- 
 ciling Temperament , andjoyn againft the uncurably wicked of what 
 fide foever. In the mean brue , I live ( though in deep forrow for pre- 
 fent fins and raiferies , yet ) in admiration of former merciful! provi- 
 dences j and in hope, thatifwemuft have a Mmflir malady, it will 
 
 M m 5, be 
 
*54 Tht SAtnts EverUpng Refi. Chap. 6. 
 
 be no longer then fuch have hitherto been j and.thac the Hiftory of thif 
 Age fhall yet convince men ofpurticn/ar prcvUeace , fn/IfilliM^ the prf' 
 mifci -^ dniconftcjttentlj ^ th.it Scripturt u the virj fVord of Gid. Aad 
 iTJctluflksChrft faith to me now , as he did to Peter (and as he doth 
 \^ my own pcrfonal artiidions ) ff/jif I ds , tbc» kmyfe^ not «<»* j int 
 htreJtfterthenfbdlt kftitf. 
 
 SECT. III. 
 
 §• 3. 'TpHirdly^ ^ Confi^cralfo of the ftrange judgements which in all 
 i'Vt memoriM A ages have overtaken the moft eminent of the enemies of the Scri- 
 taceamu an- " ptHres. Befldes Antitehui , Herod ^ PtUtc , the perfecuting Empe- 
 tiquMiiy »lty- fours, efpecially y«/M« ; Church-Hiftories will acquaint yoa with mul- 
 enesprecHltori. titudes more : Foxes book ofMartyrs will tell you of many undeniable 
 rTpetitlf JIcM- remarkable ' judgements on thofeadverlaries of pure Religion the Pa- 
 mcntHm\ecen- P'^s , w^iofe greateft wickednefs isagainft thefc Scriptures: fubjcding 
 tisrei fatisej}^ them to thcir Church , denying them to the people, and fctting up their 
 qnoJ fic celeri- Traditions as equal to them. Yea our own times have afforded ut raofl 
 lumT'^Ty" evident examples. Sure God hath forced many of his enemies to ac- 
 ficgranditer knowledge in their anguifh the truth of his thrcatnings, and to cry 
 nufer Cecuxa OUt , 2^i Julian ^ VicipiGAliUe. 
 defenfts eft-., 
 
 rmn'HYegum^ jd^uris opunl^ di^cndio militum , dimwHttone caflrnrum. Nee hec CKfii acddi\\'e^ jVc. 
 Cyprian, ad Demetrian. i. 14. page 328. 1 Not that Miracles arc ftill neccflary, but Ipccial pro- 
 vidences do much confirm. Nee jam efus eft Miraculis , cum in omncm tenam verbHinf:nHcr'n. l^oit. 
 Humfredus Jefuicif. part i. page 114. 
 
 SECT. IV. 
 
 ^' 4. TJOurthly, Confidcralfo the eminent Judgements of God that have 
 
 «• JTbefallen the viletranfgrefTors of moft of his Laws. Befides all the 
 
 voluminous Hiftorics that make frequent mention of this, I refer you 
 
 to DoAor Btsrd his Theatre of Gods Judgements: and the book enti- 
 
 "1 About the tolcd Gods Judgements upon Sabbath- breakers. And it is like your 
 
 time of the own "> obfervation may add much. 
 
 fileacing of 
 
 Minifters , how nuny Churches in England were torn at once with terrible lightning , and aimoft 
 no place clfe but Churches were touched , efpecially in the lower part of Devonfhire , where ma- 
 ny wercfcorched , nuimed, and fome their brains ftrnck ou: .^s they face, in Church. And at the 
 Church of Antbenjf in Coxnvvall neer Plymouth, on whitfuneiay 1 '6^0. Sec the Relation in Print. 
 
 SECT. 
 
Part II. The Sdints EverUftin^ Jiefi, ^ ^j5 
 
 I 
 
 SECT. V. 
 
 FIfthly,Confiderfurtiier of the eminent providences that have fee? n ^. •>$. 
 exercifcd for the bodies and ftates of particular believers. The ftrange » 
 deliverance of many intended to Mar iyrdome; Asyoa have many in- 
 ftances in the Ads and Monuments: bcfides thofc in Eafekim and o- 
 thers that mention the ftories of the firft perfecutions. If it were con- 
 venient here t(f make particular mention of mens names , I could name 
 you many ,"«who in thcfe late wars have received fuch Urange preferva- 
 tions, even againfl the common courfe of nature , that might convince 
 an Atheift ofthe finger ofGod therin. But this is f) ordinary, that 
 I am perfwadcd there is fc.trce a godiy experienced Chriftian , that cart- 
 fully obf^rvcs , and faithfully recordeth the Providences of God to- 
 ward him , but is able to bring forth fome fuch experiment; and to 
 (hew you fome fuch ftrange and ufual mercies, which may plainly dif- 
 cover an Almighty difpofer , making good the promifes of this Scri- 
 ptureto his fervants : fome in defperatc difeafes of body , feme in other 
 apparent dangers, delivered fo fuddenly , or femuchagainft the com- 
 mon courfe of natuie, whenall the beft remedies have failed , that no 
 fccond caufe could have any hand in their deliverance. 
 
 Sixthly , and Laftly , Confider the " ftrange and evident dealings j^^^^^'^^JJ: "^" 
 of God with the fouls and confciences both of believers and unbelievers, that God 
 What pangs ef helliOi defpair have many enemies of the truth been wrought for 
 brought to ? Kow doth God extend the fpirits of his own people? Miftrii f/jn^- 
 Bruifing, breaking, killing tliem with terrors, and then healing, ^'""^?^'^^"k 
 raifing, and filling them with Joys which they cannot utter ? How giafsimJ^Jhe 
 varioudy doth he mould them ? Sometimes they are brought to the wall, faying If 
 ,gatc8 of Hell ; fomtimes they are ravifhed with the foretafts of Heaven; this, glais break 
 The proudeft fpirits are made to ftoop ; the lowcft arc raifed to an in- "^^ ^ may be 
 vincible courage. In a word. The workings of God upon the fouls of '^^^^'<f^^; «iuc^ 
 his people are fo clear and ftrange, that you may trace a fupernatural whole? " ^"^ 
 caufaliry through them all. » Befide the admirable efficacy of them o gee Cyprians 
 in changcing mens hearts, and making them to differ from what Epijl.i.toDo- 
 tbey were , and from all others : in all Holinefs , Rijjhteoufncfs "f f- <^>^pretrmg 
 and fclf.dcny.l, f'-c'-'geon 
 
 At Dei per 
 Pj:yijlum'uij^itut£ uclcfisi -t fi forte expci\[£cum Aliorum populoriim mnltitHdine cmferantur -, veluti lutni- 
 Tiaria {rntdam in munds prslncentia fnturxfunr. Q^a :nitn iion id fateatur vel deteriores quofque mftr.i, 
 fccleft£ , quji potiornm reS^eiln infermcs funt , tion huge p'urimum bonitateprjijlare aliorttm popHhrum mul- 
 Titudmi .■* Extat Athenif Dei Ecclefut , Tnanfuetior quxdam ^ optime injiituta , ut qn£ Deo velit ctnni' 
 potenti cunHiiin rebuifefe rmrigeratn exkibere. EJ} contra Athenienfium ipfa Re^>ublica feditiofa quidem^ 
 ^ qujt nilprcrfu^ cum Dei eadem futrit Ecclefut cemparanda. Haud fecm de alia quad am Ecclejia dix- 
 eht ^ qii£ Corintbi fit ^ vel AUxandris. conjiituta ^ ^ ea quam [eorfuin kubeat ij}arnm urbiHtn populw^ 
 ■Airigtn. Gont. Cellum. lib. 3. fbl. (edit. Afcenf. ) ^5, 
 
 SECT. VL 
 
256 
 
 The Saints Everlajiing Rejl, 
 
 Chap. 6, 
 
 ^. €. 
 
 SECT. vr. 
 
 SEcondly , But though it be undeniable, that all thefe arc the extra- 
 ordinary workings of God: yet how do they confirm the authority 
 of Scripture > How doth it appear that they have any fuch end f Anfr*. 
 That is it I come to fhew you ncxr. 
 
 Firrt , Some of thcfe works do carry their end apparently with 
 them , and manifcft it in their event." The foremcntioned providen- 
 ces for raifingand preferving the Church , are fuch as flicw us their 
 own endt. 
 
 Secondly , They arc moft ufaally wrought for the friends and 
 followers of Scripture , and againft the enemies and difobeyers of 
 it. 
 
 Thirdly , They are the plain fulfilliBg of the Prediftions of Scri- 
 pture. The Judgements on the oflfsnders are the plain fulfilling of its 
 threatnings : And the mercies to believers are tbe plain fuUillirg of its 
 Proraifcs. As for example; as unlikely as it was , yet Chrirt fore- 
 told his A profiles , that when he was lifted up, he would draw all men 
 to him: He fent them upon an errand as unlikely to be fo fucccsfull 
 as any in the world ; and yet he tould them jull what fuccefs they 
 (hould finde ; how good to their melTige , and how hard to their pcr- 
 fons. The promife v^asofold , to give Chrilt the Heathen for his 
 inheritance, and the utrermoft parts of the earth for his pofTeflion. 
 Chrift promifeth to be with his meffjngcrs to the end of the world. 
 Why now , how punftually doth he accomplifliall this .'' VV'I'at par- 
 ticular Prophefies of Scripture have hecn fulfilled , and wlicn , and 
 how, hath been already at large chfcovered by p others, and there- 
 fore I (ball over pa f$ that. 
 
 Fourthly, Thefe i Judg^rments hive been ufually executed on of- 
 fenders, at the very time when they have been either oppofing or vio- 
 lating Scripture : And thefe mercies bellowed chiefly upon believers at 
 1 Ask them m f^ch a time when they have been moft encaqcd in defence of. or obedi* 
 wSh^rtf cncc.o Che Scriptures. 
 
 NHtchifm^ Fifthly, They ufually proceed in fuch effcdual fort, that they force 
 
 andMiftris the enemies and ungodly to confefs thecaufc; yea, and oft-times the 
 Dyers mofthi- very ftanders by; b do they force believers alfo to fee, that God 
 deous mon- niakes good his word in all their mercies. 
 
 wcrenoccon- Sixthly, They are performed in anfwer to the prayers of believers: 
 vincing pro>i- while they urge God with the promifcs of Scripture , then doth he ap- 
 dcnccs,agiinft pear in thefe evident providences. This is a common and powerful Ar- 
 
 thcir Anti- gument , which moft Chriftians may draw from their own cxpcrien- 
 nomian Anti- 
 
 fcriptural herefics , as if God from heaven had fpoken againft them ? and yet Old England will not 
 take warning. See Niccephor Eccl. hift, Tom. i. lib. 4. ca}. 1 3. where Teriul. Jul. Capitolms , Orcfi- 
 t*ti (^c. do mention. ^; 
 
 ce$. 
 
 Pfdl. 2. 2, g, 
 4. 5. 
 
 P Ahrney , 
 GrotitUy Doft, 
 Jackfon, Par- 
 fins Rcfoliit. 
 Part. 2. 8ic. 
 
 I 
 
Part II. The Saints E'verUpngRefi. 257 
 
 ces. Had we no other Argument to prove Scripture to be the word of a 
 God , but only the ftrangc fuccefs of the prayers of the Saints , while 
 they truii upon , and plead the promifes with fervency ; I think ic 
 might much confirm experienced men. What wonders, yea what ap- 
 parent miracles did the prayers of former Chriftians procure ? ' Hence r The Legion 
 theChriftianfouldicrsin their Army were called, the Thundring Legi- oiMaUa\nxhc 
 on; they could do more by their prayers , then the reft fcy their Ar- "mcofAfdr. 
 m:es. Hence (u Zttingerus teftifies) Grfjjorj was called ec/u^*]fp>0- p^p^'JJ'jJ'y 
 from his frequent Miracles among the Heathen. And J'inceniitu re- prayer both 
 porceth thatiS'»//'/V<.'*« Bituncenfi: did expel the Devils, heal the fick, Thunder on 
 and raii'c the dead , by praying to God for them. When ^ J/)rtfo«/;w e»tlic enemies, 
 (a godly Divine) lay fickofthatConfumption which is called a Phti- ^"^1^'" ^^Se 
 fis, Z«r/;fr prayethearneltly, that he might be recovered , and that theEpifho/^ 
 he might not die before himfelf. And lb confident was he of the grant m. AureUiu in 
 ofhisdefire, that he writes boldly to Afjconius , that he fliould not JujVm M4tyt)Yi 
 die now ; but fhouid remain yet longer upon this earth. Upon thefe ^^'f' "^ -*^'' 
 prayers did Mycotmu prefently revive, as from the dead, and live ^^/J/)/" '^^ 
 fix y tars after , till L»r/7«fr was dead ; Andhirafelf hath largely written And inscon- 
 thellory and profeffed , that when he read Z,«r//f rj letters, he feem- fidenrly aver- 
 ed to hear that voice of Chrill: , La^arm^ come forth. Yea , (o ^^^ ^>y Tcnd- 
 powerfiil and prcvaling was Luther in prayer , that Inftus Jottoi Apologtu 
 
 wri:esofhim, JJfe vir potuit cjaod valnit ; That man could do what manvnwre'as 
 his ^ lift. you may read 
 
 at large in Pa- 
 mcl'im notes on TcnuHians Apjh^ct. Ntta 54. ^ .\fclcb. AJam in vita- Myconii. «• fi audire vellcs 
 5;^T viJ.ere^ quando a. r.obti adiHrantur <^ tdrquentur ^^jntaliom Jfagrif , ^^verborum tortncntis cfe ebfc^is 
 corporibm e]kiuiitur ^ quavdo e]uhtntes ((^ gemcntes voce ku.w.ana ^ (^ peteflate divina jfagelta ((j vcrbe- 
 rAfenticntcs^ venturum judicium conptentxr ! t^eni ^ ^ agnojce veraeffc quA dicimw. Et qw/ific De- 
 cs colere te dicU ^ vcliffis qws colii crcde : autjivilnerii ^ titi credere ^ dete ipfo loquetur , audicnte 
 tc , qui nunc tuumpc^lw obfcdit : yidcbti ms rogariab eii qms tu rogas : timeri abeii quos tu adorat , v'l- 
 debii fubrraiiuti'ijhafiare vimlos t ([t trcmere captivos quos tu fu^icif (f^ venerarif ut Dominos. Certe 
 vcl ftc onfundi iniflifcyrnribm tui^ prtcrif , cwn con^cxcrii ^ audierii Deox tuos , quid fint ^ interr^gA- 
 ti:n:mjira Jldtvupiodere ^ S.c. Cyprian, ad Dcmetriiim. page 328. This is a« excellent Tefti- 
 mony. 
 
 What was it Icfs then a Miracle in "Bajfjum the Mirtyr , who told » 
 the Papifts , Lo here is a Miracle 1 I feel no more pain in this fire then 
 in n bed of Down : It is as fivcer to me as a bed of Rofes. So BiOiop « 
 Farrar , who could fay before he went to the fire , If I ftir in the fire, 
 believe not my Dodrine : And accordingly remained unmoved. 
 ThcodoTM theMartyrto the midft of his torment had one in the fliape « 
 ofavoungman , as he thought, came and wiped off his fweat , and 
 eifcd himofhis pain. But what need I fc^ch examples fo far off? or 
 to recite the multitudes of them, which Church-hiftory dorh afford as ? 
 Is there e,ver a praying Chriftian here, who knoweth what it is impor- 
 tunately to ftr've with God , and to plead his promifes with him be- 
 licvirgly , that cannot give in his experiences of m»ft remarkable an- 
 
 N n fwers? 
 
258 The Saints E-verlapng Refi, Chap.6. 
 
 a fwers ? I know mens Athcifm and Infidelity will never want fomewhat 
 to fay agiinfttlie moft eminent providences, though they were Mi- 
 racles themlitlves. That nature which is fo ignorant of God , and 
 at enmity with him , will not acknowledge him in hts clear difcovc- 
 rics to the World , bet will afcribe all to fortune or nature j or 
 feme fuch Idol , which indeed is nothing : But when mercies are 
 granted in the very time of prayer , and that when to reafon there 
 is no hope , and that witliout the ufe or help of any other nieans 
 or creatures, yea, and perhaps m«ny times over and over , Is not 
 this as plain, as if Gotl from heaven fnould fay to us , I am fulfiilirg 
 loiheetlie true word of my promifcinChrift my Son ? How many 
 times have I known the prayer of faith to fave the fick, when all 
 , Phyficians have given them up as dead ? Ic hsth been my own cafe 
 
 15 \6?^^^^^ morcthenoncc , or twice , or ten times : when means have all fai- 
 led , and the higheft Art or Reafon have fenrenced me hopclefs , yet 
 have I been relieved by the prevalency of fervent prayr , and that 
 ( as the Phyfician faid ) tuto , citl gt- jHcutide Mj ft Jh and my 
 heart failed , bntGod uthc ftrength of my heart , d»d my portion fir 
 ever . And though he yet keep me under ncceflary weaknefs , and 
 wholefome ficknes and certain expcdation of further ncceflicies and 
 affaults , yec am I conOrained by mort convincing experiences , to 
 fctupthis ftone of Remembrance , and publickely to thepraifeof the 
 Almighty , to acknowledge , that certainly God is true of his pro- 
 mifes , and that they are indeed his own infallible Word , and that 
 it is a moft excellent privi'cdge tohavc intereft in God , and a Spine 
 of fupplication , to be importunate with him. I doubt not but mod 
 Chriftians that obferve the fpirit and providences, arc able to attclt 
 this prevalency of prayer by their own experiences 
 
 ObjeEl. Perhaps you will fay , If thcfe rare examples were common, 
 I would believe. 
 ^ tAnfw. Firft, Ifthcy were common , they would be flighted, as 
 i common wonders are. 
 
 Secondly , Importunate prayer is not common , though formal 
 babling be 
 
 Thirdly , The evident returns of prayer are ordinary to the 
 fa'ithful. 
 
 Fourthly , If wonders were common , we fliould live by fefife, and 
 not by faith. 
 
 Fifthly, I anfwerin the words of Anptfiin ^ Cod letrcrh not eve- 
 ift<2></f. deCu ry Saint partake of Miracles, left the weak fhould be di'ceivcd with 
 vhaxe Deh this pcrnicious error , to prefer Miracles aj better then the works of 
 ^* ^^* Righteoufncfs , whereby eternal l;fc is ati^ained. 
 
 a And let me n6w add • that if the Scriptures Were not the Word of 
 God , undoubtedly there uould have been as 'many Wonders of pro- 
 vidence for the difgracing it , as have been for the defending it : and 
 
 God 
 
 i 
 
Part IL 
 
 The S dints Ever Lifting Reft. 
 
 God would have deftroyed the Preachers of ic , as the greateft abuftrs 
 of him and ail the world, that (hould father fuch a thing tipon him. Can a 
 any man believe that God is the juft and gracious Rule/ of-thc world, 
 ( that is, that there is a God) and yet that he would To long fuffer 
 fuch things to be publifhed as his undoubted Laws , and give no Tefti- 
 mony againil it , if it were not true ? As Perkins fflitU ( Cajh tf 
 Confc. lib. 2. cup. 3. p/r/f 150. §. I. ) If it had not been Gods 
 Word , the faKhcod had been dctefted long ago. For th?re hath 
 been nothing falfly faid of God at anytime, which he himfelf hath 
 not at fome time or other opened and revealed j as he did tbefalfe 
 Prophets. 
 
 2J5? 
 
 CHAP. VIL 
 
 T^ he fourth (^Argument. 
 
 Argum. 4. 
 
 SECT. I. 
 
 S^i''^T^ Y Fourth and laft Argument which I will now produce 
 Xii^-4?<'!|S ^<^P^<^vethe Scripture to be the VVord, and perfcd: 
 Law of God, is this; 
 
 Either the Scriptures are the written Word and Law 
 of God , or elfe there is no fuch extant in the world, 
 But there is a written Word and Law of God in the 
 world. Ergo , This is ic. 
 
 Here I have t he fe two Pofitions to prove. Firft , That God hath 
 fuch a written Word in the world. Secondly , That it can be no other 
 but this. 
 
 That there is fuch a Word, I prove thus: If it cannot ftand with a 
 t! e welfare ofmankiud , and confequently with that honor which the 
 WifJom and goodnefs of God hdth by their welfare , thac.thc 
 woridfhould be without a written Law ; then certainly there is fuch 
 a written Law. But that it cannot ftand with the welfare of the crea- 
 ture , or that honor of God , appears thus. That there be a cer- « 
 tain and fufficient Revelation of the^viij of God to man , more then 
 mcer Nature and Creatures do teach , is ncceflary to the welfare 
 of man , and the aforfaid honour of God. But there is now no 
 fuch certain and fufficient Revelation unwritten in the world; thcre^ 
 
 N n 2 fore 
 
 • • 
 
 5^- I. 
 
^6o 
 
 The Saints EverUfitn^ Reji. 
 
 Chap.7, 
 
 » ll!o of pur- fore it is ncccflary that there be fuch a Revelation written. « The 
 j>ofcpars over proof of the Major is the main task , which if it be well performed will 
 
 ilJhichothers ^'"""'y "'^■■y ^^^ ''^^^^^ ""'"J ^^^ ^ \yz\\^\t all the reft will quickly be 
 granted , if that be once plain : Therefore I (hall Hand a little the 
 cnore largely to prove it, vi^. That there is a necefiity for the wel- 
 fare of man, and the honour of Gods Wifdom and Goodnefs , that 
 there be foms further Revelation of Gods Will, then is in meer Na- 
 ture or Creature? to be found. And firft , I will prove it neceffary 
 to the welfare of nnn; And that thus If rn^n have a Hiippinefs or 
 
 have fti^y 
 written ofibe- 
 caufc it is a- 
 gainftmy 
 judgement 
 to trouble tlic 
 world fo oft 
 
 with the fame'* ^lifcry to partake of afar this life, and no kifficient Revelation-of it 
 in Nature or Creature^ , then it is ncceffary th:^c he have fome other 
 Revelation of it , which is fufficienc. Euc fuch a Hnppinefs or I lifcry 
 manmuft partr.ke of hereafter , which Nature aiid Creatures d) not 
 fufficiently reveal , ( either end or means ) therefore iWac other is 
 neccflary. I will ftand the hrgelicr on the firft Branch cf the Antece- 
 dent , becaufetiie chief weight lieth on it ; and I fcarce ever knew any 
 doubt of Scripture , but they alfo doubted of the immorral ftatc, 
 and recompencc of fouls ; and that ufually is tlieir firlt andchicf- 
 cft doubt. 
 
 words which 
 others have 
 faid before us. 
 In particular , 
 to prove the 
 abfolute Ne- 
 ceflTity that 
 there muft 
 be fomc 
 written Word, 
 among and 
 
 ibovc others. 
 
 Great Camera hath li one it fully, Pi\dc!i. dc Ve.ho Dc'i ^ cap. 4,5,5, Sec. Opcnirn ffol.J pa^. 
 
 45c, 451, &c. and ^lcw^ how lamentably even the wilclt of ihe Philofophcrs were bciotced a.id 
 
 ignorant. 
 
 I will therefore here prove thefe three things in order , tlius : FirO, 
 That there is fuch a ftatei'or man hereafter. Secondly, that it is necef- 
 fary that he know it , and the way to be fo happy. Thirdly, That Na- 
 . cure and Creatures do not fufficiently reveal it. 
 *>Scc Jujlin I For the firft , i take it for granted, that there is a God, becaufe 
 Martyr. S(rm.^ i, Nature teacheth that , and 1 fliall pafs over thofe Arguments drawn 
 proving the ^^^"^ '^^^ righteoufnefs and Juft difpenfation , to prove the variety of 
 unity of the mens future conditions, becaufe they are commonly known ; and I 
 Godhead out (hall now argue from fenfe it felf, becaufe that works beft with fenful 
 ofthe Hea- ^ men : and that thus. If the Devil be very diligent to deceive men of 
 rhensthem- thatHappincfs, and bring them to that Mifcry , then furc there is fuch 
 aHappincfs and Mifery; But the former is true, <= Erno the later. 
 They that doubt ofthe A^u^ar Propodtion , do moftof themdoubr, 
 whether there be any Devil, as well as whether he feck our dternal un- 
 doing. I prove both together. Firii, By his Temptations. Second- 
 ly , Apparitions. Thirdly , Poffefiions and DifpofTc/rions. Fourth- 
 ly , His Contrads with VVitches. I hope thefe are palpable Difco- 
 veries. 
 
 ic\\ei^OrpheM-, 
 the Sybils^ .Sc- 
 fhoclei.,Homer, 
 Flato, Pjtba- 
 goras , ice. 
 c Hear what a 
 Heathen faith 
 of the Life to 
 
 eome- 
 
 Mirarii bQiKi' 
 
 nem ad Deos ire ?Den4 ad fnmines ven'it : immo ( quod jircpim ejl J in homines venit \ mlLt jin^ Deo 
 mens bona efi. Semina in corporilm hnmam div'ina di^erfafunt : qudifi bonw cultor excipit , Jlnilia ori- 
 leMprndemty (^paria hkexquibMortafHntfurgunt: ft malm ^ mnalitsr quamhumwflcrilis ac fatu- 
 fir'H nee at , ac deinde creAtpurgamenta pro frttpbw, Seneca. Epifl.7 j. page 673. 
 
 J. The 
 
Part II. The Saints EverUfiing Jteft. 261 
 
 I. The temptations of Sitan are fomctimc fo unnatural , fo violent, i 
 and fo iraportanaic, that the templed perfon even feels fomc- * 
 thing befideshimfcif, perfwading and urging him: He cannot go a* 
 .bout his calling , he cannot be alone , but he feels fomewhat following 
 hinEi, with per fwafions to fin, yea, to fins that he never fotind his * 
 Nature much inclined to , and fuch as bring him no advantage in the 
 world , and fuch as are quite againft the temperature of his body. 
 '^ Doth ic not plainly tell us, that there is a Devil, labouring to dc-^^ Suadert <t«. 
 priveman of his Happinefs , when men are drawn to commit fuch mon- '^'" "'•'''^ & 
 rtrousfins? Such cruelty as the Ronians ufcd to the Jiwj &t the ta- 3f/,!f'[J^^^ 
 kmg o^ ferufalem : So many thoufand Chriftians fo barbaroufly mur- fuluiuatcm^ 
 dered ; Such bloody adions as thofe oiNero , Caligula^ Sjlia , Aief fttorum ccrpo- 
 JaLt ^CarM.^lU ^ thcKomanc 6'/<?.J/.iro/fj , iht French MalTacre , the y^im^mpora 
 Gunpoudcr-piot , the i'^'^w//?^ Inquifition , and their mnrthering fifty ^^^"'l"*"^ no/i 
 millions of IndUns in fourty two years , according to the Tellimo- pcmrau^ ^ 
 ny of h/^cofta their Jefuir. Men invading their own neighbours and fefequc cogUd- 
 brethren, with an unquenchable thirft after their blood , and meerly tionibweorum 
 becaufe oftheir ftriftnefs in the common profefled Religion , as the late J!^^ q»^dam_ 
 cruel wari m £«f/rf«^ have declared : I fay, how could thefe come to ^^jr^"^"/ , 
 pafs , but by theinitigation of the Devil? When we fee men making etyj^,. viglunti-^ 
 aji-ft of fuch fins as thefe, making them their pleafure , impudently, um.fivc dormi- 
 and implacably againft Knowledge and Conftience, proceeding in them, ^''^'w^'. Aug. 
 hating thofe ways that they knew to be better, and all thofe perfons ^''l^'^'"- 
 that would help to favc them : yea, chufing fin, though they believe it jfonZieTDl- 
 will damn them ; defpairing , and yet finning ftillj Doth not this tell mon influere 
 men plainly, that there is a Devil, their enemy? When men will com- ^mvat jormoi 
 mit the fin which they abhor in others , which Reafon is againftj When '" materiam 
 men ofthcbcft natures, as Vejp^tian , Julian, ace. fiiall be fo bloo- Zl'etTvn 
 dy murderers; When men will not be ftirrcd from fin byany intrcaty,a^^„y"^^„(,„jj„ 
 though their deareft frinds fliould beg with tears upon their kneesj fcnfum^ 
 though Preachers convince them , and befeech them in the name of the Jmagiiunmem, 
 Lord J though wife and children , body and foul be undone by it : '" ?«'*'«!"' 
 Nay , when men will be the fame under the greateft judgement , and [Iganompora- 
 under the molt wonderful convincing Providences , as appears in f;*^- hsVudcre- j 
 U}}d , yea , under Miracles themfclves. linjuim , ut 
 
 Surely 1 think all this (hews that there is a Devil , and that he is ^I'-i'*'^ i>r£ex- 
 diligent in working our ruine. Why elfe (hould it be fo hard a thing »^'J^'""^^''J^2 
 to pcrfwadea man to th^t, which he is convinced to be good? ^am nanjmu- 
 
 tationem loca- 
 lem fp'it'nuum 2^ hunmHrnriduchur ad pincipa ftnfuitlmm organorum : utfic videtttitm ab aniwa imagi- 
 rariavelfenfualivifiine. Aquin. i. q. i5. a. ii. Exferimur wuttas f£pe nobis invitii maJof ■> co-- 
 lirationcs in nientem obfffen, Vnde vero /;.c cogitationes .<* Ab aliquo certe egente eas cowmoventc. Non 
 a nobii : (juia inviti illasfatimur ; Kon ab Angelis boms , neque a Dee per illos , quia, cogitationes malt' 
 JHttt. A Diabolis igiiur jjint , ■ Zancli. To. 3. 1. 4. dc Potent. Dxoion. c. 1 1 . p. 1 91 . 
 
 N n 3 sect; 
 
2d2 
 
 The Saims EverUfiing Reft, 
 
 Chap. 7. 
 
 SECT. II. 
 
 §.2. 2 
 
 Lege Epifi (am* 
 
 muclc appa- 
 rente Siu\o, in 
 Joan. Bevero- 
 virii Epijlilis. 
 Et D. Reti- 
 nal Jumdc Sa- 
 muele apparcn- 
 te., in van is 
 tnlcilimbM 
 de\\h. Apo- 
 fr^-ph. 
 
 Melch. Adam. 
 in vita. Luth. 
 
 Sorom. lib. 6.* 
 cap. 28. 
 lib.'j.c. 25. 
 
 2. "D lit yet if this be not palpable enough , The frequent Appariti- 
 Oons ofSatan in fevcral fiiapes , drawing men , or frighting chetn 
 intofiri, is a difcovery undeniable- I know ma.ny arc very increCu- 
 ious herein , and will hardly believe thatrhere hive t^ecn Inch appar.tt- 
 ons; For my own part, tnoughl am as rufpicious a$ moit in luch re- 
 ports , and do believe that molt of them are conceits or delufions , yet 
 having been very diligently i: quifuive in fuch c;ires , I have received un- 
 doubted telUmony ot the Truth of fiich Apparitions J fome from tlie 
 mouths of men of unJoubtcd honelly and godlinefs, and fome from 
 the report of multitudes of pcrfoni, who heard or faw. Were it Ht 
 here to name the perfons , I could fend you to them yet living, by 
 whom vou would be as fully fatisfied as I: Houfes that have bce/i lo 
 frequently haunted with fuch terrors, that the Inhabitants fucceiiively 
 have been witnefTes of it. 
 
 Learned Godly Zanchhu in his To i. lib. ^. cap. lO. de pet entia D<c^ 
 mortum , faith. He wonders that any Ihould deny that there are fuch 
 Spirits a$ from the cffed: are called Hags (orF.iiries, ) th;itis, fuch as 
 exercife familiarity with men, and do without hurting mens bodies, 
 come to them, and trouble them, & as it were play with them. I could, 
 C faith he ) bring many examples of perfons yet alive , that have had 
 experience ot thefe in the.mfelvcs. But it is not ncccffary (to name 
 them) nor indeed conven ent. But hence it appears that there are 
 fuch Spirits in the aire: and that when God permits them , they exer- 
 power on our bodies, either to fpoit, or to hurt. So far 
 And lie makes thisufeof it COf this (faith he ) bcfides 
 the certainty of Gods Word , we have alfo mens daily experience. '} 
 Thefe Devils therefore do f.Mve to confirm our faith of God, of the 
 Good Angels , of the Kmgdome of Heaver*, of theblefled fouls , and 
 of many things more which 'he Scripture deiivereth. Many deny that 
 the foul ofman remaincth ?[i)d livcth after death , bccaufc they fee no- 
 thing go from him buc his breni j : And they come co that impiety, 
 that they laugh at all that is laid of another Life. But we fee not the 
 Devils ; and yet it is clearer then the S'.in , rhar this .lir is full of Devil?; 
 becaufe, bcfides Gods Word, experience it fclf doth teach it. Thus 
 Zaachj pleads undeniable experience, lih.j^f.cap. 20. p,.tgezii. 
 
 Z«ri^r affirmed of himlelf, that at Co^/;:-^f he oft-times had an ap- 
 parition of burning Torcl es , the fight thereof did fo affright him, 
 that he wa« neer fwooning ; alfo in his own Garden , the Devil 
 appeared to him in the likenes of a black Boare, but then he made 
 hght of it. Sczjomen in his Ecclefiaftical Hiftory writes of Apellts a 
 Smith , famous in Egypt for working Miracles , who in the night, while 
 he was at work, was tempted to uncleannefs by the Devil ^ appearing 
 
 in 
 
 cifc their 
 Zanchj 
 
Part II. Thi SAtnts Evcrlafiing Refi, 263 
 
 in the (hapcof a beautiful woman; The like he ccis of a ftrangc appa- 
 rition in Afitioch , the night before the Sedition againft Theodoftw. 
 TheodorM mentions a fcarfull fight that appeared to GennadiHs , Pa- 
 triarch oiConflaHtin6polc ^ and the threatning words which it uttered. 
 The Writings o^Gregorj , Amhrofe , Anfiin ^ Chrjfcjfoffse ^ Nicephd* 
 tHi , &:c. make frequent mention of apparitions , and relate the feveral 
 flories at large. You may read in Lavater de SftSim , feveral other Lavarer Mte 
 relations of apparitions out of AlexandtrAb Alex.indro ^ Baptifia Ful- 04.65. 
 g''ftH4 ^ and orhers. LudoT/icw Vives ^ lib. i. de Veritate fdei ^ faith, « 
 That among the Savages in AniiricA , nothing is more common then 
 10 hear and Ice Spirits m fuch fhapes both day and night. The like do 
 other Writers tcltifieotthofc/W//i».t J So faith OUm M agmtt o^ the De Gent. Sept. 
 Iflandcrs. Cardanm de Sttbtilit. hath many fuch Stories. ^ Sq J^^fj^ \\\^^ ^ap. 5. 
 tj^tatflipu in loeor. Commnn. ccUe^un. Crip. de malii jjnritibHS ., C>- de 'The like may 
 fatisfanione. Yea, godly, fober /I/f/rf«c^ro« affirms that he had feenj^^'^'^'^.'^^'^'^*-' 
 fome fuch Sights or Apparitions himfelf, and many credible perfons of ooodTneels 
 his acquaintance have told him , that they have not only feen them, encouragijig 
 but had much talk with Spirits ; Among the reft he mentions one of his the GodIy.c>- 
 own Aunts , who fitting fad at the fire after the death of her husband , ^'""' '^^ ''^''^'- 
 there appeared unto her one in the likenefs of her husband, and another J^ ?a ^'^^^ 
 like a Francifcan Frier; the former told her that he was her husband, and. farh, tha^t one 
 came to tell her ffomewhat; which was, that fnc mull hire feme Priefts like a glorious 
 to fay certain MafT.'s for him , which he earneftiy befought her, then >oi'"§ "i^w 
 he took her by the hand , promifing to do her no harm, yet his hand ^^?^ rs,°"^ 
 fo burned hers , that it remained black ever after , and fo they vanifhed Piesbvirs'ac 
 away. Thus wrires Alelanchton. Lavater alfo himfelf , who hathj^hls death, as 
 writ a book wholly of Apparitions , a Learned , Godly, Protcftant he was afraid 
 Divine, tels us that it was then an undeniable thing , confirmed by tie ^"5^ Fay'i'ga- 
 Teftimoniesofmany honeft and credible perfons, both men and wo- fjJd aidt^*^'^' 
 men, fome alive, andfomedcad, thatfometime by night and fome- him- Arc ^-ou 
 time by diy have both feen and heard fuch things : fome that going to afraid to fuf- 
 bed had the doaths plucked off them ; others had fomewhat lying down ^<^r? are you 
 in the bed wi'.h them j others heard it walking in the Chamber by rhcm, JP*^^ ^?^\ 
 fpitring, groaning, faying they were the fouls of fuch or fuch perfons fiiallldowith 
 larelv dep:irred; that they were in grievous torments; and if fo many you? aschi- 
 Miffes were but fnid for them, or fo many Pilgrimages undertaken to ding him for 
 the (brine of fome Saint , they fhould be delivered. Thefe things, with r'ji^^^"^^l ^^ 
 many fuch more, faith Lav.tter , were then frequently and undoubted- ^^^ rh^^ft 
 
 E!-:am. Theol. 
 In obfttfione Selattji Civ'itatis , Kolanum Lfifcnpivn Felicem moTtuum cen^eBum fuijfc a muhis cr- 
 vitatem illam defendentem., rcfert Auguft. lib. de Mirab. Scriprurx ffi Hie liber Jit Ar^firni. ) Scio 
 innumaa referri fttbulofa vcl a fraude ^ &c. fed (x\) a viiis turn doflis , turn per^uircitltf ■, turn 
 gravibus^pi)biSt S" plui'J'f'ii ycTro [tculis allata funt , j^ hod'ie vremoraiitur inminioa ., wbi ricn 
 piffir mn cum ofPii kumanii concurrijje Hhifiy aut v'u diabolica , fupplente , w;^. ^hittt maligno 
 ^odbmnis fvpeyxpoxeilaxem. VofTiiisV.pirtol dcSamuelermEtverovitii Epillol. page ac?- Vid. 
 Mcrcur. vijieram deprodig. lib. 8. Tj'ellum. 
 
2^4 The Saints EvcrUfiin^Rcft. Chap.7. 
 
 L 
 
 ly done , and that where ihc doors were faft lo^kcJ , and the rooai 
 
 fearched , that there could be no deceic. 
 
 So SUUah relates the ftoryof Crf/cf «/»«,< the Popes Legate, feared 
 
 into a deadly ficknefs by a fearful Apparition in his Chamber. Moll 
 t» credible and godly Writers, tell us, Thit on fu»e 20. 14S4. ataTown 
 
 called Hummel in Gcrmunj , thcDe*il cook away one hundred andf 
 
 thirty children that were never feen again. 
 
 But I need to fay no more of this; there is enough written alrea- 
 dy, not onely by Cicogna ^ Delrh , PurAce/fw , &c. but alfo by 
 (T d I S*^^'y "^"^ faithfull Writers, as ,. Z,.ti'.irfr , Cccr, AgricoU^ OiuM 
 ciswiellis. A'{a^»'t^ ^ Z.xnchnu^ Pi^eriut, and many more ^. 
 
 Ob]e^. But you will fay , Though this prove that there are Devils, 
 
 and that they are enemies to our Happinefs; yet how doih it prove due 
 g Neqve Sat.in there is a future Happinefs or Mifery for man ? 
 
 hscpr£jUtHt^ g ^/jt/jr. Why, plainly thus. What need Satan by fli feAppari- 
 bcnefaaax .u- ^^^^^ ^^ ^^^ Supcrftition to draw men to fin , if there v.erc no ditfcr- 
 \n fummohabct ^'^^e between linners nnd others hereafter ? Surely in this lite it wo. Id 
 edit: fedut be no great difpleafure to them ; for ufually t!ie wicked have the moft 
 iorforali un'm profperous lives ; therefore hisdclufions muft needs have refped to an- 
 curatione infi- ^ other life ; And that the end of his Apparitions is eiihcr to drive men to 
 7!tuaVtnoft'e ^^f^P^'i" , oi" to fupcrll"ition , or fome fin , is evident to all ; '' Moll of 
 truddet. zan-t»the Pip ih Idolatry and Wil-worQiip , hach either been caufed , or con- 
 chius. To. ;j. firmed by fuch Apparitions; > For in former days of darknefs they were 
 1. 4. c. io.de more common then now. How the order of the Ctirthnfian Friers 
 Porema Dx- ^^^ founded by 'Bruno upon thererrible fneeches and cries of a dead mc'in, 
 Vid. euAtn you may read in the lite of Bruno ^ before his Expoluion on faun 
 Zand), ibid. Epiftles. Such was the Original of All-Souh-Day , and other Holi- 
 
 e. i2.p. 194- days , as Tritenhcrritu ^ Petrtt^ de NntrJibm , / 10 r. i. Poljd, Jirg. 
 *" ^^v' p'"* ^'^^'^' ^■^^'9- do declare. Alfo praying for the dead, praving to 
 !L(|fK Ban. Saints, Purgatory, Merits of good Works, SuistaAion, Pilgrima- 
 Van Hclmont ges , Milfes , Images, Reliques, Monallical Vows , Auricular Con- 
 dcfcthiafi, feffion , and moft of the P. )pini Ceremonies have had their I\fc and 
 
 f. 9. ^. 27. ftrength from thefe Apparitions and Delufions of the Devil. ^ But 
 ''*|^ ' * a efpecially the Crofs hath been fo magnified hereby, that it is grown 
 fhcwb thatMi- the commoneit remedy to drive away Dtvils of any in the world for 
 racles are , many hundred years. The Churchyard muft have one to keep the De- 
 whcn things yils from the graves of the dead , and the Church , and alraoft every Pi- 
 aredonewich- ^ade , Window, and part ofit to keep him thence; the child Brtpri- 
 caufes^ And 2.ed muft have One CO keep him tiience; the High-v;ays alfo muft have 
 proves, that 
 
 the two books which L'l^fm wrote ( de Diva Virgins Hallcnfi , (f de Diva Virginc AfpricoHi J filled 
 with pretended Miracles,wei"e not indeed of tru; Mii-aclcs,as neither reciting tlie raifing chcDcaJ.or 
 the like evident Miracle, nor any cure done but wirh Ibmefenfible pain or Motion, whieh ftiewcd 
 fome fccond eaufe. SetCamer.FysdcB. deVerbi Dei ^ fage \j,i.fol. f" How the Devil doth imi- 
 ute God , in fetting up a worfliip , and deluding men with his wondcrs,cfpecia!ly about che Crofs,; 
 Read C^ilflills Preface before his Anfwcr to Martini ^ of the.Crofs. 
 
 them. 
 
Part II. The Saints EverUfiing Reft: -^ .265 
 
 them , that he moleft not the Traveller ; yea , when morning and eve- 
 ning , and in times ofdanger, and in the beginning of any work of du- 
 ty , raenmuft fign themfelves with the Crofs , to keep away Devils; 
 Infomuch that the learned Dodors do handle it amopg their profound 
 Queftions , [^ What makes the Devil fo afraid of the Crofs , that 
 he iViuns it above all things elfe ? ] So that you may eafily fee 
 what great advantage the Devil hath got over the fouls of a great 
 part of the world hy thefe Apparitions j andconfequcntly that ( this 
 being th? end ol, bis endeavours ) there is certainly a Happinefswhich 
 he would deprive us of, and a Mifcry that he would bring us to, when 
 this life is euded. 
 
 SECT, III. 
 
 3. ITismanifeftalfoby the Devils PofTefiif.g and Tormenting ' ^^c'^.^t •/ ^i • t 
 J bodies of men ; for if it were not more for the fake of the foul then*it isdie verv ^ 
 the body, why (hould he not as much poffcfsor torment a beaft ? Cer-^ fubftance of 
 ti<inl^^\t is not chiefly the outwad torment of the pcrfon that he regard- Devils that 
 eth , ( though he defire that too) f©r then he would not labour to fettle *^"y^j"h '^cn, 
 h s Kingdom generally in peace and profperity , and to make men chufe hUve'^bodier'^ 
 iniquity for its worldly advantages. Yet, it may perhapstethc fouls «more lubtilc 
 of others , more then the poffeiTed perfons themfelves , that the Devil then rlieairc 
 may hope to get advantage on. SoamongthePapifts, it hath brought hy which rhcy 
 their "^ Eiorcifms into fingular credit, by their frequent difpofleliing ^^^"^'^- ^''- >• 
 tl',e;Devil; I confefs, there have been many counterfeits of this kind,tt;..i^c 288. °* 
 :\^ the Boy -AZ B U fort hy f-vdverhciMptoK , hired by the Papifts , and dif- So AitguHine 
 covered by the vigilant care of Bilhop -^/er/on, and divers others. But alio thinks, tv 
 yet if any doubt whether there is any fnch thing ar all, credible Hirtory, ^'^""^f"'"-' 
 and late experience may fufficiently fatisfie him. The Hiftoy of thcuf,^p' 5 "*"" 
 difpolTcilion of the Devil out of many perf^rs together in a room in AndfoTc;-" 
 Lnncapjire ^ at the prayer of fonie godly Miniliers, is very famous; fH///.iH faith, 
 for which thcfe Miniiters , being Nonconformifts , were q'jeftioned in ^^monesfua 
 the High Commifiion Court , as if it had been a device to ftrengthen ^^4^0/* h 
 the credit of their caufe. Read the Book, and Judge. Among the Pa- JiUtant ut vo- 
 pilh, PoffcHions are common; ( though I believe vtery many of them Urn.: fi^ut eti- 
 are the Pricfts and Jefuits delufions } <i'" iumbrki ifyr 
 
 alia qujid^m 
 infdfa. Itadiffimileilliimneftpenetrarcin mftracv^ra. w Si qUandt pos of'miat his r.fitufari't ma 
 / ' luatr.ur cimjpintu , vcl ad;urandi , vcl impcrando , ^«.f/z ms audiat , fed tanthm pfecibHs i^j ]\:]uiiiis 
 incumbcndoprcfcrverctnm. Origen. in Mat. 17. 
 
 What Pofleflion is , and how the Devils W confined to a body , or The dcvi! had 
 whether circumfcribcd there, in whole or in part , are things beyond*'^]^^''"'*.^'"^^ 
 my reach to know. But that the rtrangc effe^s which we liave fecn on Hdy G*hoft'^^ 
 fome bodies , have been the produds of the fpecial power of the Devil Hib, 2. l4,' 
 
 O there. 
 
2^6 rhe Sdints EverUpng Refi, Chap. 7. 
 
 m. there, I donbt nor. Though for my own part I bcl.cve, that Gods 
 Works on the world are uually by Inftrumcncs, and noc immediate^ 
 and as g'od " Angels are his Initruments in conveying his Mercies, 
 "The Angels both to Ibul and boJy , and Churches , and Stares ; fo evil Angels arc 
 bouhThefc Inftiuments ofinflicling his Judgements, both corporal and fpiritual. 
 Miniftricsffu- hence God is faid, P/^/. 78. 49. to fend evil Angels among the Jfrae- 
 pcrior and in titcs ; hence Pauls phrafe , of delivering to Satan ; hence Satan doth 
 fcrior^inrhe execution on the children , cattle , and bodyofy^^j and upon jern- 
 and ttcon ^'°" •^^^^''^ '^ ^^^^ ^'^S'^^ . ^^'^'^'^ numbering the people. To Tatisfic you fuf- 
 fov govcrrw^ 'T '" ^^^^ » ^"^ ^'^ filencc your objedions , and to reach you the true 
 mcnt) of and fpiritual ufe of thisdodr ne, I refer you to Mafter L.irprcrcej book 
 earthly things. ( Member of the Houfc of Commo.is) called Our covin.f.nioM and 
 Clem. Alex. py^y ^j^f, An^tls. And efpctially Z.\nchini . To. 3. his books cie 
 
 imio. Iris «^«^f^«- 
 
 Chrifl that , 
 
 givcth to the Greeks Wifdome , by inferior Angels. For the Angels are by an Antient T?.d Di\ine 
 
 command diftrijntcd byCor tiirough) Na* ions. Idem ibid. 
 
 ^ So then, though I judge, that S:itan is the Inftrument in our oi-dina- 
 
 ry difeafes , yet doth he more undeniably appear in thofe whom we 
 
 call the poflefTed. Luther thoug'u that all ph^^;ie!:ick perfons, 'and 
 
 ** Ideots , and all be'eavcd of their underftanding , had DeviN ; not- 
 
 withftandingPhyficiansmig'iteare them by remedies. And indeed the 
 
 prefence of the Devil may confill with the prcfence of a difcnfe , and e- 
 
 ril Humor , and with the efficacy of means. Sauls Mclandoh -Devil 
 
 ^Vid.Pvt. would be gone, when David played on the Harp, Miny Divities 
 
 Martyr, in ( as Tertul. Auflin . Z.inchim , LavAttr , &c. « think that lie c.iti 
 
 ^"'' ^^Z"- j4 work botli upon the body and the minde ; snd tint ^c make. It ufe to 
 
 m'.Z § 8 ' ^^^ ^""^ ^^ Melancholy humors. And indeed fuch ftrnnp.c things are 
 
 jage 5?,'4o. oft faid and done by the Melanclioly and M.id, that many lc:.rncd Phy fi- 
 
 D£mon'aci cians think that the Divil is frequently mixt with fuch dillcmpcrs , and 
 
 femycr fcrc hath a main hand in manv of their fymptomes. So t^Jvice» ^ liktftSy 
 
 lid ""fcTtn '^''^«^'«««' > /IfoMcnfis ', ^4on VrAtenfis , Hercul. S.xxv^. &:c. Who 
 
 ownes mclan- ** Can give any natural caufe of mens fpeaking Hebrew or Greek , which 
 
 ihoHcidamoni- they never learned or fpoke before ? Of their verfifying ? Their tel- 
 
 (td. Forcft. ling perfons that are prefent tlieir fecrcrs ? Difcovering what is done at 
 
 ^bf ^''^* *^M ^diftance? which they neither fee nor hear .^ r Ferr.cliu^s menuoutth 
 
 ^^^^^J^'^^'^'atwothachefavv : whereof one was fo tormented with convulfive pain, 
 
 Luther. Vide fomctime in one arm, fomtime in the other, fomctime in one ftn- 
 
 Per. Martyr. gtv , &c. that four men could fcarcc hold him: his headbcing l^ill qmet 
 
 Loc. Commnn. and well : The Pinficians judgccd it a Convulfion from fome malignant 
 
 clnf. i.cap^y. humor in the /pi«/i ^er/» : till having ufed all means in vain, at laft the 
 fertotum. For Jr > o , 
 
 peaking ftrange lajiguages and verfifying , Sec Guainerius Trail, i $ de melanc. c. 4. Et U^ierum dc 
 
 pi'tfagis. lib. 2. c. 21.22. (fy- 2^. Et Foreji. obf. lib. 10. obfw.. in fchol., p D: Abdit. Rer,Caufis I. 2. 
 
 ^■li.Vjde Fd.F Uteri Obfervat.p.zc. deftupore dxmoniaco: ^ de Exordjia iffo a D^mtnepercuJJo & Ufo. 
 
 Devil 
 
Part II. The Saints E'verUfiing Rejl, 26 j 
 
 t 
 
 Devil derided them , chac they had almoft deftroyed the man with their 
 medicines? The man Ipoke Greek end Latne which he never learned, 
 hecoldthePhyfiuans many of their fecrecs : and a great deal of talk 
 with the Devil which they had , he there mentions. In concluiion, 
 both this and the other were difpofTc'ired by Popilh prayers , fafting 
 andexorcifm s /"orf/f*/ mentions a Country- man , that being call in- et^^'^'.3<3'^ 
 to melancholy through difconrent, at feme injuries that he had recei- J"tl"] '^rll'i 
 ved , the Devil appeared to him in the likenelsof a man, and pcr- 
 fvvaded him rather to make away himTelf , then to bear fuch indi- 
 gnities ; and to thatcndadviled him to fend for Arfenick , and poy- 9^/'7' ^\^^] 
 Ion himfclf. But the Apothecary would not let him have it , ex- aHhforyor* 
 cept he would bring one to promife that he (hould not abufe it; one polTelTcd, 
 whereupon the Devil went with him, as his voucher, and fo he took andofher 
 a Diasn ; But tiiough it tormented him , yet it did not prefently ip^P-itience 
 kill him ; wherefore che Devil brouelit him afterward a Rope , and >'""§ J^"^ 
 after that a Knife to have deftroyed himfelf ; At which fight the Andinrhofe* 
 man being affrighted , was recovered to his right mind again. You times when 
 may read a multitude of fuch examples in Scribonhu , SckfnkJMi , they went ro 
 Wierui , Chr. a Vega , Lungitu , 'DonAttis , lib. 2. cap. i. de med. Sacranient,the 
 mir. Cornet. Gemma lib. 2. de Nattir. Alirac. cap, 4, See alfo K4- the^ncn''^' c 
 lefiiis cap. 28. Sacr. ^hiloftp. Roderic. a Cafiro 2. de tnorb. mul.in and rhcpof- 
 c.ip. 3, Sthol. C^Um Rhodigifttii lib. i. araiq.lc^. cap. ■^4. r Tertul- leiTed were all 
 Han chailecgeth the Heathen to bring any one poflVfled with a De-*»^^^^"-<l toti^- 
 vil before thfir Judgement-feat , or one that pretended to have: he p"^"! J*^ '^^' 
 fpiric of the Gods , and if at the command of a Chriilian he do not rpyt^f ^p^J 
 confcfs himfelf to be a Devil , let them take the Chriftian to he pre- /^.^er, cj/?. 23. 
 fun.ptiious , and put him immediately to death. BtiC of Jefu? (faith where he 
 he^ they fay not fo , nor that he was a meer man , but the Po- Pi^t^fit^fh them 
 v;er , the VVifdom , and Word of God , and that they are Dc- tryaToJ^t 
 vils damned for their wickedncfs. The like doth CjprUn ad Deme* 
 trian. ^.12. 
 
 So that it fecms it was then common for the Devil in the poffef- 
 fed to confefs Chrift , or elfe TertHlUan durtt not have made fuch a 
 challenge. 
 
 Some wonder that there were fo many pofT-fTed with Devils in « 
 Chrifts time, and fo few fince : but they underftarid not that it was 
 Mad men whom they called poflefTed , end Chrift conrirmeth their 
 judgement; As Mr Afead on John lo. 20. hath proved out of Scri- 
 pture , and from Tlautm , Juftin Mart. Timothem e^lex. Bnlza- 
 mon ^ Zonar.u ^ 6cc. to whom I refer the Reader , for the fuller proof 
 hereof. 
 
 O 2 SECT. IVl 
 
'')b The Saints, Ever lajitng Rep. Chap.y, 
 
 SECT. IV. 
 
 c ^ •J TPOurthly, thefourthandlaft of chcfc palpable Argamcnts , to prove 
 4. X that m^n hath a future Happincfs or Mifcry , is drawn from the 
 
 See a notable ^ Devils compads with Witches. It cannot be only his dcfirc of hurting 
 ftoryo a their bodies, that makes him enter into thcfecontrafti with them* For 
 
 woman pre- ^j^^^ j^. might procure by other mcMns, a? likely. BcfiJc, it is foine 
 havctrl- Holy* ^'"^'^ ^^P^*^*P*^'''^V > or rulfilling of their defircs , whch h? conditio- 
 Ghoft,but neth to j^ive them. It is a childilli thing to conceit, that the Dw*vil 
 provingtobc • cares fo much for a few drops of their blood; Is not the blood of a 
 ^ ^J*^^? ' j"*^ bealt or other creature as fwcet .'' Neuher can it be only the acknow- 
 ^^^^j^.^^j^j'^^tt lodgement of his power that he aims at; r.or a meer dcfire of being 
 had a g^ftof honoured or worfhipped in the world , as Fcrphjriiu and other Pagans 
 prayer, and have thought; For he is raoft truly ferved, where he is Icait difcerned,and 
 drd baptize moft abhorred, when he moft appears. His Apparitions are fo po- 
 ^^•^ J '"I"'' J c»vverfuli ameans to convincethe Acheilf , who believes not that there is 
 .supperinthc Cither God, or Devil, or Heaven, or Hell, that 1 am perfwadcd he 
 ordinary way. would far rather keep out of fight , and that for the molt part he is con- 
 in Firmilmnw {trained by God to appear againft his Will. Bsfides , if Satan fought his 
 Ep'ifi.ro Cy^ri-*Q^^ honour, he would Itill fpeak in his own name; But contrarily, 
 ^<' pIre-5'^" his ufual appearance is in the fh.ipe and name of fome deceafed pcrfon, 
 Bp. //rf// faith, atlirrainghimfelf to be the fouloffuchanonc , or elfe he pretends to be 
 Saranspreva- at) Angel of light ; and when he makes his compads with Witcles, 
 lency in rhii j^ is feldome fo plainly and diredly , as that th:y underiland, it is indeed 
 apumoit ^j^g Devtl that they deal with. So that it is apparent, Satan feeks 
 marvelous fomething more then the honour of domineering , that is , the ruinc 
 wimber of ^of the party, with whom he dcals; And that it is not their bodily and 
 Witches a- temporal ruine only , appears further bv this ; that he will heal as well 
 bounding m as hurt , and give power to his confederates to do the like, and ths 
 h ^rcdsa-'^^ tends not to the ruine of mens bodies. Though there be a great deal of 
 difcovered in deceit among them, yet doubtlefs many have been cured by Popilh fpds, 
 Oiic (hire; and and Pilgrimages , and Exorcifms. CAroltu 7*»^ mentions one of his 
 (if fame dc- "Patients , who was incurably deaf a yecr together , and was fuddenly 
 "'* vn^ ''i^ f cured in the midft of his devotion to the Lady q^ Lmrttto. Femeliits 
 j"i^hou(cs in" mentions thofe that could Hop any bleeding by repeating certain words, 
 the North, are 
 
 found fo many of this damned bi ted. Heretofore oncly barbarous dcfcrts had them j I^ow the 
 civilifi and mofl Religious parts are frequently pclkrcd with them. Heretofore fonic filly poor 
 ignorant old women , ^c. Now, we have known thofc of both Sexes, whicli have profefltd 
 much knowledge , holinefs and devotion , drawn into this damnable prai.'tice. Nail folUoj.\$. page 
 5^.54. Car. Fjfo. de morbu ferojisohferv. ^. De Dohre auf'u cum odonialgia. fii^e 4$, 4.6. Even the 
 Papifts con'^cfs that all thofe fpels , andfcroh, and aftions which mufl be done at fuch an hour, 
 or m fuch a form and order , and with fuch circumftances, as nothing conduce to the effect intended , 
 if thefe do any thing, it is for the Devil. Vide Reginaldum^ Prnx. confcicn. Caf. part. i.Q^i.^ Trax. 
 '"p^>-. pxititentJal. lib. I'j.vu.i^']. i!j Seq. Read tiiiin^zwX Rcmigiw , and Dan£W of Witches , and 
 hnv Authours, vs)gc\.\\Qi'inx\K MaiUm Malctiiorumi 
 
 He 
 
Part II. rhe Saints Evcrlajling Rejl, 269 
 
 ^ 
 
 He faw an univcrfal Jaundife cured in one nighc,by the hanging of a piece 
 of paper abouc the neck. A great deal more to the fame purpofe he 
 hath ; Deabditisrer.caufis lib.i.ciif. 16. If any (hould doubt whe- a 
 ther there be any fuch Witches^ who thus work by the power of the Sec more, in 
 Devil, or have any compad with him , he hath as good opportunity reybocka- 
 now tobeeafily refolved , as as hath been known in moft Ages. Ltt p'"f* Infidc- 
 him gobutinto J'/^/o/z^oriT/fA', or Lancapme, &c. and he may quick- ''y* ' 
 ly be informed. Sure it were Orange, if in an age of fo much know- 
 ledge and confcience, there Hiould io many fcoreof poor creatures be 
 put to death , as Witches , if it were not clearly raanifeft that they were 
 fuch. We have too many examples lately among us, to leave any doubt De Simon'n 
 of the truth of this. Afagi prsftigi' 
 
 So that by thcfe attempts of Satan , todeceiveand deftroy fouls , it '^■^'^^'p^a'i^' 
 is evident , That there is an cilarc of happincfs or mifery for eveiy man ^,'^" inCerum. 
 after this life. Apojlol. ^ 
 
 ^" All thofe Arguments which every Comimon place book , and Vhi - a £-&cftp. (^ 
 lofopher almoft can afford you , to prove the immortality of the ^Mphr. ^ 
 loul , will alfofervc to prove the point in hand. But many can appre- ^ "^^' "^^ 
 hend thcfe Arguments from fence , who cannot yet reach , and will faipfno lata 
 not be convinced by other Demonlhations, As temptations, Appa- jtt,tgii. dc 
 ritionSjPoffeflions Difpoffeliions,and Witches, are moft excellent means Gene. Scpten- 
 to convince a Sadducee , that there are Angels and Spirits • fo alfo by ti^Joo^l- lJ-3« 
 clear confequence , that there is a Refurrefiion , and Eternal life. Mecorhin ^ 
 
 Magno, 8i de 
 a'iis. lib. ;. cap. 18^ <" Sir K*?/!. Di^^iofthelmrr.ort. ofrhefoul , And AL Ro^e Ivis Phylofo- 
 pliical Touchftonc in Anlwcr to ic. 
 
 SECT. V. 
 
 THe.fecond thing that I am to clear to you , is, That it is ne- 
 ccflary for man to know this happinefs , and the way to obtain 1 
 it ; and to know the mifery , and the way to cfcape it j This ap- 
 pears thus. ce 
 
 Firft , Ifhemuft go that way, and ufc thofe means, then he muft 
 needs firft know both the end and way. But he that will obtain the 
 end, muft .ule the means J therefore he muft necefTarily know them. 
 All this is fo evident , that I believe few will deny it. That man muft » 
 ufe the means , before he attain the end , is evident; 
 
 Firft , From the nature of the motion of the Rational foul, whick 
 is to feck the attainment of its propounded end by a voluntary 
 ufe of means conducing thereto ; For as it hath not at its tirft in- « 
 fiifion that height of perfection , whereof it is capable, fo neither is 
 it carryed thereto by violence , or by blind inftind ; for then it were 
 not a Rational motion. 
 
 O o 3 Secondly, 
 
270 The Saints Ever Lifting Kfft* Chap. 7. 
 
 Secondly , Yea, the very enjoyment of the end, and the feck- 
 * ing of It, areaftionsof the fame nature : Ic is enjoyed by Know- 
 ing , Loving, Rejoycing, &c. And thcfcadions are the means to 
 atiain u. 
 
 Thirdly , And if the means were not neccfTiry to the end , the 
 vicked were as capable of ic , as the godly : but that will not ftand 
 with the Jullicc o( (iod. 
 ^ Foutchly , If knowledge of the end , and uf; of means , were 
 not of nccefiity to the obtaining of tliat end ; then a bcalt , or a 
 block were as fit a fubjedfor that bleflednefs, as i: manj But ihele 
 cannot be. 
 
 And that, man cannot fcekahappinefs, which he never knewj and 
 (hunaraifcry , which he was not aware of; nor ufc means thereto, 
 which he was never acquainted with; I think would be loU and need- 
 le fs labor for me to prove. 
 
 SECT. VI. 
 
 5J. 6. 3 npHc third thing that I am to prove , is this ; That mecre nature 
 X and creatures , contam no IbfTicient revelation of the foremen- 
 a tionedendand means. This appears thus. Firit, nature by the help 
 Ifit were not of creatures , though it tell us that there is a God , yet whit he is , or 
 Gods Book,- howhe willbe worOiipped , 01 how became to be lb difpleafed with 
 then all Gods i\yQ world , or how he muii be reconciled , of all this ic rcls us nothing. 
 Will fhould be y^g^jj^ ^ though it may poAlbly acqiKiint us with an immortal ftate , yet 
 Godfhould * what tkehappinefs there is, and what the m«iVry , or how we are na- 
 nevcr yet have turally deprived of that happinefs , and how ic inull he recovered , and 
 revealed his who they be that (hall enjoy it, of all this it teis us little; Much lefs 
 Will CO man. of the Rcfurrertion of our bodies from the grave. Soalfo, though 
 o(Conf lib 2! nature may poflibly finde it felfdepi aved , yet how it came to bo lb, or 
 cap.i how to be healed , or how to be pardoned , it cannot cell. Secondly, 
 
 ^ if nature, by the meer book of the creatures could learn all things nc- 
 ccffary , yet fuft it would be fo flow , and by fo long rtudy. Second- 
 ly , and fo doubtfully and uncertainly. Thirdly , and fo rarely , that 
 it appears by this , the means of revelation is not fi'Fcienr. All thi? is 
 et apparent by event and fuccefs. For what nature and creatures do fuf- 
 
 ficiently teach , that the-ir Scholars have ceitainly learned, 
 i Firft, Then oblerve , how long d-d the mofl learned Philofophers 
 ftudy, before they could know thofe few rude imperfed notions, 
 which fomeof them did attain to , concerning etcniuy .' Thfy were 
 gray with age and ftudy , before they could come to know that, which a 
 child of fevcn years old may now know by the benefit of Scripture. 
 But all men live not to fuch an age , therefore this is no fufficienc 
 means. 
 
 Secondly, 
 
I 
 
 part 11. The Saints EverUpng Refi, 371 
 
 Seconuiy, Obfcrvc alio bow uncertain they were, when all was 2 
 done; what they fpeak rightly concerning God, or the life co conic 
 in one breath, they are ready to unfay it again in another , as if their 
 fpecches had fain from them againll their wils , or as Caiph.ti his con- 
 fellion of Chrill. They raife their Conclufions from fuch uncertain 
 Premifes , that the Conclufions alfo muft needs be uncertain. 
 
 Thirdly , Obferve alfo how rare that Knowledg was among them, j 
 It may be in all the world , there may be a few hundreds of learned 
 Philofoph^rs , and among thofe there is one part Epicures , another 
 Peripateticks, c^c. that acknowledge not a future Happinefs or Mi- 
 fcry : And of [hofc few that do acknowle^^ge it , none knows it truly, 
 nor the way thar leads to it. How few of thetn could tel what was mans 
 chief good? And thofe few, howimperfeftly ? with what mixifirc»rt 
 offalfhood? we have no certainty of any of them that did know fo 
 much, as that there was but one God. For though Socrates dyed fofa 
 deriding the multitude of Gods , yet there is no certain Record of his , <;j^ .„ . 
 right belief of the Unity of the Godhead. Bcfides, P/ato and ^ P/o-etRaldghi Hii'^ 
 tinn^ did write of this , that was found, there is far greater probabi- ofchc woild* 
 litv that they had it from Scripture, then mcerly from Nature and (licwcthithac 
 Creatures. For » that ''P/ato had read the Writings of A^rjvs , is i^^T^'"'*^' 
 proved already by divers Authors. The like may be faid of j' Ser.ecti^ p'ClIf^jlu 
 and many others. So that if this means had contained any fufficitncy dodrincof 
 in it for falvirion , yet it would have ex'ended but to fome few of all God from 
 the learned Philofophers : And what is this to an univerfal fufficiency ^criptufe, but 
 to all mankind? Nay, there is not one of all their exafteft MoraliOs,ctf^"[^-^ "°'^P'^"' 
 that have not miftaken Vicc for Virtue j yea, moft of them give the rhtnimwas 
 names of Vertue to the i^ouleftVillanies, fuch as Self murder in fcveral Ongcm con-] 
 cafes , Revenge , a proud-and vainglorious affeftation of Honor and difciple of 
 AppUufe, with other the like; fo far have thefc few learned Philofo- ^'^"«'"?'^-. 
 phcrs been from the true Knowledge of things 5p ritual and Divine, wonderifhe 
 that they could never reJch to know the principles of common hone- belikera Di- 
 fly. Farro faith, That there were in his days two hundred eightye^vinerhendic 
 cighf Seds or Opinions among Philofophers concerning the chief good: '"^^• 
 What theafhould the multitudes of the vulgar do , who have neithei' y^.^^^^f c 
 ftrength of Tvit to know, nor time, and books and means to ftudy, this/'. 60,* 
 that they might attain to the heiglit of thefe learned men? So that I 61,6:, gic. 
 conclude with y A^nina.i ,that if poilibly Nature and Creatures mights" Tlicrefore 
 teach fome few, enough to falvation , yet were the Scriptures of flat ^ jT"'!!*-^^' 
 necefiity : for firft , the more commonncfs : fecondly , and more againft cdCnf 
 
 doth call him •! 
 Miffs j4fr/c«^. AnH divers of A^wmfrnw his Books, do rccircwitli great reverence many texts out of 
 A//«andthc Prophets, x Though the Epiftles betwixt F/i«/and Scmca may befainecTyeritis more 
 rlien probable that he had heard or read Pauls Doftrine. And Clemens Alex, citing rhc fame in ;»«- 
 menin^^ Qiews alfo out o'.'Arifiobulus 1. 1 .ad Fhilomatrcm.,th{it Plato was very ftudious of Afojes and the. 
 JeTo^s Laws;and faithaIfo,-hat F}f/;<i^or,« took many tilings out of the ScriptiireSvyfJow^f./.i. y Aquvu- 
 Stim-}riwa i£. Art.i. Q^\. ((y 2a. 2£. 0^2. An> 54. But more fully Cont. Gentiles /.i.e. 4, 5>.d,. 
 
 cafincfs. 
 
272 
 
 Tht Sdi»ts EvcrlaflingRefi. 
 
 Chap.7, 
 
 cafinefs, and rpcedincfs -.Thirdly, and more the certainty of Knowledge 
 and Salvation. 
 
 f 7. 
 Ob)ecl. 
 Sec Sihaypii " 
 Cutfus Thcol9g.i 
 dc S. Scrip. 
 Coniio. 6. de 
 K;ief. S. S. , 
 
 p. 122,^12?, 
 
 1 24, and fo al- 
 moft every 
 Common- 
 pbce book an-, 
 I'wers thib 
 
 B'1 
 
 SECT. VII. 
 
 Uc here arc feme Ob jcd ions to be Anfwercd. Fi:ft, Were roc 
 he Fathers till /l/o/r; without Siripcure? y^^^n-cr , Firl't , Yet 
 they had a Revelation of Gods Will , befide wliat Nature or Creatures 
 taught them. yU^im had the Dodrine of the Tree of Knowledge , and 
 the Tree of Life, and the Tenor of the Covdant made with hini , by 
 foch Revelation, and not by Nature. So had the Fathers the Dodrine. 
 of Sacrificing; for Nature could teach them nothing of that; tliercfore 
 even the Heathens had it from the Church. Secondly , all other Re- 
 velations are now ceafcd ; therefore this way is more necefTary. Third- 
 
 ObjeSl. 
 
 ly , And there are many Truths neceffuy now to be known, which 
 
 " then were not rcvealeJ , and fo not neccflliry. 
 
 Oh]tB. 2. Doth not the Apoftle fay , that which may be knowii 
 ofGod was minifeft in them? &c. /^m/jv. This, with many oiher 
 Objedions are fully fcanned by many Divines, to whom I refer yoii; 
 particularly Y>c.iymci , on Rom. 1. 14, 20. &c. Only in general 1 
 
 * Anfwer , There is much difference between knowing that there is a God 
 of eternal power, which may make the finner unexcufable for his open 
 (iriagainft Nature ( which the Apoflle there fpcnks of , ) and knowir.g 
 fufficient to falvation. How God deals then with the multipKie that 
 have not the Scripture, concerning their eternal ftace, I leav^ as a 
 thing beyond us , and fo nothing to u?; But if a poflibility of the fal- 
 vation of fome of them be acknowledged, ycc in the three rcfpcds a- 
 bove mentioned, there remains Ibll a neceiiity of fomc further Reve- 
 lation then Nature or Creatures do contain. And thus I have manife- 
 fted a necellity for the welfare of mm: Now it would follow that I 
 (hewitncccffary for thcHonorofGod ; but this follows fo evidently 
 as a Confeftary of the former, that I thiiikl may fparc that labour. 
 ObjeR. But what if there be fuch a neccflity ? doth ic follow that God 
 
 ^ muft needs fupply it ? Anfrv. Yes , to fomc part of the world. For 
 
 . firft , It cannot be corceived how it can ftand with his exceeding Good- 
 nef$ , Bounty , and Mercy , to make a world , and not to fave fome. 
 
 I Secondly Nor with his Wifdom, to make fo many capable of falva- 
 tion, and not reveal it to them, orbcftow it on them. Thirdly, Or 
 
 3 to prepare fo many other helps to mans Happinefs , and to lofc them all 
 for want of fuch a fufficient Revelation. Fourthly, Or to be the Go- 
 
 ^ vcrnor of the world , and yet to give them no perfed Law to acquaint 
 men with their duty , and the reward of obedience , and penalty of 
 difobcdience. 
 
 SECT. 
 
 ^^ 
 
Part II. - The Saints JEverUfiingRefi. 273 
 
 SECT. VIII. 
 
 HAving thus proved that there is certainly fome written Word of 
 God in the world. The laft thing that I have to preve, is , That 
 there is no other writing in the world but this, can be it. Andfirft,«2 The Apo- 
 » ThereisnootherBookin the world, that ever I heard of, that doth cryphal books 
 fo niBch, as claim this Prerogative and Dignity. « Mahomet calletbajQ^„j"'^j^Q^J 
 himklf, but a I^rophet, he acknowledgeth the truth of moft of theScri- imperfe^, and 
 pture ; and his Akoritn '' contradideth the very light of Nature, uncerrain, of 
 AtiJ^etle ^ PUt0, and other Philofophcrs acknowledge their Writings the fame do- 
 to be meerly of their own ftudy and invention. What book faith [_ Thus ^J'"^ ^°^ ^'^.^ 
 faith the Lord ] and Q This is the word of the Lord^ but tins? So the rcft,thougli 
 that if It hathne Competior , there needs not [0 much to b; faid. mixt with 
 
 fome fufpcft- 
 cdHidory, and doth connrm, but not comradift the Scriptures , and but few of thofe books do 
 pretend to a Di\ i-ic Authority , as, the rcfl, -^ Though Mxhomit pretended to fpeak from God a- a 
 Prophet-, Thebar!)arourneri , and fottifhncfsofhis /l.'i;?''^'! , its conrradiftionto ic felf, and to the 
 Scripture , which he acknowledgeth , may fatisfie anv man of irs forgery i fo that it is themoft ftu- 
 pendious Judgement of God , that fo great a part of the world fliould continue fo brutifh, as to be- 
 lieve and follow him full. Read.BMi»'4>(^?Hfj excellent difpute of this fubjcdi DecaufaDei-, lib.i.- 
 (■<!/>. 1. Corol.part. ^2. (^ Gntius de vcritate Rciig. Chr\fi'iAn£. ^ Ccrte in Alcorano nulla aut infre - 
 quells fit wenticmiraculorum ■•, (^ ftjuafiat ^ fint ilia mitiflrofa ^ ^ bac mta^inHfla , ut r.on modo pro in- 
 genio confelia , fed barbare quofue excogirata vide.tntur. Turn non audet illiuf Miraculi tefies ap- 
 pcllarc J MR cnim funt tuHay ut Author Alcerani palam aufit ajferere patrata. Camero dc Verbo 
 Dei, page 441. 
 
 Secondly, What other book doth reveal the Myfteries of God,«ttiien Religion 
 of tbc Trinity, of God and man in one perfon, of Creation , of the is not the true 
 Fall, the Covenants, their Conditions , Heaven, Hell, Angels, De- Religion, all 
 vils. Temptations, Regeneration , Worfhip .? &c. Bcfides , this ^heoldFa- 
 One book, and thofe that profefs to receive it from this, and profefs ^r^,.'\„-:„rt 
 toeuend tobcbuttheconnrmmgandexplammg the Doctrine of this? them, Jfuflin, 
 Indeed upon thofe fubjeds which are below the Scripture , as Logick, tt^ino/>;w , La- 
 Arithmctick, c>r, other books may be more excellent then it ; as a il^r\tim^rcr- 
 Taylor may reach you, how to make a cloak better then all the Satute- ^^'ll'"'\^-^^['^' 
 Books or Records of Parliament. But this is a lower excellency, then the and the reft' 
 Scripture was intended to. before-named 
 
 And thus I have done with this weighty fubjcd , That the Scripture,^ have fhewed 
 which contains the promifes of our Reft , is the certain infallible Word ^^ ^^[^^j 
 of God. The reafon why I have thus digreffcd , and faid fo much of ■ j?"^' 'ii/m' 
 it , is , becaufe I was very apprchcnfive of the great neceility of it , and 'ad^ibemm E- 
 
 vangelii Joan- 
 lyii^qunm Nicodemi^quod ab Ecclcfiaeetiftitutum ^ deer ctum fit ^((^c.NuUibi enim decretuw efi^Hccvllum de 
 hiic re Cincilium unquam vocntum Sed quod Apifioli adhuc in viviifhu]ufmodi Evangcliarejecerunt.flii emm 
 oedidit Ecclcfia ^<^ corum fides poficr'a manififiavits Apoflili etiam 'fy' Evangelijljt Evdngelia fud. con- 
 fcriptatradiderunt Ecclt'fix-, qiiibus ipfaaliadcindc examinavit\ ^ quoniam ilia tnultum difene cog' 
 novit , ea rejccify alijf^ue dcillif prxm^nuit. BiJlmger. Corp. dot^t. I. i. c. 4. 
 
 P p the 
 
274 The Saints Ei'trlajling Refi, Chap.7, 
 
 the common ncgleft of being grounded in it; and withall, that this 
 is the very heart of my whole Di!courfc ; and that if this be doubted of, 
 all the reft that I have faid will be m vain. ]f men duubt of the 
 Truth , they will not regard the goodnefs. And the reafon why I have 
 faid no more , but paffed over the moft common Arguments , is , be- 
 ctiufe rhey are handled in many books already j which I advifc Chri- 
 ftians to be better verfed in. To the meer En^lijh Reader I commend 
 efpecially thefe; Sir Phil. (J^tornay ^ Lord an Pltffis ^ his Verity of 
 Chrijli<xn Rchg cti • Grctiru of the Trpfth «/ ChifticH Hili^ict^ , which 
 I lately faw is tranflated into Englifli , v;h:ch I knew not before. And 
 Mr Perkins Cttjes of Confcience , lib. 2. cap. 3. I'^rfoK.t Book of 
 Refolhtion , correftcd by Ennny , tlie Second Part. Dr. f/ickjcn on 
 the Creed ^ and (come forth fince I begun thi?) Mr. n'hire of Dor- 
 chefier Dircflions for reading Scripture. Mr. 'John Gocdwins Divlm Au- 
 thority of Script nrx afferted , ( though fome of his Poficions I judge 
 unfound , yet the Work for the main is commendable ) Alio Read a 
 Book , Called A Trentife of Divinity , firft Part , Written by our 
 honeft and faithful Country- man , Colonel Edward Lei o^h ^ :> Member 
 - Lat' oftheHoufeofC mmo.n^ Alfo 'L'ry/H//^ C.«fef/;</w on this Queftior; 
 
 thcbcfttlrat' &nd'BalsCiitechifnt , with che Expofition, which to thofc that cannot 
 I know of is read larger Treatifes , is very ufcfull c, 
 Grotim de 
 
 Veritate Rel'ig. andcfpcciilly Camero his Pi-d.-^lioncs deVirboD:i. Though every common place- 
 Book fpeaks to this , and fome very well : as Lui. Crocnn , Polunw , &c. Kiir.iJcncm dc k'er- 
 bo Scripto , &c. And the Fathers that write againfl the Pagans arc of >;reat ufc to Students in tliis 
 point : as Juftin , Athen/tgoras , Tatian'.H , La'fantJHi , TcrtHUian , C\pyian , Athaiuifiw , Clemens 
 Akxnndrin.iLC. But efpecially OA-Z^ni aganfl Ct-Z/Mf. 
 
 So Dr. Pre- ^ For the Queftion , How it may be known which books be Cano- 
 ^on onthe ^ njcal : I here meddle not with it ; I think Humane Tcftimony ^ wirh 
 Ji^e^^^^^ the fore- mentioned qualifications muft do moft in determining that, 
 and forward.'* ^'^^ ^^^ ^^^^ carefully diftinguifli between thofe Canonical Books 
 And Byj\elds which have been quefiioned , and thofe which were unqueflioned^ 
 Pnnciplei. but delivered by more infallible Tradition: And alfo between thofc 
 wherr Hicrome ^^'^^ contain n»oft of the fubftance of our Faitii.and thofe wliich do not. 
 proveth the «* ^- P^opof. No book in the Canon was ever generally doubted 
 Epiftic to the of • but whcn cwic Church doubredof it , others received ic. (From 
 Hebrews to whom we havc as much reafon to receive them , as from the Ec 
 h^fhewX'^' W4« Church.) 
 
 how we muftct 2.. Propof. Thofe books which havc been generally received, 
 judge of the ar? known to be Canonical , by the fame way -and Teftimony , and 
 Gajion': Non Means : as the Scripture in General is known to beGodsWrrd. 
 yer hu)Hs tern- ^ -, Propof It is not a thing, which one cannot be fared without. To 
 
 prii confke- ' ' 
 
 tndinein; fed veterum Script or um author it at em ^ plcrumque utriufquc abutentiuin tcHimoniif : mn ut ApH' 
 cryphii., fed Canonicif ^ Ecclefiafticii. Hier, ad Dardan. To. 4. fol. ap. \Vhcre then is the Pa- 
 pifts Judicial Authority of the prcfent Pope or Church ? 
 
 believe 
 
part II. The Saints EverLifiing Reft, 275 
 
 believe every p:-.rricular book to be Canonical; If we believe all that 
 were Generally received , ( yea , or but one book which conraineth the 
 fubltance of Chriftian dodrine } though we doubt of thofe, that feme 
 formerly doubted of, it would not exclude from f^lvation. The books « 
 are received fcr the Dodrines fake. It is vain cavilling therefore for ,, 
 thePapilh, when they put: us to prove the Canon, to flick only on 
 the Qucftioned books. Efpccially when thofe were but few, and 
 ftiort. Matthew , and A<fark^^ and Luke , and Jolm^ and Pauls wri- 
 tings , which are full , and contain the main body of Chriftian do- 
 drine, do withall contain the Charadcrs of their own Canonical veri- 
 ty , which feconded with the. conveyance of Univerfal , Rational , In- 
 fallible Tradition ( not Romilh Authoritative Tradition, or the Judge- 
 ment of the Pope , or the prefent Church ) may certainly be difcer- 
 ned; even with a laving certainty by thofe that are fpecially illumi- 
 nated by Gods Spirit ; and with an ordinary rational certainty, by I 
 thofe that have Gods Common help. 
 
 I Conclude this , as I begun , with an earneft requeft to Mini- 
 ftcrs ', that they would Preach; and to People, that they will fludy 
 this fubjcd more throughly ; That while they firmly believe the 
 Truth of that Word which promifcth them Reft , and prefcribes tliera 
 the means thereco , they may Believe , and Hope , and Love , and 
 Long, and Obey, and Labour with the more-fenoufnefs , and Live- 
 linefs , and Patient Conftancy. 
 
 G H A p. VI [I. 
 
 %^jifor none hM the^'Peo^le ofQod, proyedi 
 
 SECT. I. 
 
 >T may here be expefted , that as I have proved. That §, i, 
 this Reft remaincth for the People of God : fo I fliouid 
 ' now prove , that it remaineth only for them : and that 
 the reft of the world (hall have no pare in it. But the 
 Scripture is fo full and plain in this , that I fuppofe ic 
 necdlefs to thofe who believe Scripture. Chriit hath Math, 22. 5, 
 refolved , that thofe who make light of him , and the ofifcrs of his ^' J* ' 
 Grace, (hall nev^tafte of his Supper ; And that mthotit holwefs none Jj"^^ ^^' ^^' 
 fiallfee god : And that except a mxn be re^cmrjte and bittt again , ke 
 
 P P - can/tot 
 
276 The Samts Everlafiwg Kef. Chap.8, 
 
 loh. 3. g. CdHMot enter into the Kingdom cf God. That he that helieves not , fljall 
 
 joh. 5. i8,?5- not fee life , but the Pf^rath of God ahdeth on him : That no nncUan fer- 
 
 1 Cor. 6. 9,10. y^^ ^ »(r coveto$u ^ r.or railer ^ nor drunkard, &C. fball enter into the 
 Ffim" ^'17. Ki»l*^o^ ofChriJi , and of Cod , Ephcf. 5. 4, 5. Tktt the wicked Jhall 
 
 2 Thef. i.8 9 be turned into hell ^ and all thej that ferret Cod: That all thej fhall be 
 10. damned that obej net the Truth, but have pleafure in unrighteonfntfs. 
 
 2Tlier. 2. 12. ThAt ChriJ} rvi/l come in flaming fire, to take vengeance 
 Oft them that kf^otv act God , and obey not the Go^fcl of cur Lord Jefa 
 Chrift , vho Jha/l be futnpjtd rtith everUfling dejlruHion [rem the prc- 
 fenceofthe Lord, and from the ghry of hu power. And Chrill himfcU" 
 hath opened the very manner of their procefs in judgemcnc , and the 
 fentence of their condemnation to eternal fire, prepared for the Devil 
 and his Angels , Aiaitv. 1$. So that here is no Reft for any bur tl.e 
 people of God, except you will call the intolerable cvcrlafting flimes 
 of Hell , a Reft. 
 
 And It wereeafie to manifeft this alio by Reafon : For firft, Gods 
 Juftice requires an inequality of mens ftate hereafter, as there was of 
 \ theit lives here. Anil fecondiy , They that walk not in the way of Reft, 
 andufetothc means, are never like to obtain the End ; They would 
 not follow Chrift in the Regeneration , nor accept of reft upon his con- 
 ditions ; they thought him to be too hard a Mafter , and his way too 
 nar.raw, and his Laws tooftnd; They chofe the pleafures of fin for a 
 feafon , rather then to fuffer afflidion with [he people of Gf'd ; They 
 would not fuflfcr with ChrLft , that fo tlcy might reign wiih liini. 
 What they made choice of, that they did enjoy ; They had their good 
 things in this life; and what they did refufe , it is but by reafon they 
 (hould want ; How oft would Chrift have gadiered them to him , and 
 they would not ? And he ufcth to make men willing before he fave* 
 them , and not to fave them againft their wils. 
 
 Therefore will the mouthes of the nicked be flopped for ever , and 
 all the world fliall acknowledge the Juftice of God. Had the ungodly 
 but returned before their life was expired , and been heartily willfng 
 to accept of Chrift for their Saviour and their King , and to be fa- 
 ved by him in his way , and upon his moft rcafenable terms, they might 
 2 have been faved. 
 
 Objecl. Bu: may not God be better then his Word , and fave thofc 
 «* that ke doth not promife to fave ? 
 
 ^r.fw. But notfalfcof his Word , in faving thofe whom he hath 
 faidhe will not fave. Mens fouls are m a doleful cafe when they have 
 no hope of Happincfs , except the Word of God prove falfe. To 
 venture a mans eternal faWation upon Hope, that God will be be'ter 
 then his word , ( that is in plain Enghflj , that the God of Truth will 
 prov«aiyar) is fomewhat beyond ftark madricfs, which hath no naraC' 
 I badenoughto cxpefstt. 
 
 Yet I do believe chat, the defcripcion of Gods people la England.,, 
 
 and 
 
Part II. The Saints Everlaftmg Refi, ,277 
 
 zndm America^ muftnocbethe fame; bccaufe, as Gods Revelations 
 arc not the fame, fo neither is the edual Faith which is required iiji 
 both, the fame J and as the W^'t^^n ^"^ Po^tivc Laws in the Church 
 were never given them: So obedience to thofe racer Pofiiivcs is no^ 
 required of them. Whetlier then the threats againft unbelievers be 
 meanc of Unbelief privative and pofitivc only , and not negative? 
 (fuch as is all non-believing that, which was never revealed) Or whether 
 their believing that God is , and that he is a Rewardcr of them that 
 feek him , will fcrvc the turn there ? Or wiiether God hath no 
 people there ? I acknowledge again is yet part my underftanding. 
 
 So that in what is faid , you may diicern not only the Truth, but^ 
 alfo the Reafon and equity , that none but Gods people fhall enter into 
 his reft. Though Gods Will is the firft caufc of all things ( of which * 
 fee 5r»z^Trxr^»«f at large ) yetall the fault lyeth in finners themfelvM. ^ 
 Their confciences fhall one day tell them that they * might have been . .^^f ^^ 
 faved, if they would; and that it was their own wilful Rcfufal, which neither 'dcnv- 
 fhut them out. God freely offered them life , and they would riot Ac-r^crh Free-mil 
 cept it on his cafic and Reafonable Conditions. They perifii, becauie either to a 
 they would not be faved in Gods Way. The Pleafures of the Flcrti P?'^''''^' °^* 
 fcemed more defirable to them then the Glory of the Saints : Satan of- afcribJthVo^^^ 
 fered them the one; and God offered them the other; and they had much to it, as 
 Free Liberty to choofe, which they would; and they chofe the Pleafures if it were able 
 offrn fora feafon, before the cverlafting Reft with Chrift. And is it without Gods 
 not a Righteous thing, that they (hould be denied, that which they de- ^^^^^ ' ^'^'^'^'^ 
 riyed to Accept > Nay , when God preft them fo earneftly , and per- n,^,, f^^^ j^^j 
 fvvaded them fo importunately , and even beleeched them by his Mef- to Good, or to 
 fengcrs , and charged us to Compel men (by importunity, and tak- makchimpcr- 
 inj! no denval ) to come in: and vet they would not: where (hould •<^^<^ri"g'y 
 ihey be, but among the dogs without? li Though man be fo wicked, that ^^^^j ^^^^ 
 he will not yield, till the mightie Power of Grace do prevail with him, yet attain to that 
 ftill we may truly ray,«that he may he faved, if he will (on Gods terms.); Everlafling 
 And his difabiliiy being moral , lying in wilfull wickednefs , is no more uGood, where 
 excufetohim, then it is to a common Adulterer , that he CanmtLost J^J"^ "^^i "°^ 
 his own Wife ; or to a malicious perfon , tliat he Ca»r,ot choofe but ^^y^ Au^ufl. 
 hate his brother : Is he not fo much the worfe , and dcfcrveth fo niuch Epijh 47. 
 theforer puniHiment ? A5 therefore I would haveall finnersbelievciaThe Precepts 
 this, fo I would advife all Minifters more to preach it. Pry not too of Love were 
 much into the depths of Gods Decrees : Alas, how little know we of [omcntlm" 
 far lower things ? Lay all the blame oa the Wils of iinners. Rcndyouc- hare nor Free- ^ 
 
 will: EuE 
 when they arc given by the old and New Law^and the Law without graceis a killing Lctterj but in 
 the grace of the fpiric , it is quickningi whence then hate men the love of God , but from God? 
 Auguj}. lit., dc ^rai. ([^ lib. nrbit. cap. 18. ^ I would that excellent Trearife of Mr, Williatn Fenner^ 
 of wilful Impenit^jcy , pnblffhedby Reverend Dr. ffiU ., were more imitated by fomc Divirves in 
 their preachmg. And that when thty have done , they would not quite contradiitt their popular, 
 ftpdrinc in their Polemical. 
 
 P. p 5; fpCCchcs 
 
2?^ The Saints EverUfiing Rejl. Chap. 9. 
 
 fpccches to pcrfvndc clicir wils. Is not that the bufincfs of our calling? 
 ei Let mr give you but one A-gumcnt , which defcrvei to be confidcrcd. 
 Sinners ihill lay all the bl^me on their own wills in Hell for ever. Hell 
 is a rational Tormcor by confcience, according to the nature of the Ra- 
 tional Subjcft. If (inners could but fny^then (^Irwas lonj^ of God 
 tvtiofc "jvill did ncccfllcatc me, and not of mc! J it wouM quiet their 
 conferences, and cafe their Torment , and makt Hell 10 ue no Hell to 
 themlelves. But to rcmembei- their wilfolnefs wiil feed the Hre , and 
 
 caufe the worm of Confcience never to dye. 
 2 
 
 CHx\ p. I X. 
 
 ■■ • .■■■ 'i] Jir, idi 'j:r' '.^,\i '. 
 
 %ea/ons ivhj this %eU remains , and is not 
 here enjoyed. 
 
 SECT. I. 
 
 5J. J, ^j^^^^'^f^' He next thing promifed in the beginning in my method 
 ' '^ ■ (which in the tirft Edition I forgot to perform ) is to 
 (hew you why this Rcil muft yet remain , and not be 
 enjoyed till we come to another world. And I will 
 ipeak but a little to this , becaufe it may be gathered 
 ' from what is faid before ; and becaufe much is faid to it 
 
 in the firft and fecond Chapters of tlve fourrh Part. 
 
 And fir It , the main Reafon is the W»ll of God that it Hiouldbe 
 fo. Who (houlddifpofe of the Creatures , but he that made them ? 
 and order the times and changes of them , but their abfolute Lord 
 who only alfo hath wifdom to order them for the beft, and pov/cr to fee 
 his will accomplifhed ? You may therefore as wel ask , why have 
 we not the Spring and Harveft witliout Winter ? and why is the 
 Earth below , and the Heavens above ? and w!iy is not all the woi Id a 
 Sun, that it may be more glorious? &c. as to ask, why we have 
 not Reft on Earth ? 
 
 2. Yet may you eafily fee fatisfaftory Reafon in the thing it felf alfo. 
 As firft, God ftiould fubvcrt the eftablidicd order in Nature, if he 
 ftiould give us our Reft on Earth. All things muft come to their Pcr- 
 fedion by D;?grecs ; nothing is perfed in its beginning , wiicrc the 
 Fall broui^ht aa imperfettion. The ftrongcft man muft firft be a child; 
 
 and 
 
Part II. rht Saims Evcrlaftin^ Refi, 27P 
 
 \ 
 
 and formed in the womb from fmall obfcure principles. The greatcft 
 fcholar muft be firft a ithool-boy , and begin in his 4'phabet. In the t 
 beft ordrcd Governments men rr.uft come to theii" Dignity and Au- 
 thority by degrees , beginning atthe lower, andnfe, as they dcfcivc. 
 The skiifullert Artificer was firll an igflorant learner. The tail«ft Oak 
 was once an Acorn. This is the conltant courfe of Nature in the produ- 
 ftion of fublunary things. And I know none that deny it , but ouiy « 
 foraeEothufiafts concerning the produdionofGrace, who think they 
 art taught of God fully in an initant, and think themfelvcs perfcd, as 
 foon as they hive learned the opinion of the Perfeftionifts • when all 
 knowing men about them, difcern their imperfcdions ; (yea , futh hor- 
 rid Paganifm and Prophanefs in fome of them , as if they had almoft 
 renounced Humanity and Reafon. ) Now this life is our Infancy: and u. 
 would we be perfed in the womb , or born at full ftature ? Mull God 
 overturn the courfe of natare for u«. ? 
 
 2. And it were an abfurdity in Morality , as well aj n Monfter in Na- 
 ture, if our Reft and full content were here. Forfirft, it would be 
 injurious both to God , and to our f^lves. 
 
 FirfttoGod; And that both in this life, and in the life to comcj ^ 
 1. In this life it would be injurious to God, both in regard of what 
 he is here to do jor tu , and in regard of what he is to receive ( as it 
 were) frojnm^ i. If our Reft were here , then moft of Gods Provi- c* 
 dcnces mutt be uilefs ; his great defigns muft be fruftrate , and his gra- 
 cious workings and mercies needlefs to us. Should God lofe the glory 
 ofall his Churches deliverances, of the fall cfhiseneraies, of his Won- 
 ders and Miracles wrought to this end , and that ail men may have their 
 Happinefshere ? \ii\\Q Jfraelites muft have been kept from the Brick- ce 
 hils , and from the danger of the E^yftUns purfuit , and of the Red 
 . Sea , then God muft have loft the exercife of his great Power , and 
 Jufticc , and Mercy , and the m'ghty Name that he got upon Phirach. 
 If they had not felt their Wildernefs-neccffities, God (hould not have 
 cxercifed his Wildornes-providences and Mercies. If man had kept his a 
 firft Reft in Paradife , God had not had opportunity to manifeft that 
 far greater Love to the world in the giving of his Son. If man had not 
 fallen into the depth of raifery, Clirift kad not come down from the 
 height of Glory , nor Dyed , norRifen, nor been Believed on in the 
 world. If we were all Well, what need we the Phyfician? and if all 
 were Happy , and Innocent , and Perfed , what ufe were there for the 
 glorious works ol our Sandification , Juftification , Prefervation , and 
 Glorification ? What ufe for his Minifters , and Wprd , Sacraments, 
 and Afflidions , and Deliverances ? 
 
 2 And as God (hould not have opportunity for the exercife of all 
 his Grace, but Tome onely ; To he would not haveRetuins from us for * 
 all. We fhould never fear offending him and depend on him foclofely,. 
 and call upon him foearncftiy , if wc wanted nothing. Do we not a 
 
 now 
 
-go . The Saints E'V^rUflifj^ Refi. Chap,9» 
 
 nowftel how ready our prayers are to freeze, and how fleepily we 
 ferve htm , and how eafily we let Qtp or run over a ducy , if wc be but 
 in heahh, and credit, and profpericy ? though ftill we are far from all 
 Content and Reft , How little then fhould he hear from us , if we had 
 what wc would have ? God delightcth in the foul that is Huoable and 
 Contrite, andTremblethat his W«rd ; but there would be little of 
 this in us , if we had here our full defires. What glorious Song$ of 
 Praife had God from Afofer at the Red-fca , and in the Wildernefs? 
 from Debcrah , and H<i»KAh , and Davi^ , and HczekJAb > from all 
 his Churches, and from each particular pjiacious foul in every age ^ 
 which he fhould never have had , if ihey had bsen the choofers of their 
 own condition , and had nothing but Reft. Have not thy own high- 
 eft Joys and Praifes to God , Reader , been occafioned , by thy dang- 
 ers , orforrows, ormiferies? We think, we could praife God beft, 
 ** if wc wanted nothing; but experience tels us the contrary; we may 
 have a carnal joy in congratulating our flcfhes felicity , which may de- 
 ceive an Hypocrite; but not fo feniibic acknowledgements of God; 
 (Indeed in Heaven, when we are fit for fuch a ftate , it will be far 
 otherwife.) The greateft glory and praife, that God hath through 
 the world , is for Redemption , Reconciliation , and Salvation by 
 Chrift ; and was not mans mifery the occafion of that? BcTides, as 
 tt variety is part of the Beauty ofthe Creation: So is it of Providence alio. 
 If all the trees. , or lierbs , or fowls, or beafts, or fifties, were of 
 one kind, andalhhe world were but like the Sea, all water , or like 
 one plain field, yea or one Sun, it wereadiminu ionofits beauty. And 
 if God (hould exercifc here but one kincf of Providence , and beftow but 
 one kind of Grace (Delight) and receive thanks but for one , it would 
 be a diminution ofthe beauty of Providence. 
 
 2. And it would be no fraall injury to our felves , ac wel' as to God, 
 if wc had our full Content and Reft on Earth ; And thit both now, and 
 a forever, i. At the prefent it would be much our lofs : Where God 
 lofcth she opportunity of exercifing his Mercies, man muft needs lofc 
 thehappinefs of enjoying them. And where God lofe:h his Praifes, man 
 doth certainly lofe his comforts. Oh the fwe et comforts that the Saints 
 have had in returns to their prayers; when they have layn long in for- 
 row , and importunate rcquefts , and God hath lift them up, and fpokc 
 feace to their fouls , and granted their defires , and faid , as Chrift, 
 ^eofgotdchettr y Son, thy Jims are foryiveu thee ; Arife from thy bed 
 officknefs , and walk and live ! Howfliouldwe know what a tcnder- 
 » hearted Father we have , and how gladly he would meet us, and take 
 us in his arms, ifwc had not as the Prodigal, been denycd the husks 
 of earthly pleafure and profit, which the worldly fwinedo feed upon? 
 we (hould never have felt Chrifts tender hand , binding up our wounds, 
 and wiping the blood from them , and the tears from our eyes , if we 
 had not fallen into the hands of thieves , and if we hid not had tears to 
 
 be 
 
Part II. The Saints EnjerUfiivg Rejh 281 
 
 bcwip'c away, VVe ihoiiid never have had chofe fwecrcft Texts in our » 
 Bibles [^Come tome all je th/it (urevoeary And heavj laden ^ &c. ] and 
 [] Ho (Very one that u athirji , Come and hay freely-^ S>cc. ]] and [^ B/ejfed 
 arethcpoorinJJ:'irit'2 ^v\^[_ThHi fail h the hi(^h and lojtj one i I dwell 
 nurh him that t< af n» humhie and contrite jfirit ^ &c. ]]-'if WC had not bcea 
 VVciry , and Heavy laJcn , and Thirily , and Poor , and Hamb!..'', 
 anJ Conrr t2 , In a word, wc iliould lofe all our Redemption-Mercks, tt 
 our vS,indihca:ion , Judication and A.doprion- Mercies , our Sermon, 
 Sacramenr. and Prayer-M:rcie« , onr Recoveries , Deliverances and 
 Thankliiiving-Mcrcies , if we had not cur Miferies and furrows to oc- 
 cafion them. 
 
 2. And it would be our lofs for the future, as wel as for the prefent, 
 Ic is a delight to a Sonldier or Traveler fo look back upon his adven- 
 ture? and cfjapcs when they arc over; And for a Saint in Heaven to 
 look back upv^n the (late he was inonearth, and remember his fins, his 
 forrows , his fears, his tears, his enemies and dangers , his wants and 
 calamities , mu(l iKcdsmakc his joys to be ( rat'onally ) more joyful, 
 Ar,d therefore the BIcfTed in their praifing of the Lamb, do mention et 
 his Redeeming them out of every Nation , and Kindred , and Tongue, 
 ( and fo cut of their mifery , and wanes , and lins , which Redemption 
 doth relate to ) and making them Kngs and Priefls to God. When they 
 are at t!^c qu^\ , they look b.ick upon the way. When the fight is done, a 
 and the danger over , and the forrow g:>ne , yet their rejoycing in the 
 remcTibranceofir , is nor done, nor ihe praifcs of their lledcemerycc 
 over. But if we fliou'd have h?.d nothing, but Content and Refl oil 
 E"a-t'i whit room would there have I; ee.T for thcfe rej<}ycings and prai- 
 les hereafter? So that you fee firft , it would be our Lofs. 2. And ^ 
 then our incapacity forbids it, as wel as our commodity. We are not ca- 
 pable of R^:ft on Earth. For wc Have both a Natural incapacity , and 
 a Moral. 
 
 I . A Natural incapacity both in regard of the Sub jed and the Ob-. « 
 jeA ; that is, both in regard of our perfonal unfitnefs , and the d^kdi 
 orabfenceofwhat might be our Happinefs. 
 
 I. Our fclvesare now uncapable Subjects of Happincfs and Reft : ^ 
 and that borh in refped offoul and body. i. Can a foul rh:U is fo weak « 
 inal! grace f > prone to lln , fo hampered with contradicting principles 
 and dc fires , and fo nearly joyned to fuch i neighbour ns this flefh, have 
 fii 1 Content and reft in fuch a cafe? WhoitisReii, but the perfedion ce 
 ofour graces inhabit and in nd .'' to love God pcrfedly , and know 
 hm, and r.^joyce in hina. How then can the foul be at Refl , that 
 finds fo little of this knowledge, and love and joy? What is the Refl 
 but our freedom from fin , and imprrfedions , and enemies ? And can 
 the foul have Reft that is pcllred with all thefe , and that contmuaily ? 
 Whit makes the fouls of fenfible Chriflfans fo groan and complain , de- 
 firing to be delivered? and to cry our fo oft in the language of Taul^o 
 
 Q^ q yf retched 
 
 % 
 
82 The Saints Everlajling Refi, Chap.^. 
 
 vretchedman that J am ; who Jha/l deliver me } if they can be contented 
 and Reft in fuch a ftate ; What makes every Chriftian to prefs hard 
 tovvard the mark , and run that they may obtain , and ftrive to enter 
 
 ^ in, if chcy are capable of Reft in their prefcnt condition? Dpubtlefs 
 therefore doth God perfedly purge every foul at its removal from the 
 body , before he receives it to his Glory , not only bccaufe iniquity 
 cannot dwell with him in the moft holy , but alfo becaufe themfelves 
 are uncapabic of the jov and glory, while they have imperfeft finful 
 fouls: The right qualification of our own fpirits, for reception and 
 adion , is of abfolute neceflity to our Happmcfs and Reft. 
 
 2. And our bodies arc uncapabie as well as our foules. They arc 
 a notnow thofeSun-!ike bodies which they (hall be, wlien this corrup- 
 tible hath put on incorruption, and this mortal immortality. They arc 
 our prifons and our burdens : fofull of infirm ties, and Ceferts, that 
 
 * wearefain tofpend themoftof our time in repairing them, and fup* 
 plying their continual wants , aud lenifying their grievances Is it pof- 
 ilble that an immortal foui fliould have Reft, in fuch a rortcn , dirt\-, 
 difeafed , wayward , diftempered, noyCome habitation ? when it mult 
 every day expedlto be turned out , and leave its beioved companion 
 to the worms? furely ihcfefickely , weary loathfomc bodies , muft be 
 refined to a perfedion futable tliereto , before they can be capable of 
 enjoying Reft. 
 
 2. Anfiv. As we are unfit for Reft on earth our felve.? : So we want 
 
 a thofe Objeds that might afford us Content and Reir. For firft, thofe 
 we do enjoy are infufficient; and fecondly , that which is fufficient is 
 
 j^ abfent from us. i. We en joy the world and its labours and what fruit 
 they can afford : and alas, what is in all this to give us Reft? They 
 that have moft of it , have the greateft burthen, and the Icaft Reft of 
 any others. They that fet molt by it^ and rejoice moft in it, do all 
 cry oat at laft of its Vanity and Vexation. A conteniation with our 
 
 et prefcnt eftate indeed we muft have; thati?, as a competent provifion 
 inour journy: but not as our portion , Happinefs or Reft. Men cry 
 
 B out upon one another in thcfe times, for not underftanding Providen- 
 ces (which are but Commentaries on Scripture, and not the Text.) 
 Butifmen were not blind, they might eafily fee , that the firft Lcdure 
 thatGod readeth touf in all our late changes, and which Providence 
 doth moftftill inculcate andinfift on , is the very fame that is the firft 
 and greateft leffon in the Scripture: that is , that [^ there u m Refi or 
 Happmefs fer the foul y bntiftCod.~] Mensexpedations are high raifed 
 
 et upon every change, and unexperienced fools do promife themfelves 
 prefently a Heaven upon Eirth ; But when tl>ey come to en joye it , it 
 flieth from them ; and when they have run themfelves out of breath in 
 following this (hadow , it is no nearer them , then at the firft fetting 
 out ; and would have been as near rhem, if they had fate ftill,- As Sde^ 
 
 ^«ww Dreamer, they feaft in their flcep , but awake hungry. He that 
 
 hatb 
 
PartIL The Saims EverUfiing Refi. 283 
 
 hathany regard CO the works of the Lord , may eafilyfec, that the ve- 
 ry cud of them is 10 takedown our Idols , to weary us in the world, 
 and force us to fcek our Reft in him. Where doth he crofs us tnoft, buc 
 where we promifc our felves moft Content ? If you have one child 
 that you dote upon , it becomes your forrow. If you have one friend 
 that you truft in, and judge him unchangeable, and think your fclf 
 happy in; he is eftrsnged from you, or becomes your fcourge. O 
 what a number ofchefe experiences have I had ! O what i^tti Idoli- 
 'zing thoughts of our future ftate , had we in the time of Wars I What 
 full content did I promife my foul ! when I (hould en joy Peace, and 
 fee the Gofpel fet up in power and plenty , and all the ordinances in pu- 
 rity , and true Difciplineexercifed in the Churches, and ignorance cu- 
 red , and all perfccution ceafed , and the mouths of railers flopped, 
 who kept men from Cliriil by filling the world with prejudice againft 
 Iiim I And now where is the Reft that I promifed my foul ? even that 
 is my greateft grief, from which I expcded moft Content. In ftead 
 of Pcac? we have more blood- died; and fuchas is confefTed to be the 
 blood of Saints; The two Nations that were bound in an Oath of Uni- 
 on , and where fo great a part of the Intcreft of Chrifton earth is con- 
 tamed (in regard of Purity of Dod:rine and Worfhip ) arc dafhing 
 each other in pieces , and the fouls of multitudes let out of their bodies, 
 by thofc that look to re/oyce with them for ever in Heaven , whether it 
 will be the voice of thefe ejeded fouls [_Hoyv Ung Lord, Eoly and 
 True^ A'ift not thoft avenge our bloed en tkem that dwe/Uv the earth \ ] I 
 know nor. 
 
 And for this, the greateft (hame that ever befel our Religion, and 
 the greateft forrow to every underftanding Chriftian , God hath the 
 folemn thanks of men , asifthey bef;M that he would do fo ftill; and 
 they rejoice in it,and arc hanioufly offended with thofe, that dare not do 
 fo too , and run to God on all their errands ; Inftead of pure Ordinan- 
 ces , we have a puddle of errors , and the Ordinances them felves cry ed 
 down and derided. In ftead of the Power and Plenty of the Gofpel wc 
 have every where Plenty of violent gainfayers and feducers ; we have 
 Pulpits and Pamphlets filled with the moft Hellifh reproachings of the 
 Servants and Meflengers of the moft high God ; provoking the people 
 to hate their Teachers, flandering them with that venome and impu- 
 dent falOiood , as if the Devil in them were bidding defiance to Chnft, 
 and were now entred upon his laft and great Battail with the Lamb. 
 As if they would Juftifie Rabpoek^h ; and have Lucian and Juli^yi Sain- 
 ted for the modefiy of their reproaches. If a confcionable Miniftcr be 
 but in doubt fas knowing himfelf uncapable of underftanding ftate-my- 
 fteries , and not called to judge of them ) and fo dare not go whine be- 
 fore God hypocritically in pretended humiliation , nor rejoice and give 
 thanks when men command him , and read their Scriptures ; ( as know- 
 irtg that all men are fallible ; and if a raan (houl J upon miftakc incur the 
 
284 The Satms EverUfiingRcft, Chap.5?. 
 
 guile of fohanioasuncxprefllblcfin, it were a fearful thing: and there- 
 fore that to go to God doubiinf.ly or ignorantly in an extraordinary 
 duty inacaufeofruchwcight , is a dcfperace venture : far beyo; (i ven- 
 turing upon Prclatical ceremonies, orPopilh Tranfubihniiation, to 
 fay Chrift is Really prefen: in the bread ; for refufing of which the Mar- 
 tyrs fuffered in the flames) I fay , ifhcdare notdo tliefe, he mult pare 
 from his dear people, whofe fouls arc more precious to him then his 
 life. O how many Congregations in £«^/dw^ have been again forced 
 to part with their Tc.c'icrs in foncw ? ( Not to fpcak oft^^e cf dion of 
 fuch numbers m our UiiivcrfKies ) And for our lo iwrch dtliieJ D.!ci- 
 plinc and holy Order , was th.ctc ever a people under Hravcn, who cal- 
 led thcmfelves Reformers , that oppoled \i more delperatsly , ard ilut 
 vilifyedic, and railed agiirlht more fLurriluufl^ ? asif u Ac.-e but the 
 device of aaibitious Piesb\ters , that Traituotlly (ouglic }3on .r.a- 
 tionover t!\eir Superiors; and not the Law and order eitiiblillxd by 
 . Chrift; As if thefe men -had never read Scriptures, Hth. 13. 7, 17. 
 
 lliuf.^ 10, 1I,.J2. /ill. 20. 28. 1 C6>-. 4. 1. /I/k///;. 24 25,20. 
 
 27. /"/r 1.7. 1 7;'n7. 3. 1,4,5,0. aru4. ii.and5 17,18,19.20.) 
 or will tread m tl;e dirr ihe Lav.s of Chrift which mult judge them ! And 
 for railing at the Mimllersof the Goipd , the pretenders of Religion 
 have fo far ou>ftript the former prophai.e ones , that u even aogndcth 
 my foul to thuik of their condition O where are the tender heaiicd 
 mourners, that fliall weep over Snj^/ands Sinsand Reproaclies ! Is this 
 aplaceor ftatcof Rcfl? Hath not God mec with our Idol.urous fa- 
 ting up of Creatures ? and taught us thatallarc not S.iints tliat can talk 
 of Religion? much lefs are thefe Pilhrs of ourconfiJence , or the in- 
 ftruments to prepare us a Reft upon Earth. O tha: all tl.is could warn 
 u; to fet lefs by Creuurcs; andatl.ilt to fetch our tomU>rts and con- 
 tentments from our God 1 
 
 2. Andas what we enjoy h.cre is infulTicient for to be our Rcfl : f> 
 
 (• God whoisfufficient , is little here enjoyed. It is not heietiiat he hath 
 prepared the prefence- Chamber of his Glo-y : tie hath drawn the cur- 
 tain between us and him : we arc far from himasCrea ures, and further 
 as frail mortals, and furtheii as finncrs. VVc hear now and then a word 
 
 « of comfort from him, and receive liis love-tokens , to keep up our 
 hearts and hopes: butalas, this is not our full enjoyment, While v«,e 
 arc prefcnt in the Body , we are Ahfentfrom the Lord : even Abfent 
 while he is prcfent. For though lie be not far from us , feeing we live, 
 and move, and have our being in him , who is All in Ail, (not in all 
 Places, but all Places in him , ) Yet have we not eyes now capable ot 
 feeing him, for mortals cannot fee God and Live: Even as we are prcf nc 
 with ftones, and trees , but they neither fee nor know u<;. And can any 
 foul, that hath made God his Portion , and chn(en him for his only Hap- 
 p'mcfs, and Reft,Cas every one doth that ftiall be faved by him) find Reft 
 info vaft a diftance from him .'and fo feldom and fmallenjoynient of him? 
 
 2. And 
 
l^artll. The Sdints Everlafiing Rejl, 285 
 
 2. And lallly ; as we are thus Naturally uncapable , fo arc we alfo ^ 
 Mora!^j. There isa worthynefs muil go before our Reit. Ic iiach the 
 nature of a Reward; not a Reward of Debt , bucaReward of Grace. 
 Rom.^.'^^^. And fo we have * roc a H'o^tljjtiefs of Dtbt or prefer Gtvr. 52.10. 
 Merit -^ buc a IVorthjnefs cf Grace and frepur^tion. If the ApottleSct"^ Cpatct cnim 
 muft give their Peace and Gofpel to the worthy ( M,it. 10. 10, u, 12, tequidavpi. 
 13,37,38, £ph. 4- 1- Col. 1. JO I Thef. 2. 12. 2 The/ i. n.; I^^^^'^'"'!^, 
 Chrilt will give the Crown to none buc the Worthy ; ard iI\oie which dh-lTtmc'de- 
 by preferring the world before him. do flicw ihcmfclves Vr.rvorthj, mic farud]<a- 
 (hall not tafte of ins fupper , ( /M»t. 22.8. Luke 14. 24. nnd 20. 35. regions Dei. 
 and 22. 36. zTljf.i 5. /-i^, 5.41 ) Yea, it is a work or Gods Ju-ct ^''"^'"'".^" 
 {hce to give the Crown to thole that o\ercome • (Nut of his Legal, ^,^^'"{^1'/^ ' 
 buc this Evangelicnl J-'^ite; ) For Chrill luuh bouglit lis to ic; and f^dt. Si ergo 
 God huth proaiiled ic ; and tlvcrefcre in his Jiiditiciry procefs he will ad- o^crA Daes^ 
 judge ic them as their Due. To thofe that have foughc the good fighc, rtiaimn artiji- 
 andfi.iifli.'d their courfc, and kept the Faith, i^CrownoiMighteoHJnefs f«f^K<'"**>. 
 is laid up for them, which t{ e Lord as a Righteau fnd^r , will give them '"fl^niaflden- 
 ac that day. iTim.^ 7,8. And are we ric for the Crown before we j^rt';;;:o;;.))rM/k' 
 have overcoT'C ? or the prize , behire we have Run the Race ? or to aittcrn qtun- 
 Receive our Penny , before we have workc in the vineyarcT.? or to tie f;/" '^^^^^''^f^ 
 Rulerof ten Cities , before we have improved our f en talent??' Or*to >•'■;' '{"'^ff^^-,-- 
 enter into the joy of our Lord, before we have well done, as good ay'tuum 'n:o!le 
 and [jichful fervants .? or to inherit the Kingdom, before we have idt- .^traiUbUc, 
 ftifitdour lo«eto Chrill" above the wo Id ( if we have opporcuniry. ) & cyjhdipgu- 
 Let men cry down works while they pleafe ; you Oiall find that thefe '^'«'/"«^'^- 
 are the conditions of the Crown, fo that God will not ^a Iter the coucfii fex^^hafcm'in 
 of Jultice, to give you ReJ}, before you have/.^^sw/^ nOr the Crflwn jamupfi hm.o- 
 of Giory , till you lifkve Oz-f^-fow^r. , ■■ ',■'■,.', " !•' .>■! Vl-ot wrt'/R^/H- 
 
 You fee then Reafon enough, why our /?f/? Hiould i?f?7^^;«' till the ''^f^^ ivmttns 
 life to come. O take heed then, Chnftian Rcuder, how thou ^'i"^^^*,",;^, 'f^^'^'^cT 
 to contrive and care for a Reft on earth! /(Dr to murmur.',at God.for fiaicn^'comv!^ 
 thytroi.hle, and to^l , and wants in the Flcfh. Doth thy poverty- eig,„'^/,„j,;„^ ,,. 
 vVf^^ thee .'' thy ficknefs weary thee? thy. bitt'^-r Enemies and unkind fceuden'^ <td 
 Friends wcafythee? why, it fhouldbe fo hcfv: ?■ Do thy feeing and pcrfeifitm. trc^ 
 ^caring the ftbominations of tlie time? , the ruines of the Church , the "•\."^^'^v- "^" 
 finsofprofefTors , the reproach of Religion., the hardning of the wic-: *■• *^" 
 kcd, all VlVrtry thee? -why , it muft be fp while thou art abfenc from 
 thy reft. Do thy fins , and thy naughty diftempered heart ^earj thee ? 
 I would thou wcrt ncrfnWwith it n:0;c. Bat under all thi$jp>'f«ir»«f/}, ^ 
 arc thou willing roj:o to God thy Reft? and to have thy warfare ac- 
 compiidicd ? and thy Pvace and Labour ended? If not : O complain 
 more of thy ov/n heart : and get icmorc weary, till Reji fecm more ; 
 dtfirable. 
 
 <^<1 3 CHAp. X.- 
 
2S6 The S dints EverUpng Rejl, Chap. lo. 
 
 CHAP. X. 
 
 Whether the Souls departed ^ enjoy this %cU 
 before the ^e/urreHion?' 
 
 • • 
 
 SECT. I. 
 
 c J V^R'fiMV ^^^^ ^"^ ^"^ di\ng more to ckar, before I come to the 
 
 ^am^ tsim-m ufcoftlusdodrinc; And that i$, Whcrhcr this Reit 
 remain till the refurreftion, before we Iliail enjoy it? 
 Or whether we fiinll have any poflfllion of it, before ? 
 o. 3ii?if^r ^^^M: ^^^ Socinians and many oihers, oflarc among us, 
 
 „<yy w». ^ ^Fi><99^(^w thtnk , that the foul feparattd from the budy, is either 
 nothing, or at Icafl not capable of happinefs, or mifery. Truly , if 
 a it fhould be fo , it would be fomewhat a kd uncomfortable do- 
 drine to the godly at their death , to thmk of being deprived of 
 their glor^' till the refurreftion ; and fomewhat comfortable to the wic- 
 ked, to think of tarrying out of hell fo long. But I am m ftrong 
 hopes that this dodrine is falfe ; yea , very confident that it is. fo. I do 
 It is a doubc, a l^elieve , that as the foul feparated from the body , is not a perfed nan, 
 i^^'ulTonl^'' fo it doth not enjoy the Glory and Happinefsfo fully and fo perft.aiy 
 Df>mvf, and asit (hall doafter the RcfurreAion , when they are again conjuyned. 
 noi circum- What the difference is , andwhat degree of Glory iouls in the mean 
 fcrjptivcydo tlmccnjoy , are too high thing? for mortals particularly to difcern. 
 "v?^ i°2' -*^"^ " ^^'^ ^^^^ ^^^^^ queftion , what place the fouls of thofe before Chrill , of 
 ofpUc^'"°" Infants, and of all others fmccChrift, dorcmainin. till the Rcfurrc- 
 AniimdicttHr <^ion? I think it is a vain inquiry of what is yet beyond our reach, 
 ejjfe in Corpore ^ItlsA great queftion what Place is ? But if it be only a circumftant bo- 
 utfmdomid- jy . andif 1^ to be in a place , ~\ be only [] to be in a circumftant bo- 
 lio : Sednon ^^ -j ^^.j^ ^^^ fupcrficics of an atmbienr body , or in the concavityi 
 ncturincor- of that fuperficics , then it is doubtful , whether fpirits can be proper- 
 pore ,/f<^;)oriw ly faid Q to be in place] * Wc can have yet not clear conceivings of 
 contjnet Cor- 
 
 pHi., Et Deh4 dicitur effe in omnibm kcU'-, fed impfofffii^ne. lartclv de Augdis c. 1 1 . p. (mihi ) 8 7. 
 Vid. Twifs againft Dr. Jxd'jonp. 230. d^j- Zamhium to. g. c. 11. j().85, 87. de Angelii. » Ex- 
 cept we ratxim to the opinion of Tt'ftji.'. and the reft of the Ancienccft of the Fathers, who fay 
 that Angels and other Spirits are but Bodies more rare and pure •, Of which fee learned ZanchiM. 
 Vol. I. To.?. deAi^.c-^. j>. 55. 8cc. who detei mines it as the Fathers, that Angels are corporalc 
 In hisjiidgetnent. 
 
 thefc 
 
Part 11. rhi S^nts EverUfiing Reft, 287 
 
 V 
 
 thefc things. But that feparatcd fouls of Believers do en/oy unconcei- 
 vable BlefTedncfs and Glory , even while they remain thus feparated 
 froni the body , I prove, as followeth. ( Befide all thofe Arguments 
 for the fouls Immortality , which yoli may read in %/ilex. Roj[e his 
 Philofophical Touchftonc , Part laft. ) 
 
 1. Thofe words of f^rf«/, 2 Cor. 5. 8. are fo exceeding plain, that * 
 I yet underftand not what tolerable exception can be made againft them, i 
 
 ^ Therefore rve are alwajs confident, l^nowing that while we are at home in ^^M^^' ^' 7»^' 
 theirociy^ tve are abfent from tke Lord , (For we walk, by faith , not by 
 fight) }^'c arc co/jfidcKt ^ if^J » afidwillingrather to be abfent jrom th* 
 body , ar.dprefent With the Lord. What can be fpoken more plainly? 
 foalfo the 1,2, 3,4. verfes ofche fame Chapter. 
 
 2. As plain is that in Thil. 1.23. <= For I am in a ftreight betwixt ^Gmm his 
 two, having a defire to depart, and to be with Chrift , which is far [^"^^^'^'^^^^n 
 better. What fenfe were in thcfc words, [{Paul had not expcded to is^no 'irore'" 
 enjoy Chrift, till the Rcfurrcftiont' Why flaould he be in a ftreight ? or then to l>e 
 defuc to depart ? Should he be with Chrift ever the fooner for that 1* chrijii depofi- 
 Nay , (hould he not have been loth to depart upon the very fame '^"'"^isevi- 
 grounds? For while he was in the flefli, he enjoytd fomething of f|""r'Vb" 
 Chrift, bat being departed (according to the Sociniam ^o^nnt) he with Chrift, 
 (hould enjoy nothing of Chrift , till the day of Rcfurreftion. would not be 
 
 3. And plain enough is that of Clitfft to the thief; Thii day /halt bcu o; all, fee- 
 thou be'with me in Par^Jife. The diflocation of the word , f th^ day 1 '"S that our 
 isbutagrofsevafion , ,' -u • , „ . ranee from 
 
 4. And lure, irit be but a Parable , of the Rich man in neli , and prefcnt fufTcr- 
 Lizarrij ; yet it fcems unlikely CO me, that Chrift would teach them ingsisnot 
 by fuch a Parable, as feemcd evidently to intimate and fuppofe the fogi'tata 
 fou's happines or mifery prefently after death , if there were no fuch ^? f ,\!^^"'^ 
 matter. the fcrvice" 
 
 and enjoy- 
 ment of God in his ordinances and mercies, though accompanied with imperfedion, andaffli- 
 dions •■, Except he take a ftoncor a carcafe to be happier then a man. Non interim ignoro quid mul- 
 ti c patribw de bac re judicarunt ■■, Vt nomJH^tim hcnxus zdvctf. hiref. lib. 5. pag. ultitna. Cum 
 enim DominM 'inmedi)umbrA mortU abierit ■, ubi ani/nji mortuorum erantj bincita Difcipulorum eJM pro' 
 per quos ([<r hjic oper.nus cjl Dominw , anim£ abibunt in invijibilem locum definitum eif a Deo •, (^ ibi 
 ufque ad RcfunclHonem commoTdbuntur ^ j'ujYtnentes Rejurrellionem ; po^ recipievtcs corpora <l^ perfe- 
 ilc rcfurgentes , h-<c eff, corporaliter , queviadimdum darnvtw refurrexit •■, Jic veniem ad con^e^fum Dei 
 ficut .Vfagijh'r tiojJcr i:on Jlatim evolans nbi'u , fed fufiineits definitum tempw , ^c. fic ^ ms fufiiiiere de- 
 bemm definitum i Deo refurre^onn mjirji tempiii , ((^^o. Hxc recito ut errores ij Patrn hu]in procul- 
 dutio S'^vos. E ccntTtuio audi Tertiillian. Kos autern Animam corporalem ^bic prnfiterrur ( that was 
 a.common error then 3 <tf in fuo volumhe probamm \ habcmemproprium genw fubftantij; , fo!iditatu-> 
 per quamquid 1^ [entire i^pati poffit. Nam ^ nunc aaimas Torqueri foverique penes Inferos ^ licet mdas-, 
 licet adbucexKlescarnii ., frobavit Lar^ari Exemplum. Tcrtullian. de Refurred. Carnis, cap. 17. 
 And h'ei\£m own words do confirm the Immortality of the foul , and deny not a!l joy te it before 
 the Refurredion i but full joy. And fo ^r/^en faith , Vbi e vita Ckriflnt exceffjt ., dcpcfito ccrpi- 
 re in animam imdam reduiiw , cum animU etiam corpore lacuii , nudatifque vafabatur •■, ex bis ad fe 
 revocans quts vel fejui fe vellet ., lel procognnkfibi rationibm aptiores videret y tft ad feipfnm concitet. 
 Origcn.cont. Cclfum, lib. a.foi. fmibij 22. 
 
 5. Doth 
 
2 88 . The Saints Ever Ufiing Refi. Chap. lo. 
 
 5. Doth not his Argument againft the Saddnces^ for the Rcfurrc- 
 dion , run upon this fuppofition , Tha: (God being not the God of 
 thcdsad, but of the living, therefore) iy^krah.im ^ Jfuuc , ir.df.xcbi? 
 were thca Jiving? i.e. in foul; and confcqucncly fr.ould ba^c their bo- 
 dies r.iifed at the Reri:rrcclK)n. ; .- 
 
 6. Plan alfb is that i.i the r.evelMhns chup. 14. "jer. i x. "BhlfeJ 
 fire the dead t hut die in ti)c Lcrd ^ pern Leytrcjorfh^ fr:i,U.iii: the Spu^it, 
 
 ^^ lh.ttth(y MAj Rrj} frcm their jAOonrt ^ and ih:ir wo^k' ^io fo/.'ow thim 
 
 ( i. e. clofe as the garments on a nuns back, follow him , and not at 
 
 Juch a dillancc as the rel'iirredion j ) For if the blcffcdne's were 
 
 onclyinlleAingin theGravc , then a bcall or a l\on. were as blelTtdj 
 
 Nay, it were evidently a curfe, and net a bleliiing. For wa^ in>c 
 
 hfe a g'eat Merry ? was it not a j^reater Mercy to enjoy ail (he 
 
 comforts of life ? tocnjoy the fellowlhip of rhc Siints j> Ihcccm- 
 
 forcof the ordmmces / And much of Chrill in all ? To be ipi- 
 
 ployed in thedeli^hrful worl^ of God, ard to cdifi: his Church > dec. 
 
 Is itnota curfeco be i'o deprived of all thcfe ? Do not thcfe yield a 
 
 great deal more fweecnefs , then all the troubles of this life en utld 
 
 J Doft Twifs ^^^ bitternefs ? Thuuglil think not ( as 'i hn]^) th:t il is better to 
 
 Set Barlows ' be moll miferable , eveniniieil, then not to be at all ; ^^^eticis undeni- 
 
 Excmit.pijl able, that it isbetccr to enjoy life , and fo much of the comforts <)f 
 
 M:ta\'b.Schc'ib. Hfg^ and lb much of God in comforts and arH »f^ions as ihe Siiitsdo, 
 
 w^'^.'w'"^'^^7' though wc have ail this witli perfetucioti; then to lie rotting^ in the 
 
 rarhi\e heard VS^'^'^'y if th:it were all wc could exped. Therefore ic is fonic further 
 
 o."a Pope chac blelTednefs that is there prcmiftd. 
 
 ill his life time 
 
 toldafamiliar friend of his, thar he believed not rhcImrort;iliry of fo.ils \ HisfnendbcingcIeaJ, 
 appeared to him as he vvacciicJ , and told hin rlurhi^foiil v/hic'i !il!) lievcd to be Morti', he 
 Ihould by the juft jud'^cmcnt of God , prove to be immoral , to his eycecdin^ tonne sir in 
 eternal fire. This Tope fecmcth to be Leo the tenth. Vide Du PlcQis Myftcry of Inicjuity. 
 fag. 6.\\. 
 
 7. Howelfeis it faid , Thatwe are ci-meto the Afo'tut Zion ^ the Ci' 
 tjf of the living God ; the heavenly Jerti(ii!(m , to an innumcralle cctrpa- 
 ny of An'^els , to the getjeral AUcmblj iind Church tf the firfi Ifont , n hich 
 firt written in Heaven^ andtoGodthej/^d^s of all ^ andtothc jpirits of juft 
 wenmadeperfeEl , Heb. 12. 22,23. Sureatthc Refurreftion the bo- 
 dy will be madeperfeft,as well as thefpirir. To fay (as Lcfhingtm 
 
 *doth) that they are faid tobemndeperfed , bec.mfe they arc furcofir, 
 as if they had it : isanevafionfo grufly contradiding the Text, that 
 by fuch Commentaries he m.iy as well deny any truth in Scripture : To 
 make good wlich, heas much abufeth thatof F/;j7//) 3. 12. 
 
 8 Doth not Scripture tell us that Hc/:och and Eli.ts are taken up al- 
 ready? Andfhall we think they pofTcfs that Glory alone ? 
 
 9. Did not Petey , and fa>?!cs , and Joh>^ fee Mofes alfo with Chrift 
 on chc Mount? Yet the Scripture faith, A^fo/et dyed. And is it likely 
 
 that 
 
Part IL The Saints EverUJiing Refi. 28^ 
 
 thac Chrift did delude their fenfes , in (hewing them Msfts , If he 
 fliould not partake of that glory till the Rcfurredion ? 
 
 10. And is not that of Stephen^ as plain as we can defire ? Lord 
 Jefus receive my fpirit. Sure, if the Lord receive ic , it is neither afleep, 
 nor dead , nor annihilated : but ic is where he is , and beholds bis 
 Glory. 
 
 11. The like may be faid o( that, EccUf. 12. 7, The fpirit (hall 
 return to God, who gave it. 
 
 12. How elfe is it faid, that we have eternal life already } ^ob» 6. 54. ^^^ wK/fiH^t-rx- 
 and that the knowledge ot God (which is begun here) is eternal life? daras voces 
 Johnij.i. So I. fohn<y.i-i,. And he that believcth On Chrift hath quai jfamma 
 cverlalliiiglife, fohn-i,. i6.John6. 47. Hcthac eaceth this bread (hall admotusedi- 
 no:dyc, Z'er 50, For he dwcilethin Chrid , and Chrift in him , t/fr/? '^'[l^'^fjj^' 
 56. And as the Son livech by the Father , fo he that eateth him, jlJjxit'mam 
 Ihall live by him, verfe 57. How is the Kingdom of God, and of Dcoin^imu. 
 heaven (which is eternal ) faid to be in us? Lftks I7« 21. Mow. 14. Haoeodem 
 17. Mat. I ^. tempore Mditi 
 
 Epifcopus Sar- 
 dciifii vir pariiffiKerhatif librutn fcrip/it de corpore (7 an'im.t , S:c. Ado autem h£c fcntcnUa. tncliorc 
 illofecHlo valuit , litTcnuWhxiusyeponat cam int^^r comn:Hnes ((^ prmas ammi conceptiones qua natura 
 commmiter apprchenduntur. Calvin, in Prychopannyc. vid.Eufeb. Hillor. lib. i. c. i$.tic.c. 
 
 Surely if there be as great an interruption of cur life, and till the 
 Rcfurrediion ( which wich fome will be many thouland years ) this is 
 no eternal life, nor everlafting Kingdom. LiipjingtoKS t\'<:S\on is. That 
 becaufs there is no time with dead men , but they fo fleep , that when 
 they awake , it is all one to them, as if it had beenat firft ; Therefore the 
 Scripture fpeiks of chem, as if they were there already. It is true indeed, « 
 if there were no joy til! the Relurreftion , then thac confideration 
 woulilbecomforcable : But when God hath thus plainly told us of it 
 before, then this evafion concradidech the Text. Doubtiefs there is c« 
 rimcalfo to thedead , though (inrefped: of their bodies) they per- 
 C'.iveicnot. He will not fure thin!^ it a happinefs to be petrified or _, 
 
 ftupfied, whiles others are, enjoying the comforts of life: If he do, 
 it were the beft courfe to flccp out our lives. 
 
 13. In fn.ie 7. The Cities of Sodom and Gomorrah arc fpoken of , as 
 fuffjring the vengmce of eternal tire. And if the wicked do already 
 fuff.n-etenil fire ; then no doubt, but the godly do enjoy eternal blcflid- 
 ncls. I know forne underhand the pl^*?, of that tii-e which confumcd 
 their bodies, as being a Type of the fire of Hell : I will not be very 
 conlident againft this expoficion ; the Text feemeth plainly to fpeak 
 more. 
 
 14. Itisalfoobfervable, that when j'o'j^ faw liis Glorious Revela- 
 tions, he is faid to be in the fpirit , uev. i. 10. &4 2 and to be car- 
 ried away in the fpirit , Rev. 17. 3. and 2 1. 10. Au.i when F./;*/ had 
 his Revelations, and fiw things unurrerable, lis k:iewnoc whether ic 
 
 R r were 
 
3^ The S dints EverLiJlirfF Eejf, Clup.io. 
 
 wcrt in the body , or out of the body : All implying , ibat fpirits 
 
 «rc capable of ilitlc Glorious things , without ihc help of ihcir 
 
 bodies. 
 
 15. And thonfH it be a prophetical obfcure book, yet it feems to me, 
 
 that thofc words in t!ie/f"c/*/*7i»w do imply this , wljcrc fohM faw the 
 
 ftiul- u.iier the Altar , tcv C.9. &c 
 
 16 We «rc commanded by ChriU, Nattfear tkem that cmh kill 
 
 th^ hoAj ^ ftttit^e Jtusdle tc kill the foMl Luke 12. 4. Doih not this 
 If you would plainly miplv. That when wicked men hAve ki]l«;d our bodies, (that is. 
 Ice this fab vrt feparated the fouls firom them ) yet the fouls are fbll alive ? 
 hi'icUci more 
 
 fijUy , and aU the Argttmetits ar fwerecl w^ic:^ are bronghr to prove > That fouls have nei- 
 ther Joy nor Pain » riil the Rcrjrrc6i>n: Slc C.thins rrcati;e I;ctco* , called iVvchopaun/- 
 c'na. ^T B^L^vr^/jftf Exaaiat. 2J. V. Jo. Kagmldimi de Libr. A;>H)yih. J'ulci}. 79. ^ 8j. 
 ^ PrxkU. 3. p. (mih'ij 54, 3i> C"- 
 
 1 7. The Toul of Chi^ft was alive wlien his body was dead : And there- 
 fore To fhill ours too. Forl'.is created nature was j'ke ours , except m 
 fip. That Ci'.riQs humane foul WIS alive, is a ncccfriryconfeq'-ient of 
 itshypoftaiica'union with ihe Divine Nature (as I judge.) And by 
 liis word* to the thief ^ Thi^ d^j/Jj^lt th:}ft ht Tvirh me i» PixrAdifc: (o 
 alfoby hisvoyce onche Crofs, Lfiks 2^, 46. Tather ^ into thy hattds 
 Iccwmendmj IpirJt. And whether tiMt in i Pet. 3. 18, 19. Thn he 
 veey.t iT.nd frenclxd tothe (jiirits in prifon , &c wiH prove it, J leave to 
 others to jujge. Rc?d ///^r/V^j his Arguments in \\\s CIavU Scriptura 
 
 " on thisTejit. M my think that die onpofidon is not foirregubr, as to 
 i put the Dative ?*?>'' for ^'^ ^*P>^^ and the fubjcd recipient , and [lie D.i- 
 tive T-ivuxji for S.-a. 'j-i'i'JyM.T<Qr as the efficient caufe: Dr.: t!;nt it is plain- 
 ly to he un-'criioixl as a regular oppolition , that ChriO was mort!fi>:d 
 in the ttefli, but vivified in the fpirit ( that is, in the fplric which is 
 afually put in oppofi-ion to this (Iclli , wlvck is the foul ) by which fpi- 
 . ric , &c. But I leave this as doubtful ; There's enough hcfidvTS. 
 
 1 8. Whv is there mention ofGods breathing into man the breath of 
 life, and calling his foul a living foul ? There is no mention of any 
 ilich thing in the crenting of other crcarin-es : fure therefore this makes 
 fome difference between the life of our fouls and theirs. 
 
 19. It appears in .S'/?/'* /real line for S.irnncUo the Witch , and in the 
 £ripj-expc(^tarionofthe coming of EUxi , that they took it for currant 
 then , that £//?./ and SansKfls foul were living. 
 
 20. Laftly , ifthe fpirits of tliofe that wc-rc difobcdient in the days 
 o'^ Noah , were in prifon , iTfr.3.19. Then certainly the fcparated. 
 fpirits in the Juft , are in an oppofue condition of Happinefs. If any 
 
 m. iay that the word Q Prifon 3 iignifieth not their full mifcry , but a re- 
 fcrvation thereto j I grant it; yet it importeth a refcrvation in a li- 
 ving and fuflfering ftate; For were there nothing, they eouldnotbein 
 jnfon. 
 
 Thongli 
 
Part II. The Saints Everlaftirtg Rcfi. 2p i 
 
 Though I have but briefly named thefe 20 Arguments, ^ and put 
 them together in a narrow room , when fome men cannot fee the truth ' ^^ 7- ^f^y- 
 without a multitude of words ; yet I doubt not but if you will well con- "^. J rr 1%' 
 iider them, you will difccrn the clear evidence of Scripture-verity. It is »n<^^ 'p f^jh'jj 
 a lamentable cafe that the brutifh opinion of the fouls mortality fbould 94<^. hath 
 find fo many patrons profc*Ting godlinefs j when there is fo clear light another Argu- 
 of Scripcure againft them , and when the opinion tends to no other end ^^""^ ^""^"^ 
 then the emboldning of fin , the cherifhing of fecurity , and the great ^od Recon- 
 difcomfort and difcouragement of the Saints j. a«d when many Pagans died by 
 were wifer in this wi hout the help of Scripture I Surely this error is Chrifl All 
 an Introdudion to Paganifm it fcif. Yea more , the niuft of the Na-a J.^;"?8s to him- 
 tions in the world , even the barbarous Indians do by the light of nature ff^j^' ^^^ L 
 acknowledge that, which thefe men deny , even that there is a Happi- vcn and ia 
 nefs and Mifery which the fouls go prciently to , which are feparated Earth: No- 
 from their bodies. I know rhc filly evading :^nf\vers that are ufed to be tiling in Hea- 
 given to the fore-m^ndoned Striptures ; which being carried with con- J^f" "^^^^^^P^" 
 fidenceandfubtile w'^rd*:, miy foon fijake the ordinary fort of Chri- ciliation but' 
 ilians , that are not able todeai wich a fophifte ". But if they be through- the fouls of 
 ly dealt with, they prefently appear to be meer vanity or contradidi- t'lc godly 
 on. Were there but that one Text 2. Cor. 5. 8. orthat i Ptr. 3. i9.e»(j^'^°,w"<^ 
 or that PhfL i. 23. all the Seducers in the world could not anfwer bu^'rccondlcd 
 them. before, by 
 
 Believe therefore fled faftly, O faithful fou!s, that whatever all the vert uc of 
 deceivers in the world (hall fay to the contrary , your fouls (hall no foo- cjirifls bl ood, 
 ner leave their prifons of flcfli , but Angels will be their convoy, Chrift bcHiedOA^ 
 will be their company , with all the perfefted fpirits cf the Juft ; Hca- gds were not 
 ven wil be their refidence , and God will be their Happinefs. And you enemies: De- 
 may boldly and believingly when you dye , fay as StepLcH , Lord 'Jefus vils were 
 
 recti've my fbirit ; and commendc ic as Chrift did , into a Fathers, !l?P^'^/^ ' . 
 l,-,^^-. -^ Ji » ' a Therefore it 
 
 "*"QS. rauft needs 
 
 be the fouls 
 departed , which arc called [things in Heaven reconciled 1 But of the validity of this Argument, 
 I liave nothing to fay , but that I incline to another EKpeiition. 
 
 R r z THE 
 
THE 
 
 SAIN T S 
 
 EVE%LASTlUsC^q 
 
 The Third Tart. 
 
 Containing Several Llfes of the former 
 t>o6trinc of Rest, 
 
 Him thdt ever Cometh rvill Ijn^ike a plLir in the Temple of mj God, 
 and hejlullgo no more out : and will write upon him the name of my 
 Cod J and the name of the City of my God , NeivJ^^erftfalem , which 
 Cometh down out of Heaven from my God , and my new Name, 
 Rev. 5. 12. 
 
 wherefore we receiving a Kingdom which cannotbemoved,let m have 
 grace j whereby we may ^erve God acceptably with reverence and 
 godly fear -^ For our God is a confumingfre , Hcb. 12. 28, 25?. 
 
 Therefore , my beloved brethren , beyefledfajl , unm^oveable-, always 
 abounding in the work of the Lord^ for af much a'S lou know that your 
 labour is not in vain in the Lord ,1 Cor. 15. 58. 
 
 if children-, then heir s-^hcirs of God , and joint- heirs with Chrifl-^ if 
 jo be that wefufer with him, that we may be alio glorified together-^ 
 For I reckon that the jujferings of this prejent time , are not wor- 
 thy to be compared with the Glory which fhall be revealed in tis^ 
 Rom. 8. 17,18.. 
 
 London, Printed for Thomoi Vrrderhill and Fransu Tyton^SLud are to be fold 
 
 ac the Sign of the Anchor and Bible in Patiis Church yard, 
 
 and It the three Daggers in Flect-ftrcet. 1658. 
 
 -» 
 
^'■"i 
 
 ^'x- 
 
 it! 
 
 i^'lt 
 
To my Dearly Beloved Friends, 
 The Inhabitants of the City of 
 
 Both Magiftratcs and People, 
 
 ESPECIALLY, 
 
 Col. J^chn Barker^ and Col. Tho. Wiiloughb^^^ 
 
 hit Governouis , with all the Officers, 
 and Souldiers of their Garifon . 
 
 Txich. Baxter Devotcth this part of this 
 
 Treatifcjin thankfull ackov/Iedgement of their 
 
 great Affedion toward him , and ready acceptance 
 
 tf his labors amon^chem ( vvhich is the highelt rc- 
 
 cornpence, if Joyned with obedience, that 
 
 a fdichful Miniftcr can exped. ) 
 
 ^J^^^^^^l) Vmbly befeeching the Lord on 
 ^f> their behalf J that he mil /ave 
 (^ them from that fhirit ofTridcy 
 ^ [^Ji^ [$ Hypoerijie , T)ijJention^ and 
 i^'c^ji^^ Qiddinefs, which u of late 
 J cars gone forth , and is now deflrcjing , and 
 
 making 
 
 |S|{^^^ 
 
making ha'^GcJ^ of the Churches of Cbrift : 
 dJnd that he mil teach them highly to 
 c/leem thofs faithful Teachers yvhom the 
 Lord hath made Rulers oyer them, i Thef^ 
 y. 12, i^, Heb. f^ 7, 17, a?jd to I^joi^ 
 them Qo to he') and to cbcj them ; dknr^ 
 that he mil , keel) them unjj^Ated of the 
 guilt of thofe Jins , nhich in thcfe days 
 haye been the (loame of cur 'R^eligion , and 
 haye made 11s a fcandal or /corn to the 
 World. 
 
 THE 
 
191 
 
 
 THE 
 
 I N T S 
 
 Everlafting 
 
 REST. 
 
 T A%r III. 
 
 CHAP. r. 
 
 SECT. I. 
 
 Hatfoever the Soul of man dotli entertain moft « 
 make its firft entrance at the underftanding; 
 which muft be Tatisficd , firft, of its Truth, and 
 fecondly , of icsgoodnefs , before it finde any 
 further admittance : If this porter be negligent, 
 it will admit of any thing that bears, but the face 
 or name of Truth and Goodoefs : But if it be 
 faithful, able and diligent in its office, it wilt 
 examine ftridly , and fearch to the quick : what is found deceitfull , it 
 caQethout, that it go no further: but what is found to be fincerc and 
 currant , it Ictteth in to the very hetrt , when the Will and Affeftions 
 do with Wellcome entertain it , and by conco^ion ( as it were ) incor- j 
 por.ue it into their own fubftance. Accordingly I have been hitherta 
 prefentingfoyourunderftandings, Firft, the Excellency of the Reft 
 of Saints in the firft part of this book : and then the Verity in thefecond 
 part. I hope your underftandings have now tafted this food , and try- 
 cd what hath been cxpreffrd. Truth fears not the light. This perfeft 
 
 S f beauty 
 
 §. r 
 
a^S '^he Saints EnjcrLJling Rep, Chap. i. 
 
 beauty abhorreth darknefs ; Nothing but Ignorance of its worth can 
 difparagcic. Therefore fearch , and fparc notj Read, and read again, 
 and then Judge. What chink you? Is it giod j or is it not/ Nay is it 
 not the chiefeft g^iod ? And is there any thing in goodnefs to be compa- 
 red v?irh it? And is it true, oris it not? * Nay, is there any thing 
 ^■^'^h'a T'' ^" the world more certain, then that ti^re remainech a Rell to the 
 "d^l^fi'biabim- people ofGod? Whyifyour underftandings arc convinced of bbth 
 fuffmU ftmo- thcfe, I do herein the behalf of God and his Truth, and in the behalf 
 ntbm quibm of your own Soul? , and their Life , rcfjnirc the furchcr tntcrrninement 
 dtfp:rati ij hereof ; and chit you take this blcfied fubjcd of Reft , and commend it 
 proffigauffimi gg vou have found ic to your wills and aff:dions j Let your hearts now 
 Ves utuntur^ cheerfully embrace it , and improve it, as I flull prefcnt it to you , in 
 dicentes, Morte its refpeftive UQs. 
 
 omnia deleri^ And though the Laws of Method do oclierfvifc diredt me^ yet be- 
 nullamejfe fu- caufe I conceiveii' moft profiiaWe ; I will lay dole together io the firft 
 tuiatnviram.in ^^^^ all thofeUres , that moft concern the un"odly , that they may 
 bmuncs «r fi- Know where to hndc their Icll'jn , and noc to pick it up and down inrer- 
 cora morte con- mixt with Ufes of another ftrain. And then I Oiall lay down tbole UicS 
 fumh idetqm that a.j-g more proper to the Godly by themfclves in the end. 
 
 ft corpni belle ' *^ ■' ^ 
 
 p?j^7c//jfw 1 etmmd nhur.dc pY(.%eiiumeff-: ^ ^c. GruviUimn p/inii luqufmodi (ermines a Chiifliano 
 MagiftratH puniend^ts-ejf: arhhcamur^ £x:mmfi iud!a.ei} viUf3Ji lutnc prjifcutcm ^ uo , &c. yide ul- 
 tra , Biillingcr. coj). </o//(-. CbnjYian. 1. lo.c. i. p. (''^'/-''J 141. 
 
 Life Firrt. 
 
 shewing the unconceivable mi[ory of the nrtgodly in th:ir iofs cf 
 this Reft, 
 
 SECT. II. 
 
 "^' ^' i- A Nd firft , if this Reft be for none but this people of God , What 
 
 V/e I. ■*-^ XA. dolefull tidings.is fhi« to the ungodly world? Thar there is fo 
 dnfuevimttf • 
 
 nos homines, prsfertm qui a ajjlore m^nepYAdit'i fuims-, mctn pjt'us quam bci\cficvs qmd opsrter addifccre. 
 Thcophylad. in ]oan. c.5. v. 22. Jiidg. 2.20,2 1 . Son improMJJiwi quique tamjaMc Chriftiait^ do^rJnx 
 iubduntur^ quamfflttfl:ciores {7 rcHi^ graves ali^qni i'r midcfti. Hi n.tm jue fuj-piianum dennm iata f-svm'r- 
 din;, qu£ ij maximi' m)vet,.^ ab his ut cavcant ndmidum exhrtanUtr, qurum gattA injeYmtHYtirmci.ta^ 
 enixe adeo dederefe tutos ChYiJliatu difcipinu nituntw, tantopei c .\ riojlra hac ipjx detincjitiir doilrina-, stir- 
 nas verhi pinas^icc. Oilgcn. ctr.t. Ct'.fum circa jin. I addc tlid'c for tUcm that thiilk wc (hould winne 
 men to Chrift,only by a-gnments from his lovg, and nor by any nicnrion of hell, which I coiiicis murt 
 nor be the chief i for terror will not win to love: Bnt-yer, i. l- tar and care andobcdi?'.K.c ,arcne- 
 ceflaryas well as love. a. God would nor luce given us mixtatfc.'iions, if he would not have had ut 
 to ufe thenri. 3. The doftrine and example of Chrift requirctli us to ftir up in men both loveand.fcar, 
 Mat.27,.iljr 2$. (Z^f. YjycuD.Sibbs could Ciy, Fear is the aweband of the foul. And Clemens A'exand. 
 StYomat. 1.2. faith, Fear and (uffcranccare the helpers of faith •, [They that accufe fear , do rcv>rQUch 
 the Law ^and if rhe Law, then it's plain, himalfo tliar made the Law. J And he anfwers them that 
 fay. Fear is a preturbarion and a declining from reafon. And the Aimc Clem. T'jidjgog. /. i . c. 0. faith. 
 As we have all need of a Saviour, foheufcrh noc only j^cnrletfc piilder«medieb,butalfofbarpdoiibrs.. 
 fear dorhiVop theeatio^ corrofions of the roots of fin.Feai- thcrcfcre is wholfomc,though it be bitter. 
 
 much. 
 
Part III . The Saints Everlafting Reft, 3^^ 
 
 much Glory , but none for them : fo great joyes for the Saints of God, 
 while they muft confume in perpetual iorrows ! Such Reft for them 
 that have obeyed the Gofpel; whilethey muftbc Reftlcfsin the flames 
 of hell 1 If thou who Readeft thefc words art in thy foul a ftranger to 
 Chrift, and to the holy nature and life of his people, and art not of 
 them who arc before defcnbed , and llialt live and dye in the fame con- 
 dition that thou art now in ; Let me tell thee , I am a mefTcnger of the 
 lauded tidings co thee , thst ever yet thy ears did hear : That thou fhalc 
 never partake of the joyes of Heaven , nor have the leaA taft of the 
 Saints ctcrnall Reft ; I may fay to thee , a? E uAio EgUw'^ 1 have a 
 nicflage to thee from God : but it is a mortal melTag.'; againlt the very 
 life and hopes of thy foul , That as true as the word ofGod is true, thou 
 flialt never fee the face of God with comfort. This fentence I am com- 
 manded to pa fs upon thee , from the word : Take it as thou wilt, and 
 fcape if thou canlt. I know thy humble and hearcy fubjccftion to Chrift » 
 would procure thy efcape: and if thy heart and life were throughly 
 cl.anged , thy relations to Chrift and eternity , would be changed alfo; 
 he would then acknowledge thee for one of his people , and juitific ihec 
 from all thirgs that could be charged tspon thee, and give thee a portion 
 in the inheritance of his chofcn; And if this might be the happy fuccefs of 
 my melTi^ge , I fliould be fo far from repining like Jq^j^u , that the 
 thre:itningsof God arc not executed upon thee , that on the contrary, 
 I lliouidbicfstl'.eday that ever God made me fo happy a Meflenger, 
 and return him hearty thanks upon my knees , that ever he bleflcd his 
 Word in my mouth with fuch defired fuccefs. But if thou end thy days 
 in thy prefect condition ( whether thou be fully refolved never to 
 change; or whether thou fpcnd thy days in fruitl^fs purpcling to be bet- 
 ter hvneaftcr , all is one for that; I fay , ) if thou live and die in thy 
 unregonerate cfta^e , as fure as the heavens are over thy head , and the 
 earth under thy feet ; as fure as thou liveft and breatheft in this air , fo 
 fc-irc fhalt thou be (liuc out of the Reft of the Siiints , and receive thy 
 portion m everlafting fire. I do here cxped that thou (houldeft in the 
 pndeand rcornofthy heuc , turn back upon me , and (hew thy teeth, 
 and fay , Who made \ou the door keeper of heaven ? when were you 
 there > and when didGod flicvvyou the Book of Life , or teli you who 
 they are that fliall be faved , and who (hut out ? 
 
 I willnocanfwer thee according to thy folly ; but truly and plainly 
 as I ^an difcover this thy folly to thy felf, that if there be yet any 
 bop»», thoumaift recover thy underftanding , and yet return to God 
 and live : FiriV, I do not name thee, nor any other ; I do not conclude a 
 of the pcrfons individually , and fay. This man (h'll be (hut out of 
 heaven , and that man (hall be taken in : I onely conclude it of the un- 
 regenerate in generall , and of thee conditionally , if ihou be fuch ft 
 one. Secondly , I do not go about to determine who fl\all repent , and 
 who (hall not ; much left , that thou (lialt never repent , and come la- 
 
 S f 2 to 
 
^oo The S dints EverUJling Refi, Chap, i. 
 
 toChrift. Thcfc things arc unknown to mc; I had far rather flicw 
 thee, what hopes thou haft before thee, if thou wilt not fit ftill and lofe 
 them , and by thy »wilfull carclefncfs caft away thy hopes : And I 
 would far rather perfwade thee to hearken in time , while there is hope, 
 and opportunity , and offers of Grace , and before the door is fhat a- 
 gainft thee , that fo thy foul may returne and live; then to tell thee, 
 that there is no hope of thy repenting and rcrurning. But if thou lye 
 hoping that thou fhalt return , and never do it ; if thou talk of repen- 
 ting and believing , but ftiil art the fame; if thou live and die witli the 
 world , and thy credit , or pic.'\fure nearer thy heirt tlien Jefus Chrift. 
 In a word, If the foregoing dcfcriptionof the people of God do n* t 
 agree with the ftate of thy foul; Is it then a hard qiicftion , whether 
 thou fhalt ever befaved? Even as hard a queftion, as whether God 
 be true? or the Scripture be his Word? Cannot I certainly tell, that 
 * thou fhalt perifh for ever , except 1 had i^tn the Book of Life ? Why, tl c 
 Bible alfo is the Book of Life, and it defcriheth plainlv thofe that Ihall 
 befaved, and thofe that fhall be condemned ; Though it do not name 
 them, yet it tells you all thofe figncs and conditions, by which they 
 may be known. Do I need toafcendupinto heaven, to know. That 
 withoHt holinefs none (halt fee God } Heb 12. 14. Or , That it u the 
 fure in heart who Jhall (teGod ? Matlh. 5.8. Or , That except a man he 
 hrn a^ain ^ he cannot ettter into the Kingdom of God !' ]oh. 3 3. Or, 
 That he that helievtth not (that is, floops not to Chnft. as his King and 
 Saviour ) is condemned alreadj ? and that he P)all not fee ii\e ^ but the 
 wrathofC^od ahidtth O'l him ? Joh. 3.18,36. yind that except jru re fent^ 
 ( which includes reformation ) jo«yvw//<«//pf;»/Z; f Luk 13.3,5. W'^h 
 an hundred more fach plain Scripture expreflions ? Cannot thefe be 
 known without fcarching into Gods Councels? Why, thouignoianc 
 orwilfuU felf-deludirg Sot 1 Hath thy Bible laynby thee in thy houic 
 fo long , and d dft thou never read fuch words as thefe ? Or haft thou 
 read it , or heard it read fo oft , and yet doft thou not remember fuch 
 ^pafTages as thefe? Nay, Didft tliounot finde, that the great drift ot* 
 the Scripture is , tofhewmenwho they arc that fliall be faved , and 
 who not? and let them fee the condition of bath eftatei^? And yet doft 
 thou ask me, Hov7 1 know who (hall be faved? what need I go up ro hea- 
 ven to inquire tliat of Chrift, which he came down to earth to tell u^? and 
 fent his Spirit in his Prophets and Apoftles to tell us 5 and hath left up- 
 on Record to all the world ? And though I do not know the fecrets of 
 thy heart, and therefore cannot tell thee by name, whether it be thy 
 ftate, orno; yet ifthou art but willing and diligent, thou maift know 
 thyfelf, whether thou be an heir of hea ven , or not? And that is the 
 main thing that I defi re; tiiat ifthou be yet miferable , thou maift di- 
 fcern it , and 'ifcapc it. But canft thou poiTibly efcape, if thou negleft 
 Chrift and falvation ? Heb. 2. 3. Isitnot rcfolvedon , Thatifthou 
 love father , mother , wife » children , houfe, lands , or thine own 
 
 life 
 
Part III. 7he Saints E'uerUfiing Refi, 301 
 
 life better then Chrift , thou canft not be his difciple? and confequent- 
 ly , canft never be favcd by him ? Is this the word of man, or of God? ^^^ '°* ?'• ' 
 Is it not then an undoubted concluded cale, that in the cafe thou art now " ^ * 4* ^o* 
 in, thou haft not the leaft title to heaven ? Shall I tell thee from the » 
 Word of God? It isasimpoftiblefor thee to be faved, except thou 
 be born again and made a new creature , as it is for the devils ihemfclves 
 to be faved Nay , Gpd hach more plainly and frequently fpokcn it in 
 the Scripture, that (uch Tinners as thou, (hall never he faved , then he 
 hath done, that the devils fliall never be faved. And doth not this ti- 
 dingsgocold to thy heart? Methmks, but that there is yet life and hope 
 before thee , and tliou haft yet time and means to have thy foul reco- 
 vered , or elfe it fliould kill thy heart with terror , and the fight of thy 
 dolefulldifcovcredcafe, (houidevcn flrike thee dead with amazement 
 and horror. If old Elj fell from his feat and died, to bear that the 
 Ark of God was gone, which was but an outward fign of his prefence, 
 how then fliould thy heart be aftoniflied with this tyJings, that thou 
 haft loft the Lord God himfelf , and all thy title to his eternall prefence 
 and delights ? If Rachel wc^z for children, and would not be comfor- 
 ted , bccaufe they were not ; How then ftiouldcft thou now fit down 
 and weep for the happinefs and future life of thy foul , becaufe to thee 
 it is not ? When King Beljhaz.zar faw but a piece of a hand fent from 
 God , writing over again!! him on the wall , it made his contenance 
 change , his thoughts trouble him , his loyns loofed in the joynts , and 
 knees fmite one againft another , D^m. 5. 6. Why , what trembling « 
 then fliould feize on thee, who haft the hand of God himfelf againlt 
 thee ? not in a Sentence or two only , but in the very tenor and fcopc 
 of the Scriptures ? not threatning thee with the lofs of a Kingdom one- 
 ly , as hee did Belfijj,z,z,ar , but with the lofs of thy part , in the ever- 
 lafting Kingdom ? But becaufe I would fain have thee, if it be pofllble, 
 to lay if clofe to thy heart , 1 will here ftay a little longer , and fliew 
 thee, firft. The greatnefs of thy lofs j and fecondly , the aggravati- 
 ons of thy unhappinefs in this lofs ; thirdly , and the pofitive miferics 
 that thou maift alio endure , with their aggravations. 
 
 SECT. III. 
 
 FIrft , the ungodly in their lofs of hcsven, do lofe all that glorious x §• 3* 
 perfonal perfedion , which the people of God do there enjoy. They *• 
 lofe that fliining luftrc of the body , furpafting the brightnefs of the 
 Sun at noon-day- Though perhaps even the bodies of the wicked will « 
 be raifed more fpiritual , incorruptible bodies, then they were on earth, 
 yet that will be io far from being a happinefs to them , that it only 
 makes them capable of the more exquifite torments, their underftand- 
 jngs being new more capable of apprehending thegreatnefs of their lofs, 
 
 S f 3 and. 
 
3C2 The Saints EverUpn^Rejl* Chap. i. 
 
 and their fenfes more capable of feeling their fufiyrings. They would 
 be glad then, if every member were a dead member , that it might noc 
 li S'icut melhr ^^cl ^^c puniOimcnt inflifted on it ; and if the whole bodie were ^ roc- 
 ej}r.at>iya!jn- ctn ctrkafs,or might again li-; down in the duft and darknefs. 1: Thede- 
 tieiis , ^ ium » vii himfclf hath an Angelical and excellent nature , but that only honna- 
 dilct^qu^mU- reth his Skilful Creator , but is no honour or comfort at all to Iiimfcif ; 
 TuiiomojiTpo- ^^^ gi'^^'Y » ^''^ beauty , the comfortable perfcftions tliey are deprived 
 ff/?wf4 Adf/o-^of; muchm^redothey want that moral perfcdion winch tlie Blcfred 
 rain mtura do pirt.ike of: Tiiol'c holy diljKdifions and qu-\iificarions of minde ; 
 fr^llvitirr cj}, that bVlTvd conformity to the Holinefs of God : that chcarful readi- 
 r«™/r'l'^ nefs todo hitWill ; fhnt perfcft rcftituJcorall their adion? ; Iq ftead 
 VatwL <^"cn- ofthcfe, they have their old ulcerous deformed fouls , thar pervcrf- 
 fweficxpcrs, ncfs of Will, thatdifordcr in their faculties, thnt loathing of good, 
 ^ tdtfoineum that love to cvil , that violence of pafilon , which they hjid on efirtl>. 
 "?"''*'^'^'"'i'^'»It »strue, their underftandingswill be much cleared , both by thecea- 
 ^laCithuic^"^ ^^S ^f tf^cir temptations and deluding objeds which they had on earth, 
 naturx , qH£ in 4* slf^ by thcfad experience which they will have in hell, of the falfhood 
 tanta excellent of their former conc<;ts and dcluficins. But this proceeds not from the 
 tiacretaefi^ fanAifving of their natures. 4'i<^ P'^^'f^'^rs thier experience and too !are 
 ut licet '*/<* M^ayriderfj^andinc, may reltrain much of the evil motions of their wijs, which 
 hjirendo tamen they had formerley here on earth ; but the evil difpofition is never the 
 incommutabili tnorc changed ; foajfo will the converfatioiT of the damned in Ik II be 
 bono^ i. c. fum- void of many of thofe finR, which they commit here on earth: They will 
 moDco^bcati- tjedronkno more , and whore no more, and be <?!uttoncus no n:ore, 
 quatur nee ex- "Or opprcls the mnocent , nor grind the poor , nor devour the hcules 
 fkat hidiienti- flodelhtesof their brethren , ror be revenf,ed on their enemies , nor 
 amfunmniji perfeciKe and deftroy the members ofChnit: All ihefe, and mapy 
 ati]\ beatafit^ more aduiU fins vcili then be la.d afi Je. But this is aot from any rencw- 
 aq-^ explendx ■ of their natures , ihev have the fam? difpoficions Rii!, and fain they 
 niftDcm-ipo- would commit the fame iins, it they cou'd; they want bu: opportunity, 
 fdhnmilli they are now tyed up : It is part of their tor.iient to be denyed thefe 
 ndh£,erevn- tfceir pleafures: No thanks to them , i\\\x. they lin not as much a*; ever: 
 Mmfj?,Aug. de xhgir hearts are as bad , though their aftif>ns are retrained. Nay, it 
 Alii ma tin c '*•? a great qucition , v/hetherthofe remainders ofgood , which were left 
 pjjha bene ejje in their natures oM earth , (as their common boucfty , and moral ver- 
 perdidit , at tues ) be not all taken from thera in Hell ? according to that , * Frcm 
 ejfe non perdi- fjif„ ^/,.,f Ij^th not , JhAll he taken arv^y , even that which be hath. Tins 
 rTcemer^co^i- « tbc judgement of Divine* genera Hy ; but becaufc it is quelHonabl*, 
 
 mortem fine morte , {y defeBtrmfwe d-:f(Bf. , ((^ finrtnftnc fine f.it'ratur •, quatenm e'l tfj- mcrs immortalii 
 Jit ■> ffy' defe^lM indefidens ^ ('y jinnmHiKtHf. Gicgor. Dial. 1. 4. /;; infcrv) ^y fi erit fiimulut f£- 
 nitudinii^ nulla ibi erH correciio vt>lkntat's •-, a quibm ttA eulptHtvr hu^uit^i^ ut nuLlatum ab en fojjit 
 diligi vel defidcrari julhtia. Aiiguft. dc fide ad Pec. JUa efi peccati ptam ']ufiijjiitia , ut amit- 
 tat quif^ue quo bene utin-xluit-, cum fine uiap'^jjet drffj^altate utifi vclkt. Jdcj} ant cm ^ ut qui fcwnf 
 reire non fecit ^ amitrat fcire quod reffumfrt '■, ify" qui ; e'hm f/tccre cum pojfet noluit^ amittat j>oJJc cumve- 
 lit. Aug. 1. j.deLiber. Afbit. cap. 18. "*■ Mat.13. la. Luke 8. 18. 
 
 and 
 
part III. The Saintf Everlapng Refi, 303 
 
 and much may be faid againft if, I will let that pafs. But certainly they 
 (hail have none of ths glorious pertVc^tion of the Saincs , either infoul 
 or body. There will be a greater difference between ihefe wretches, 
 and the glorified Chriftian , then there is betwixt ia Toad under a Sill, 
 and the Sun in the tirmamcnt. The rich mans purple robes, and de- 
 licious fare , did not fo exalt him sbove LA^arta at his door in fcabs, 
 > nor make the difference between them fo wide, as it is now made on the 
 contrary in their vaft feparation. 
 
 t SECT. IV. 
 
 SEcondly , But the great lofs of the damned, will be their lofsof 2 ^ 
 
 God, they ihall have no comfortable relation to him : Nor any of ^om 1, 28. 
 
 tj]e Saints ccHTununion with him , As they did not like to retain God is job 21.14. 
 
 knowledge; but bid him, l^cpsrt from us , we defirc not the know* Decern tnillia 
 
 ledge of diywaies; So God will abhor to recavn them in his houHiold, qui^ponatOc' 
 
 or to give them entertainment in his Fellowfhip and Glory. He will I'^^k^^^^^t quale 
 
 never admit them to the inheritance of his Saints , nor endure them to eft I beatii gk- 
 
 ftand amongft them in his pre fence j but bid them, Depart from me, itk cxddcre^ ^ 
 ye workers of iniquity, I know you not. Now ihefe men dare belye«^f''''i/^^ ^/<*^''<^' 
 
 theLord, ifnot blafj lieme , in calling him by the title of TA^V /'^f/7fr; ^l^.'^Tl'^''^^' 
 
 How :boldlY andconftdcntly do rhey daily approach him with their lips, iviat. Kom. ;2. 
 
 and indeed reproach him in their foi mall prayers, with that appellation, Multi Gchcn- 
 
 Okv Father} As ifGod would Fitbcr the Devils children; or as if the mm abhoneiiti 
 
 llightcrsofChrilt , the pleafcrsof the flefti, the friends of the world, ^goautemca. 
 
 the haters of Godlincfs , or any that trade in fin , and delight in iniqui- V/rw/f^fw^- 
 
 ty , were the Off-fpring of Heaven ! They are ready now, in the r'mem Gehenna 
 
 height of their prefumption , to lay as confident claim to ChriR and -fi/irf dio.Grcg. 
 
 Heaven, asif thev were fincere hclievinj^ Saints. The Swearer , the l^iillAmayori^ 
 
 D^-unkard , the Whoremafter , the Worldling, C3n fcornfully fay to ^'''"' ^J^ff"'*'' 
 
 the people of God, What, is not God our Father, as well as yours ? ^^Qviiur Myrs. 
 
 Dpth he not love us, as well as you ? Will he fave none, but a few holy scd qiadanini£ 
 
 Piccifiaas i> O, but when that time is come, when the cafe muft be vatura'ferid 
 
 decided, andChrilUvill feparatchis followers from his foes, and his qwd iirmna- 
 
 faithful friends from his deceived flatterers, where then will be their ^„"'^'lla[iauir 
 
 prcfumptuous claim to Chriit ? Then they fhall findc that God is not vtac^'c nonj'ol 
 
 their Father, buc tl cir rcfolved foe ; becaufe they would not be his teft.fwrma 
 
 people, bpc were rcfolved in their negligence and wickcdnefs : Then, Mm ejw cjl 
 
 though they had preached, or wrought miracles in his name, he will '*^'J'".""» '^'^- 
 
 not know them : And though they were his brethren or firtcrs after the nirate futplidi, 
 
 flefli, vet will he not own them , but rejeft them as his enemies : And Aug. 1.6. de 
 
 even thofe that did eat and drink v\ his prefence on earth, (hall be caft civir. C..12, 
 outof his heavenly prefcnce forever; And thofe that in his name did 
 
 caft out Devils , Ih^ll yet at his command be caft out to thovt Devils, ^^^^ 2^.%. 
 
 and 
 
0^ The saints Ever lapn^ Reft. Chap. i. 
 
 and endure the torments prepared for them. And as they would not 
 confenc that God fhould by his Spirit dA^ell in them, fo fhall not ihcfc 
 evil doers dwell with him : the Tabernacles of wickednefs fhall have no 
 rial 94.20. &" fcUowniip with him : nor the wicked inhabit the City of God. For 
 152.5. without arc the Dogs, the Sorcerers, Wlioremongers , Murderers, 
 
 Rev. 22. 2$. Idolaters, and whatfoeverlovcth and makcthalyc. For God know- 
 T fal. I. ^, 7. eih the way of the righteous, but the way of the wicked leads to periQi- 
 inf!. God is firft enjoyed in part on earch , before he be fully enjoyed 
 in heaven. Icisonly they that walked with him here, who fhall live 
 and be happy with him there. O, little doth the world now know what 
 a lofs that foul hath , who lofethGod .' What were the world, but 
 *a dungeon, if it had loft the Sun .^ What were the body , buta loath- 
 fomecarricn, if it had loft the f<ul? Yctallthcfe are nothing to tlie 
 lofs of God J even the little taftc of the fruition of God, which the Saints 
 en ji>y in this life , is dearer to them then all the world. As the worl j, 
 when they feed upon their forbidden pleafures , may cry out with the 
 fons of the Prophet , There's death in the pot ; So when the Saints do 
 '"^ but taftof thefav»rofGod , they cry out with Z)<W^ , Inhisfavoris 
 
 Pfal. 50. 5-' life. Nay, though life be naturally moft dear to all men; yet they 
 that have tafted and trycd, dofay with D.<z';W . His loving kindnefs is 
 ©5. 3. better then life. So that as the enjoyment of God , is the heaven of 
 the Saints; fo the lofs of God , is the hell of the ungodlv. And as 
 the enjoying of God is the enjoying of All j So the lofs of God is ihc 
 lofs of All. 
 
 SECT. V. 
 §. 5- 
 
 i^uMn-y^ergrf ,— ^lj.j]y^ Moreover a? they lofeGod : fo they iofe all thofe fpin- 
 jU.ihmZ''' A tualdelightfullAffeaions, and Adions, by which the BlefTeddo 
 Mmhiifrsliat fccd on God , That tranfporting knowledge: thofe ravifhing views of 
 commmknm. hisGlorious Face: The unconceivable pleafure of loving God; The 
 QHKunq-yaHtem apprehcnfions of his infinite Love to us. The conftant joys which his 
 dm'r"ntcntiam ^*'"^^ ^^^ ^^^^^ "P ^'^^^ ' ^"^ ^^^ Rivers of confolation wherewith he 
 fuZiaTeo.hif doth fatisfie them. Is it nothing to Iofe all this? The employment of 
 frfwi^H.^ eW/rf« a King in ruling a Kingdom , doth not fo far exceed the employment 
 eftabipfisfepa- of tbc vileft fcullion or flave, as this Heavenly employment cxcccd- 
 
 rationem indu- ^^j^ j^jg 
 
 'autemau'eo Thefe wretches had no delight in Praifing God on earth; their re- 
 
 Mors-^ ^ fcpx- creations and pleafures were of another nature : and now , when the 
 ratio lucfi tent- Saints are Tinging his praifes , and employed in magnifying tbc Lord of 
 bT£:<hfeparA- Saints; then (hall the ungodly be denied this happinels, and have an 
 tioDeiamjfto gniploymcnt fuitable to their natures and deferts : Their hearts were 
 fZ'ZTuem^ full of hell upon earth : in ftead of God, and his Love , and Fear . and 
 bomum. Graccs; there was Pndc , andfelf-love, andLuft, and Unbelief; And 
 
 therefore 
 
Part III. The Saints Everlafting Refi, 595 
 
 therefore Hell muft now entertain thofc Hearts , which formerly enter- 
 tained fo much ofic. Their HomTcs on earth were ihe.rcfemblances of»rrcnausiri/v. 
 Hell: in rtead of worftiiping God jind calling upon his Name, there was ^^r?/. lib. 5. p. 
 fcorningat his VVorfliip, and fwearing by his Name : And now Hell y'^'^-Grj/nfiiJ 
 muft therefore be their habitation for ever , where they (hall never be 
 troubled with that worftiip and duty which tkcy abhorred, but joyn 
 with the reft of the damned in blafpheming that God, who is avenging 
 their former impieties and blafphemics. Can it probably be cxpc(^cd, 
 that they who made thcmfelves merry, while they lived on earth, in de- 
 riding the perfons ard fmi lies of the godly , for their frequent wofliip- 
 ing and praifing God, (liould at lalt be admitted into the Family of 
 Heaven, and joyn with thofc Saints in thofe more perfc-cfl praifes / Su- 
 rely without a found change upon their hearts before they go hence, 
 it is utterly impoflible, It is too late then to fay , Give us of your Oyl, 
 for our Lamps are out ; Let us now enter with you to the marriagc- 
 feaft ; let us now joyn with you in the joyfull heavenly melody. You 
 fnould have joyned in it on earth , if you would have joined in Heaven- 
 As your eyes maft be t^ken up with other kind of lights : fo muft your 
 liearts be taken up with other kind of thoughts , and your voices curn* 
 cu to another tune. As the doors of Heaven will be flmt againft you; 
 fo will that joyous employment be denied to you. There is no Ting- 
 ing the fong> of Zion in the land of your thraUom; Thole that go down 
 to the pit do not praife him ; Who can rejoyce in the place of for rows? 
 And who can be gla«i in the land of confufion ? God fuits mens employ- a 
 nicnrs to their natures ; The bent of your fpirits was aHOther way, your 
 hearts were never (ci upon God in your livesj you were never admirers 
 of his Atiributes and works , nor ever throughly warmed with his love; ' 
 
 you never longed after the enjoyment of him : you had no delight to 
 ipcakorto hear of him; you were weary of a Sermon or Prayer an 
 lu)urlong, you had rather have h:id continued on earth, if you had 
 kno'.vnhow; you had rather yet hove a place of earthly preferment, or 
 lands, and lordHiips , orafeaft, orfports, or your cups, or whores, 
 then to be intercfT-'d in the Glorious Praifes of God, and is it meet then 
 that you fliould be members of the Celeftial Quire ? A Swine is fitter a 
 for a Lefture of Ph.lofop'iy , or an Afs to budd a City , or govern a 
 Kingdom ; or a dead Corps to feaft at thy Tabic , then thou art for this 
 work of Heavenly Ptaifc. 
 
 SECT. VI. 
 
 Fourthly, They fliallalfo be deprived of the BlefTed (bcictyof An- 4 §• 6. 
 gels and glorified Jaints. In fteadof being companions ot thole ^ 
 happy Spirits ; and numbrcd with thole Joyfull and Tnum.pbing Kings; 
 tjjey muft now bs menabers of the Corporation of Hell , where- they 
 
 T c C.u\[ 
 
506 The Saints S'verLifitng Kef. Chap, i, 
 
 (hill have companions of a far different nature and quality. While they 
 ' lived on earth, they loathed the Saints ; they imprilbned, banirhed 
 them , and caft them oui of their focieties , or at Icaft they would not 
 be their companions in labour , and in fufferings • And therefore they 
 (ball not now be their companions in their Glory; Scorning them , and 
 abufingthem , hating them , andrejocingin thei*" calamities, was not 
 the way to ob.ain their bieffcdnefs. If you would have fliined with thero, 
 as Stars, in the Firmament of their Father, you (hould have joyned 
 with them in their l^olmefs , a'd wrJi , ?.nd paintulnel^ , and patience . 
 You fhould have ftrtt been ingraffed with tlicm into Ciir:ft, the com- 
 mon Hock, and then incorporated inco the frarern-.ty of the numbers, 
 and walked with them in lin<^!eners of heart , and watched with them 
 with oyl in your L^mps , and j-n'ncJ with thim in mutual! exhortation, 
 ^ in faithful! admonitions , 1nGonfcionablerelorma:ion , in prayer and m 
 
 praife: you (hould have tnivellcd with them out of the Egypt of your 
 natural eliate , throu;::;h the red Sea and Wildcrnefs of hiimilntion and 
 artiidion , and have c'leer ully taken up the Crofs of Clirilt , m well as 
 the r»aiie and profelUonof ChrilUan?^ and rejoyced with them in fuffe- 
 ring perrccutio.n and tribulation : All this, if you had faithfully done, 
 you might now hsve been rriumphing with them in Glory, and have 
 poffefftid with them their Mailers joy. Blic this you could not, you 
 would not endure : yourfouU loithedit , your flefh was ag^nft it, and 
 that flcHi muft be pleafed , though you we e told plainly and frequent- 
 ly what would come of it : and now you pirr.Tke iA the fruit or your 
 folly, and endure but what you were foretold you nuft endure; and 
 are fliut out of th.u company, from which you ftrft fiiut out your felves; 
 and are feparatcd but from them , whom you would not be foyntd 
 with. You could !iot endure them in your houfe- , nor in your Towifs, 
 nor fcarcc in tlic Kingdom ; you took them as. /^/;w^ did £//.«/ , for the 
 Art'ff'j'rf '^' trouble? of the land; and as the Apoft'eswcre taken for men that tur- 
 ned the world upfide down : If any tiling fell out amifs , you thought 
 all was long of thetn. VVhcn they were deid or baiifh^d you were 
 glad they weregone; andthout>lit the Country was well rid of th:?m : 
 They molefted you with their faitbfuil rerroving your fin; Their holy 
 converfations did trouble your confcicncc^ , to fee them {^^ far eKcell 
 y ouc felves , and to condemn your loofncfs by their ftrit^riefs, and ypur 
 prophanefs by their C'^nfcionable lives , and your negligence by their 
 unwearied diligence. You fcarcc ever heard them pray or fing praifes 
 in their families , but it was a vcji^tion to you ; and you envied their li- 
 berty in the worfhipping of God. And is it then any wonder if you 
 be feparated from them hereafter? I have heard of thofe that have 
 faid , that if the Puritans were in Heaven, and the good-fellows in Hell, 
 they had rather go to Hell, then to Heaven. And can they think 
 much to have their dcfircs granted them ? The day is near when 
 tliey will trouble you no more j betwixt theai and you , will be a great 
 
 gulf 
 
 Arts 17. <5. 
 
Part III. 
 
 The Sdnts E'verUfting Refi. 
 
 307 
 
 gulf fee , that thofe that would pafs from thence to you ( if any had a 
 dcfirefo eafe you with a drop of water ) cannot , neither can they pafs 
 to them , who would go trom you ( for if they could , there would 
 none be left*behinde ) LHke \6. 26. Even in this life, while the Saints 
 wereimperfeft in their paffions and infirmities, clothed with the fame 
 frail flcdi, as other men, and were mocked , deltitute, afflided and tor- 
 mented, yet in the judgement of the KolyGhoft , they were fuch, of 
 vrhcm the rvor/d was not worthy , Hcb- II. 36, 3 7, 3 8. Much more Uft* 
 worthy arc they of their fcUowfliip in their Glory. 
 
 
 %• jA^ ^ WS^ *Hk- -fV . 
 
 :^; 
 
 •■41k:' 
 
 CHAP. II. 
 
 ^I he aggrayations of the lo/s of He ay en, to 
 the ungodly^ 
 
 SECT. I. 
 
 IT 
 
 f^ifS. 
 
 Know many of the wicked will be ready to think , If 
 this be all, they do not much care; ihey can bear it • 
 ^i^x^ Vt^'^f^ well enough: What care they for lofing the pcrfcdi- 
 ^s^>j l^j^ ons above? What care thty for lofinn God , his favor, 
 ^^^x-^"^^^ or his prefence ? They lived merrily without him on 
 m-<;>JJ4*C^® earth, sndwhyfnould ic be fo grievous to be without 
 hira hercafcer ? And what care they for being deprived of that Love, 
 and Joy , and Praifing of God? Tbey never carted fiveetnefs in things 
 of that nature. Or what care they for being deprived of the Fellowfhip 
 of Angels and Saints ? They could fpare their company in this world 
 well enough; and why may they not be without it in the world to come? 
 To make thefe men therefore to underftand the truth of their future con- 
 dition , I will here annex thefe two things. 
 
 1. I will (hew you why this forementioned lofs will be intole- 
 rable , and will be moft tormenting then , though it fcem as nothing 
 now. 
 
 2. I will (hew you what other lofTes will accompany thefe ; which 
 though they are lefs in themfclves, yet will now be more fcnfibly ap- 
 prehended by thefe fenfual men. And all this from Reafon , and the 
 truth of Scripture. 
 
 I. Then, That this lofs of Heaven will be then moft tormenting, 
 may appear by thefe confiderations following. 
 
 T t 2. f irff. 
 
 §. I. 
 
• 
 
 3o8 The Saints EverUpn^Reft. Chap.2.. 
 
 44 Firft , the Undcrftandings of the ungodly will be tbcn cleared, to 
 j^nk Gehenna ^ know the worth of that which they have loIV. Now they lament not 
 iHcebit miferts j^eirlofs of God , becaufc they never knew his excellency , nor the lofs 
 "JoUara'^aT ^ ^^ '^^^ ^^^'V ifTip'oymcnt and focicty, for they were never fenfiblc w,hac 
 augmcntum, ^ thcy were worth : A man thaf hath lod a Jewel , and took it but for a 
 imad con/o/4-« common ftone , is never troubled a: his lofs; but when he comes to 
 rjjnfw, w li- know what he loft, thenhc lamenteth it: Though the underftandmgs 
 ^'^'j' " ifi- ^^ ^^^^ damned will not then be fandified ( as I faid before) yet will thcy 
 dor. deiamnio bc cleared from a multitude of errors whiih now pofTefs them , and mif- 
 Eon. lib. I. lead them to their ru:nc ; Thcy thii.k no.v that their honour with men, 
 tt their cftates , their picalures , their health and lie , are better worth, 
 their Hudie? and labour , then the things of another world whxh they 
 never fdw; but when thefe thing?, which had tlieir hearts, have left 
 them in mifery, and given them the fl p in their grcatelt reed , when 
 they come to know by experience the things, which before iliey did but 
 read and hear of, they will then be quite in another minde. They would 
 not believe that water would drown , till they were in the ffa ; r.or th.ac 
 the fire would burn , til! they were call into itj but when thcy feel it, 
 they will eafily believe; All that error of their mindc, wh;ch made them 
 ^ fet light by God , and abhor hisworfliip, and vilifie his people, will 
 
 thenbeconfutedandremovedbyexperier.ee; their knowled<^c fhall he 
 iucreafcd, that their forrows may beencreafed ; as /Jd.tmhy hisfnildid 
 come to the knowledge of Good and Evil , fo fhall all the damned have 
 j^ thisincreafeof knowledge: As tlie knowledge of the excellency of that 
 Good which they doer joy , and of that Evil which they have efcapcd, 
 is neceflary to the gloritied Saints , that they may rationally and truly 
 enjoy their glory : fo is the knowledge of the grcatncf? of that good 
 which they have loft , and of t^at evil which they have procured to 
 tbemfelves, necefTiry to the tormenting of ihcfe wretched fmners; for 
 *»as thcjoyesof Heaven are not enjoyed fo much by the bodily fenfe?, 
 E-iby theintelle(fl:andaffe(5lions; foitis by underftanding their mifery, 
 and byaffedions anfwerable , that the wicked fliail endure the moft ot' 
 jj their torments; for as it was the foul that was the chiefeft in the guile 
 (whether policively , by leading to fin, or only privative'y , in not 
 keeping the Authority of Reafon over Scnfe, tlie Ui.derftanding bc 
 moft ufually guilty , I will nor now difpure ) fo fli:ill the foul be chief- 
 eft in the punirtiment ; doubtlefsthofe poor fouls would be (compara- 
 tively j happy, iftheirunderftandings were wholly taken from them, 
 if they had no more knowledge then Ideots , or bruit bealls ; or if thcy 
 knew no more in Hell , then they did upon earth , their lofs and mifery 
 " would then lefs trouble them. Though all knowledge be Ph^fically 
 ** ** good , yet fome may be neither Morally good , nor good to the own- 
 er. Therefore when the Scripture faith of the wicked , that They fliall 
 notfcclife, fob. 3.^6. nor fee God, Hch. 12, 14. The meaning is, 
 they Ihall not pofTefs life , or fee God , as the Saints do , to enjoy him 
 
 by 
 
Part III. 
 
 The Sdims EverUJling Reft, 
 
 30p 
 
 Luke ^6. 
 
 by thac fight- they fliallnotfcc him with any ccmfort, nor as their 
 own , bur yet they ftiall fee htm to their terrcr , as their enemy • and 
 (I think) theyfliall have feme kinde of eternal knowledge or behol- 
 ding of God and Heaven , and the Saints that are there happy, asanc- 
 ceffary ingredient to their unut terable calamity : The rich man fhall fee 
 Abraham and LAz^nrns^ but afar off; As God beholdeth them afar off, 
 fo (hall they behold God afar off: Oh hew happy n^en , would they pfalMjS d^ 
 now think themfelves , if they did not know that there is fuch a place as ckamnoi ' 
 Heaven, or if they could but (hue their eyes, and ceafe to behold it. Wifdom./.i.c. 
 Nowwl'.en their knowledge would he'p to prevent their n-;ifery , they*^^•^'^5• tells 
 will not know, or will not read and Ihidy, that ilicy may know: There- u^^-"^^/^-^'^^*^ 
 fore tlun when their knowledge will but feed their confumirg fire , they covercd'to re- 
 (liall know whether they will or no. AsToads and Serpents know not«ccive his 
 their own vile and venemous nature nor the excellent nature of man , or <i<-ath, and 
 
 nor 
 
 uncoveicda- 
 
 otner creatures, and therefore are neither troubled at their own , 
 
 defirousof ours; fo is it with the wicked here ; but when their eyes at 8^^'" ^^ ""^"'^e 
 
 death (hall be fuddenly opened , then the cafe will be fuddenly altered, was^fjund ' 
 They arc now in a dead fleep , and they dream that they arc the happi-adcad on tl-e 
 
 eft men in the world, and that the godly are but a company of prccife f^flfold. if the 
 
 fools, and that either Heaven will be theirs, as fure as anothcrs , or '"^2|'."^"0" 
 
 clfe they miy make fliifc without it, as they have done here; but ""irheap-^^ 
 
 whendcatlifmites thefemen , and bids them awake , and roufeth them prehenfionof 
 
 cut of their pleafant dreams , How will they (land up ama/.cd and con- ffall hdplefs 
 
 founded? How will their judgements be changed in a moment ? and "I'^^^ry^ tor- 
 thcy that would not fee , (hall then fee , and be a(hamcd. 
 
 ment 
 
 AN( 
 mi 
 
 SECT. II. 
 
 [other reafon , to prove that the lofsof Heaven wilf more tor- 
 ment them then , is this , Becaufethe Undcrftanding will be clea- 
 red , lo it will be more enlarged , and made more capacious to conceive 
 of the worth of that Giory which they have loll. The ftrcngth of 
 their appreherfions , as well as the truth of them , will then be encrea- 
 fed. What deep apprehenfions of the wrath of God, of the madnefs 
 of finning, of themifery offinncrs , have thofc fouls, that now endure 
 tlusmifcry , in compa'ifonof thofc on earth that do buc hear of ic ? 
 what fenfibleapprehenfionsof the worth of life hath the condemned 
 iT;:\n that is going to be executed , in comparifon of what he was wont 
 to have in the time of his profpcrity ? Much more will the adual depri- 
 vation of eternal bleffednefs make the damned exceeding apprehenfive 
 of the greatnefs of th«ir lofs : and as a large VelTcl will hold more wa- « 
 lerihcn a (hell , fowill their more enlarged Underfiandings contain 
 more matter to feed their torment , then now their (hallow capacity 
 can do. 
 
 Tt 3 SECT. 
 
 S 2. 
 
310 
 
 The Saints Everljfiin^ R(ft* 
 
 Chap. 2. 
 
 SECT. III. 
 
 5. 3. 3* A Nd as the damned will have clearer and deeper apprchenfions 
 ** XjL of ihcHappinefs which they have loft , fo will rliey have a tru- 
 er anddofer application of this Dodrine to themfelves, which will 
 exceedingly tend to encreafc their torment. It will then be no hard 
 matter to ibem , to fay , This is my I0I5 , and this is my evcrlsiting re- 
 mediiels mvfery. The want of this, is the main caufe , wl^.y they arc 
 • now fo little troubled at their condition They are hardiy bro,ught to 
 believe , that there is fuch a lUieofmifery ; but moie hardiy t(5 believe 
 
 * Vfitatum ge- '^^^ ^^ '* ''^^^ ^^ ^ ^^^'^ ^'"■'''- " '^'^^^ makes fo many Sermons to them 
 rerUhumani tobelort, and all thrtatnings and warnings to prove in vain. Let a 
 xitium ifi liben- Miniller of Chrift fhew them their mifery never fo plainly and faithful- 
 dopeccatum jy ^ ^^^ jj^gy ^^jn ^r.\ ^. per fwaded that they are fo miferable ; Lee him 
 tell them of the Glory they nuift lofe, and the lufferings they mutl 
 feel , and they think it is not they, whom he means j fuch a Drunkard, 
 or fuch a notorious finner they think may pofiibly come to fuch a dole- 
 fullcnd, but they littlethinkrhat they are fo near ir thcmfeUcs. We 
 «* finde in all our Preaching , by fad experience , that it is one of the har- 
 deft things in the world to bring a wicked man to know that he is wic- 
 ked ; and a man who is porting in the way to Hell, to know tha^ he is 
 in that way indeed , or tomakeaman fee himfdfin a lUreof wrsth and 
 fiunsem^ pndt- fondemnatioo : Yea, though the Preacher do mark liirn out by fucli un- 
 doubted figns which he cannot deny , yet will he not spply them , nor 
 be brought to fay , It is my cafe; Though we (hew them the Chapter 
 and Verfe wher,; it is written , that without Regeneration and Holtnefs, 
 nonefhall fee God ; and though they know no iuch work rhat was ever 
 wrought upon themfelves; nay, though they might eafily findby their 
 ftrangeiiefs to the new Birth, and by their very enmity to Holinefs, that 
 they were never partakers of them , yet do they as verily exped: to fee 
 envn maximum God , and to be faved , as if they were the moft fanftified perfons in 
 /^A^'^'T' '^*"' the world. !i It is a moft difficult work to make a proud perfon know 
 wlr^^^r'po/?" * that he is proud , or a covetous mm to know (hat he is covetous; or 
 fecc4thnnfu- an ignorant, or erroneous heretical man to know hira felf to be fuch a 
 
 KOT, maxme 
 
 ad excufationU refugium ^ quafi f£nitudink fe confc(]tonepfiJlernat '^ cntod facimw inter fumma pecc/tta 
 conjiat numeratum ejje -f quUirde nafc'tar , ut ad pjtHrt<rntiam rcHi Uird'wi venire vidcatur. Greg. 
 Moral. Joh. 3.5. Heb. 12. 14. C^pifii non dejendcre ptccatum tuum ^ jam inchoafti juflitiam. 
 Aug, dc CarncScr. 4. * Feavers aiid Goiirs are fdc and known w!-,cn thc-y arc flrong , chough 
 wc doubr of thc-m before, But in rhedi\«fcs whicli hurt rvcns Ibiils , it is contrary. The worfe 
 a man is , the lels he feelb it; and no wonder: For he that dorb but flumber and dream, doth tbnie- 
 time think in iiis fleep that he is ailcep : but a deep flcep cxpcUech dream* , and drowns th<; mind 
 fo deeply , that it leaves no ufe oi'thc uadtrfianding. why doth no roan oontcfi his fanlrs? Be^ 
 caufe he is yet in tliem. To rehearie a dream , is the work oidy of a man that is v/aking ; and to 
 confcfs ones faultsis a fjgn of recovery. Sen. Ep. 54. ad Lnoll. p. 616. 
 
 commitrere , 
 c:mniij^imnc- 
 gando abfcoR- 
 dnc, ij cm- 
 viilvan dejen- 
 dendoexcujare 
 Grcgor. Wo- 
 rd, lib. 22. 
 Superhuf vhU 
 fec-icdi on- 
 
 gw liber a.km 
 avariw dili- 
 ger.xem^ teme- 
 rarivu f'lrtem^ 
 inbumanw pnr 
 cum., ignavm 
 (juictum., timi- 
 dm cjurAtn. 
 Profp. Ntc 
 
 one 
 
Part III. rhe Saints EverlaftingRep, 311 
 
 one indeed 3 Buttomakeany ofthcfe toconfefs the fin, and to apply 
 thethreatning , and to believe therafclves the children of wrath , this 
 is to humane ftrcngth an impofllbility. How fcldome do you hear « 
 men after the plainelt difcovery of their condetEncd cftate , to cry outi 
 and fay , I am the man ! or to acknowledge , that if they die in their 
 prefcnt condition , they are undone for ever ! And yet Chnft hath told 
 'us in his Word , That themoft of the world arc in that eftate; yea, 
 and themoft of thofe that have the preaching of theGofpcl ; forwAny 
 are called , butfevn arc chofen ; fo that it is no wonder that the woi ft of 
 men aronot now troubled at their lofs of Heaven , and at their eternall 
 milVry^bccaufc if we (hould convince thera by the moft undeniable 
 Arguments, yet we cannot bring them to acknowledge it ; If we (hould 
 Preach to thcni as long as we have breath, we cannot make them believe 
 that their danger is fo great ; except a man rife from the dead , and tell 
 them of that place of torments, and tell them that their merrv Jovial 
 friends , who did as verily think to be faved as they , are no'vin Hell, 
 in thofe flimes, they will not believe. NvW more , though fuch a Mef- 
 fcngerfrom the dead fliould appear, and fpeak to them, and warn 
 them th.1t they come not to that place of torments , and tell them, that 
 fuch and fuch of their dear , beloved , worfliipfull , or honourable 
 friends are now rhcrc , ddHturc of a drop of water , yet would they 
 not be pcrf^'aded by all this. For Chrift hath faid fo , Thut ifthiy ^lll 
 not hear 'J^iofes and the Prophets , neither vfiUthej be ferfrvaded , though Luke i5. 51. 
 one (ho»id rife from the de^d. 
 
 There is no perhvading them of their mifcry, till they feel it, except 
 tlic Spirit of tlie Almighty perfwadethem. 
 
 Oh, but when they tinde themfelvesfuddenly in the land ofdarknefs, „ 
 and perceive by the execution of the fenrence that they were indeed con- 
 demned, and feel thcmfclves in the fcorcliing flames , and fee that they 
 arefliutout of cheprefenceof God for ever, it will then be no fuch 
 difficukmatcer to convince them of their mifcry; This particular Ap- 
 plication of Gods Anger to themfelves, will then be the eaficft matter 
 in the world ; then chey cannot chufe hue know and apply it , whether 
 they will Of no. If you come to a man that hath loft a leg , or an arm, » 
 orachilde, or goods, orhoufe, or hii health , is it any hard matter 
 to bring this man to apply it } and to acknowledge that the lofs is his 
 own ? or that the pain which he feels in his ficknefs is his own ? I think 
 not. Why , it will be far more eafie for the wicked in Hell to apply 
 their mifcry in the lofs of Heaven , becaufe their lofs is incomparably 
 greater. O this Application which now if we fhould dye we tinnoc 
 get them to , for prevention of their lofs , will then be part of their tor- 
 ment it fclf :^ O that they could then fay , It is not my cafe 1 But tbetr 
 dolorous voyces will then roarc out thefe forced confelllons; O my 
 tnifcry 1 O my folly 1 O ray unconccivcable unrecoverable lofs ! 
 
 SECT. IV. 
 
5^2 Th: Slims EverUfling Reft, Chap. 2. 
 
 SECT.IV. 
 
 4. A Gain, as the Uaderftandings and Confcicnces of finncrs will be 
 * **lbengthned againft them fo alfo will their Affcdions be then, more 
 live'y and enlarged then n© AT they are : As Judgement will be no longer 
 b!ind:d , nor Confciencc ftifled and bribed as now it i$; fo the Af« 
 fcdions will be no longer fo flupificd and dead. A hard heart now 
 cft makes Heaven and Hell to fcem but trifles ; And when we have (hewed 
 them everlaftingGiory and m:fery , they arc as men half aflceo , they 
 Icarcc rake notice what we fay , our words are caft as (iones^^ainll a 
 Iiardwall, which fly back in the face of him that caftech t!ie"m , but 
 make no impre/lion at all where they fall We talk of terrible alton- 
 ifliing things, but it is to dead men , that cannot apprehend it : Wc 
 may rip up their wounds , and they never feel us ; wc fpcak to Rocks 
 rather then to Men, the earth will as foon tremble ns they? () hue 
 Maxima eft ft- when thefc dead wretches are revived , whit pafih)nate fcnfihility 1 what 
 ?-^ y/'* ^^' workinn Affcdions ! what pan^s of horror 1 what depth of furrow 
 qujfquam gra- ^''' ^^'^""^ '^''^" ^^ ' ^^^ violently will they fly in their own faces ! How 
 v'm afficnur^ will they rage againlt their former madnefs 1 Tlie lamentat-ions cf the 
 ijuamqid ni moft pallionatc wife for the lofs of her husband , or of ilie tendered 
 fufpluwmps- mother , for the lofs of her children , will he nothing to theirs for the 
 7ur"TJicci'c/e '"^^^ ^^ Heaven. O the fclf-accufing, and fclf tormenting fury of thofc 
 /m, lib. 5. cap. forlorn wretches / How they will even tear their o.vn hcarcs , and be 
 29-p-4$2. Gods Executioners upon themfclves ! I am pcrfwadd , rs it was none 
 but themfelves that committed tlic fin , and tbemfdves that xvere the 
 onely meritorious caufe of their fuf!ering? , fo themfelves will he the 
 chiefcft executioners of thofe fufferings : God will have it fo for the clea- 
 ring of Juflice , and the aggravating of their diflref* *. even Satan him- 
 felf , as he r,-as not fo great a caufe of their finning as thcmfeKes, fo 
 will he not be fo great an inftrument, as themfelves of their torment. 
 J, And let them not think here, that if they mull torment themfelves, 
 they Will do well enough, they fhill have wit enough to eafe and favor 
 themfelves, andrefoiution enough^ to command down this violence 
 of tlicir pallioHs: Alas poor fouls. They little know what pallions 
 thofe will be ! and how much beyond the power of their refolutions 
 to fupprefs ! Why have not lamenting , pining , felf-confuming pcr- 
 fons on earihfo much wit or power as this 1 Why do you not thus per- 
 fwadcdefpairing fouls, who lie as Spira^ in akindcof Hell upon earth, 
 • and dare not eat , nor drink , nor be merry, but torment themfelves 
 with continuall terrors f Why do you not fay to them , Sir, Why 
 will you be fomad, as to be your own Executioners? and to make 
 yonr own life a continuall mifery, which othcrwife might be as joyful! 
 as other men* ? Cinnot you turn your thoughts to other matters ,and 
 never think of Heaven or Hell ? Alas, how vain are all thefc pcrfiva- 
 
 fions 
 
l^^rtlll. The S aims Ever LiflingRefi, 313 
 
 fions to him ? how little do they cafe him ? you may as well pcrfwade 
 him to remove a mountain , as to remove thefe heliifh thoughts that 
 feed upon his fpiric J itisaseafic to him to ilop the ftreara of the Ri- 
 ver?, or to bound the overflowing waves of the Ocean, as to flop the 
 (treamof his violent pafilons , or to reftrain thofe forrows that feed 
 upon his foul O how much iefs then can thofe condemned fouls, who 
 fee the Glory before them which they have loft , reftrain their heart- 
 renting , felf- tormenting Pallions ? So fomedired to cure the Tooth- o 
 ach. Do not think of i: , and it will not grieve you; and fo thefe men 
 think to eafc their pains in Hell ; O, but the lofs and pain will make you 
 think of it, ^whether you will or not ; You were as Stocks or Stones 
 under the threatnings , but you (hall be moft tenderly fenfible under the 
 execution : O how happy would you think your felves then , if you 
 were turned into Rocks , or any thing that had neither Paflion nor 
 Senfel O now how happy wereyou, if you could feel, as lightly a$ 
 you were wont to hear I and if you could fleep out the time of Executi- 
 on , as you did the time of the Sermons that v/arned you of it I But 
 your ftupidicy is gone , it will not be. 
 
 SECT. V. 
 
 5 "A yTOreover , it will much increafe the torment of the damned , in ^ 
 
 J.VjL that their memories will be as l^rge and ftrong as their Under- «• §■ S- 
 ftandingsand Aftedions; which will caufe thofe violent Paflions to be 
 ftill working ; Were their lofs never fo great , and their fenfeof it ne- « 
 ver fo pafiionate , yet if they could but lofe the ufe of their Memory, 
 thofe pallions would dye, and that lofs being forgotten,' would little 
 trouble them. But as they canoot lay by their life and being , though 
 then they would account annihilation a lingular mercy: fo neither can 
 ihey lay afideany pare of that being : Underftanding, Confcience, Af- 
 fedions, Memory, muft all live to torment them , which fliould have 
 helped to their Happinefs : And as by thefe they fhould have fed upon 
 the Love of God , and drawn forth perpetually the Joys of his Prc- 
 fence: fo by thefe muft they now feed upon the wrath of God , and 
 draw forth continually the dolours of his abfence. Therefore never » 
 think , that when I fay the hardnefs of their hearts , and their blindnefs, 
 dulnefs, and forgetfulnefs fhall be removed , that therefore they are 
 more holy or more happy then before: No, but Morally more vile, 
 and hereby far more miferable. O how many hundred times did God 
 by his Meffengcrs here call upon them , Sinners, confiJer whither you 
 are going; Do but make aftandawhile , and think where your way 
 Will end ; what is the offered Glory that you fo carelefly rejeft : will 
 not this be bitternefsin the end .<* 
 
 And yec thefe men would never be brought to confider. But in the 
 
 V u latter 
 
^14 The Saints BverLijltng Rejf. Chap. 2, 
 
 Jer. 23. 20. latter days f faith the Lord) they (hall pcrfcdly confider it; when 
 Pul 9. i5. they arc enfnired in tlic work of their own hands; whenGodhath Ar- 
 retted l^cm , and Judgement is part upon them and Vengeance is poured 
 out upon them to the njll , then they cannot chufe but confider it , whe- 
 ther they will or no. Now they have no leafure to confider , nor any 
 * soom in their Memories for the things of another life: Ah, but then 
 they (hall have lesfure enough , they fhall be where they have nothing 
 elfe to do but confider it; their Memories fhall have no other employ- 
 ment to hinder them ; it (luW even be engraven upon the Tables of their 
 Deur. 6. 5. hearts. God would have had the dodrine of their eternal State to have 
 been written on the ports of their doors , on their houfe's , on their 
 hands, dc on their hearts ; He would have had them minde ir^ and menti- 
 on it, as they rife and lie down, as they fit at home , and as they walk 
 abroad , that fo it might liavc gone well lyith them at their latter end: 
 And feeing they rejeded this counlel of the Lord , therefore fhall it be 
 written always before them in the place of the:r thraldom, that which 
 way foever they look , they may ftill behold it. 
 
 Among others , I will briefly lay down here fomc of ihcfe 
 Confideracions which will thus feed the anguilh of thelc damned 
 wretches. 
 
 SECT. VL 
 
 C 6. t» Tni''ft, It will torment them to think of the gceatnefsof the Glory 
 i X which they have loft O if it had been that which they could have 
 fpared , it had been a fmall matter: or. If it had been a Iof> repa- 
 rable with any thing elfe ; If it had been health ^ or wealth, or friends, 
 or life , it had been nothmg j But to lofe that exceeding Eternal weight 
 of Glory I 
 
 SECT. VIL 
 
 §. J, J QEcondly , It will torment them alfo to think of the pofiibility that 
 - Tfonf^tii a- Cj once they were in of obtaining it : ^ Though all things corfidered, 
 tHteigitur //7e-*therewasanimpofi]bility of any other event then what did befall ; yet 
 ^^"7^ v^ r '■^^ thing in it fclfe was pofiible , and their will was left to aft without 
 Pelagian fol conftraint. i^ Then they will remember , The time was when i was 
 CmibiJ 117! in as fair pofiibility of the Kingdom as oihers ; I was fet upon the flage 
 Kogo quji eft - ^ 
 
 i^et argument Atio , pjffe effe quod mnquam fuerit ? t A^fui evenienscft evhabilk fecmdum fe , inevi- 
 tabilif vcro fecundum quod eft provifnf ', M licet bac fit vcrum ^ tamcn nan folv'it mdum ^ quia ail U4 eve- 
 wens eft jam de faili prov'ifw ab dterno j iiec quietat mdleiium . qui hie in igtiorantia fola quictem inve- 
 ntf. inquit Cajetajius fu^:rTho,i.p. q. 20. art. 4. 
 
 of 
 
Part III. 
 
 The Saints BverUfiing Reft, 
 
 of thev;orld; If I had plaid my part wifely and faithfully, now I 
 might have had pofTefTion of the inheritance; I might have been a- 
 mongft yonder bicfled Saints , who am now tormented with thefc dam- 
 ned fiends I The Lord did fet before me life and death , and having cho- 
 fcn death, I defervetofuflfer it ; The prize was once held out before 
 me J If I had run well , I might have obtained it ; If I had ftriven , I 
 might have had the mafteryj If I had fought valiandy , I had been 
 crowned. 
 
 315 
 
 SECT. VIII. 
 
 THirdl^'y it will yet more torment them to remember , not only the 
 pollibilicy , but the great probability that once they were in, to 
 obtain the Crown and prevent the mifery. It will then wound them, 
 to think , Why, I had once the gales of the Spirit ready to have aftiftcd 
 me. I was fully purpolcd to have been another man , to have cleaved 
 toChrift , and -to have forfook the world; I was almcft refolved to 
 have been wholly for God : I was once even turning from my bafe fe- 
 ducing lufls : I was purpofed never to take them up again , I had even 
 caft ofif my old companions ; and was refolved to have aflbciated my felf 
 with the godly ; And yet I turned back , and loft my hold , and broke 
 mypromifcs, and flacked my purpofes; Almoft God had perfwaded 
 me to be a real Chriilian , and yet I conquered thofe perfwafions .• 
 What workings were in my heartlwhcn a faithfull Minifter prefTed home 
 the truth , O how fair was I once for Heaven! I had almoft had it, 
 and yet I have loft it; Ifl had but followed onto feek the Lord, and 
 brought thofc bet;innmgs to maturity , and blown up the (park of de- 
 fires and purpofes which were kindled in me, I had now been blcfTed 
 among the Saints. 
 
 Thus will it wound them , to remember what hopes they once had, 
 and how a little more mig.ht have brought them over toChrift, and have 
 fet their [ect in the way of peace. 
 
 SECT. IX. 
 
 Fourthly , Furthermore, it will exceedingly torment them , tore- 
 member the fair opportunity that once they had , but now have 
 loft. To look back upon an age fpent in vanity , when his falvation lay 
 attheftake. To think. How many weeks, and months , and years 
 didllofe, which if I had improved, I might now have been happy? 
 Wretch that I was ! Could I finde no time to ftudy the work, for which 
 I had all my time ? Had I no time among all my labours , to labour for 
 eternity? HadI timet© eac , and drink, and deep, and work; and 
 
 V u 2 none 
 
 3 S. 8. 
 
 vereReconci- 
 IJatio fadliffed 
 perutilii! quam 
 facilii modo^ 
 tarn difficUn 
 eritpgjhd: (y 
 ficut modi nerr.t 
 cjl qni reconci- 
 liarj Monfo^ify 
 idpojlpaululum 
 nemo qui ps{}it; 
 quoniam ficut 
 benignitas ap-^ 
 paruJt ultra 
 omnemjpemy 
 ultra omnem 
 <tJiimatJQnemi 
 fmilem expe- 
 liare poffumus 
 judicii dijhi- 
 Bionem. Bern. 
 Serm. i.in 
 Epiphan. 
 
 c: 
 
 Stultiit valctii- 
 dink frurna 
 eft pCdatM'n. 
 Nazianz. 
 
I6 
 
 The Saints E'VerUpn^Refi. 
 
 Chap. 2.. 
 
 none to feck the favingofmy foul ? Had I time for fports , and mirth, 
 and vain difcourfc , and none for prayer , or meditation on the life to 
 j¥.tfrnuni Dei come? Could I take time to look to my ertatc in the world ; and none 
 qui fugiunt In- . to try my title to Heaven , and to make fureof ray fpiritual and ever- 
 men, quid con- lading ftate? O pretious time , whither art thou fled? I had once time 
 Z?a'"iil/ibi''^* enough , and now I muft have no more 1 I had fo much that I knew 
 cau/afunt^ ut not what todo with it; I was fain to devife paftimes; and to talk it 
 aw3y, and trifle it away , and now it is gone , and cannot be recalled I 
 O the gol Jen hours (hat I did enjoy ! Had I fpent but one year of all 
 liiofc years , or but one month of ail thofe months , in through exami- 
 nation , and unfcincd converfion , and earnelt fceking God with my 
 whole heart , it had been happy for me that ever I was born ; But now 
 its paft , my days are cut off, my Glafs isrun , my Sun is fc^, and will 
 rifenomore; God himfelf did hold me the candle , that I might do 
 his work , and 1 loitered till it was burnt out ; And now how fain would 
 Ihavemore, butcannot? O that I had but on of thefc years to live 
 fins (^repented Over again .' O chat it were pollible to recall one day , one hour of 
 oQ or by age that time ! Oh that God would turn me into the world, and try me 
 once again , with another lifes- time 1 How fpeedily would I repent 1 
 How earneftly would I pray! And lie one my knees day and night! 
 How diligently would I hear ! How cheari'uily would I examine my Ipi- 
 rituall ftate ! How watchfully would 1 walk ! How If ndly would 1 live! 
 But its now too lare ; alas, too late, I abufcd my time to vanity whilil I 
 had it, and now I murt fuffer jultly for tharabule. 
 
 Thus will the remembrance of the time , which they lofl on earth, be 
 a continuall torment to thefe condemned louls. 
 
 ^eternal inkahi- 
 tcrt tenebras^ 
 dejlituti cmni- 
 bui koniii fibi- 
 mttifft cumJa 
 kujujmodi ha- 
 bitationii fa^i. 
 Iritneiis adv. 
 
 h£Tc(.l.^.C.']6. 
 
 Here no man 
 is hindrcd by 
 
 frorr. obtain- 
 ing falvation. 
 While a man 
 is in this 
 world, no 
 C true J re- 
 pentance is 
 too late. The 
 paiTage to 
 
 Gods mercy is 
 ftjll open, and 
 
 to rhem that fcek and underfland the truth, theacccfle iseafie. If thou ask pardon of thy fins 
 ar the very time of thy death , and in thepaffagc of thy tcmporall Ii"o , and implore the rriie and 
 only God in confclhon and beletving acknowledgement of him ■■, pardon fliall be given thee by tlic 
 goodncfs of God on thy Confeifrng , and faving indulgence, and thoa fr.alt pafs immcdiaccly nom 
 death to immortality. This GrScc doth Chriftbtflow •, this gift oi his mercy he givcth, by fuh- 
 duing death in the trophy of h;s Crofs j by redeeming the Bcleevcr by the price of his tlood> 
 by reconciling man to God theFatlieri and by quickning the mortal by Heavenly Regeneration. 
 Cyrpian ad Demetrian. page 5^1. Can there l)e a fuller tcfiimony againft Purt'atorY , on neccili- 
 ry of meritorious Works, with many the like Popifhdoitrincs? when this was written by C)f)i- 
 an to a bloody perfecuting Pagan ? 
 
 $.10. 
 
 SECT. X. 
 
 Fifthly, And yet more will it add to their calamity, to remember 
 how often they were perfwadcd to return , both by the Mimftery, 
 in publikc , and in private by all their godly faithful! friends j every 
 requeft and exhortation of the MmiQcr will now be as a fiery dart in his 
 fpirit. How frcfli will every Sermon come now into his mindc? even 
 thofe that he had forgotten , ai foon as heard them. He even fecms to 
 
 hear 
 
Part III. 
 
 The Saints EverUfiing Reft, 
 
 317 
 
 ill 
 
 hear ftil! the voice of the Minifter and te fee his tears ; O how fain would 
 he have had me to haveekaped thefe torments ! How earneftly did he 
 intrcat me ! With what love and tender compaffion did be befeech mcl 
 How did his bowels yearn over me ! And yet I did but make a jeft of 
 it , and hardned my heart againft all this. How oft did he convince me 
 that all was not wcil with me ! And yet I ftifled all thefe convidions. 
 How plainly did he rip np my fores I And open to me my very bcart ! 
 Andfhew me the un found ntfs and deccitfulnefs of it ! And yet I was 
 loth to know the ivoift of my felf , and therefore ftiut mine eyes , and 
 would not fee. O I ow glad would he have been , after all his flady 
 and prayers and pains, ifhe could but have feen me cordially entertain '^ Make our 
 the truth , and turn to Chrift !. He would have thought himfdfe well ''^"^ dolefull, 
 recompenfed for aH his labors and fuffcnngs in his work , to have feen ^"'-^^'^ •'^'^ 
 me converted and made happy by it. '^ And did I withHand and make death d.o'lcfull, 
 light of all this? Should any have been more willing of my happinefs beasgreatas* 
 then ray felf? Had not Imorccaufetodefire it then hef Did it not yf'" will : ftay 
 morenearly concerne me? It was not he, but I , that was to fuffer [^"§'" ^^^^ 
 for my obltinacy : He would have laid his hands under my feet to have ti'" m'j.?^'^' 
 done me good, he would have fallen down to me upon his knees to have and you will' 
 begged my obedience to his mefTage , if that would have prevailed with be delivered in 
 my hardnei heart. O howdefervedly do I now fuffer thefe flames, ''^'' Fafe us, 
 who was fo forewarned of them , and fo intreated to cfcape them ! c'l'^<r^*f 
 Nay my friends, my parents , my godly neighbours did admonirti and chiifiar^veth 
 exhort me; They told me what would come of my wilfulnefs and ne* in us. Loc^ier 
 gligenceatlaft , but I did never believe them , nor regard them; Ma- in Cj/. 1.29. 
 giftratcs were fain to reftrain me from finning by Law and puniftimcnt; P* ^^°' when 
 Was not the forefight of this mifcry fufficient to reftrain me ! ■ under alTdii 
 
 means that we 
 cn;oy, yet think that their Ignorance fhould cxcufc them, it makerh me think of the Anfwer of the 
 Agent of Cbarle< the <,. Emperor, to the ATtibafTador of Siena. The SienoU having rebelled againfl 
 the Emperor , fenr their Ambairador to excufe it •, who when he could finde no other cxcufe, 
 thought in a jeft to put if oft" thus, What , fairh he, fliall not v/%ot Siena be excufed, feeing we are 
 known to be all fool; ? The Agcm rcplyed: Even that fliall excufe youi but upon the condition which 
 is fit for fools, which is, to be kept bound and enchained. Lord Remy hk Civil Conjideraxionsy 
 Chap. 79. page 2co. 
 
 Thus will the Remembrance of all the means that ever they enjoyed, 
 be fuell to feed the flames in their confciences. O that finners would * 
 but think oi this , when they fit under the plain inftrudion and prefTing 
 exhortations of a faithfull Miniftry 1 How dear they muft pay for all 
 this , ifit do not prevail with them ! And how they will wifh a thou- 
 fand times in the anguifbi of their fouls , that they had cither obeyed his 
 dodrine , or had ne ver heard him. The melting word-; of exhortation 
 which they were wont to hear , will be hot burning words to their hearts 
 apon this fad review. It coft the Minifter dear , even his daily Hudy, 
 his earncft prayers , his compaflionate forrows for their mifery , his 
 
 V u 3 carc^ 
 
3i8 
 
 The Saints E'-JcrLifiinz Rcfl* 
 
 Chap. 
 
 2. 
 
 d MunJm eum 
 not! cognovit j 
 ut pojjit fecHn- 
 dum hoc diciy 
 rcdcmftot 
 rnHndi dtdh 
 iro mundo fan- 
 guinem fuum^ 
 ^ mundm re- 
 dimi noluit •, 
 quiit lucem te- 
 mbr£ non rece- 
 fsrunt. 
 
 Frofper. Re- 
 fponf. ad c. $. 
 Gallor. 
 Mar. 10.14, 
 15,16. 
 
 Hcb. 2. 3. 
 
 care, his fuffcnngs , his fpcnding, wcakning , killing pains; But O 
 how much dearer will ic coll thefe rebellious linners? His loft tears 
 will coft them blood , his loft fighs will coll them eternal groans, and 
 his loft exhortations will caufe their eternal lamentations. Per Chrilr 
 hath faidit, that if any City or people receive not, or welcome not 
 the Gofpel , '^ the very duft of the meiTengers feet ( who loft his tra- 
 vel , to bring them that glad tidings ) (hall witnefs againft them ; much 
 more then his greater pains; Anditlhan be eaficr for So^tm and G*o- 
 nternihin the day of Judgement then lor that City That '^oJom which 
 was thefliameof the world for unnaturall wickediiefs , the difgrace 
 ofmankinde, that would have committed wickednefs with the Angels 
 from Heaven , that were not afhimed to prolecuce their vilUny in the 
 open ftreet j that proceeded in their rage againft Lots admonitions , yea 
 under the very miraculous judgement of God, and groped for the door, 
 when they were ftricken blinde ; That Sodom whicli was con fumed with 
 fire from Heaven , and turned to that deadly fea of waters , and fuf- 
 fers the vengeance of eternal fire (/«^- 7 J even that Sodom fliall fcapc 
 better in the day of Judgement , then the negleders of ihis fo great 
 Salvation. It will fomewhat abate the heat of their torment , that tiiey 
 had not thofe full and plain off-rs of grace , nor tiiofe conliant Ser- 
 mons, nor preiling perfwafions , nor clear convidions , as thofe un- 
 der the found of the Gofpel have had. I befeech thee who readeft thefe 
 words , ftay here a while , and fadly think of what I fay; I profefs to 
 thee from the Lord , it is cafier thinking of it now , then it will be then; 
 What a dolefull aggravation of thy milery would this be, thu the food 
 of thy foul , (hould prove thy bane ? And that that fliould feed thy 
 cvcrlafting torment, which is fenc to fave thee , and prevent thy tor- 
 ments? 
 
 SECT. XI. 
 
 Qlxthly ; c Yet further , it will^much adde to the torment of the 
 
 ' Subedio yj wretches to remember , that God himfelfe did condefcend to in- 
 autemDd Re= treat them; That allthe intreatings of rlie Minifter were the intreat- 
 ingsof God : How long he did wait , How freely he did offer, how 
 lovingly he did invite, and how importunately he did follicit them! 
 How the fpirit did continue ftriving with their hearts , as if he were loth 
 to take a deniall 1 How Chrift ftood knocking at the door of their 
 hearts , Sermon after Sermon , and one Sabbath after another ; cry- 
 
 cjuietio e^ d 
 urna. ■-, ut hi qui 
 fugium ^umciif 
 dignumfug£ 
 fH£ habeant lo- 
 cum--)^ qkifu- 
 gjunt Aternam 
 
 requiem^ con- 
 
 gruentem fugxfuJt habeant habitntionem. Cum autem apud Deum omnia fint bona , qui ex fua fententia fu- 
 giunt Deum , femetipfos ab omnibM fraud ant bmii. Fraudati autem ommbm erga Deum bon'n , cnnfequcn- 
 terinjujlumDei Judicium incident Qui enimfugiunt Requiem , jujlc inpjtna converfabuutHr j ^ quijk- 
 geruntlumen^jujie inhabitabrnttenebrai. Ircna;us> adv. hirefes lib.^. cap. 75. 
 
Part III. The Saints EverlaftingRcfi, 31^ 
 
 ing out , Open , (inner , open thy heart to thy Saviour , and I will 
 
 come in , and fup with thee , and thou with nie , Rev. 3. 20. Why fin- 
 
 ncrsf f Are thy lufts and carnal pleafures better then I ? Are thy t Satanat fedt^ 
 
 worldly Commodities betrer then my everlaliing Kingdom? Why then dkh ^euator ^ 
 
 doft thou refiit me ? Why doit thou thus delay ? VVhat doft thou mean, '^/'^ "''!'' ^^'^- 
 
 that thou doft not open to me ? How long (hall it be till thou attain to {"„ f'^rf/'f *' 
 
 mnocency ^ How long (hall thy vam thoughts lodge withm thee ? Wo ptefiaum co- 
 
 to thee, O unworthy (inner ! Wilt thou not be made clean ? Wilrthou icnJi-^ Afiu- 
 
 not be pardoned, and fan^tiiied, and made happy? When fliall it ritimfuadcnjli 
 
 once be 1 O chat thou wouldcft hearken to niy word , and obey my '^^'"^''i^'y' 
 
 Gofpel 1 T hen Oiould thy peace be as the River , and thv righteoufnefs ^^^^^^ ^ ^ J^"^' 
 
 as the waves of the Sea ; though thy fins were as red as the C rimfon or ret Dew, ka- 
 
 Scarlet , I would make them as white as the Snowor Wooll. O that boesundcte 
 
 thou wert but wife to confidcr this ! and that thou wouldeft in time re- ^'^f"/'"^^ '^odo 
 
 member thy lattel cnd.hcfore the evil daves do come up'>n thee, and the '*r^ll\j\t^l 
 
 years draw nigh, when thou Ihalt lay Oi all thy vam delights; I have nmcmlXum^ 
 
 no ple.ifure in them I Why finner ! Shail thy Maker thus befpeak thee ((^ [uggcventcm 
 
 in vain ? (hall the God of all the world bcfecch thee to be happy , and fcrpcutcw, qua- 
 
 belecch chee to have pity upon thine own 'bul , and wilt thou not re- "^ hm^Mtun- 
 ji- ..,1 jji , L 1 \ 1- . ,»tl tur . hinc avev' 
 
 gaidhim? Why did he make thy ears, bur to nearehts voice? Why tuutur Non 
 did he make thy underftanding , but to confidcr ? Or tliy heart , but ccffat Satanai 
 to entei catn the Son in obediential Love ? Thus (aith the Lord of Hofts, fnadere malum; 
 
 confidcr thy wayes . jednecDjn^ 
 
 ■' ■' c€J]at adtmne- 
 
 rebonunj •, ^atanas autcm non coii iniUKW, Intuapotcjiate eft, cmfentirc aut non confcntirc. Augu- 
 iVm. Enairar. in I'lal. pi. HoT. 8. 5. Jer. 4. 14. Jer. i§. 27. Pfal. 81. i^, 14. Ifa. 48. 17, 
 18. Ifa. 1.18. Deuc. 52. 2p. Eccl. 12- i. Hag i. 5. 
 
 O how all ihcfe paflionate pleading*; of Chrift , will paffionately » 
 tranfport the damned with felfindignac on 1 That tbey will be ready 
 to tear out their own hearts! How frclh will the remembrance of 
 them be ftillin iheir minds? launcing their fouls with renewed torments! 
 What felf-condemning pangs will it raife within them, to remember Mar. 27. g?- 
 how often Chrift would have gathered them to himfclf, even as the Hen ^^^ i"^'"*;<-' ««- 
 gathereth her Chickens under her wings , but they would not ? Then '!!!^'^^^gfll'^' 
 will they cry out againrt chemfelves , O how juftly is all this befallen jubcm^nijiejjet 
 me! Muft I tire out the patiercc of Chrift ? Muft I make the God of Wwdfrfr, net- 
 Heaven ro follow me in vain, fi'ora home to the AfTembly ? from thence i:'vjf/<« juvaret, 
 to my Chamber? from Alehoufc toAlehoufe? till I had wearied him > j'*^ #^ Y' 
 with crying to me , Repent , Return 1 Muft the Lord of all the world yl'^'facuwm'*^ 
 thus wait upon me? and all in vain? O liow juftly is that P-uiencc bomm.dfr non 
 now turned into fury , which fals upon my foul with irreiiftible vio- facuimm ma- 
 Icncc ! when the Lord cryed out to me in his Word, How long will it /'"^j 6" ^jwe/i 
 be before thou wilt be made clean and holy 1 My heart , or at leaft my J|J. ^^^[^1%]^^^ 
 
 ergo agmfciwui 
 vcluntatem cum httc prtcipMntkr j fic f[j ipfe agr.ofckt Gratiam (ttm fctuntus. Ai'g. Ep, 95,., 
 
 pradicc 
 
S^o The SAtnts Ever Up ng Refi. Chap. 2. 
 
 15 
 
 praftice anfwcrcd , Never ; I will never be fo precife j And now when 
 I cry out , How long will it be till I be freed from this torment , and fa- 
 vcd with the Saints ! How juftly do I receive the fame anfwer / Ne- 
 ver , Never 1 O Tinner , I bcfeech thee for thy own fake, think 
 
 ofthis for prevention , while the voice of mercy foundcth in thine ears! 
 Yet parier.ce contir.ueth waiiinj; upon thee; Canll thou tliinkit will do 
 foftill > yet the offers of Chrili and life are made to thee in the Go- 
 fpcl ; and the hand of Go J is ilrctched out to thee ; But wiil it ftill be 
 
 lu 55 6 -. thus? The Spirit hath not yet done Itriving with thy heart; but doft 
 thou know howfoonhemay turn away , and give thee over ro a rc- 
 
 Rcv. 2, &5. probate fenfe , and let thee perilh in the ftubbornnefs and hardncfs of 
 
 thy heart? Thou haft yet life, and time, and ftrength, and mean?; 
 
 Butdort thou think ih;s life will ahvayes lali? Q feek the Lord while 
 
 he may be found , andcalluponhim while he is near ; He that Iia.h an 
 
 , ear to hear, let him hear what Chrift now fpeaketh to his foul. And 
 
 j.^_ ■ ^' ' "' today , while it iscalled today, hardennofour hearts; lefthe fwear 
 in his wrath that you Hull never enter into his Relt. For ever blcffed 
 is he that hath a Hearing heart and car , while Chrift hath a Calling 
 voice. 
 
 SECT. XII. 
 
 S- 12. 7 QEventhly , Again , it will be a moft cutting confidcration to thefe 
 As voluntary ^ damned Tinners , to remember on what eaTis terms they might have 
 prindple'^of^ cfcaped their mifcry ; andon what eafie conditions the Crown was tcn- 
 Aftion, fo dred to them If their work had been to remove Mountains , to con- 
 Faith is found qucr Kingdoms , to fulfill the Law to the fmalleft tittle , then t! e im- 
 to be the prin- pofiibility v/ould fomewhat affwage the rage of their felfacc^Ting con- 
 onthcfo^n '^^^^^^^ '• If their conditions for Heaven had been , ilie fatisfyingof Ju- 
 dation ofpru- ft'^^ for all their tranfgreiTions , the fuffcrings of all that the Law did lay 
 dcHce, choice, upon them , or bearing the burden which Cliriit was fain to bear ; why 
 &c. All pro- this were nothing but to fuffer Hell to cfcapc Hell; but their conditions 
 prier>- and dif- ^^^^ ^p another nature ; The yoke was light , and the burthen was ca- 
 Faithandiun- ^^ » which Jefus Chrift would have laid upon them; his command- 
 bdiePwould! ments were not grievous S. It was but to repent of their formertranf- 
 neithcr be lia- greffions , and cordially to accept him for their Saviour and their Lord; 
 
 blctoPraife jq ftudy his will , and feek hi* face; to renounce all other happincfs, 
 ordirpraife,if -^ ' ' rr > 
 
 they had a 
 
 foregoing natural NcceflTity arifing from him who is omnipotent. If we are drawn by natural ope- 
 rations, as by ropes, like things that have noli 'c, tlicnicis in vain to talk of Involuntary, or Vo- 
 lunraryi Nor do I underfiand rhat to be a Living Creature, whofc power of Defire isfub;cc^ to Nc- 
 cdfity — But for us who have learned from the Scripture, thac God harli given men to Choofe 
 and Avoid thingsby a Frecand abfolute power, let us reft in the judgement of Faith , which can- 
 not be moved , or fail us •, manifefUng a chearful and ready Ipirit , becauie we have chofcn Life, &:c. 
 C/f/n. Aiix. Stromat. I. 2. props init. i Mat. 11. 28, 29. i John 5. 3. 
 
 buc 
 
Part III. The Saints £verUftingS.eft, 321 
 
 \ 
 
 buc that whic!) he procur^th us , and to take the Lord aione for our Su- 
 preme Good : to renounce the goveraraent of the world and the flefli, 
 and to fubmic to his meek and gracious government ; to ibrfake the 
 ways of our own dcvifing , and to walk in his holy delightfull way, to 
 engage our fclves to this by Covenant with him , and to continue faith- 
 full in chat Covenant. Thefc were the terms on which they might have 
 enjoyed the kingdom : And was there any thing unrcafonable in all 
 this? Or had they any thing to objec^t againll ic? Was it a hard bar- i, -v-, r 
 gain to have He:\vcn upon theft; conditions ? -VVhen all the price that ^^ iro^r i '* 
 H required , is only our Accepting it in that way that the wifdom of our bout thh <jije- 
 Lord thinks meet to beaow it ? And for their want of ability to per-ulhon between 
 torm this , it confilleth chiefly in their want of will. '^ If they were the Papifts 
 buc willino, thev Ihould finde that God would not be backward to af- f'i^"i>^'I^'cs,as 
 
 US ' 3nrJ for ^If 
 
 liii them. If they be willing, Chriihs much more willing, r-.e means to 
 
 I , fiknce it , as 
 
 Jior breaks our again as ever : as you may fee in >J//£t/^. Y/'rc-H/. A^)L 1/7 Theriaca V'incertii Lcnit. 
 And i\\<: AmW,\v oi Fct.tviui znd R I :ardu6 to it. AU irxncrJi ., ij tkty will ^ Believe in God, and 
 convert rhcm!dvci> from flic Icve of vifiWe and tcrrpora! things , to riic keeping of his Command- 
 nienrs. /4/y. .j'e Gc/i. ctiit. Mar.-,ch. uif.z. Iris a terrain crnih , that men can do t\\\%ifthcyivU!^ 
 Uixi die n-;// is prepared by the Lord , Am;:,. K^t-ait. lib. i . cap. lo. cxpincns Incwii fyi'nm. All men « 
 haveposvcr ronditve, ifthcyrvi!!., bur actually to Eclieve (or will) is from that Grace which is 
 Proper to rhei-'ai hmj. Aug.dc r)nd?j\.SaniL c. 5. there is rlrft a Power which the Will comman- 
 nunderh ■■, this we deny not to be in the moll wicked men, and contemners of God. \Vc can worfiiip 
 God, iiwe 7v;/.i and thcrxt it is tiiat God is jult in pronouncing fcncencc againft fmners', For, whac 
 hindreth ns but we may obey ? Certainly ir is net the want of any fjculty winch the Will comman- 
 'ith, as.oft ai ic impelleth Ub to do what we willed', Fife it were no Un to us (as ifa man would fain 
 Kiic-vc t^ic poor, asjd cannotjif curdiu!)ility were fuch, it were a Ca!amitY,»ora Vice. But thertis a 
 dii'abilicy whicli ii in the will n klf, which is indeed a fin, and fpreadi it felf far and wide. When we 
 fay therefore that th'-re are many tliat camict be good men, we would not be fo underfto«d, as if we 
 meant, as if there were any that could not be a good man, and yet wmld.^ t^c. Camoo Fr^ilen. ad 
 rkil.2.i 2,1 ;• nfirumjli )>-^4o- ValmtiH Libera t.v.to Libciior quant^Divin£ ^^ratid mifcr'nordijiiHi fitb- 
 jecibnui Aug EfiCx. 8;?. Perhaps ionic inch tolerable I'eni'e may be put on Cu-m.A'exand. words, who 
 io oft fai:h over and over, That to Believe and Obey is in our own power. Stromal. L6.i^ J-irpaffiin^ 
 
 O when the poor tormented wretch , fliall look back upon thefc ea- 
 fie terms v>:h:cn he refiiicd, and compare the laboirr of them with the 
 pains ai;d Infs which he there fuftainech , it cannot be how conceived 
 how it will rent his very hc.irt ! Ah ( thinks he ) how Juftly do I fuffer • 
 
 a!Ithis , who wouiu not be at fo fmall a cort and pains to avoid i:! 
 Where was my underftanding when I neglcAcd tliat gratious offer? 
 When I called the Lord a hard MaOerUnd thought hispcafant fervice 
 tobca bondage, and theierviceof theD:vilaiidmy flellito be the only 
 delight and freedom I Was I not a thoufand times worfe then mad, when 
 I ccnfjred the holy way of God, as needlefs precifencfs ! And crycd ouc 
 on it, as an intolerable burden ! When I thought the Laws of Chrift too 
 rtricfll and all too much, that I did for the life to come 1 O, what had all 
 ?he trouble ofduty been, in compartfon of the trouble that i now fuiiain? 
 Or all the fufferings for Chrift and wcldoing , in co.nparjfcn of thefe fuf- 
 
 X-x fenngs 
 
ill 
 
 The Saints EverLpng Rejf, 
 
 Chap. 2, 
 
 ferings that I muft undergo for erer ? What if I had fpent my daicf in 
 the ftrifteft life chat ever did Saint? What if I bad lived i\\\\ upon my 
 knees } What if I had loft my credit with men ? at.d been hated of all 
 men for the fake ofChtift? and born the reproach and fcorn of the 
 foolifh ? What if I hid been impnfoned , or hacifhcd, or put to death/ 
 O what had all this been to the miferics that I now mult fuffcr ? Then 
 had my fufferings now been all over , whereas they do but now begin, 
 but will never end : Would not the Heaven which I have loft , have re- 
 compcncedalltny lofTes ? and (hould not all my fuffcrings have been 
 there forgotten ? What if Chrift had bid me do fome great matter^ 
 as to live in continual rears and forrow , to futV^Tdearh a hundred times 
 over? ( which yet he did not ) (houldl nor havcdoneit? How much 
 more , when he faid buc, B-Mieve and be laved ? Seek my face, and chy 
 foul fhall live; Loveme above all , walk in my fweet and holy way, 
 take up thy Crofs and follow me , and I will fave thee from the wrath 
 of God, and I will give thee everlalling life. O gracious • o fier ! O ea- 
 ftc terms! O curlird wretch , that would not be perfwaded to accept 
 them ! 
 
 SECT. XIII. 
 
 §.13. e TlJJg^^f^ly » Furthermore, this alfo will be a moil tormenting Ccnfi- 
 X-/ deration; to remember what they fold tlieir eternal wcUarc for, 
 and what it was that they had for Heaven ? when they compare the va- 
 lue of the pleafurcs of fin, with the value of the recompcnce of reward, 
 which they forfook for thofe pleafures ; how will the vail difproportion 
 aftonifh rhem 1 To think of a fe-v merry hours, a few pleafant cups, or 
 fwect morfels, a little eafe, or low delight to the flefh , the applauding 
 breath of the mouch of mortal men, or the poffeffion of fomuch » gold 
 onearth: and then to think of cheeverlalHng glory ! what a va ft diffe- 
 rence between them will then appear.^ To think. This is all I had for mv 
 foul,myG'>d, my hopesofBleffedncfsl It cannot poHibly be expref- 
 fcd how thefe thoughts will tear his very heart. Then will heexdaim a- 
 gainft his folly , O defervedly miferable wretch I Did I (et my foul to 
 fale on fo bafe a price ! Did I part with my God for a little ^ dirt and 
 
 ■ Avarw ]»u- 
 IH vuh in in- 
 ferno (ttcrn.tH- 
 ter comburiy 
 qnam ksreiii- 
 tatim false ac- 
 quipram mi- 
 n«f , vel injujlc 
 retentam re- 
 fiituere. 
 Alex. Fabric, 
 in Dcftruft. 
 viiiorum , 
 
 parr. 4.C.2.M. * iMtum eft divi;iarHmprofiiiJfimum epitheton '■, ut [utum cnim inplatci^ .^ pcJibuf /tmbu- 
 (antium conculcatur , ita Dem in pdtnii opes vel mhxm/n di^crgit ^ dekt. Wigand. in !!a!)ac. 2. p. 400. 
 Avarits efi pucr if fimilifpapilmesfequentibus^ magna negligentibw. Fab, wir J*<P-i- C^ttirum von levi(er 
 peccat in Dyininum , qui cum amuk e]m Diaboh pvnitentia renuncihffi't^ <ij hoc nomine ilium omnino fMlije" 
 cjjfpr, rurfm eundcm regrejfufuo erigit •, ^ exultatior.e ejw feipfum fac.it , ut denu'o malm recuperata pr£- 
 dafua. adverfm Dminum, gaudeat. Nonne^ qu)d dicerc quojucpericnlofum cj}^ fed ad jidijicationem pn- 
 ferendumefl^ diabolum Domino pr^ponJt i* Comparationem enimvidetur cgijfe qui utrum-juc cognoverit^ 
 ^judicatapronunciaffeenmrneliorcmcujusfe rurfus effemalu:fit. Tercul. lib. de poenircnt. cap. 5. 
 p.i^edit. ParaelJ "9« 
 
 drofs? 
 
Part III . The Saints EverUfting Reft, 323 
 
 drcfs? and fell my Saviour, as Jadoiy^ox a little filver ? O for how fmall 
 a matter have I parted with my Happinefs? I had but a dream oi" de- 
 light, for my hopes of Heaven ,• and now I am awaked , it i$ all vani« 
 (bed : u^here are now my honours and rittendance ? who doth applaud 
 mc , or trumpet out my praife?? where is the Cap and Knee that was 
 wont codn me reverence? My morfeis now are turned to Gall , and 
 my Cups to Wormwood. They delighted me no longer then wh^lc 
 they were pafiing down ; when they were part my taftc , the pleai-'re 
 pcridied J and is this all that I have had for the inellimabk treafure ? O 
 what a mad exchange did I make ? What if 1 had gained all the world 
 andloltmy foul? Would it have been a faving match? But alas ! How 
 fmall a pare of the world wajit,for wliich I. gave up my part in Glo- 
 ry ? O that finners would forethink of this , when tliey are fwim- 
 
 ming in delights o: flefli ; and ftudying to be rich, and honourable in the 
 world ! when they are defperatcly venturing uopn known cranfgrcf- 
 Tion, and finning againll the checks ©fConfciencc / 
 
 ' SECT. XIV. 
 
 Ninthly, Yet much more will it add unto their torment, when they ^ 
 confider that all this was their ^ own doings , and that they molt ' ^^'^ 7«' '»» 
 wilfully did procure their own deftruftion : had thev been forced to fin ""/^^p"'"/- 
 whether they would or no , ic would much abate the rage of their con- jfj^crjc^Honis 
 fciences; orif they were punifhcd for another mans tranfgrefiions; or cji caufa.Ncc 
 if any other hnd been the chiefeft author of their ruine; But to think, eHim luwcn ii- 
 that ic was the choice of their own will ; and that God hath fet them in ^^^} propter eos 
 
 ' qui jcnictipjos 
 
 excxcAverunt. Sed Uh pcrfevcrantc quale ^ f/f, exccecati perfu,tm culpam in caliginc conflhuuntHr. Kcqi 
 lumen iuw magna rcce(pTatc fwjiciet fr>i <^uenqniim ■-, ncque Dens cogxt cum quimlit continere ejus art em. 
 Q-'J igiU'.r al-Jlncriwt ^ patcrno Infnine-, fy trarifgrcffi funt legan libcrtarif^ fcrfitam abftitcruit rulpam: liberi 
 atbmu^ fu^pntcftatU fa^H, Dens autcm omnia pr si ckm utvifque apcat prAparavit hahitationcs : eii 
 quidetn qui inquirHat lumen iiKorrnptibiliutif ^ (j^ adid yecurrmit , bcr.igne doiians hoc qvam coucupifcnnt 
 lumen \ aliii vcvo id cnntemnentibus ^ avcrtcntibus jc ab co , ^ id jugicKtibus , ^■^ quaji feipfos excxcan- 
 tibus^ congruentes lumini adverfantibus prcparavit tencbras ; ^ hU qui fug'unt ei ejj'e jubjc^fi , convenien- 
 tenifu'diditpxnatn. Ircn. adv. ha^rcf. I. 4. c. 75. As if a mm !ic armed all over , yet ir is left in his 
 own Will, cit'^cr ro life his arms, to fighr and /hive wirh rlie enemy , and carry rhe vi^'tory *, or 
 clfe ro love, and make peace wicli his enemy, and not to fighr, for all he is armed : So Chriftijns 
 that have put on pcrfcA vcrruc, and have got the heavenly arniour> irthcy will they may be delight- 
 ed in Satan, and make peace with him, and forbear war. lor nature is chargeable •, and if a rran 
 will , he may be the Son of God, if nor, the fon of death •, bccaufe rlicir remains ro us our Free Will 
 or choice, .\facarius in H:m. ir .p. ^,56. Yet tliis doth not iminute any fwfficiencv withour grace. 
 i4i/^i/i himfelf , and alt the Fathers, and all Divines acknowledge iibcri'.m aibitrium ^ Free Will or 
 Choice, who yet plead molt for a ncceliity of Grace. 
 
 j^.. petijt rutilans opcruw Iplendore bonorum , 
 
 Qu.A Dcus in nibii veluti fua dona connat. 
 
 Ljbcyum enim Arbitrium divina ita gratia fen p^r 
 
 Adiui'Kt , utftne ea fit inanU cunila potejlas : 
 Vtcxnit Eucharius Gandcnfis/ft vita Dionvfii CarthiWiani attte i-justfsr*. 
 
 ^ X X 2 ■ ir* ■ 
 
 U£ 
 
324 ^^^^ Sams EverUpngRefi. Chap. 2. 
 
 fo free .1 condition , that none in the world could have forced tlicm to 
 fin agamll their wils , tins will he a gripng thought to their hearts., 
 ttWhat (thinks this wretched creature) iiaJ 1 not enemies enough in the 
 world , but I rmift be an enemy to my felf ? God would neither give- 
 the Devil, nor the world lo much power over me , as to force me to 
 commit the Icaft tranlgrellion : if I had not confented , their temptati- 
 ons had been in vain ; they could but inticc me ^ it was my fclf that yecl- 
 ded , and that did the evil ; and mull I needs lay bands upon my own 
 foul? and imbrue my hands m my own blood? who (h'>iild pity me, 
 who pitied not my felt', ar.d who brouglit all this upon mine own head ?, 
 When the enemies of Oinlt did pull down his Word and Laws , h>s Mt- 
 niftry and worlliip , the news of it did rejoycc me; when they fet up 
 dumb, or feducing , or ungodly Minillers , in Itcad of the faithfull 
 Preachers of the Gofpel , I was glad to have it fo; when the Min.ller 
 told me the evil of my vvayes, aad the dangerous Hate that my foul was 
 ii, I took him for mine enemy , and his Preaching did Rir up my hatred 
 a.gamrt him , and every S;rmon did cut me to t'le heart , and I was rea- 
 dy to gnafh my teeth in indignation againll him If a diunken Ceremo- 
 nious Preacher dd I'pcak me fair, or read the Con-mon Prayer, or 
 fora toothlefsKomily , in Itead of a fearching , plain-dealing Sermon, 
 why , this was according to mine own heari j never was I willing of che 
 means of mine owne wcliare j never had I fo great an enemy as my felf; 
 never did God do mc any good , or offer me any for the welfare of my 
 foul , but I refirted him , and was urterly unwilling of it ; he hath liea- 
 ped mercy upon me , and renewed one deliverance aiter another, and . 
 all to intice my heart unto liim , and yet was I never heartily willing to 
 fervc him : He hath gently chaftized me , and made me groan under the 
 fruit ofmy difobedicnce , and vfC , though I promifed hrgely in my af- 
 flirtion, I was never unfainedly willing to obey him : Never did agood 
 Magiikatcattcmpt a Reformation , but I was ngainft it : nor a good 
 Minifter labour the favjng of the Hock , but 1 was ready to hinder, as 
 much as I could ; nor a good Chrillian labour to five his foul, but I 
 was ready to diftonrage and liindcr him to my power, asifirwere not 
 enough to peri{h alone, but I muft draw all others to the fame deftru- 
 dion. O wbat caufehathmy wife, my children, my fervants, my 
 neighbours , to curfe the day that ever they faw me 1 As if I had been 
 made to rcfifi God , and todeUroy mine own and other mens fouls , fo . 
 have I mad y bthaved my felf. Thus will it gnaw upon the hearts of 
 thcfe wretches , to remembei that they were tlie caufe of their own un- 
 doing; and that they wilfully and obflinarely perfilted in their Rebellion, 
 and were mcer Voluntiers, in the fervice of the Devil ; They would 
 venture^ they would go on , they would not hear him that fpoke a- 
 >kt. 27-I9- gainftit: God called to them , to hear and ilay , but they would not; 
 Men called, Confcicnce called, and faid to them (as /'i/^/^/ wife) Have 
 nothing to do with that hateful! fin , for I have foffered many things, bg- 
 
 cauie 
 
Part III. The Saints Bvcrlapng Refi, 325 
 
 eaufe of ic , but they would not hear ; tkeir Will was their Law , their 
 Rule and their lluine. 
 
 SECT. XV. 
 
 TEnthly and laftly "" It will yet make the wound in their Confci- i> s i*. 
 cnces much deeper , when they (hall remember , that it was not m cupidit'ai 
 only their own doing , but that they were ac fo much coii and pains for mumiimuwn 
 their Ovvnd:unna;i<in : Wi'«'^c great undertakings did chey ingige m for u'^'*.^'"' ^^ ■^*'''' 
 to etftd their ruine .-' To reful God , to conquer the Spirit , to over- ^."^ '^''["'^^'^^^ 
 come tie power of Mercies, Judgements , and the Word it lelf, to fi- ^"x^JumiUare' 
 knee Confcicnce ! all this did ihcy take upon them, snd perform, voiu^uitu^ (^- 
 VVhat a number of fins did they manage at once? What difficulties did firmamentHin , 
 they f^t upon ? even the conquering of the power of Reafon icielf Whac ^^ vuicuh con- 
 dangers did they adventure on? Though they walked in continual dan- ^^^" ii*Vr 
 gcr of the wrath 01 God , and knew he could lay them in the dull in a raticr.tiax.i'j, 
 moment ; thougli they knew they lived in danger of eternal perdition, Ejiquippe Am- 
 yet would they run upon ail this. What did they for fake for the fervice "•' coidita li- 
 ofS.uan, and pleafuresoffin ? They forfook their God, their Con- ^^^^^P'^'^Jp^'^ 
 fciencc , th.eirbcft Friends , their eternal hopes of falvanon , and all. jta^^'avcrfanl 
 They that could not tell how to forfake a lurt , or a little honour or eafc siuaw i^it«>- 
 forChrift; yet can lofc their fouls, and all, for fin. O the hbouv ^^qno^ l>omm eft 
 that it coftedi poor wretches to he damned ! Sobriety they might have r4".i'ah"f<:ef- 
 at a cheap rate and a gre.it deal of health and eafe to boot ; and yet they h^y^J^"^''*^"^ 
 will rat'ier have Gluttony a.nd drunkcnnefs, with poverty and fliame, Iji'ereeium a 
 ar.dfickncfs, and belthings, and vomitings; with the oJitcryesand la- motH^ommno 
 mentaiions cf wife and chi'dren, and Confcience it fclf. .Contentednefs mnp^valct^ 
 they might hive with eafe and delight : yet will they rather have Cove- ^J!"J'^ '• ^^ ^. 
 toufnefs and Ambition , .though itcoft them.ftudy, and care, and fears, termluii^Af- 
 and labour of body and mind ^ fltnd a continual unquietnefs and'di- ri'^fceiu ver'o 
 itradion of fpiric, a-d ufually a {hamefiill overthrow at the laf>. Though arb'nmfm li- 
 their .mger be nothing but a tormenting thcmfelves , and Revenge and ^/'■^.'^^'^;'"' *^^"'. 
 Envy do confumc their fpirits , and keep them upon a continual Rack of {f/,'^'/if t^^^^ 
 difquec, though uncleannefs dellroy their bodies , and dates , and j^;^ mmbrii 
 names; and though they are foretold of the hazard of their eternal Hap- corpnU uti, fi- 
 pinefs , yet wiM they do and lufffr all this ,: rather then fuffer their fouls ^'^ 'i'^ <^f 1^'^ 
 to be faved. How fall runs Gehe-t^i {or his Leprofie ? what cort anda^""*^' ^'^^"'^ 
 painsis A^'iwrc^at, topurchafean univcrfal confufion? How doth an f^,^'^ g^^^ 
 
 '^- t^wi/pe bona-, 
 
 uon funt autem raala. Athanaf, lib. i. com. GfSi%'. Neqne enim malum in Deo f/J , neqHe per fe- 
 ipfum ommn'o rii[)fi{\ic. AHoJui Bmu4 mn ejjt't , fi.^vcl pcrwixtarn habcrct certtariam raturaWy 
 'vel caufa cffet M.ili ^ Arlunf. Ubifupra. Verity fcntcutlt Ecchiftaflicx per fc elu.et. M,tlum fci^ 
 licet ncque a fie6.:,neqpe in De'>-^-fie<^? ab initio 'fuijje •■, iie illnm qitidcm ipftus Mali cjfe fubflaMiamy 
 ScJ humiius p^r pnvati<incm Horn fibi-, qiu non funt, ^ ^wie'Tolunt,' cjipiffe confingere. Vid' ultra, 
 til Athjuufioi/»/i/. Hf^ ?3iJ:))9iw banbjfli'I slirh \o sinoi o^i .^^ > 
 
 X X 3 amorous 
 
326 
 
 The Saints EvtrLipng Rcjl, 
 
 Cliap. 2. 
 
 amorous /#w«#m pincliimfclfawfav fora felf deftroyinfjluft? How ftu- 
 dioully «na pain'ully doiti Hflalon Icck a lianj^ing ? Ahitophtit reputa' 
 tion , and Ins lire rm»l\ go KJgcther ^ even when they arelh.uck bluid by 
 a]iidgfnwncof tjod , yet how painfully do i\\c Sodomite t prope and 
 weary thcmlelvesto fir.d chcdoi>r ? WIlatcMUnd puns arc the Idola- 
 trous Paptlb ac, for chcir nnilcitarious Will-worlliip ? How unwca- 
 ricdiy , andunrcAfruedly have the Milij^nanc enemies of rhe Gofpel a- 
 luddnmk i.p nionS"5> formerly and ttill, fpent their eltaces, and health , and limbs 
 all the poyfon an<i l»v« » ^^ Overthrow the power ot Godlinefs , and lee up Formality ? 
 bdorc hiiii, fo to put out the light that fhould guide them to Heaven ? and how ear- 
 thar Ik- could .1. . . -^ .. . . > 
 
 Gen. 10.11% 
 
 As Phtavx , 
 when being 
 coviaLnincd to 
 di(:,hiift:H6ws 
 
 rcltly do tliey Ihll prolecute it to the ialk } How do the Nitions gene 
 rally rage, and the people imagine a vain thing .> The Kings of the 
 Earth fetting themlclves , and the Rulers taking counfei together poninft 
 the Lord , and againll his Chriil ? that they iriay break tlic bond's of jiis 
 Law* afunder, and caft away the cords of hit Governemcnt from them 
 though he that fitteth in Heaven do laugh them to fcorn , though the 
 
 not have any 
 cscepr lie 
 would pay for 
 ica dear price., 
 he dcfircs his 
 friend to pay 
 
 ^VhcnillTm- Lordjiave them in^dcrifion ; diough he^i peak to them in hi's wrath',' and 
 ri qu'tdem gra- 
 
 vexed them in his fore difpleafure , and refolve them , that yet in delnite 
 
 they will pay 
 the price ra- 
 ther thene- 
 fcapc. 
 Phil. 2. 1 2. 
 
 • Thongli I 
 *nino Armi 
 
 tHitcet; fo', of thtmall , He willfet his King upon his holy Hill of Sion? Yet wiH 
 becaufe God they fpend and tire out themfelves as long as they are able ro ftir agninft 
 rdoTved'rhaNtt '^^^ ^^^'^' ^ ^^^^ ^'^^ reviews of this will feed the fl ime« of Hell } With 
 no°min nuu' ""^^^ ""^R^ ^'" thtfedamncd wrctchescurfe themfelves ? and (ny. Was 
 be damned, damnation Worth all my coft and pains ? Was it not enough that'lperi- 
 cxcepthebuy (bed through my negligence , and that I fit ftill while S.itan playd his 
 It with his fin- game, but I muft feek fo diligently for my own perdition ? Might I not 
 full labour, ^^^^ ^^^^ damned on free colt , but I muil purchafe it fo dearly ? I 
 thought I could have been faved without fo much ado ; and could I not 
 have been deftroyed without fo much ado ? How well is all my care, and 
 pains , and vrolence now requited? Mufti work out fo laborioufly my 
 own damnation : when God commanded me to work out my filvation > 
 " O ifl dad done as much for Heaven as fdd for Hell , I had furely had 
 
 it. I crycd out of the tedious way of Godlinefs, and of the painfull 
 
 nian, yet I de- cotirfc of Duty and Self-denial ; and yet I could be at a great deal more 
 
 Jt^inc rwr P^'"' ^^^ ^^"" ' ^"^ ^^^ ^^^^^' '^^ ^^*^ '^^'^'^ ^^""'^^ ^^ ftrongly as I did 
 
 of preacliing "^V P'^afures and profits , and honours , and thought on him as often, 
 
 on chc other and (ought him as painfully, O how happy had I now been ! But juftly 
 
 cxtream, who do I fuffer the flames of Hell , who would rather buy tliem fo dear then 
 
 t<?ach men to have Heaven on free coit , when it was purchafed to my hands ' —^ 
 
 "ufe of'their "^^"^ ^ ^^'^^ '^'^^^^ ^'^" ^'^"'^ °^ ^^^^^ thoughts , which will argra- 
 
 Sin and Dam- vafe the miferyot thefewrethes forever. Othat God would pcrfwadc 
 
 nation from thee , who readeft thefe words, to take up thefe thoughts now feafona- 
 
 themfelv« on biy and fobcrly , for the preventing of that unconceivable calamity that 
 
 wouiH tv^ ^^ ^^^" ""^'^ "°^ ^"^ ^^'■'^^'^ '" ^^'"P'" ^^^^'«^ ' fo ^akc them up in Hell as 
 ZTJ thy own tormentor. ^ 
 
 Wieked men -^ _ , ^ r ^u r 1 i . 
 
 believe, thac • . It ncay bc lomc 01 thile hardncd wretches will jcft at all this, 
 
 and 
 
part III. The S /tints EvtrUpng Refi, ' 327 
 
 and fay , How know you what thoughts thedamned in Hell will have ? none but the 
 ^■4rv, Firft, Why read but the 1 6. of Z«4e , and you (hall there ^E^^^^^ofin a- 
 
 findc fome of their thoughts mentioned. * price that was 
 
 Secondly , 1 know their undcrftandings will not be taken from thcm,i ^.^jj foj. tiicm^ 
 
 nor their conkicnce , nor Paflions : As the Joys ot Heaven arc chiefly and that 
 
 enjoyed by the Rational foul, in its Rational adings. fo aifo mull Chrifttlmdy- 
 
 the pains of Hclibefuffered. As they will be raen ftill, fo will they ^^^°' '^^'''', , 
 n and lo would 
 
 aft as men. qui,,^ ^h^i^ 
 
 confcicnces in 
 Hell, as if they were not guilty ofany Hich fm. And the Dodhncofa Phyfical Adive detci mi- 
 nation of niani Will to (in , o. tiic kti which is finful, by Gods eft'c(^iial Intiux , hath need of a 
 wary confide, ation : And though 7n7(}i' and other learned men afieft it, yet ordinary Chriiii^ns 
 need not pur ir into their Creed. May nor all common Chriluans well take up with a contented ig- 
 norance Iicrc, when Ca]amco\.\\A find rc(t nowhere elfc? And Arriba (^thatrcpvoTtth him_)fairh in 
 a manner as much, I. I. c. ?o.p. 188. And our learned BAylon- rakes up this^ De fituritioiie mali^ 
 j>YSjcrum iv.ara'.u ^flatuant aliijnjncgo : qui rem t?t difficultatibH^ perplexam dcir'nmnaie ncevob., nee 
 vaIco , Solum hocpnnum maneat fy jifmnAum •, netnpe mail moraiU futiaitionem jiafatuevdam^ vt hype 
 tbefes mjlr^ fccctiti origtncm in Dcuin ncn rcjiciatit. Siqttidem Ipuria ilia cV dejormk fcbcles nojlri prsgC" 
 r,ics (?/?, jio/iDfi .• qui peccatwnplacidovuhu nee vidc4.t quidcm ^ ndiumjiiLiat. Scilicet infnniain Eth' 
 mcorMrtifujCiiativ^tmarguit^ quod Jovem Deum'agnoverunt ^ adulterum : ut MinHtiuf-, <(y m}ratnr A- 
 tbeuagor.is quiferi potuit , ut ilium tanquam Dcwn colcrciit , quem ^arnK^^oT^ov 1^ v^Qu/tyc , furem (y 
 fupcrbum eognoverunt. Ccrtc Drut nonej} ., vifi omniiio BmM ^ maHtia nulla vitintm. Rc^e Nav(t«X} 
 Epifcopm , aia.fj.dif7i(]if -Ss®-, DuupeccaU refciens. Cum iitpo^fhile efiutxitiii fuccumbat ipfa boni' 
 tas t^c. Barlow Eycrcit. 5. p. 127. Nullomdo cogimnr ^ aut reteutlprifcicntiu D^t tottere xotun- 
 tntii arbitnum\ aut rctcnU voluntatis arbitrio ■, Dcum (quod nefas cji) ncgare prsfcium futuroriim : Sect 
 utrumque amplciiimur ■■, utrumquefideliter^veraciter confitettiur •■, lllud ^ ut bene Credarrm j hv ut be- 
 ne vivamiti •■> Male (lutem Vivitur , fi de Deo non bene Crednur j Aug. de Civit. 1. 5. c. 10. Q^ifquis 
 audet dicerc , [ Haheo ex me ipfo j\dem , non ergo accepi J profelio contradicit hide apertifims i-f: i.-.ti 
 \ Q^id h.xbes .{uod non itaepifti ^ J Honquin Credere vel non Credere non eft in arbitrio volunratjj hu- 
 mana: ■■, fed in Eleilii prxparatur Voluntat i Domino. Ideo ad ipfam quoque h'idem , qUiS in Volmtate efi^ 
 ^ettinet \_ Uunte di jeer nit .^ '] Aug. dc Prxdeft. Sanft. c. 5. 
 
 Thirdly , Befide , Scripture hath plainly foretold us as much , that; i joh.g. 19. 
 their own thoughts (hall accufe them, Rem.l.i^. and their hearts con- 20,21. 
 detcn them. And wee fee it begun in defpairing perfons here. 
 
 CHAPi. 
 
 - jft^aj 
 
528 
 
 The Saints EverUfting Rejh 
 
 Chap, 3. 
 
 I?^^^^^^^^^#^i?^^^'^?§§^^ 
 
 ^.'. 
 
 CHA p. lUf 
 
 7 hey (J)alllofe all things tLit are comfortahlcy 
 asivellas Heaven.. 
 
 It ia a gl Cit li 
 
 Qijt-'ltion witli 
 nuny , vvhc- 
 tlicr rlicre be ^ 
 no Merey in 
 Hell? Aquinas 
 
 fiirh there isj 
 
 added CO us 
 
 SECT. I. 
 
 Aving Hiewed you thjfe con (iterations wl)kh will tfieri 
 aggravate their mikry , lam nexc to fnew you their 
 Additional! lofTcs which vvtll apgravaccic. For as God*- 
 lincfs hatii die promife both of this life atiJ that \v"hich 
 isrocomc; andasGod haUii^iid , tha^if"we firft fctk 
 his Kingdom and Riglueoufncfs , ali"ihings cli'e rtiaii/bi 
 alfo are the ungodly , thrcatned with the lols b.>th 
 
 — — tj J » — — ' .-■- " --- 
 
 of fpiritual and of corporal blertings; and bccaufv.* chcy loiighc not firit 
 - ..-,uw.w«,, Chrifts Kingdom anJ Rightcoufnefs , therefore fliail they Idfe bo:h ir, 
 Salmercn-y AKo and that which they did fcek ; and there fliail be taken from them even 
 1>rf,n Cii. that lictlewhich they have. Jf they could but have kept their prci'cnt en- 
 our*- biiTl r^y "j^Vments , they would no: much have cared for the iofs of Heaven : let 
 '^ijfac.L.iurcn- ^^^^f" take it that have moremindebf if; But catching at the {h.id(J'^' and 
 fiw in Jsc. 2. Jofmg the fubliince, tiicy now fi.ide ch it they have loft horh ; and thit 
 i^-whar need when they rejec|;ed Chriit . they rcjteted all things. If they bn(t lofl and 
 is there euri- ttforfa^^^n all for Chrilt they would have found all again in him ; fn- he 
 woujjd have been all in all to them : But now tliey have forfakcn Chrift 
 for other things , they (hill lofe Chrift , and that alio for which they d.d 
 forfakchim. 
 But I will particularly open to you fome of their other ioflcs. 
 
 oufly to en- 
 quire or boUi 
 ly to deter- 
 mine in this ? 
 
 Ic ib enough 
 
 to know that 
 
 the pains and torments of Hell to the wicked, will be both eternall and incomprchcnfible. p. i6', 
 
 SECT. II. 
 
 5. 2. 
 
 ? TlJIrft , They (hall lofe their prefent prcfumptuous conceit and belief of 
 
 ^ f their intcreft in God, and of his favour towards them , and of their 
 
 part in the merits and fuffcrings of Chrift. This Talfe belief doth no>v 
 
 iupport their fpirits , and defend thera-from the terrors chat would clfc 
 
 fifi/.e upon thcm^ and forcifie tljem againft the fears of the wrath to come. 
 
 Even 
 
Part in. The Saints EverUpng S.efi, ^2p 
 
 Even as true Faith doth afford the foul a true and grounded fupporc and « 
 confolation , and enablcthus to look to Eternity with undaunted cou- 
 rage ; So alfo a falfej ungrounded Faith doth afford a faife ungroun- 
 ded comfort ; and abates the trouble of the confideracions of Judgment 
 and damnation. But alas, this is but a palliate falvc , a dec eicfull com- 
 fort; what will cafe their trouble, when this is gone? When they can 
 Believe no longer , they will be quieted in rainde no longer , and re Joyce 
 no longer. If amjn bencer to thegreateft milchief, and yet ftrongly k 
 conceit that he is in fafcty i his conceit may make him as cheerfully as if 
 all were well indeed, till his mifery comes, and then both his conceit 
 and comforts vanifh. An ungrounded perfwafion of happinefs , is a poor a 
 cure for reall mifery. When the mifchief comes , it will cure the raif-be- 
 licf; but that belief can neither preventaor cure the mifchicf If there « 
 were no more to make a man happy , but to believe chat he is fo, or 
 ftiali be fo, happinefs would be fajs commoner then now ic is like 
 robe. " It is a wonder, that any man who IS not a ftranger both to ^, j^j^^^^l ^^ . 
 • GofpelandReafon, (hould be of the Antinomian faith in this; who fpeak the 
 tell us that faith is but fhe believing that God loveth us, and that our plain truth, 
 fins are already pardoned through Chrift ; that this is the chief thing that ^^^^ which 
 Miniftcrs fhould preach ; that our Minifters preach not Chrift , becaufe tuons'^c^n"^" 
 they preach not this ; that every man ought thus to believe, but no man to be true 
 to queftion his Faith , whether he believe truly or not, &c. But if all Juflifying 
 men murt believe that their fins arc pardoned , then moft of the world Kiith, i/i^. [a 
 mult believe a lye ; And if no man ought to queftion the truth of his ^^''^ymg that 
 Faith , then moft men (hall reft deluded with an ungrounded belief. The «»pardoned "be- 
 Scripture commandeth ws firft to believe for remillion of fins , before tbre they' are-, 
 we believe that our fins are remitted : If we believe in Chrift , that is, that is, upon 
 accept him cordially for our Saviour, and our King, then we (hall receive °'''.'" ^^^ R<^-. 
 the pardon of fins. The truth is , wchare more ado to Preach down ^^^^'"8 ^'^'^'^ 
 this Antinomian faith , then they have to Preach it up ; and to Preach Tuftifieus be- 
 •ur people from fuch a believing , then they have to Preach them to it. fore we r'e- 
 I fee no need to pcxfwade people fo to believe , the generality are ftrong »ccive him as 
 and confident in fuch a belief already. Take a congregation of 5000 per- ^°^"^ ^^. *^"'^ 
 fons , and how few among them all will you finde , that do not believe JJ-yiy ^ belL- 
 that their fins are pardoned, and that God loves them:' Efpecialiy of the ving the dc- 
 vileft finners, who have leaft caufe to believe it ? Indeed , as it is all the vil , the fa- 
 work of thofe men to perfwade people to this belief :fo is it the hardeft theroflyes, 
 task almoft that wee meet with , to convince men of the ungroundcdnefs ^J'^ "°^ ^°**' 
 of this belief, and to break that peace which Satan maintaineth in their God And it 
 
 is a Rcfting 011 
 VAC deceiving promife ofthe Devil for Juftification : And arc not fuch like to be welljufiified , by 
 their Accufer ? Nay, it is a making the Devil their God, by taking his werd , wlio tds 
 thcin , they fliall be juflified and favcd by a bare expecting Juftification and falvation from 
 Chrilt , when God telleth them the contrary. TerudltAn faith , Per divirfit.ttsm enim Pro- 
 miffionHm , div^rJUai infMHAtHr D(«riim, Tertnll lib. dc Rcfurrcd. Cam. cap. 2. p, 407. 
 
 Y y fo«li^ 
 
530 7he Samts B^erUfitng Rcjt. Chap. 3, 
 
 "fouls. Neither do I know a commoner caufc of mens deft rodtion , then 
 fuch a misbelief. Who will feck for that which he believes he hath alrci- 
 dy? This is the great engine ot HclljCo make men go merrily to their own 
 
 a perdition. I know men cannot believe Chrift, or believe in , or upon 
 thrift, cither coo foon, or too much. But they may believe or judge thac 
 themfelvcsare pardoned , adopted , and in favor with God , too foon, 
 and too much. For a falfc judgement is alwaics too much and too foon. 
 
 tt As true grounded Faith i« the mailer-grace in the Regenerace, and of the 
 greucft ufc in cSc K;ngdom of Cbrilt ; lo is a ai!e uugruundca Faith, thv; 
 matter vice in the unrcg.nerate foul , and ofg'eatclt ufein theKti:gd<im 
 of Satan ,Why do fuch a mwltituJeficftill , when tliey mighc hive par- 
 don for the fec.'ving , but that they verily think they are pardoned alrea- 
 
 • dy? Why do men live foc«nten[edly in the power of the Devil, and 
 walk focarelefiy in the certain way to Hell. ^ hut that they thmk their 
 way will have no fuch end , and iha^ the Devil iiath nociiing to do wiih 
 them? they defi? him , they fpit at the mention of his name- If you 
 
 ** could ask fo m?.ny thoufands as arc now in H-rll , What madnefs couid • 
 caufe you to come hither voluntarily? or to follow Satan to this place of 
 torment , when you might f-llow Chrill to the land of rell ? They 
 would moft of thcni anfwer you , We believed chat we had followed to- 
 wards Salvation -and that the way which we were in, would have brought 
 us to Heaven : We made fure account of being faved , till we found our 
 fclves damned ; and never feared Hell , till we were fuddenly in it; wc 
 would have renounced our finfullcourfesand companions, but thatwc 
 thought wc might have them, and Heaven too ; VVe would have foughc 
 after Chrift mjre hearnly , but thac wethoupht wc had part in him al- 
 ready ; Wevvould hive been more earnelt feckizrs of Regeneration, and 
 the power of godlincfi,buc thac we verily thought we were Chnllii'.ns be- 
 fore. Oifwe had known as much as now we Know, what lives would 
 we have led I what perfons would we have been ! But v/e have fl.UTcred 
 our feives into thefe unfufferable torment;?': We were toidof this before 
 from the word of God : but we would not believe it ^ till wc feir it : atid 
 
 now there is no remedy. Reader, do but ttop , and think here 
 
 with thy felf , how fad a Cafe this is / That men (iioald fo refolurely 
 cheat chemfelves of their Everlafting Reftv The Lord grant it tievcu 
 prove thy own cafe. I would be very loth ro weaken 'the t;rue Fatth of 
 the meaneft Chriftian , or to perfwade any man than ius'Kaith W folfe; 
 when it is true^ God forbid, rhac I (hould fodifparage thar prerioa« grace 
 which hath the ftamp of the Spirit ! orfo trouble the foal , thaii Chrift 
 would have to be comforted 1 But I muft needs in faithfulnels tell thee, 
 that the confident belief of their good eftare , and of the pardon of their 
 fiQS , which the careles, unlioly , unhumbled mukiiude amongft us , do 
 focommonly boaft of, will prove in the end but a foul-damning delu- 
 
 ufion. It hath made me ready to tremble many a time, to hear a drunken, 
 ttngodly , HnfaichfullMinifter, as confidently in his formSU prayers in 
 
 the 
 
Part III. 
 
 The Saints Everlafiwg Reft, 
 
 331 
 
 thcPulpic, give God thanks for Vocation ,Juftificacion,Sanftification, 
 and afTurcd hope of Glonficarion, as if he had been a moft aflured 
 Saint ? when it may be his Sermon was intended to reproach the Saints, 
 andto jcerat Sandification! Me thoughts I even heard the Pharifee fay, 
 Ithank^thee thjt I am r.ot 04 other men : Or Cerah , y^re ttot all the people Luke.18. ir 
 holj , iverj one f How commonly do men thank God for thefc , which • Num. 16. 3,$. 
 they never received , nor ever (hall do ? How many have thanked 
 ( 'od for pardon of fin , who are now tormented for it ? and for Sanfti* 
 ficacion, and affured hope of Glory , who are now fliut our of that In- 
 heritance of the Sand::ficd? I warrant you J ther's none of this belie- 
 ving in Hell: nor any perfwafions of pardon or happinefs, nor any 
 boaf.ringof their honefty , nor juftifyingof themfclves , This was but 
 Sarnns Itraragem , that being blindefold , they might follow him the 
 more boldly, but then he will uncover their eyes, and they fliall fee 
 where they are. 
 
 SECT. III. 
 
 SEcondly , Another addition to the mifery of the damned will be this: 
 That with the lofs heaven, they fhall lofc alio all their hopes. In this 
 lire , though they were threatncd with thefv^'rach of God , yet their 
 hopeofefcaping ic did bear up their hearts ; And when they were woun- 
 ded wich the terrors of the Word , they lick'c all whole aga;n with their 
 groundlefs hopes : but then they ftiall part with their hopes and heaven 
 together : Wc can now fcarce fpeak with the vileft Drunkard , or Swea-ctmay be alwais 
 rer , orcoveruous Worldling, orfcornerat Godlincfs , but he hopes asfeconour 
 tobe favedforali this : If you fliould go to all the Congregation, or 
 Town, or Country , andask them one by one, whether they hope to be 
 fived ? how few fhill you meet with , that will not fay yea, or that make 
 any gieacqiielUonofit t* But, O happy world, ifSalvation wereascom- 
 n:onas this Hope! Even thofe whole hellifli nature is written in the face 
 of their converfa^on , that he that runs may reade ic , whofc tongues 
 plead the caufe of die Devi!, and fpcak the language of hell , and whofc 
 dclif;hi IS in nothing but the works of the fiefli : yet thefe do ftrongly fcarj and ob- 
 hope for heaven , thciigh the God of heaven hath told them over and Serving and 
 over aoaininhis Word , thatnofuch as they (hall ever come there. Iool<'"g ^o"^ f'-^' 
 
 * ' i tin"!'* Wu 
 
 Though moft of the world fhiilerernally penfti , and the Judge of the fhonld amend 
 world himfelf hath rold us that of.the many tliat are called , yet but few Am'jmf. de 
 arechofen , yeralmoft alldohopc for it, and cannot endure any man y?^(?. 1. 5- c 8. 
 that doth bur queflion their hopes : Let bur. their Minifter preach againft 
 their falfe hopes ; or their bcft friend come to them and lay, / nm afraid 
 jour prefent h:pes of hei!>ven will deceive yoft , I fee you minde not your fofil, 
 jfur heart is not fet upon Chrifl and heaven , joti do ntt fdJKHch oi praj to 
 Cod , and rvQ^jh p him in jour f^mi/i ; and the Scripture gives jdh not the 
 
 Y y 2 ' L'A^l; 
 
 s. 3. 
 
 t 
 
 Ir doth us no 
 good to know 
 what is to 
 come, but to 
 fcaritithat we 
 
 watch, thar fo 
 the Righteous 
 grow not re- 
 milleor negli- 
 gent, or the 
 linncr fccurcj 
 that fo not 
 knowing, we 
 fhoiild alwaics 
 
332 The Saints E'verUjlingRefi, Chap. 2. 
 
 ledfi hope •fbtingfdved infuch s ctndition m this is : How ill would they 
 take fuch an tdmonitton as this ? and bid the Admoniflier look to himfelf 
 and let them alone , he (hould not anfwcr fer them , they hope to be fa- 
 ved, asfoon as thefe precifer men , that pray , and talk of heaven fo 
 
 ^ much. Nay, fo ftrong are thefe mens hopes , that they will difpute 
 
 the caufc with Chrift himfelf at Judgement, and plead their eating and 
 drinking in'bis prefcnce , their preaching in his Name, and cafting out 
 devils ( and thefe are more probable Arguments, then our Bapcifm, and 
 common Profeftion , and name oi Chrillians ) they will I'.ifly deny that 
 ever they negleded Chrift in hunger, nakednefs, prilbn, &.c. ( and if they 
 did, yet that is lefs then (hipping , imprifoning , banifhing, or killing 
 Chrift in his Members) till Chrirt confute them with the fentence of 
 their condemnation ; Though the hear: of their hopes will be broken at 
 ^ their death, and particular Judgement , yet it feems they would fnin 
 plead for fomc hope at the general Judgement. But O tlie fad Ihite of 
 thefe men , when they rauft bid farewell to all their Hopes ! when their 
 Hopes fhall all perifli with them ! Rcider , if thou wile not believe this, 
 icisbccaufethou wilt no: believe the Scriptures. The Holy Ghofl hath 
 fpoken it, as plain as can be fpoken , Prov. 11. 7. pyhin ,1 wicked man 
 djeth^ hu exf elation fh-iH perijh , and the hope of h»jhJ} mm firijheth, 
 Prov. 10. 28. The hope of th^ ri^ihtaoui fjall be ^ladttefs y bni t^cexpe^j- 
 tUn of the wicked Jhali perif}. See I fa. 28. 15, 18. Job 27. 8, 9 Ferreh^t 
 u the hope of the hypocrite^ though be hath gained ^ when God taketh AW.iy his 
 foul ? fVillGed hear hu crj , when trouble Cometh upon him ? Job 8.12 13 
 1 4. Can the rnfh grow up without mire ? Can the flag grow without water? 
 fVhilfl it it yet in its greennefe , not cut down , it withereth before any other 
 herb; So are the paths of all that forget Gtd,& the hypocrites hope fhall terijh- 
 whofe hope /hall be cut offhand whofc irufi fhall be a spiders we*-; He fhall lean 
 upon ha houfe , but it fhali not ff and ; he pjall hold it fa(i , but it fhall not en • 
 dure. Job. 1 1. 20. But thtejes of the wicked fJj.dl fail ^ a»d t^.ey fhall not 
 One of the efcape , and their hope fhall be as the giving up of the ghof} j The giving up 
 commont-ft a the ghoft is a fit , but terrible refemblance of a wicked nun? giving up of 
 SSeceiri?: ^'^ ^P"- P^r firft. As the foul departcth not from tl^e body without the 
 becaufe they greatcft tcrrour and pain, fo alfodoth the hope of the wicked depart, 
 fay, they daily 
 
 repent as rhey daily fin , and therefore hope they hiTC daily pardon •, indeed in ordinary una- 
 voidable in firmiries , fiicli as ("oiTic call Venial, and as Paul limcnts (" 1 think J Rom. 7. r!iis 
 may hold good. Ei'.t whcuiiicn will daily,, or frequently fwcar , whore, be drunk , deceive, 
 revenge, lye, backbite, ^c. and then conBforrtheinfclvcb in that they repent of it, andfoi'pcnd 
 their lives m grofs finnijng and repenting •, it will prove an unprofitable repentance As Ckm. 
 Alexand. faith , Continued repenting for Cgrofs) fins, which run on in courfe (" r^T^^n^ing ii"d 
 linning again ) do nothing dififer from them that believe not at all ^ fave only in this ^ that they per- 
 ceive themfclvcs to fin •, And I know net which is the worfe •, to fni wittingly and willingly, or 
 ( thus ) to fm again after rcpentings, <trc. It fecmeth therefore to be repentance , bur mdeeii is nor, 
 for a man frequently to beg pardon, when he ftcquenrly llnncth , fvix,. grofly , oras fomecall it 
 mortally, for thats his meaning 3 Clem. Alex. Stromat. 1. 2. CQ»od adJHngit de fecur.da tantum , ^ 
 mn tenia Vjenuentia admiffa , mptbandum efi. 
 
 Othc 
 
PartllL 
 
 The Sdints EverUfiing Keji, 
 
 333 
 
 O the dircfull gripes and pangs of horror that fcize upon the foul of the 
 finner at Death and Judgement, when he is parting with all his former 
 hopes ! Secondly , The foul dcparteth from the body fuddeniy , in a mo- i 
 ment, which hath there delightfully continued fo many years; Juft fo 
 doth the hope of the wicked depart. Thirdly , The foul which then de« j 
 parteth , will never return to live with the body in this world any more; 
 and the hope of the wicked when it departech , caketh an everlafting far- 
 well ofhis foul. A miracle of Refurrcc^ion fliail again conjoyn the foul 
 and body, but there fhall be no fuch miraculous Ke;"uirc<^ion of the 
 damned'a hope. Methinks it is che mort dolefull fpedacle that this world « 
 affords , to fee fuch an ungodly perlon dying , and to think of his foul 
 and hopes departing together ! and with what a fad change he prefently 
 appears in another world. Then if a man could but fpeak with that hope- 
 Icfs foul , and ask it ; what , are you now as confident of falvation as you 
 were wont to be? Do you now hope to be faved, as foonas the moft 
 godly .'' O what a fad anfwer would he return ! They are juft like Corah, a^^ , 
 DatliAfi, and their Companions : while they are confident in their Rebel- Miniltry pe- 
 lion againft the Lord , and cry out , Are net a& the people holy } They are . trefks, rurns 
 fuddeniy fwallowcd up , and their hopes with them ; Or like Ahuh^ who hearrs into 
 hating and imprifoning the Prophet for foretelling his danger , while he ^°|}."' ^^^ 
 is in confident hopes to return in p«acc, is fuddeniy fmittcn with chat anj^thrown'at 
 mortal Arrow , which let out thofe hopes , together with his foul ; Or us, this klls usj 
 like a Thief upon the Gallows , who hath a ftrong conciet that he (hall the recoiling 
 receive a Pardon , and fo hopes and hopes, till the Ladder is turned; Or ©four pains 
 liketheHnbclievinpfinnersof the world before the Flood, who would *^'l^"si when 
 not believe the threatningsof A^orf^,but perhaps derided him for prepar- 
 ing his Ark [o many years together , when no danger appeared, till fud- 
 deniy the Flood came and fwept them all away. If a man had asked thefe 
 • men, when they were climbing up into the tops of Trees and Mountains; 
 Where is now your hope of efcaping , or your merry deriding at the 
 painfull preventing preparations of godly Noah} Or your contemptu- 
 ous unbelief of the warnings of God? what do you think thefe men would 
 then fay ! when the waters ftiil purfued them from place to place ,till it 
 devoured their kopcs and them together ? Or if one bad asked iAhah^ 
 when he had received his wound , and turned out of the battle to die; 
 what think you now of the Prophecie of ^/Wrf^.' will yoa releafe him 
 out of prilon ? do you now hope to return in peace? Why fuch a fudden 
 overthrow ot their hopes will every unrcg^nerate finner receive. 
 
 our peace re- 
 turns to USj 
 when we 
 fpcHd wur 
 flrcngth to 
 make men 
 more naught 
 then they 
 were; This 
 wounds our 
 hcarf, which 
 fhould'bc con- 
 fidcred of fm- 
 nersi to kill 
 onesfelfi and 
 While ^^"^^ Miniflcr 
 thev were upon earth , they fruftrated tlie expedations ( as I may fay) ^^ouldTavc 
 of God and man : God fent his meffengers to trll them plainly of their him-, wlata 
 danger, and faid, It may be they will hear , and return and efcape : but bloody condi 
 they ftiffned their necks and hardned their hearts : The Minitter fludied, 
 and ihftruded , and perfwadcd , in h©pe : ^ And when one Sermon 
 
 more then the blood of many men. 
 
 Stubborn fouls , 
 
 Yy 
 
 tion is this : 
 the blood of a 
 Miniflcr on a 
 aiansfoul, is 
 lay this to heart. Lockier on Co/. i.2$(.p.52.9. 
 
 3 prevailed 
 
334 
 
 The Saints. ETcri^.pr^ R^Ji: 
 
 Chap; 3. 
 
 their exhortation to lamentation, and to Ik down iri lort-ovyfor 
 
 - wiffuH mifery ; and take up the fad exclamation of the Prophet, //^ 
 
 I U^'ho hath believed onr rrfort ? 4nd to whom is the arm ef the La\ 
 
 prevailed not , he laboured to fpeak more plainly and piercingly in tKc 
 next , in hope that at laft they would be perfwaded and return ; till their 
 hopes were fruftrate , and their labour loft , and they, vver*- fain to tU?rt 
 their exhortation to lamentation, and to fir down iri fort-ovy for friens 
 
 - ,. - if the Lord re* 
 
 veied} So did godly parents alfo inltrud t;?cir children in H^-pe ; and 
 "watch over them , ar.d pray for them, hopin" thar at laft ihcir hc!»rts 
 would turn toChnft and is it not meet thatGod fliould fruftrare all tlieir 
 hopes , uho have fruHrared the hopes of all thacdefired their welfare? 
 O that carelefs finners would beawaked to think of this in time! If thou 
 be one ofthem , who arc reading th.efe line? , I do here as a friend advife 
 thee , from the word of the Lord, that, as thou wouidclt not have ail thy 
 Hopes deceive thee , when thou halt moft aced of them , thou prefcntly 
 try them, whether they will prove currant at the touch Hone of rhe .Scri- 
 pture ; and if thou finde them unfou.id, let them go, whit forrow foever 
 i: coft thee ? lUft not till thoucanil fjivc a reafon of all rhy h(»pe«:; ^ill 
 1 Pet. 5.15. * ^^^^ ^^'"'^^ prove,that they are the hopes which <^race and not nature on- 
 ly hath wrought , that they are grounded upon Scriptufe-promifes and 
 Markes of found evidences , that they purifie thy heart; tliat they quicken, ajid not 
 c Therein cool thy endeavours in godlinefsj thrft the more thou hopeft, t}.e^els 
 
 thou finncft <=, and the mor 
 
 'lowing on t|-,c wf>rK; 
 
 common \ the cd, and fearfull of being deceived; that they ftir up thy defire? of d«-)Vy 
 
 othcr,\vhcn a ing what thou hopeft for , arid ch? deferring thereof is the trouble of t!<y 
 
 man h^:h k-ar- heart , Frov. 13. 12. If thou be fure that thy hopes be fuch as thcftfj'Gfd 
 
 «cd thenaairc forbid tha^ I fnould fpeaka word agiinft them, ordifcoruraget!)ec from 
 
 o in,perwa- pj-Qceedipg tohope thus totheenu ; No, Irather peiTivade thee to g-^ 
 
 rca- on in the ftrength of the Lord; md what ever men or devils, or thy ow 
 
 dcth him 
 Principal! 
 fon to dcfift 
 
 unbelieving heart 
 
 ^ ^ (hall (ay againftit , go onand hold t;ift thy hope, 
 
 from fm ■■, the ^^d be fure it (Inll never make thee afhamcd. But if thy hope be not of 
 *^T'^^h"*^"Vo'*^^'^ fpiritual nature, and if thou art able to give no better reafon why 
 fm no more, ^^^u hopeft , then the worft in the world may give , Tliat God is mer- 
 clem.Altxani. cifull ; and thou muft fpeed as well as thou canft, or the like ; nnd haf^ not 
 stromnt lib. 6. one found evidence of a faying work of grace upon thy foul to fliew for 
 d Give me a jj,y hopes ; but only hopeft thai thou flialt be favcd . becaufc thou woul- 
 many fccret ^^^ ^^^'^ '^ ^^ > and becaufeit is a tembl? thing to defpair ; If this be thy 
 bickering:,and cafe , delay not an hour ; but prefcntly cafr away thofe hopes , that thou 
 hard contlifts rcaift get into a capacity of having better in their ftead. Bu' it maybe 
 
 inhiibreft, jhou wilt think this ftrangedoftrine , and fay. What, would vou per- 
 uponafcrious ; . ^ '^ 
 
 penitence, and fcnfe of reconciliation with his GoJ, hath attained to a quiet Iicart, walking con- 
 fcionably and clofc with that Majtfty with whom he is atoned. 1 Iliali bldi and emulate him a» a 
 meet fub;ca of true joy. B. HaU Solilo^i. 1 1 . p. 37> 38. ' 
 
 fwadc 
 
Part III." The Saints Everlajling Rejl* 335 
 
 fwadc me diredly to defpair ? ty^r,fn>er Sinner , I would be loth to have 
 thy foul dcttroyed by wilful felf.delufion. Tht truth is, There is a hope s 
 ( fuch as I have before (hewed thee of) which is a fingular grace and du- 
 ty -and there is a hope v/hich is a notorious dangerous fin. So confe- 
 quently, there is a delpair which is a grievous fin ; and there is a defpair, 
 which is abfolutely neceflary to thy falvation* I would not have thee « 
 defpair ofthefufficiency of thebloodofChrift to fave thee, if thou bc- 
 hevc and heartily obey him ; Nor of the wiilingnefsof God to pardon 
 and fave tliee, it" ■ hou be iuLh a one ; Nor y^^t ablblutely of thy own fal-i 
 ration ;bccaurc while there is life and time , there is fome hope of fhy> 
 converfion , and fo of thy falvation ; Nor would I draw thee to defpair 
 of finding Chnit, if thou do but heartily feek him ; or of Gods acceptance 
 of any finccre endeavors , nor of thy fuccefs againft Satan , or any cor- 
 rnpdon which thou fnalt heartily oppofe , nor of any thing whatfoever 
 God hath promi'led to do , either to all m^n in general , or to fuch as 
 thou art. I would not have thee doubt ofany of thefc in the leaft mea- 
 fure,much lefs defpair. But this is the defpair, that I would perfwade thee « 
 to , as thou loved thy foul ; That thou defpair ot ever being faved, ex» John 5. 5. 
 cept thou be born again* or of feeing God, without Holinefs; or.ofefca- Heb. 12. 14. 
 ping perifhing ."except thou fc*ndly Repent : Oi'ofcver having partfin L"[j'^ '?• ^■> 5. 
 Chrili , or fal-v ation by him- , or ever being one of his true DifcipAcs^ ex* ^. ^J tv'&c 
 cept thou love him above Father , Mother , of thy ownhfcif Oriof ever M-It. d! n'. 
 having a Treafure in Heaven, except thy very hearrbe thdi^e : Or of ever Rom. 8.9,7,8, 
 fcnpingeternal death , if thou walk after the flefh', anddoilnotby the ^3- 
 Spirit morrifie the deeds of th^fle(h; or of ever truly loving. God ^ or j|u^"^*!!^' 
 being his fervant, while thou joveft the world j:fit*.dt ftrvHl.it.' Thcfe ' ' *^* 
 things T Would have thee defpair of, ari'd' wrh«<;i''.ervelfe God hathrtold 
 thc^ fl'iall 'never come to p'afs. And when ■Ihottialt'fodLy fdajxhed into 
 thy own heart ,-and Pinded thy fclfe'in a'nycifthefd cafes , 1 would have 
 thet defpair'of thy fclfof'tver beiAg faVcdin thafftatethouart in ; N6* 
 ^er ftick at the rkdhcfs of the con^l^efl ,-" maHj,:but acknowledge plain- 
 ly, IfI'diebefcWc T'^^t-oUCof ihiVe-ftatc', I-arn k»ftfGr-ev«r.'It is as good .8fi<usris ,c-J 
 deal truly with thy feir^snot; God will nbf flatter tbce, he will deal ' 
 
 plainly, whether th'ou door nor^" Th^very-^Ufh is , This kindeofde- ce 
 i]v.ir is one of the firft (Vep^to'Hieaven. Confider , if a man be quite out 
 of his way ^ 'whaVrflii/ft bc' the 'fir ft'f^anfs ro brin^ him in again ? Why, 
 n defpair of 'ev^r^rwiWg to his journiesend in the way that he is in. If 
 his home be Eaftwa*d, and he be going Weft wad, as long as he hopes he 
 isinthelrt^f, Re will goon; and as long as he fo goes on hoping , he 
 goes furt'h^^' ami^s^ Thei^eforc when he meets with fome body that af* 
 furcs him that he is' clean out of his Way, and brings him to defpair of co- 
 ming home , except He turn back again j then he will return , and then he 
 may hope and-fpare n^. Why, finncr, Jtift fo is it' with thy foul ; Thou 
 iiri born-dut'difrheWayfo^Heaven; and ifi that way thou haft. procee- 
 ded many Ryecr^Ylec thou'gocft on quietly, and hopeftto be fevcd, 
 
 bccaufc. 
 
33^ The Saints EverUjiing Reft, Chap. 3. 
 
 t bccanfc thou art not fo bai, as many others. Why, I tell thcc , except 
 thou be brought f throwaway thofe hopes , and fef chac chou haft all 
 thts while been quicc out of the way to Heaven , and haft been a childc 
 ot'wrach, and a fervant of Satan , unpardoned , unfandified , and if thou 
 hadft died in this ftate, hadft been certainly damned ; I fay , till thou be 
 brought to this, thou wilt never return and be faved. Who will cum out 
 of his way, while he hopes he is right ? And let me once again tell thee, 
 
 '"* that if ever God mean good to thy foul , and inpend to fave chec , this is 
 one of the firft things he will work upon theo : Remember what I fay , 
 till thou feel God cenvincieg thee , that the way which thou haft lived 
 in, will not ferve the turn, and fo breaking down thy former hopes, there 
 isyctnofaving work wrought upon thee; how well focvcr thou maift 
 hope cf thy felf. Yea, thus much more , If any thing keep t'jy foul vuz 
 
 " of Heaven (which God forbid) there is nothing in the world liker to do 
 it, then thy falfe hopes of being faved , while thou art out of the way to 
 falvation. Why clfe is it that God cries dowo fuch hopes in his Word } 
 
 tt Why is it that every faithfull, skilfullMiniftcr doth bend all his ftrcngih 
 againft the falfe faith and hope of finners ? as if he were to fight ag.iinft 
 lacilher fmall nor great , but this prince of iniquity ? Why alas , chey 
 know that thefe are the main pillars of Satans Kingdom; Bring down 
 but them two, »od the houfe will fall. They know alfo the deceit and va> 
 
 u nity of fuch itofe^i that they aredireftly contrary to the Truth of God, 
 tnd what a M cafe that foul is in , who hach no other hope , but that 
 Gods Word will prove falfc; when the Truth of God is the only ground 
 
 ^^ of true hope? Alas , it is no pleafurc to a Minifter to fpeak to people tn 
 
 fuch an unwelcom fubjeft , no more then it is to a picifull Phyficiari , to 
 
 tell his Patient ; I do defpair of yoir life , except you let blood ; or there 
 
 is no hope ofthc cure, except the grangren'd member be cut off; If it be 
 
 true , and of flat ncceffity , though it be difpleafing , there is no remedy. 
 
 Why , I bcfeech you think on it reafonably without prejudice or paili- 
 
 jfcCtl. $. 18,19, •■ > ^"^ tell me. Where doth God give any hope of yowr falvation till 
 
 •^20, ai,2a, 23, ymi are new Creatarcs.' Gal. 6. 1 5. Nay , I have (hewed you where he 
 
 *^ flatly OYcrthroweth all.fuch hope. And will it do any good for a Miniftcr 
 
 •r.5-i7. to give you hope, where God gives you none? or would you dcfirc 
 
 " ihcn to do fo? Why, what would you think of fuch a Minifter , when 
 thofe kopes forfake yoi ; or what thankcs will yoi give him , when you 
 fiiic your felf in Hell ? would you not there lie and curfe him for a de- 
 ceiver for ever ? I know this to be true , and therefore I had rather you 
 were difpleafed with me here then curfe me there. For my own part, if I 
 had but one Sermon to preach while 1 lived , I think this (hould be it; 
 CO perfvfrade down all your ungrounded hopes of Heaven ; not to leave 
 you there in defpair, but that you may hope upon better grounds whith 
 will never deceive yoQ. God hath told us what we (hall fay , Jfa. 3. 10, 
 1 1. Ssy to the Riikttom , // (hall be rtell with him ; andtt the rvicked^ It 
 
 '^-paull hiUwith him. And if Khali fay , it (hall be well wirh tkee , when 
 
 God 
 
 I 
 
Pare III. The Saints EverlafiingRefi. 3^7 
 
 God hath faid, it fliall be ill with thee , whac the better were thou for 
 this ? Whofe word would ftand , think you ? Gods or mine ? O, little do 
 ' carnall Minifters know what they do , who ttrcngthcn the hopes of un- 
 godly men?They work as hard as they can againft God, while they ftand 
 theretofpeakin thenameofGod. Godlayethhis battery againft thefo 
 falfc hopes , as knowing that they muft now down , or the (inner muft 
 periih : And tliefe teadiers build up, what God is pulling down: I know 
 not whdt they can do vvorfe to deftroy mens fouls. There arc falfe teach- , 
 ers in regard of application, though they are true in regard of doftrine. 
 This is partly through their flattering men-pieafing temper, partly bc- 
 caufc they are guilty themfclves, and fo fhould deltroy their own hopes, 
 as well as others ; and partly becaufe being gracelefs, they want that ex- 
 perience which (hould help them to difcern betwixt hope and hope. The c 
 iamcmay be faid of carnall friends. If they fee a poor (inner but doubt- 
 ing whether all be well with bira, and but troubled for fear leaft he be out 
 of the way ; What pains do they take to keep up his old hopes > What, 
 fty they, If you fhould not be fa vcd, God help a great many: You have 
 
 lived honeftly, &c. Never doubt, man ; God is mercifull. Alas 
 
 filly creatures 1 You think you perform an office of frienddiip, and do 
 him much good .' Even as much as to give cold water to a man in a Fea- 
 ver ; you may eafe hira at the prcfent , but it afterward inflames him. 
 What thanks will he give you hereafter , if you fettle him upon his for- 
 mer hopes again? Did you never read Prov 2^. 2^, He that faith to the 
 rPick^d^Tkou art rtghteotu ; him fljuU the people curfe , Nutionsjhj// a^- 
 horre him. If you were faithfull friends indeed, you (hould rather fay 
 thus to him; Friend, if you perceive the foundnefs of your hopes for Hea- 
 ven to be doubtfull , O do not fmother thofe doubts ; but go and open 
 them to your Minifter , or fome able friend ; and try them throughly in 
 timej and hold no more of them now ,then will hold good at Judgment: it 
 is better they break while they may b; built more furely , then when the 
 
 dtfcovery will be your torment , but not your remedy. This were 
 
 friendly and faithfull counfcl indeed. The Proverb is , // it were not for 
 hope ^ the heart weuld break.: And Scripture tels us , that the heart muft 
 break that Chrift will (^\t. How can it be bound up, till it be broken firft? 
 So that the hope which keeps their hearts from breaking , doth keep 
 them alfo from healing and faving. 
 
 Well , if thefe unwife men ( who arc as w« fay , peny-wifc , and 
 pound foolifh , who are wife to keep off the fmart of a fhort , conditio- 
 nal , nece(rary, curable dcfpair , but not wife to prevent an eternal, ab- 
 folute, tormenting, uncurabledefpair ) do not change their condition 
 fpeedily, thefe Hopes will leave them , which they would not leave ; and 
 then they that were now refolved to hold faft their Hopes , let all the 
 Preachers in the world fay what they would , fhall let them go whether 
 tliey will or no. Then let them hope for Heaven if they can. 
 
 So that you fee it will aggravate the raifery of the damned , that with 
 
 Z z the 
 
338 The Saints Ever Ljltng Re fi. Chap. 3. 
 
 the lofs of Heaven , they (hall lofe all that hope of it, which now fup^ 
 portcth them. 
 
 SECT. IV. 
 
 ^ . 'T^Hirdiy, Another Additional lofs will be this. They will lolc all that 
 
 S- 4- " X falfe peace of Confcience, which maketh their prefent life fo cafie. 
 Tiic lofs of this mull necefT-irily follow the lofs of the former. When 
 Prcfumption and Hope are gone. Peace cannot tarry. VVlio would think 
 ** now that fees, how quietly the multitude of the ungodly live , that they 
 mull very Ihortly he roaring in cverlafting flame*.? They lie down, and 
 rife, and flcep as quietly , they eat and drir.k as quietly; they go about 
 their work a^ cheerfully, they talkas p!eafantly,as ifnothing a'Icd them, 
 or as if they were as far out of danger as an obedient Believer; like a man 
 «* that hath the Falling ficknefs> you would litUe thick, while he is a labour- 
 ing as llrongly , and talking as heartily as another man, how he will prc- 
 fently fall down , and lie gafping , and foaming , and beati*ig his brell in 
 torment ; So it is with thefe men : They are as Iree from the fears of Hell 
 as others, as free from any vexing forrows , not fo much a«i troubled witli 
 any cares of the ftate of the;r fouls , nor with any fad or ferious thoughts 
 of what fhall b^-come of them in another world ; yea . and far the n oil 
 part they have lefs doubts or difquiet of mmde , then thofe who (hall be 
 faved. O happy men , if it would be alwayes tiius! and if this peace 
 would prove a lading peace ! Bur alas , there's the mifery , it will not. 
 tt They are now in their own Element , as the Fi(h in the water ; but little 
 Kn )ws chat filly creature, when he is mofl fearlcllv and delightfully 
 ' fwallo.ving down the Biir , how fuddcnly he (hall be fnatcfied out , and 
 lie dead upon the Bank ! And as little think thefe carelefs finners, what 
 a change they are near. The Sheep, ortheO.x is driven quietly to the 
 llaughter , becaufc he knows not whither he goes ; if he knew it were to 
 his death, you could not drive him fo eafiiy. How contented is the Swine, 
 when the Butchers knife is fliaving his rhroat } little thinking that it is to 
 prep.ire for his death. Why, it is even fo with tliefe fcnfualcare'ef*: men.- 
 they fear the mifchief leall', when thcv are neared to it , becaufe thev feel 
 rt nor , or fee it not with their eyes : As in the d.iys o/Noali ( faith Chid) 
 thtj rvere eathjir anddrinhinfr^ marrjin^ ^fir.d irivini in marriage , till the 
 Matrh. 24.37, ^aj thAt'So&h entrcd into th -irl^^ and l?-fisiv;;ct till the Flood dime and 
 ^ ' ^^* tuol^themAll awaj : S ) will the coming of Chrift be ; and fo will the co- 
 
 ming of their particular judgement be * For ( faith the Apoflle ) )X'heH • 
 thej fay pace and fafety, thf-n fuddcn deflruflion cometh upon them , M . 
 travel ftpo/t a Tvoman with childe , and they fhall not rCcape , i Thef 5 • 3 • 
 O cruel Peace , which ends in fuch a War ! Reader , if this be thy own 
 cafe ; if thou haft no other peace in thy Confcience then this ungrounded 
 fdf-creatcd Peace; I could heartily wifh for thy own fake that thoiVi 
 
 Vouldft 
 
Part III . The Saints Everlafting Refi, ^ jp 
 
 wouldft caft it off As I would not have any humble gracious foul to vex 
 their own Confciences neediefly , nor to dilquiet , and difcompofe their 
 fpirits by troubles of their own making , nor to unfit thenafclves for du- 
 ty , nor interrupt their comfortable communion with God , nor to wea- 
 ken their bodies , or caft thcmfelves into Melancholy diftempers to the 
 fcandal of Religion ; fo would I not have a miferable wretch, who lives in 
 daily and hourly danger of dropping into Hell , to be as merry and as 
 quicc , as if all were well with him ; It is both unfecmly and unfafc; more » 
 iinfeemly then to fee a nvan go laughing to the Gallows j and more un- 
 fafc then to favor the Gangrened member which muft be cut off, or to be 
 making merry when the enemy isentring our Habitations; Mens firft a 
 peace is ufually afalfepeace; it isa fecond peace which is brought into 
 the foul upon the cnfting out of the firft , which will ftand good , and yet 
 notalway tliat neither ; for where the change is by the ha'ves , the fe- * 
 cond or third peace may be unfound, as well as the firft ; as many a man 
 that cafteth away the peace of his Prophai;efs , doth take up the peace of 
 meer Civility and morality ; or if he yet difcovcr the unfoundnefc? of that, 
 and is caft into crouule , then heheaieth all with outward Rcligioufnefs, 
 or witha halfChriftianity , and there he taketh up with peace ; This is 
 but driving Satan out of one room into another, but till he be caft out 
 ofpon'cirion , the peace is unfound. Hear whatChrift faith , Luk^ 1 1. 
 21,22. yyben afiron^^ wan armed keepeth hi.< paUcc^ his goods are i*f peace- 
 but when afiron^er thot he fijdlUame upon him , and overcome him , he tu- 
 kethfrom hintatihU Armour wherein he trfijied , and divldcth his Jpoi/s. 
 The foul ofevery man by nature is Satans Garrifon ; all is at peace in » 
 fuch a man , till Chrift comes ; when Chrirt ftorms this heart, he breaks 
 the peace, he givech it moft terrible Alarms of Judgement and Hell , he 
 b.Ktercth it with the Ordmance of his Threathnings and Terrors ; he fcts 
 all in a cumbuftion of Fear and Sorrow, till he have forced it to yield to 
 his meer mercy , and take him for the Governor , and Satan is caft our; 
 and then doth he eftablifli a firm and lafting Peace. If therefore thou art « 
 yet but in that firft peace , and thy heart was never yet either taken by 
 ftorm , or delivered up fteely to Jefus Chrift, never think that thy peace 
 will indure. Can the foul have peace which is at enmity wich Chrift , or ~ 
 ftands out againft him , or thinks his Government too fevere , and liis 
 conditions hard? Can he have peace againft whom God prodsimeth 
 war .'' I may fay to thc« , as Jehu to foram , when he asked , // it pe.ice ? 
 JVhat peace While the iv boredoms of my mother fez..tbtl remain ? So thou 
 art defirons to hear nothing from the mouth of a Minifter but peace; but 
 what peace can there be, till thou haft caft away thy wickednefs and thy 
 firft peace, and made thy peace with God through Chrift? wilt thou • 
 believe God himfelf in this Cafe ? Why, read then what be faith twice o- 
 ver , //^. 48. 22. and 57. 22. There is no peace faith my God ^ to the wic- 
 ked. And hath he faid it ? and (hall it not ftand ? Sinner , Though thou 
 maift now harden, and fortific thy heart againft Fear , and Grief, and 
 
 Z z 2 TroubJei 
 
340 7he Saints Everlajlin^ Reft. Chap.5. 
 
 Trouble, yet as true as God is true, ihey will batter down thy proud and 
 fortified rpiric , and fcize upon it , and drive thee to amazement : This 
 will be done cither here or hereafter. My counfcl therefore to thee is, 
 that thou prefently examine the grounds of thy peace, and fay, I am now 
 at eafe and quiet in my minde ; but is it grounded > and will ic be lairing? 
 Is the danger of eternal Judgement over ? Am I fure my fins are pardo- 
 ned , and my foul fhall be faved ? If not, alas, what caufe of peace ? I may 
 be in Hell before the next day for ouglu I know. Ccr:ainly , aman 
 
 " that ftands upon [kc Pinaclc of a Steeple , or ihat flceps on liie top oi 
 the main-Mart , or that is in the heat of the moft bloody fight , hath 
 more caufe of peace and carclefnefs then thou. Why , thou 1 veil under 
 the wrath of God continually , thou art already Icntenced to ccernal 
 death, and mayft every hour expeft the execution , till thou have fucd 
 out a pardon through Chrift. I canfhewtheea hundred threacnings in 
 Scripture which are yet in force againft thec; but canft thou fliew me one 
 Proraife for thy fafeiy an hour?What affurance hall thou when thou go- 
 eft forth of thy doors , that thou (hale ever come in again? I (hould 
 
 e» wonder, but that I know the dcfperatehardnefsofthc heart of man, how 
 a man that is not fure of his peace with God, could eat, or drink, or lleep, 
 or live in peace .' That thon art not afraid when thou licl\down, lelt 
 thou fhouldft awake in Hell ; or when thou rifeft up , leil thoufhouldll 
 be in Hell before night; or when thou fitteft in thy houfe, that thou ftill 
 feareft not the approach of death, or fome fearful! judgement feizmg up- 
 on thee, and that the threats and fentencearc not always founding in 
 thy ears. Well, ifthouwert the neareft friend tha: I have in the world, 
 
 a in this cafe that thou art in, I could wifli thee no greater good, then that 
 God would break in upon thy carelefs heart, and (hake thee out of thy 
 falfe peace, and caft rhee into trouble, that when thou feclell thy heart at 
 eafc , thou wouldeft remember thy mifery ; that when thou art plerifing 
 thy fclf with thy eftate, or btfinefs, or labours, thou wouldeft ftill re- 
 member the approaching wo ; that thou wouldeft cry out in the 
 midft of thy plefant difcourfc and merry company , O hew near it 
 the gretit and dreadful change -, that what ever thou art doing, God 
 would rr ake thee read thy fentence, as if it were ftill written before thine 
 eyes; and which way foever thou goeft,he would ftill meet thee full in the 
 face with the fenfe of his wrath, as the Angel d^x^Xalttam with a drawn 
 fword , till he had made thee caft away thy groundlefs peac?, and lie 
 down at the feet of Chrift, whom thou haft refifted , and fay. Lord, 
 what wouldeft thou have me to do ? and fo receive from him a furer and 
 better peace , which will never be quite broken , but will be the begin- 
 ning of thy everlaftinp Peace, and not perifli in thy perifhing , as the 
 groundlefs peace of the world will do. 
 
 SECT. V. 
 
Part III. The Saints EverUpng Reji. 341 
 
 SECT. V. 
 
 § 5- 
 
 fourthly , Another additional! lofs , aggravating their lofs ef Heaven, ^The forrowof 
 is this; They (hail lofe ail their carnal Mirth. Their merry vein will ^^^ S^^^y •* 
 then be opened and emptied: They will fay themfelvcs ("as Solomtn ^^^^"°?^ 
 doth ) of their laughter , Thou waft mad ; and of thir mirth , What didft ^^c iorrow of 
 thou? EceLi.z. Their witty jefts, and pleafant conceits are then en- the wicked is 
 ded, and their merry tales are all told. Their mirth was but as the crack- without hope. 
 Img of thorns under a pot , Ecclef. 7. 6. It made a great blaze and un- J'^ "oc wjth 
 fecmly noile for a little while, but it was prefently gone, and will return horr'iblc^htng 
 no more. They fcorned to entertain any fadning thoughts j the talk oft. to fall into the 
 deaih and judgement was irkfome to them, becaufc itdampt their mirth; hands of a 
 they could not endure to think of their fir. or danger , becaufe thefe confun'ing 
 thoughts did (lid their fpirits .- They knew not what it was to weep for ^]l'^f^u^^ 
 fin, or to humble themfelves under the mighty hand of God: They could ^1*52. 
 laugh away forrovv , and fing awav cares , and drive away thefe Melan- I know Mirth 
 choiy thoughts : They thought, if they (hould live fo aulterely, and rae- >& lawful), buc 
 ditate, and pray, and mourn, as the godly do, their lives would be a con- '^^ "^if^p **■ ^^'^'* 
 tinuallmifery , and it were enough to make them run mad. Alas, poor ruvolumwn' 
 fouls 1 What a mifery then will that life be , where you (hall have no- comflclkrU: 
 thing but forrrow; intenfe,' heart- pircing, multiplied forrovv? When egocompefco. 
 you (hall have neither the Joys of the Saints, nor your own former Joys? ^« "voluptate 
 Do you think there is one merry heart in Hell? or one lovfull countc- ^["^"^ ^f 
 nance ? or jcfting tongue ? You cry now , A little mirth is worth a great aj-^^^^^ ^^^^^ 
 deal of forrow : But furc a little godly forrow , which would have ended putoi; ego nee 
 in eternal Joy , had been more worth then a great deal of your fooli(h ^onum. Tu om- 
 mirth, which will end in forrow. Can men of gravity run laughing andj^'"'* l"J*jf^!*f** 
 playing in the ftreets , as little children do ? or wife men laugh at a mif- [jS*// SciWe " 
 chief, as fools and mad men ? Or men that are found in the brain , fall a vita beat.' c. 
 dancing, as they will do in a r<>t i'«»/^«^, till they fill down dead with it? 10, u. 
 No more pleafure have wife men in vour pitifull mirth : For the end of ^'^- P!aterum 
 fuch mirth is forrow. ' f''^"^- '• '• 
 
 SECT. VI. 
 
 Fifthly, Another additional lofs will be this. They (halllofe all their et §• ^' 
 fenfuall contentments and delights. That which they efteemed their The dead 
 
 skiiliof aKing j^ 
 retains not fo much ai a print of the Crown •, the guilty foul may the fpots of fm. As the bold Eifhop 
 told the great Emperor, taking hold of his purple robe. Sir, you fliall not carry this hence with you. 
 D.Sroughton .yfagiJh.Commiffi.p.^2. Tunc edaxfiamma combruh^quos -jmhc carnalit dcle^athfsIluhjTunc 
 infinitum patem inferni barAthrum dsvorat^ quQs inann eUt'io nunc exaltat j eb" ^"^ olim ex i 'rio vluntatem 
 ialidi perfuafarii explcverunt , tunc cum duce fm reprobi ad tormenta pervenient. GtegMocal.Q.Hvd enim 
 confoletur eos quifuam ho-bent confolathnem^ Non confoiatur Chrijli infantia garruhs '-, nam conf^Jantur Cliri' 
 fli lacrymji cachmnantes ; non confolaiitur fanni e]Hi ambulantes in ftolM y Non conjolanturpreijepe fyftabu' 
 lumamantes primas cathedraf in Syneigogii yfcd ^quanimitur forte univerfam banc coni'nlatlunemexpcHdn- 
 tibm infihitio dominum; lugentibw^pannofts^ pauperibiu credere videbuntur. Bernard. Scrm. 22. 
 
 Z- z 3 chiefeft 
 
342 The Saints Bverltifirjg Re fl. Chap. 3. 
 
 chiefelt good, their Heaven , their God , that muft they lofc as well as 
 Heaven and God himfelf. They fiuil then in defpite of them fulfil that 
 ' comoaand, which here they would not be perfwaded to obey , Rem. 1 3. 
 
 14. of making noprovifion fortheflefh, to fulfil the lufts thereof. O 
 "what a fall will the proud ambitious man have, from the top of his ho- 
 nors 1 As his d'jfl and bones uill not be known from the dull and bones 
 of the pooreit beggar ; fo ncitiier will his foul be honoured, or favoured 
 any more then theirs. What a r.umber of Right Honourab'e Lords, 
 Right Worfliipfull Knig' ths and Gcnrlemen , Ri^ht Reverend Fathers, 
 and Learned Dod:ors,arenowniuc out of the prcfcncc ofChrilt ? If you 
 fay, Huw can I tell that ? Why 1 anfwcr , becaufe their Judge hath told 
 mefo: Hath he not faid by his Apoftle , i Cor. i. 26. Thit r.ot many 
 wife men after the jicfv , ^c many wightj , mt many noble arc ailed? And 
 if they be not called, rhey be not prcdeftinate , or juftificd , or glorified, 
 ^ Rom. 8.30. Sure that rich man, Lttke 16 hath now no humble obcyfance 
 done him, nor titles of honour put upon him ; nor do the poor now wait 
 ai his gates to receive of his fcraps. They mull be fhuc out of their wel- 
 contrived houfes,andfumptuous building?, their comely chambers, wiclr 
 coftly hangings , their fofc beds , and eafie couclics , Tiiey fhall not findc 
 their gallant walks , their curi; us gardens, v;ith variety of beauteous odo- 
 riferous fruits and flowers; their rich paftures and pleafant meadows, 
 and plenteous llarveft , and Flocks and Herds- Their tables will not be 
 fo fpread and furnidied , nor they fo punctually attended andobfcrved. 
 They have not there variety of dainty fare , nor feveral courfcs , nor 
 tempting difnes , prepared to pleafe their appetites to the full : tlie rich 
 man there fareth not delicicufly every day : Neither fliall he wear there 
 j^ his purple and fine linnen : The jetting gorgcou;; well-dreft gallant, that 
 muft no have a pin amifs , that ftands as a pidure fee to fnlc , that t:ikc 
 themfelves more beholden to the Taylor or Semftcr for their comlinels, 
 then to God , they fhall then be quite in a different garb ; There is no 
 ^DefeHiUA poudering or curling of the hair , nor eying of themfelvc*;, nordcfirous 
 fummo bvii rt./^expeding the admiration of beholders. ' Sure our volnptuous youths 
 injimumbonMm, ^^^^ j^jyg [i^pjj. Cards and Dice behinde thim ; as alfo their Hauks , and 
 \tror\um% Hounds, and Bouls, and all their former picafant fports : They fliall 
 vohtntarium then fpend their time in a more fid eaiploymenc , and not in fuch pa- 
 jnalum^imma- ftimes as thefe. Where will then be your M.iyg.imes, and your Morrice- 
 lofeipfumper- dances ? your Stage-Plays , and your Shews ? What mirth will you have 
 
 ciitinjuftm. Et 
 
 (jHtahuic malo author mnej} DeM , fed homo ferverfw , di^nc hta]uc himini qui fe fcrdid'it pecrrJ"., 
 redditur Jntormcntii £ternitferdit'n ^ utfcreat qwdem qn'ipemc v luit ^ non tamen fic f:rcat queprad- 
 fnodumvoluit. Qtn cnim ftc feribit , deU'^Kitiorepeccatorumillcclw ., ut Ji pojfet fieri ^ manerct in opc- 
 repeccatifcrpetum ■-, iufiequidemejiin pcrditionepecciti dimijjiti quo propria cecidit voluntatc. Ful- 
 gen. lib. i. ad Monim. cap. 19. AvoluptJt: oaupAtm quoimd) rcftjlet labori ac periculo .> ege- 
 flaii (^T tot bumantim vitam ciicuwfirepentibui minii .«' ^imjdo oripc^hw imrtU f quimodo dolo- 
 riiferet ? qmmodo tnundi fragores , ^ tantum acerrimorurn hoflium , a tAm molli adverfario vi- 
 llus ? OuKquid voluptas fuafcnt , faciei •, Age , . non vides qnam multa fu.ifwa fit. Seneca de 
 Vie. bear. cap. 11. 
 
 in 
 
Part III. The Saints Everlafting Refl. 343 
 
 in remembring all the Games, and Sports, and Dancings which you 
 had on tiie Lords days, when you fhould have been delighting your felves 
 in God and his work? O, what an alteration will our Joviall roaring ^ 
 fwaggerers then finde ? What bitter draughts will they have inll-eadof 
 their Wine and Ale? ifrherc were any drinking of healtiis, the Rich man 
 would not have begged lo hard for a drop ofwatcr : The heat of their luft 
 will be then abated : They fhall not fpend their time in courtino their 
 Miftreffes , in lafcivious dilcourfe, in amorous Tongs, in wanton daiiiance, 
 in their Itiftfiill erabracements , or brutifli defilements : Yet they . re like ^t 
 enough toh-ive each others company there ; But they will have no more 
 comfort in that company , then Zwn ^nd Coj^" in dying together , or 
 then lewd companions have in being iianged together on the fame 
 Gallows; O he dolefull nicccing that thefe luftfull wantons will have 
 there ! How it will even cut them to the heart to look each other in the 
 face ! And to remember that beaftlv pleafure, for v;hich they now muft 
 pay (0 dear 1 So will it be with the tellowftiip of Drunkards , and all 0- 
 tbers that were play fellows together in fin, who got not their pardon 
 in the time of their lives; What a dircfull greeting will there then be? 
 Curfing the day that ever they faw the faces of one another ! Remem- 
 bring and ripping up all their lewdnefs , to the aggravation of their tor- 
 ment 1 O that finners would remember this in the midft of their pleafure ^ 
 and jollity, and lay to one another. We mult fhortly reckon for this 
 before the jealous God. Will the remembrance of it then be comfortable, 
 or terrible ? Will thcfc delights accompany us to another world ? How 
 fliall we look each other in the faces, if we meet in Hell together for thefe 
 things? Will nor the memorial of them be then our torment ? Shall we 
 then take thefe for friendly adions? Or rather wifh we had fpent this 
 time in praying together , or admonifliing one another ? O, why fhould 
 we fell fuch a laiting , incomprehenfible Joy , for onetnO: of lecming 
 pleafure? Come, as we have linncd together , let us pray together be- 
 fore we ftir , that God would pardon us : and let us enter into a pt omife 
 toonear.orher, thatwewi!! do thus no more, but will meet together - 
 with the godly in the wor(hip of God , and hclpe one another toward 
 Heaven, as oft as we have met for our finfull merriments , in helping to 
 
 deceive anddeftroy each other. This would be the way to prevent 
 
 this forrovv , and a courfe that would comfort you, when you look back 
 upon it hereafter. S Who would fpend fo many days and years, and^gj^wV w/)i 
 thoughts , ard cares , and be at fo much coft and pains , and all to pleafe ^'oluftatem no- 
 this flefli lor a moment, which muft Chortly be moft loathfomeftinki«g TrJUlT"^ 
 rottcnnels^ and m the mean time neglea our precious louis , and that „,„ yenn-ff^qui 
 ftate which we mull truft to for ever and ever ? To fee at: fuch pains for pc.udibus ^ 
 that pleafure, which dies in the enjoying, andisalmoft as loon gone as beiluUlaxior 
 come , and when we have moll: need of comfort will be fo far from fol- ^- ''j^"<^'^^ °- 
 lowing us as our happinefs . that it will be perperuall fuel! to the flames '^* '^''^' 
 which ftiall torment us I O that men knew but .what they defire, when « 
 
 they , 
 
544 
 
 The Saints JEverUfiing Kefi, 
 
 Chap; 4, 
 
 Moft cerrain ic 
 i':, that Vertue 
 ha:hnora 
 more capi rail 
 enemy then 
 fjch a pcrpe- 
 
 they would fo fain have all things fuited to the dcfircs of the fledi ! They 
 would have Buildings , Walks , Lands , Cloathcs , Dic: , and all fo Hc- 
 tcdas may be moft pleafingand delightfull. Why , this is but todcfirc 
 their temptations to beincrcafed , and their fnarc ftrcngthncd : Tlieir 
 Joyes will be more carnal ; a.id liovv great an enemy carnal Joy is to 
 tual lucccfs as jpirituall, experienced men can quickly tell you. li we took the flcfti fo 
 t^u) call "|'.o% much for our enemy as we do profefs , we could not fo earncftly dcfire. 
 
 happ 
 
 to joyne toge- 
 ther wirh Ho- 
 ncf\y,ii no led 
 difficulty , then to combine things by nature moft contrary. BjJin CommonVftaltb. I. i . p. ?. 
 
 and contrive to accommodate it , and fo congratuUie all its content- 
 ments as we do. 
 
 -4^ VU -A- -1^^ ^ ^^ -At 4V 4t> 
 
 
 
 CHAP. IV. 
 
 The greatnefs of the torments of the damned 
 difcoyered^ 
 
 §. I. 
 
 > Yet I know 
 what Gibtcuf 
 faitli, and nu - 
 ny Schoolmen, 
 That God is 
 not caufa malt 
 fetiam pxmj 
 (}ua malum : 
 And IreriAHt 
 
 SECT. I. 
 
 A-ving thus fViewed you how great their lofs is , who are 
 
 (hut out of Keft, and how it will be aggravated bv 
 thofe Additional lofies which will accompany it ; I 
 fhouid next here fhew you the greatnefs oi iliofe Pofi- 
 tive fufferings , which will accompany this lofs. But be- 
 caufel am to Treat of Reft, rather then of Torment, 
 I will not meddle with the Explication of the quality of thofe fufferings, 
 but only fhew their greatnefs in fome few brief difc()verics , left thecare- 
 fpeaksaHf he" '^^s finner, while he hears of no other piinifiiment but that of Jofs, before 
 thought it mentioned , fliould think he can hear that well enough by his own refol- 
 werc a natural vednefs, and fo flatter himfelf in hope of a tolerable Hell. That there arc, 
 thdr own wil- ^^^" the lofs of Happinefs, fuch a Auall fenfible Torments for the dam- 
 fulefs, and not" "^ > is a matter beyond all doubt, to him that doth not doubt of the 
 properly cffe- truth of the Scripture : and that they will be exceeding great , may ap- 
 ftcd by God. pear by thcfe Arguments following. 
 
 (And indeed j f j^ft a Prom the principal Author of them , which is God himfelf; 
 jf It be true, ^ ' ' 
 
 that Malum fenfus^ai wcW a Malum domni eft forma liter privat-ohniy &c. tunc cnfam efficientem per 
 fe mn hab.n Deum. J Qji ergo per Apoflajiam amiferunt qujtprsdi^afunt^ WPP^ defolati ab omnibus bonify 
 inomni fanaconvirfantur. DeoqHidemfrincipalit.-rnonafcjpfoeospumentey profequente autem eos pxna 
 quoniam fur.t defolati ab omni bono. Vt in immenfo luminey qui excce caver unt femetipfos^ vel ab aliiiexcoe- 
 cati funt^ifemperprivati fuiit 'luiunditate lunin'n : Non quyd lumen pxnam eii inferat cxcitatii; fed quod ip- 
 ja ccecitof fuperinducat en calamitatcm. Irenxus advcrf. h;tref. Ub. 5. pa§e CmihiJ 5 lo, 6 H . 
 
P'lrt HI. Tht Saints EverUfitn^ Rejl, 345 
 
 As it was no lefs then God whom the linner had offended , fo it is no Icfs m 
 then God that will punifh them for their offences. He hatb prepared 
 thofe torments for his enemies ; His continued Anger will ftjll be devou- 
 ring them ; His Breath of Indignarion will kindle the flames; His Wrath 
 will be an intolerable burden to their fouls. O, ifit were but a creature m 
 that they had to do with , they might better beare it , for the Penalty 
 would be anfwcrablc to the Infirmity of him that (hould inflid it. A 
 childe can give but an eafie ftroak , but the ftroaks of a Gyant will be an- 
 iwcrabJc to hisl^rength : Wo to him that fals under the ftroaks of the 
 Almighty ! They (hall feel to their forrow , That it is a fearf\il thing to 
 fail into the hinds of the l.vingGod : It were nothing in comparifoH to 
 this , if all the world were againll: them, or if the ftrei gth of all creatures 
 wcr« united in one to iaflift their |>ena!ty, They had now rather ven"" 
 tureupon ihedifpleafure of God, then to difpleafea Landlord , a Ma- 
 iler , a Friend ,a Neighbour, or their own Flefh; but then they will wifti 
 a thoufand times in vain , that they had lolk the favour of aU the world, 
 and been hartd of all men , fo ihcy had not lofl the favour of God ; for 
 as there is 00 life liko his favour , fo is there no death like his difpleafurc; 
 O, What a confuming fire is his wrath? If it be kindled here , and that a 
 but a little, how do we wither before it , as the grafs that is cut down be- 
 fore the fun? How foon doth nurllrength decay and turn to wcaknefs, & 
 our beauty to deformity ? Churches are rooted up,Common*wealths are 
 overthrown, King jomsdcpopulated, Armies deflroyed, and who can fland 
 before his Wrath ? Even the Heavens and Earth will melt at his prcfence, 
 and when he fpeaks the word at his great day of Accompt , they will be 
 burnt up before him as a fcrole in the fire. The flames do not fo eafily run 
 through the dry Stubble, or confume the Houfcs, where its vioknce hath 
 prcvailed,as theWrath of God will feed upon thefc wretches. 0,they that 
 could not bear a Prifon , or a Gibbet , or Fire for ChriH , no nor fcarcc 
 a few fcorns , from the mouths of the igaofant, how will chey now bear 
 the devouring fire ? 
 
 SECT. IT. 
 
 2. *TPHe place or flate of torment is purpofcly ordained for the glort- §. 2. 
 
 1 fying of the Attribute of Gods Juftice. As all the Works ofGodo''. Dciupermit- 
 
 are great and wonderful , fo thofe above all, which arc fpecially intended ^"^ '^'*{'*.''^ 
 
 for the eminent advancing of fome of his Attributes: When he will glori- g^^/ J,f'Jyj3^^ 
 
 fie his Power , he makes the worlds by his Wifdom : The comely order Gibieuf. /.2. c. 
 
 of all , and fingular creatures declare his Wifdom ; His Providence is 22.§. 5,7,8,9, 
 
 fliewn in fuftaining all things , and maintaining order ^, and attaining io.EtJitnjlum 
 
 his excellent ends , amongll the confufed , pcrverfe, tumultuous agitati- '? ^';* '^'^ ''"''I"" 
 
 llefupcr irmdentiam ^Uies nihil ufguam Mali deirchtndes Boechius rcfcreHC. Gibieuf. 
 
 A a a ons 
 
34^ 
 
 Tbt Saints EverLifting Rejf. 
 
 Cliap. 4, 
 
 ons of a world of wicked , foolifh , felf.deftroying Mifcrcants; When 1 
 fpark of his Wrath doth kindle upon the earth , the whole world , fave 
 only cighc perfons are drowned : Sodom, Geworrah , Admub , and Zeho- 
 im are burnt with fire from Heaven to aOics; The fca (huts her m©uth 
 uponfome: The earth doth open and fwaliow others; The Peftilencc 
 dcftroycth them up by thoufands : The prefcnt deplorable eftatc of the 
 Jervs may folly teftiftc this to the world : And yet the glorifying of the 
 two great Attributes . of Mercy and Juftice , is intended moft eminently 
 for the life to come. As therefore when God wi!l pnrpofely then glori- 
 Jie his Mercy , lie will do it in a way and degree that is now incrcdib'e, 
 and beyond the corprehenfion of the Sv^ints that muU enjoy it ; fo that 
 the blood of his Son , and the enjoyment of himfelf immcdately in Glo- 
 ry, (hall not be thought too high an honour for them ; So alfo , when the 
 time comes that he will purpofely manifeft liis Jiiflice, it (hall appear 
 tobe indeed the Juftice of God ; The evcrlaliing flames of Hell will 
 not be thought too hot for the rebellious; and when they have 
 there burned through millions of Afjcs , he will not repent him 
 of the evil which is befafen ihera. O. , wo to the foul that is thus 
 fet up for a Butt , for the wrath of the Almighty to (hoot at ! and for a 
 Bu(h that muft burn in the flames of his Jealoufie , and never be con- 
 fijmed L 
 
 5. 3. 
 
 Crcmabit ad- 
 diUos ardeHs > 
 femper gehen- * 
 7JM •, ^ vivaci' 
 bm flammk 
 vorax poena. 
 J^ec ait unde 
 habere tormenta 
 vel requiem 
 fofint nli- 
 quando vel fi- 
 nem. Servabun- 
 iur cum corpo-t 
 nbtu fttU ani- 
 m£ infinitif 
 ivudatibw ad 
 
 dolorem. 
 
 Verrr.H eorum 
 mn moritur, ^ 
 ignif eorum mn 
 extinguetw\ 
 &c. Cyprian, 
 ad Demetrian. 
 p. S30. 
 Hill. 2. <?. 
 
 T 
 
 SECT. in. 
 
 He torments of the damned muft need* be cxrrenm , hecaufe ihcy 
 are the effed of Divine Revcpga : Wrath is terrible , but 
 Revenge is implacable : When the great God fliall fay, I will now be 
 righted for all tJie wrongs that I have born from rebellious creatures ; I 
 will let out my wr.ith , and it (hall be ftaicd no more , you (hall now 
 pay for all the abufe tfmy Patience 1 Remember now how I waited your 
 leafure in vain , how I ftoopcd to perfwade you ; how I, as it were, knee- 
 led to intreat you: did you think I would always be flighted by fuch mif- 
 
 creants as you ? O ^ who can look up when God fliall thus plead 
 
 with them in the^eate of Revenge? Then will he be revenged for c- 
 vcry mercy abufed , for his creatures confirmed in luxury and excefs , for 
 :cvery hours time naifpcnt , for the ncgled of his Word , for the vilify- 
 ing of his Meffengers , for the hating of his people , for the prophanati- 
 on of his Ordinances and negled of his Worfhip , for the breaking of 
 his Sabbaths , and the grieving of his Spirit , for the taking of his Name 
 in vain, for unmerciful neglect of his fervantsindiftres. O thenumber- 
 lefs Bils that will be brought in 1 And the Charge that will overcharge 
 the fcul of the (inner ! And how hotly Revenge will purfue them all to 
 the higheft 1 How God will ftand over them with the rod in his hand 
 ( not the rod of Fatherly chaiUfemcnt , but that Iron rod wherewith he 
 
 bruifetb 
 
Part III. 
 
 The Saints Evtrlafiing Refi, 
 
 bruifeth the rebellious ) and lay it on for ail their negleds of Chrift and 
 Grace ! O that men would forefeethis ! and not put themfelvcs under, 
 the hammer of revenging fury , when they may hare the treafure of 
 happincfs at fo cafic rates , and pleafc God better in preventing their 
 woe I 
 
 347 
 
 Vim igitur^ fy 
 idem Dcm 
 ptter qui con- 
 cuffccmbut 
 cJHf commmi' 
 cationem ^ 
 pcrfcveran- 
 
 SECT. IV. 
 
 4. ^^Onfidcr aifo how this JuBice and Revenge will be the delight of *• 4« 
 
 ^^i:he Almighty. Though be had rather men would (loop to Chriit * 
 and accept of his me 'cy , yet when they perlift in rebellion , he will take 
 p'eafure in their execution. Though he defir^ BOt the death of him that 
 ciieth, but rather that he repeat and live; yet when he will not repent 
 and live , God doih delirc and delight in the execution of Jufticc : con- 
 ditionally, fo that men will repent , he dcfires not their death , but their 
 life , Ezfkz 3 ? • 1 1 • yet if they repent not, in the fame place he uttereth 
 his rcfolution for their death , zierf. 8, 1 3. He tcls us , Ifai, 27. 4. That 
 fury is not in him , yet he addeth in the next words , Who would fet the 
 brycrs and thorns againft aie in battle.? I would go through them , I 
 would burn them together. What a dolefull cafe is the wretched creature tibus in fubje 
 in , when he (hall thus fet the heart of his Creator againft him ? and he ^'one e;w,2Kx 
 that made him will not favc him , and he that formed him , will not have ^'^"^ ^pudfe 
 mercy upon him, //rf/. 27. 11. How heavy a threatningisthatin Dent.Jl'^^^^^Jj^^-^^ 
 28. 63 . As the Lord Rejoyced over you to do you good , fo the Lord aHtem abfcef- 
 will Rejoycc over you to dcdroy you , and to bring you to nought. Wo fionis^ Diabsk, 
 to the foul which God Rejoyccch to punifti. Yea, hetelsthe fimplo (3" qui cum e% 
 ones that love fimplicity , and the fcorners that delight in fcorning, and ^J{'jf/^™* 
 the fools that hate knowledge , That bccaufe he called, and they refufed, j^^'^.^^ \y11T"^ 
 he ftrcched out his hand and no man regarded ; but fet at naught all his rAns in <juem 
 Counfel, and would none ot his reproof, therefore he will ai(o laugh at fainwitur^ in- 
 their calamity , andmorJi when their fear cometh ; when their fear co- f^^'DmiRM, 
 mcchas difolation, and their dertruftion as a whirlwinde , when di ft res ^al^^feum'' 
 and anguidi cometh upon them , Then fliall they call upon him , biit he /««/. irenttts 
 will not anfwer, they (hall feekhira early , bu": fhal! not fitidc him ; fer adv. Hlref./,^, 
 that they hated knowledge, and did not thoofe the Fear of the Lord, ^■•''?- 7'^- 
 Prov. I. 22,23,24,25,26,27,28, 29. I would intrcat thee, who 
 readvfl this . if thou be one of that fort of men , that thou wil' but view 
 o\crr ferioully that part of the Chapter , Trov. i . from the 2o^'^ -^-fr/f fa 
 the end ^ and believe them to be the true words of Chrift by his Spirit in 
 Salomon : Is it not a t<ajrib!e thing to a wretched foul , when it (liall lie « 
 roaring perpetually in the flames of H«ll , and the God of mercy himfelf 
 (hail laugh at them ? When they fhall cry out for mercy , yea , for one 
 drop of water , and God (hall mock them in ftead of relieving them? 
 When none in Heaven or Earth can heipe them but God, and he (hall 
 
 Aaa 2 Rejoycc 
 
348 
 
 The Saints EvcrUJlm^Rtfi. 
 
 Chap.4. 
 
 SoalfoPfal. 
 ?7. 15- 
 
 Rejoycc over them in their calamity ? Why , you fee thcfc arc the very 
 , Words of God himfclfin Scripture : And moll juft is it , that they vtho 
 laughed at tHc Sermon , and mocked at the Preacher , and derided the 
 people that obeyed the Gofpcl , fliould be laughed at , and derided by 
 God. Ah poor ignorant Fools (forfo this Text cals them) they will 
 then have mocking enough , till their heart akc with it! I dare warrant 
 them for ever raakmg a jeft at ,Godlinefsmorc, or making themfelvcs 
 merry with their own flar.deruus reports. It is thcmfcives then that mult 
 be the woful objerts <-f denfion , and that of God 1 imfelf , who would 
 have crooned them wr.h Glory , I know when the Scripture Iptfaks of 
 Gods laughing and mocking , it is not to be underftood literally , bur af- 
 ter the manner of men : but this may fufficeus, that it will befLchana(^t 
 of God to the tormenting of the Tinner, which he cannot more fitly ton- 
 ceive or expres under any other notion or name , then thefe. 
 
 sj. 
 
 Vtrum ign'ii 
 
 Oehenntfit 
 corpYCHt^ Lege 
 fiiiiiffime dij- 
 jerentem D.Jo. 
 Raignoldura 
 de Libr. Apo-* 
 cryphis pr*- 
 
 & 53, 54,55, 
 
 5^,57,58, 
 
 59. 
 
 SECT. V. 
 
 5. /^^Onfidcr who fliall be Gods Executioners of tlieir Torment; 
 Vi> and that is , Firlt , Satan. Secondly , themfelvcs Firit , He 
 that was here fo fuccesful in drawing them fromChrirt, will then be 
 thelnftrument of tlieir puniftiment , for yielding to his temptations. 
 It was a pitiful! fight to fee the man pofTefTed , that was bound with 
 chains, and lived among the Tombs; and that other that would becatt 
 into tfee fire and into the water ; but alas, that was nothing to tlic tor- 
 ment that Satan puts them to in Hell: that is the reward he will give 
 them for all their fervLce ; for their rejecting the commands of God, 
 and forfaking Chrift , and negleding their fouls at his perfwafion. 
 Ah , if they had fervcd Chrift as faithfully as they did Satan , and 
 had forfaken all for the love of hirh , he would have given them a 
 better reward. Secondly, and it is moit juft alfo , that they (hould 
 there be their own tormentors , that they may fee that their whole 
 deftruAion is of themff Ives ; and they who were wilfully the me- 
 ritorious canfe , (hould alfo be the efficient in their own fufferings: 
 and then who can they complain of but themfelvcs > and they will 
 be no more able to ceafe their felf-tomenting , then men that we fee in 
 a deep Melancholy , that will by no Arguments be taken off frocv 
 their forrows. 
 
 SECT. VI. 
 
Part III. The SAtiits E'verUfii»i JSieJi. ^^p 
 
 SECT. VI. 
 
 6. /'^Onfider alfo how that their torment will be univcrfal , not upon a. c a . 
 Vy/one pare alone /vhilc the reit are free; but as all have joyned in the p^/^^ dn'tma- 
 fin , fo muit they all partake of the torment. The foul as it was the chicfaforHm fxna (fi 
 in finning , (hall be chief in fuffering ; and as it is of a more fpiritaal and "» gihcnna^ 
 excellent nature then bodies are , fo will its torments ss far exceed our ^'^"^ ^ '"^."'. 
 prefent bodily luffcrings. As the joyes of the foul do far furpaffcail I^^/'f /"-'^'' 
 Icnfual pleafurcs , and corporal contentment* ; fo do the painsof the fi'^tmnT^^n. 
 foul furpals thefe corporal pains- and as the Marcyrs did triumph in thc«^f maiugehen- 
 very flimes, becauletheir fouls were fullof joy , though their bodies rialu juf^iku. 
 were m pain; fo though thefe damned creaturts could enjoy all i heir bo- CP^f'^'^nr eti- 
 dily pleafurcs , yet the fouls futferings would take away the fweetncfs of tlj^/z-w**^""" 
 them all. qwd Jhccame 
 
 nonfoQitani- 
 ma , fed qua neccjjc cjt illam et'utm came [entire. Quantum emm ad Agendum de fuo fufficit ^ tantum ^ 
 ad PaUendum Ad a;:,endian autem rtiivin dc juofi<fftin. J^abet enim dejuo folummodo cogitare , wHe cu' 
 fere., di^mere; ad perjiciendwn autem opcram iarnu exfei'tut. Sic kaque <ij ad Fmendum focieta- 
 tem carnn expojlulat , «r tMn plane per earn pat/ poffit , qucm fine ci plane agere r,on potuit. Tcrrul. de Re- 
 fur. Carr.ii. c. i 7. /». 41 1, Segent operarum fccietutcm , ut merito pffcnt etiam Mcrcedem negare. Non 
 fit paytiiCps fauentU taroft non fucrit ((fy in caufa. Sola anima revnctur ^ f'fola decedit. At enhnmn 
 magif f)'a decedit , quamfola decurrit j illud unde decedit , vitam banc dico. Adco autem nonfo/a ani- 
 ma tranjigit \itam , ut nee cogitatm licet f^bs licet non ad ejje^lumper carnem dcduHos auferamm i colle- 
 gia carnn. Siquidem ^ in came., ^ cum came , & per carnem agirur ab anima, qi.od agitur in corde. 
 Jertul. dc Refurrecl. Carnis^ cap. i S.pag. 41c. 
 
 And it is not only a foul , but a finfull foul that muft fuffer ; The guilt, 
 which rtil! remains upon it , will make it fit for the wrath of God to a 
 work upon ; As fire will not burn , except the fuel be combuftibie ; but 
 ifthewoodbe dry, or it light upon ftraw, how fiercely will it burn 
 then? Why, the guil: of all their former fias will be as Tmder or Gun- 
 powder to the damned foul , to make the flames of Hell to take hold up- 
 on tliem with furie. 
 
 And as the foul , (o alfo the body muft bear its part ; That body that tt 
 mull needs be plcafed ,vihatfoever became of its eternal fafety^ftiall now 
 be paid. for all its unlawful pleafurcs •• That body which was fo carefully 
 looked to , fo tenderly cheridied , fo curioufly drdL that body which 
 could not endure heat or cold , or an ill fmcll , or ^S||thfome fighr j O 
 what mnll it now endure I How are its liaughty looks now taken downl 
 How little will ihofe flames regard its comlinefs and beauty 1 But as « 
 Death did not regard it , nor the Worms regard it , but as freely feed 
 upon the face of the proud and luflful Dames, and the heart ol the mod 
 ambitious Lords or Prir.ccj , as if they had been but beggersor bruits; 
 fo will their tormentors then as little pitic their tendernefs , or reverence , 
 their Lordlinefs , when they ihall be raifed from their graves to their 
 eternal doom. "Iliofe eyes which were wont to be delightcdwiih curious « 
 
 Aaa 3 ^ig^^^'x 
 
550 The Saints EvcrUpng Refi, Chap. 4^ 
 
 fights , and to feed thcmfelves upon beauteous and comely ob/cds, muft 
 then fee nothing , bur what fliall amaze and terrific them j an angcry, fin- 
 revenging God above them, and thofc Saints whom they fcorned.enjoy- 
 .• ingthc Glory which they have lolt; and about them will be only De- 
 vils and damned fouls ; Ah then ho-<v fadly will they look back and fay. 
 Arc all our merry Meeting? , our Feafts, our Playes, our wanton Toyes, 
 our ChrlfttTiai Games and Revels come to this > Then thofc Ears w hich 
 «» were wont to be delighted with Mufick , (hall hear the fhrieks and cries 
 of their damned companions , Children crying out agiinll theu* Parents, 
 that gave them incouragcment and example in evil , but did not teach 
 them the fear of the Lord; Husbands crying out upon their Wivei , and 
 Wives upon their Husbands , Maftcrs and Servant curfiag each other; 
 Miniftersand People, Magillrates and Subjcrts, charging their mifcry 
 ^ ^'*'*^{/"-'''" ^^P^"^ ^"^ another , for difcouraging in Duty , conniving at fin , and bc- 
 ^0fccm anlinl '"8 filent or formal , when they fliould have plainly tcmld one another 
 enam Dominus of their mifcry , and forewarned thern of thi§ danger. Thus will Soul 
 in fugillatione and Body be companions in Calamity c . 
 
 cogitatuumtax- -\ r n 
 
 at. [ Quid cogitatis in cordibus veftris neqiiam ? J £f {_ X>Hr con^exerit mulierem ad conrupifceti' 
 dum SiC. J Ada %i fine Of ere , ^fine cjfe'h ^ coiiratw carnn e]} a^lw \ Sed nfiin cerebro vclin 
 m^diofuperciliorum difaim'me^velubi Fhilof:)phu p!act:r^ principahtcH fcnfmrn conftcuita cj?, quodNt'gt- 
 monicon appellatur. Cat© eric omnc Animi' cogitatorium. Nun juam Anima fine came f /?, quamd'tu in came 
 ejl. nihil mn cum ilia agitfme qua n u efi.Qj<^ ndhnc an cPj^itutwqmque per carntm adminilhentur^qw per 
 (aYHem din'{cunnir extrinfecut. Volutet aliquid Anima y vhUm operatur indicinm. Facias JNtentio- 
 mm omnium ffecuium cj\. Negetn jaHorMm foaetatem , cm r.cgare tton pnjj'unt cogitatoynm. Et illi 
 quidam delinqMntias Carnk emmerant , ergo peccatrix tenebitur fupplicij. Tertullian. ubi jupra. 
 ptigi 410. 
 
 SECT. VII. 
 
 7* A ^^ '^^ greater by far will their Torments be. becaufe they fhaJ 
 jfx have no comfort left to help them to mitigate them. In this lite 
 when a Mlniltcr fore-told them of Hell , or Confcience begun to trouble 
 their peace, they had Comforters enough at hand to relieve them: Their 
 carnal friends were all ready to fpeak comfort to them, and promfethem 
 that all fliould be well with them: but now they have not a word of 
 comfort, either fgrijim or Chemfelvcs. Formerly they had their bufi- 
 nefs , their compSiif^ their mirth , to drive away their fears ; they 
 could drink away their forrows , or play them away, or fleep them 
 away , or at leaft , time did wear them away j but now all thefe remedies 
 arevaniftied: They had a hard, a prcfumptuous, unbelieving heart, 
 which was a wall to defend them againlt troubles of minde; bnt now their 
 experience hath banirtied thefe , and left them naked to the fury of thofe 
 flames : Yea , formerly Satan himfelf was their comforter , and would 
 unfay all that the Minifterfaid againft them , as he did to our firft Mo- 
 ther i Hath God faid , Ye (hall not eat > Ye (hall not furely die. So doth 
 
 he 
 
 <* 
 
^^ 
 
 Part in. The Sams Everlapng Refi, 351 
 
 he now; Doth God tell you, that you fhall lie in Hell? Icisnofuch 
 matter ; God is more mcrcifni ; he dodi but tell you fo , to frighe you - 
 from rinn:ng ; Who woulu lofehis prefenc pleafures , for fearc of that 
 which he never faw ? Or if there l)e a Hell , What need you to tcare it? 
 ArcnocyouChriftians ? andfliallyounotbefavedby Chrill? Was not 
 his blood (Tied for you ? Mimllers may tell what they plcafe , they de- 
 light to fear men , thas they may be mafiers in their Conlciences , and 
 therefore would make men believe that they fliall all be damned , except 
 
 they will fit themfelves to their precife humor. Thus as the Spirit « 
 
 of Chrift IS the Comforter of the Saints, fo Satan is the Comforter of the 
 wicked ; for he knows , if hefhould now difquiet them , they would no 
 longer lerve him ; or if fears and doubts (liould begin to trouble them, 
 they would bethink themfelves of their danger , and fo cfcape it : never 
 was a thief more careful left he (liould awake the people , when he is rob- 
 bing the houfc, then Satan is careful not to awake a finner: And asa« 
 cat- purfc will loke you in the face , and hold you in a tale, that you may 
 never fufpeft him, while he is robbing your pockets, fo will Satan la-., 
 bour to keep men from all doubts or jealoufies , or forrowful thoughts. 
 But when the finner is dead , and he hath his prey , and his ftratagcm hath 
 had fucccfs , then he hath done flattering and comforting them. While 
 the fight of fin and mifery might have helped to ftve them , he took all 
 the pains he could to hide it from their eyes : but when it is too late, and 
 there is no hope left , he will make them fee and feel it to the utmoft. O, 
 which way will the forlorne finner then look for comfort? They that 
 drew hiui into the fnare , and promifed him fafcty , do now forfake him, 
 and are forfaknc themfelves. His ancient comforts arc taken from him, 
 and the righteous God, whofc fore- warnings he made light of, will aow 
 make good his word againft hira to the leaft tittle. 
 
 SECT. VIII. 
 
 8. r> Ut th? great aggravation of this mifery , wijl be its Eternity. That «;7^,.,.^^^g ^^ 
 jD when a thoufanJ millions of ages are part , their Torments are as ^tmiiniswJs 
 frefh to begin as the firft day. If there were any hope of an end, it would fmc wme, finis 
 cafe them to forefee it • but when it muft be for ever , that thought is in- fine fine, de- 
 tolerable : much more will the mifery it felfe be fo. They were never «^^^'^-/"!-''^'' 
 weary of finnin." , nor ever would have been , if they had lived eternally ^1''',^"!!^^" 
 Upon earth , and now God will not be weary of plaguing there ; They ^^ jf,,,/. fewpc/ 
 never heartily repented of their fin , and God will never repent him of indpit^t^de' 
 their fufferings;They broke the Laws of the etcrnall God, and therefore f^^^"^ deficere 
 fhall fuffer eternal punifhraent i Thev knew it was an Everlaftine Kinc- nefnt.Mors 
 
 extitigir.f., dolor cruciar ^fed nuli'atenttf pavorem fugafffarmnit combuerityfed nequaquamtcnebr'tf excutjt, 
 Greg Mora I. lib. ^. I approve nor learned Parlors judgement about the Defert of eternal fi)flfering,,a5 
 arifing only from the Eternity or perpetuity of fnining,which h e caketh from Scorm and MiraadHlai-, 
 
 h ^-d.'Dffa'nl'u.p. 154. i5^. 
 
 dom 
 
SJa The Sjitnts Evtrlaftmg Rejl, Chip. 4, 
 
 dom which they rcfufcd when it was offered them, and therefore what 
 
 » wonder if they be everlaitingly fhut out ofic ; It was their immortal fouls 
 
 that were guilty of the trcfpafs , and theretore mult immortally fuff"wr 
 
 the pains. O now wliat happy men would they think themfdves, if they 
 
 miglu have lain ftill in their graves , or continued dull , orfuffcrcd no 
 
 worftf then the gnawing of thofe worms ! O that they might but there he 
 
 down again ! What a mercy now would it be to die ? And how will they 
 
 AQunndoiftmc call and cry cue for it J O «leath , whither arc thou now gone? Now 
 
 ex^cj^umjunnt come and cut off this dolefull life 1 O that thele pains woul break my 
 
 nuUm inmpx- heart, and end my being! O that I might once at lart die 1 ^ O cliati had 
 
 mtenti£locuj nevtft had a being! Thcfe groans will the thoughts of Eternity 
 
 f^I "SioTi/Tf wring from tleir hearts. They were wont to think the Si-rmon long, and 
 feihs : //jc Pfaycr long; bow long then will tiiey (hink thefe Er.dk-fs torments.' 
 vita .tut amit- What difference is there bctwixt the leng:h of their plea fures , and of 
 titur ant lene- their pains ? The one continued but a raornent , but the other endure[Ii 
 tur: Hicfalun through *ll eternity. O that finners would by this thought to heart/ 
 Oa'Te^r'/rMc^M-Rcmcmberhow tirrc isalmoft gone : Thou arc (landing all this while at 
 fiictf^ov'ide- the door of Eternity; and death is wating toopen thcdoor,and put thee 
 »«>. Cyprian, in; Go flcep out yc t but a few more r.ights , and ftir up and down on 
 adDcmctnan. earth a few more days , and then diy nights and dayes Ihall end; thy 
 7?ii fc?cP»<r£/«- thoughts and cares , and pieafurcs , and all, fliall be devoured by Eter- 
 tormrnPrntifi- "'ty ; thou mult enter upon the ibte which (hall ne\er be changed. 
 cmum?j^tcT- As the Joys of Heaven are beyond our conceiving , fo alio are the pains 
 naautemfyft- ©fHell. Everlalting Torment is Unconceivable Torment. 
 refine funt a 
 Dee bona ■, ^ prej>ter hoc ^ amijfio eorum dterna <^ fine fine ejl. Irenius adv.hxref. 1. 5- pCmihi)sio. 
 
 SECT. IX. 
 
 §. 9. 
 
 BUt I know if it bea fcnfuall unbeliever that rcadeth all this , he will 
 caft it by with difdain, and fay, I will never believe that God will thus 
 Torment his Creatures : What , to delight in their torture 1 And that for 
 evcrlaftingl And all this for the faults of a flioit time ! Ic is inci ediblc:Kow 
 can this (land with the infinitenefs of his mercy? I would not thus Tor- 
 ment the worft enemy that I have in the world , and yet my merciful- 
 fiefs in nothing to Gods. Thefe are but threats to awe men; I will not 
 believe them. 
 ^ ^»/w. Wilt thou not believe? I do not wonder if thou be loth to bc- 
 •^'v **'• lieve fo terrible tidings to thy foul as thefe are ; which if they were belie- 
 
 ved and apprehended indeed according to their weight , would fet thee a 
 trembling and roaring in the anguidi of horror day and night; And I do 
 as little wonder that the Devil who ruleth thee, fhould be loth, if he can 
 hinder it , to fuffcr thee to believe ic : For if thou didll believe it , thou 
 wouldeftfparcnocoftor painstoefcapcit. But go to: Ifthou wilt read 
 en, cither thou (hale believe ic before thou ftirrelt , or prove thy felf an 
 
 Infidel 
 
Part III, The Saints EvcrlaftingRefi» ' 353 
 
 Intidcl or Pagan. Tell me then , Doll thou believe Scripture to be the * , ^ , . 
 Word of God? Ifrhoudonoc,th> uarc no more a Chriltian then thy quld^xlfZeti- 
 horfeis, or then a Turk is: For what ground have we bcfides Scripture tii folk nia ge- 
 to believe that Jelus Chrift did come into the world , or die for man ? If ncram^rtuorum 
 thou believe not tpel'c , I have nothing here to do with thee, but refer ^" (^'^ ']i*dicii 
 thee to the fecond Part of this book , where I have proved Scripture to ^^ ^^Mcitaa- 
 be the Word of God, B'Jt if thou do believe this to be To , and yet ^oH nunum fummm^ 
 not believe that t!ie iarne Scripture is true, thou art far worlethenei- Jit Ifraelitarum 
 thcr InfiJel or Pagan; For the vilell Pagans durlHiardiy charge their p^'ebtjimrum: 
 idol Gods to be lyars : And dareft thou give the lye to the God of Hea- ^^''^""' '"^Pj'°- 
 ven ? and accufe him of ft)caking that which iliall not come to pafs : and i-S^nnrmt 
 thatinfuch abfol'iie threat? , and plain exprcAiuns /" But if thou dareft tertiurn medu- 
 not ftandio thiSjbut ooft believe Scriprurc both to be the Word of God, o7«/», quimn 
 and to be true ; thea 1 Aiall prefently convince thee of the truth of thefe "'""'* ^^''^ 
 eternal Torments. Wilt thou believe if a Prophet (hould tell it thee ? ''^'"*''.'"'*/'' ^^- 
 Why read it then in the greateit Prophets, Aiofcs ^David ^ and Ifaiah^ Probasilhs'e 
 'Detit. 32. 22. Ffal. 1 1. 6. and >>, 17. Ifai. 30 33. Or wilt thou believe vefligk ad vi- 
 one that was more then a Prophet? Why hear then what fehti BaptiJ} tamaternam 
 faith, .T/.jf. 3. 10 Z/.'<i'3- 17. Or wilt thou believe if an Apoftle (hould Wm^f^m o/yl- 
 tell thee ? why hear wh? c one 1 -iith , ft^Jc 7. 1 3 . where he calls it the ven- f f "^'^'\ ""'- 
 geartce of eternal pnr j astd the bUtkriejs 6f d irknejs for evfr. Or what it Oehennam 
 thou haveit fron.i an Apoille that had been rapt up in Kevelations into fiveignemin- 
 the third Heaven,& (een thmg$unutrcrablc?Wiltthou believe then?Why fcmakm abje- 
 take it then from Prf«/, 2 Thef i . 7, 8, 9. Tke Lord feft^^ (hnll be reveal- '''"'".'*'' ^^"■■''"'' 
 edjrom tieAven^rvitb ht6 mighty Afigels, tnjUrntH'i pre^tt^kingvcngemee ,a^j ^^.. ^ .^^ 
 on them th^t k»fiw mi God , and that obey not theGoJpel «f «ur Lord Jeftu p^r ^^atrarn 
 Chrifi , whajh^lj i-e ptmijlied with everlafiin? deft radion from the prefence CbadajJwn ft- 
 cfthe Lord, Av;d:i-om the x'ory of his power. And 2 Th:f. 2.12. Th.H they ^e'tteufmrn tan- 
 (,timiiht he d^tn^cd , who klieved not the truth , but had pfe^fHre in hk* f"'".'"'^'^® ^w^" 
 rtghtchjnes So how. 2. 5, 6, 7, 8, 10. Or wilt thou believe it h-ora the .atn iffoum 
 beloved Apoltie , who was fo taKen »ip in Revelations , and faw it , a^ it in infeim tor- 
 were , in his v fi^ns? Why fee then Rev. 20. ib, i^- They arc faid quebuntar '■■,de- 
 there to be c^fi inte the lake o^firt , and tormented day and ni^ht for ever. ^"^'^ i^orpora 
 So Fev. 2 1 . 8. So 2 Pet. 2. 1 7 Or wilt thou bdicve it from the mouth ^^[^'Sl'tuf- 
 of Chrift himfclf the Judge? vVhy read it the.-:, M.it. 7. 10,6: 13.40, que cmres'^ee- 
 41,42,^9,50. As therefore the Tares are gathered and burnt in the fire,' rui» di^ianda 
 fo (lull it be in the end of this world : the $on of man (hali fend forth his di^crgct^fubter 
 Angels , and they (hall gather out of hi^ Kingdom Sll things that offend, ^''i'■'^•*^ W"'" 
 and ihcm which do iniquiy: and (hall caft them into a furnace ©f fire; lie H^Bcc^ii ir 
 
 Tdliitr.do ma 
 (;no, ut Euxtor. Synag J^id c i .p.2$,2'?,27. Ad ham hxrt'^nappr^pitjgudt d^StiiiA Paplfianm. Non ejl 
 raa vita nijt uh'i fxlichcr yivitio-:, ne: ve<aiiiiorrupti3 , nifi ubi falm mllo doloYC conumfttuf. Vbi auum 
 
 jififcere nolentcs^oijignant iihotidk tot excm^Uri-tl^d ^^p9l>H^itteocnl^i ymniMrl?^] p^n ^i.ek.ii.p.2^1 . 
 
 Bbli " there 
 
354 
 
 The Saints E^erLtpng Kef. 
 
 Chap, 4. 
 
 ^ Sic Diab»lic» there (hall be wecping and gna(hlng of tccth , cf-c. So Afat. iS. S^ 
 fpiritu fleni g 5^ Mari^ 9. 43 , 44, 46, 48. Whcrc be repetcth it three times over. 
 
 H^heretigeirvorm never dicth ^ and their fire i« rot tjuencijed. And Al.-tt. 
 
 jnmmerof ac- 
 
 fei-unt fatlor't 25. 41, ^S.Then (h4ll he faj tothemcn the L'ft hA>'.d,T>cp4rtfren)me, je 
 
 mjiro , cMm ^ curfed^ into ever Ufting fire , prepared for the Devil ^r.d hU At:gcls : For I 
 
 ^'mtumv:t£ Tvae^&CC.tyfHdthefefhAligoawjtj into tvcrlafling punifljment ^ and the 
 
 nobn djiuv:- right eaiu into life eternjill. 
 
 ^^^'J^!%"!», What fivft thou now to all x.h\% ? Wilt thou not vet believe ? Ifthoa 
 
 fofurrh, tfyn-)- wUc ROt believe Cdnlt , 1 know not whom thou wile believe ; and chcrc- 
 
 lunt jujiHtn e^e fore it is in vain ro pcrfwade thee any further : Onlv let me tell thee, the 
 ju.-licium D-'/ 
 
 Sl»apropter (y 
 alteium qHcn- 
 dam excegita- 
 runt patrem, 
 neq\ curantcm 
 req-y proMiden- 
 
 time is at hand when thou wilt eafily believe, and that witiiout any 
 
 preaching or arguing: when thou feell the great anJ terrible day ^ and 
 
 hearcf\ the condemning fcntencc part , and Art thy lelf thru'ldown to 
 
 Hell ( as Ltiki 10. 1 1 .) then thou fhalt believe , and never doubt again: 
 
 And do not fay but thou wall told fo much. Surely he that fo much 
 
 'dilTwadcs thee from believing , doth vet believe and tremble himfelf. 
 tern etrum qui q ° •' 
 
 funtcrgan^s, ^'""'a ^/ ?' u u- L (I u r^ A - r u i r i 
 
 out ctiam con- ^ And whereas thou thinkelt that God ismoremercifull why fqrehc 
 
 feutientem om- * knows bell his own merci^ullnefs His mercy will not crofs his Truch. 
 mkmpeccatif. Cannot God be infinite in mercy , except he fave the wilful! and rcbelli- 
 Ircnxusadv. ^^^ ^ u a Judge unmercifull for condemning malcfad:ors j* Mercy and Ju- 
 Jam'fcies ne- * «ftice have their fevcrall obj^ds tThoufaruis oHiumblc, believing, obcdi- 
 qujtia fua ban: ent fouls fliall know to their ctcrnall comfort rhat God is mercifuij, 
 eos mcYuiJJ'e fir- though the rcfulers of his grace , (hall lie under Juftice. God will then 
 tunam.-necqiac- force thy confcience to confefs it in Hell , that God w'lo condemned 
 mo7nm% hti'»'^^^^ ^^^y^^ ^^^^'^^^^ to thee. Was ic no mercy to be m^de a reafo- 
 jlincwtumacia nablecreature ? and to have Patience to endure thy many years pro- 
 pf r fever arenr^ vocations, and wait upon thee from Sermon to Sermon , dcfiring 
 
 ante a pr^di- g^d intrcacing thy repenance and return? W3s 't no mercy to have 
 ^/«m. iraprms ^^^^ 3^^ ^r q^j ^^^^ ^j, |^|^ ^.^^^j ^^^^ ^^^^^^ P^.^^,^, ^^j^^^^j ^1^^^ 
 
 comprchen- >f thou wouldelt but have accepccd him to govern and to lave thet? 
 xies, quam eife Nay when thou hadll n?gled:v,*d and refufcd Chrift once, twice, yea 
 dcfertos. Mi- a hundred times , that God (hou!d yet follow thee with invitations 
 from day to day f And flialc rhou wilfully refufe mercy to the lall 
 hour , and then cry out that God will not be f© unmercifull as to con- 
 demn thee? Thy confcience wiM fmi'e thee for this madnefs, and tell 
 thee, that God was mercifnllm all this, though fuch as thou do pc- 
 rifh for your wilfulneft. Yea the fenfe of the grcatnefs of bis mercy, 
 
 (thatlove not And whereas thou thinkeft the pain to be greater then the offence, 
 tobcnamed *t that is becaufc thou art not a competent Judge^Thouknoweft what pain 
 •noppofi- is, but thou knoweft not the thoufand part of the evil of (in: ihallnoc 
 tion ) both pa- ^^^ righteous Judge of the world do jullly ? Nay , it is no more then 
 g^^^^J^^^^^^^^^^ Did not Godfet before thee Life and Death? 
 
 of Gods Xr- an^ t^ii ^^f s > if thou wouldeft acccpc of the Government of Chrift , and 
 ' ^5 ' ' renounce 
 
 nut. Fdlix 0- 
 llav.p. 394- 
 f When I read 
 in Spanhemim 
 Fofihum Wind. 
 againft Ami- 
 
Pare III . Tk SAtnts Everlafiing Refi, J5 5 
 
 renounce thy lufls, that then thou (houldeft have eternal Life ? And if cytothewic- 
 
 thou wouldeft not have Chrift , but the World or Flelh to rule over kcd,a$ifbc. 
 
 thee, thou (houldeft then endure eternal torments? Did not he offer ""„ J,Qc^'f-^* 
 
 thee thy choycc? and bid thee take wnich of thcfe thou wouldeft ? yea, fe^uall Grace 
 
 and intreat thee to rhufe aright ? Ard doft thou now cry out of Severi- t» Believe, 
 
 ty , when thou haft but rhc conicqueiice of thy willful! choyce ? But it is therefore 
 
 not thvacaifinnGod orcrue.Uv tuat Ihail fcrve thy turn; in ftead of thrifts Dvmg 
 
 ^ 1 r , - . . . r i ' II u > for them (in 
 
 procuimg thyekape , 'm- tue mitigation or thy torments, it will but jy^tvcnant znd. 
 
 make thy burthen thy m©re heavy. Camera's mid- 
 
 dle fenfe ) is 
 no Mercy ro tlv'ii,bnt a mocking of thetr, Zc therefore conclude, rhat Chrift died not for them at all: 
 ic makes me titmbl'j to think, thar Lamed Divines in htat of dilpute fhould fpcakfodefperately 
 a^ainll God ! Avd yet this i; alincil rll they l^avc to fiiy. 1 intreat fuch to confider , feeing Con- 
 fciencc is thegrcut Tcrmtnro; C' liiedan-nv-d in Hell i And the lle;c(5iing of Chrift ,ii»id theabufe 
 of Gorpd-nitrcv will he rht saa cfi thing that God and Confcience will charge chcm with , Whe- 
 ther tUefe mens dos'+rine , if the damned could believe it , would not make Hell to be no Hell 
 to them, or more eaf^e ? If tncy could fay , Chrilt never died for me at all : or if he had. 
 Yet ic hud bet.i no Mercy , becaute God would not give me Fa-th in him •■, It was meerly Gods 
 WiUtnaL 'IhoLildbe da.nned that bi ought nie hither , which I could not refift : If they could 
 thus lay all on God, where v/ere the worm of Confcience? Shall we deny that which is clear and 
 plain , bccaul'e we cannot comprehend that whi:h i^ liid and fccret ? Shall we fay , that it is not 
 fo , which we lee to be io, beca>:fe %vc cannot finde wliy it is fo ? faith yl«£«j?/«e excellency, l.dc 
 B-)n:>pr fever, c.i^. Which faying ' would delne the pcrfons before mentioned well to confider. 
 Chrift makes it tltc perFedion of our Heavenly b athcr , to do good in common cafes , to the juft and 
 im;i!fl , Mat. 5.45, 48. 
 
 And whereas thou faift that thou wouldeft not fo torment thy own a 
 enemy J I Anfaer,Tb<.re is no reafon that thou|(houldeft : For is it all 
 one to offend a craw ling Worm of thcc?rth , and to offend the eternal 
 glorioui God ? Thou haft noabfolure dominion over thine enemy, and a 
 there may be feme fault in thy fclf as well as in him j but with God and 
 us the cafe is contrary ; Yet thou makcft nothing of killing a Flea if it do » 
 but bite thee , yea , an hundred of chcm, though they did not touch thee, 
 and yet never accufcft thy felfof cruelty : Yea , thou wilt torment thy a 
 Ox ail his life time with toilfbme labour , and kill him at laft , though he 
 never deferred ill of thee, nor difobeyed thee , and though thou haft 
 over him but the borrov;ed authority of a fupcriour fellow creature, 
 and not the fovercign power of the abfolutc Creator : Yea , how com- a 
 monly doft thou takeaway the lives of Birds , andBcatts, and Fifties? 
 Many times a great many of lives muft be taken away to make for thee 
 but one meal. How many deaths then have been fuflfered in obedience to 
 thy will from :Iiy firft Age to thy laft hour ? and all this without any de- 
 fert of the creature ? And muft it yet feem cruelty , that the Soveraign 
 Creator, who is ten thoufand times raor^ above thee , then thou art a- 
 bovea Flea, or a Toad, fliould execute hisjuftice upon fuch a con- 
 temner of his Authority ? But 1 have given you fome Reafons of this 
 before. 
 
 Bbb2 SECT. X. 
 
356 The Saints EverUftin^ Rejt, Chap.4. 
 
 SECT. X. 
 
 S. 10 .« TX^^ rocthinks I perceive the obftinate finner defpcrately refolving. If 
 JD I raull be damned , there is no remedy ; rather then I will live fo pre- 
 cifelyas the Scripture requireth , I will put it to the venture ; I (hall 
 fcape as well as the reft of my neighbours , and as the moft of the world, 
 
 and wc will even bear iias well as we can. jdnfw. Alas, poor crca- 
 
 a turc 1 would ihoudidll but know what it is that ihou doft fo boldly 
 venture on : I dare fay thou wouldeft flccp this nighc but very unquict- 
 ly. Wilt thou leave thy felf no room for hope? Art thou fuch a mali- 
 cious implacable enemy to Chriftand thy own foul? And doft thou 
 think indeed , that thou canft bear the wrarli of God , and ^o awav fo 
 cafily with thcfe eternal Torments ! Yet let me beg this of thee , that 
 before thou doft fo flatly relolve , thou wouldcft lend me thine attention 
 lothefefew Queftions which I fhali put rothec , and weigh them with 
 thcreafonof aman, and if then tliou think thou canft bear thefe pains, 
 I (hall give thee over and fay no more. 
 61 Firft, Who art tfciou that thou fliouldeft bear the wrath of Godi^ Art 
 ^^^Q^' * thou a God? or art thou aman f What isthyftrength to undergo fo 
 Exod *c 23 niuch ? Is it not as the ftrcngth of Wax or Scubblc to rpfift the fire ? or 
 as Chaff to the Wmdc? or as tlie Duft before the fierce Whirlwinde ? 
 Was he not as ftout a man as thy felf, who cried to God , f<5^ 13 25. 
 ffi/t thou brc^k^a leaf driven to and fro ? and wilt thou pttrjfic the dry ftHb' 
 ble? aod he that confeffech , I am a worm and no man ^ Plal. 22.6. If 
 thy ftrengthwere as iron, and thy bones as brafs , thou couldeft not 
 bear; If thy foundation were as the Eirch, and thy power as the Hea- 
 vens , yet fliouldtft thou perifh at the breath of his Indignation : How 
 much more when thou art but a little piece of warm, creeping, breathing 
 Clay,kept a few dayes from Itinking, ar.d fiom being eaten with Worms, 
 by the mcer fupportand favour of him whom tlioti thus refilleft ? 
 
 Secondly , It thou art able to \^TaftIe with the Ind'gnaron of the AI- 
 ^ mighty , Why then doft thou tremble at the figfis of his Power , or 
 Wrath? Do not the terrible thunder-daps fometime fear thee? or the 
 Lightning flaflies ? or that unfeen Power which goes with it, in renting 
 in pieces the mighty Oaks , and tearing down the ftrongeft buildings? 
 5t If thou hadft been in the Church o{ lyithicombe in Devon/hire, when 
 the lightning broke in, and fcorched and burnt the people , and left the 
 brains and hair upon the pillars , would it not have made thee afraid? If 
 thou be but in a place where the plague doth rage, fo that it comes to fo 
 many thoufand a week , doth it not aftonidi thee to fee men that were 
 well within a few days to be thrown into the graves by heaps and multi- 
 tudes? If thou hadft ftood by when Pharaoh and his people were (6 
 ftrangely plaguect , and at laft drowned together in the Sea , or when ^hc 
 garth fwallowcd up T>athan ^ z/ibiram and their companies, and the 
 
 people 
 
Part III. The S aims E'vdrUfiing Rejl^ ^jy 
 
 people fled away at the cry , left the earth (hould fwallow them upalfo: 
 or when Eliiu brouj;hc fire f-Lom Heavea toconfume the Captains and 
 their companies j would not any of thefe fights have daunted thy fpirit ? 
 Why, how then canft thou bear the hellifli plagues ? 
 
 Thirdly , Tell me alfo , if thou be lb ftrong , and thy heart fo ftout, , 
 why dothofc fmall luffcnngs fo difmay thee xvhich befall thee here ? If 
 thou have but a tooth akc , or a fie of the gout , or ftone, What groans 
 doll thou utter ? What moan doll: tin u make? The houlc is filled with 
 thy conlhnt complaints: Thy friends about chee are grieved at thy pains, 
 and ftand over thee condoling thy miferabie ftate ; If thou (houldert but 
 lofea leg or an arm , thou woulde'i^ rnake a greater matter of it; If thou 
 lofe hut a friend , if thou lofe thine ellate, and fall into poverty , and 
 beggcry , and difgrace; how heavily wouldeft thou bear any one of 
 thefe ? And yec all tlicic laid together , will be one day accounted a hap- 
 py ftate , in comparifon of that which ts fuffered in HclU Let me fee thee tt 
 fliake off the moft painful ficknefs, and make as light of Convulfive, Epi- 
 leptick, Arthricick , Nephritick pains , or fuch like difeafcs when they 
 feize upon thee , and then theftrengchof thy fpirit will appear. Alas, 
 how many fuch boafters as thy felf , have I feen made ftoop and eat their 
 words? And when God hath but let out a little of his wrath, that Pha^ 
 raeh who before asked , Who is the Lord , that I (hould let ali go for 
 him ? have turned their tune , and cried, I have finned ? 
 
 Fourthly , If thy ftout fpirit do make fo light of Hell, why then doth 4 
 the approach of death fo much affright thee ? Didft thou never finde the 
 fober thoughts of death to raife a kinde of dread in thy minde? Waft 
 thou never in a feavcr , or a confumption , or any difeafe wherein ihoa 
 didft receive the fentence of death ? If thou waft not , thou wilt be before 
 long : and then when the Phyfitian hath plainly told thee that there is 
 no hopes, O how cold it ftrikcs to thy heart ? Why is death to men the 
 King of terrors clfc? and the ftouteft champions then do abate their cou- 
 rage? O bu^ the grave would be accounted a Palace or a Paradife, in 
 comparifon of that place of Torment which thou dcfperately flighteft. 
 
 Fifthly , If all this be nothing , go try thy ftrength by fome corporal $ 
 torment : As ^»/;^fT before he went to the flake , would firft tr^' his » 
 finger in the candle ; fo do thou ; Hold thv finger a while in the fire , and 
 feel there whether thou canft endure the fire of Hell, y^ufiin mentioneth « 
 a cbaft Chriftian woman , who being tempted to uncleannefs by a lewd 
 Rufiian , (lie defireth him for her fake , to hold his finger an hour in the 
 fire ; he anfwereth , It is an unreafonable requeft ; How much more un- 
 reafonable is it ( faith (he ) that I (hould burn in Hell for the fatisfying 
 ofyourluft? So fay I to thee ; If it be an intolerable thing to fuffer the 
 heat of the fire for a year, or a day , or an hour, what will it be to fwffer 
 ten thoufand times more forever-^ What if thou were to fuffer Lameftce , 
 his death , to be roafted upon a Gridiron ? or to be fcraped or pricked to 
 death as other Martyrs were ? Or if rhou were to feed upon Toads for a 
 
 Bbb 5 year 
 
^^8 The Saints Everitfi trig Reft, Clup. 4. 
 
 year together ? If thou couldcft not endure fuch things as thefe , how 
 wilt thou endure the eternal fl.\mcs ? 
 
 o Sixthly , Teli me yer again , if Hell be fo fmall a matter , Why canft 
 thou not endure lo much as the thou<^hts or the motion of it ? If thou be 
 alone, thoudareft fcarcely think of Hell , for fear of raifingdifquietncli 
 in thy fpirit j It thou be in company , thou canft nor endure to have any 
 ferious fpeech of it , !ca<l it fpoil the fport , ai?d mar the mirth, and make 
 thee tremble , as Felix did when r^ul was difcourfing of the Judgement 
 to come. Thou canlt not endure to hear a Mmifter preach of Hell , but 
 thou gnaiV.eri thy teeth , and difdaincft him, and re;)^oac^eft his Ser- 
 mon, as enough to drive njen to dcfpcration, or make them mad. And 
 canlt thou endure the Torments, when thou canft not endure fo much 
 ae to hear of then ? Alas nrin , to hear rhy Judgement from the mouth 
 of Chrift, and to feel the execution , will be another kinde of matter then 
 10 hear it from a Mmiftcr, 
 
 7 Seventhly , Furthermore, what is the matter that the rich man in 
 Hell , mentioned in Z,^//v 1 6. could nor make as light or itastiiou doll? 
 Was not he as likely a man to bear it, asthyfelf? W^y doth he fo cry 
 out that he is tormented in the flames ? and Hoop fo low , a; to beg a 
 drop of water of a beggcr , that he had but a little before defpifed at his 
 gates ? and to be beholden to him that had been beholden to the dogs to 
 lick his fores? 
 
 Alfo what aileth thy companions, who were as refolute as thy fclf, 
 that when they lie a dying, their courage is fo cooled , and their hau ;lity 
 expreliions are fo greatly changed f They who had the firae fpirits and 
 language as thou haft now, and made as light of allthc tlireatsof the 
 Word; yet when they fee they are going into another world , Iioa- pAlc 
 do they look ? how faintly do they fpeak ? hovv dolefully do they dun- 
 plainand groanr*They fend for the Minifler then, whom thcydilpifed be- 
 fore, and defire to be prayed for, & would lie glad to dye in the Hare of 
 thofc, who they would not be periwaded to imitate in their lives.-Exccpt 
 it be here and there a defperate wretch, who is given over to a more then 
 Hellifhhardnefs of heart. Why cannot theft maKe as light of it as thou? 
 
 2 Eighthly , Yet further , If thou \>z io fearlefs of that eternal mifery. 
 Why IS theleaft foretsft ofit foternb e ? \^ :M!i thou never feel fuch a 
 thing as a tormenting Confciencc ? If thou ha't no:, thou flialt do. Didft 
 thou never fc^ and fpcak with a man that lived in defperation? or in 
 fome degree of chefe wounds of Spirit , that was near Defpair ? How 
 uncomfortable was their conference? How burdcnfome their lives? 
 Nothing doth them good which they poflefs : The Ught of friends , or 
 houfe, or goods , which refrefli others , is a trouble to them ; They 
 feel no fweetnefs in meat or drink : They arc weary of life, and fearful 
 of death : What is the matter with thefe men ? If the mifery of the dam- 
 ned it felf can be endured , why cannot they more cafily endure thefe 
 httle fparks ? 
 
 Ninthly, 
 
Part III. The Snints EverlujhngRefi, 359 
 
 Ninthly , Again tell me faithfully , What if thou fliouidcft but fee the ^ 
 Dl-vII appear to thee in feme terrible iliape ? Would it not daunt thee ? ^ 
 What if thou (bouideit nneet him in thy way home ? Or he liiould fhew 
 himfelf to thee at night in thy bed-chamber ? would not thy he^rt fail 
 thee ? and thy hair (land an end ? I couid name thee thofc thnt have been 
 as confident as thy felf, who by fuch a fight have been fo appalled, that 
 they were in danger of being driven out of their wits. Or what if fomc 
 damned foul of thy former acquaintance , fliould appear to thee in fome 
 bodily likncfb ? Would not this amaze thee ? What le:.rs do people live 
 in , whofc houfcs or perfons have bc^en but haunted with fpiris f Though 
 they have only heard fomc ndifes , and feen fomj fights, but never feic 
 any hurt upon their bodies? Alas, what is this to the Torments of 
 Hell ? C.anrt thou not endure a fli.idow to appear before thee ? O how 
 wilt thou endure to live with them for ever ? where thou fhalt have no 
 other company but Devils ai^d the damned; and fhalt not only fee 
 them^ but be tormented wittuhem and by them ! And as incredible a 
 matter as this fecms to thee , if thy through-convcrfion prevent it nor, 
 thou knoweft m^t how few moncths rhou jfhalt be out of this eftate. 
 
 Tcnthly and laftly , Let me ask thee one more Qucftion : If the wrath 10 
 ofGodbero bt" m^tde To light of, ar thoudoft; Why did the Son of 
 God himfelfmakefo great a matter of if? When he who was perfedly 
 innocent himlclt , had taken upon himithe payment of our debt, and 
 ftoodin ourrocm . and bore that punifhment that we had defervcd , it 
 makes him fwcat forth water and blood , it makes the Lord of Life to 
 cry , ^'l J foul is he.ivj , ei'cn to the death : It makes him cry out upon 
 the crofs , A-fj Go.^^ wj Cjod , tvhj h^Jl tho.'^ for fake n me ? Surely if any 
 one could have born thcfe fuffcrings eafily , it would have been Jefus 
 
 Chrift : He had another meal'ure of flrcnoch to bear it then thou § ^^^\ awon- 
 . n ° dcr f"ac Icar- 
 
 »^^"' . red fobcr Di. 
 
 And let me tell thee one thing , which every one underftandeth not; vines fhould 
 Thf,u wilt have fins of a more hanious nature and degree to fufTer for,* deny this i As 
 then ever were laid upon Jefus Chrill, S For Chrilt fuffered only for '^^''^'l'"'^ "^^l^, , 
 the breaches of rhe Covenant of works , and not for the violation of the JJ^j.^^aren' hell 
 Covenant of Grace ( properly fo called , that is , not for the final non- to any but n- 
 performancc of the conditions of this Covenant , ) There was no mans nal impcni- , 
 
 rcftc unbe- 
 lievers and rebels to Chrifl ■, or Chriflhad ever died for fiich final rebellion. This is fuch a dodrine 
 of Univcrfal Redemption , as a jefuiie would abhorre. Read learned Ma\b. Marthmn ^ and Lm^, 
 Croum their Tlitfcs in the Synod ofDjit , on the feeond Article, among rhe fuflfrages. Is not that of 
 great Camero an cafic plain trutli, il»J!J}. in Hcbr-fcj^emmfnlio J page 41 5. Ccrtc nemofervatur nififs- 
 derc obferv.jto. Ergo f&dus quo jeivantur bdtmncs , diver fiim cjl ab eo quo u uemine ohfervato nemo 
 jhvatur , i. c Certainly no man is favcd , but by a Covenant performed or kept : Therefore the 
 Covenant which^ men arc faved by , h not the fame with that which faverh no man , being 
 performed by none. And Learned Parser, faith, Defccndit co fua incxinanitionc Chrifius ^ quo 
 primui Adamfuo lapfuceddit ., kt nos inde liberayet ^ Parker i/e Dcfcenju. lib. 7,. fag. i. And yet I 
 dare not nor will not fay fo much tjiis way , as the Learned P^tj (vr doth, lib. 4. page 164, 16$,. 
 nor will I repeat it. 
 
 final 
 
560 The Saints E'vcrlafting Rejl, Chap. 4. 
 
 final prevailing , unbelief, or impenicency, or rcjeding of Chrift, that 
 did lie upon Chrilt; Howiocver the aggregation ot all mers fins might 
 aggravate his burden ; yet the punilhinent due to thofc fins particularly, 
 was not like the punilhmeac which isduc to thine ; For as the full Co- 
 venant gave not fo great a reward , fo neither did it threaten fo great a 
 pc:.. 'ley as the latter doth; And the penalty which tlic new Covenant 
 thrcf.rneth Chnft never underwent. So that the pun ihmcnt which thou 
 Biuil fiifr.'r , is that which the Apoftle fpcaks of Hch. \ o. 26. Of how 
 much(orcr puniflimcnt , &c. and that fearfi^i looking for of Judge- 
 ment , and fire which devou'-eth th: advcrlarics, Hcb 6 S. Woe to poor 
 finners fur their mad fccu^-ity ! Do :hcy :hink to fir.dc it tolerable to 
 them,which was fo heavy tc Chriii?N^y.,thcSun of God is caO into a bit- 
 ter agony, and bloody Jvveat , anJdclonK complaint?, under the curfe 
 of the Law alone ; ai.d ycr the feeb'c f ")o!ifh creacure maj^f^s no'Jimg to 
 bear alfo the curfe of the Gofpd ! The good Lord bring thefe men 
 to tlicir right minds by Repentance , left they buy their wit at too dear 
 
 a rate. 
 
 SECT. XI. 
 
 '^,11, A ^^ ^^'"^ ^ ^^^^^ (^ewed you fomcwhat of their mifery who mifs of 
 
 JlJL this Reft prepared for the Saints. And now Reader, I demand thy 
 refolution,what ufe thou wilt make of all this ? Sliail it all be loft to thee? 
 Or wilt thou, as thou art alone confider otitin goodcarneft ? Thou hail 
 caft by many a warning of God , wile thou do fo by this alf<.-> ? Take 
 heed what thou doft, and how thou forcfolveft; God will not always 
 (land warning and thrcatning; The hand of revenge ii« lifted up; the 
 blow is coming , and woe to him , whoever he be on whom it lighteth; 
 Little thinkcft thou hew near thou ftandeft to thy etcrnril flitc , and 
 how neer the Pit thou art dancing in the greateft jollity ; if thy fycs were 
 but opened, as they will be (hortly , thou wouldeft fee all rius that I 
 have fpokcn before thine eyes without liirring from the place ( I think ) 
 in which thou ftandeft. Duft thou throw by the Book, an J fay . it Iper^ks 
 ofnothing but Hell and Damnation? Thus thou ufeli alfo to complain 
 of the Mmifter ; but wouldft thou not have us to tell th<;e of thefc 
 things ? fhould we be guilty of tbe blood of thy foul , by keeping filent 
 that which God hath charged us upon pain of death to make J'fvnown ? 
 Wouldeft thou peri fh in eafc and filence? and alfo have t."? to {ciifh 
 with thee , rather then to awake ihce , or dilpleafe thee by fpeaking the 
 truth? If thou wilt be guilty of fuchinhummanc cruelty , yet God for- 
 bid we fhould be guilty of fach moft fottifh folly .' There arc few Prea- 
 chers fo finsple , but they know that this kind of Preaching is the re.'idy 
 way to be hated of their Hearers : And tlie defire of applaufe , and the 
 favour of men , is fo natural to all men , that I think there is few that 
 
 delight 
 
Part III. The Saints EverUfitng Kefi, ^^l 
 
 delight in fuch a difplcafing way : Our tcmptacions to flattery and Man- 
 pleafing arc too ftrong for that. But Ibslecth thee confider, Are thefe 
 things true , or arc they not? If they were not true , I would heartily 
 join wirli thee, a^iinflany Minifter that (hould offer to preach them. 
 oMuroalTriohc poor people when there is no ci'Jl'e ; and I Jhould thinii 
 fuch Pr»:3ch;.'rs d-A djfcrvc D:ath or Bar.iihrnc.ir. But if every -word of 
 ihefc threatninqs be the words of God , axid if they be as true as thou 
 livci^ and rcadclt this , what a wretch art thou that wouidft not hear it, 
 or confiJer \i } Why , what is the ra:Uter ? If thou be furc that thou arc 
 oneof the People of God , this Doclrine will be a comfort to thee and 
 not a terror : but ifchou be ycr carnal and unroqcncraC': ,niethinks thou « 
 flinuIdvMt be as fraid to hear of Heaven as of Hcli , except the bare name 
 ot Heaven or Salvarion be fufficient ; Sure there is no Doi.^rinecoDCCf- 
 nini^ Heaven in all the Scripture that can give ihce any comfort but upon 
 the luppof/fl of thy converfion. What comfort is it to thee, to hear that 
 there i'. r. rcll rcmiinlng for the people of God , cxcccpt thou be one of 
 them? N.iy , what more terrible then to read of Chnft and Salvation 
 for ochers, wlien thou muft be fliut ou.i* Therefore except thou would- 
 e(t \nvc a M.n;(tcr to prcacli a !yc , it is all one to thee for any comfort: 
 tluni haft in it , whether he preacli Heaven or Hell to thee : HiS preach- 
 ing Heaven , and Mercy to thee , can be nothing clfe but to intreat thee 
 tofeekthrm, and notneglecft or rcjeft them , but he can make thee no 
 promife cf it bur upon the condition of thy obeying the Gofpel; and his 
 preaching Hell is but to perfwade thee to avoid i t. And is not this Do- 
 (Urine fit for tfiee to hear r In ieed if thou wert quite paft hope of efca- 
 ping it , then it were in vain to tell thee of Hell , but rather let thee to 
 t Vkc a few merry hours wliilft thou maill ; but as long as thou art alive 
 there is fome hope of thy recoveiy, and therefore all means muft be ufed 
 to awake tlice from tliy Le'hargy. O that fome Jonits had this Point in 
 hand to cry in your ears[]7"f ' a fevc d^yes^dtjii the rebeHiotu fJjjili he defirsj/' 
 ed'] till you were brought down on your knees in fackdoth and in 
 afhe« ! Or if fome f^hn Biptifl might cry it abroad , Noiv ii the /fx laid 
 to the root of the Tree : every Tree that hriK^^eth not forth good fruit , is 
 hervn hxvn and c aft into the fire '^ O that fome foa of Thunder, who 
 could fpeak ss Taul , till the Hearers t 'erablc , were now to Preach this 
 Dodrinerotnee 1 Alas, as terribly as you think I fpeak , yet is it not 
 the ihoufand part of what muft be felt ; for whit heart can now poflibly 
 conceive , or wliat tongue can cxprefs the dolours of thofe fouls that arc 
 underthc wrath of God ? A'l, that ever blinde finners (liould wilfully 
 bring (hemfeivcs to fucii unfpeakable mifcry ! You will then be crying 
 toJefusChrift , O mercy! Opity, pity, ona poor foul! Why, I do. 
 now in the name of the Lord Jefus cry to thee ; O have mercy , have pi- 
 ty , man, upon thine own foul; fhall God pity thee, who wilt not be 
 intrearcd to pity thy felf? If thy horfe fee but a pit before him, thoa « 
 canft fcarccly force him in; BaUdm^ AfTe would not be driven upon the 
 
 Ccc drawa * 
 
562 
 
 The Siints EverUpn?; Rep, 
 
 Chap. 5, 
 
 drawn Sword ; and wilt thou fo obftinatcly caft thy rdfinto Hell , when 
 I the danger is foretold thee? G who can fi and before the Lor(i\ <i«i jt/.s 
 can abide the ficrcenefscfhisan^er} Nahum 1.6. Methinks thou fhouidelt 
 reed no more words , but prefently caft away thy foul-damning fins, 
 and wholly deliver up thy klftoChrift. Refolve on it immediately, man, 
 and let it be done , that I may fee thy face in lleO among the Sainrs. The 
 Lord perfvi-adc thy heart to ftrike this covenant without any lorgcr de- 
 lay : but if thou be hardncd unto death, and there be no remedy , yet do 
 not fay anorherday, but that thou wift faithfully warned , and thit 
 thou hadft a friend that would fain have prevented thy damnation. 
 
 4i^ ^ ^ j^ Jf,^ j^ J*p. 4^^ JV 4U -^ 
 
 ^ii 
 
 aia^iiis^y^ii^t^. 
 
 ^i^^ *n- A ^ 
 
 *<> * 
 
 mm^ 
 
 CHAP. \- . 
 
 ThQ Second Vfe , ^prehending the general 
 negleHofthis %ejly and exciting to diiigence 
 in feek^ng ^^ 
 
 SECT. I. 
 
 5. I. i: 
 
 OtitfitMin Dei 
 fervatio ejl vo- 
 rago^ fubtilm 
 devgrans oti- 
 antem, wick- 
 Icff, Trialog. I. 
 ?.c.i5./o/. 71. 
 
 a, «^ . 
 
 I 
 
 Come now to the Second Ufe, which I fliall raifc from 
 this Dodrine of llelh If there be fo certain and glorious 
 licit for the Saints , why is there no more induihnous fee- 
 king after it in the world? One would think that a man 
 that did but once hear of fuch unfpenkable glory ro be ob- 
 tained , and did believe what he hearer h :o be true, fliould 
 be tranfported with the vehemency of his defiresafrer \'i , and fliould al- 
 moft forget to eat or drink , and (hould minde and carefer nothin" elfe, 
 andfpcakof, and enquire after nothing elfe , buthowrogct afTiTrance. 
 and pofleflion of this Treafurc ! and yet people who hearc of it daily, 
 and profcfs to believe itundoabtcdly , asa fundamental Article of their 
 Faith, do a5 little minde it, or care, or labour for it, and asmuch for- 
 get and difregard it , as if they had never heard of any fuch thing , or 
 did not believe one word that they hear ; And as a man that comes ip.f o 
 ^vlmtricay and fees the Natives regard more a piece of Glafs , or an old 
 Snife, then a piece of Gold , nay think, fare chefe people never beard 
 
 of 
 
Part III. The Saints Everlajhmg Rep. 3^3 
 
 of the worth of Gold , or elfe they would not exchange it for toycs : fo 
 a man that looked only upon the lives ofraotlmcn, and did not hear 
 their contrary confeilions , would think , cither tfeefe men never heard 
 of Heaven , or clfe they never heard of its excellency and glory ; when 
 alas, fhcy he^rofittiil chey arcv/eary of hearing; and it is offered co 
 ihenirocommcn!y , chat they are tired with the tidings , and cry out as 
 the Iff-del it es , Numb. 11. 6. Our f^alis dried away , hecaufe there isr,0' 
 thing h:t this Ahmnabcftrc eur e)is : And as the Indians who live a- e 
 mong the golden Mines, do little regard it, but are weary of the daily 
 toil of getting it , when other Nations will compafs the world , and ven- 
 ture tkcir lives , and fail thrtftugh ftorttis and weaves to get it : So we that 
 live where the Gofpelgroweth , where heaven is urged upon us at our 
 doors, snd the Manna fals upon our Tents , do little regard it , and wifh 
 thefe Mines of Gold were further from ns , that we might not be put up- 
 on the toil of getting it , when ferae that want it would be glad of it up- 
 on harder terms : Surelv , though the Refurreclion of the Body and Life q 
 evcrlaJling be the laft Article m their Creed, it is not the Icaft, nor= 
 therefore put laR , that it lliould be' laft in their d^fires , and en- 
 deavours. 
 
 7» 
 
 m 
 
 SECT. II. 
 
 Shall applv this Reproof more particularly yet to four feveral forts j §. 2. 
 
 of men. Firft , To the carnal worldly-minded man , who is fo ta- » 
 ken up in feeking the things below , that he hathneitherhcarc nor time 
 to fcek this Reih 
 
 May I not well fay to thefe men , as Paul to the CaUtians in another ^"^ '^y"! "'' 
 
 cafe ^ Fooliflifinners ! ivho h^tb Oenitchedyeu f It is not for nothing '*^^**^'g^^^"^„*"^ 
 
 that Divines ufe to call the World a Witch; for as in Witchcraft mens ^ ^>mtualc 
 
 lives, fenfes , goods , or cattle are dcllroyed by a ftrange fecret unfcen phrenefm de- 
 
 power of the Devil, of which a man can give no natural Rcafon; fo "^^"^'"'"^-i «' 
 
 here , men will deftrov their own fouls in a way quite againit their own ['^f' ■J"'''*^ y^"' " 
 
 knowledge ; and as Wircties will make a man dance naked , o-r do thc",;^',^ hjummt 
 
 moftunfccmiv, unrctfonab'e ad:ons; fo the World doch bewitch men oferamfuam 
 
 into bruit hearts, and draw them feme degrees beyond madnefs. Would oi<''''i crfKneicv- 
 
 rot any man wonder that is in liis right wit , and hath but the fpiricual y"^^"'f'^"«-nf^;'»' 
 
 ufe of Reafon, to fee what riding and running, what fcramblirg and acjinmquam'' 
 
 catching there is for a thing of nought, while eternal Reft lies by ne- ^utenteifc ca- 
 
 glefted! What contriving and caring, what fighting and bloodfhed, fiom. Verun- 
 
 to get aftep hij^her in the world then their brethren , while they neglcd ^'""'^" '^'^^''^ 
 o 1^ o » J tj ,KceJ}ecfi,ar- 
 
 que id qu'iJitninh-e'J. AnnonfeipCosncfcirevidcntur^quiftcdeditifutit carni ^ f<tngu\ni-, ac fiomm^ 
 
 na nihil alinil qiiain carmmfolamfe effevcpHtcnt : Sicinvano acci^ientcs ammns fi<:ts ■, tAni^uin fror/^tf 
 
 ignircnt anim.is fib.tbcvc ? Bern. Snm. i?". 
 
 Ccc 2 ths 
 
3(54 ^^^ Saints BverUfiin^ Rejl, Chjp.f. 
 
 Confider , thcKingly dignity of the Saints ! WhatinfatiaWcpurfuicofflcnily pJca- 
 
 man, thy own f^jp^g , whiift rhcy look upon the Praifes of God , ivhidi is the joy ot'An- 
 Nobili V, r.uc J asa tirinsburden ! What unwe.iried diligence is tbere in riiridC 
 
 thou art called ^ . ' ri • •• < l • tr ,^' ■ u • i- i r- . 
 
 t© a Kingly di- t^or poltentie , m enlarging their pollcUions , in gathering a htc.'e Sil- 
 
 gnity,achofcn verorGold ? Yea , perha>p5 for a poor living from hand to mou:h? 
 
 Nation, aholy VVhilc in the mean time their Judgement is di awing neer : and yet how 
 
 PnciVliood. jf ^jii gQ ^yj.j^ jj^gj^ fj,^,^ ^ Qj. j^Qry th^y (yjajj live eternally , d:d never 
 
 n?I ,^^f Vrr-. put them to the trouble of one hours fober confideration ; What rlin/j 
 lleryot Ciui--r , .^ , ji i • i • ,- ^ 
 
 ftiaiiity is early and liicsng up late , and labouiii-g , and cjrrng year aficr year to 
 
 Arangc from ~ m^iintam themielvei and che'r (hildrcn in credit til! they die ; but what 
 
 this world. {ha I follow after chat they never think on ,• as if it were er.ly their work 
 
 The conlpicLi- j.^ provide for their bodies , ar.d only Gods work to provide for their 
 oiis glory oi a r /-^ j i . r >' • j V \ ■ \ s 
 
 Krng,andRi- '"^uls; whereas God harhpromileu more to provide l<>r tiKir bodn-s, 
 
 dies, arc without their care , then for ti.eir fouls j iliou*.h indeed they nuiil p.un- 
 
 earthly things, fully ferve his Providence for both ; and yet thcfc men cry to us, May 
 
 corrupcnic, ^^^ ^ ^^^^^ ^^ hsft<\ vvi[houtr) much ado? And may we not fay wiUi 
 per^fh\n7-'Eut*"^'^'''^ reafon to tliem , Miy not a man have a little Air or E.irth fa lit[le 
 
 that Kingdom Credit Or wealth without fo much ado ? Or at leaft, may not a man have 
 
 and Riches,are enough to bring him tohis grave, without fo much ado ? Ohow early 
 
 things Divirc, jjy ^\y^^ loufe i\^ tliCT fervancs to their labour? Up, feme away to 
 
 Gbrfus' ^"'^ work, wc have tl is to do , that to do; but how feldom do they call 
 
 whiehfhall nc ^^^^^ , ^?3 V^^t-' ^^"»^'<^ V'^''^^' ''^'■•'s o look to, you have Everlafling to pro- 
 
 vcr perifh-, nc- vide for ; Up to Prayer , to reading of the Scripcure ; Alas,Howrare 
 
 verbe dilTol- is this langu.ig-- ! \Vh ic a gidding up and down the world is h.ere , like 
 ' ^°!,^'Y' *^ ^^"^P'^'^y ^^■^"""P^" ^ Hillock i> taking urcefTint pains to gather a 
 
 Heavenly '^ ^ treafure , which death , as the next p.^ff^ngcr that comes by , will fpurn 
 
 Klngint'.ic abroad/ as if it were fuc'i an excellent thing, todic in iheniidll of 
 
 Heavenly wealth and honours 1 Or as if it would be fuch a comfort to a man at 
 
 Church: He IS d^^th Or in another world , to think that he was a Lord , or a Knight, 
 
 ten from vhT' ^^ ^ Gentleman, or a Rich min on Eartl ? For my part, whatever thefe 
 dead^and thcy^ni^^" ^^' P'ofefs or fliy CO the contrary , I cannot but th-ong!y llif^peCt 
 
 alio are the that in heart they are flat Pagans , and do not believe that there is an 
 
 nrfl-begotta?. eternal glory and mifery , nor what the Scripture I'peaks of the way of 
 
 M.tcarntiH-)' obtaining it ; or at leali , that they do but a little believe it, by the 
 
 rlil^luvidl- halves , and therefore think to make fure of E/irrh , lel^ there he no fiurh 
 
 t.iTisr-l}r,u, thing as Heaven to be had; and to hold fall that wIkcIi they t;ave in 
 
 qn£ nojh-um non hand , left if they let go that , in hopeof better in another world , they 
 
 oppwnunt.fed fho-jid play thefojls , and lofe all. I fc-.ir , thcuqh the Cbriilian 
 
 ebrunnt gaudi- paich bain their mouches , lelt that this be the Faith whi.h is next their 
 
 fyvotii t-aeri hearts; or elle the lult ot tlicir Senles doth overcome and fufpcnd the:? 
 
 cV al'.eviar? Fvcafon , and prevail with liieir Wils againii the lail prnd'calcouclufion 
 
 j^uJemM. Nil of their Underltanding. Wiuit is the excellency of diis Earth ^ that it 
 
 almd far.mm ^athfomanv Suiters and Admirers.? VVhac hath this jvorld done for 
 
 quant jntegTHm ■' 
 
 &m*s prijiinum - 
 
 rtii/iere , il^ponderansb'unovaimponcrc Nuremberg. Ye . t> rt' ■u;/«nf' Zip. 2. cap. 7. p. 112.. 
 
 its 
 
Pare III. The Samts Everlafiwg^ Rejh 365 
 
 itsXovers and Friends, thacicis fo eagerly followed, and painfully 
 fought after , while Chnrt and Heaven itand by , and few regard themi 
 Or what will the worid do for them tor the time to come ? The coramoti « 
 entrance into it , is through anguifb and forrcw; The paffage through it 
 is with continual care, and labour, and grief; Thepaifigcout of it , is 
 with the gi catell: ibarpncfs and fadnefs of all. What then doth caufe men 
 fo much CO follow and atfctt it > O linfull, unreafonable, bcivittbed menl 
 Will mirth and pleaiurc Hick dole to you ? Will Gold and worldly Glo- m 
 ry prove hirt F: tends to you in the time of your g; caccfl need ? Will they 
 hear your cryes in ih^ day of your cahmiity ? If a man Ihould fay to you 
 a?: the hour of your d<fich , as Eliai did to SaaIs Pnctis , Cry aloaJ^ C^ c. 
 O niches, or Honour, now help us 1 Will tiiey either a atihver , or re- . Yet Chiiils 
 lieve you ? Will they go aloi'.g with you to another world , and bribe "faying [ Thac 
 the jud^Jc , and bring you oif dear ? or purchalt; you a room among the i^ *' as hard 
 blclTed ? Wliy then did fo rich a man want a drop of water for his ^°''^ ^r^^^^^^ 
 Tongue ? Or arc the fweet morfels of prcfent Delight and Honour , of ^ camd to '20 
 mure worth then the eternal Hell > And will they recompenfe the lofs of thorow the 
 that enduring Trealure ? C:in there be the \c?A\ hope or any of thefe ? eye of a Ntc- 
 Why , what then is the matrer? Is ir only a room for our dead bodies, af'^^ isnotro 
 that we arc fo much beliolding to the world for ? Why , this is the lail ?-f i^ndcrftood 
 and longeli courtclie that we fliail receive trom it : But we fliall have ing a Pioverb 
 this, whether ue fcrve it or no; and even that homely dully dwelling, whidi the 
 it will not afford us ahvaycs neither : It {hall poffefs our dull, but till the Jewsufcd ofa 
 great Rcfurrcft:on day. Why, how then doth the world defcrve fo well ^'^J"^ .^^'"^' 
 at mens hands , tliat they lliould part witJi C brill and tiieir filvation to j.-/^'''ch'rinop 
 be its followers ? Ah , vile deceitful world 1 How ott have we heard thy « cartwright lii 
 faichfulkil fervants sriart complaining. Oh the world hathdeceivd me, p-.^fct. amc 
 and undone me ! It flattered me in my profperity , but now it turns me ■^"""'''i''' in 
 offat death in my neceiluy .' Ah, if I had as fa;thfullv ferved Chrift . as I ^^'^^^' 
 liave f rvedit ; He woaM not thus have cad me off ; nor have left me 
 ilius comfortlef) and hoj^ elcfs in the depth of nnfery 1 Thus do tlie dearert 
 friends and favourites of the world complain at lall of its deceit, or rather 
 of their own felf deluding folly; and yet fuccceding finncrs will take no 
 warning. So this is the firiV fort of ncglcAers of Heaven which tall under 
 this Reproof. 
 
 SECT. III. § 3. 
 
 2 "npHe fccond fort tobe here reproved, arc the ^ prophane , un- «n^^j" dffcqimnur 
 1 Codiv, prefumptuous multitude, who willnotbe perfwaded to Jaturatem qm 
 
 ° ' "^ ^ (iijjoluu fufr.Mi 
 
 5;r 'li omne bomav opw imrmbilcs ; nequc hatcnm hotnircw^ hoc efl, Inoravam rationem^ utpote ccwparati 
 cum '}uvcntii , ut pcrtet nrs inpfanam ixr.itentU lackryniatwn , in quern qui pynr.M wgrcdhur , favatur. 
 Num qui ijeiiitcr.tiiim divert iw temp:) a, pjleriora^mn fefiinat hie pi'iiitere •, qui proa AjYinat , non ajjequhur 
 famtatcm. Piimtts i^itur feftiiui ingrcdi-, ne moa te pr^nccupet. Thcophylact. in Joan. c. 5. 
 
 C c c 3 be. 
 
^66 The Saints Ei'erLifiin^ReJl, Chip. 5^ 
 
 be ac fo much pains for falvacion , as to perform the c^nRoion outwar« 
 duties of Religion. Yea though they are convinced thic t jcfc duties arC 
 commanded by God , and lee it before their cyc> in the Scripture , ycc 
 wilUIiey not b? brou[5'ino theconlimcpradiccof thean. If th*y have 
 a the G )!pcl preached m ih^ Town vviicre they d.vcl , it nray be they will 
 give the hearinj^ to it one part of thj d.iy , and It.iy ac home the o:hcr; 
 or if the M alter come to the Congiegatien , yet pare or his family niuit 
 ftay at home. If they want the plain and po.veriuil preaching of the 
 Gofpel , how fcvv are tliere in a whole Town , that wiil cither be at colt 
 or pains to procure a Mmilter, or travel a mile or two ro heir abroad? 
 Though thiy wiU goe many mile5 tc) the marker, for provifion for tue:r 
 bodies. The Q^ieen of the South fliall rife up in JuJgemenc with thiS 
 generation , and condemn them ; for flie came from the utcermolt pares 
 of the Earth , to hear the wifdom oi'So/omept , and behold a greater then 
 Solomon doth by his mcflengers preach to them. The King of Nineve 
 fliall rife up in Judgement with them, and fliill condemn thetn,f()r he ro- 
 pentedat the pi'enc'iing of/^w^jbut wlien JefusCliriit fendothhisEmbaf- 
 lard-irstothefemen , they will Icarcego to bear them , A'fith- 12 41, 
 ^ 42. And though rhcy know that the Scripture is the very Law of God, 
 by which tliey muft livc" , and by which they mult be acquit or condem- 
 ned in Judgem.cnt , and that it is the property of every blcHed man , to 
 delight m this Law, and to meditate in ic day and night, 'PfU. 1.2. Yet 
 will they not be at the pains to read a Chapter once in a day , nor to «c- 
 quaint their families with th s D odrine of filvation : Cut if they carry 
 a Bible to Church and let i: lie by them all the week , this is th.e molt ufc 
 that thev make of it. And though they are commanded, to pray with- 
 out ceafing, i TheT 5- 1 7- And to pray alwaie? and not wax faint, Luke 
 •* 18. 1,2, 3, &c. To continue in prayer, and watch in the fame with 
 thankfgiving , Col 4. 2. Yet will they not be brought to pray con- 
 ftantly with their families or in fecret : Though Dayiicl would rather be 
 <: Some think caft to the Lions, then he would forbear for a while praying openly in his 
 ihat God houfe , where his enemies might hearliim three times a day ; yet thcfe 
 
 Icoksonlyto men will rather venture to be an eternal prey to that roaring Lion , that 
 run aca.tsi feeks to devour them , then they will be at the pains thus to feek their 
 and tlic do- _. ^^ » ■ 1 • i r t .- •-^ •£• 
 
 ttri-jeofhilti- faf^ty. ^ \ ou may hear intheirlioui-fs two ouhs lor one pn'.yer. Or it 
 
 ficarion by they do any thing this way , it is ufually but the running over a few for- 
 
 Kaich alone, mal words , which tlicy have got on their tongues end , as if they came 
 
 ^v\.'i,°^ ^y. - on purpo e to m ike a )elt of prayer , and to niock God and tlielr own 
 
 imdcrftood ' B^o^is. If they be in deitrefj , or want any thing for their bodies, they 
 
 (iodi niak« 
 
 rlicin go on in wickednefs, and chink they believe , and then all is Qe. To thefc men TertuHian liacli 
 an excellent faying, Sed aiunt q^ida'n^fatk Dcum habere Jl cordc ^ anhmlulpicintur , licet aHu minm 
 Jiat; Ttaquefe fulvo metii & fide p^ccare-., hr: e/f, falvj. c.tllitate matrimonii vijiarc -^falvx pietate f aren- 
 't i vencnum tempirare:, Sic ergo ((y ipji falva vcnia 711 Gehcnnam derrudentitr , diim falvo mctu peccant. If 
 rhcy can fin, and ye: believe (^that is violate Matrimonv , and yec keep c'lafliry, &c J clien they fliall 
 be t'lriift into Bell, and yet be pardoned. Tcrtul.L de Pximent. c. $. pag. edit. Pamdii u$. . 
 
 want 
 
Part III. 
 
 The Snints EverLtJling Rejl, 
 
 367 
 
 want no words to make known their minde; but to a Phyfitian when 
 they are fick, to a griping Landlord when they are opprefTed, to a 
 wealthy friend when they are in want , they can lay open their cafe in 
 fad complaints , and have words at will , to pre Is home their requefts: 
 Yea , every begger at their door can crave relief, and m^ike it their 
 dayly praftife , and hold on with importunity , and take r.o denial!; 
 necedity filleth their mouths with words ^ and teacheth them the 
 raoft natural prevailing Rhecorick ; Thefc beggers will rife up in judge- 
 ment againil them and condemn them. Doubtlefs if they felt buc the 
 mifery and neceflirics ot their fouls , they would b.: as forward to beg 
 relief of God , and as frequent , as fcrvet-it, as importunate, and as 
 coi'.ihnc, till ihey were palHhcir Ih-eigb.cs. But, alas, he ihat only 
 reads in a book that he is miferablc , and what his foul (lands in need 
 of, bi.c never felt hinifelf mifcrable , nor felt particularly his feveral 
 wants, no wonder if he muft aiib fetch his prayer ^ form his book on- 
 ly, or ar finthcll: from the lircnghdi of his invention or memory. Solo- 
 mons rcqucft to God was , Tljat rrhat prayer or rnpplicition foever flyculd 
 he rnaJc bj fir.y m,in , or by till the people , when evetj Tnan f^all kKow 
 hisoirn fore r,r,d his swti fl^ritf ^ and /Jja/l JJ'rcid forth hu hands before 
 God , that God would then h.car and forgive, &c. 2 Chen. 6. 29^ 
 "o, Ifthcjc men did thus know and feel every one the fore and the 
 grief of his own foul , we fliould neither need fo much to urge them 
 to prayer, nor to teach th.em how toperform.it , and what to fay : 
 Whereas now they do invite God to be backward in giving, by their 
 backwardnefs in asking; and to be weary of relieving them, by their 
 oivn being weary in begging relief: and to be feldom and ftiort irt his 
 favours ^ as they are in their prayers , and to give them but com- 
 mon and ouiward favours , as they put up but common and outfide 
 requeils: Yea, their cold and heartlefs prayers do invite God to a 
 flat denial; for among men it is taken for granted, that he who asks 
 but nightly and feldom , cares not much for that he asks. Do not thefc 
 men judge themfelves unworthy of Hcafen, who think it not worth 
 their more corO-snt and earneft requefts ; If it be not worth asking for, 
 it is worth Rorhing. And yet if ihoufhould go from Houfe to Ho"ufe, 
 through Town and Parifh , and enquire at every Houfcas you go, whe- 
 ther rhey do morning and evening call their Family together, and ear- 
 nci^ly ai^d reverently feek the Lord in prayer ? how few would you finds 
 that conftantly and confcionably praftjfe this duty ? If every door were 
 'marked where (hey do not thus call uppn the Name of God , that his 
 wsath might be pourcdj out upon that Family , our Towns would 
 be as places overthrown by the plague , the People being dead within, 
 and the mark of Judgement on the door without; I fear where one houfe, 
 would cfcape , ther's ten would be marked out for death ; and then they 
 might teacli their doors to pray , Lord have mercy on m ; becaule the 
 people would not pray themfelves. But cfpecially if you could fee what 
 
 «• Co^iccrni^ir, 
 the lavviulncls 
 of forms and 
 book -prayers, 
 I make no 
 doubt , but 
 judge as Ei- 
 fliop //rt// hacli 
 cxpiefthim--.; 
 felf pioufly, 
 and moderate- 
 ly in his 5'«- 
 JHirium SvJof. 
 17,. called, 7/je 
 Extreams of 
 
 pag. 287. 
 
S6S 
 
 The Saints EnjerUfling Kejl, 
 
 Chap. 5. 
 
 How many of 
 tliolc r .vclvc 
 deplorable a- 
 biifcs, whicli 
 afc rhc pilbrs* 
 of Satans 
 Kin![;ciGni , 
 which (uip- 
 liokd) Cyfiian 
 ir.cntioncch, 
 arc not com- 
 mon in £«^- 
 lauii ? I . A 
 nun ofknow- 
 ledge wirhoar 
 works. 2. An 
 oliman with- 
 out Rdigious 
 ricvoti'jn. ^. A 
 young man 
 without obe- 
 dience- 4- A 
 ricli man with' 
 out alms. 5- A 
 woman with- 
 out cluflity. 
 6. A Gentle- 
 man wirhoiit 
 vcrtue. 7. A 
 Chriflian con- 
 tentious. 8. A 
 beggcr proud. 
 
 9. A Eifhop 
 negligent. 
 
 10. A Congre- 
 gation wirhout 
 Difciphn..-. 
 
 11. A Na ion 
 without Law. 
 ir. A King 
 imjull. Read 
 Icr. 9. 12,1?, 
 1 4. Vici. I. de 
 
 1 2. abufib. 
 Vulgo Cctfi nin 
 
 ajcriptum. 
 
 men do in their Iccrct chambers , howfcw(houl4 you find in a whole 
 Town, that fpend one quarter of an hour morning and niglu in earneft 
 fupnliciuion ro Go^i lor cheir fouls ? O how iirrlc do chcfe men fct by 
 this eternal Ilci> ? Thus do rhcy fl ;ihfvjiiy ncgicd- all c.idiivuurs for 
 their one welfirc, txcc-pt foni? p.iblikc duty in (i;e Cor.grcgaiions nhich 
 curtomor c editdorh crgij;ciliem to- Pcrfwade them to readc good 
 books , and they will not be.u fo much pain* : pcrfwade them to learn 
 the grounds of th: Religion in fome Caccchifme, and they tliir.lt ic .1 toil- 
 fome (la very , iicu-r for Schtiol boyc? , or lictlcchiMrcn-then for them; 
 Perfwade tiitm to Sandifi .• tl.c Lords day in holy cxercifes. & to fpend ic 
 wholly in hearing the V\'«'rd &: rcpc iting ic with tlicw Familics,and PrAy- 
 er &: Med-.tatioii.C"'^. and to foibiara'l their world!^ thoi^ght^and fpce- 
 ches • Aad what a tedious l.fe do thvy (a\c cliis to be ? ar.d how Jong 
 may you Preach to tb,cm , b-'foic they wribe hr.yjglit to if? asifrhey 
 thought that Heaven were not worth all this ado. Chrift hath been plea- 
 ding wiih i:V(T/^?rM thefe fourftorc years and more, b; th.c Word of his 
 Gofpel , for'hi? Worftiipard for his Sabbiths , mni \e: the inhabitants 
 arc not pcrfwadcd Nriy, hehaili bjcr. pleadinp, thefe Uk yearf by threat- 
 nings , and fire , and fvvord ,and yr t can prevail but with very few: Ard 
 though chefc bloody arr^umcnts have htcn fpread abroad, and brciijLhc 
 home to people from Parifli roPAnfii , aim i\ a<; far as the world Irjtii 
 gone , fo tjia' there is fcarce a Panfi) in many Counties where blood hath 
 not been Hied , and the bodies ot the n.^.m have'noc been left , yet mul- 
 titudes in England are no more perfwr.ded, then tliey were tlic firli day 
 of their warning- and they have not heird tlie voice of the rod , which 
 h.irhcrted up and down their ftreets , Yer, O Engind ^ wtilyenot fan- 
 difiemy Sabbaths , nor call upon my Nam.c , nor regard my Word, 
 nor turn from your worldlin^fs and wxKednefs ? God hath given them 
 a lafli and reproof, a wound and a warning; hehaili (as it were) flood 
 in their blood with tl'.c fword in his hand , and among the iieaps of the 
 (lain hath lie pleaded with the living , and laid , What fay you- Will you 
 yet worfliipmc , and fear me, and take me for your Lord ; Ar,dyct 
 they will not ••Ala'-, yet to iliis day /:>;^A/Miwill not ; Let mc here u rite 
 it, and l.Mve it upon record , that G')d may he juflificd , and England 
 maybeOiamed; and pofterity may know , if God do deliver us, iiow 
 ill we defcrved it, or iflieyet dellroy us, how wilfully we procured it: 
 And if they that pafs by fliall nsk , Why hath God done thus to a flou- 
 rifliing & profperou?Land ? You msy give them the true,though doleful! 
 Anfwer , They would not hear, tluy would not regard : He irnit them 
 down , he wounded th?m,he hewed tliem as wood, and then he btfeechcd 
 the remainder roconfiderrnd return, bur they never would do it. They 
 were weary of his wayes, tliey polluted his Sabbaths, they caft his Word 
 and Worfliip out of (heir Timiiies, they wuld rot be at tlie pains to 
 learn and obey his Will , my they abhorred hi^ Minivers , and fcrvants, 
 and holy paths , and all tliis to the laft brcaih : When he had flain five 
 
 thoufaiid 
 
Part III, The Sninu EverUfttng Reft. S^9 
 
 thoufand or ciglit thoufdnd ai a Fight , the reft did no more reform, then 
 if they had never heard otic : Nay Tuch a fpirit of flumber is fain upon 
 them , that if God ftiouid proceed and kill them all fave one man , and 
 ask«thac one man , Wile cbou yet feek me with all thy heart ? he would 
 rather flight it. Lord havemercy upon us! What is gone with mens 
 undcrlhnuing and fcrife ? Have they renounced Reafon as well as Faith? 
 Are they dead naturally as well as fpiritually ? Can they not hear , QOr 
 feel , though they cannot believe ? That fad judgement is f*ln upon 
 them , mentioned in Ifu.^z 24, 25. IVko gave Jacob for a Jfoil, ay.d 
 Jlfr<r.el ( England ) te the rchhers ? Did mt the Lord , he ag.nM{i- n^hom 
 yvc havejlnxed > tor thej wou/d r.ot w.^/^ in hi'j wajes , neither were they 
 chedient to hi^ Lnvfi. Therejore he h^th poured upon them the furj of hii 
 ay:ger ^ and the jlrer,gth of battel ^ audit h^th Jet them on fire round a- 
 hiiit , j(i th:j kr,e%v it not j // burned them ^ jet they Uid it not to heart. 
 Yea this much more let ui leave upon Record againft Ilngfand : They 
 havv. hc^n fo ur iVom Reforming and taking up the Worlhip of God 
 v'iaide'ight, after all this, that multitudes have contrarily ^ abhorred ep^.,-; :<«(•« fy 
 .1 at the very heart, and fought againft it as long as they could ftand, ohjJiratjs vo- 
 ■md ivhen they have been wounded and ovcrrhrown in one conflid:, crf/v.-'V-f (Mc, „on 
 tl L-y have been as f^Tward to the next , as if they had never felt the hand ^"' '^^ ^'■;"""'- 
 of God at all ; and to root out ihc fincere Woi (hippcrs and Worfhip i^J^//')'"'^!"/ ^ 
 of God , is thv-u- co.uinbifd endeavour ; And (till they that fucceed them titm ali^uod'*^' 
 d<) the like. Lord , how hall- thou deferved fo much ill at thefe mens polapfifmti 
 hands ! What harm hath praying, and reading, and preaching pain- i'^d qiiiJiUpiu 
 fuily- , and fanctifvinj^ the Sabbath , and fearing to offend , done to Evg- '^^If'l'"!'^''' 
 Und} Have they fuffered for chefe, or for their enmity to thefe? Wliac vi.'utlvm--^ 
 evil do thefe wretches difccrn in the everlaftmg Kingdom , that they do qaos rm pudor, 
 not only refufe to labour for it , but fo deceft and rcfUt the holy way nonmetiu^ mn 
 that leads to it ? It is well for them that they live in Gofpcl-times, when o^i«'X^''w , won 
 the Patience of God doth wait on finners , and not in thofe feverer li^i cm'^^' 
 dayes , when fire from heaven dellroyed the Captains and their Com- tioms ^' hfa. 
 p.inics , that werecommanded by the King, to bring but one Prophet Djijuc/ida, 
 before him; or when the Lions de!froyed forty two children, for cal- K^n'^^^pec- 
 ling a Prophet of GodB:^ld -head .- Or rather, it had been better for s^deTrpIT 
 thefe men, to have lived in thofe time*, that though their temporal ,2. page -s ' 
 Judgements had been greater, yet their eternal plagues might have been 2 King. i. " 
 the lefs. Yet this much more let me leave upon Record to the fhame of - King. 2. 25, 
 £.»i^/a;id; That all this is rot mecrly through idlcnefs , becaufe they ''^" 
 will not be at the pains to fervc God , but it is out of a bitter enmity to [ ^.''^- '"" '*^' 
 nis Word and waves j for tney will be at more pJins then this , m any bsu^feJ /"«« c- 
 way that is evil, ^' or in any worfhip of mans dcvifing; They are as jYirnandui cfi 
 
 zealous for CrofTes , and Surplices, PrcccfTions and Perambula;ions, voaka. An\b. 
 
 ' depoenic.l.i. 
 
 c.ip. 4. Dcm difcrtc docct ea tantum in Deo colendo adhibenda effe qu£ ipfefrAcepit Sivnmc defplicct O'iinn 
 i^-AoOpjifTxr/A fy jhnulata. rcligiQ , 27 c;«/f/« ex iiiventmc humani profcftm Dr. SiitlLve adv. EclUr, dc 
 Monach. cap. 25. p. 1^0. 
 
 Ddd reading 
 
370 
 
 The SAiHts Ever lap ng R(Jf. 
 
 Chap. 5. 
 
 g I meddle not 
 
 with the que- 
 ftion, whether 
 thefc «re in 
 therafclvcs 
 lawful or noti 
 Ijut only Ipcak 
 of the dcvori- 
 on of formal 
 hypocrircscx- 
 crcifed in 
 tTiem. 
 
 ^ Cum fdfma - 
 ticis Cinf "^'< 
 alxti mpiij 
 nee fecklarn 
 fanii debet cjfe 
 communiij mul- 
 to mmm ^u'l- 
 tualn. Cvpr. 
 fcpift. -ji. 
 
 reading of a Gofpcl at a Crols^wiy , the obfervation Qf Holidaycs , the 
 repeating of the Letany , or the like Forms in the Common Prayer, 
 g the bowing at the naming of the word Jefus ( while they rcjed his 
 Worfliip) the '> receivingof the Sacrament when they have no ffghc 
 to it, and that upon their knees , as if they were more reverent and 
 devout then the true laborious fervants of Chrift ; with a multitude of 
 things, which are only the traditions of their Fathers; t fay, they arc 
 as zealous for the(e,a? if eternal life confiftcd in them. Where God for- 
 bids (hem, there they are a$ forward cis if ci.ey could never do cnoughjind 
 where God commands them , they are as hsckward to ir , yea as much 
 againit it, as if they were the commands of t lie Devil himielfjar.d for the 
 difciplineofChriit , though all parts o\il)c world Iiave much opposed ir, 
 yet where hath it been fo fiercely and powerfully refilled? The Lord 
 grant that this hatdned , wilful, malicioiu Nation fall not under that 
 heavy doom , Luke i 9 27. 'Bttt th.fe wine cf<iv,ies , w!-ich wcnld r.tt 
 th.it I pjOHid reign ovtr th.m , bring them hither , And f<j them hc' 
 fore me. 
 
 SECT. IV. 
 
 5 ^- 3 
 
 » It IS one •* 
 thing to dif- » 
 courfc of 
 bread and of 
 the Tablci and 
 another tiling 
 
 He ^ third forr that f^ll under this Reproof, arc thofe fclf-cou- 
 zening , formal , lazie ProfcfTors of Religion , wiio will be 
 
 brought to ai]y outward duty , and to take up the eafier pare, ot Chri 
 ftianity , but to the inward work , and more difficult part, they will 
 never be perlwaded : They will preach , or hear , or read , or talk of 
 Heaven , or pray cullomanly and conftantly in tiK'ir Fani lies , and trike 
 to take and ear pgrc with the Pci fons or Caufes that are good , and defire to l>c clK*e- 
 the iwcetncis mcd among the Godly ; but you can never bnnn them to the more Spi- 
 01 the bread • , • r re ■ ,^ ■ ^ i a jr • / T^ 
 
 tluc all the ritual and dirricult Duties , as to be conttanc and fervent in fecret Prayer, 
 
 members may to beconfcionable in the duty of Sclf-^xami-nation , to be conOant in 
 be ftrengthc- that excellent duty of Meditation , to be heavenly minded , to watch 
 ncd by it. 'It IS conOantly over his heart, and words and wayes ; to deny his bodily 
 dif^ufe"b\^° fenfcs their delights , to mortifie tlie flefh , and not make proviiion for 
 words, of the Jc , to fulfil its lufts , to love and heartily forgive an enemy, to prefer 
 moll plcafanc his brethren heartily before himfelf, and to think meanly of his own 
 drink, and an- gifts ap,(j worth , and to take it well of others that think fo too , and to 
 other, togoSi j^^^ \\\qk\\ that have lov/ thoughts of him , as well as thofe that have 
 the^Fountaiw, ^^'g^ J ^® bear eafily the injuries , or undervaluing words of others 
 and to be ta- 
 
 tisficd with its delightful tafi:. Ic is one thing to difcoiirfc ofwar, and of flour Champions and War- 
 riours-, and anorhcr for a man to go into the niidft of the batrel, and to jo^ n hands with the enemy> 
 to charge through and through, to take, to give, to go away wirh the Vii'tory. So is it a'ib in Spiritu- 
 als: It is one thing to explain fayings, with a certain knowledg & underflanding-, gc its anotlK-r thing 
 m fubflance & indeed, & in ccr ta.nty of Faith, S: in the minde, & the inner to man, pofiefs the trea- 
 iure, the grace, the taft, and the efficacy of the Holy Ghoft. Blej^cd Macarim in Homil. 27. p. i6r. 
 
 againil 
 
Part III . The Saints EverUjhing Reft, 37 1 
 
 t 
 
 againft him, to lay all that he hath at the feet of Chrift , and to prefer 
 his Service aqd Favour before all; to prepare to die, and willingly to 
 leave all, tocdmeto Chrift, &c. This outfid^ Hypocrite will never 
 be pcrfwaucd to any of chefe. Above all other , two notable forts there 
 
 are of [hefe Hypocrites., Firft , the fuperficial , opinionative Hypocrite. 
 Secondly, the worldly Hypocrite. Fjrl\, the former ente}"tsi»iieththef 
 Doctrine of the Gofpel with Joy ^^ , but it is only into the furface of his 
 Ibul , he never gives che feed any depth of earth ; It changeth his opi- * Mar. 13. $. 
 nion , and he therecpon ingageth for Religion , as the right way , and 
 fides with it as a party in a Fadion , but it never melted and new mould- 
 ed his heart , nor fet up Chrift their in full ?ower and Authority ; but 
 as his Religion lies moft in his Opinion , fo heufually runs from Opini- 
 on to Opinion , and is carried up and down with every windc of Do- 
 (!'lnne , by the flight of man, and cunning crafrinefs whereby they lie in Kphcf. 4. 14. 
 wait to deceive ; and as a childe is toifed too and fro ; for as his Religion ' '•^f^J^'^"^'^* 
 is buc Opinion, fo is his Study , and Conference , and chief bufinefs all ndnnlsjnpy^^l 
 aboutOpinion : Hcisufuaily an ignorant, ' proud, bold , unreverent*tJ^;f/.z. A. bcr. 
 enquirer and babler about Controvefies , rather then aa humble embra- Gentilis Jc 
 cer of the known truth, with love and fubjcftion ; you may conjedluieaiJ."'^'^"'^^'^^'^'^*^' 
 by his bold and forv;ard tongue 3 and groundlefs conceitednels in bis L shun -v It 
 own Opinions , and fleighting of the Judgemrnis and perfons of other*, fta-rc vitiuntu- 
 and feidom talking of the great things of Chriii with ferioufnefa and hu- tem Dc'i^ ccgito- 
 ruility , tliac his Religion dwelleth in his brain, andncicinhis heartj f'-'^t (fe Volanra- 
 wherc the winde of Temptation 8lT;iults him , heeafilv yieldeth , anditei'^'"'*^.*^'*^'^'^^^ 
 carnerh bim avv.iy as a Feather , becauic his heart is empty , and not bal- ygiunt.u Dei 
 laced and ilablilhed with Chrift and Grace. If the Temptation of the EttimorUDi'i 
 Times do aflaulcmens Underftandings , and the fign be in the Head, jrnclwefl, nsH 
 though the little Religion that he hath lies there,, yet a hundred to one "'.^^'"" ah^uera 
 but he turneth Heretick,or catcheth the Vertigo of fome Icffer error«,ac- yeoleferaTn-J 
 cording to the R?.ture and ftiength of the fcduccment: If the windc do .^ od patmn- 
 becter iervefora vicious converfation , a hundred to one but he turns a raculit haurirc 
 Purveyor for the flefh , and then he can be a Tipler, and yet Religious- ^«^'>' ipf'tri- 
 a Gamcllcr, a Wanton , a negleder of Duties, and yet Religious : If this ]^^jpJ"f/ ^^' 
 mans Judocment lead him the Ceremonious way, •" then doth he imploy jj^^ ^'^^ j^*^' 
 hischiefeft ze§l for Ceremonies, as if his Religion lay in Bowing, Kneel- &c. Dr. Twif. 
 ing , obfervations ofDaies, number, and form of words in Prayer, Cmir.c^rvu 
 v.ith a multitude of Traditions and Cultoms of his Forefathers. If his Twm. ^^d7, .^ 
 Judgement be " againll Ceremonies , then his ftrongell zeal is imploy- ^Jefcolimm^'^c 
 
 optdmui. Vos 
 plane qui lif^neos D.'of confecratk crxces ligneas ut dcorum vefitorum partes fortaffd adorittii \ n^m iyfign.t 
 ipfa (^ car.tcbra^ ^-r v:xilU cAjhorum^quid aliud qiutm jiianraU crucU funt^ iy cxnciXA ? MinuriusFxlix 
 i.^^av. pant (ut Jrnob. add'itper Ebnenhorfi. ) 599. where read fuirlicr wliac he faith of the Crofs. 
 " Faille perfitadeai fcncm Htjellam defiritt^fi ty.niflKr?' prhu quo niti pojjit^ in manurn dedern; quit; ((Umfin 
 .nuimidmaudhHtUiefi^i^dinfidiittcicm potins }>id'uatunis ^ ui ^i capiih^proimn itd fJiL^m cranium fynrf 
 ^(.')v. .S'/(: m^ittcs humane ante omnia funt ad iiifiUibiiem Dti C)^nitiow:t/i' ad.ducendi: •, 'luapivjiitait 
 jamfacilc dcmmcnr faUa:m^ &c. Zuiiiglias de vera Si \^Sa Rclig. p. 40U. , " .■ 
 
 Ddd 2 cd 
 
37^ 
 
 The Saints EvcrUftingRefi, 
 
 Chap.^. 
 
 cd againft them , ftudying, talking , difputingagainft them , ccofuring 
 the ufers of them , and perhaps fall into a contrary fuperfticion, placing 
 his chief Religion in Baptifm ,Church«Combinations , and forms ofPo- 
 • Hm jnnocen- licy , crc For having not his foul taken up with the cficntials of Chri- 
 tiam colit, do- ftianity , he hath only the Mint and Cummin , the fmaller matters of the 
 mino fupplicat; i^^^ ^ to lay out his zeal Upon. You fhall never hear in private confc- 
 DloIitar*2i * J*f "ce any humble and hearty bewailings of his fouls imperfcdions , or 
 fraud'ibus ab- «iny heart-bleeding ackno-.vledgements of his unkindncfT.'s ro Chrifl , or 
 Jiniet^ prpitiat any panrin};^s and lonc;irg« after him , from this man; biiciha: he is of 
 Dcumi qui hi- fuch a Judgement , or fuch a Rcl gion , or Party, or Society , or a Mf m- 
 fHrrTi/Ttf' ^erof fuch a Church; herein doth he gather hi? ^reatdl comforc: ; 
 mamvUiimam ^^^ ^^""^ inward and fpiricual labours of a Chrillian he wi I not be 
 c£dit. H£cm- brought to. 
 
 fira facrijica-., ^ o Secondly, The like maybe faid of the worldly Hyporrire, who 
 kscDeofa.ra cl^o.iketh the Dodrine of tlie Gofpcl vvhitli tlie thorns of worldly cares 
 {"J^|,{'/,|!{'^^jjj. « and dc fires; His judgem-nt is convinced , that he miift he Rchgious, 
 eji ilk qui oi* he cannot be faved , and therefore he rcadcs , and hc;^r? , anJ prays, 
 Jkfiior.lfiinnt. and for fakes his formrr company and courf?<;; hut becaufe his belief of 
 Filix. oftav. the Gofpel-Doftrine is bu: wavering and flialUw , hcrefolvesto keep 
 p.rw/;i)?;2. |^J5 |,^|j of prcfcnc thing? , le(l the promife of Rdr (hould fail him , and 
 f^Eft'altem V^'^ f^^* religious , that fo he may have heaven , when he an keep the 
 Tepiditas^ Tar- world no longer , thinKir.g it wifdom to have two f^rirgs to hi* Bow, Itit 
 vusamorEo- one fliould break. This ni3ns;judgcmcnt may fay, God isrhe cliiefgood; 
 n\, aworeDci ^uj. [^,5 [^^^^^ ap,d affeftions never faid fo , but look upon God a? a kinde 
 wmarljix ^^ ftr^ngc and difproportionate HappincA , to be tolleratcd rachcr then 
 Acddi£^vel the flames of Hell, but rot dcfired bef(;re the felicity on carrli . In a 
 c;nvcrtibilis word , the world hath more of his affeftions tfien God , an^ thercf<-5rc is 
 cum eadcm.Ex hisGod,and his Covetoufnefs is Idolatry. This he might c<ifilv kni'^w 
 ijiaautemnaf- and feel , if he woul J judgeimpartially , and were biK faifhfu Ito him- 
 cHntur species r ,(• ..t 1 , 1 ..'jr •>•■ jvt !•• 
 
 alu confequen-v^^^^^ '' ^"'^ tiiough this man do not gad af:er Opinions and Noveltiesm 
 tcs^ ut creatura his Religion as the former , yet will he fct !iis fails to the winde of world- 
 peccabiiu imr- ly advantage, and be of that opinion wh-ch will belt fcrve Iiis turn. And 
 dwatc affiiitui-ft^is a man whofe fpirits are feifedonby fjme peflilertiall malignity, is 
 of.ifMj-^. Sic feeble, and faint , and heartlefs in all that he docs ; fo this mansfoirit*; 
 cfdtinamrre ^^sing poirelTed by the plsgueof this malignsnt worldly difpofirion , O 
 indebito creatu- how faint is he in fecret prayer ! O how fupcrficial in Ex-;mination and 
 
 turn prevoVttt' forts oflazie Hypocrites there are, who th< uph they will trudge on 
 ^iritualctn.si- with you in the cafie ourfide of Religion , yet will never be at the pains 
 cnt enimfunt of inward and fpiritual duties p. 
 cxbalationes 
 
 ':alid£ commixt£ cum frigido aqco in etqv.a tepid a qus pr.^voiant rJ. v.tnitum -, Sic fur.t in Hypocrift quxJam 
 eperationes bon£ degcnere , commixrs cumpeccato f/ypomjis. Onnis ergo Accidm peccnt in Hyponyfi ^ cum 
 falfefmulcitfaniiitatem. Et iftit Tfpklitate mjicitHr tot us ^flwduJ.\Vkk\^:ffe Ttiahg. l.i.c.\6. fa'. 70. 
 
 SECT. V. 
 
Part II!. The Saints Bverlapni Rejt, ^j^ 
 
 SECT. V. 
 
 4. A Nd even the Godly tbemielves dcferve this Reproof , for being 4 5. ^, 
 
 jfjL too laziefeekers of their cvcrlafting Reft. Alas, whatadifpro- « 
 portion is there betwixt our Light and our Heat ? Our Profeilions and 
 Profccution ? who makes that hafte , as if it were for Heaven? How 
 ftill wc ftand 1 How idely we work 1 How we tulk, and jeft , and tnflc 
 away our time 1 How decitfully we do tlie Work of God ! How wc 
 hear , as if we heard not , and pray , as if wc prayed not , and confer, - 
 and examine , and meditate , and reprove fin as if wc did it not , and ufe 
 the Ordinances as if wcufed them not, and enjoy Chrift, asifwcinjoy- 1 cor. cr 
 ed him not , fisif we had learned to ufe the things of Heaven , as the*5. , 31. 
 Apolticteacheth us to ufe the world 1 Who would think that i;ocd by 
 us , and heard us pray in p.-ivate or publike , that we were praying for 
 no iefs then everlafting glory ? Should Heaven be fought no more ear- 
 ne(\!y then thus ? Mcthmks v.'e are none of us all in good fadnefs for our » 
 ^uls. VVe do but dally with the Work of God , and play with Chrift; 
 as children , we play with our meat when we fliould eat it ; and we play 
 with our cloches, and look upon them when we (liould put them on 
 and wear them ; wc hang upon Ordinances from day to day , but 1 we ., p^aj ^^^ 
 ftir not up our lelvcs to feek the Lord : I fee a great many very coni\2int»ii hituelds ex- 
 in Hearing and Praying , and give us fome hopes that their hearts are cdlcnt ^cr- 
 honeft , but they do not hear and pray as if it were for their lives : O, !?°" °" ^'^'^ 
 what a frozen ilupidity hath bcnummed us ! The judgement of Pharuob ^^^' 
 is among us, we are turned into ftoncs and Roiks, that can neither 
 feel nor Itir ; The plague of LotswSc is upon us , as if we were changed 
 iiUO livelcfs , unmoveable Pillars : wc are dying , and wc know it , and 
 yet Vv'e ftir not ; we are at the door ofeternal Happinefs or Mifcry , and 
 yet we percieve it not : Death knocks, and we hear it not; Chrift cals 
 and knocks , ar.d we hear not ; God cries to us , To daj if jou reil) hear 
 my voice , harden not ypttr hearts 5 fVorl^whi/c it is d.!j/ , for the »ight 
 rcmeth , mhenmnf Qjallyvork^: Now plie your bufinefs, now labour 
 for your lives , now lay out all your ftrengrh and tiaie , now do it, now 
 or never ; and yet we ftir no more then if we were half aflccp ; What a 
 haft doth i -each and Judgement make? How faft do they come on ? 
 They arc almoftiic us , and yet what little hafte make wc f What hafte 
 makes the Sword to devoure , from one part of the Land to anorherf 
 What haft do'h Pinsu? and Famine make ? and all becaufc we will.iot 
 make haft : The Spur of God is in our fide , we bleed , we groan, 
 sndyetwedr) not mend our pace; The Rod is on our backs , icfpesks 
 to the quick; Oar lafhesarc heard through the Chriftian world, and 
 yet wc ftir no faftcr then before : Lord , What a fenflcfs , fortiHi, 
 earthly, hellifli thingis ahard heairt 1 Thar we will not go roundly 
 and cheerfully toward Heaven without all this ado ! No nor with it nei- 
 
 D d d 3 ther I 
 
374 
 
 The SMnts Et'cfUfling Refi. 
 
 Chip. ^. 
 
 It is a frivo- 
 lous dream, to 
 rhink chat a 
 1 11 dg(.',or Law- 
 yer hach one 
 confcicncc as 
 a Judge, and 
 another as a 
 Chriftian •, for 
 lie hath Init 
 one foul, ^i. 
 
 (t ther ! Wftere is the raan that is ferious in his Chriftianicy f> M«hinks 
 men do every where make but a tnfl« of their eternal ftace ; They look 
 after it but a little upoa the by , they do not make it the task and bufi- 
 nes of tlic;r lives. To be pliin with you , t thin)i no:h«ig undoes men 
 * fo mucha? connplcmcnttnf; , :ip.d jeiJinp in Rc'igion. O, if I wercr.oc 
 fick my feife of the rime difca'f/wich what tears ftioitld I mix this 
 Ink ? And with what ^roan? fh.>iild I eTcprefj thefe fad conopiainls ? 
 And with u'ha: Hearts-grief Cbouli I mourn over this univerfalldead- 
 ncfs ? Do the Magiltratcs among us fcrioufly perform ' their portio.^ 
 of the work ? Are they zealous for God ? Do they bu:ld upon his 
 Houfc? And arc they tender of his Honour ? Do they fecond the 
 Word ? and encourage the Godly ? And r-Mievc tbeOppre/Tcd ? And 
 compaflionate the Diftreffed ? And let flie at the faco of (in and finners, 
 as being thcDifturbers of owr Fence, aed theoniy caufeofail^rMi- 
 rerics ? Do they ftudy how to do theucmoft t!)at they can for God !' To 
 improve their Power and Parts, and Wealth, and Honour, and all 
 their Interefts for the grcateil advantage to the Kingdom of Chrirt , as 
 And how can men that muU fhortly give account of their Stewardlhip ? Or do th^^ 
 that fcera juft build their own Houfcs , and feek their Advancements, and ftand upon. 
 Law "which ^^'^ conteft for their own Honours , and do no more for Chnli then 
 appcarcth to a need* they muft , or then lies in their wiy , or then le put bv others m- 
 mansconfa- to their hands, or then ft an ds with the pleafing of their Friends , or 
 tncctobc im- ^jj^ their worldly Interell > Which of thefe two courfes do they rakfj^ 
 dir 6t\** p «• ^^^ ''°''' ^^'" arethofc Minifters that are ferions in their work ? Nay, 
 ■^■^. R/ira vir- ^^^ mightily do the very belt fail in this above all things 1 f Do we 
 tidteji inse'c cry oat of mfns Difobedience to the Gofpel , in the evidence and power 
 frindp:i^ non ef the Spirit ^ aud deal with lln , as that which is the fire in our T©wns 
 ^^rf'^-h^' *"^ Houfes ; And by force pu'l men out of th:s fire > Do \vc perfwade 
 VinohMer'e^' '^"^ people, as thofe that knov the tcrrours of the Lord , (hould do? 
 ver'nati^ ^hii D« wc prefs Chrift and Regeneration, and Faith, and Holinefs, as 
 
 ijui fe ad E- 
 
 Vtingelii veritatcm i^ nornt/tm comps/iunt nviodhfr.ii iminincre'-, i/y amtraftmiliitrj: t^i princ'r/ih-n ^ui- 
 tufdam^ pefflmis nuufque 'drinittiu'oi4i^ htr.oiibufqtu: ad mov:re^ non aU'i caufa '{nam ut ii/iuuiniffimc t> uilcut 
 vcidicos. Zwiog. t/t* t/er. ti^ fnlfa Ke'.ig.de SinndaUfs^c i^z. BcatMm P9}>u!iiminqHounnoi\' 
 ij uno animo utraqu-: adminijlrath ( Ecclefiafinafy Civihi J ad SuuiUtn Comamnioncm cum dvili 
 "■: ■cietarc contiiicudam ^ augendam ton'^ir.tverit. Son mir.uit ilhm hsc adminiflratia : $cd itlterA 
 .iltcrumjlantem cmfiYmat , Inhantem fiatiftti'ni.it , coHapfam erigit. Si hi mint's qn'^btu commiffa efi , co- 
 ptnbuntfert'o , ^y volunt in Sparta fua (fxam n^Bi funint coknda ivcumbne. Q»c tnagu adtnhor /lud-t- 
 cjam eerum himir.nm ijui de duahm iftif admipiflratiombus perinde ]udicant , a.jl cffrrovS'oi inter fe cf- 
 ferit infeftijfim£ (6* pyorfus c(.(Tv<;v.rot ■■, Et dcbacfententia fua tanipftthutdtir contendunt quAVifi f'i^i^i 
 lib fit J alteram ab altera cverfjm cuperent , kc. Junius EciLliafiici. cap. 5. Opemm. Tom. i. 
 p. 197$. Exeat aula. Uiii'uultefff Pius ■■, ViriHi i^t fNvmux Pitt!j}:ks ., Non cocant. Lucan. ///'. 8. A 
 fad frying. Sec the Life of Cronenbitrg. in vita Gcnum.McJicor. per. Mc.lch. Adamura. InXet Uies 
 ipftii deUnquUur , inter jura peccatur. Imoccntia nee illic ubi defevJituy rcfovatur. S-ivit invi:cmdif- 
 c-jrdantiHtn rabies ., i^ff inter t.^gtis pace rtipt a jirion litibus mugit infeiiiHm^ &c. Qj(ii intcrhic fubveisictf 
 Faty^nus •' Sed prjivaricatur a^ decipit. Judex ^ Sed fementiam veiudt. Qji^i j^det crimin.! -unMca- 
 tHrus , admittit •■, Et utrexs innitcenspercat ^ fit mccns Jitdex. Cypr. Epifi. i. '/»./ Doni^cuaa. ^'Ih. 
 S3. i.]ude25. 2 Cor. 5.11. 
 
 men 
 
Part III. The Saints EvcrUjUng Reft, 375 
 
 men that bclicveindwd that without tbcfe they fliall never have life? Do 
 our bowels yearn over the Innorant, and the Careles , and the obtti- ^J^*^- 9- 3^- 
 natc Multitude, as men that believe their own Doctrine? that our iu^t negUgendi. 
 dear pecple muft be eternally damned if they b« not timely recovered? juji. Martyr. 
 When we look them in the faces , do our hearcs melt over them , left ad zcnam. 
 we fhoul never ftc their faces in Reft ? Do we , as P.wl , tell then) ^'^'^^- 5- 18,19. 
 weeping , of their flefhly, and earthly difpofition? and teacfi them ^a. 20.20, 
 ^ publikely , and from houfeto houfe , night and day with rears? And t iovgegra- 
 do wemcrc5i: them , as ii it were indeed for their Lives and Salvation? viori dcbitote- 
 That when we fpeak of the Joyes and Mifencsof another world, our "^'"f«f (iJhuHiy 
 people may fee us affefted accordingly , and pcrveive that we do indeed 'l"^P'o/f'»'^'>' 
 
 penk? Or rather, do we not Itiiuy woras , and neat ^jnoi funt ra- 
 Expreilions , that we may approve our felves able men in the judge- tioncm. Qiiid 
 mfnt of Critical Hearers? and Iper.k fo formally, and heartlefly of c^o jnJoc!ix\, qua 
 Eternity , that our People can fcarccly think that we believe our felves ? ""■' '^'>^^^^"*-> fi 
 or put cur Tonoues into fomcaffeded pace? and our Language into ^''"^»"" "■''^/^«- 
 ioine forced Oratorical ilrain ? As if a Minilkrs buiinefs were of f„i^ dcpofnum 
 no more weight but to tell them a fmooth Tale ofan hour long , and Hlud qmdfibi 
 fo look no more after chem till the next Sermon I Seldom do we fit chrijlm fan- 
 our Sermons, cither for Matter or Manner to the great end, our f«''"^/«^F^- 
 Pcoples Salvation ; but wc lacrifics our Studies to our own Credit , or yj|'*^^J"f■,l^y^[' 
 our Peoples Content , or fomc fucli bafe inferiour end ; Carnal Dif- ncgHgenuus cu- 
 cretion doti; c<)ntroIl o'.:r fervency ; It maketh our Sermons like beau-*/?r'c/hc.'' yij^i/- 
 tiful P.diire?, which have much pains and coft beltovvcd upon them, luntetnm cruce 
 to make them comely and dcilrable to the eye- but life, or heat ,or mo- ^^'"^"'" /'"'^«'"- 
 tion there 13 none : Surely, ss Inch a converhition is an Hypocritical ci]ctuucyefofi- 
 converfation; fo fuch a Sermen is as truly an Hypocritical Sermon, tusfcnesmejit 
 O the formal, frozen, 'ikies Sermons which we daily hear preached upon vaje vitcro , 
 the molt wcif^Iity piercing Subj'tds in the world! How gently do we ^ptod 1^ j^ortart 
 handle thofe hns , whicli will handle fo cruelly our poor Peoples f juls ? {^,fjj[^Jjj^l%*. 
 Andhow tenderly do we deal with their carelefsliearts? not fpcaking b,mus ej]mm 
 
 d'tfcrmine 
 tani.) ? Et ccn~ id fayandvm .i:\cpi p-:' qw inercatornvnnf/piens , ipfautijHefaph'vtut-, [jnguinemfuttm 
 dedit. Aiccdit [tine ad filial udinii cumuluin ^ ijuod cum tneam (^ proxtmi conjcknt'^m favaye nece^e 
 fit , r.euna mihi jat'n etl mta •-, utra^ue iibyjjw , uira-jue mibi nox efi-,,.at exig'.tur a mc cuftodia htriuf({U£. 
 Bern. Scrnt. ^.dc tempore. I c^nno. better cxprds rny miiulc to my Bicdnen, then in Seneca's 
 words. S on jquna cji\e <fy- ^lida xoio ., qu^ dc rcbw tammagn)S diccntur. He fvc emm Philoj. f The-' 
 o'.ngia J ingenio nmncUt. .\^titu'n tamen oferdi imfx'iidi vebu mn opytct. N^f fitproptjiti nofiti funima: 
 quid jentiwm hu^uamuY y i^v. >d Ici.uimuY feptiamus ■, concordet Serwo cum vha. Jlle piGinijjum fuum 
 jrvplevit , (jk7 fy- cum ihicm :!Jum (fyr cum audiat , idern eft. Videi'itnu'i qualiifit ^ quant us fit. 
 Vnusfit. Knn dcleih'i*: xevlA aftia , fed frofint ., Sic. Uon quaint .<ger Medic um eloquent em ^ fed 
 Jatmvtcm : S:d {/ ita compctit ur idem illc quifaueyepotefi , coinpte de ha qux facicnda [unt difjerat , to- 
 ri ^ cnnfuht:, rrnrameiT e}ir ifHarc gratuleturfihi ., quod incidcyitinm:diium etiarn difertum. Hoc emm 
 tale eft., i]Uiitefipeyitiis Gulieynatorctiainfoymofus eft Q^id aures weas fcalpU^ Quid obleihi ? Aliud, 
 agitur i Vrenditi fecandm , atftinendus jum. Ad bsc adbibitus es •■, Cuyare debes mybum vcteYcm.y. 
 grttvemy publiium j Tantum negotii hiibes quantum in peftilcntia Medicus, Cira verba occupatus es .<' Scrv 
 Epifl. 75. ;>. (<75,58u. Videreliqua.. 
 
 to 
 
37^ 
 
 The Sams EvcrUjling Reft» 
 
 Chap. 5. 
 
 mbis non oLim 
 
 to them as to men tbat muft be wakened or damned. We cell them oF 
 * Hcavea and Hell in fuch a llcepy tone , and flighty way, as if w(i 
 were but ading a part in a Play, To chat wcufually preach our People 
 alk'fp ivithrholelubi'e^^ti which one would think Ihould rather endan- 
 ger the driving ot lowie b^lidci thcnilelvcs , ij" tl.cy were ftiihfully 
 dchvered. Not chat 1 commend , or excufe that rc.U n:dircre<!on , and 
 unfeernly lanj^uage , and nauicous reputations , and ridiculous oelturcs, 
 whereby many do difgrace the Work ut" God, and bring his Oidinan- 
 ces in conccinpc with the People , nor chink it fi: that I.e fliouid bean 
 EmbjfTidour from God on fo weighty a bufines, that i$ notable to 
 fpcaiklenfc or reafon : Due in a word our want of fcrioufnefs about 
 the things of Heaven , doth charm the fouls of men into formality, 
 and hath brought them to this cuftouiary , carekfs hearing, which 
 undoes tliem : The Lord pardon the great (in of the Miniihy in lhj$ 
 thing; and in particular , my own. . v '"f 
 
 And are the people any more fcrious then MagiiVfates and Mini- 
 fters? Howcanitbeexpfted ? Readt-r , look but to thy felf , and 
 refolve the Qiieition. Ask confcience , and fuffcr it to refl thee tru- 
 * ly : Haft thou fet tljine Eternal Kelt before tl'.ine eyes , as t!ie great 
 bufinefs which thou halt to do in this world ? Halt thou ftodicd , and 
 cared , and waccht , and laboured , at;d laid about thee with all 
 thy might , lelV any fliould take thy Crown frO'ni tiice i- ? Hall 
 ZTv7siO- thou made halle , left rhou ihoiiUeft come too late, and die before 
 ^N EM ex pro- the work be done ? Hath thy very heart been fit^t ufjfcn it , and thy 
 b.xiumfaatiT, dcfircs and thoughcs runout this way ? H.ift thou prcflcd on throrgli 
 quoi dormitc- croud« of oppofition towar.ii the Mark , (<jr thu pyice of tie hi^h ctiLir.ii 
 miisinpccibus, of god in Chriji fe/M ? fti/i re^c hi, i^' forth uuo thoCc things tvh,ch 
 TemJf^exM}' ""'^ ^'f'^^ «* W^^^" you have fee your hand to the Work of God, 
 amus ita [ue ify have you done it with all your Might ; Can Confcience witnefs your 
 ahrumpainus fecret crics , and groans, or tears ? Can your Families wicnefs that 
 fvrm vincn'a, you have taught ihcm the feareof the Lord , and warned tbem all 
 (fy^jiiftanter^ffy' ^^ith carneftncfs and unweariedncfs to remember God and tlieir foul?. 
 vigilanter ore- , j r r- i n- » /'^ i u j t i 
 
 ^^^_ and t-o provide for Evcrlaihng ^ Or that you have done but as much 
 
 Gol. 4. 2.L.1C. fj^rthcm, as that damned Glutton would have had Laz^.^rw do for 
 6.1 2. Cyprian, his brethren on earth , to warn them that they come not to that 
 place of Torment ? Can your Minifters witnefs that they have 
 heard you cry out, What fhall we do to be faved ? And chat you 
 have followed them with complaints agau.ft your corruptions , and 
 with earneft enquiries after the Lord ? Can your Ncig!ibo',;rs about 
 you witnefs, that you areftill learning of them that arc able to in- 
 ftrud you j" And that you plainly ond roundly reprove the un- 
 godly , ^nd take pains for the faving of your brer.hrens fouls ? Let 
 all thefe wicnefTes judge this day betiveen God and you, whether 
 you are in good fadnefs about the affairs of Eternal Reft. But if 
 yet you cannot dilcern your ncgk-dis j look but to your felve?, 
 
 within 
 
 Eftft. 8. p. 23. 
 Mac. 6. 21. 
 Phil. :?. 13.14. 
 Ecckf. 9. 10. 
 
 Hn 
 
Part III. 
 
 The Saints E'verUpng Reft, 
 
 311 
 
 Within yoit , without you , to the work you have done: You can tell « 
 by his work, whether your Tervant have loitered , though you did not 
 lee him ; fo you may by your felves j Is your Love to Chrift , your 
 Faith , your Zeal , and other Graces ftrong or weak ? What are 
 your Joyes ? What is your afTurancc ? Is ail right and ftrong, and 
 in order within you i> Arc you ready iodic, if this (hould be the day? 
 Do tlie fouls nmong whom you have convcrfcd blefs you } Why , 
 judg:bythij , audit will quickly appear whether you have been La- 1 
 bourers or Loiterers. 
 
 O BlcfTed Reft 1 Kow unworthily art thou negleded ! O glori- 
 ous Kingdom ! How art thou undervalued / Little know the carelefs 
 fons of men , what a ftate they fet fo'light by ! If they once knew it, 
 they would fure be of another miifdc. 
 
 
 
 ^ 
 
 C H A p. VI. 
 
 (tJn Exhortation to Serioufnefs in fee^ 
 ing %eH. 
 
 SECT. I. 
 
 Hope , Reader , by this time thou art fomcwhat fen- 
 fible , what a dcfpcrate thing it is to trifle about our 
 Eternal Reft • and how deeply thou haft been guilty of 
 thi« thy fclf. And I hope alio , that thou dareft not now 
 fuffer this Convidion todie; butartrelolved to be an- 
 other man for the time to come ; What faift thou ? Is this thy Refolu- 
 tion ? If thou were Tick of fomc dcfperare difeafe , and the Ph\iician » 
 fhould tell thee \_ If joh wi/l ohfcrve hut or.e things I dsubt not to 
 cure J Of* , ~] wouldft thou not obferve it ? Why, if thou wilt ob- 
 fervc but this one thingfor thy Soul , I make no doubt of thy Salva- 
 tion : If thou wilt now but Jliake off thy flath , and put to all thy 
 ftrcngth , and plic the Work of God unwearicdiy , and be a down-right 
 Chriftian in good fadneff ; I know not what can hinder thy Happi- 
 nefs. As far as thou art ^one from God , if thou wouldeft but 
 now return and feck himwithali thy henrt, no daubt but thou (halt 
 
 £ e e fiade 
 
 S. I. 
 
378 The Saints Everlajling ReJ^, Chap, 5. 
 
 findchim. As unkindely as thou haft dealt with Jcfus Chrift , if thou 
 didft but feel thy fclfficii and dead , and feek him heartily, and apply 
 thy felf in good earneft to the obedience of his Laws , thy Salvati- 
 on were as fare as ifthouhadft it already. But as full as the Satisfadion 
 of Chrift is , as free as the Proraifc is , as large as the Mercy of God 
 is ; yet if thou do but look on thcfe, and talk of them , when thou 
 fhoukleft greedily entertain them , thou wilt be never the better for 
 them; and if thou loiter when thou (houldeft labour, thou wilt lofc 
 the Crown. O fall to work then fpeedily and ferioully , and blefs 
 Ohowdien God that thou haft yet time to do it; and though that which is paft 
 fhould every cannot bc recalled , yet redeem the time now by doubling thy diligence. 
 S"r° "!,j And becaufe thou fhalt fee 1 urge thee not without caule , I will here 
 
 XiCilcVc ana .. I • t r /^ r A ■ i i 
 
 drive? and lay adjoyn a multitude or Conlidcrations to move thee; yet do I not 
 
 ©uc our iitmoll defire-thce to take them by number , but by weight : Their intent and 
 
 painj in all ufg ig ^ to drive thee from Delaying and from Loytering in feekmg 
 
 godly convcr- j^^ft : And to all men do I propound them , borh godly and ungod- 
 
 hddon in ^Y * Whoever thou art therefore , I entreat thee to roiize up thy 
 
 much Hope fpirit , and read them deliberately , and give me a little while thy at- 
 
 and differing tention as to a mcffige from God , and (as AUfes faid to the people, 
 
 and patience-, BsHt. 32. 46. ) Set thy hcArt to nil the \royis th.it I tefiific to thee thu 
 
 nfavbe ^'*-^ ' for it 14 net a vMKthwg^ hut it is for thy Lift; Weigh what I 
 
 worthy or here write with the Judgement of a man; and if I fpeak not lleafon, 
 
 mcetcoobrain throw it back in my face ; but if I do, fee thou entcrca n and obcyic 
 
 that Heavenly accordingly ; and the Lord open thy heart , an J fallen his counfel cffc- 
 
 Virtucand dually upon thcc. 
 Glory of the ■' •^ 
 
 Holy Ghoit 
 
 in the inward foul, that fo when rhefe bodies are cUlTolved» we may luve that which may cover 
 "fld quicken us. M/tcarius Homil. 5- 
 
 SECT. IL 
 
 € n 
 
 • ^- a I. A^Onfider; Our Affed^ions and AAions fliould be f0mcwh.1t 
 ^ e"invennh' ^^ anfwerable to the Greatnefs of the Ends to which they ?.rc -"^ in» 
 jvus wvifi' tended. Now theendsof aChriftiansDcfires and Endeavours arc fo 
 mus dies, in hoc great, that no humane underftanding on earth can comprehend them; 
 cum cemprc- whether yoo refp'rd their proper Excellency , their exceeding Impor- 
 benJet mmdi ^^^^^ ^^ j.j-^j^j. ^bf^^iute Ncceiiity. 
 mvijfimus dies. ' . ^ 
 
 Quomam quain 
 
 in Die ijlo quifque moritur,taIii in die illo)Mdicabitur.Ai'ig\i{[.E\ii{[ Bo.To.\. i^alis exiens exhac vita^ta- 
 ^s redderis illi vit4i. Aug»*ft. in Pf. i<5. refcrcnte Jac. Lawrentio yn^jacob. 5. 8. fubi hie FurgutoYiumO 
 
 Thefe Ends are , The Glorifying of God , the Salvation of our own 
 
 and other mens Souls , in our efc*ping the Torments of HeM, and 
 
 poffcflTlRg. ll):€ Cbry of Heaven. And can a man be too much affetScd 
 
 ,\,,i\ with 
 
Part III. The Saints Everlafling Reft, 379 
 
 with things of fuch Moment ? Can he dcfirc tbcm too Earneftly? 
 
 or Love cbcra too Violently ? or Labour for them too Diligently ? 
 
 When wc know , that if our prayers prevail not , and our labour fuc- 
 
 cceds not , wc arc undone for ever ? I think it concerns us to feck » 
 
 and labour to the purpofe , when it is put to the Queftion , Whe- 
 
 thsr we (hall live for ever in Heaven or in Hell ? b and the Queftion ^ -^^ ?«'-f ^'Vi- 
 
 muft be refoivcd upon our obeying the Gofpel , or our difobeying it, S"d«x^^* 
 
 upon the painfulncfs, or the Slothfulncfs of our preient Endeavours; quails ft cau- 
 
 I ch nk it is time for u*; to belHr our felvcs , and to leave ou« trifling and fa prater quam 
 
 complementing with God. tugnandum eft, 
 
 * " /y ccrti tntel- 
 
 ligct , minime dr-rwicndutfi cjjt : fed fcJulo , cordate^ fnt'ito- pugvandum. De fummarerum agitur. 
 Pro arjs ^ focii , Pro GUia Dei patris noftri tncndA j (/j psr f^ucc noftra sterna defendenda. Zaijchi- 
 usTo. 3.1. 4. c. 2i.p. 214. 
 
 SECT. in. 
 
 2. /''^Onfider; Our diligence (hould be fomewhat anfwcrable to the §. 3. 
 
 V-> Greatnefs of tlie Work which we have to do , as well as to " 
 the Ends ofit. Now the works of a Chriftian here are very Many, 
 and very Great j The Soul muft be renewed ; Many and great Corrup- ^q^ cu^h vn.a- 
 tions muft be mortified: Cuftom , and Temptations, and worldly vcn'syphiloj)- 
 IntereOs muft be conquered: Flefh muft be mattered ; Self muft be de- pl'-vidum eji : 
 nied: Life, and Friends , and credit , and all muft be flighted; Con- J,-!",|y/'^^^ J^f 
 fcicnce muft be upon good grounds quieted; Afturancc of Pardon and .afu'camm- "mi 
 Salvation muft be attained. And though it is God that rouft give us nullum temput 
 thcfc, and that freely , without our own merit; yet will he not give fatismaguwn 
 rhera fo freely, as without our carneft feeking and labour. Befides,^^-/^' eu^rfj'a 
 there is a deal of knowledge to be got , for the guiding of our felves, ["„^"J? ""^^V 
 for the defending of the Truth , for the direftion of others; and a tnamaviter- 
 deal of skill, fortheriglit managing of our parts: Many Ocdm3.nces t^mimsy vita 
 arc to be ufed , and duties performed, ordmary and extraordinary: protenditur. 
 Every age , and year, and day , doth require frefli fuccellion of duty; ^^." "'*''^^'^'« 
 Every place we come in , every perfon that we have to deal v/icta, every g^/f^^" ^„ ;•„, 
 change of our own Condition , doth ftill require the renewing of our teimutas. Rs- 
 labour, and bringeth duty along with it : Wives, Children, Servants, fiftendumeft^c^ 
 Neighbours , Friends , Enemies , all of them call for duty from us : cupationibwi 
 And all this of creat importance too ; fo that for the moft ofit , if wc "'Yfi''^'''^'^-^ 
 milcarry m it , it would prove onr undomg. d^funt Seneca 
 
 ^ Judge then your felves , whether men that have fo much bufinefs ly- Epift.72. page 
 ing upon their hands , (hould not beftir thera? and whether it be their ^^9- 
 wifdora cither to Delay , or to Loiter ? 
 
 Ece 2 SECT. 
 
380 The Saints BverUp^g Refi. Chap.6, 
 
 SECT. IV. 
 
 r A 3.X^0nfidcr; Our diligence (houid be fomewhat quickened , be- 
 
 " V-J caufe of the (hortnefs and uncertainty of the time allotted 
 us for the performing of all this work , and the many and great im- 
 pediments which we meet with. Yet a few days, and uc (hall be here 
 no more. Time pa (Tech on ; Many hundred difca.'es arc ready to 
 afTault us: We that now are preaching, and hcnrirg, and talkinj^, 
 and walking, muft veryfhonly be c^irried on mens botks , and laid 
 intheduft , and there left to tlie worms in darknefs and corrupiion j 
 wearealmoft tliere already: It is but a fev/ days , or moneths, or 
 years , and w!i:\t is that when once chcy are pall ? We know not whe- 
 ther we fh.Vlhavc another Sernion, or Sabbath, or hour. How then 
 (hould thofemen beftir them for their Evcrlafting Relt , who know 
 they have fo (hort a fpace for ^o great a work } Bcfides . every 
 "ftepintheway hath it? d'.tficulties: the gate is Itraight , and the way 
 narrow: The righteous tiiemfelves are fcarcely faved ; Scand:ils and 
 difcouragements will be Hill caft before us : And can all thcfc be ovcr» 
 come by flothfull Endeavors J 
 
 SECT. V. 
 
 ^ tt 4' 7V/r^'^^^^^''J ^^^ diligence fliould be fomewhat anfwerab'e ro 
 
 IfourEn'emy -i-VJL the diligence of our Enemies in feeking ourdeArudion. lor 
 
 never ccafe af- if wefitttill while they are plotting and labouring ; or if wc be lazy 
 
 faulting, cer- in our defence , while they are diligent in affaulcing us , you may 
 
 tainlywemuft eafily conce ve how we arc likely to fpccd. How djligent is Sacan in 
 
 d^r'^d^n^^^ all kind of temptationsl Therefore, he fd'er and vigilar.t ^ f faith i 'Tet. 
 
 what fottiOi- 5'^ ) ^ecjufe jo»r ^dverfary the T^rvil as a roarsK^ Lim w^/l^eth 
 
 ncfsandmad- ahut , feekjng whom he thaji devottr -^ Wh~,m rffift jiedfdf}. in the Faith. 
 
 nefsthen pof- How dil gene are all theMiniftersot- Satan? falfc teachers, fcorners ac 
 
 feflTeth men, godiinefs , malicious perfccutors , all unwearied ; And our inward Cor- 
 IcHy'^afs^hc'*^"?'''^"^^^^"^^^^"^'^^"'' diligent of all : Whatever we arc about, it 
 
 tin-.e in feaft- is ft'H refifting us : depraving our duties , perverting our thoughts, 
 
 ing and drun- dulling our aflfedions to good, exciting them to evil: And will a fee- 
 
 Uennefs, as if tile refiftancc then fervc our tu^n ? Should not we be more adtve for 
 
 they had made prefervation , than our Enemies for our mine > 
 
 the Devil ? 
 
 Brethren, its prefent fighting , and not fleeping that bcfecms us. Zanchy T«. 5. /. 4. c. 21. 
 
 h 214- 
 
 SECT. VI. 
 
Part III. The Sdiffts EverUftmg Reft, 381 
 
 SECT. VI. 
 
 5. /*\Uf '^ Affc(flions and Endeavors (hould bear fome proporti- ^ §, 6. 
 
 Vx on with the Talents which we have received, and means whith <^ Fides Sai- 
 we have enjoyed. It may well be cxpeded , that a horlcmantt/f^'oe (^^ w'rfac 
 
 (hould go falter than a footman j and he that hath a fvvift horfe , falter ''"J^" ''''^''^"f 
 
 than he that hath a How one; More work will be expcded from a ",n'^, / , 
 
 loundman, than rrom the luk ; and trom a man at age, than irom a bcnmi continue 
 
 childe J And '^ to whom men commit much, from them they will fcrvn-cDco-^ 
 
 cxpcdthc more. Now the Talents which we have received arc ma- ^A^ficutavis 
 
 nvandci'eat; The means which we hive enjoyed, are very much, and 'Wt'""' ^^t*'- 
 
 very preaous. What people breathmg on earth, have had plainer ,jd Uborews d<r 
 
 Inlhudionst' or more forcible Perfwalions? or more conl^anc Ad- Ji beMi Angeli 
 
 monitions? mfeafon, andoutof feafon? Sermons till we have been damnanrtHr 
 
 weary of them; and Sabbaths till we prophaned ttcra ? Excellent #/<^'wew 
 
 Book^ in fuch plenty, that we knew not which to read; but loathing l^jU'ii^l'?, 
 
 them through abundance have thrown by all } What people have had qucdprivik- 
 
 God fo near ihcmas we have had ? or have fcen Chnft , as it were , gium excufarct 
 
 crucified before their eyes , as we have done? What people have had "'^ miferos, fi 
 
 Heaven and He'l , as it were opened unto them , as we ? Scarce a day {"^^''.^!^'*^'''f* . 
 
 wherein we have not had lumelpur to put us on. What fpced then mfliiycumter- 
 
 fhould fuch a people make for Heaven ? And how fhould they fly renw Dcmims 
 
 that are thus winr.ed ? and how fwiftly fiiould they fail that have ''}fl^^ Deipu- 
 
 wind and tide to help them ? Believe it Brethren , God looks for ""/^'^ijf^t^o 
 
 more from E»gLtnd ^ than from moft Nations in the World.; and ll'-yv'S^ 
 
 for more from you that enjoy thefe helps , than from the dark un- wickkff. 
 
 wught Congregations of the Land. A fmall meafure of grace be- Triaiogi. I. g. 
 feems not fuch a people ; nor will an ordinary diligence in the work of <^*P- i<i. f. 71. 
 
 God excufe them. «» Luke 12.48. 
 
 SECT, V II. 
 
 6. '"T'He Vigour of our AfTcAions and Anions (hould be fomcwhat ^ §. 7. 
 
 A anfwcrable to the great coft bellowed upon us , and to the 
 deep engaging mercies which we hauc received from God. Surely wc " 
 owe more fervice to our Mafter from whom we have our mainte- 
 nance , than we do to a flrangcr to whom we never were beholden. 
 Oh the coft that God hath been at for our fakes I The riches of Sea 
 and Land , of Heaven and Earth , hath he poured out unto us. All * 
 our lives have been filled up with Mercies; Wc cannot look back upon 
 one hour of it, or one pafTagcinit , but we may behold Mercy. We 
 feed upon Mercy , we wear Merc^' on our backs , wc tread upon Mer- 
 cy ; Mercy within us , common and fpccial; Mercy without us, for 
 
 Eee 3 this 
 
,82 r he Saints E-verUpngReJi, Chap. 6. 
 
 this life, and for that to come; Oli the rare Deliverances that we 
 have partakcd of ? both nacionall and perfonall I How ofc , howfea- 
 fonably, how fully have our prayers been heard , and our fears remo- 
 
 . vcd ? What large Catalogues of particular Mercies can every Chri- 
 ftian draw forth andreherfe? To offer to number them, would be 
 anendles task, as to number the Stars , or th^ fands of the fhore. If 
 
 * there be any difference betwixt Hell ( where we (hould h.ivc been ) 
 and Earth , ( where we now are ) yea or Heaven , ( which is offered 
 us) then certainly we have received Mercy. Yea, if the Blood of 
 the Sonet God be Mercy, then are weeng.iged to God by Mercy ; 
 for fo much did it coft him to recover us to liimfclf. And (hould a 
 people of fuch deep engagements by lazy in their returns ? Shall God 
 think nothing too much nor too Good for us; and (h.ill we think all 
 too much ihac we do for him? Thou that art anobfervingfenfibleman, 
 who knoweft how much thou art bch-dden to God , I apppeal to 
 thee J Isnota loyteringpcrformanceof a few hearties duties, an un- 
 worthy requitall of fuch admirable kindncfs ? For my own part , 
 when I compare my flow and unprofitable life , with the frequent and 
 wonderfull mercies received, itftiamesme, it filenccth me, and leaves 
 me unexcufable. 
 
 SECT. VIII. 
 
 !§• 8. y. \ Gain confider; All the relations which we ftand in toward 
 JLjL God , whether common or fpeciall , do call upon us for our 
 a Htmoft diligence. Should not the pot be wholly at the ferviceof the 
 Potter ? and the creature at the fervice of his great Creator ? And 
 we his children ? and do we not owe him our moft tender affcrti- 
 ons, and dutifuU obedience ? Arc we the Spoufe of Chrift? and do 
 wcnot owe him our obfen'ance, and our Love > If he be our Fa- 
 John 13.13. thcr, where is his honour ? and if he be our Mafter , where is his 
 fear ? Mai. i. 6. VVeca!>''imLord and Mafter, and we do well: 
 but if our induftry be no- iiiwcrablc to our aflumed relations, we 
 condemn our felves , in laying we arc his children or his fervants. 
 tt How will the hard labour and daily toyl that fervants undergo to 
 plcafe their Maftcrs , judge and condemn thofc men who will not la- 
 bour fo hard for their Great Mafter? Surely ther's none have a bet- 
 ter or more honourable Mafter than wc j nor can any expcd fuch fruit 
 of their iaboars. i C«r. 1 5 . «/;. 
 
 SECT. IX. 
 
Part III. 7 he Saints Everlajlmg Jteji, 3 
 
 SECT. IX. 
 
 8. /^Onfidcr; What hafte fliould tlicy mskc, who have fut h R«ds ^^ [§, 9. 
 
 V> at their backsasbeatours ^ And how painfully ihould they 
 work , who are ftill driven on by fuch fharp Arfiidions ? If either we 
 wandcrout ofthe way , orloyterinit , how furcly do we prepare for 
 our own fmart ? hvcry creature is ready to be Gods Rod to re- 
 duce us , or to put us on: Our Avcteft mercies will bccon^e our for- 
 rows: Or rati er then he will wr.nt a Rod , the Lord will make us a 
 Tcourge to our felvcs : Our difcaied bodies fhall make us groan, our 
 perp'exed mindes (hall make uj rcfticls ; our confciencc fha!l be as a j. 
 Scorpion in our bofom. And is it not eaiier to endure the labour 
 than the fpur ? Had we rather be ftill thus afflifted , than to be up 
 and going ? Alas, how like are we to tired horfes, that will lie down, « 
 and groan , or ibnd ftill , and let you lay on them as long a? you will, 
 rather than they will freely travel on their journey ? And thus we make 
 our own lives miferable , andneceflitate God, if he love us, to cha- 
 ftifc us. It is true, thofethatdo moft, do meet with Afflidions alio: 
 but furely according to the mcafure ot their peace of Confciencc , and 
 faithfulnelV to ChriU , fo isthebitternefs oi their Cup (for the moft 
 part j abated. 
 
 SECT. X. 
 
 p. TTOivdofe Hiould they ply their work , who have fuch great §. 10. 
 
 X.JL preparations attending them as we have ? AH the world " 
 are our fcrvants , that we may be the Servants of God. The Sun, 
 and Moon, and Stars, attend us with their light and influence; The 
 Earth, with all its furniture , is at our fcrvice : How many thonfand 
 plants and flowers , and fruits^ and birds , and beafls do all attend us? 
 The Sea with its inhabitants , the Air , the winde , the froft and fnow, 
 the heat and fiie , the clouds and rain, all wait upon us wbile we do 
 our work. Yea the Angels are miniftring Spirits for the Service (yf 
 theEled. And is it not an intolerable crime for us to trifle, while a'! H6b.i.r4* 
 ihefeareemployed toafi'ift us ? Nay more; The Patience and Ciood- 
 ncfs of God duth wait upon us: The Lord Jefuswaiteth in the offers 
 of his blood; The Holy Ghoft waitech , in ftriving with our back- 
 ward herirtsj Ikfidcs all his Servants, the Miniiters of his Gv/pel, 
 who ftudy and wait, and preach and v.ait, and pray and wait uptvn 
 carelcfs Tinners. And Ihall Angels and Men, yea the Lord himlelf,« 
 ftand by and look on, and, as it were hold thee the Candic while 
 jhoudod nothing? O Chriliians, I befcech you , whenever you arc 
 upon your knees in prayer , or reproving the tranfgrcffors , or 
 
 exhorting , 
 
384 the Saints Evcrlapng Rejl. Chap. 6. 
 
 exhorting the obftinate, or opon any duty , do but remember what 
 attendance you have for this work ; and then judge how it behoves you 
 to perform it. 
 
 SECT. XI. 
 
 g- 10. CHouId not our Aflfciftionsand Endeavours be anrwerablc to the 
 
 ^* ^^' ^ acknowledged Principles o^ our Chril^an Proleliion ? Sure 
 
 if weareChrifiians indeed, and mean as we fpeak , ulien we profefs 
 the Faith of Chnit , we (b:A\ lliew it in Affcdions and Adions as well 
 a as Exprciiions. Why the very fiftdamerital Dodrines of our lleli- 
 £»ion are , That God is the chief Good , and all our Happinefs con- 
 fifts m his Love, and therefore it fliould be valued and fouglit above 
 all things ; That he is our only Lord , and therefore chiclly to be 
 ferved / That we mull Love hun with all our hear:., and foul, and 
 ilrength: That the very bufinefs that men have in the world, and 
 the only errand that God fcnt them about , is to Glorific God, and 
 to obtain Salvation , crc- And do mens duties and converfations 
 fecond this Profcfiion ? Are thcfe Dodlrincs fecn in the pninfulnefs 
 of mens praftife ? Or rather do not tl;eir works deny what tfieir words 
 doconfeis? One would chink by mens Actions, th.at thev did not 
 believe a word Oi the Gofpel to be true. Oh fdd day , when mens 
 own tongues and profe/lions (hall be brought in againft them , and con- 
 demn them 1 
 
 SECT. XIL 
 
 § ^^- ^^' TJOw forward and painfull (houldwe be in that work , where 
 a. XTX we are fure we can never do enough? If tliere were any 
 danger of over doing , than it n.ight well caufe men to moderarc 
 their endeavours : But we know, that if we could do all , we were/ 
 Luke 17. 10. but unprofitable fervants ; much more when weaiefure to fail in all. 
 It is true , a man may pofTibly pray too much , or preach too much, 
 or hear, or reprove too much, ( though I have known few that 
 ever did fo ; ) but yet no man can obey or lerve God too much : For 
 ' ro'iiptas ni- " one duty may be faid to be too long , when it (burs out another ; and 
 ietttim'f.fjin then it ccafeth indeed to be a duty <=. So that, though all fuperftiti- 
 i^'iitittemnej} on or fervice of our devifing , may be called a Righteoufnefn-over* 
 vevcndHmne p^uch • vet as long as vou keep your fervice co the rule of the Word, 
 Jit, cmiainitfa that fo It may have the true nature or obedience, you never need to 
 ejini^dus^ fear being Righteous too much ; For elfe we rtiould reproach tl;e Lord 
 SexKCideVita and Law-giver of the Church , as if he commanded us to do too 
 beat. cab' i^. p^m;^. Ah, if the world werenot mad with malice, they couid ne- 
 ver 
 
part iii^ j-fjg s^j^fj E'verUfting Refi. 385 
 
 ver be fo blind in this point ^s they arc j to think that faithfuU diligence 
 in fqrving Chrift , is folly and fingularity , and that they who fee 
 themfelvcs wholly to feck eternal life, ar« but precife PurttansX The 
 time is near when they will cafily confefs , that God could not be lo- 
 ved or ferved too much , and that no man can be too bufic to favehis 
 foul: For the world you may eafily do too much, but here (in Gods 
 Way} you cannot. 
 
 SECT, XUI. 
 
 12. I Tit the nature of every Graces to put on the foul to diligence ^ §• ^S^ 
 
 1 and fpeed. If you loved God, you would make hade, and 
 not delay or trifls- ; you would think nothing too much that you could 
 pofiibly do : you would be ambitious to fcrve him , and pleafe him 
 ftill more : Love is quick , and impatient ; it is adivc , and obfcr- 
 vant. If you loved Chrill, you would keep his Commandments, Joh. 14.15,23. 
 and not accufe them of too much ftrid:nefs. So alfo , if you had et 
 Faich , it would quicken and encourage you ; If you had the hope of 
 Glory , it would as thefpringin the VVatcfi , fct all the wheelsof your 
 Souls a goinq. If you had the fear of God , iirvvould rouze you 
 out of your flochfulnefs. If you had Zeal , it would inflame you , 
 and cat you up. God hath put all his Graces in the Soul on purpofe 
 fo bjoyl to the wheels, to be life to the dead , to minde men of their 
 duty, and difpofe them to it , and to carry them to himfclf; So that in 
 what degree foever thou art fenftified , in the fawe degree thou wilt be 
 ferious ard laborious in the work of God. 
 
 SECT. XIV. 
 
 o 
 
 13- /^^Onfider ; They that trifle in the way to Heaven , do but §• ^4» 
 
 V^ lofe all their labour, when ferious endeavour* do obrain *» 
 their End. The Proverb is , /is good never a.wmt ^ /u never the ket- 
 ter. Iftwo be running in a race , he that runs flowefl: , had as good* 
 never have run at all ; for now he lofeth the prize and hts hbour both. 
 Many who like •^^r/;p4 are but Almoft Chriftians, will i^ndc in the Aftsa^. 28. 
 end they (hall be but' Almoft Saved. God hath fct the rate at which « 
 thcP^*arl muftbeboughtj if you bid a penny lefs then that rate, you 
 had as good bid nothing. As a man that is lifting at fonie weighty et 
 thing, ifhe pur to almoll ftrengch enough, but yet not (iiffiLient, ic 
 is as good he had put to none at all , for he doth but lofe all his labour. 
 Oh how many Profefforsof Chriitianity will finde this true to their 
 forrow , who have had a minde to the wayes of God , and have kept 
 up a dull task of duty, and plodded on in a formal livclefsnrofeflion, 
 
 F ff but 
 
5 86 Tht SMHts EverLiJiing Rcjf. Chap. 6. 
 
 Lake 13. 24. 
 
 but lever came to ferious Chriftianity? How many a duty have they 
 loft, for want of doing chem throughly , andtothe purpofe? Perhaps 
 their place in Hell may be the cafier , and fo their lobour is not loli j 
 but as to the obtaining of Sanation , it is all loft. Afdnj Jhall feck^ to 
 enter , And n$t he A^le : who if they had ftrivcn , might have been able. 
 O therefore put to a little more diligence and ftrength , that all be not 
 in vain that you have done already. 
 
 SECT. XV. 
 
 , ^' ^^' , 14. l^Urtherrr.ore <" ; Wc have loft a great deal of precior.s Time 
 
 computatioHem "■ *- alf^^^V , and therefore it is rcn!(i;i that we labour !■> much 
 
 statemtHam the harder. Ifa traveller do flerpor irifl^ out the moft of the day, 
 
 revoca: Vic he muft travel fo much the fafter in the evening, orclfeheisiikc to 
 
 quAntumex ^^\\ (}^oit of his Journcyes end. \^'i(h lbn:cof us, our thilde-hood 
 
 ijlitimfAi ^ vouthis cone; with fomea^fo their middle a<!e is paft , and the 
 
 creditor ^ quan- . -. ^ ^ . ^ ^ ■ j a. t«fL • i l- t- 
 
 turn arnica, time before us is very uncertain and Ihorr. What a aeal ot Time 
 
 quantum rem, have we flept awny , and talkt away, and plaid away ? What a 
 
 quantum cliens deal have we fpent in worldly thoughts and labour?, or in mcer Id!c- 
 
 abfiulcritj ^^^^^ Though in likelilu od the rnolt of our time is fprnt , yet how li:clc 
 
 Votum'coen'i- o^our work is done ? And is it not time now to bell ir our fclvcs in the 
 
 tio, quantum evening of our daies ? The time which we have left can never be rc- 
 
 efficiofa per ur- called : Should wc not then Redeem it by improving the litrle which re- 
 
 bemdifiurfatio. niainerh ? You may receive indeed an equal rccompence with thofe 
 Ad]ice morbus " that have born the burden and licat of the dav , thouoh vou c-me not 
 
 quosmanujc- ...,,, n i i i n. l r i i =* - i. . 
 
 cimus: Adpce m till the laft hour ; but then you muft be fure to labour loundly that 
 
 quodfineufu hour. If is enough fure that we have loft fo much of our lives: let us 
 
 ]acuit. Videbut notnowbe fofoolifliastolofe thereft, 1 fct 4 2, 3, 4. 
 
 te fauciores 
 
 anna's habere', quam numeras. Seneca de hrevit. Vit. c. x. d^am mufti vitam tiiam diripucrivt ^ tr nm 
 
 feniunte quid per deres ? quantum vaiiU4 dolor ijh'ta Ltitn,, aiida iUpUtitai, blanda converfHti^abJiit/f- 
 
 rit .** quam exiguumrihi de tusreHllHm efi ? Idtra ibid.. 
 
 SECT. XVI. 
 
 $.16. ^5- /"^Onfider ; The gre.iter are your layings out , the greater 
 a V--/ will be your ccmiings in. Though you may fcem to lofc 
 
 yourlxbourattheprefent , yet t!ie time cometh when you (hall finde 
 it with advantage. The Seed which is buried and dead , will bring 
 forth a plentiful increafc at the Harveft. Whatever you do , and 
 a whatever you fuffer , this Ever/afitng Refl will pay for all. There \% 
 no repenting of labours and fuffering? in Heaven: None fayes, would 
 I had fpared my pains , and prayed lefs , or been Icfs ftrid and pre: 
 cifc, and done as the reft of my neighbours did : There is never a 
 
 fuch 
 
Part III. The Saints EverUfting Refi, 387 
 
 fuch a thouf^ht in Heaven as thefe. But on the contrary , i; will be their 
 Joy to look back upon their labours and tribulations, and to confidcr 
 how the mighty power of (^od did bring them through all. Whoever 
 complained, that he came to Heaven at too dear a Rate; or that his 
 Salvation cell him more labour then it was worth ? We may fay of all 
 tiur labours, as ?<?«/ of our fufferings , Rom 8.18. For Ireckenthat 
 the fuffer'ir.gs (and labours) of thi^ prefe-nt time ^ ttre net worthy 19 h 
 con;pi:redw:th the Glory nbich Jljall he rcve.tlcd in pu. We labour but 
 for a moment, but we (hall Reft for ever. Who would not put forth 
 all his.itrength for one hour , when he may be a Prince while he lives 
 for that hours work ? Oh what is the duty and fuifcrings of a fhort frail 
 life, which is almoftat an end as foon as it begins, in rtfped of the 
 endlcfs Joys with God? Will not all our tears bethenwip'd away? 
 and all the forrow of our duties forgotten? But yet the Lord will not 
 forget them j For he is mt u»jufi to forget our vforkjtnd lahottr of Love^ 
 Heb. 6. 10. 
 
 I 
 
 SECT. XVII. 
 
 16. /^Onfider; Violence and laborious ftriving for Salvation, is §.17. 
 
 V^-^ the way that the Wifdom of Gsd hath direded us to , as " 
 beft; as his Sovcraign Authority appointed us, as neceflary . V\^ho 
 knows the way CO Heaven better then the God of Heaven ? When o 
 men tell us , that we are too ftridl and precife , whom do they accufe ? Luke 17. la. 
 God or us? If we do no more then what we are commanded , nor 
 fj much neither, they may as well fay, God hath made Laws which 
 are too ftrid: and precife, Sureif it were a fault , it would lie in hira 
 that commands it, and not in us who are bound to obey. And dare 
 thefe men think that they are wifer then God ? Do they know better 
 then he whar men muft do to be faved ? Thefe are the men that ask us, » 
 whether we be wifer then all the world befidcs ? and yet they will 
 pretend to be wifer then God. What do they leTs, when God bids 
 us take the mod diligent courfe, and they tell us. It is more ado then 
 needs f Mark well the language of the Laws of God , and fee how 
 you can reconcile it with the language of the world ; Mat. 11.12. The 
 Kingdom ef Heaven fufferethVislence ^ and the Violent take it hy force. 
 Or as it is in Luke 16. 16. Every one pre[feth into it. Luke 13.. 24. 
 Strive to enter in at the (i rait gate ; for many /ha'l feek^ to enter in , and 
 mt be Able. So Mat, 7. 13, 14. Ecdef. 9. 10 whatfocver thy baud ^Noh omnes 
 findeth to do , do it with thy might j jor there u no worl^^ nor device , nor qui d'lcmtur 
 knowledge ^ Kor wifdom in the grave ^ whither thou goeji. \ Cor. 9, 24. Epjcop ^ fei 
 Know ye not , that they which run in a race , rnn all , but one receive th j^' g^'f^'j^'^'^*' & 
 the prize > forun that ye may obtain. 2Tim. 2. 5. If a '^-^^ j^^'"^- /'"'' {-^'4"r Sarci 
 m-*fieries ^ yet be ii notcrowntd J except he g (inve lav fully » tb*t is, jn locum. 
 
 F f f 2 power- 
 
^88 T^^ Saints E'vcrLipn^Refi. Chap.6. 
 
 powerfully and prevailingly. Phil. 2. 12. iVorkjout jour Salvaticn irith 
 fear antitrcml?/iȣ. 2 Pet. 1. 10. ^ive diligence to nutkt jour Calling 
 andEle^iumfure. iPec. 4.18. Jftherif^httcusfcarcelyl/eftived, where 
 Jhad the fingodlj a»d [inner appear} So Phil. i. 27. C^^.i^. 1 Tim 6. 
 12, 18,19. Deut.6.%. c^c. Thisistheconftanc language of Cbrift: 
 And which (hall I follow, God or men? yea and that the worft and 
 moft wicked men ? Shall I tlMnk , that every ignorant worldly for, 
 that can only call a man Puritan^ knows more tlipn Chrift? andean 
 teach hm to ni:.ke Liws for Ms Church f or en tell God how to 
 mend the Scripcures? Let them bring al! the feeminn Rca'ons that 
 they can agaiiift the holy , violent ftrivings of the Sain:s ; and this 
 fuflficeth mc to confute them all , That God is of another nind, and 
 he hath commanded me to do much more than I do: And though I 
 could fecncReafonforic, yet hi*- Will is Rcafon enough to me : 1 am 
 fure , God is worthy to govern us, if we were better than wc are. 
 Who fhould make Laws for ii«,but he tia: msde m^} and who O-icL-ld lir.e 
 out the way to Heaven , buthctharmuft bring us thither? and who 
 ftiould de:erminc on what Conditions we fliall be fared , bur he that 
 beftows the gift of Solvation? So that l:t World , or Dclh . or 
 Devil , fpfak?gainft a holy laborious courfe, this is my anfvvefj Gv'd 
 hith commanded it. 
 
 SECT. XVI II. 
 
 §. 18. I?' X >r^''f<^vf''; ^f is a coiirfe that all men in the world fi:her do 
 a J.VjL or will approve of There is not a man that e\er was , or 
 
 is, or Ihall be, hiu Oiall oncday juft fie the D.l'gencc of tlie Saint?, 
 find give his vcrdid: in the approbacion of their wifdcm. And wiio 
 would not go tliat way wh'cli every man fhill applaud r' It is true; 
 its no'.v a way every where fp'^kenagainft ; and hated; but let me ttif 
 you, I. Moll thit fpeak againft it , do in their judgements approve 
 ^ of it; only becaule the pradice of godlincfs is againft the picafures 
 of the flcfh , tfierelore do tliey againll their own judgements rcfift 
 it; They have not one word of Reafon agair.ftit; But reproaches ard 
 railing are their beft Arguments. 2. Thofc that now are againft it, 
 ^ whether in Judgement or P^iHion , will fhortly be every man of ano- 
 ther minde. If they come to Heaven*, their mind muft be changed 
 before they comctberc. li they go to Hell , their judgement will then 
 be altered , whether liicy will or no. If you could fpcak with every 
 Soul thatfufferf"' ihofeToiments, and ask their Judgements, Whe- 
 ther it be pofilbit tr- be too Diligent and Serious in feeking Salvation? 
 you may cafi'y con jedurc what anfwer they would return. Take the 
 fnoPi bitter d r dtr Oi perf:ai:er of godlinefs, even thofc that will 
 venture ihcifiivcs for to overthrow it ^ If thofemcn do not (hortly 
 
 eat 
 
Part III. The S Aims Ever Lifiing Reji, 389 
 
 cac their own words, and wifh a thoufand times that they had been 
 themort holy, diligent ChrilUans on Earth, than Jet me bear the 
 fliame of a falfe Prophet for ever ^. Remember this , you that j,h Duty at laft 
 will be of the Opinion and Way that moft are of; Why will you not isfwecs; ic 
 be ofthc Opinion then that all will fliortiy be ofi> Why will you be of comes off with 
 ajadgcment which you are fure you fliall all (hortly change? Oh that Jh"Jg"'Hdl 
 you were but as wife in this , as ihofe in Hell 1 jog it for a 
 
 time •, faith 
 Lockjcr fwcctly C as all ) See him furt'ier of the gioi end of Da:y , on Col. i. 24- p^i- 5O0. 
 
 c 
 
 SECT. XIX. 
 
 'OnfiJer ; They tha: have been the moft Serious Painfull §• ip- 
 Chriftians . when they come to die , do exceedingly lament " 
 thcirncgliger.ee. Thofe that have wholiy addided themfelves to the 
 Work of God , and ha\emade it the mii^ bulinefs of their lives 
 and hne fiighced the world , and mortided the flcfli, and have been the 
 wonders of the w€^rld•4♦r their Heavenly Converfations ; yet when 
 Confcience is let loofe upon them, and God withdraws the lenfc of his 
 Love, how do their failmgs wound them, and dikjuiet them? What 
 terrors do the fouls of many undergo , wlio are generally admired for 
 their Godlinef? and innoccncy ? Even thofe that are hated and derid- 
 ed by the world for being fo Hrid , and are thooght to be almoft bc- 
 liJes themftUes for their extraordmary diligence; Yet commonly when 
 they lie a dying, dowi^, Oh, that they had been a thoufand times 
 more holy, more heavenly, more laborious Icr their Souls ! What 
 ■a cafe then will tlie negligent Wor'dbein, when their Confciences 
 are awaked? When they l-e dying, and look behinde them upon a la- 
 zy , negligent life; and look before them up )n a fevere and terrible 
 Judgement, What an elleem will they have of a holy life? For my 
 own pare , I may fay as Erafmui , ^'iccuffint qnod mmium fecerim; 
 Virnm Cojcisntia ttxa rr.e accujat quod minm fecerim , ejuod^ijHe Icntior 
 fuerim. They accufe m^ for doing too much, bu: myJOkvn Confcience 
 accufech me for doing too little , and being too fluw: And it is far ^ 
 eafier bearing the fcorns of the World, than the fcoiirges of Confci* 
 ence. The World fpeaks at a diftance without me, fo that though I 
 hear their wortis, 1 can cbufc whether I will feel them : but ny ^^on*? 
 fcience fpcaks within me at the very heart , fo that every check doth 
 pierce me to the q'jick. Confcience when it is reprehf?nded jiiilly , is- the u 
 Mf(r.?ngcr of God ; but ungodly revilers are but rhe voice of the De- 
 vil. I had racher be reproached by the Devil for feekmg SalvaMon , 
 than to be reproved of God for ncgleding it: I had rather the World 
 (hould call me Puritan in the Djvils name , than Confcience fliould 
 call mc Lojterer in Gods Name. As God and Conlcicnce are more « 
 
 Fff 3 ufcfull 
 
^^o" rk Saints Evnlafiinj Rfft. Chap. 5^ 
 
 ufcfuU friends than Satan and the World; fo are they raorc dacadfull 
 irrtfiftiblc Eaemies. 
 
 SECT. XX. 
 
 ip •""^Onfider howfar many a man goes, and wlia: a deal of p: ins 
 
 ^ ^^' tt V^ he cakes for Heaven , andyec mifTjih ic for wane of more ? 
 
 When every man that ftriveth is not crowned , ( 2 Tim. 2. 5. ) 
 
 and many (hall feek to enter in , and not be able^ ( Luks M 24 ) 
 
 and the very Children of the Kingdom flnll be flvic ouc , ( M^tih. 
 
 13.41.) and they that have heard the Word, and received it with 
 
 Joy, ( A^atth. 13. 20.) and have heard the Preacher gladly, and 
 
 done many things afccr him , fhall yet pcrifh, ( A^.uk^C. 2.0 ) It is 
 
 lime for us to look about us , and fake heed of loytcring. When 
 
 they that feek God daily , and delight to know his wayes , and ask 
 
 of him the Ordinances of Juftice and take delight in approaching to 
 
 God, and that mfafting and afflidmg their Souls , ( If^.i. 56. 2, 3 ) 
 
 arc yet (hut out with Hypocrites and Uiibclievers : When they 
 
 that have been enlightened , and have tafted of the Heavenly gift , 
 
 and of the good Word of God , and of the Powers of the World 
 
 to come, and were made partakers of the Holy Gboft, may yet fall 
 
 away beyond recoTcry , and crucifie to tliemfelves the Son of Gi>d 
 
 afrefh , ( Hei^. 6. 4, 5, 6 ) When tlicy t!;at have received the konu- 
 
 kdgc of the Truth, and were fandificd by the blood of the Cove- 
 
 fjant , may yet fin wilfully , and tread undcr-foot the Son of God, 
 
 and do defpite to the Spirit of Grace , till there is nothing left them 
 
 but the fearful cxpcdation of Judgement, and fire that fhall devoar 
 
 the adverfaries ; ( Hek 10. 26, 27, 28, 29 ) Should n)t this ron£.e 
 
 ^ us out of our iazinefs and fecurity ? How far hath many a man fol- 
 lowed Chrift , and yet forfaken him , when it comes to the felling of 
 all , to bearing the Crofs , to burning at a (take , or to the renoun- 
 cing of all his worldly Interefts and Hopes ? Wliat a deal of pains hath 
 
 ct many a man taken for Heaven, that never did obtain it? How many 
 Prayers , Sermons , Falh"^, Alms , good dcfires , confeifions , forrow 
 and tears for fin , &c. have ail been loft , and fain fliort of the King- 
 dom ? Methinks this (hould affright us out of our fluggi(hncfs and 
 make us ftrive to ouc-(trip the highci\ Formalifts? 
 
 SECT. xxr. 
 
Part III. The Saints Ei'erlaJlingReJl, 3pi 
 
 SECT. XXI. 
 
 20, /^dafider; God hath refolved , that Heaven fliall not be had §21. 
 
 V-> on caficr terms. He hath not only commanded it as a du- 
 ty, but hath tyed our Salvation to the performance of it. Reft muft 
 alwaycs follow Labor. He that hath ordained in his Church on Earch, 
 Tktt he that will not Labour , poAll not Eat ; hath alfo decreed concer- 2 Thcf. 3. 8, 
 ning the Everlafting Inhcritrnce, That he that Strives not , ps all not 10*12. 
 Enter, They muft now lay up a Treafurc in Heaven , if tl;ey will finde 
 it there. Math. 19.20 They muft Jed^ firjj the Kin^dcm of God, and 
 hU Rin^hteoufnefs , Matth- 6. 33. They muft not LAher for the food 
 which peripjcth , hut for that jood whnh enditreth to EvtrUftinff Life, 
 Joh. 6 27. Some think that it is good to be Holy , but yet not of » 
 luchabfoiuceneccfiity , but thata man may be faved w.'ithout it; But 
 God hath determined on the contrary , That without it no man fjclt fee * 
 
 hiifice^ Heb. 12.14. Serioufncfs IS the very thing wherein confiftcth ct • 
 our Sincerity. Ifthouarr not Seri- us , thou art not a Chrift^an. If is 
 not only a high degree in Chriftianity , but of the very life and efience 
 of it. As Fencers upon a Stage (who have all the skill at their wca- « 
 pons, and do eminently and mdurtriouOy aft their parts, but do not 
 IVriouQy intend the death of each other ) do differ from Souldicrs , 
 orCombi;ant6, who tight in good fadnefs for their lives; Juft fo do 
 Hypocrites differ from feriou«.Chriftian?, If men could be faved wiil>- 
 out this Serious Dihgcnce , they would never regard it; A'.l the ex- 
 cellencies of Gods wayes would never entice them. But when God hath 
 refolved. That if you will have your eafehere, you fhall liavc none 
 hereafter , is it not wifedom then to beftir our felves to the utmoft ? 
 
 I 
 
 Lk 
 
 SECT. XXII. 
 
 ANd thus , Reader, I dare confidently fay , I have (hewed thcc s 22. 
 fufficient Rcafon againft thy flothfulncfs and ncg'igence, if thou 
 be no: a man refolved to (hut thine eyes, and to deftroy thy (elf wil- 
 fully in Jcfpite of Reafon. Yet , left all this Oiould not prevail , I will 
 and fobewliat more , if it be poftiblc, to pcrfwadc thee to be Serious in 
 thy Endeavours for Heaven. 
 
 I. Corfidei', God is in Good earneft with you ; and why then » 
 fl'jould not you be fo with him? in his Commands, he means as he 
 fpeaks , and will verily require your real Obediences In his thratnings 
 he is Serious, and will make them all good againft the Rebellious. 
 In his Promifcs he is ferious , and will fulfill them to the Obedi- 
 ent , even to the leafl tittle ; In his Judgements he is feriou*;, as he will 
 snake his Enemies know to their terror j Was not God in good ear- 
 
392> The Saints Everhfiing Rejl. Chap. 
 
 ncd when he drowned the World ? When he confumed Sodom and 
 Gtmorrah ? When he fcattered chc Jev>s ? Hath he not been in good 
 fadnes wi:h us lately in f^^/^wd", and YrfAiw^and Germany? And ve- 
 ry (hordv will he lay hold on his Hnemie* particulary man by man , 
 and make them know that he l«5 .n good csrneH : F.lpf cially when ic 
 comes to the g'eac reckoning diy. Andjs u time then tor us to dally 
 with God? 
 
 2. Jcfus Chrift was ferious in Purchafing our Redemption. He 
 was ferious in Teaching , when he ncglcc^ied his meat and drink, 
 Jeh. 4. 32. He was ferious in Praying, whi.n he conrirucd all nght 
 at it , LmI^ 6. 12. He was ferious in doing Go<m1 , when his kindred 
 cameand laid hands on him, thinkinfj he had been bcfide himfclfc, 
 A:fark^'i. 20, 21. He was furious in fuffering , when he faOcd fourty 
 days, was tempted, betrayed, fpifn, buffeted, crowned with thorns, 
 fweac water and blond, was crucified, nicrced , died: There was no 
 Jeftinginallthis: Andfhould not we be Serious iq feeking our own 
 Salvation .'' 
 
 3. The Holy Gh.oit is Serious in fol:citing us for our Happinefs, 
 his Motions are frequent, and prefling , and importunate: He ftri- 
 vcth with our hearts, Ge>i. 6. '3. He is grieved when we rcfirt him , 
 £phef.4.. 30. And Ihould not we then be ferious in obeying his Mot- 
 ons, and yielding to his fuire? 
 
 For my own ^ God is feriour in hearing our Prayers , and delivering us from 
 
 part^ rnyfir-^ cur dangers , and removing our troubles, and beff owing his Mercies. 
 '&pre^inp2at When we are afflidcd he is afflided with u«;,//<« 63 p.He rcgardeth every 
 jfOod be mt' groan & figh: He puttcth every tear into his bottle: He condolcth their 
 Icriiw in hear- mifery when he is forced to chaftife them ; How fhall I give thee ftp , 
 ing and bdping fphraim ? ( faith the Lord ; ) How pull I rnxke thee as %Admah , and 
 me^ I (J)a!lpe- ^ Ztfioim} mj he Art u tMVKed within me ^ tny repentin][s are hidled to- 
 b\ norwouldl ^^^"'^ t "^'* ^^'O "c heareth even the rebellious oft rimes , when 
 be w'tthm hn "they call upon him in their raifery ; when they crv to him in their trou- 
 tender regard- ble , dcdclivercth them out of their diftrcfs, PJa/. 78. 37, 38. Pfai. 
 Jul providence joy, 10, 1 1 , 12, 1 3 , 19, 28. Yea, the next time thou arc in trou- 
 °wfl7-^'^And ** ' ^^^" ^''^ ^^S ^^^ ^ feriou? regard of thy prayers , and grant of thy 
 Pj'uld'lthcn (iefires. And Oiall we b? fo fleight in tlie work of God , when we ex- 
 negkt}h\m^ ped lie fliould be fo regardful! of us > Shall -vehavereall Mercies down- 
 weight: and fhall we return fuch fupcrficiall and frothy fervicc ? 
 
 5. Confidcr ; The Mmillers of Chrirt are ferious in Inftrufting 
 «« and Exhorting you; and why fhouldnotyou beas ferious in obeying 
 their Inftrudions ? They arc ferious in ftudy; ferious in Prayer; Se- 
 rious in perfwadmg your Soul* to the Obedience of Chrift ; They beg 
 
 of 
 
Part III. The Saints BverUJling Rejl, 3^3 
 
 of God; they beg of you ; they hope j they wait, and long more for 
 the Convcifion and Salvation of your Souls, tl)€n they do for any 
 worldly good; You are their boaftmg, their Crown and Joy , iThe^. 
 2. 19, 20. Your ftedfaftnefs in Chrift they value as their lives, i The^. 
 5. 8. They arecontcnc to be offered up in the fervice of your Faith, 
 /'/:.•/. 217. Iftlxy kili rhcmfclvcs wirh Oudy and Pieacliing , or if they 
 fuffcr Msrcyrdom for preaching thcGofpcIj'Jicy chink their lives arc well 
 bcilo'.ved, thattheir pieaching do but prevail for the faving of your 
 Souli. And fh ill otiier men be (0 painfull and carefuli for your Salva- 
 tion , and fhould you befocarelcfsand negiigeru of your own ? Is it 
 no: a Serious Charge that is given to Minifhrs in 2 Ttw. 4. i? And a 
 ferious Parern that 1$ given them in Ad: 20, 20, 3 1 ? Surely no man can 
 be bound to be more ferious and painfull for the welfare of another, then 
 Le is bound to be for himfeif. 
 
 6. How ferious and Diligent arc all the Creatures in their fervice to a 
 tliee? What haft makes the Sun to compafs the World ? and how truly 
 dotii it return at its appointed hour ? So do the Moon and other Pla- 
 nets. The fprngs are always flowing for thy u(c ; The Rivers flill run- 
 ning ; The Spring and Harveli keep their times. How hard doth thy 
 Ox lobour for thee from day to day / How painfully ar.d fpccdily doth 
 thy Horfe bear thee in travell ? And fliall all thefc be laborious, and 
 thou only negligent ? Shall tiiey all be fo ferious in ferving thee, and ycc 
 
 thou be fo flight in thy fervice to God ' ? ' ^''^'^ f abri- 
 
 tium in deflru 
 ^'>r. Vitiorum part. <,. c. 2. A. Vhi elegnrtem (t'l.m hijloriam refert ex Linen de ocuh Morait d> 
 Afiv^rho F.pifiojum igtiavum rqrchaidete^ <^ enter eos coiloquio '-, Et ex Augujiim folcm ignavum ex 
 p'obr^ntcm infeit' 
 
 7. Confider; The fervanrsof the world and the Devil are ferious a 
 and diligent; they ply their work continually with unweariedncfs and 
 ddigh'- , as iJ thty could never do enough; They make hafte , and march 
 funouflv , as if cney were sfraid of coming to Hell too late. They bear 
 down Mmiftcrs, and Sermons , and Counfel , and all before them. 
 And Qiall they do more for the Devil , then thou wilt do for God ? 
 Or be more diligent tor D.imnation , then thou wilt be for Salvation ? 
 
 Haft not thou a better Mn.fter? and fweetcr Employment? and greater ^ Aaidicft 
 Encouragements? and a better reward J^? erukfceyepof- 
 
 . . ... f'O'^ qui nm 
 
 tarn aili^cnter la'yyant ad impctraudum eaudium Cx'i-, pent muhi intpiorum lahorant ad inipetrandw 
 pxnam inferni. Fabritius in Dcjiiuitom Viuorum , par. 5. c. 2. B. r.oin. 6.21. 
 
 8. The time was when thou waft ferious thy fcif in thy fervice to Sa- 
 tan and the FlcQi , if it be not fo yet: Doft thou not remember how 
 eaqcrly thou didft follow thy fports ? or how violently thou waft ad- 
 dtdedtocultoms , or evil company , orfiaTull dehghcs ? or howear- 
 
 G g g neftjy 
 
;P4 The Saints EverUjltng Rcjl. Chap. 6. 
 
 neftly thou waft bent afccr thy protits or rifing in the wor Id ? And wilt 
 thou not now be morccarncft and violent for God ? ff^hAt f refit Imciji 
 thoH tioenintitofe things , Whereof thou Art now apjAWcd? jor the end cf 
 thofe things u dcttth ; Bnt noTo being made free from Jin , a»d become the 
 fervMMts of God , je htvejonr fruit unto holinefs^ And the end EverUjiing 
 Life^ Rom. 6. 21,22. 
 
 9. You arc yet to t!iisday ing^od earneft about the matters of this 
 life; If ycu are fick , wbatferi! us Groans and Complaints do you ut- 
 ter? All th- rowrtlbtll <]'J;ckly knowit , if your pain be great. Ifyou 
 are poor , lu Mi'^^ft i'd *io ) mi labour for your living , 1-et your Wife and 
 Children ^(wefvi itarve or famifh? If one fall d(iivn in a fwoon in the 
 houlc , c'VOrett , or in the Cor.preg-.uion , how fcrioully wiii you run 
 to relieve and recover tl-.em? And isnot thcbuficeUof your Salvation 
 of far greater moment ? Arc you nor poor ? and ihould you not then 
 be labourers? Are yoii nor in fig'ic for your lives? and is it time to 
 fleep? Are you not in a race? and is not the prize, tlie Crown of 
 Glory ? and (hou'.d you [hen ^\i (hi! , or take your ealc ? 
 
 10. There isno feriing in Heaven, nor in Hell. The S:?inrs have a 
 realHappincf', and the Dinincd a real Mifery ; the Saints are fenous 
 and high in their |^y and Praifc ; tivA cl^e D:.mned aie fe'ious and Jeep 
 in their Sorrow and Complaints. There are no remifs or fleepy praifes 
 in Heaven ; nor anv rcmils(»r (Icepy Lamentations in Hell; Ail men 
 there are in good ladnels And ihould wc not then be Scri-^us roA'> 
 Reader , I dare promife tJsee , the thoughts of thefc things will fhortly 
 be Serious riioVghts with thy felf. When thou comelt to death or Ju:<ge- 
 ment^O what deep heart picrcinj^ th.ofg' tswilt thoufi:U'c of Eternity 1 
 Methinks I /ore-fee thee already albniihod, to think how thou couldlt 
 polllblv make fo light of thefc things ! Me ihinks I even hear thee cry- 
 ing out of thy llupidicy and madacis .' 
 
 SECT. XXIII. 
 
 S' -5' \ Ndnow, Recii^."- ^ having laid thee down thefe undeniable Argu.- 
 
 jLjL menr$, I do here in the Name of God demand thy Refclution; 
 What fayli thou?VVilt thou yield obedience, or not? I amconfiJenc 
 thy Conlcience is convinced ot thy Duty: Direft thou now go on in 
 thy common carelefs courfc , againfl the plain evidence of Rcafon , a^id 
 Commands of God , and agdinft the hght ofthy own Confeience ? Da- 
 rcft thou live as Wofly? and fin as boldly ? and pray as feldom and as 
 coldly as before ? Dareft thou now as carnally fpend the Sabbath ? and 
 flubber over the Service of God as flightly ? and think of thine Everla- 
 fting ftatc as carcIcOy as before ? Ordoft thou not rather rcfolve to gird 
 
 up 
 
Part III . The Saints EvcrUJling Refi. 3P y 
 
 up the loins of thy minde ? and to fee thy felfv^holiy about the work of i Pec. i. 13. 
 
 thy Salvation? and to do it with all thy ftrength and might? and to 
 
 break over all the oppoficions of the world ? and to llighc all their 
 
 fcorns and perfccutions ? tocaftoff the weight that hangcth on thcc, 
 
 and the fin that doth fo eafily bcfct thee , and to run with patience and Hebr, 12. 1,2. 
 
 fpeed the race that is before th<:e ? I hope cbcfe are thy full Rcfolutioni: 
 
 If thou be well in thy wits , I am fure they are. 
 
 Yf:c bccaufe I know the n range (•>bl>inacy and rockinefs of the heart 
 of man , and becaiifc I would fain drive this nail to rhe head , and leave 
 tliefc pcrrfwafions fallned in thy heart , that lo , if it be pofiible , thou 
 mghitll be awakened to thy Duty, and thy Soul might live; I fliall 
 therefore proceed with thee yet a little further : And I once more in- 
 rrcat thee co ftir up thy attention , and go along with me ia the free and 
 fober ufe of thy Realon , while I propound to thee thele following 
 Qiieftions: And I command thee from God, that thou ilifle not thy Con- 
 fcicnce; and refitt not conviftion , b-.it Anfwci" them faithfully and o- 
 bey accordingly. 
 
 SECT. XXIV. 
 
 I. i^f/?. IF you could grow Rich by Religion , or get Lands and » §. 24^ 
 
 Lordfliips by being diligent in godlincfs : or if you could 
 get honour or preferment by it in the world : or could be recovered 
 irora ficknefs by it , or could live for crer in profperity on earth; What 
 kind of lives would you then lead .'' and what pains would yon take in the 
 Service of God ? And is not the Reft of the Saints a more excellent Hap- 
 pinefs then all this ? 
 
 2. ^Ij^'fl. If the Law oftheLanddid punifh every breachof the Sab- 
 bath, or every omiilion of family-duties, or fecret duties , or every 
 cold and heartlefs prayer , with death ; If it were Ftlony or Treafon to 
 beungodly and negligent in Wor (hip , and looTe in your lives; What 
 manner of pcrfon would you then be ? and what lives would you lead ? 
 And is not eternal death more terrible then temporal. 
 
 3. ^utfl. If it were Gods ordinary courfeto punidi every fin with a 
 fome prelent Judgement , fo that every time a man fwears , or is drunk, 
 or fpcak?a lye , or back-biteth his neighbour , he fh'>u'd be ftruck dead, 
 or blinde , or lame in the pUce ; If God did punifli every cold prayer, 
 or neglert of duty with fome remarkable plague ; what manner of per- 
 fons would you then be/' If you rtiould fuddenly fall down dead like 
 A*titniM and SaphirA with the fin in your hands ; or the plague of God 
 (hould feizeupon you as upon the IfracUtes , while their {wct^t roorfels IValm 78 30. 
 tvere yet in their mouthc'-; If but a Mark fhould be fct in the Forehead of 
 
 Ggg 2 every 
 
3p6 The Saints EvcrUpng Rcji. Chap. 6. 
 
 every one that neglcd-d a duty , or committed a fin ; What kinde of 
 lives would you then Jcad ? And is noc Eternal Wrath more terrible 
 then all this ? Give but lleafon leave co fpcak. 
 
 4 ^2j^fl- If^one <»f your ou!d acquaintance and companions in fin, 
 fhould come from :he dead, and :ell you , that he luffcrcth tfie Torments 
 ofHe'l for ihofe fins that you arc guilty of, and for neglcdmg thole 
 dutiL's which yOMncg'cd , and for living fuch a carelefs , worldly, un- 
 godly lifeai \o\x now nve , and lhoi;!d (iie.ctoreadvileyou to cake ano- 
 ther courfe ; i» you fhouid n)e','C fuch a one irj your ChAmbcr when yon 
 are going to cc J . snd he fhcu d fay to you , Oh take heed of this car- 
 nal unholy life 1 Set your fclKo feek the Lurd with ali your mightj re- 
 glednot ycur Soul , Prepare for Eternity , that ycu come noc to t!ie 
 place of Torment that I am in ; Ho.v would this take with you.' ?«nd 
 J ^ ^,-^^^ wliat manner ofpcrlbns would you afterwards be ? It is written in the 
 Brunor.K ar.n f^^ik o( BruKo^ , that a Dodor cf great note for karning and godlinet'?, 
 Ccmwentar. in being de.id , and being brought toihc ChurCh to be burjcd , vUiilethcy 
 
 3. . . . 
 
 f.CtnihiJ^zS- which voice tl'.e peoolerun all out ofCiun\h affrighted On tlie morrow 
 
 wlien they came again to perform the Obfrquies , to the f»ime w<^rd$ 
 
 as before , th.e Corj'sarofc again , and cried with a hideous voice 'foJ}o 
 
 Dei fuMcio Jtidicatm ffim , I am Judged ac tlie righteous Judgement of 
 
 ()od: Wliercupon the people run away agiin amazed. 1 he th:rd day al- 
 
 nioll all the City came together, and when they came ic> the fame words 
 
 as before, the Corps tofe again, and cried with a more do'cfull vt ice then 
 
 befoic, JhJIo 1)61 Jtt ,:cio Cond(m>i^tHs JMm ^ I am Condemned at the 
 
 Jvifli Judgement of God. Thecoi;fiderarion whereof, that a manrepu- 
 
 " Q^iiierf,)h ^^^ I'o Upright . fti'iuldyet by hi? own confelHon b? d.inineJ , cniifed 
 
 cau'.jrfif'Tjn- Brtino , and the rci\ of his companions , to enter into the (}ri(?t order of 
 
 qua '!}j err per iht Carth'.ifijr.s ■ If the voicc of thedcad men cou'd aftVigl^t them into 
 
 vipii)j xiv.tif. Sii'>erIlition , fhould not the warnings of God atfrighc thee ioto true 
 
 Noil otfervatk « 5- J^fp- "^ If you Knew that this were the \^(\ day you had to live 
 
 quantum tem- in the worid , how would yon fpend this day? If you were ivrc when 
 
 Torii traifurit. y^^ g^ jq {^gj ^ tl,gr you fhou'd never rife agiin , wmild not youf 
 
 iabllllTti thoughts of another life be more ferious that night ? If you knew when 
 
 fcrditH ; c«m you are praying , that you fhould never pray more , would you not be 
 
 interim fortaffj morccameft and importunate in that prayer? Or if you knew when you 
 
 7lleipf:qMi all- grc preaching Or hearing, or exhorting your finful acquaintance, that 
 
 '^V^idlMt\ this were the laft opportunity you fhould have, would you not ply it 
 
 Mmw dies fit. 
 
 Omniatatiuamrmrtalesumetif , Omnia taniuam immmales c$ncupifcitk y Seneca de Brevk. vit.c. 4. 
 
 more 
 
Part III. The Saints Evcrlafiiag Refi, 397 
 
 more clofcly then ufually you d6 ? Why you do not know but i[ may 
 be the laft j and you are fure your laii is near ac hand. 
 
 6. ^ejl. Ifyou had feen the general dcfTolutlon of the world, and c« 
 all the pomp and glory ot it confuted to a(hes j IFyou faiv alj on a fire 
 about you , fumptuous buildings , Cities, Kingdoms, Land, Water, 
 Earth, Heaven, all flanriing about your ears j If you had feen all men 
 that laboured for , and fold their Souls for, gone; friends gone, the 
 p'ace of ^our former abode gone , the hirtory ended, and all come 
 down, what would fuch a fighc as this perfwade you to do ? VVhy fuch 
 a fight thou flialt certainly fee. I put my Queltion to thee , m the words 
 of the Apoflle , 2 '■'Pet. 1 1 . Seeing rifl thefe things Jhmllbe di^olved , rvhttt 
 mii'it'^er ol f>er(oits ought je to be in all holy co»verjation an^ godlinefs , loo- ^ ' 
 
 kjn^f'^^ , dud hafiini nrJo the coming of the daj of God , vpherein the hea- 
 vens hnfi'T en fire , fjall he dijjolved , and the elements pjaU melt -ivtth fer- 
 vent he.it ? As if he fliould fay , We cannot pollibly conceive or exprefs 
 what manner of per fons we (hould be in all holinefs and godlmefs, when 
 wedobut thinkofthcfudden, and certain, and terrible diflolution of 
 all things below? 
 
 7. ^^ejl. What If you had fecn the procefs of the Judgement of 
 t\w great day ? If you had (cen the Judgement fee and the Books ope- 
 ned , and the molt Hand trembling on the left hand of the Judge , and 
 Chrift lumfclf accufing them of their rebellions and negleds, and re- 
 membring them of all their fornPier flighiings of his grace , and ac laft 
 fondemniug them to perpetual perdition,? If you had , feen the godly 
 ftanding on the right hand, andjefus Chrift'acknowlcdging their faith- 
 ful! obedience , and adjudging them to the pofll-llion of the Joy of their 
 Lord ? What manner of perfons would you have been after fuch a fighc 
 as this? Why this fighc thou (lialc one day fee, as furc as thou livelf. 
 And why then (hould noc the foreknowledge of fuch a day awake thee 
 to thy duty ^ 
 
 8. Slu^fl- What if you had once feen Kell open, and all the damned a 
 there in their eafclefs Torments , and had heard them crying ouc of their 
 flothfulnefs in the day of their vification , and wifhing that they had but 
 another life to live , and that God would but trie them once again ? One 
 cryingouc of hisneglert of ducic ; and another of his loitering and tri- 
 fling when he fhould have been labouring for his life ? What manner of 
 perfons would you have been afccr fi-ch a fight as this ? What if you bad 
 feen Heaven opened , as5*fr/>/;<r«did ? and all the Saints there triumph- 
 ing in Glory ? and enjoying the End of tbcir labours and fufferings? 
 What a life would you lead after fuch a fight as this .' Why you will fee 
 this with your eyes before it be long. 
 
 Ggg3 9: ^ej} , 
 
5pg The Saints Everlafifn^ Refi, ChJp.6. 
 
 9- Sj^'fi- What ifyou had lain In Hcli but one year , or one day, or 
 «* hour , and there felt all ihol'c Tormfr.t5 thar now you do but hear of? 
 andGodihould turn you into the world a^ain , and trie you with ano- 
 ther life's time , and fay , I will fee whether yet thou wilt be any better: 
 What manner of perfons would you he > If you were to live a rhoufand 
 years , would you not ghdly live a* Ih iftly as the precifell S lines ? and 
 fpend all thofeyear« in prayer and duty, fo you mi£;ht but Icapc the' 
 Torment which you luffered ? H)w fcrioully then would you fpeak of 
 Hell I and pray acjxinft ir ! and hear and read , and wa:th , and obey ! 
 How earnelUy would you admonifh the carelefs to t.ike heed , and look 
 about them to prevent their ruine ! And will you not take Gods Wo-d 
 for the truth of thii, except you feci it ? Is it not your wi ledum to do as 
 much now to prevent it , tsyou would do to remove it when it is too 
 late ? Is it not more wifedom to fpend this hfe in labourm,;^ for Ht:.' ven, 
 while yc have it , then to lie in torment , wiQiing for more time in Vain ? 
 
 § 25. 
 
 ■la .^f/?- What if you had been poffeded but one year of the Glo- 
 ry of Hc.iven? and there j>yncd with the Saints and Ange!s in the bc- 
 holdmg of God , and Tinging his Prailc ? and afterwruds Hiould be tur- 
 ned into the world agfiin? What a life would 3 ou lead? Whit pams 
 wouldyoutakerather then be deprived of fuch incomparable Glory? 
 Would you think any coft too great , or diligence too much > If one 
 of thofe chat arc now in Heaven , fhould come to live on the earth a- 
 gain, what perfons would they be? What a ftir would they make ? 
 How ferioufly would they drive on tlie bufmefs of the r Salvation ? The 
 Country would ring of their exceeding Holy and Srrid: Conversations. 
 They would as fsrexccil the Holielt Perfons on Eirth , as they excell 
 the carelefs world. Before they would lofe that BleHcd Elhrc, iliey 
 would follow God with cries both day and nighc , and throw away all, 
 and fufifer every day a death. And fliould not we do as much to obtaio, 
 it , as they would do to keep ic ? 
 
 SECT. XXV. 
 
 ANd tl?us I have faid enough , if not toftirup the lazie finnncr to 
 a ferious working; out his Salvation , yetat leaft to filence him, 
 and leave hinn unexcufl'ablc at the Judgement ot God . If thou canft, af- 
 ter the reading of all this , go on m t!ie fame neglcd of God and thy 
 Soul.and draw out the rdtof thy life m the fame dull and carelefs courfe, 
 as thou hall hitherto done • and if thou haft fo far conquered and ftupi- 
 fied thy Confcience , that it will quietly fuffer thee to forget ail this, and 
 to trifle out the reft of thy time ui the bufincfs of the world, when in the 
 mean while thy Salvation is in danger, and the Judge is at the door; I 
 have then no more to fav to thee: It is as good fpeak to a Poft or a Rock. 
 
 Only 
 
Part 111. JheS Aints Everlafting Reft, 399 
 
 Only as we do by our friends when they are dead , and our wordi and 
 adions can do them no good , yet to teftifie our aftcdjons, we weep and 
 mourn for [hem ; fo will 1 alfo do for thcle deplorable Suul*. It makes 
 my heart fad , and even tremble to chink , how they will itand fad and 
 trembling before die Lord 1 And how confounded and fpeeclilefs they 
 will f c , when Chritt fliall reafon with them concerning their negligence 
 and llotii 1 When he (hall fay , as the Lord doth in Jer. 2-5,9, n , 12, 
 13. lyhat inicjuity loA've jonr fathers (or you ) found in me , that yr\are 
 gcKcfiir fom me , and have Walked after vanity ? &c Did I ever wrong 
 you ? or do you any harm ? or ever difcourage you from followinj^ my 
 Icrvicc : Was my way lo bad that you could not endure it ? or my fer- 
 vicefobare thatyoucouldnotrtoop toit I* D;d I Hood to the ful tilling 
 of the Law for you, and could notyouiloop to thcfuin lingof the eafie 
 condinons of my Gofpel ? VVa»ihc world or Satan a better friend to 
 you then I ? or bad they done for you more then I had done ? Try now 
 whether they will fave you , or whether they will rccomp.nce you for 
 the iofs of Heaven ; or whether they will be as good to y<?u as I wou'd 
 haveb.'en 1 O what will the wretched Tinner anfwer to any of thi> 1 But 
 though nwn will not hear , yet we may have hx)pe in fpeaking to God. 
 
 Lord, fmitc thefc Rocks till they gu(b forth waters i Though 
 
 thefeeats are deaf , fay to them, Fphata^ be opened: Though thefc 
 Sinners bo dead , let that power fpeak, which fomecime faid , La^^ruf^ 
 arifc \ We know they will be wakened at the lad Refurredion : 0,but: 
 then it will be o.nly to tlieir forrou. ! O thou that d'ldft weep and groan 
 inspirit over a dead Z/^cr^^ , pity thefe dead and fenflefs Si/u!s , u\\ 
 they are able to weep and groan for , and pity themlelves 1 As thou haft 
 bid thy Servant fpeak , f ; fpeak now thy felf : Ti.ey will hear thy voice 
 fpeakiiig to their heircs, that will not he^re mine fpeaking to their cars'. 
 Long hall thou knocked at thefe hearts in vain; now break the doors, 
 and eater in , and pafs by all their long refUhnce. 
 
 SECT. XXVI. 
 
 Y 
 
 I. ^^({t. what manner of pcrfonsfhould thofe be , whom God 
 hath cholen out to be VefTels of Mercy ? And hath given them the very 
 cream and quinteflcncc of his blefiings? when the rett of the world are 
 
 o 
 
 Et I will add a few more words to the Godly in fpecial , to (hew §. 2^ 
 _ tl'.em w!iy they above all men (hould be laborious for Heaven; and « 
 that there is a great deal of Reafon , that though all the world befidea 
 do fit Hill and be carelcls , yet they fhould abhor that Jazinefs and neg- 
 ligence , and (hould lay out all their itr ength on the work of God To 
 this end I defire them alfo to anfwer foberly to thefc few Intcrroga* 
 torics. 
 
400 The Saints B'vtrU[ling Reft. Chap. 6. 
 
 parted by, and pat off with common, and temporal, and left-hand Mer- 
 ciei? They who have the Blood of Chnlt given them, and the Spiric 
 forSanAitication , ConfoUnon , and Prcfervation , and the p.irdon of 
 fns , and "Xdoprion toSonfnip, and tl»e guard of Anr,!r!s, and the Me- 
 diation of the Soii of God , and the Ip-'o^l L'»vcof the Father , and the 
 promifeanJ feal ijf Eve-hftin^ Kcjt J Do bu: teilmcin good facncfs, 
 whi: Kinde ol'livcs thefe men (hould live ? • 
 
 2. ^ufji. What manner of perfons fbould tliofe be , who hnve fcic 
 the fmarc of their netjligence , fo it uch as the Godly have done ? In the 
 new birth , in their (everal-xroundsand trouble of Confcience, inthc-T 
 doubts and fears, in their fharp artiidions on body and Ihte .- They rhac 
 have groaned and cried out fo oft , under the fence and cffcd-s of their 
 negligence , and are like enough to feel it again if tl)ey do not reform it, 
 furc one wculd think ihcy (liould be fo llothfull no more. 
 
 ' 3- ^^fl- What manner of perfons fhould thcfc be in holy c^iligerce, 
 who have been fo long convinced of the evil of lazincfs, :in^ havcconfef- 
 fed on their knees a hundred and a hundred times, boih in publu k and m 
 private ? and have told God in prsyer, how unexcufably they have here- 
 in offended r Should they thus confcfs their fin, and yet commit it ? as if 
 they told God what they would ^o , as well as what they have done ? 
 
 4- Mit^fi' What mannecof perfons fhould thole be in painfull God • 
 linefs , who h?.ve bound themfelvesto God by fo many Covenants ns 
 we have done? and in fpecial have covenanted fo oft to he more pain- 
 full and faithfullin his fervice? At every Sacrament ; on many days of 
 Humiliation and Thankfgiving ; in moft q'[ our deep dii^refTcs and dan- 
 gerous ficknefles ; we are ftill ready to bewail our neglc(fts , and to en- 
 gage our felves , if God will but trie u' , and trull us once again , how 
 diligent and laborious we will be , and how we will impri>vc our time, 
 and reprove offenders , and watch over cur felves, and ply our ivork, 
 and do him more fervice in a day then we did in a moneth ; The L'^rd 
 pardon our perfidious Covenant- breaking ! and grant that our ov/n En- 
 gagements may not condemn us. 
 
 5- ^'fi' What manner ofperfons (hould they be , who arc fo near 
 
 to God as we ? who are his Children , in his Familie , ftill under his Eic; 
 
 Ltv'.t. lo.i, 2. the Objedsofhis greateft Jealoufie , as well as Love? Nadd?iX\<i Ah- 
 
 * h» can tell you , that the flames of Jealoufie are hotte't about his Alter: 
 
 Aft.$.4.5,&c. -^"^ t/'.c^^jandthefifcy thoufandand feventy Bctkp?cr)iitcs^\ Stm 6 iQ. 
 
 though dead, do yet tell you, that Juftice as well as Mercic is moll adivc 
 
 about the Ark. And Ananias ^v\6 hfs wife can tell you, that profeliion is 
 
 no cover for tranfgrefTion. Jncl^cnKKt he^q^i,;ntth at the hon^f ofCod^ i Pet. 
 
 4.17. And the dfjiroyini Angel doth he? in <it the Sanfiurj ^Eitk. 9.5,^. 
 
Part III. The Saints EverlaflingRefi, 401 
 
 6. J^efl. What manner of men (hould they be in dutic , who have » 
 received lo much encouragement as we have done by ourfuccefs? Who 
 havetafted fuch fweetnefs in diligent obedience, as doth much more 
 then countervail all the pains: Who have fo oft had experience of the 
 wide difference between lazie and laborious Durie , by their different If- 
 fues ? Who have found all our lazie Duties unfruitful! ; and all our driv- 
 ings and wreftlings with God fuccesfull , fo that we were never impor- 
 tunate with God in ram : We who have h^id fo many admirable Natio- 
 nal and Perfonal Dcliyerances upon urgent fecking; and have received 
 almoft aJl our fehd comforts in a way of dofe and conflant Dutie; How 
 (hould we above all naen ply our work ? 
 
 7. J^e^. What manner of men (hould they be , who arc yet at fuch « 
 great uncertainties , whether they are Sandified or Juftified ,or whe- 
 ther they are the Children of God or no, or what (hall Everiaftingly 
 become of their Sduls, asmoftof the godly that I meet with are? They « 
 that have difcovered the excellencie of the Kingdom , and yet have not 
 difcovered their intereft in it , but difcern a danger [of pen(hing and lo- 
 fii^gall, and have need of that advice , Hek. 4. i. and have fo many 
 Doubts to wref^le with daily as we have j Haw (hould fuch men beftir 
 themfelves in time ? 
 
 - •'" ^^^' "^^^ d^ 
 
 " 8. ^efi. What manner of perfons (hould they be in Holinefs who-^'JJ^^^^^'^JjJ 
 have fo much of the great work yet undone as we have ? So many fins ^„^ acdfn, T^ 
 in fo great ftrength ; Graces weak, Sandification imperfed , Cor- Deo^itswgi- 
 ruption (till working our raine , and taking advantage of all our omidi- '^"^^''i fol'ieite. 
 ons. When we are as a Boat- man on the water , let him row never fo e»^^ ^iv^'^^n' 
 hard a moneth together , yet if he do but flack his han^ . and think to "t-^^Tadjuml 
 cafehimfelf, his Boat goes fafter dowa the ftream then before it went umfreqnentia. 
 up : fo do our Souls when we think to eafe our felves by abatiag our eratmes ^ 
 pains in dutie. Our time is (hort : Oar enemies mighty : Our hindraaces »/?«'^w ^on^ ope^ 
 many : God feems yet at a great diftance from many of as; Our thoughts [^//^^^{i/r^^ 
 of him are du!],3nd ftrarge, and unbelieving: Our acquaintance and com- „f af«/w oranti 
 munion with Chrift is fmall : And our defircs to be with him arc as auxiCmmtri' 
 fmall. And (hould men in our cafe (land ftill ? ^'"'^'S labnrans 
 retiibunone bo 
 
 9 ^e(l. What manner of men (hould they be in their diligence, ciPivfTHt-.''FuI- 
 whofe lives and duties are of fo great coocernement to the faving or dc- gcncius de Vcri 
 ilroying of a multitude of Souls? When if we flip , fomanyarc ready P^'^^i^fi-ci^. , 
 toftumble; And if we ftumblc , fo manytrc ready to fall; "If we*^'""!^!?' 
 " pray hard for them, and admoni(h them daily and faithfully and plain- MJht'xn}/^ 
 "ly , and exhort them with bowels of pitie and love, and go before qui tctam cam 
 them in a holy inoffenfive Converfation , it is twenty to one but we may e^oiffir. Stncc, 
 be inftruments of faving many of them from everlafting perdition , and ^^'■^' '^^'^' ^ 
 bringing (hem to the poffcflioa of the Inheritance with us : On tliecon- ^^'* 
 
 H h h trary , 
 
The Saints Ei'crlajli?!^ Reft, Chap. 6. 
 
 trary , ifwc filenrly neglcft them , or finfully offend them , wc may be 
 
 occafiop.5 of their pcrpecu.U torment: And what a fad thought is that 
 toan honert and mcrcifull heart ! That me may not dellroy the Souls 
 for whom Chnlt difd; That wc may not rob them of their hvcrlafling 
 Happinefs^andG'd of vhe Praife'^ that in Heaven they would give him ; 
 what manner ot Perlor s (hould wc be in our Duties and Examples } 
 
 lo ^ffi Laft y , What manner of pcrfons fhould they be, on 
 whomihcGlory of the great (jcd doth fo rriucli depcnJ .' Men wi.j 
 judgcofthelr'.rfifr by thcCiuldren, and of the Miller by the Servants. 
 
 «» We bear his Image, and therefore men will meafure him by his rcpreferi- 
 tation. He is nowhere in the world fo lively reprclenttd , as ui his Sa nts: 
 And fhallthey fee him forrhasa Pjcron of V:cioufncfs or lulenefs? Ail 
 the world is not capable of hont uring or difhonnnrmg God fo much as 
 we : And the Icai^ of his h.onour is of more worth then all our lives. I 
 haveharped all this while upon the Apoftlcs firing. 2 Fct. 3. 11. And 
 now let me give it the lart touch : Seeing then that all thefe things fore, 
 mentioned arc fo, I charge thee that art a Chrirtian, in my MalUrsnamc 
 tocofifidcr, and refolvethe Q^ellion : ^.hut manner of perfe*is 9ught 
 yveto httn All H»lj/ ConverfitthnayidGoahnefs} And let thy Life Ai- 
 
 1. fwer the Qiicltion as well as cl^y Tongue. 
 
 SECT. XXVII. 
 
 §•.^7- _,T Have been larger upon this life , then at fir ft T intended; Partly bc- 
 G^d'is the be-* *-^"^^ of the general neglcA of Heaven, that all forts are r,uilry of, Part- 
 ginning of lybccaufeof mens Salvation depends upon their prefcnt S'riving a \d 
 wifdom: Euc Seeking; » Partly becaufi" the Di'<flrine of free Grace mifunderUood, is 
 tht Law brin-» lately foabufed to the cherifliif'g of Octh and fecurity : Partly becaufe 
 geth ^*^^'^- many eminent men of late do juJge, 7 hat to worl^or /alfou^ for Lie and 
 knowledge of Salvation u Aiercenary , Lei/il ^ /ind'Dayi^eroru ; Which doftrint (as 
 the Law , is I have faid before ) were it by the owners reduced into prad ce ^ would 
 the beginning undoubtedly damn them; b?caufe thev that feck not fhall not fiade: and 
 ot wifdora ; jj^gy ^jjj^ ftrive not to enter, ftiall be fliut out; and they that labour not, 
 wife wiltiout ^aH "Ot be crowned : And partly becaufe it is grown the cuftom of 
 thcLaw-They^thisdiftraftedagc, inftead of driving for the Kingdom and contending 
 therefore rhac for the Faith , to flrive with each Other about P uncertain Gontrover- 
 
 rcfufc rhc Law flgg and to contend about the circumftantials of the Faith ; wherein the 
 are Fools,and 
 
 confequendy Atheifts & ung'^dly How then do fome Herefies fav, rh.ir the Law is o il, bccanfc Paul 
 faith, By the Law is the knowledj>e otfin ? To whom T anfwcr, The Law did not make lin ; but 
 fticw it. fs no: rhe Law good, when ir ttachcth and ehaftiferh , and is given as a Schoolmaflcr to 
 Chrift ? That while wc are guided by the fear ofCalligation, we may be converted to the pcrkfiion 
 •which is through Chrift Clemens A'lX Sfromat- lib. 2. p Q^^nrca imfyudentcr famnt qui dwijjima 
 ^ iB^^cTo^oT-l't ^rm'o propomiit^ gee. Vid. Iwingliiim de vet a ij falsi. Kdig. defcandalo. p. 402. 
 I^onu 14. ij.Tit.s. 9. 1 Tinwi.4- i Tim. 6. 5. Phil. 2. 14. 
 
 Kingdom 
 / 
 
P^rtlll. 
 
 The Saints EverUfitng Reft, 
 
 402 
 
 r 
 I 
 
 Kingdom of God doth no more confift then in meats or drinks , or Que- 
 ftions about the Law , or Genealogies. Sirs, fliali we who are Brethren ee 
 fall cut by the way home ? and fpend fomuch of our time about rhe 
 fmallcr matters, which thonfands have been faved without , but never 
 any one faved by them ? wh'le Chrift and our Eternal Reft arc almoft i 
 forgotten f The Lord pardon and heal the folly of his People. 
 
 CHAP. VII. 
 
 T^he third Vfe.^Terf^vading all men to trj their 
 Title to this ^ft ; And direUing them hoyv 
 totrj y that thej maj/^rm. 
 
 SECT. L 
 
 Now proceed to the third life which we fliall raife hence; 
 
 and becaufe it is ofexceeding great im portance to thy Soul, 
 
 I intrcac thee to read it the more diligently , and weigh it 
 
 the more ferioufly. 
 
 Is there fuch a glorious Reft fo near at hand ? and (hall '■ 
 none er joy it but the People ofGod ? What mean the moft of the world 
 then,ro live (o contentedly without sfTurance of their intereit in this Reft? 
 and to negeld the trying oi their title to ic ? When the Lord hath fo ful- a 
 Jy opened the Bleffsdnefs of that Kingdom, which none but a little flock 
 ofob.^dient Be'icvcrs(hall pofTcfs, and fo fully exprefs thofe torments 
 which all the re!t of the world mult eternally fuffcr ; a man would think 
 now. That they that believe this to be certainly true, fhould never be 
 at any quiet in themfelves , till they knew which of thcfemuftbe their 
 own ftate, and were fully affjred that they were Heirs of the Kingdome. 
 Moft men that I meet with lay , they believe this Word of God to be et 
 true; How then can they fit ftill in fuch an utter uncertainty , whether 
 ever they fhall live in Reft or not ? One wfould think they fliould run up 
 and down from Minifler to MiniHer, enquiring, How fhall I know whe- 
 ther I (hall live in Heaven or Hfll ? And that they (liould even think 
 themfelves half in Hell , till they were fure to fcape it , and fobe pof- 
 fefTed of Reft. Lord, what a wondcrfuH ftrangc madaefs is th.s? that men « 
 who look daily when IicL-.cfs furamons them , and death cals them away,* 
 
 H h h 2 and 
 
The S dints Everlajlin^ Refl, Chap.y. 
 
 and kaow chey mud prefeocly cater upon unchangeable Joy or Pain , 
 (hould ycc live as uncertain what Hiall be their doom , as if they had nc- 
 Ycr heard of any fuch State ? yea and live as quietly and as merrily in 
 this uncertainty , as if all were made furc, and nothing ailed them, and 
 there were no danger ? Are thcfe men alive or d\iad ? Are they waking, 
 or arc tfcey aflcep? What do they think on ? Where arc their hearts ? If 
 "- they hi%c but a weighty Suit at Law , how carefull are they to kaovr 
 whether it will go with them oragainft them ? If they were to be tryed 
 for their lives at an earthly Judicature, how careful would they be to 
 ' know whether they (hould be favcd or condemned? efpecially if their 
 
 care might furely favc them ? If they be dangeroufly fick, they will en- 
 quire of the Phyfician , What think you Sir , (hall I fcape or ro ? But 
 for the bufinefs of their Salvation , they arc content to be uncertain. If 
 » you ask moft men a reafon of their hopes to be faved , they will fay it is 
 bccaufe God is merciful I , and Chrift died for Tinners , and the like ge- 
 nerall reafons ; which any man in the world may give.as well as they : 
 but put them to prove their fpeciall intereft in Chrift , and in the fpecia! 
 faving Mercy ef God , and they can fay nothing to the purpofe at all; or 
 at leaft nothing out of their hearts and experience , but only out of their 
 5, reading or invention. Menare defirousto know all things, fave God 
 and themfclves : They will travell over Sea and Land, to know thefi'U- 
 ation of Countries, and the Coftoms of the World: They will go to 
 SchoolsandUniverfKies, and turn over multitudes of books , and read 
 and ftudy from year to year to know the Creatures, and to be excellent 
 in the fciences ; They will go Apprentice fevcn years to learn a Trade 
 which they may live by here j And yet they never read the book of Con* 
 . fcience ,nor ftudy the ftateofthcir own Souls , that they may make furc 
 of living for ever. IfGod (hould ask them for their Souls, as hedidC^/a 
 for his brother /4hl , they could return but fuch an Anfwer as he did; 
 IfGod or man (hould fay to them , What cafe is thy Suol in , man? Is 
 it regenerate, and fanftificd , and pardoned or no? Is it in a ftate of 
 life , cr a ftate of death ? He would be ready to fay , I know not ; Ami 
 roy Souls keeper ? I hope well; I truft God with my Soul , and trouble 
 notmy felf with any fuch thoughts; I (hall fp eed as well as other men 
 cxternaU do ; and fo I will put it to the venture; I thank God I never made any 
 fhapc and ft- doubt of my Salvation. Anfw. Thou haft the more caufe to doubt a 
 gure that great deal , becaufc thou never didft doubt ; and yet more becanfe thou 
 Chriftiani dif^ ^a(\ [^j.^,, fo carelefs in thy confidence. What do thefe expreflior.s difto- 
 rr"n: arit^they ^er , but a wilfull negleft of thy own Salvation ? As a Shipmafter that 
 were like the" (honld let his Veffel alone , and mind other matters , and fay j I will ven- 
 worldrf in turc it among the rocks, and fands, and gulfs, and waves , aud winds ; I 
 minde and ^^ilj never trouble my felf to know whether it (hall come fafc to the har- 
 thought, in j,qj. . i ^jn t^uft Qq^ ^^jth it ; it will fpeed as well as other mens Veffels 
 and iflftabiH- a ^^- Indeed as well as other mens that arc as carelefs and idle , but not fo 
 ty,incredulity, wcll as Other mens that *rc diligent aad watchfull. What horrible abuic 
 
 of 
 
Part III. The Saints EverliJliHg Refi. 403 
 
 of God is this , for men to pretend that they trnft God with their Souls, coafufion and 
 
 for to cloak their own wilfull negligence I If thou didft truly Truft God.a perturbacioa 
 
 thou wouldcft alfo be ruled by him , and truft him in that way which he JJhercwiVh 
 
 hath appointed thee , and upon thofc terms which he hath promifed to the minde* of 
 
 help tkeeon. He requires iheeto give all Diligence to «iake thy Calling all others are 1 
 
 and Elcdion furc , and fo to truft him, 2 Ptt. i . i o. He hath lined thee diftempered, 
 
 out a way in Scripture by which thou maift come t© be fure ; and charged ^^ *°"^^ ^'^'"'^ 
 
 thee to fearch and try thy fcif, till thou certainly know. Were he not ^ "xhcfc'^^hat 
 
 foolifhtravellcr that would hold on his way when he doth not know fo think )d» 
 
 whether it be right or wrong , and fay , I hope I am right ; I will not differ them- 
 
 doubtofi*; I will go on and truft God? Art n«t thou guilty of this fdves from th« 
 
 folly in thy travels to Eternity > Not confiderinc that a little ferious en- ^°'". ^^^ |f 
 • Jill I ii_ ■ \ r L ji opinion and 
 
 quiry and trial whether thy way be right, might lave thee a great deal outfide, and 
 
 of labour which thou beftoweft in vain , and muft undo again , or clfe fomeexter- 
 
 thou wilt mifs of Salvation, and undo thy felf: If thou (houldeft fee attn^^U goed 
 
 manindefpair, or that were certain to be damned forever when he is deeds, but* 
 
 dead, wouldc.t not thou look upon luch a man as a pitifull objedr' Why ilJi^ide^bcing 
 
 thou shat iiveft in wilfull unce'-tainty , and doft not know whether thou intanglcdia 
 
 (halt be ftved or no, art in the next condition to fuch a pcrfon; for ought earthly fnares, 
 
 thou knoweir to tke contrary , thy cafe hereafter may be as bad as his. I "^hey have noc 
 
 Know not what thou thinkeftof thy own ftate: but for my part , did I p^/'"'^!*^*]^ jj^ 
 
 not know what a deip;rate, blind, dead piece a carnall heart is, I (hould heavenly Peace 
 
 wonder how thou doft to forget thy mifery , andto keep off continual of die Spirit in 
 
 horrors from thy heart ; And efpecially in thcfe cafes following. ^ tht-ir hearrs j 
 
 I. I wonder how thou canft etcher think or fpeak of the dreadfall becaufe they 
 
 God , without ex ceeding terror and aftonifliment , as long as thou art q^qq^^ ^^^ 
 
 uncertain whether he be thy Father or thy Enemy , and knoweft not approved 
 
 but all his Attributes may be employed againft thee, If his Saints rauftt»themfelvc8 
 
 re Joyce before him with trembling , and ^rvehim in fear ; If they that worthy or 
 
 are fure to recerve the unmoveablc Kingdom , muft yet fcrvc God with ^^^ ^^'^• 
 
 reverence and godly fear, bifcaufe he ^ a confHmitti fire; How then pf "^2 5 i"b a'. 
 
 ftiou|d the remembrance of him be terrible to then that know not but Heb. 12'. as! * 
 
 this tire may for ever confume them ? 29. 
 
 2. How doft thou think without trembling upon Jcfus Chrift ? when » 
 thou knoweft not whether his blood hath purged thy Soul or not ? and 
 whether he will condemn thee or acquit thee in Judgement; nor whether 
 hebcfecfor thyrifingorthy fall, X«i^? 2. 34. nor whether he be the 
 corner-Scone and Foundation of thy happinefs , or a ftone of ftumbling 
 to break thee and grind thee to powder , Mat. 21. 44. Mcthinksthou 
 (houldeftftillbeinthattuneas ^o^ 3 1.23. DefirH^ionfromGodUater' 
 tor to me, and by reafon of his Hi^hrtefs I cannot endnre. 
 
 3. Howcanft thou open the Bible, and read a Chapter , or hear a <« 
 Chapter read, butitfhould terrific thee ? Methinks every leaf (hould 
 
 be to thee as Belfha^zars writing upon the wall , except only that which £^^ 5. 5, ^. 
 draws thee to try and reform: If thou read the Promifes, thduknowft 
 
 Hhhj not 
 
The Saints E'verUJiing Rejf. Chap, y 
 
 not whether ever they ftiall be fulfilled to thee , becaufe thou art uncer- 
 tain of thy pcrformanc* of the Condition: If thou read the Threat- 
 nings, for any thing thou knowcft, thou doft read thy own fcntence. I 
 donot \vo«derifthouarc an enemy to plain preaching, and if thou fay 
 ©fit, and oftheMinifter and Scripture it fclf, a$ */^/;^^ of the Prophet, 
 / hAte him , for he doth not prophifie good concerning vie , but evil. 
 I King. 22. 8. 
 J 4. I wonder how thou canft without terror approach God in p'^aycr, 
 e»r an\ duty. VVlien thou calleft him thy Father , thou knowcll not whe- 
 ther thou fpeak true or falfe : When thou needeft him in thy ficknefs, or 
 other extrcm ty, thou knoweft not whether thou hatt a friend to goto, 
 or any enemy. When thou rcceiveft the Sacrament , thou knovvclt not 
 whether thou take thy blelling or thy bane. And who would wjlifully 
 live fucha life as this? 
 
 5 What corafortcanft thou findein any thing which thou poflcfTeft? 
 Methinkj, Friends, and Honours, andHoufe, andL^inds, iViould do 
 thee little good , till thou know that thou haft the love of God with-all, 
 and (halt have Reft with him when thou leaveft thefe. Offer to a prifo- 
 ' ner before he know hi? fentence , either Mufick , or Clothes , or Lands, 
 or Preferment , and what cares he for any of thefe? till he know how 
 he (hall fcape for his life, and tlien he will look after thefe comforts of 
 life , and not before ; for he knows if he muft die the next day , it will 
 be ffBall comfort to die rich or honourable. Mcthinks it fliould be fo 
 with thee, tiH thou know thine eternal ftate ; Doft not thou .is Ez.el^M. 
 l8i Bat thy brcAd with ^naking , axd dyiKkjhy drf):I^Vcith trerrblirig and 
 earefulfiefj? and fay, Ala?, though I have thefe to refrefli my body now, 
 ^ yet I know not what I fhall have hereafter ! Even when thou heft down 
 to take thy reft , mcthinks the uncertainty of thy Salvarion fhould keep 
 thee waking , or amaze thee in thy dreams , and troub'e Uiy fleep ; and 
 thou fhouldeft fay as fob in a fmalier diftrcfs then thine ^ Job j. 13, 14. 
 fyhenlfiny , Mj htdfhall comfort me , my couch [lo. ill eafe mj complAir.ti 
 then thou fcarefi me through dreams ^ And terrifiifi me through viftons. 
 
 6. Doth it not gric\ e thee to fee the people of God \o comfortable, 
 tvhen thou haft none thy felf.<* and to think-of the Glory which they 
 fhall inherit, v/hen thou haft no affurance thy fclfofcver enjoyinj^it? 
 
 7. What (hifc doft thou make to thmk of thy dying hour? ThoU 
 * knoweft it is hard by , and thers no avoiding it, nor any medicine found 
 
 out tha: can prevent it : Thouknoweftit is the 7vi«/»/ /error , Job 18. 
 14. and the very inlet to thine unchangeable ftate : The godly that hauc 
 % fome affurancc of their future welfare , have yet much ado to fubmit to 
 it v;illingly, and finde, that to die comfortably is a very difficult work. 
 How then canft thou think of it then without aftonifhment, who haft 
 got no affurance of the Reft to co«e? If thou fhouldeft die tlais day (and 
 "^ho krioros rvhdP a day may bring forth > Prov. 27. 1 ,) thou doft not kn©W 
 whether thou (halt go ftraight to Heaven or to Heli : And canft thou 
 
 be 
 
Part III. The Saints Evcrlaftrng Refi. 404 
 
 be merry till thou arc got out »f this dangerous ftatc ? Mechinks that in 
 Dent. 28.25,26, 27. Ihould be tfcie looking glafs of thy heart. 
 
 8, vyhaElliiftdoll thou make to prefcrve thy heart from horror, » 
 when thou remembreil the great Juilgcment day, and the Everlafting 
 flames? Doft thou no: tremble as /'^'/i.vwhen thou heareft of it? and 
 as the Elders of the Town trembled when Samuel cimz in it, faying , AdsJ 24.25. 1 
 CoweQ: thou feaeeayij ? So methinks thou {houldfl: do when the Miniftcr * Sam. 16.4. 
 comes intotlic Pulpit ; And thy heart, when ever thou meditateft of 
 that day , ftiould meditate terror ^ 7/^*/i. 33. 18, And thoufhouldcft be 
 even a terror to thy fclf , and all thy friends , Jcr. 20. 4. If the keepers 
 trembled, and became as dead men, when they did but fee the Angels, 
 ji-fat. 28. 3, 4. h9W7 canft thou think of living in HcU with Devils , till 
 thouhaftgot fome found aiTurance that thou flialt efcape it it? Or if a 
 thou feidom think of thefe tilings, the wonder is as great, what (hifc 
 thou mu.kcft to keep chofethoHghts from thy heart; and to live fo qui- 
 etly in fo dolcfull a ftatc? Thy bcJ is very fofc, or thy heart is very hwird, « 
 if thou canft Hc^ep foundly iu this uncertain cafe. 
 
 I have Chewed thee the danger ; lee me next proceed to fliew ihce 
 the Remedy. 
 
 $. 2. 
 
 SECT. II. 
 
 1 F this general uncertainty of the world about their Salvation were ^ 
 J conftrained or r'.mediiefs, then muft it be born as other unavoidable 
 raifeiics , and it were unmeet either to reprove them for it , or exhore 
 them from it: But, alas, the Common Caufe is Wdfultiefs and Negli- 
 gence; Men Will not be pcrfwaded to ufe the Remedy, though it be eafie, 
 and at hand , prefcribcd to them by God himfclf, and all nccefTary helps 
 thereunto provided for them. Tlie great oseans to conquer this Uuccr- u 
 tainty is Self-Examination, or the ferious and Diligent trying of a mans 
 heart and f^atc by the rule of Scripture. This Scripture tels us plainly. The New 
 who fha!l be faved , and who (hall not : So that if men would but firfl* Creature in all 
 fearch the Word to finde out who be thefe men that (hall have Reft, .S^V^!'^^ 
 and ivhat be their properties by which they may be known; and then j:.q^ the'^men 
 next fcarcli carefully their own hearts , till they finde whether they arc of tliis world 
 thofe men or not ; how could they chufc b«t come to feme Certainty ? by the Reno* 
 But , alas, cither fuen undcrftand not the nature and ufe of this duty , or,ctV-^5'°|^ °^ ^'^^ 
 elfe they will not be at the pains to try. Go through a Congregation ^^tt^^Yx^wtk^ol^^ 
 *' athonfand men , and how few of them (hall youmee: with, that ever tlieir thonghf r, 
 *' bcftowed one hour in all their lives in a dofe Examinotion of their ti» and the Love 
 tie to Heaven? Ask thy oavn Confcience, Reader; When was the time, of God, and 
 and where was the place, that ever thou folemnly tookeft thy heart to ^}^^ lifavealy^ 
 ta?k as in the fight ofGod , and esamincfl it fey Scripture Interrogato- ui.Hat^ 5. 
 rics , whether it be Born again and Renewed , or not ? Whether it be 
 
 Hhh 4 - Holj:, 
 
The Saims EverUjlingReJi, Chap.y. 
 
 Holy, or not ? Whether it be fct raoft on God , or on creatures ^ or 
 Heaven, or on Earth ? anddidft follow on this Examination till thou 
 haft difcovered thy Condition , and fo paft fcntcncc on thy felf accor- 
 dingly ? 
 
 But becaufethisisa Work of fo high Concernment, and fo common- 
 ly neglcded, and mans Souls do fo much languifli everywhere under 
 this negleft ; I 'vill therefore f though it be Digreflive) i. Shew you, 
 That it is poffible by trying to come to a Certainty. 2. Shew you the 
 hindrances that keep men from trying , and from AfTurance. 3 I will 
 lay down fomc Monves to perfwndeyou to it. 4. I will give you fomc 
 Directions how you (hould performe it. 5. And lalily , I will lay you 
 down feme Marks out of Scripture, by which you may try, and focomc 
 to an infallible Certainty, Whether you are the People of God for whora 
 this Reft RcmaincthjOrno. And to prepare the way to ihele , I will a 
 little firft open to you , what Examination is, and what that Certainty 
 is , which we may cxped to attain to. 
 
 SECT. III. 
 
 $•3' M ^TpHis Self-Examination, is, Am encjHirj/ intt the courfe of cur Uvet^ but 
 DiJiritioM of a ^ pfore effxeiallj into the intvard A^ls of optr Souls, and trjing of their 
 Exdtmnat. Sinceritj bj the fVordof god , and accordin^^/j J Nidging efonr Real and 
 
 Rtlative Eftate. 
 J, So that Examination containeth fcverall Ads : i. There mufJ be the 
 Tryal of the Phyfical Truth or Sincerity of our ads j That is, An enqui- 
 ry after the very Being of them : As whether there be fuch an aft as Be- 
 lief, or Dcfire, or Love to God, within us, or not ? This mull be difco- 
 "" vered by Confcience , and the internal fence of the Sou' , whereby it is 
 able to feel and perceive its own Ads , and to know whether they be 
 Real or Counterfeit, 
 a 2. The next is. The Tryal of the Moral Truth or Sincerity of our 
 Ads : Whether they arc fuch a? agree with the Rule and the Nature of 
 * "^^^^^r^ e» their Objeds. » This is difcurfivc work of Reafon , comparing our 
 Dh^n*es Vbc-t»^^^ ^'^^ '^^ ^"'^ 5 ^^ implyeth the former knowIedr,e of the Being of 
 ycndfea^arc Qur Ads j and it implyeth the knowledge of Scripture in the point rn 
 fo foully mi- queftion ; and alfo the Belief of the Truth of Scripture. This Moral, 
 ftakcnin »his,ttSpiritual Truth of our Ads, is another thing, far different from the Na- 
 p to t^H the jjjj.^j ^j, phy(^f.a|i Xruth , as far as a Mans Being diffcreth from his Hone- 
 fidently° ^tha'ca^y* ^"^ ^^^ lovcth his wife and^r the notion of an harlot, or only to 
 every man fatisfie his luft ; Another loveth his wife with a true Conjugal Affedion; 
 that hath tr u The former is True Phyfical Lqve, or true in point ©f Being ; but the 
 faich doth latter only is True Moral Love. The like may be faid in regard of all the 
 k"nrton!y Ads of the Soul J There is a Believing, Loving. Trufting, Fearing, Rc- 
 Vm he hath pycing, all true in point of Being, and not cGunterftitj which yec 
 
 are 
 
Part in. TheSdints EvcrUpng Refi. 405 
 
 arc all falfein point of Morality and right-being and fo no gracious fairh, butrhat 
 Ads at all. it is true and. 
 
 laving ? Ercn 
 judicious tcflardui is pe rcmptory here j and his learned neighbour Chameir averer^, Hanc op'rationem 
 Sf'tritMi SanSi fentiri abuno qmiue in quo fiat , vec relinquere querqu/tw ignarum fui. To. 5. <^e Ftdei Obje- 
 Hd.lib. 15. c. 2.3. But our Englifh Divines in this point arc the moft I'ound of any in the world; 
 being more exercifed , I think , about doubting tender Ccnlcitnces ; "^ou fee PraAiec difcovcreth 
 fome truth , which meer difpuiing lofcth. Idem Chamicr. PcQlmc /if/erit , fiemwcni credere in Chri' 
 jium, qkj mn credatfibi remij^a ejje pcccata , fe e£e 'jufiificatum. Ihid. c. 5. (f^ fc]m , achuc^ T.3. 1. 
 13. c. 6.^.14. S'lphinc cognojcere ( nos c(]e priCuiJlivatcs J ir.telligas rctnfdrcuafc habere^ ^ cer- 
 tam ejfe , ccnccdo. Hoc ctiim fides babet vera , nee eft verafi n?n haber. When a Papifl difco\ ers one 
 or two I'uch , O how it hardens tlicm againfl all our do<^iine , and makes rhem read all the rcfl 
 with invincible prejudice ■■, Lven as we fufpei't the more all theirs, becaufe of thofc errors that we 
 palpably difccrn. Nee rueliw msgnw Calviuw^ Inftit. 1. 3. c. 2. §. 16. Fideliinmeftnifi qui fua fa- 
 tutif fecuritari nnixui ^ Viabolo ([^ inorti c^ifideiitcr injultet. Sic alibi pajjiin ^ ([t iffe^ ^ Luthcrui ^ {<sr 
 alii p/urimiy ere fidelii mn eft nifi qui [olid a perfuafione Deuni ftbi propitium benevolunique patrem cJJ^peV' 
 fuafttf^ decjm benignitate omma fibi pollicctMi nifi qui Divine erga ft benev(ilenti£ prcmijpmbut fretw ^in- 
 dubitatemfalut'n e?:pciUtionem prsfumit. Id.lh'id. At hxc in §. 17. mollificat Cakir.iu , kaud fanetafnen 
 judicanifidei naturam in ccrtitudine kite pofitam cjJc ^ ctfi concedn earn tentatitnibui (^ inqiiietudine ali- 
 quando efte itnpctitam. 
 
 3. The third thing contained in the Work of felf-Examination, is, j. 
 The Judging or Concluding of our Real Eftatc , that is, of the habitu- 
 al temper or difpofuion of our Hearts, by the quality of their Ads; 
 Whether they arc fuch Ads as prdvc a Kabit of Holinefs ? or only fomc 
 flight Difpofition ? or whether they are only by fomc Accident enti- 
 ced and inforced , and prove neither Habit nor Difpofition? The like 
 alfo of our Evil Ads. Now the Ads ^hich prove a Habit muft be,. 
 I. Free and chcarful ; not conrtrained , or fuch as we had rather not do, ^ 
 ifwecouldhclpeit J 2. Frequent, if there be opertunity ; 3. Through 1 
 and ferious. Where norcallo , That the Trial of the Souls Difpofition ;^ ^ 
 by thofc Ads which make after the End ( as Defire, Love, &c. to God, 
 Chrift, Heaven ) isalwayes moreNeccflary and more Certain y then the 
 trill of its Difpofuion to the Means only. 
 
 4 The laft Ad in this Examination, is, To Conclude or Judge of our « 
 Relative Eftatc , from the former Judgement of our Ads and Habits. 
 As if we finde fincere Ads , we may conclude that we have the Habits: « 
 fo from both wc may Conclude of our Relation. So that our Relations « ;' 
 
 or Habits are neither of them felt , or known immediatly ; but rauft be 
 gathered from the knowledge of our Ads which may be felt.As for Ex- a 
 ample, i. lenquire whether I Believe in Chrift, or Love God? 2. If I 
 finde that I do, then I enquire next, whether I do it finccrely, according 
 to the Rule and the Nature of the Objcd ? 3. If I finde that I do fo, then 
 I conclude that I am Regenerate or Sandified. 4. And from both tbefc 
 I conclude that I am Pardoned , Reconciled, Juftified and Adopted into 
 Sonfliip and title to the Inheritance. All this is done in a way of Reafo- ct 
 rung thus : j 
 
 I . He that Believes in Spiritual fincerity , or he that Loves Cod in 
 
 Spiritual . ' 
 
TJk Saints EverLtfling Refl, Chap. 7. 
 
 Spiritual finccriiy , is a Regenerate M.in : But I do fo Believe and Lore; 
 Therefore I am Regenerate. 
 
 2. Ha that Believes in fmcerity , or he that is Regenerate (for the 
 Condufion will follow upon either ) is alfo Pardoned, Juftifitd and 
 Adopted : But I do fo Believe, or I am Regenerate : Therefore I am 
 J JuftiAed, &c. 
 
 SECT. IV. 
 
 'np^Hus you fee what Examination is. Now let us fee what this Certain- 
 
 A(\ ' ^* ^ A ty or AfTurancc is. And indeed, It is nothing clfe but the Know- 
 
 >rM "^^ » ledge of the forementioncd Conclufions (thntweare Undified , Ju- 
 
 ftified , ftiall be Glorified ) as they arifc from the premifcs in the work 
 
 of Examination. 
 
 So that here you may obferve, how iminediatly this Afllirance foi- 
 " 4oweth the Condufion in Eximination ; and fo how neceffary Examina- 
 tion is to the obtaining of Aflurance ,and howconducible thereunto. 
 
 Alfo that we are not fpeaking of the Certainty of the Objeft , or 9^ 
 thcthinginitfclfconfidcred; but of the Certainty of the Sub jed, or of 
 the thing to our Knowledge. 
 
 Alfo you may obferve , that before we cin come to this Certa'r.ty of 
 « the Condufion , \_ That we arc Juftified, and fhill be Glorified ~] there 
 muft be a Certainty of the Premifes. And in refped of the Major Pro- 
 pofition [^He that Believeth fincerely, flviil be Juftified and fived] rherc 
 is requirfite in us,i . A Certainty of Knowledge, That fuch a Propofition 
 is written in Scripture: 2. A Certainty of AfiVnc or Faith , That this 
 Scripture is the Word of God and True. Alfo inrefpedt of the Minor 
 * Propofition Q But I do fiacerely Believe, or Love, &C. ~\ there is requi- 
 lite, I. A Certainty of the Truth of our Faith in point ol Being: 2. And 
 a Certainty of its Truth in point of Morality, or Congruence with the 
 Rule, on its Right being. And then foiloweth the Affurance , which is 
 the Certaiaty that the Condufion [^ Therefore I am Juftified , &c. Qfol- 
 loweth neceflarily upon the former Premifes. 
 b Vid. Grcgo. ^^ b Here alfo you muft carefully diilinguifli betwixt the fcveral degrees 
 ''^i'li'^s' ^^"'' of Aflurance. All Aflurance is not of the highelt degree. It differs in 
 tuJi A '^ '^'''ftrength according to the different degrees of Apprchcnfion in all the 
 fore-mentioned Points of Certainty which arc neccfl^iry thereunto. He 
 ' that can truly raife the fore-faid Condufion Q That he is julVified , &c.^ 
 from the Premifes , hath fome djgrec of Aflurance j though he do it 
 with much weaknefs , and daggering and doubting. The weaknefs of 
 our Aflijrancc in any one point of the Premifes , will accordingly wea- 
 ken our Aflurance in the Condufion. 
 c K- Some when they fpeak of Certaintry of Salvation , do mean only fuch 
 a Certainty as exdudeth all doubting, and think nothing elfe can be cal- 
 led 
 
Part III. TheS Aims EverUJimg Refi. 406 
 
 led Certainty , but this high degree. Perhaps forae. Papifts mean this, 
 when they deny a Certainty. Some alfo maintain , that S. Raul's Plero- ct 
 phory, or Full AlTurance , is this Higheft degree of Aflurarce ; ard that 
 fome Chriftians do in this life attain to it. But Paul cals it full AfTurance 
 in comparifon of lower degrees, and not bccaufc it is perfeft. For if Aflu- m 
 ranee be pcrfed, then alfo our Certainty of Knowletigc, Fauh ard cienfe 
 in the Premifcs muft be perfed ; And if fonne Grace perfcA , why noc 
 b11? andfowetmn Nov.aians^ Chiitharifts^ Ptrfcdicr.ijls. Perhaps in « 
 fonie their Certainty may be fo great, tliacit may overcome all fenfiblc 
 doubting , or fer fible flirrings of Unbelief , by reafon of the fwect and 
 powerful Ads and cfffds of that Certainty ; And yet it doth not over- 
 come ail Unbelief and Uncertainty , fo as to expel or nullifie thefii ; but 
 a certain meafure of them jemaineth iiiil. Even as when yon would heat a 
 coiu water by tl^e mixture of hot , you may pour in the hot fo long till 
 no coldnefs is felt, and yet the water may be far from the higheft de- 
 gree of heat. So Faith may fuprcfs the fenfible ftirrings of unbelief, and 
 Certainty prevail againft all the trouble of uncertainty , and yet be far 
 ffora the higheft degree. 
 
 So that by this whicli is faid, you may anfwer the Queftion What Cer- 
 tainty is to be attained in tins Life? And what Certainty it is that we 
 prcfs men to labour for and expid? c That it is noc 
 
 Furthermore J You muft be furc to diftinguifh betwixt Aflirancc it "proprtly any 
 felf, and thejoy, and Str^nth , and other fweet Efifeds which follow Af- aft of faith ac 
 furance , or which immediately accompany it. i" n\ h • a* 
 
 It is poiiible that there may be AfTurance , and yet no comfort , or fyjnp A^])" to 
 little. There are many unskilful, but felf conceited Difputers of late, fit-tt Believe that 
 tcr to mannage a c'ub then an Argument , who tell us , That it muft be my fms are 
 the Spirit that mull Affureus of our Salvation, and not our Marks and r^rdoned, or 
 Evidences of Grace, That our comfort muft not be taken from any thing j jfa f . jj 
 inourfclves; That our c Jurtification muft be immediately believed, fenfeforMe, 
 and not proved hv our Signs of Sandification , &c. Of thefe in order, or that I am a 
 I It is as wife a C^ieftion to ask , Whether our AfUirance come from* believer, or 
 the Spirit, or cur Evidences , or our Faith, &c. as to ask Whether it be ?^^i.^^r j^^ 
 our meat , or our ftomach, our teeth , or our hands, that feed us ? Or ^i^at'i ^^vc 
 whether \i be our Eye- fight , or the Sun-light by which we fee things ? faidinthe Ap- 
 Tlicy are diftind Caure$,all nccciTary to the producing of the fame cffcd. pcnJix to my 
 
 So thar by what hath been faid you may difcern , that the Spirit, andjj^P''.°/'''V^ °f 
 Knowledge, and Faith, and Scripture, and inward Holinefs, and Reafon, ^efer^you^'oi- ^ 
 and inward Sence or Confcience, have all feveral parts, and neceffary latisCifiicn to 
 ufes in producing our Affurances; which I will (hew you diftindly. ju dicious M. 
 
 I. To the Spirit belong thefe particulars: i. He hath indited thofe?^'i^offo«a'e 
 Scriptures which contain the promife of our Pardon and Salvation. 2.i-^"°""^"^''^* 
 He givcth us thehabit or power of Believing. 3. He helpcch us alfo toj'" j^^^^^^^^^'g'. 
 Believe Adually, That the Word is true, and to receive Chrift and ^'87,88, 85;,, 
 the priviledgcs offered in the Promifc. 4. He worketh in us thofe^^o, (zirc. 
 
 Graces, 
 
The Saims Everlafling Kejl, Chap. 7. 
 
 * I ufe rha Grace*, and cxclteth thofe Gracious Ads with us , which arc the ^ Evi- 
 wovdEviJeHC! dencet or Marks of our intcrcft to pardon and Life: He helpeih us to per- 
 vuhar" encc ^'^ form tholcac^s which God hath made to be the Condition of Pardon 
 ast^icfamci *** and Glory. 5.Hehe!pcchusto feel anddifcover thefe Adsinour fclves. 
 with Signs, S 6.Heh:Ipec.hus tocomp.irc them with the Rule , and finding out their 
 andnocinthc qualificnf.ons to Judge of their Sincerity and Acceptation with God. 
 proper fenfc- _ ^^ htlpeth our R-a(on to conclude richtly of our States from our 
 as c'le Schools '.«,,, i ji „l. l a i r- t r 
 
 do. ? Acts. He enlivenecn and heightneth our Apprehenlion in thcfe particu- 
 
 lars, that our alTurancc may accordingly be ftrong and lively. 9 He c x- 
 ^ citcth our Joy, and filleth with comfort (when he pieaferh) upon th.s Af- 
 
 furancc. None of all thcfe could we perform well of our felves. 
 tt 2. The Part which the Scripture hath in this Work is, i . It sffurdeth us 
 i the Major Propofitions , {^ That whofoever Beiicvcth fircerely (liall be 
 ^ faved. ] 2 It is the Rule by which our Ads tfiurt be tried, that we may 
 
 judge of their Moral Truth, 
 c 3. The Part that Knowledge hath in ic , is toknowthatthcfurcfaid 
 Propofition is written in Scripture. 
 
 4. The work of Faith is to Believe the Truth of that Scripture , and 
 to be the matter of oneof our chief Evidences. 
 ^ 5.0urHolinefs,and trueFaith,as they are Marks and Evidence*, are 
 the very Meditun of our Argumeut from which we conclude. 
 
 6. Our Confciencc and internal Senfc do acquaint us with both the 
 ** Being and Qualifications of our inward Ads, which are this Alcdium, 
 ^ . ^ and which arc called Marks. 
 
 that faying of 7- OurRcafonor Difcourfe is Nececfr2ry to form the Argument, 
 <:<ijefdn(risnot*andraifetheConclufion from thcPremiles; and to compare our Ads 
 fo much CO be with the Rule, and judge of the Sincerity, c^c. 
 
 valuedasby ^ e So that you fee our Aflurancc is notan Eff«d of any one fingic 
 tt^sit'is c'-y- ^^^^^ *'^^^^- "^"^ ^^ neither meerly of Faith, by Signs, or by the Spirit. 
 titHdine fJei a Form all this you may gather, I. f What the Seal of the Spirit is , to 
 qwlibct fat c(r- wic, the Works or fruits of the Spirit in us; 2. What the tcftimony of 
 ro/:f fcrfftfre «/o-ct the Spirit is, (for if it be not fome of the forcmcntioned Ads, l-yec 
 JT '"(/"'" know it not-.; 3. WhatcheTeftimonyofConfcienceis. 
 abf]Heform)di'^ And f if I be not miftaken ) the Tcftimony nf the Spirit, and the Te- 
 ne ulterJM par- ftimony of Confcience arc two concurrent Tcftimonics or Caufes , to 
 tk. Except 
 
 he rake CertitHdofidei'm a very large improper fen fe. f E^adG<tr.j(vrV , Shadows without Sub- 
 ftances» pag' 83,84. who opens this folidly as he ufcth in other things. Sed cave de dolh'ini. 
 qiiam plurimorum Thulogorum , qui Tiflimonium Sp, 3an^i intdligunt efii per hpecicrHtn infufioncrny 
 ^ non per meUellni em:ndativam illuminatkiicm. Itu fvir alioquin magnw J ChamkiM Tom. 
 3. lib. 13. cap. 17. ^.^. ait C baud tHtc J Hoc ( Sp. Tcjiimmum J dico cjfe Vcrbum Dei: Et 
 it A appelUriin ScrtptHTH : inqu'ib'M KevdAthnes JIU-, qn£ fiebnnt Prophtt'n^ per interimm i^ arca- 
 mim motum SpiritiH perpetuo appellantur mimne Verbum D:i : nee dijferebat ab ijia energut , n'ifi modo: 
 qu'iAvi^- inprophctiferMtextrawdinariui^ ut in ^ddibm ordhuirm. But you may trijfi cherly fee the 
 nature of the Spirits Tejihmmy in the m)]} excellent Difcourfes of txve learned men in another cafe 
 i. c. Rob. Baron. Apolog. />/t^. 733. And Amyraldm in Thsf Sal. Vol. i. p. 122. 
 
 produce 
 
Part II!. The Saints EverUfiing Refi. 407 
 
 produce one and the fame Effcft, and to afford the Premifes to the fame • 
 conclufioa, and then to raife our Joy thereupon. So that they may well 
 be faid to wicnefs together. Not one laying down the entire Condufi- * 
 on of it felfjQ That we arc the children of God] And then the other at- 
 tefting the fame entirely again of it felf : But as concurrent Caufcs to the 5 The diftin- 
 fame Numerical Conclufion. f^^^^^ 1^^^ 
 
 But this with Submifllon to better Judgements, and further Search. oUetthudofi- 
 By this alfo you may fee that the S common diftindlion of Certainty »^ei, ijxerti- 
 oi Adherence, and Certainty of Evidence, muft betaken with a grain tudo Eviden- 
 ortwoof fak. For there is no Certainty without Evidence, no more '"' l<^^"y 
 then there is a Condufion without a Medium. A fmall degree of Cer-^JJ^Jj^^^y^-J^ 
 tainty, hath {omt fmall g'impfc of Evidence. Indeed , i. The Aflent to different fcnfe 
 the truth of the Promife; 2. And the Acceptation of Chrift offered with from thisasis 
 kis benefits, are both before and without any fight or confidcration of "'^«i- 
 Evidence; and are themfelves our bcrt Evidence, ^ being that Faith J "Therefore 
 whick is the Condition of our Juilification; but before any man can in the our^fir"ft^om- 
 leaftAflurance conclude, that heis thechildeofGod, and Juftificd , he forr, much Icfs 
 muft have fome AiTuranceof that Mark or Evidence. For whocancon-ctour Juftifica- 
 clude Abfolutely, that he fhall receive the thing conteined in a Conditio- "^'^y, '^ procu- 
 nal Promife , till he know that he hath performed the Condition? For (fgi^tofEvi- 
 thofe that fay , There is no Condition to the New Coveaant , I think dcnees : But 
 them not worthy a word of confutation. our AlTurancc 
 
 And for their AfTertion ', QThat we are bound immediately to Be-u'*- 
 licve that we are Judified, and m fpecial Favour wi*h God ; ~\ It is fuch ' Their com- 
 as no man of comperent knowledge in the Scripture, aad belief of its ["rhac luflify- 
 truth, can once imagine. For if every man mufl believe this , then raofte»ing Faith is 
 muft believe a lye , ( for they never (hall be Jwftified : ) yea all muft at nothing els 
 firft believe a lye ; for they are not Juftificd till they believe : and the be- J^""^ ^ pcrfwa- 
 heving that they are Juflifiedisnot the faith which Juftifieth them. If i^f^eTt^ic'' 
 only fome men muft believe this , how (hall it be known who they be ? Loveof God ' 
 The truth is, Q That we are Juftified ] is not properly to be Believed acetous J is the 
 all: for nothing is to be believed which is not written: but it is nowhere Root of this 
 wri ten that you or I are Juftified : only one of thofe Premifes is written, ^"'^ "'^"y , 
 from whence we may draw the Condufion , That we are Juftificd , if fo joTuHifi* us, 
 be that our own hearts do afford os the other of the Premifes. So thaCjjand to Affure 
 Our Adnal Juftification is not a matter of nseer Faith , but a conckfion us that we arc 
 from Faith and Confcience together. If God have nowhere promifed to ceJ"ft'fied, are 
 any man Juftification immediately without Condition , then no roan can ^h/nL'^ and"*^ 
 fo btlieve it : But God hath nowhere promifed it Abfolutely ; There- p,-ocur'ed by 
 
 different 
 way es, and ar fcveral times ufaally. Pejfune etiam Da^'if. Keckerm. Syjlem. Thetl. /• g. cj- ^.7. 
 afferit , quod ftatim eo momevtn qHO abfsluth ejufmodi fit, cordibw Ele^9)Mm Dew. immht't. Nunci- 
 um illiHm fententi.t l(ttte.,\\z. Spirnvm SanHum., qui eos degfdtia Dei certts reddat ^ titquc itA covfci' 
 enri£ facem iffis candl'n. It a ^ p. 417. feq. Et eodem mado plurimi tranfmarin. Theolog. Vid, 
 A^uin. ad. I. Sent. dij}. I7,4rr. 1,2^5. ^.112. ^ Scotnm ad i. Sent. dif. 2^.q.unku. Bs/wvwf,. 
 i..5i'/jf. <f. 17. Bid in 2. Sent. dift. 27. q. 3. 
 
 fore. 
 
7he Sdms EvirUpng Rejf, Chap. 7, 
 
 « forCjC^f. Norhiihhe declared to any man , that is not firft a Believer, 
 ihathclovcthbim with any more then a common love ; Tbcrcforcno 
 more can be believed but a common love to any fuch For the Eternal 
 
 I Love and Elcdion is manifieft to no man before he is a Believer. 
 
 SECT. V. 
 
 ,§• 5-. 2. Y"T Aving thus (Viewed you wliat Eximination is , and what AfTu- 
 i-'^et I Hiieve X JLrancc is; I come to the fctond thing promifcd ; To (hew you, 
 vines have •• That fuch an Infallible Certainty ofSalvation may be attained,aiid ought 
 fonieofthem to be laboured for , ( though a Perfcd: Certainty cannot here beattam- 
 madc thcdif- cd: ) And that Eximmation is the means to attain it. In which I (hall be 
 fcrence be- ^ j^g briefer, bccaufe many Writers ^ againfl the Pipifts on this point have 
 the' Fapi^ils" ^^'^ enough already. Yet fomewhat I will fay, i ■. B caufe it is the com- 
 fccm v,i- » mon conceit ef the lgn»Tant Vuigar, That an infallible Certainty cannot 
 dcr then it ^ be attained; 2. And many have taught and printed , That it is only the 
 IS, & do thefc Xeltimony of the Spirit that can afTurt us; and that this proving our Ju- 
 of^cnv °£x ft'fit'^fi^" by <^ur Sanrtification , and fearching after Marks and S;gns in 
 hrc unicoaYti- OUT fclves for the procuring ofAfTurancc is a dangerous and deceitful way, 
 (uh^Hantum- ^Thus wc have the Papifts , the Antinomians, and the ignorant Vulgar 
 viitnirmo^ a confpiring againft this Dodrine of Arturance and Examination. Which 
 plenfjHe repu-^ j majntainagainfl Iiem by thefc Arguments. 
 
 vnflTFapa- ti ^' Scripture tells us we may know , and thn the Saints before us have 
 tus^ ij LHthe- known their Jufiification , and .Hiture Salvation; 2 Ccr. 5.1, Row. 836. 
 
 ran'fmus de- • foh. 21. 1 5. I foh 5. I9 (^4. 15. Cr 3. I4, 24. C^ 2. 3 , 5. Rctn>^.l$, 
 
 yendet. Mitrt't- j^^ ^5 8phef. 3. I 2. I refer you to the places for brevity. 
 ^usinuwApi^de « ^' ^^^^ ™^^' ^ Certain of the Premifes, then may we alfo be certain of 
 ca.Sulv. And the undeniable Conclufion of them- But here we may be certain of both 
 f J have fomc the Prcmifes. For, i . ThMt \\>hofcever belitvcth i/i Clnifi fjall mt ^erlflj^ 
 ofour D^'^^nt^^ (fut f jail have cverUfting life , is the voice of the Gofpel ; and therefore 
 
 Ta ^^^ °/'T' '■^^^ ^^ ^^^ ^^ ^^^^ ^^' ^ '^^ ^^ ^'^ ^"^^^ Believers , may be known by 
 \x\G^n 41. "^ Confcience and internal Senfe. I knowall the Quefiionis in this. Whe- 
 Ltiamfi nihil ther the Moral Truth or Sincerity ofour Faith and other Graces can be 
 pr£teycapecca- known thus , or not ? And that it may I prove thus. 
 turn ejfctindo-a i. From the natural ufe of this Confcience, and internal Senfe; which is 
 ^'ia'^u^Tba' ^^ acquaint US not Only with theBcing.but the Qualifications of the Ads 
 bcnm caujat of Gur Souls. A.I1 voluntary Motions arc Senfiblc. And though the heart 
 cur ab Ealffia is fo dcceitfuH, that no man can certainly know the heart of another, and 
 injiddi nss fe- virich much difficulty clearly know their own; yet by diligent obfervation 
 jurgeremus. ^ ^^^ exajnination known they may be ; for though our inward fcnfe and 
 Confcience maybe depraved, yet not ex-^irpared, or quite extinguiflied. 
 2. The Commands of Believing, llepcnring, cj-f. were m Vain, 
 efpecially as the Condition of the Covenant , if we could riot know whe- 
 ther we perform them or not. 
 
 3-Thf 
 
Part III . The Saints Bverlajling Refi, 40 8 
 
 S-TheSccipture would never make fuch a wide difference between the « 
 Godly and theW ckcd, the children of God and the children oftheDc- ; 
 vil, and fee forth rhchappincfsof the one, and the mifcry of theother To 
 largely, and make this Difference to run through all (he veins of its Do- 
 drine, if a man cannot know which of thefc twatrtates he is in. 
 
 4. Much lels would the Holy Gholt urge us x.o give all diligence to ntake « 
 eur Calling and EleSlion fnre, if it could not be done, 2 Pet. i. 10. And ^ 
 that this is not meart of Objcdive Certainty , but of the Sub]edive,wh!ch 
 appeareth in thi'ijThat the Apoitle mencionech not Salvation or any thing 
 to conne, but Calling and Eledion, which to Believers were Objedively 
 Certain before, as being both paft, 
 
 5. And to what purpofe (houid we be fo earneftly urged to examine, « 
 and prove, and try our feives, Whether we be in the Faith, and whe- 
 ther Chrill be in us, or we be Reprobate?? i Cor. .11 28. and 2 Cor. 13. 
 5; Why fliould we fearch for that which cannot be found > *■ 
 
 6 How can we obey thofe precepts which require us to Rcjoyce al- a 
 way% 1 T/xJ? 5. 16. tocall God our Father, Lfik^ n. 2. toliveinhis 
 Praifes, PLtl.^g. 1,2. 3, 4, 5.and tolongfor Chnrts Coming, /ffv. 22. 
 17, 20. zThef. I 10 and to comfort our felves with the mention of ir, 
 I T^f/^4. 18. v/hicli areall the Confequentsof AfTurance? Who can do 
 any of chefc heartily, that is not in foiae meafure fure that he is the 
 Childe of God f 
 
 7. T ere are fome duties that either the Saints only , or chiefly , are » 
 commanded to perform ; And how fhall that be done, if we cannot know 
 tliat we arc" Saints ? Ppd. 1 44. 5 . & 1 32.9. & 3 o. 4. & 3 r 23, &c. 
 
 Thus I have proved that a Certainty may be attained : an Infallible, n 
 though not a perfcd: Certainty: fuch as excludeth deceit, though it ex- 
 ciudcth not all degree of doubting. If Betiarmine by his Conjedural Cer- ^^ 
 tainty, do mean thislnfallib'e, though imperfeft Certainty, ( as I doubt 
 de doth not, f then I would not much contend v/ich him ; And I acknow- 
 ledge that it is not properly a Certainty of meer Faith, but rnixt, * 
 
 SECT. VI. 
 
 3 npHe third thing that I promifed,is, to (hewyou whatare theHin- c 5 
 
 JL drances which keep men from Examination and AfTurance, 1 fhall Hindrances of 
 1. (hew you what hinders them from Trying , and 2. What hindereth tvaminarion. 
 them form Knowing, when they do Try, That fo whea you fee the Im- • 
 pediments , you may avoid rhcm. T 
 
 And I. We cannot doubt bat Saran will do I is part, to hinder us from ^' ^^^'^'* 
 fuch a neccffary duty as this ; Ifall the power he huh can do it, or a'l the 
 means and Inllruments which he can rJifeup,he will be fure above all dui- 
 tics to keep you off from this. He is loth the Goldy fhoud have t lat jov, et 
 and AfTurance, and Advantage againft Corruption , which the faithful! 
 performance of Self Ex.imination would procure them. And for the Uii- 
 godiy he knows, if they (houldoncc fall clofe to this Examining tasK,th.7 
 
 . would. 
 
The SAtnts EverUflin^ Reft, Chap. 7. 
 
 would findc out kis deceits, and their own danger , and fo be very likely 
 „ to efcapc him ; If they did but faithfully performc this duty , he were li- 
 kely to lofemoft of the Subjects of his Kingdom , How could he getfo 
 many millions to Hell willingly', if they knew they went thither ? And 
 how could they chufc bu: know if they did throughly try ? having fuch a 
 „ clear light and furc rule in the Scripture to difcover it ? if the beaft did 
 know chat he is going to thy llanghter, he would not be driven fo cafily 
 to it; but would Itrive for his life before he cotnes to die,a« well as he doth 
 at the time o\ his death. \i BaUum had feen as much of the danger as his 
 Afs.inftead ofhis driving on fo furioully, he wonid have been as loth to 
 proceed as he. IfthcSj'rMwj had known whether they were gomg.as well 
 as Elifija did, they would have ftopt before they had found themfelves in 
 the hand of their Enemies, 2 King. 6.19, 20. So if Tinners did but know 
 wether they arc hafting , they would ftop before they are engulfed in 
 tt damnation. If every fwearer, drunkard, whoremonger, lover of the 
 world, or Hnregcnerate perfon whatfoever, did certainly know that the 
 way he is in will never bring btra co Heaven , and that if he die in it , he 
 fhall undoubtedly pcrifh, Satan could never get him to proceed fo rcfol- 
 vedly: Alas, he would then think every day a year till he were out of the 
 daager; and whether he were eating, drinking, working, or what ever he 
 were doing , the thoughts ofhis danger would be ftill in his mindc , and 
 this voice would be ftill in his cars , "Except thou Repent nud be converted 
 J, thtu pjdlt fur tly peri Jh. The Devil knows well enough, that if he cannot 
 keep men from trying their ftates, and knov;ing their mifcry, he fhall 
 hardly be able to keep them from Repentance and Salvation: And there- 
 fore he deals with there as JacI with Si/era; (he gives him fair words, and 
 judg. 4.19. food, and laytth hire to fleep, and covereth his face, and then (he comes 
 2' • ypon him foftly, & rtrikes the nail into his temples: And as the Philtjimes 
 
 hide 16 21 with.$'4>wp/o»,whofirft put out his eyes ,and then made him grind in their 
 :t milli. If the pit be not covered, who but the blinde will fall into it.Mf the 
 fnarc be not hid , the bird will efcape it : Satan knows how to angle for 
 Souls, better then to (hew them the hook and line, and to fright them a- 
 way with a noife, or with his own appearance. 
 J, Therefore lie labours to keep them from a fearching Miniftry ; or to 
 keep the Minifter form helping them to fearch; or to take off the edge of 
 the Word , that it may not pierce and divide; or to torn away their 
 « thoughts; or to poflcfs them with prejudice.- Satan is acquainted with all 
 ■ the Preparations and Studies of the Minifter, he knows when he hath 
 provided a fearching Sermon , fitted to the ftatc and neccffity of a hea- 
 rer; and therefore he will keep him tway that day , if it be poflible , a- 
 bove all, or elfccaft him aflccp,or fteal away the Word by the cares and 
 talk of the world, or fomc way prevent its operation , and the finners 
 obedience. 
 
 This is the firft Hindcrancc. 
 
 SECT. VII. 
 
Part. H li 'The Saints EverlafiingReji, 409 
 
 SECT. VII.. 
 
 ^•\}\] Icked meri ialfo arc great impediments to poor finners when 1 
 VV they (liould examine and difcover their ellaccs. i. Their ex- " 
 amples hinder jmiich. * When an ignorant finncr leech all his friends andit .^^' ''^ 'l"^^" 
 neighbours do as he doth, and live quietly in the fame flate v^ith him- ^'ce'eb.r,mt 
 kh\ yea the Rich and Learned as well as others, this is an exceeding m.iximc deci- 
 great temptation to him to proceed iivhis fecurity. 2.Alfo themerryx^'-f- ^'ih.l ergo 
 company and pleafant difcourfeof thefe men doth take away the thoughts ^'•'g''-*^'"*/''^'^- 
 of his Spiritual State ^ and doth' make the underftanding drunk with ncDcorimr^tn 
 their fenfua! delight : fo chat if the Spirit had before put into them any jcju.mu,- ai- 
 jcaioul;eof thcmieives , or any purpole to try themfelvcs, this Jovial ■'c'^'^''''f''''^ 
 con.pany doth Ibon quench them all. 3. Alfo their continual difcourfej^ ^S^*»^"' 
 of nothing but matters of the world, doth damp all thefe purpofes ^^^ ^e'iiM-me'ii' 
 fch-trying, and m,al«e chem loi gotten. 4 'Ihelr railings alfo, and (covn-^ fed qui Uu,-. 
 ing at godly perlons, is a very great impediment to multitudes cf Souls, "^'Marc^ m^- 
 and poflVffech them with inch a prejudice and diflikcofthe vvay to Hea- f!^^oubyjrfi.tl.s 
 vcn, that they fettle rcfolvedly in the way they arc in. f s[. Alfotheir;'';p^'^^"^'^.J|^^^^^^ 
 conUant perfwafions, allurements, chrcats, (^c. hinder much. Godxti-cm conpom- 
 doth fcarceever open the cyeso; a poor linner, to fee that ail is naught ^'* 3 optinu ■ 
 with him, and his way is wrong, but prelisntly there is a multitude of *'^'J^ "',/K' 
 SatansApohles ready to flatter him, anddawb, and deceive, and fettle nxfi^^ji^'!^ 
 him again in the quiet pofTclVion of his former Mafter. V/liat, fay they, qimuni; ex- 
 do you make a doubt of your Salvation, who have lived fo well, z^nd om^dxm.dtj, 
 done r.o body harm, and been beloved of all? God is mcrcifull : andif •^'''"^•" '^^-'■'J 
 fuch as you (hall roc be laved, God help a great many : What do you adCmi^tidL 
 thirk is become of all your forefathers.? and what will become of all iunvrjimi .- 
 your friends and neighbours that hve as you do.? Will they all be iriJc'ijhttMi.t 
 damned^ Shall none be ikved think you, but a few llrid precifians? coiceyv.iuo 
 Come, come, if ye hearken to thefe Puritan books or Preachers, ^"^^^y '^^'i"Q'^yll)^l'i^i'^,n. 
 Will drive you to defpair fhortiy, or drive ^ououtof your wits : they 'j^)u(idi>/.fl^\i' 
 n-.uftbavcibmethingto fey^.- they would have -all Irke themfclves: Ktz gehomm''^ 
 not all men finnerS'? and did not ChriR: die to fave finners ? Never mr.gkicvar.ti 
 trouble your head with thefe thcudus, but believe and you ihali do ^!!'fj\["Jj.^J ' 
 
 well * Thus do they tollow the Soul that is elcapmg from Satan, nem ita c^uiiti 
 
 with refiiefs cries, till they have brought him back • Oh, Iiowmany m >pj'i. .litim 
 thoufanc.^.have fuch charms kept aflcep in deceit and fecurity, till Death I'lfc Mi'4-^t ■ 
 ndHdl have awaked and better informed them /The Lord cals to the ^''^^%]l,ll'lll' 
 . nncr, andcclshim, f The Gate is fir ait -^ the yi\jj is narrow , and few Scmo fi'oi tan- 
 
 ' . ', j/ ■, CJ '1 ■■ turn crrat^ fed 
 
 eh: CYYcr^i ctuf.t c^ .v(d<ir (II. Seneci dc vilabc:t. cap. i. f Read on this fubjeft 'Mr. Toiaz-g his 
 }3oo!ss, whidi hi'ndle it fully. ' Ofthxw opciwn dcdiyitl m pyilimiXini ediain, & aiiqud dote m'.bikn 
 facciCin. .^id al'iid. ijn-ifiri IHii.m: o:pofiL ■, c^ >Hjlcv'o'ls:tl:te vi^ i mordcicr ojlend'i ? Savcci dc vtt.t 
 htfit.cap.'i. .'Yoarctfanwig thc'very H;atiicns goodnefs hal ffiU th; moft enemies, t L-ik,jj .44. 
 2. Cor. j3..5.iiaLPct. 1. 10." 
 
 '/ lii pid' 
 
4 1 o The Saints EverUjlwg Rtji. Chap. 7. 
 
 jindit : Trj Mrtd examine whaher thou be in the faith or no : give all dili- 
 gence to make fure in time : And the world cries out clean 
 
 contrary, Never doubt, Never trouble your felves with tbefe thoughts. 
 
 1 intreacthe (inner that is in this flrait, to conlider,That it is Chrift 
 
 and not their fathers, or mothers, or neighbours, or friends that muO 
 judge them at laft ; find if Chrill condemn them,thcfc cannot fave them : 
 and therefore common Reafon may tell them, that it is not from the 
 words of Ignorant men, but from the Word of God that they mult 
 » I Kinc^.ii. fetch their comforts and hopes of Salvation. When Ahah* would en- 
 5, e^ quire among the multitudes of flattering Prophets, it was his death. 
 
 They can flatter men into thefnare, but they cannot tell how to bring 
 them out. Oh, take the counfel of the holy Ghoft, Ephef. 5.6,7. Let 
 n« m^in deceive yoH with vain rvords^ for becaufc of the fe things cometh the 
 yfrath of Cod upon the children of difobedience : Be not ye therefore partakjrs 
 Tviththeni' And Ads l^^o.Save jonr felves from thij untoward generation. 
 
 SECT. VIIL 
 
 (-.8. ^ 3 • T) Ut the greateft lunderances are in mens own heart?. 
 
 » Q,\is M,:^^ AJ I. Some are fo Ignorant that they know not what Self-exa- 
 
 Sakraarfti i mination is, not what a Minifter means when he perfwadeth them 
 
 ■^'^-''rr\ to Try themfelves : Or they know not that there is any NecefTity of 
 
 to'bakvc-> bit^ i^» b"^ think* every man is bound to Believe that God is his Father, 
 
 i3mMio and that his fins are pardoned, whether it be trueor falfe; and thac 
 
 ^.ujitor. whc- ic were a great fault to make any Qucrtion of it-. Or they do not think 
 
 tlxr he btlieve^ ^ ^^^^ AiTurance can be attained ^ or that there is any fuch great differen- 
 
 '^Andfh^s^^ojth ces betwixt One man and another^ but that we are all Chriflians, and 
 
 (lie faith ) /5 ;! therefore need not to trouble our felves any further : Or at leaft they 
 
 t(»»f;j>(>-/ji?.t-eticnow not wherein the difference lies ^ nor how tofetupon this fearch- 
 
 f^Tcl% ing of their heart?, nor to find out its fecret motions, and to judge ac- 
 
 hjc!v.o±'so cordingly. They have as grofs Conceits of that Regeneration^ which 
 
 t'oM by ibii they mull fearch for , as Nieodemtu hid , John 3.5. And when they 
 
 1 tcir'i^ ivoy fhould Try whether the Spirit be in them, they are like thofc in ABs 
 
 m.m u bourn 10 ^ ^ 2, That k^ew not tvhether there were a holy Ghofi to be received or no. 
 
 cbMloveth 2 -' ^^"^^ arefuch Infidels that they will not believe that ever God 
 
 fe)?,.i«.'///./Mo«* will make fuch a difference betwixt men in the life to come, and thcre- 
 
 qjiijiior'Jhsbc- fore will not fearch themfelves whether they differ here : Though 
 
 iief, (ifttrMve judoemeot and Refurreftion be in their Creed, yet tficy arc not in their 
 
 &My Chnjls -J: .9 
 
 common lo-.'C^ *an.ii. , , , . . 1 -^ 
 
 he might ilm 3 3- Somc are fo Dead-hearted, that they perceive not howneerlyit 
 beliLveitjbiita doth coflccrn them •, let us fay what we canto them, they lay it not to 
 jpecid bveto Jjc^rt, but give US the hearing, and there's an end. 
 S^ 4. Some arc fo poffefTcd with felf-love and Pride, that they will noc 
 
 "i io ipuch as fuf^^cft any fuch danger to themfelves, Like a proud 
 " " " Tradefman 
 
Part III. The S dints Everlafttng Reft, ^ 1 1 
 
 Tradefraan who fcoms the motion when his friends defire him to caft up 
 his Books becaufe they areafraidhe will Break. As foine fond Parents « 
 that have an over-weening conceit of their own Children, and therefore 
 will not believe or hear any evil of them -^ fuch a fond Self-love doth hin- 
 der men fufpeding and trying their ftates. 
 
 $. Some are fo guilty that they dare not try : They are fo fearful thac ^ 
 they fhall find their eftates unfound, that they dare not fearch into 
 them. And yet they dare venture them to a more dreadful Trial. 
 
 6. Some are fo far in love with their fin, and fo far in diflike with ^ 
 the way of God, that theydare not fall on the Trial of their waves, left 
 they be forced from the courfe which they love, to that which they 
 
 -loath. 
 
 7. Some are fo Refolved already never to chans^e their prefent flace, 7 
 .^thattheynegled: Examination as a ufelefs thing : Before they will turn 
 
 fo precifc and feck a new way, when they have lived fo long, and gone fo 
 -far, they will put their Eternal ftate to the venture, come of it what 
 'will. And when a man is fully refolved to hold on his way, and not to , 
 turnback, be it right or wrong, to what end (hould he enquire whe- 
 ther he be right or no ? 
 
 8. Moft men are fo taken up with their WQrldly affairs, and are fo bufic ^ 
 in driving the trade of providing for the flclh, that they cannot fct them- 
 fdves to the Trying of their Title to Heaven :They have another kinde 
 ofhappinefs in their eye which they are purfuing, which will not fuffer 
 them to make fure of Heaven. 
 
 ' 9 Mod men are fo clogged with a Lazinefs and Slothfulnefs of Spirit, ^ 
 that they will not be perfwaded to be at the pains of an hours Examinati- 
 on of cheir own hearts. It requircth fome labour and diligence to accom- 
 plifh ir throughly, and they will rather venture all then fct about it. 
 
 10. But the moft common and dangerous impediment, is that falfe io 
 Faith and Hope, commonly called Prefumption, which bears up the 
 hearts of the mott of the world, and fo keeps them from fufpeding their 
 danger. 
 
 Thus you fee what abundance ofdifficultiesmufi: be overcome before a 
 man can clofely fet upon the Examining of his heart, I do but name 
 *thcm for brevity fake. 
 
 SECT. IX. 
 
 ANd if a man do break through all thefe Impediments, and fet "pon'^j^'?^,^'',^^"^^^^ 
 the Duty, yet AfTurance is not prefently attained .- OfthofefcWj^mai'lthSo 
 who do enquire after marks and Means of AfTurance, and beftow fome examine, fionj 
 -pains to learn the difference between the found Chnltian,andtheun- attaining 
 found, and look often into their own hearts • yet divers are deceived and ^^'°"" ^^j" 
 do mifcarry, efpeciaily through thefe following Caules. caufe main- tq 
 
 1 ii 2 I. There betlcccivcd, 
 
.4i'2 The Sdints E'verlaflingRefi. . Chap. 7. 
 
 i 1 . Th.rc is fucb a Confufion and darknefs in che Soul of man, efpeci- 
 ally of an unregenerate man, that he can fcarcely tell what he doth, or 
 what is in him. As one can hardly finde any thing in a houfe where no- 
 
 • tjiing keeps his place, but all is caft on a heap together , fo is it in the 
 heart where all things are in difordcr, efpjcially when darknefs is added 
 to this diforder ; To that the heart is like an obfcure Cave or Dungeon, 
 wliere there i? but a little crevife of light, and a man muft rather grope 
 then fee. No wonder if men millake in fearching fuch a heart, and fo mif- 
 carry in judging of their eflates. 
 
 2. And the rather, becaufe moft men do accuflom thcmfclves to be 
 grangers at home, and are little taken up with obfcrvingthe temper and 
 motions of their own hearts : All their Rudies are employed without 
 them, and they areno where lefs acquainted then in their own breads. 
 
 2 3. Befides many come to the work with foreftalling conclufions : 
 They a;e refolved what to judge before they Try ; They ufe the duty but 
 to Hrengthen their prefent conceits ofthemfelves, and not to finde out 
 
 a the truth of their condition : Like a bribed Judge, who examines eac^ 
 party as if he would Judge uprightly, when heis refolved which way the 
 caufe (hall go before hand. O: as pcrverfe Difputers, who argue only to 
 maintain their prefent opinions, rather then totrythofe opinions whe- 
 ther. they are right or wrong. Juftfo do men examine their hearts. 
 A 4. Alfo men are partial in their own Caufe : They are ready to think 
 their great fins fmall, and their fmall fins to be none j their gifts of na- 
 ture to be the work of Grace, and their gifts of common Grace, to betlte 
 fpecial Grace of the Saints. ITbey are ftraightwaies ready to fay. All 
 Mat. 19. io. thefe have I kept from mj youth : And I am rich And increafcd^ &c. Rev. 
 3.17. The firfl: comraonexcellency that they meet within themfelves 
 
 1 doubt not ^^^^^ ^^ ^^'^^^ ^^^^^^ ^y^^j ^^^^ ^'^^y ^"^^ prefently fatisfied that all is well, 
 but a Piote- and look no further. 
 
 flantupona^ -5. Befides, moft men do fcarchbutby the halves. If it will not eafily 
 do^maticall and quickly be done, they are difcouraged, and leave off. Few fet to 
 licfofliistV '^ ^"^^ follow it, as befee.ns them in a work of fiich moment. Hemuft 
 nets and priu- glvc all diligence that means to make fure. 
 
 ciples,niioht^ 6. Alfo men try themfelves by falfc Marks and Rules-, not knowing 
 ^mTfi^u wherein the truth of Chrillianity dothconfill- fome looking beyond, 
 them, and'^ct ^"^ ^^^^ ^0^1 of tlie Scripture fiandard. 
 
 come far il.ort- 7- Moreover there is fo great likenefs betwixt the lowed degreeorfp3- 
 of falvation. cial Grace,and the liighell degree of common Grace, that ir is no wonder 
 wouSd^tl o'^ ^^~'' unskilful be miftaken. It is a great Queftion, Whether the main 
 mmcQ^ Abid- difference between fpecial Grace and common, be not rather gradual, 
 hm have car- then fpecifical : If it fhould be fo (as fome think j then the difcovery will 
 rieda Jew(in be much more difficult- However, to difcern by what principle our 
 i5"^'^V^^* "affcdions are moved, and to what ends, and with what finccrity, is noc 
 Numb.il.i±. '^^'*y cafie; there being fo many wrong Ends and motives which may 
 M- *9' et ^^^'"^^ ^^' ^^^^ A^s. Every Grace in the Saints hath its counterfeit in the 
 Hypocrite. S-Alfq 
 
part. I 1 1. TheSaints EverlaftifigRefl. 41^ 
 
 8. Al'b men ufe to Try tbcfnfelvcs by unfafe Marks : either looking g 
 for a high degree of Grace inftead of a lower degree in Sincerity , as luany 
 doubting ChriCtians do^ or elfc. enquiring only into their outward « 
 Anions ;, or into their inward affedions without their ends, motives and 
 other qualifications : The fure Evidences of Faith, l.o\'t.&c. that are 
 Eflential parts ofoarChriftianityi and that be necreft to the heart. 
 
 9. LaRly, Men frequently mifcarry in this work by fccting on it iia «) 
 their own ilrength. As fome cxped the Spirit fhould dok without them, t 
 fo others atte:Tipt it themfelves without feeking orexpedingthehelpof 
 the Spirit : both thcfe will certainly mifcarry in their AfTucance. How 
 far the Spirits AlTiflance is neccflary, is fliewed before, and the feveral 
 Ads which it muft perform for us. 
 
 C H A p. V III. 
 
 Further Caufes of doubting among Chrijlians. 
 
 SHCT. L 
 
 r^:^t5i^S Ecaufe the Comfort of a Chriftians life doth fo much con- <j. i ; 
 f-u r'xi j'l-B fift in his AfTiurance of Gods fpecial Love, and becaufe Some further 
 the right way of obtaining it is fo much controverted of Hjndcrancvs 
 relate, I will here proceed a little further in opening to you f^j^lj^cSi- 
 ^ fome other Hinderances which keep true Chriftians from -jjis wkhouc 
 *^ Comfortable certainty, bcfides the forementioned Errors AHmance aai 
 in the Work of Examination : Though I would dill have you remembcr'J^Qi^f^i-';' 
 andbefenfible, That the negled or flighty performance of thatgreac 
 duty, and not following on the fearch with Serioufnefs and Conflancy, 
 is the rnoft common Hinderance, for ought I have yet found. 
 
 I fhall add now thefe Ten m.ore, which I find very ordinary Impedi- 
 ments, and therefore defire Chriftians more carefully to conlider and : 
 •beware of them. , ee 
 
 I. One common and great Caufeof doubting and uncertainty, is, ^ 
 The wcaknefs and fmall mcafure ofour Graces. A Little Grace is next 
 to None. Small things are hardly difcerned. He that will fee a fmall* 
 needle, a hair, a mote, or atome, mufl: have clear light and good eyes : 
 but Houfes, and Towns, and Mountains are eafily difcerned. Mod 
 Chriftians concent themfelves which a fmall meafure of Grace, and do 
 not follow on to fpiritual ftrcngch and manhood. They Believe fo 
 weakly, and I^ove God fo little, that they can fcarcc find whether they 
 
 lii 3 Believe 
 
 *^f -^t^^^gfepfc^ 
 
414 '^^^^ ^^''^^^ BvnlafltTfg Reft. Chap. 'g. 
 
 a Believe and Love ar all. Like a man in a fwoon, whofc pulfe and breath, 
 ing is fo weak and obfcarc, that it can hardly be perceived whether they 
 move at all, and confequcntly, whether the man be alive or dead. 
 Remedy. The chief Remedy for fucli would be. To follow on their duty, till 
 
 * their Grates be increafed .-Ply your work : Wait upon God in the ufeof 
 his prefcribcd means, and he will undoubtedly blefsyou with Increafe 
 
 ^ andftrengch. OhthatQiriftiansWouldbeftowmoftof that time in get- 
 ting more Grace, which they bcftow in Anxious doublings whether 
 they have any or none : And that they would lay out thofe Seri- 
 ous Affeftions in Praying , and feeking to ChriR for more Grace , 
 "which they bellow in fruitlefsComplaintsof their fuppofed Gracelefnefs I 
 I bcfeech thee, Chrillian, take this advice as from God : And then,when 
 
 ** thou Believelt ftrongly, and Loveft fervently, thou canft not doubc 
 whether thou do Believe and Love or not : No moretlicna man that is 
 burning ho: can doubt whether he be warm; or a man ihatis ftrong 
 andluftycan doubt whether he be alive. Strong Aflfcftions will make 
 
 ** you feel them. Who loveth his friend, or wife, or child, or any thing 
 flrongly, and doth not know it? A great meafureof Grace is feldom 
 doubted of : Or if it be, you may quickly find when you feek and try. 
 
 SECT. IL 
 
 $.2.' 2- A Nother Caufe of uncomfortable living is, That Chriftians look 
 (C/» « -/Vmore at their prefent Caufe ofCorafort or Difcomfort,then 
 rou fttpmng they do at their Future Happinefs, and the way to attain it. They look 
 a,id fexrching ^ ^jfj-g^ Signs which may tell them wl^.at they arc, more then they do at Pre- 
 hope'wfth-n ^^P^^ which tell them what they ftiould do. They are very defirous to 
 you,a;jdkftov^^^ow whether they are Juflified and beloved or not ; but they do not 
 muchp.iiiti JO think what courfe they iLiould take to be Juftihed, if they be not. As if 
 aafwcr yoirr [jj£|j- prefent Cafe mult needs be their cverlalling Cafe :, and if they be 
 'iZnadwl '^^^ unpardoned, there were no Remedy. Why 1 befeech thee confider 
 to m.t^'ethTbii- this, Oh doubting Soul ; What if all were as bad as thou doft fear ? and 
 fi^tcf dvay i IS "none of thy iins were yet pardoned ? Is not rhc Remedy at Iiand ? May 
 by go:ngto ^^^ ^W this bc done in a Moment ? Doft thou not know that thou maift 
 ^noifomuh^ have Chrifl and pardon when ever thou wilt .^ Call notthisa loofeor 
 umixhh^Hc- Grange Dodrine. Chrifl is willing if thou be willing. Heoffereth him- 
 p.o/i^ irhenitr felf and all his benefits to thee ; He prcifeth them on thee, and urgeth thee 
 yo.i have b.- ^q accept them : He will condemn thee and deftroy thee if thou wilt not 
 ^'r'rw butDn ^^^^P^ them. Why doit thou therefore Hand whining and complaining 
 all out of doubt thatthouartnot Pardoned aud Adopted, when thou fhouldft take them 
 by .tptefem » being offered thee .> Were he not mad that would lie weeping, and 
 
 faith. The door wringing his hands, becaufe he is not pardoned, when his Prince ftandsty 
 IS open -J cn'er 
 
 and lrj2 : 1'ou nuiy inOft eafily build a irnvfikricl^' ofcomfoii, by Tti^'mg Chyifl, then np.vr ynit, I'lJ dwell- 
 i't^i a/ki clar,- iill/M^ls thtU are hought .ig^injt yoitr timrc. ^monAi, dej tried S$u!. nag. j<;^. 
 
 all 
 
Parr. III. The Saints Everlafthg Refi. 41 ^ 
 
 all the while offering him a pardon, and intreating, and threatniiag, and 
 perfwading, and correding him, and all to make him take it? Whac 
 would you fay to fuchaman? Would you not chide him for his folly, 
 and fay. If thou wouldft have Pardon and Life, why doll thou not take 
 it ? Why then do you not fay the like to your felves ? Know ye not that 
 Pardon and Adoption are offered you only on the Cpndition of your Be- 
 lieving? " And this Believing is nothing clfc but the Accepting of sc 
 *' Chrift for thy Lord and Saviour, as he is offered to thee with his bene- 
 *'fits in the GofpehAnd this Accepting is principally fif not only J the A6t 
 "of thy Will. So that if thou be willing to have Chrift upon his own 
 "terms, that is, to Save and Rule thee, then thou art a Believer.- Thy 
 willingnefsisthy Faith. And if thou have Faith, thou hall the fureft of all 
 Evidences. Juftifying Faith isnot thy Perfwalion ofGodsfpecialLove a. 
 to thee, or of thy Juftihcation •, but thy Accepting Chrill to make thee 
 Juft and Lovely. It may be thou wilt fay, I cannot Believe^ Itisnotfo 
 eafie a matter to Believe as you make it. Anfw. Indeed to thofc thac » 
 arcnot willing, it is not eafie : Godonly can make them willing : But to 
 him that is willing to haveChrift for King and Saviour, I will not fay Be- 
 lieving is eafie, but it is already performed ^ for this is Believing. Let me jj 
 therefore put this Queftion to every doubting complaining Soul : What 
 is it that thou art complaining and mourning for? What makes thee 
 walk fo fadly as thou doft ? Becaufe thou haft not Chrill and his benefits ? 
 Why, art thou willing to have them on the forementioned Condition, 
 or art thou not .? If thou be willing, thou haft him : Thy Accepting is 
 thy Believing : To as many as Receive him fthac is. Accept him j to them 
 he gives power to become the Sons of GodyCvcn to them thait Believe on his 
 N.xme, Joh.i.i 2. But if thou art not willing, why doft thon Complain .? 
 Me thinks the tongue fhould follow the bent of the Heart or Will ;, And 
 ihey that would not haveChrift, fhould be fpcakingagainft him, at leafl 
 againft his Laws and wayes, and not complaining becaufe they do not en- 
 joy him. Doft thou groan and make fuch moan for want of'that which 
 thou wGuldft not have } Ifindcedthouwouldft not haveChrift for thy 
 King and Saviour, then have I nothing to fay but to perfwade thee to be 
 Willing. Is it not roadnefs then to liecomplaining that we have not Chrift, 
 when we may have him if we will .?If thou have him not, take him, and 
 ccafe thy complaints : Thou canft not be fo forward and willing as he 
 is : And if he be Willing, and thou be Willing, who fliall break the 
 Match ? I will not fay as Mr. ^4/fw.tr/7j»moft horridly doth. That we Tiowhrnof 
 ought no more to Qi^eftion our Faith, which is our firft and foundation- <:^^>''ifls Rlinxl-, 
 Grace, then we ought to Queftion Chrift the Foundation of our Faith. ^C'?^^:9$- 
 But this I fay. That it were a more wife and direft courfc to accept Chrift 
 offered fwhich is Believing j then to fpend fo much time in doubting 
 whccher we have Chrift and Faith orno. 
 
 SECT. 
 
41 5 7he Sdints Everlajfin^ Refl. Chap, 8. 
 
 
 
 SECT. III. 
 
 .^ , 3. \ Korhor Caufe of many ChriQians trouble, is, Their miftaking 
 
 ** -/jLAfTuiancc for tlic Joy that fometime accompanicth ic ^ orac 
 
 lea'^l confounding them together. Therefore when they want the Joy of 
 
 AlTurar.ce, they are as much call down as if they wanted affarancc it felf. 
 
 M VrdBvi'*^^' ^^^^^ ^^''■'^ \v^\\y That as we cannot have Grace but by the work of 
 
 1 think one of ^hc Spirit, fo muR there be a further Ad to make us know that we have 
 
 the hoiicft, that Grace :, and when we know we liave Grace, yet mufl there be a fur- 
 
 choiceil men tiiei- ^^ ^f t^^ Spirit to give us Comfort in that Knowledge. Some 
 
 //■Sb^cd^'^ Knowledgcor Affuranccot-our Regenerate and Julliiied Eftate the Spirit 
 
 dtfcrjljL'th'th: gives more ordinarily ; but that fenfible Jov is more fcldom an J extraor- 
 
 tcmp.r ofhis dinary. We have caufe enough to keep off doubtings and dilkcfs of S.pi- 
 
 fpuii thus ; ,-if^ upon the bare fight of our Evidences, though we do not ftel anv fur- 
 
 chri nJl^^ ther Joys. This thefe complaining Souls underlhndnoc^ and therefore 
 
 tatioii hj've, though they cinnot deny ihc^r willmgnefs to have Chi ifl:, nor many other 
 
 butSu.ivictcs the like Graces, which are infallible Signs of their Jullification and Adop- 
 
 ^I'mtu.il I i\ol^^ yet bccaufe they do not feel their fpirits rcpleniftied with ion^fo"ts, 
 
 Jnhi'^L^"^- ^^^V throw away all, as if they had nothing. As ifachildefhouKlno 
 
 ** longer take himfelf for a fon, then he fees the fmiles of his fathers tkce, or 
 
 heareth the comfortable exprellionsofhis mouth : And as if the lather 
 
 did ceafe to be a Father when ever he ceafechthofe fmiles and fp^eches. 
 
 SECT. IV. 
 
 ^•4- 4. A Nd yet further is the trouble of thefe poor Souls incrcafedjin 
 •^ ^ y\that They know not the ordinary way of Gods conveying thefe 
 ^"f^W^dT' ^P^^^^ (lomforcs. When they hear that they are the free gifts of the 
 ecnce ve " Spirit, they prefently conceive themfelves to bemeerly paliivethci-ein, 
 foonermect and that they have nothing to do but to wait when God will bellow 
 with comfort, them : Not undcrftanding, that tliough thefe Comforts are Spiritual, yet 
 th^:nm idle gj-g ji^^y Rational, raifcd lipon the Underitandingsapprehenfionof the 
 Oar^c re ^' Excel'ency of God our Happinefs, andofour Intercit in him ;, and by the 
 th-refore rolling of this blefled Objed in our frequent Meditations. The Spirit 
 fhouldbcto *'doth advance and not deftrov our Rcafon .- Itdoth red:ifieit,and then 
 p'^'^Jl. c "^^ 't'^^ 't^ ordinary InRrument for the conveyance of things to our Af- 
 <Tood^ftarc ^ fcdions, and exciting them a' cordingly ;• and not lay it afide, and Affed 
 andth:nto US without ii. Therefore our Joys are raifed difcourfively •, and the 
 keep ch mIc at Spirit Hrl^ rcvealcrh our ( aufe of Joy, and then hclpcth us to Rejoyce up- 
 Evidenjes ^^ chofc revealed grounds j So that he who Rejoyccth groundedly,- 
 Preface to ' ^"O^^tih why hc Rcjoyceth, or Jinarily. " Now thefe miRakcn Chnftt- 
 Souh conHid. " ans lie waiting' when the Split doth cafl in thefe Comforts into their 
 *' hcarcsjwhile chey^fic ftiil and labour not co excite their own AfFedions; 
 .. " Nay, 
 
 J-) 
 
 ^1 
 
part III. The Saints Everlajihg Re jl, 417 
 
 Nay, while they Reafon againft the Comforts which chey wait for. Thefc a 
 men muft be taught to know, That the matter ohheir Comfort is in the ^[fit^u 
 Promifes, and thence they muft fetch it as oft as they cxped it ; And ihat 'complJ^for 
 if they fee themfelves daily and diligently to Meditate ohhe'Yruih ot^ want of monj- 
 thofe Promifes, and of the rare excellency contained in them, and of their '^^'-^ -' f'^^/i 
 own. title thereto, in this way they may exped the Spirits alliftancc for if^^^jj^^, 
 the raifing of holy Comfort in their Souls. But if they lie Hill bewailing maviakeTvkxt 
 their want of Joy, while the full and free Promifes lie by them, and never bcnnll : hie 
 take them, and rip them up, and look into them. and apply them to i heir '/oi better ta^e 
 hearts by fcrious Meditation, They may complainfor want of Comfort '^'■''''''f;'-''^/»c 
 long enough before they have it, in Gods ordinary way of conveyance faYw.mf 
 God worketh upon Men as Men, as Reafonable Creatures : The Joy of 
 the Promifes, and the Joy of the Holy Ghoft, are one Jov. 
 
 And thofe Seducers who in their Ignorance mif guide poor Souls in 
 this point, do exceedingly wrong them : while they perfwade them fo to 
 exped their comforts from the Spirit, as not to be any Authors of them 
 themfelves, not to raife up their own hearts by Argumentative means, 
 telling them tliat fuch Comforts are but hammered by themfelves, and 
 not the genuine Comforts of the Spirit. How contrary is this to the 
 DodrineofChrift! 
 
 SECT. V. 
 
 5. A Nother Caufc of the trouble of their Souls, is, Their espeding jj $. ^. 
 
 ZJka greater meafure of AfTurance then God doth ufually bellow 
 upon his people. Mod think as long as they have any doubting they ^,°^^f^^^''^ 
 have no AfTurance •' They confider not that there are many degrees o'iv^^rcmQ'lc^it 
 Infallible Certainty below a pcrfed or an undoubtin^ Certainty. They a:.ii Md}:i.g 
 mufi know, that while they are here they fliall Know but in part : They cvn^.-stiTl 
 (hall be imperfed in their Knowledge ot Scripture, which is their Rule in 'j'- g '^-j^' •'i''*/» 
 Trying , and impe; fed in the Knowledge of their own obfcure deceitful ///p^;»7'y% u 
 hearts. Some Ihangencfs to God and themfelves there will Hill remain : com: tog-.-hcr. 
 Some darknefs will overfpread the face of their Souls .- Some Unbelief will Irj m y pour 
 be making head againll: their Faith ; And fome of their grievings of the "'t"/'^,('ff'^^ 
 Spirit will be Grieving themfelves, and making a Breach in their Peace ^c'tfiors ufi 
 and Joy . Yet as long as their Vaith is prevailing, and their affurance doth tkra : ue (ire 
 tread down, and fubdue their Doubtings, though not quite expel chem, now m the 
 they may walk in comfort, and maintain their Peace. But as long as they ^'^^'f^ff'^. 
 are refolvcd to lie down in iorrow tiU their AfTurance be perfed, their ^/•^'^^/p/';^-' " 
 daies on Earth muft then be dales of forrow. br:.7ff.ift mafl 
 
 fcrve,tu ft.ry 
 the ftomac^i till the Isjng of Sm/iH rvitb all bis frim.is Jit down together. S'lmonds Deferted Suid, 
 pag. 507. 
 
 Kkk SECT. 
 
4 1 8 The Saints Everlafting Re/t, C h ap. 8 . 
 
 SECT. vr. 
 
 $.6. ^- A Gain, many a foul lies long in trouble, by taking up their Com- 
 r,ofomcihink * jfAforts in tliC beginning upon unfound or uncertain grounds. This 
 chey are Gods may bc the cafe ofa gracious Soul, who hath better grounds, and doth not 
 
 ff^'c^rr^'^h ^^^ '■^^™ ' ^ ''^^'^ ^'^^^^^ ^^^^^' S^°^ ^^ ^^^^ ripcncfs of Undcrftanding, 
 cparty^orfuch ^"^ ^orc\Q to finde out the infufficiency of their former grounds of Com- 
 ajlrift opini- ^rc, they caO away their Comfort wholly, when they fhould only caft 
 04; nndrphcn away their rotten props of it, and fearch for better to fupport it with. 
 *!P- ^o^^^ " ^^ ^^ ^''^'^" Comfort and their Safety were both of a nature, and both built 
 thcychan^r ^" ^^^^ ^^'^^ Foundation, they conclude againll their Safety , becaufe they 
 thiir Comfort, have difcovered the miAake of their former Comforts. And there are 
 Som: ih.jt couldamany much-applauded Books and Teachers of late who further the delu- 
 have >io Com- {^q^ of poor Souls in this point, and make them believe, that becaufe their 
 r^crnimnz^'^^ former Comforts were too Legal, and their perf\varions of their good 
 be Orthodox, cftate were ill grounded, therefore themfelves were under the Covenant 
 ^s foon as they of works Only, and their fpiritual Condition asunfoundas theirCom- 
 '>avc titmd to forts ; Thefe men obferve not. That while they deny us the ufe of Marks 
 ie£i7)I-je to know our own (late, yet they make ufe of them themfelves to know 
 ■oinfurt in .1- the ftates of Others : Yea and of falfe and infufRcient Marks too. For to 
 mndancc \ **argue from the Motiveofourperfwafionofa good dtate, tothegood- 
 pnt/y /fcz-o.^e:'' ne^ or badnefs of that eftate, is no found arguing : It foUoweth not that 
 ^?/.7«irf:/// /- ^ ^^^ -g unrecencrate, becaufe he judged himfelf regenerate upon wronjj 
 
 on, and pxitly j -r- 1 . • 1 1 1 1 11 ■ ^ 
 
 becaufe they gfounds : For perhaps he might have better grounds, and not know it; 
 ihin.\ their or elfe not know which were good, and which bad. Safety and Comfort 
 ■^^^ci«opi-«ftand not a! waics on the fame bottom. Bad grounds do prove the AfTu- 
 ll^^^.f^f^^tf ^^"^*^ ^^'^ which was built upon them, but notalwaics theERatebad. 
 hdi'and^^ Thefe Teachers do 'but tofs poor Souls up and down as the waves of the 
 herefti-e ihcy Sea, making them believe that their Eflate is altered as oft as theirconceits 
 ejeyce. So, of it alter. Alas, few C hriftians do comc to know either what arc foUd 
 ■lanyHypo- et grounds of comfort ,or whether they have any fuch grounds themfelves 
 Ulifimlycih ^" ^^^^ Infancy of Chrirtianity. But as an Infant hath life before he know- 
 «/y iti their ^th it, and as he hath mifapprehcnfions of himfelf and moft other things 
 )pi>i:on:yhave for certain years [ogeihcr, and yec it will not follow that therefore he 
 jeircmfort i^^^\^ j^^ jjf^ q^- rcafon : So is it in the cafe in hand. Yet this fhould per- 
 j.o0/]..y lUic f^^^Q {j^^jI^ Miniflers and Believers themfelves to lay right grounds for 
 their comfort in the beginning,asfar as may be. For elfe ufually when 
 they finde the flaw in their Comforts and AfTurance, they will judge it 
 to be a flaw in their Safety and Real Eflates. Juft as I obferve mofl pcr- 
 ** fons do who turn to Errours or Herefies : They took up the Truth in the 
 beginning upon either falfeordoubtfuU grounds; and then when thcic 
 grounds are overthrown or fliaken, they think the Dodrine is alfo over- 
 thrown, and fo they let go both together ^ as if None had fol id Argu- 
 ments, becaufe they had not ^ or nottc could mannage them better then 
 
 Jhey. 
 
 f 
 
Part III. The Saints EverU fting Reft. 41 p 
 
 They . Even fo when they perceive that their Arguments for their good 
 Eftate were unfound, they think that their Eftate muft needs be as un- 
 found. 
 
 SECT. VII. 
 
 7' \/{ Oreover, many a Soul lieth long under Doubting, Through 
 iVithe great Imperfcdion of their very Reafon, and exceeding 
 weaknefs of their Natural Parts. Grace doth ulually rather turn our 
 Parts to their moll neceflary ufe, and imploy our Faculties on better Ob- 
 jed^s, then add to the degree of their Natural Strcnpdi. Many honcfl: 
 Hearts have fuch weak heads, that they know not how to perform the 
 Work of Self-Trial ; They are not able rationally to argue the Cafe : 
 They will acknowledge the Pi emifes, and yet deny the apparent conclull- 
 on. Or if they be brought to ackno^vledge the Conclufion, yet they do 
 but fladuatc and ftagger in then Corxellion, and hwldit fo weakly, that 
 every AfTault may take it from them. U God do nor fome other way 
 fupply to thefc men the defed of their Reafon, I fee not how they (hould 
 have clear and fetled Peace. 
 
 A 
 
 tt 
 
 §.7- 
 
 SECT. VIII. 
 
 Nother great and too common Caufc of doubting and Difcom- $.8. 
 
 .fort, is, The fecret maintaining of fome known fin. *Whena*^ , ,, 
 man livcth in fome unwarrantable pradice, and God hath oft touched Halls sJJ/a- 
 him. for it, and Confcience is galled, and yet hecontinuethit ; Itis no qi^y 61. pig. 
 wonder if this pcrfon want both AfTurance and Comfort. One would 1^9'; '/^''^> 
 think that a Soul thut lieth under the fears of Wrath and is fo tender as ^o q[' f''^^^f 
 tremble and complain, fhould be as tender of finning, and (carcely adven- ^- tenmrnd Uy 
 ture upon the appearance of evil : And yet fad experience telleth us that whhfi,>, and 
 it is frequently ocherwile : I have known too many luch, that would tt'i'/ bipl.ry'mg 
 complain and vet (in, and accufe thcmfelve« and vet fin Itill, yea and de- '^'■j'I"'^^<^^ 
 Ipair, and yec proceed in finnmg ; and all Arguments and m.eans could al/ow a "ccret 
 not keep them from the wilful committing of that fin again and again, liberty in. the 
 which yet they did think rhcmfelves would prove their deitrudion. Yea henvtto fin., 
 fome will be carried away with thole lins which feem moft contrary iQ^omiivhig at 
 their dejeded temper. I have known them that would fill mens ears with "^^^ 7fu'lm^ 
 the conllant lamentations of their miferable ftate, anddefpairingaccufa- femngupon 
 tionsagainft themlelves, as if they had been the moft humble people in the momfic.^uo'i 
 
 with carii?ft 
 e>ide.jvours ; though they be co-tvinctdy yet they are not perfwaded to arife with all their might aga}>:fl the 
 lordi cntm s, but d'>h:swoii' ncglig''iiily, which « anaQCurfcd thing, forthii Cod cajidhihcm n'Ofipn- 
 jham: Simonds Dcfcncd Seiil, &c. pag. fii, ?iz. 
 
 K k k 2 world ^ 
 
420 The Saints EverUfling Refi. Chap. 8. 
 
 world •, and yet be as paffionacc in the maintaining their innocency when 
 
 another accufeth them, and as intollcrably peevifh, and tender of their 
 
 o'A'n Reputation in any thing they are blamed for, as ifthcy werethc 
 
 proudcfl perfons on Earth- Hill denying or extenuating every difgrace- 
 
 ful fault that they are charged with. 
 
 a This chenfhing of fin doth hinder AfTurancethefe four waies. i. It 
 
 - ^ , . ,.i doth abate thedegreeofour Graces, and f j nukes them more undifccrna- 
 
 Jpii^edivhcth'^^^^' 2. It ol^fcureth that which it deflroyech noc^ for it bearerh fuch 
 
 // b: poffibl. for fway , that Grace is not in AAion, nor feen to ftir, nor fcarce heard fpeak 
 
 agoAly m.mto for tlic noifeof this corruption. 3. It purtcchoutor dimmeth theeye 
 btfccimftn- ^^^ S>Qn\. that it cannot fee its own condition ; and it benummcth a 
 
 ?««? , a>id more 
 
 eof 
 and 
 
 yviJimgi.oof- fl"pi.'ieth,thac it cannot feel its'own cafe. 4. But efpecially it provoketh 
 fcn-iybcaufe^ God to withdraw himfoif, his Comforts and the x\fiiftance of che Spirit, 
 vfGodsgraci- without which we may (earch Jong enough before we have Aflurance. 
 mscozcunt, Q^^ |^3(.j, i^jjg ^ feparation betwixt Sin and Peace : Though they may 
 faUtblyrcfcuc ^'^^'^^''^^ together in rcmifs degrees; yetlomuchasSmprcvailcch intne 
 himoittof Soul, fo much will thePeaceof that Soul be dcfedive. As long as t4iou 
 tl'.itfirt!' But do'l favour or cherifli thy Pride and felf-eltecm,thy afpiringprojefts 
 "^^fTi hV^""' ^"^ ^^^^ of the world, thy fccret lufts, and pleafing thedeiiresofthe 
 tZ^Jit.rJ'-^T ^^^i or any the like unchriftianpradice, thou experteftAflfurance and 
 the holy Ghofi) comfort in Vain. God will not encourage thee by his precious Gifts in a 
 evcmo a Re- courfe of finning. This worm will be crawling and gnawing upon thy 
 M^'^R^^ ^T ^ Confcience : It will be a fretting, devouring canker to thy Confolations. 
 of fiSc. ^ Thou maift fteal a fpark of falle Comfort from thy worldly profperity or 
 Lett. 28. delights ^ or thou maid have it frora fome falfe Opinions, or from the 6.^- 
 fag.i6. lufions of Satan ; But from God thou wilt have no more Comfort, then 
 thou makeft Confcience of linning. HoweveranAntinomian may tell 
 haxie m°n after ^^^^> ^h^it thy Comforts have no fuch depcndance upon thy Obedience , 
 the CO nmitnug "or thy difcomforts upon thy difobedience , and therefore may fpeak as 
 efgro(i fid 10 much Peace to thee in the courfe of thy (inning as in thy moll confciona- 
 ^'^ ^7'^'^"!}i ^'^ walking, yet thou (halt Hnde by experience th.ic God will not do fo. 
 mdb'elicwl ^^^^y ^^^ ^'^^ "P.^^'^ ^^^^^ '" ^'^ Heart, and put the tumbling block ofhis 
 Tv'nhoui bum- Jniquicv before his face, and coraeth to a Minifter, or to God to enquire 
 bitngthm- for AfTurancc and Comfort, God will anfwer that man by himfelt,and 
 ^'^^y^f f' inftead of comforting him, he will fet his face againrt him. Be mil An- 
 Tve lire once in ■f'""^'^ ^^^ according to the multitude ofhis Idols ^ Read E^ek^ 14.3 ,4, 5 ,6, 
 Chrift, we 77^,9- 
 eughl ,:ot to 
 
 queflion ourjl-tte in hhi, &c. But yet a guilty confcience will be cl.morons a id full ofObjcflioit^, and God 
 will not jpcak pOitc? to it till it be humbled. God will let b.i l;e(t Childre^i l^norv^ what U w to bi loo bold 
 mth fifh &c. Dr. Sibbs, Souli Qot^fliU) VrefacQs 
 
 SECT. 
 
Part. Ill Ihe Sihts E'verUfting Reft. 421 
 
 SECT. IX. 
 
 9- A Nother very great and common Caufe of want of AfTurance and j^ $.9. 
 
 jr\Comfort,is,Whcn men grow Lazie in the fpiritual part of Duty, 
 and keep not up their Graces in conftant and lively Adion. As D Sifh 
 faith truly. It is the lazy Chriilian commonly that lackethAflurance. 
 The way of painful duty, is the way offulleft Comfort. Chrift carrieth 
 all our Comforts in his hand : If we are out of chat way where Chrift is 
 lobe met, we are out of the way where Comfort is to be had. 
 
 Thefc three waies doth this Lazinefs debar us of our Comforts. a 
 
 I. By flopping the Fountain, and caufing Chrift to withhold thisi^^^ d^. S/t&c 
 blefiing from us. Peirents ufe not to fmile upon children in their ncgk^susoubcn^fllff, 
 anddifobedience. So far as the Spirit is Grieved, he will fufpcnd his Con- p- 4805481* 
 folations. Aflurance and Peace are Chrifts great Encouragements to » 
 faithfulnefs and obedience : And therefore (though our Obedience do 
 not merit them, yet j they ufually rife and fall with our Diligence in Du- 
 ty. They that have entertained the Antinomian dotages to cover their 
 Idlenefs and Vicioufnefs, may talk their non-fence againft this at pleafurc; 
 but the laborious Chnftian knows it by experience. As Prayer muft have a 
 Faith and Fervency to procure its fuccefs, befides the Bloodftied and In- 
 terccflionofChrift, ('y^7».5.i5,i6.)fomuft allother parts of our Obe- 
 dience. He that will fay to us in that Triumphing day, [yf//Z)<?;;£'G'W 
 and Faithful Servant, Sic. Enter thou into the foynf thy Lord -^ wiilalfo 
 clap his Servants upon the back in their molt Affedionateand Spiritual 
 Duties, and [dL)\Weli Done Good and Faithful Servant^ take this Fore-tafie 
 ■of thy Everlafiing foy. If thou grow feldom and cuftomary, and cold in 
 Duty, efpecially in thy fecret Prayers to God, and yet Hndeft no abate- 
 ment in thy joys, 1 cannot but fear , that thy joys are either Carnal or 
 Diabolical. 
 
 2. * ' Grace is never apparent and fenfible to the Soul, but while it is in a 
 "Adion : Therefore want ot Adion muft needs caufe want of AfTu- 
 rance : Habits are not fek immediatly, but by the frecnefs and facility of « 
 their Ads ; Of the very Being of the Soul it felf nothing is felt or perceiv- 5, 
 cd Cif any more Be) but only its Ads. The fire that lieth ftill in the flint ^^ 
 is neither feen nor felt ^ but when you fmicc it, and force it into Ad, it 
 is cafily difccrned. The greateft Adion doth force the greateft Obferva- a 
 tion ^ whereas the dead or unadive are not remembred or taken notice 
 of Thofe that have long lain Hill in their gravcs,are out of mens thoughts ei 
 as well as their light ^ but thofe that walk the ftrcets, and bear Rule 
 among them,are noted by all •, It is fo with our Graces. That you have a u 
 Habit of Love or Faith, you can no otherwifc know,but as a confequence 
 by reafoning : but that you have the Ads you may know by feeling. If « 
 you fee a man lie ftill in the way, what will you. do to know whether he 
 be drunk, or in a fwoon, or dead .'' Will you not ftir him, or fpeak to him, 
 
 Kkk 3 to 
 
420 T^g Sairtts EverUfliHg Re fi. Chap. S. 
 
 to fee whether he can go? Or feci his pulfe, or obferve his breath ? 
 
 Knowing that where there is lifc,therc is fome kind of motion ? 1 earncllly 
 
 befeech thee, Chnllian, obferve and praftife this excellent Rule ; Thou 
 
 now knoweltnot whether rhou have Repentance , or Faith or Love or 
 
 05=' Joy : Why be moreinthe Ad:ingofthefe,and thou wilt eafily know it : 
 
 « Draw forth an Objed for Godly forrow,or Faith, or Love, or Joy • 
 
 and lay thy heart flat unto it, and take pains to provoke it intofutabie 
 
 Sauls coijl:a, » Aion • and then fee whether thou have thefe Graces or no. As D' Sibhs 
 
 p. 480, 481. obferveth, There isfomctimes Grief for fin in us when yre thin'^there is none' 
 
 it wan-s but ftirring up by fome quickning word : The like he faith of 
 
 Love ; and may be faid of every other Grace. You may go feeking for 
 
 ** the Hare or Partridge many hours, and never rind them while they lie 
 
 clofe and ftir nOt, but when once the Hare betakes himlelf to his legs, and 
 
 the Bird to her wings, then you fee them prefcntiy. So long as a ChrilK- 
 
 an hath his Graces in lively Adion ; fo long, for the moft part, he is a(Tu- 
 
 redofthem. How can you doubt whether you love God in the Ad of 
 
 Loving? Or whether \ou believe in the very Ad of Believing? Iftherc- 
 
 fore you would be afTured, whether tliis facred Hre be kindled in your 
 
 hearts, blow it up ^ get it into a flame, ard then you will know : Believe 
 
 till you feel that you do believe ^ and Love till you foci that you Love. 
 
 J 3 . The Adion of the Soul upon fuch excellent Objeds, doth natural- 
 
 ^^ mSl^ fe 1 ^^ ^^'"S Confolation with it. The very Ad of Loving God in Chrift 
 
 "lurcomfoTt * ^^^^ ^'■'"^ unexpreHible fweetncfs with it into the Soul. The Soul that is 
 
 in doing that etbeft furnirtied with Grace, when it is not in Adion, is l:ke a Lute well 
 
 which be- ftring'd and tun'd, which while it licth ftill doth make no more Mufick 
 
 longs unto ^hm a common piece of wood ; but when it is taken up and handled by 
 
 befole t'hey ^ ^^''^^ Lutani't, the melody is mod delightful. * Some degree ef comfort 
 
 longed for, » f^"^'"^^' ^ ^^^ comfortable Dodor j follows every good Allion^as heat accom- 
 
 and went faKies fire ^ and as hcams and infimnces ijf tic from the Sun ^ which is fotrue, 
 
 without. I jj^j,. yg^y Heathens upon the difcharge of a good Confcience have found 
 
 Sotih cLfiai ^^'"^^'^'"^ ^"^ peace anfwerable ; This is Pr<emifitm ante pramium, A Re- 
 
 pag. 4?. Tpard before the Reward * , 
 
 * Preface to ^ As a man therefore that is cold fhould not (>and ftill and fay, lamfo 
 Soich coiifl'.d. ^gi^ that 1 have no mindc to labour^ but labour till his coldncfs be gone, and 
 mibiJ&m ^^^^ excited .- So he that wants AfTurancc of thetruth of his Graces, and 
 ilhi qw<e parva the comfort of AfTurancc, muft not ftandftill, and lay, //jw/o^ow^r/^/ 
 & fiagiUx and HHComfortable that I have no minde to duty ; but ply his duty , and ex- 
 
 /"5' ^ ^"' crcife his Graces, till he findc his Doubts and Difcomforts to vanifh. 
 
 ipfis flagitiis 
 
 ?wxiii, i?igCHS gaudium fubit, incoMKffiim c^ aquabile ; tarn Fax & Concordia a^'mij & mamtudo cum 
 mi'ifuctudim:. Omniiemm ex mbccillitrJc fcrtt^n'tf, S n^c.de vit- bat. c. ^. cir c 4. "Perhaps you. 
 think that the only comfort you can have, is by rcccivinL!, Ibmc benefit, fome mcicy from God •, you 
 are much miftakcn. The Comfort of letting your hearts out to God is a greater cojufort then any 
 Comfort you have in receiving any thing from God. Mr. Bifnunghs on Hof. i. 1 9. /;. 6o6- 
 
 sect: 
 
Part TIL The Saints Everlajling Reft. 42? 
 
 SECT. X. 
 
 10. T Aftly, Another ^srdinary Nurfe of Doubtings and D'Tcomfort, J, , 
 
 A- is, The prevailing of Melancholy in the body ;, whereby the -^onlfh ' 
 brain is continually troubled anidarkncd, the Fancy hindred,andRea- fitmj,u mc^ 
 Ton perverted by the dillempering ofitsinftruments,and thcSoulisllill l^MHM^qmx 
 clad in mourning weeds. It is no niore wonder for a Confcientiousman»"*/f^ /''»<'>■''>$ 
 that is overcome with Melancholy to doubt, and fear, and defpair, then '^p^^lam-^'^TT 
 it is for afick man to groan, or a childe to cry when he is beaten. This \s^ma erijm eft w- 
 the cafe with moft that I have known lie long in doubting, and diftrefs of -voln^ atm 
 Spirit. With fonie their Melancholy being raifed by CrofTes or diftemper ^.f^^^'* j^'^-_ 
 of body, or fome other occafion, doth afcerwards bring in trouble of J^^i^a ??'''^, 
 Confcience as its companion, f With others trouble of minde is their ^^i\<Hor[wm7afn-' 
 trouble ; which long hanging on them, at lafl: doth bring the body alfo Ofmfalcom- 
 into a Melancholy habit : And then trouble increafeth Melancholy, and pi<^-<i(>m<; idea 
 Melancholy again increafeth trouble, and fo round. This is a moft fad ^'^^J''*-' &c.^ 
 and pitiful ftate : For as the difcafe of the.body is chronicle and oh{^mdiit,'^q:;arupayiicf 
 and Phyfick dothfcldomfucceed. where it hach far prevailed j fOwith- dcmorbo. 
 out the Phyfician, the labours of the Divine are ufually in vain. Yo\xJ^'''^or & 
 may filence them, but you cannot comfort them : You may make thcm^'^^'^^^ff'^^^^^^^ 
 confefs that they have fome Grace, and yet cannot bring them to the pmhdmhit^ 
 comfortable Conclufions. Or if you convince them of fome work of the MdMchoU- 
 Spirit upon their fouls, and a little at prefect abate their fadnefs, yet as '^'''^ facimt. 
 foon as they are gone home, and look again upon their fouls through this "'PP^'^^' 
 perturbing humour, all your convincmg Arguments are forgotten, and 
 they are as far from Comfort as ever they were. All the good thoughts 
 of their eftate which you can poflibly help them to, are feldom above a 
 day or two old. As a man that looks through a black, or blew, or red <* 
 glaft, doth think things which he fees to be of the fame colour ^ and if 
 you would perfwadv! him to the contrary he will not believe you, but 
 wonder that you fhould offer to perfwade him againft his eye- fight ! So a 
 melancholy man fees all things in a fad and fearful plight, becfture his Kea- 
 fon looketh on them through this black humor, with which his brain is 
 darkned and diltempered. And as a mans eyes which can fee all things et 
 about him, yet cannot fee any imperfedion in themfelves ; fo it is almoft 
 impoftible to make many of thefe men to know that they are Melancholy. 
 B ut as thofe who are troubled with the Ephialtes do cry out oF fome body a 
 that lyeth heavy upon them, when thedifeafeisintheir own blood and 
 humors •, fo thefe poor men cry out of fin and the wrath ot God, when 
 the main caufe is in this bodily diftemper. The chief part of the cure of 
 thefe men muft be upon the body, becaufe there is the chief pare of the j 
 difeafe. 
 
 And thusl have (hewed you the chief caufes, why fo many Chriftians 
 do enjov fo lirrle AlTurancc and Confolation, 
 
 CHAR 
 
424 
 
 The^Saitits EverUfliftg Kejl, 
 
 Chap. 9^ 
 
 CHAP. IX. 
 
 Containing an Exhortation , and Motives to 
 Examine. 
 
 SECT. r. 
 
 $, I." 4flfefc^85^ Aving thus difcovercd the Impediments to Examinati- 
 on, 1 would prrel'ently prOLced to dircd you to the per- 
 formance ot" it but that I am yet jeal<ju« whcihcr I 
 have fully prevailed with your wils ^ and A-hcther you 
 are indeed Rcfolvcd to fet upon the Duty. 1 have found 
 ^^f^S^^T^^rfK: bv long experience as well as from -cr'p.ure, That the 
 main difficulty iy^th in bringing men to be willing, and to fet thenifelvcs 
 in good earneil to the fearching of . heir hearts. 
 
 Many love to hear and read of Marks and Signs by which they may 
 Try ; but few will be brought to fpend an hour in ufing them when they 
 have them. They think they fhould have their Doubts rtfolved as foon 
 as they do but hear a Minifter name fome of thcfe Signs ; and if that would 
 do the work, then AfTurancc would be more common : but when [hey 
 arc informed that the work lies moft upon their own hands, and what 
 pains it muft coft them to fearch their hearts faithfully, then they give up, 
 and will go no further. 
 
 This is not only the cafe of the ungodly, who commonly perilh through 
 this negled ;, but multitudes of the godly themfclves are like idle Beggars, 
 who will raiher make a pradice of begging and bewailing their milery, 
 then they will fet thcmfelves to labour painfully for their relief: So do 
 many fpend daies and years in fad complaints and doubting*;, tliat will not 
 be brought to fpend a few hours in Examination. I inrreatall thefe per- 
 fons, what condition foever they arc of, to confider the weight of thefc 
 following Arguments, which I have propounded in hope to perfwadc 
 them to this Duty. 
 
 $.2; 
 Motive I. 
 
 SE€T. II. 
 
 I. 'T^Obedcceived about your Title to Heaven, is exceeding eafie ^ 
 
 X and not to be deceived, is exceeding difficult. This I make mant- 
 
 feft to you thus. i. Mul- 
 
Part III. The Saints EverUpng Re fl, 425 
 
 I 
 
 I. Multitudes that never fufpeded any falfliood in their heart?, have^Mat.y.ii,!^^ 
 yet proved unfound in the day of Trial -^ and they that never feared any ^•> ^^• 
 danger toward them, have perifhed for ever : Yea many thar have been Luk ^*-.^^^/; 
 confident of their integrity and fafety. I (liall ad joyn the proofs of what I Luk.is.ii'i x 
 fay, in the Margin for brevity fake. How many poor fouls are now in Revcl.3.17. 
 hell, that Httle thought of coming thither? and that were wont to dc- Sc^'^'^^*'" 
 fpife their counfel that bid themTry and make fure ? And to fay, They ti ^■^.^JP'^' 
 
 ', itriz-i-N-' /'•'J 1 he rich man 
 
 made no doubt of their lalvation ? in Luk.i^r.&c 
 
 2. Yea, and many that have excelled in worldly wifdom, yet have been 
 befooled in this great bulinefs : and they that had wit to deceive their Ahkophch Gc- 
 neighbours, were yet deceived by Satan and their own hearts. Yea, men '"^^h-'i^amas 
 of flrongcrt head- pieces , and profoundeft learning, who knew much of Pharff*'?'?* 
 thefccretsofNaturCjOfthecourfes of the Planets, and motions of the fukes,&c. 
 Spheres, have yet been utterly miftaken in their own hearts. R,oni.i.ii. 
 
 3 . Yea, Thcfc that huve lived in the clear light of the Gofpel^ and heard 
 the difference between the Righteous and the Wicked plainly laid open , /"^•^-^ ^^ die 
 and many a Mark for Trial laid down, and many a Sermon preiling them 1 .".^cT ft 
 to examine, and directing them how to do it, yet even thefe have been , M.n.7.ii. 
 and daily arc deceived. Kom.i.n. 
 
 4. Yea, iliofe that have had a whole life's time to make fure in, and ^ Cor.9.z7. 
 have been told over and over that they had their lives for no other end, 
 but to provide for everlaRing Rcfi, and make fure of it, have yet been de- 
 ceived, and have wafted that life-time in forgetful fecurity. 
 
 5- Yea, thofe that have Preached af:;ainft the negligence of others, and "* OmwmpcM 
 prciTed them to Try themfehcs, and (hewed them the danger of being 'j^'O'"''^ :'y,{i- 
 miitaken, have yet proved railiaken themlelves *. fmt ilbi i-)'is^ 
 
 And is it not then time for us to rifle our hearts, and fearch them to the qm iifdcmju^>: 
 very quick.'' obnox'n • foUm 
 
 hypcrifi':. Vii- 
 yp, & iw.i mfi cxq!d(!t'ijfimo Injliliiio cxxrivne dcprehaidml qui e.tdcmfimt inebriati. Rupertus Meldciii-.is^ 
 Paixncf. Votin. prop.Kc Eccl. fol. B. i, 3 . Laqmriir .td vcrbl mhuli, oy. 
 
 SECT. III. $.5.' 
 
 2. "TTO be miftaken in this great Point is alfo very common, as well as Motive 2» 
 
 1 eafit : So common that it is the cafe of moft in the world. In the * 
 old world we find ofnone thar were in any fear of Judgement ; and yet S^I'^^V^'"' 
 how few perfons were not deceived ?fo in »$'oi;^ow : (b among the Jews : 
 And I would it were not fo in Ena^Und 1 Almoft all men amongll us do 
 verily look to be faved : Youihallfcarcefpeak withoncofa thoufand 
 that duch not : and yet C/;Wy? rellcth us, That few find the firait gate and 
 narrow way th^t leads to life. Do but reckon up the fcveral forts#f men ^j 
 that arc miftaken in thinking they have title to Heaven, as the Scripture j^ j- 
 doth enumerate them, and what a multitude will they prove 1 i. Jll Hof.'^.Vl 
 that are igmrant of the Fundamcritals of Religion. 2. All Heretichj^ who iia.!- . i t . 
 
 L 1 1 maimain 
 
^2^ The S aims BverUflingRefl* Chap. 9. 
 
 rCoi.^.-^. rnAintain falfe doEirines AcainFi the Foundation^ or against the necejfary 
 Ik -^19^° wf>»w/ c/ /iff. 3. j4/I that Live ir. the frAd:ice of grofs fin. ^. Or that love 
 1 C01.6.9.& and regard the rmalUftfin. '^, All that harden them/elves againfl frequent 
 1 ^. ?o. reproof Pro. 2 9. 1 . 6. A 11 that minde the Flefh more then the Spirit. Rom. 
 
 Eph. 5- 4'?:fJ- 8. 6, 7,13. Or the world more thcnGod,Vl\\\s.lS,l 9. 1 Joli.2.15,16. 
 
 Tam.4!»,^' 7- All that d^as the mofi do Xuk. 1 1. 21, 2^,25- ijoh.5.19. ^All 
 Hcb.i i.14. '^^^ ^'''^ dcriders at the Godly, and difcourage ethers from the tvay ojGodhy 
 Joh.3.3. their reproaches, Prc.i.22,6cc.3.34. & 19. 29. 9. Allthat are unholy .- 
 
 a Tim.3.^. ^„(l fljat never were Regenerate and horn anew, i O. Allthat have not their 
 M "k ^" ^ '^^'^ hearts fet upon HeavenM^^- 6.21. i i . All that have a Form ofGod- 
 h ..t.io.-'?' linefs without the Power. 12. And all that love either parents, or rvife ^ or 
 Johiz.zj. ehildre-A, or houfe, or lands, or Ufe^ more then Chrifi-^ Luk. 14.26. Every 
 one of cliefe that chinkcch he hath any Title to Heaven, is as furely mifta- 
 lien as the Scripture is true. 
 
 And if fuch multitudes arc deceived, ihould not wc fearch the more di- 
 ligently , left we fhould be deceived as well as they ? 
 
 SECT. IV. 
 
 ^•4- ^' "VT^'^^'^S ^^^^ dangerous tnentobethusmiQaken. TheConfe- 
 
 ^ XNquents of it are lamentable and defperate. If the Godly be mifta- 
 ken in judging their ikte to beworfe then itis, theconfequents of this 
 miftake will be very fad : But if the ungoldy be miftaken, the Danger and 
 Mifchief that followeth is unfpeakable. 
 
 * . I. It will exceedingly confirm them in the fervice of Satan, and faften 
 
 ^ them in their prefent way of death. They will never feek to be recover- 
 ed, as long as they think their prefent Hate may fcrve. As the Prophet 
 faith, i/4.44.20. A deceived heart will turn them afide, that they can»ot 
 deliver their own foul, nor fay. Is there not a lie in my right hand ? 
 
 J 2. Itwilltakeawaytheefficacyofmeans that fhould do them good : 
 Nay, it will turn the beft means to their hardening and ruine. If a man 
 
 tt mirtake his bodily difeale, and think it to be clean contrary to what it is, 
 will he not apply contrary remedies which will increafe it ? So when a 
 Chrirtian fhould apply the Promifcs, his miftake will caufc him to apply 
 the threatnings : and when an ungodly man (hould apply the threatnings 
 and terrors of the Lord, this miftake ofhiseftate will make him apply the 
 Piomifes ; And there is no greater ftrengthner of fin,and deftroyer of the 
 foul, then Scripture mifapplied. ^^ worldly delights , and the deceiving 
 ** -words of fmners.^ may harden men mofi: defperately in an unfafe 'way : But 
 ' ' Scripture mifapplied, will do it far more ejfetJaally and dangeroujly. 
 
 . 3 , it will keep a man from compaflionatmg his own foul : though he 
 be a fad objed of pity to every underftanding man that beholdeth him , 
 yet will he not be able to pity himfelf, becaufe he knowcth not his own 
 
 e» niifery. As I have fccn a Phyfician lament the cafe of his Patient when he 
 
 hath 
 
I 
 
 Part I II. The Saints EverUfting Re fi, ^27 
 
 hath difcerned his certain death in fomc fmall beginning,when the Patient 
 himfelf feared nothing, bccaufe he knew not the mortal nature of his di- 
 feafe. So doth many aMinil^erorgodlyChriftianlamentthe cafeofa 
 carnal wretch, who is fo far from lamenting it himfelf,that he fcorns their ^asr <±. 
 pity, and biddeth rhem be forry for rhemfelves, they (hall notaufwer for Ads ii.ti. 
 bim ^ and taketh them for his enemies bec^ufe they tell him the truth of 
 his danger. Asa manthatfeethabeaft going to the flaughter, doth pity ct 
 the poor creature, when it cannot pity itfelf, becaufe it little thinketh 
 that death is fo near .-Soisit with thefe poor finncrs : and ail long of this 
 miftaking their Spiritual ftatc. Is it not a pitiful fight to fee a man laugh- 
 ing himfelf, when his underiknding friends Hand weeping for his mifery ? 
 P^///mentioneth the voluptuous men #f his time and the worldlings with Phil.?. 17,18. 
 weeping : but we never reade of their weeping for themfelves. Chriji 
 fiandcth veeefmg over Jerhfalem, tvhcn they k^oyv not of any evil that yp-tf to- ^^' 
 
 wards them, nor give him any thanks for his pity or his tears. 
 
 4. It is in a cafe of grcateft moment, and therefore miftaking muft needs -J 
 
 be moft dangerous. If it were in making an ill bargain, yet we might re- c» 
 
 pair our lofs in the next : Scipio was won: to fay. It was an unfeemh ah- '^'^'^^'^ ^-^ '!^''^ 
 
 r j.i- •HAT r r t i J ^ .1 t r ■' ^HtUUn due- 
 
 jm-d thwg in AliLitary cajes toj ay^ I had not thoptght^ or I yvas not arc are ^ .,.. ^^.^ p^f^^ 
 
 The matter being of fo great concernment , every danger fhould be rm. 
 thought of, that you may be aware. Sure in this weighty cafe, where our 
 cverlafting Salvation or Damnation is in queftion ,and to be determined , 
 every miftake is infufferable and inexcufable which might have been pre- 
 vented by any coft or pains. Therefore men will choofe the moft able « 
 Lawyers and Phyficians, becaufethe miftakesofone may lofc them their 
 filiates, and the miftakcs of the other may lofe them their lives : But 
 miftakes about their fouls are of a higher nature. 
 
 5. If you fliould continue your miftakes til! dcath,therc will be no time r 
 after to corred them for your recovery. Miliake now, and you are un- 
 done for ever. Men think to fee a man die quietly or comfortably, is to « 
 fee him die happily : But if his comfort proceed from this miftakc of his 
 condition,it is the moft unhappy cafe and pitiful fight in the world. To 
 live miftaken in fuch a cafe is lamentable, but to die raiftaken is defperate. 
 
 Seeing then that the cafe is fo dangerous, what wife man would not 
 follow the fearch of his heart both night and day till he were aflured of 
 his fafety ? 
 
 SECT. V. 
 
 4* ^"^Onlider how fmall the labour of this duty is in comparifon of the 
 
 V^forrow which folio weth itsnegled. A few hours or dayes work, «t 
 if It bcclofely followed,and with good diredion, may do much to refolve 
 the Queftion. There is no fuch trouble in fearching our hearts, nor any 
 fuch danger as rcay deter men from it. What harm can it do to you too 
 
 " Lll z Try 
 
41 8 Tbe Sdptts EverUftirtgRefi. Chap. p. 
 
 » Try or to know ? It will take up no very long time : or if ic did, yet you 
 have your time given you for that end. One hour fo fpent will comfort 
 you more then many otherwife. If you cannot have while to make fure 
 of Heaven , how can you have while to eat, or drink, or live ? You can 
 endure to follow your callings at Plow, and Cart, and (hop, to toil and 
 fweat from day to day, and year to year in the hardeft labours : and can- 
 not you endure to fpend a little time in enquiring what fhall be your ever- 
 lalling ftate ? What a deal offorrow and after-complaining might this 
 
 "fmall labour prevent ? How many miles traveljbefides the vexation,raay 
 a Traveller favc by enquiring of the v/Ay ? Why what a fad cafe are you 
 in, while you live in fuch uncertainty ? You can have no true comfort in 
 any thing you fec,or hear, or poffefs. You arc not fure to be an hour ouc 
 of hell ; and ifyou come thither you will do nothing but bewail the folly 
 of this negled. No excufe will then pervert Juftice, or quiet your confci- 
 
 a ence. If you fay, I little thought of this day and place ^ God andconfci- 
 ence may reply, why didil thou not think of it ? Waft thou not warned ? 
 Hadft thou not time ? Therefore muft; thou perifh becaufe thou wouldft 
 not think of it. As the Commander anfwered his Souldier in P/ntarch , 
 when he faid, Non volens erravi, I erred a^Airj[l mj will j he beat him, and 
 replyed, iVo« volens fosnxs dato^ThoH fjalt be^unlfhcdAlfo againfi thj will. 
 
 SECT. VL 
 
 ^.6. 5 • "TPHou canft fcarce do Satan a greater pleafure.nor thy felf a greater 
 I* J injury. It is the main fcope of the devil in all his temptations to 
 deceive thee, and keep thee ignorant of thy danger till thou feel the ever- 
 lafting flames upon thy foul : And wilt thou joyn with him to deceive 
 thyfelf ? If it were not by this deceiving thee, he could not deftroy thee ; 
 And if tliou do this for him, thou dolt the greateft part of his work, and 
 art the chief deltroyer and Devil to thy felf. And hach he deferved fo well 
 of thee, and thy felf fo ill, chat thou fhouldft afTift him in fuch a dcfign as 
 thy damnation ? To deceive another is a grievous fin, and fuch as perhaps 
 thou wouldft fcorn to be charged wich : And yet thou thinkeft it nothing 
 'itm.2.6. i8, ^o deceive thy felf. Saitli Solomon, Asa m.id mAnmho cafleth fire-brands^ 
 J 9- arrows and death ; fo is the man that dcceiveth his neighbonr^ and faith ^ Am 
 not linfport ? Surely then he that makech buc a fport, or a matter of no- 
 thing to deceive his own foul, may well be thought a mad man, cafting 
 fire-brands and death at himfelf^ Jfanj man thinkjjimflfto be fome thing 
 i»hen he 14 nothing, he diceiveth himfelf, faith Patil ^ Gil. 6 3. Certainly 
 among all the multimdcs chit periCh, chis is the commoneft caufeof their 
 undoing ^ that they would not be brought to Try their ftate in time. And 
 is it not pity to think that fo many thoufands arc merrily travellir»g to dc- 
 Ilfudjon, and do not kno >vic^ and ail for want of chis diligent fcajch ? 
 
 SECT. 
 
Part. III. The Saints Everlaftwg Re fl. ^29 
 
 SECT. VIL 
 
 6. "TpHe time Is nccr when God will fearch you ■ and chat will beano- c» ^ - 
 
 Jl cher kinde of Tryal thenthis. Ifit be but in this life by the fiery 
 Tryal of afliidion , it will make you wi(h again and again, that you had 1C0r.11.30, 
 fpared God that work, and your felves the forrow ^ and that you had try- 31- 
 
 ed and Judged your feives, that fo you might have efcaped the Tryal and 
 Judgement of God. He will examine you then as Officers do offenders , 
 with a word and a blow : And as they would have done by Paul, Exa- ^^^ ^^^' ^'^' 
 mine him by fcourging. It was a terrible voice to Ad^m, when God C9\%*' 6)nid profucrlt 
 to him, Adam^ ivbere art thou ? hafi thsH eaten ? &c. And to Cam , when Kcofi fociis d?- 
 God asketh him, When is thj brother ? To have demanded this ofhimTelf circumllambis 
 had been eafier. Men think God mindeth their {late and wayes no more {'i^ l^J^"!^' 
 then they do their own. They conftder not in their hearts (faith the Lord , ,7^, cim cw« 
 Hof. 7. 2. J that J remember all their yvickednifs ; now their own doings have Judex c,imin.:s 
 befet them about, they are before my face. Oh what a happy preparation a'^"''^"'^"'" '^- 
 would it be to that laft and great Tryal, if men had but throughly Tryed l^.^^^J^l^f'^r^', 
 themfelvcs,, and made fure work before-hand ? When a man doth but fo- pci^J'chJfli' 
 berly and believingly think of that day, efpccially whenhefhall fcethe tribunal ftjU- 
 Judgement feat,what a Joyful preparation is ic, if he can truly fay , 1 knc^w '"'^^ i " ''"^ 
 the fentencc (hall pafs on my fide ^ I have Examined my felf by the fame P'''°^f^''''^ <^^ 
 Law of Chrift which now muft Judge me, and I have found that I am quit ,1^ ^^ jpf^''^ 
 from all my guilt, and am a Juflitied perfon in Law already. Oh Sirs , If pcrtoncmus pc- 
 you knew but the comfort of fuch a preparation, you would fall clofe to ftims 7i.e nt ali- 
 the work of Self-examining yet before you flept. '^^f'^ ?u)b;sm- 
 
 ° ■* '' pO'Limiii. Cart. 
 
 Haimon. vo.i. 
 
 SECT. vin. 
 
 7. T Aflly , I defire thee to confider, What would be the fweet effects of « • ' ' 
 jL this Examining. If thou be Upright and Godly, it will lead thee 
 
 flraight toward Aflurance of Gods Love : If thou be not , though it will 
 trouble thee at the prefent, yet doth it tend to tliy happinefs, and will lead 
 thee to Affurancc of that happinefsat length. 
 
 I . The very Knowledge it felf is naturally dcfirable. Every man would « 
 fain know tilings to come •, efpecially concerning themfelves.- If there a 
 Were a book written which would tell every man his deftiny ,what (hall be- 
 fall him to his lail breath, how defirous would people be to procure it and 
 read it ? How did Nebuchadnez^zars thoughts run on things that after 
 fhould come to pafs ? and he worfhippedZ)4«;V/, and offered Oblations D.in.i 19,4,'. 
 to hi 11, bccaufe he fore-told them. When Chrilt had told his Difciples, 47' 
 
 That one of them fhould betray him , How defirous are they to know jviac.\4. 
 
 vho it was , though ic were a matter of forrow ? Howbufily do they 
 
 Lll 3 en- 
 
-vo The Saints EverUfttHg Reft,- Chap. 9. 
 
 enquire when Chrifts Predidions fhould come to pals, and whac were the 
 Signs of bis coming? With what gladnefs doth the i'^w^riM^ woman 
 ]'jh. 4.19. run into the City, faying, Come and fee a man thM hath told me ail thM 
 ever I hid; though he told her of her faults? When Ahaziah \\y lick , 
 how defiious was he to know whether he fhould live or die ? Darnel is 
 called a man greatly beloved, therefore God would reveal to him things 
 i \ln^s 1. 1. that long after mull come to pafs. And it is fo defirablea thing to hear 
 11111.9.15. and prophecieSjandtoknow what ihall befall ushereafter : Andisit notthen 
 i3iiji9- ^Q^ cfpeciallydefirable to know what ihall befall our Souls? And what 
 place and ftate we muft be in for ever ? Why this you may know, if you 
 will but faithfully Try. 
 tf 2. But the Comforts of tliac Certainty of Salvation which tfiis Trial 
 doth conduce toward, are yet far greater : If ever God beftow this blef- 
 fing of Affurance on thee, thou wilt account thy felf the happieft man on 
 earth, and feel that it is not a Notional or empty mercy. For, i. Whac 
 * fwcet thoughts wilt thou have of God ? All that Greatnefs, and Jealoufie, 
 ^ and Juftice, which is the ter: our ofothers, will be matter of Encourage- 
 ment and Joy to tbee : As the Son of a King doth rejoyce in his I athers 
 " Magnificence and Power ,which is the awe of Subjecf^s, and terrour of Re- 
 bels. When the Thunder doth roar, and the Lightening flafti ^ and the 
 Earchquake,and the Signs ofdrcadful Omnipotency do appear ,thou canft 
 fay , All this is the effed of my Fathers power. 
 5 2. How fweet may every thought of Chrift,and the blood that he harh 
 ihed, and the benefits he hath procured, be unto thee who haft go: this 
 Aflurance ? Then will the Name of a Saviour be a fwect Name • and the 
 thoughts of his gentle and loving nature, and of the gracious delign which 
 he hath carried on for our Salvation, will be pleating thoughts ; Then will 
 it do thee good to viewhiswoundsby theeyeof Faith,and toputthy 
 finger, as it were, into bis fide, when thou canft call him as Thomas did , 
 Aly Lord, and mj God ! 
 ^ Every paflage alfo in the word will then afford thee Comfort : How 
 fweet will be the Promifes when thou art Aire they are thine own ? The 
 Gofpcl will then be glad Tidings indeed. The very threatnings will occa- 
 fion thy Comfort, to remember that thou haft efcaped them. Then thou 
 wilt cry with David^O how J love thy Law ! It isftvceter then hoyjey^More 
 ■precious then Gold^Scc. And as Luther^ That thou wilt not take all the world 
 for one leaf of the Bible. When thou wart in thy fin, this Book was to thee 
 as Aiichaiah to Ahah, It never fpoke Good of thee, bnt Evil ; And there- 
 fore no wonder if then thou didft hate it : But now it is the Charter of 
 Rom.io. 1 5- thy Ever la/ling Rcfi, How welcome will it be to tiiee ? And how beau- 
 tiful the very feet of thofe that bring it? 
 
 4. What boldnefs and comfort then maift thou have in prayer ? When 
 thou canft fay. Our Father, in fuli AfTurance -, and knowcft that thou arc 
 welcome and accepted thorow C;hrift,and that thou haft a Promife to be 
 heard when ever thou askcft, and Knowcft that God is readyer to grant 
 
 thy 
 
Part III. The Sawts Everlafthg Reft. 4^1 
 
 thy requerts then thou co move them ^ With what comfortable boldnefs 
 
 maift thou then approach the Throne of Grace ? Efpecially when the cafe ^^; ^°' -y 
 
 is weighty , and thy necefiity great, this AfTurancein prayer will be a "''' 
 
 fweet priviledge indeed ; A defpairing Soul that feeleth the weight of Sin 
 
 and Wrath, efpecially at a dying hour, would give a large price to be 
 
 partaker of this Priviledge, and to be fure,that he might have pardon and 
 
 life for the asking for. 
 
 5. This AfTuiance will give the Sacrament a fweet reliih to thy Soul , 
 and make it a refrefhing fcart indeed. 
 
 6. It will multiply the fwectnefs of every mercy thou received : when 
 thou art fure that all proceeds from Love,and are the beginnings and ear- 
 neft of Evcrlafling Mercies ; thou wilt then have more comfort in a mor- 
 fel of bread, then the world hath in the greateft abundance ofajl things, 
 
 7. How comfortably then maill thou undergo all Afflidions ? When 
 thou knoweft chat he meaneth thee no hurt in it, but hath promifcd, That 
 
 All (hall wor\togcther for thy Good ; when thou art fure that he chafteneth Rom. 8.1S. 
 thee, bccaufe he loveth thee, and fcourgeth thee , bccaufe thou art a Son ^i^^"^-" '^'J' 
 whom he will receive, and-thatout of very faithfulnefs hedothaftiid '''•75-7 = ' 
 thee, What a fupport muft thisbetothy heart ? And how will it abate 
 thebitternefsof the Cup ? Even the Son of God himfelfdoth feem to take c* 
 comfort from this AfTurance, when he was in a manner forfaken for our 
 fins, and therefore he cryes out. My God, my God, why haft thon forfaken 
 me ? And even the Prodigal under his guilt and railcry doth take fome 
 Comfort in remembring that he hath a Father. 
 
 8. * This AfTurance will fweeten to thee the fore-thoughts of death, isrun^jj.,,^^. 
 and make thy heart glad to"fore-think of that entrance into Joy ; when * It is a terri- 
 a man that is uncertain whether he is going, muft: needs dye vvith horrour. ble thing for 
 
 9. It will fweeten alfo thy fore-thoughts of Judj^cmenr, when thou art , ^^^^^^ 
 fure that it will be the day of thy Abfoiution and Coronation. Jookfuch a 
 
 10. Yea the very thoughts of the flames of Hell will adminifter matter d.uigei- in the 
 of confolation to thee, when thou canft certainly conclude thou art faved ^^^'^ > ^s for 
 
 from them. Sows may' at 
 
 I r . The fore-thoughts of Heaven alfo will be more incomparably de- ^^z blow ' kill 
 lightful, when thou art certain that it is the place of thine Everlaftinghim,andJainn., 
 
 abode. him ^ or ma 
 
 12. It will make thee exceeding lively and ftrong in the work of the l-|J'"jJ"V^''^^^^^ 
 Lord : With what courage wilt thou run , when thou knowefl: thou fhalt his Gravc,ancl 
 have the prize ? and fight when thou knowell thou fhalt conquer ? It will to Hell, 
 make thee alwayes abotindin the work, of the Lord, when than krioweftthat M'^''''--* s<-^f"- 
 thj labour U not in vain. > °" ^"l"^' ^^^ 
 
 13- It will alfo make thee more profitable to others. Thou wilt bea i'cor.:^58. 
 moftchearfulencouragerofthem from thine own experience. Thou wilt 
 be able to rcfrelh the weary, and to ftrcngthen the weak, and fpeak a 
 word of Comfort in fcafon to thy troubled foul : Whereas now without 
 Affurance , in itead ofcomfortingothers,thouwiltraclTcr have need of 
 
 fup- 
 
43 z ^^^^ Saints E vcrla fling Re fi, Cbap. 9. 
 
 Tupporc thy (elf ; So that others arc lofcrs by thy Uncerwinty as well as 
 thyfelf. 
 4 14. AfTurance will put life into all thy AffcAions or Graces. i.Itwiil 
 ** help thee to Repent and melt over thy iins, when thou knoweft how dear- 
 ly God did love thee whom thou haft abufed. z.ItwillenflamethySoul 
 Pfal.ii6. 1, with Love to God, when thou once knowcft thy near Relation to him , 
 ;.nd 18. 1,1. and how tenderly he is affcfted toward thee. 3. It will quicken thy dcfires 
 after him, when thou art once Aire of thy Intereft in-fiim. 4. It is the moft 
 excellent Fountain of continual Re joycing. Hah. 3.17,18,19. 5 . It will 
 I Thef.4. 17, contirmthy Truft and Confidence in God in the greateftftraits, PfaLSg. 
 ^ ' 26.&:46. i,2,3,erf. 6.1twillfillthy hearcwithThankfulnefs. y.Itwill 
 rfal 1 18 i8. ^^^^^ ^^^ *" ^^^^ '^'B^^ delightful work of Praife. 8. It will be the moft ex- 
 lfa.i5.i. cellent help to a Heavenly Mind. 9. It will exceedingly tend to thy Per- 
 icverance in all this. He that is fure of the Crown will hold on to the End , 
 when others will be tired and give up through difcoura^emenc. 
 ^ All thcfe fweet Effeds of AITurance would make tliy Life a kinde of 
 Heaven on Earth. Seeing then that Examination of our ftates is the way 
 to this AITurancejand the Means without which God doth not ufually be- 
 ftow it, Doth it not concern us to fall clofe to this Searching Work > 
 
 SECT. IX. 
 
 ^» 9* T Would not have beftowcd this time and labour in urging you with all 
 X thefe fore-going Conliderations , but that I know how backward man 
 is to this Duty. And though I am certain thac thefe Motives have weight 
 of Reafon in them , yet experience of mens unreafonablenefsin things of 
 this Nature, doth make me Jealous, left you fhould lay by the Book when 
 you have read all this, as if you had done, and never fct your felves to the 
 pradicc of the Duty. Reader, Ti ou fecft tlieCafe in hand is of greateft 
 moment : It is to know. Whether thou flialt Everlaftingly live in Heaven 
 a or Hell ? If thou haft lived hidierto in dark uncertainty, it is apitifull cafe : 
 butif thou wilfully continue fo, thy madnefs is unexprelVible .- And is ic 
 not wilfully , when a through-! ryal might help thee to be refolved , and 
 thou wilt notbe pcrfwaded tobeac fo much pains ? What fayeft thou 
 now ? Art thou fully refolved to fall upon the Work ? Shall all this labour 
 that I have bcftowed in perfwading thee be loft , or no •> If thou wilt not 
 obey, I would thou hadlt never read thefe lines , that they might not have 
 aggravated thy guilt, and filenccd thee in Judgement. 1 here put this fpe- 
 cial Rcqucft to thee in behalf of thy Soul: Nay, I lay this charge upon thee 
 in the Name of the Lord , That thou defer no longer, but take the next 
 Opportunity that thou canft have, and takethy Heart to task in good 
 earneft, and think with thy felf. Is it fo Eaf]e,fo Common, and fo Dange- 
 rous tobcmiftaken ? Are there fo many wrong wayes ? Is the Heart fo 
 guileful ? Why then do I not fearch into every corner ? and ply this Work 
 
 till 
 
Part HI. TheSMntsEvmapngHefl. ._ 435 
 
 till I know my ftace ? Muft I fo fhortly undergo the Tryal at the Bar of 
 Chrift ? And do I not prefently fall on Trying my fclf ?"Why what a cafe 
 were I in if I fhould then mifcarry ? May I know by a Httle diligent Enqui- 
 ry now ? and do I ftick at the labour ? And here i^ thy felf to the Duty. 
 
 ■ ' O^jff^.But it may be thou wilt fay, I know not how to do it. Ayifiv. 
 
 That is the next Work that I come to, to give diredions herein ; But, 
 Alas, it will be in vain if thou be not refolved to praftice them. V/i!c thou 
 therefore before thou goeft any further here promife before the Lord, to 
 fet thy felf fto thy power j upon the fpeedy performing of the Duty ac- 
 cording to thcfc Directions which I fliall lay down from the Word ? I de- 
 mand nothing unreafonablc or impoHible of thee : It is but That thou 
 wouldelt prefently bellow a few hours time, to know wliat (hall become 
 of thee for ever. If a Neighbour, or common Friend, defire but an hours • 
 time of thee, in conference, or in labour, or any thing that thou maift help 
 them in, thou wouldft not fure deny it ; How muchiefslhouldft thou de- 
 ny this to thy felf in fo great a Cafe } I pray thee take this Requeft from ^ 
 me, as if upon my knees in the Name of Chrill I did prefer it to thee : And 1 cannot buc 
 I will betake me uponmy knees to Chrift again, to beg that he will per- f^^'^fi^T 
 fwade thy heart to the Duty : And in hope that thou wiltpradicc them, it)cne pai%e 
 I will here give thee fome Diredions. in Scrma, to 
 
 , fliew lorae 
 
 Chiiftians to their fliame, what Heathens did. [ The foul is daily to be called to account. It was 
 the cuftoni of Safi/^, that when the day was paft, and he betook himfelt to his reft at night, he 
 would ask his Soul, jyhit ezilofih'ine hajlthouf'calcd to day? ii4)M zacc h.t(l tbou- rcfiftcd ?ln.rehai 
 part art thou better ? ] Anger will ceafe and become more moderate, when it knows it Inuft every day 
 come before the Judge. \Vhat praftice is more excellent then thus to fife or examine over the whole 
 day. ? How quier,and round,and fweet a fl:cp muft needs foUo.v this rcckonins; with our felves •• When 
 the Soul is cithct commended or admoniflied ; and^ as a fecret Obferver and Judge of it felf, is ac- 
 quainted with its own Manners ? 1 ufe this power my fejff J and daily . accufe my felf, or plead my 
 Caufc before my felf. When the Candle is taken out of my fit'ht, and niy Wife holds her Tongue, 
 then according to my ciiftom, I fearch over the whole day with my felf : I mealure over again my 
 Doings and my Sayings : I hide nothing fionv my felf : I over^afs nothing : for why fhould- 1 fear any 
 of my Errors, when I can fay, [ Sec that thou Jo lo no more •, I now forgive thee : In fuch a Difpu- 
 tation thou fpeakcft too contcntioufly : Engage not hereafter in Difputes with them that are ignorant. 
 They that have not learned will not leavn. Such a man thou didft admonilh more freely then tliou. 
 ougheft 5 and therefore didft not amend him, but offend him : Hereafter fee, not only whether it be 
 Truthwhichthou fpcakeft, butwhetherhe to whom itis fpoken can bear the Truth.] Stncc. de Ira 
 /it. 3. w/>. 3<?.«>i£r. 4^7, 4^8. If a Heathen can keep a daily reckoning with his foul, methinks a 
 Chriftian might follow on the work of Exaijiinarion once till he know "his. Condition ? And when 
 that is done, h^Oiall find dais ^aily Rcckonl^iig well managed, to be of unconc€ivablc advantage, for 
 fubduing Corruption, and for. growtk in.^Qfac.e. 
 
 Mmm CHAP, 
 
434 The Saints EverUfiingRefl. Chap. lo, 
 
 CHAP . X. 
 
 QQntaining T)ireBion5 to Examination , and 
 fome Mar k^ for tryal. 
 
 SECT. I. 
 
 <, j; K^^S^SS'^'^' "^^ ^^"^ ^^^^ ^^ '^y ^^wn the Direftions neceflary 
 " for pteparation to this Ducy,bccaufc you may gather them 
 from what is faid concerning the Hinderances : For the 
 
 Contraries of thofc Hinderances will be moft neceflary 
 Helps. Only before you fee upon ir, I advife you more- 
 over to the Obfervation of thefe Rules, i . Come not with 
 " too peremptory Conclufionsofyour felves before-hand. Do not Judge 
 i too confidently beforeyouTry. Many Godly dej'eded Souls come with 
 this Prejudging to the work, concluding certainly that their ftatc is mife- 
 rablc before they Iiave Tryed it : And raoft wiC'ked men on the contrary 
 fide do conclude moft coafidcntly that their ftateis good^ or tolerable ac 
 the leaft ;, No wonder if chefe both mifcarry in Judging, when they pafs the 
 Sentence before the Tryal. 
 
 2. Be fure to be fo well acquainted with the Scripture , as to know 
 what is the Tenour of the Covenant of Grace, and what are the Conditi- 
 ons of Juftificatfon and Glorification , and confequently what are found 
 Marks to Try thy felf by, and wherein the Truth of Grace, and Eflencc of 
 Chriftianity doth confiif. 
 
 3 . And it will not be unufefull to write out forae of the chief, and thofc 
 Scriptures withail which hold them forth, and fo to bring this Paper with 
 you when you come to examination.. 
 
 4. Be a conftant Obferver of the temper an((jnotions of thy heart ; 
 Almoft all the difficulty of the work doth lye in the true and clear difcern- 
 
 « ing of it. Be watchfull in obferving the Adings both of Grace and Cor- 
 •iuption • and the circumftances of their Adings ^ as how frequent ? 
 How violent } How ftrong or weak were the outward incitements ? How 
 great or fmall the impediments ? What delight, or loathing, or fear, or re- 
 luftancy did go with thofe Ads ? By thefe and the like Obfcrvations you 
 may come to a more infallible Knowledge of your felves. 
 
 5. Ecfurc you fet upon the work with a ferious , rouzed , wakened 
 Soul, apprehenfive of h,ow ^^at concernment it is. 
 
 6. And laftly » Refolveto judge thy fclf impartially ^ neither better 
 a Bor worfe then thou art, but as the Evidence (hail prove thee. 
 
 " SECT- 
 
Part 1 1 1. The Saints EverUfting Reft. 45 ^ 
 
 SECT. II. 
 
 BEing thus provided, thenfcttothc bufinefs : and therein obfervc ^ ^^ 
 thcfe Diredions following J (which! will mention briefly, that ly- 
 ing clofe together, you may be able to view and obferve them the more 
 cafily. ; . ^ 
 
 1 . Empty thy mindc of all thy other cares and thoughts, that they do J 
 not diftradt or divide thy minde : This work will be enough at once of ic ^ 
 felf, without /oyning others with it. 
 
 2. Then fall down before God, and in hearty prayer defire the Af- 
 fiflancc of his Spirit, to difcover to thee the plain truth of thy Conditi- 
 on ,• and to enlighten thee in thy whole progrefs in the v/ork. 
 
 3 . Make choice of the moft convenient Time and Place. I fliall not J 
 ftand upon the particular Diredions about thefe , becaufe I fhall *ention 
 them more largely when I come to dired you in the duty of Contempla- 
 tion : Only thus in brief. 1 . Let the Place be the moft private, that you 
 may be free from diftraftions. 2. For theTime,thus, i. When you are » 
 moft folitary, and at leafure ; Vou cannot caft accounts, efpecially of fuch 
 
 a nature as thcfe, either in a croud of company, or of imploymcnt. 
 
 2. Let it be a fet and chofen Time,when you have nothing to hmdcr you. 
 
 3 . But if it may be, let it be the prefent Time, efpecially if thou have been 
 a ftranger hitherto to the work. There is no delaying in matters of fuch 
 
 weight. 4. Efpecially when you have a more fpecial call to fearch your ' 
 
 felves ; as in publick calamities, in time oflickncfs, before Sacrament, cfrc. 
 
 5. When God is Trying you by fomc Afflidion, and ( as J^o^ faith ) is Job.io. tf. 
 
 fearching after your fin, tlien fet in with him , and fearch after them your , 
 
 felves. 6. Laftly, You fhould fpecially takefuchaTimewhcn youare | 
 
 moft fit for the work : When you are not fecure and ilupid on one hand ^ 
 
 nor yet under deep Dcfertions or Melancholy on the other hand : for elfe 
 
 you will be unfit Judges of your own flates. | 
 
 4. When you have thus chofen the fitteft lime and Place, then 1 
 draw forth, either from thy Memory , or in writing, the forcmention- ! 
 ed Marks, or Gofpel-conditions ,or Defcriptions of the Saints ; Try 
 
 them by Scripture , and convince thy foul thoroughly of their infallible 
 Truth. 
 
 5. Proceed then to put the Qucftion to thy fclf : But be fure to ftate ;' j 
 it right. Let it not be, Whether there be any Good in thee at all ? ('for To " j 
 thou wilt err on the one hand : ) Nor yet. Whether thou have fuch or | 
 fuch a degree and meafurc of Grace ? ffor fo thou wilt err on the other 
 hand : ) But , Whether fuch or fuch a Saving Grace be in thee at all in 
 finccrity, or not ? 
 
 6. I f thy heart draw back , and be loth to the work ^ fuffer it not fo 
 to give thee the flip:but force it on:Lay thy command upon it; Let reafoA 
 intcrpofe^and ufc its authority .-Look over the fore-going Argumcnts.and 
 
 Mmm 2 prefs 
 
43 ^ r^f5f/y^// ry(fJ4)?/^^^g ^, Ghap.:icx> 
 
 prefs them home .- Yea, lay the Command of God upon it ; and charge it 
 
 to obey upon pain of hisdifpleafure : Set Confcience awork alfo : let it do 
 
 its office, till thy lazic heart be fpnrrcd up to the work : For if thou fuffer 
 
 it to break away once and twice.Cr/. it will grow Jfojiead-ftrong. that 
 thouc.nanotmafterir. . h' ...^;n., n.rn^'.oV* >f^P Anh^ o. 
 
 '7. Let not thy heart trifle away the Time, when It fhould be diligent- 
 ly at the work: Put theQueHionto itfcrioufly : Is it thus and thus wi^i 
 •TTie, or no ? Force it here to an Anfwcr .- fuff:r it not to belilent , nor to 
 *: jangle and think of other matters : If the Quellion be hird, through the 
 darknefs of thy heart ; yet do not give it over fo : but fearch the clofcr : 
 andiludy the cafe the more exactly : And if it be pbflible, Ice not thy 
 heart give over, till It have Refolvcd the Queflion,^ and told thee, off or 
 on, in what cafe thou art : Askitftridlyfas J'*?/^/'^ examined his Bretbren, 
 dn.'^l.j.) howit ftandsaffeded : Do as D.tvid, ]Pfal.77.6, Afy fpirlc 
 wade Diligent Search : If thy Heart ftrive to break away before thou arc 
 refolved -, wreftle with it till thou hartprevailed,and fay, I will not let thee 
 go, till thou haf^ AnFwered. He that, can prevail with his own Heart,! 
 Ihlll alfo bea prevailer with God. 
 
 'B'. If thou finde the work beyond thy {irength,f0 that after all thy 
 pains thou art never the more refolved ; then fcek out for help ,- Goto 
 fome that is Godly,experienced, able, and faithfull ; and tell him thy cafe, 
 and defire his bell advice and help. Not that any can know thy heart f^ 
 well as thy felf : But i-f thou deal faithfully, and tell him what thou know- 
 eft by thy felf ^ he can tell thee whether they be found Evidences, or not ; 
 ^nd fhew thee Scripture how to prove them fo ; and dired chec in the 
 right ufeof fuch Evidences ; and flisw thee how to conclude from them. 
 Yea, when thou canft get no further, the very Judgement of an able God- 
 * ly man (hould rake much with thee,as a probable Argumentjas the Jadge- 
 mcnt of a Phyfician concerning the ftate of thy body : Though this can 
 afford thee no full certainty, yet it may be a great help to ftay and direft 
 thee. B ut be fure thou do not make this a pretence to put ofFthy own du- 
 ty of Examining; But only ufe it as one of the lall remedies, when thou 
 £ndeft thy own endeavours will not ferve. Neither be thou forward to 
 open thy cafe to every one .- or to a carnal, flattering, unskilfullperfon : 
 But to one that hath wifdom to conceal thy fecrcts, and tendernefs to 
 comp^niionate thee, arid skill to direft thee, and faithfulnefs to deal truly 
 andplainly with thee. 
 
 p. When by all this pains and means thou haft difcovered the truth of 
 thy ftate, then pa fj^the Sentence on thy felf accordingly. A mecr exami- 
 nation willdo thee little good, if it proceed not to a Judgement. Con- 
 clude asthou findeft : Either that thou art a true Believer : or that thou 
 art not. But pafs not this Sentence ra(hly ; nor with felf-flattery , no? 
 from Melancholy terroars and fears: But.do it groundedly and deliberate- 
 ly ,^?..id truly, as thou findeft according to thy Confciencc,. ^ Do not coj}' , 
 elude, as fome do, [lama ^oodChrijfkn. 1 or as Qthers do, riamaKe' 
 • f rotate ^ 
 
Part. I II. 7heSai0s E^rlafiipgReft. ^-y 
 
 ■probate , or an Hypocrite, andp^all be damned^ ] when thou haft no ground 
 for what thou fayft, bur thy own fancy, or hope5,or fears^ nay, when thou 
 art convinced by Scripture and Realon of the contrary : and haft nothing 
 to fay againft the Arguments. I.etnotthy Judgement beany way by. 
 afledjOr bribed • andfo fore-ftalied from fentcncing aright. 
 
 I o. Labour to get thy heart kindly Affeded with its difcovercd condi- 
 tion , according to the fentence pajQTed on it. Do not think it enough to 
 hnow : but labour to fed, what God hath made thee fee. Ifthoufinde 
 thy felf undoubtedly gracelelSjOh get this to thy heart ^ and think what 
 a dolefull Condition it is : To be an Eacmy to God 1 to be unpardoned / 
 unfanSiHed / and if thou (houldft fo ^it , to be Eternally damned I One 
 would think fuch a thought (hould make a heart of ftone to quake! On- 
 the contrary : If thou finde thy felf renewed and fandified indeed •, Oh 
 get this warm and clofc to thy heart. Bethink thy felf j WhatablefTed 
 ftate the Lord, hath brought thee into / TobehisChilde 1 his Friend ! to 
 be pardoned, juftificd, and fare to be faved ! NVhy what n^ecdeft thou fear 
 but finning againft him ? Come war, or Plague, or ficknefs, or death, thou 
 art fure they can but thru ft thee into Heaven. 
 
 Thus follow thefe Meditatiuns, till they have left their imprcfiionon 
 thy heart. 
 
 1 1. Be fure to Record this Sentence fo paffed, write it down .- or at 
 leaft write it in thy Memory : At fuch a time upon through-Examinati" 
 on, I found my ftate to be thus or thus : This Record will be very ufefull 
 to thee hereafter. If thou be ungodly : what a damp will it be to thy 
 prefumption and fecurity, to go and read the Sentence of thy mifcry un- 
 der thy own hand ? If thou be godly ; what a help will it be againft the 
 next Temptation to doubting and fear, to go and read under thy hand 
 this Record ? Mayft thou not think ^ If at fych a time I found the Truth 
 of Grace, is it not likely to be now the lame ? and thefe my doubts to 
 come from the Enemy of my Peace ? 
 
 12. Yet would I not have thee fb truft to onedifcovery, as to Try no 
 more : Efpecially if thou have made any foul defedion from Chrift, and 
 play'd the backflider •, See then that thou renew the Search again. 
 
 13- Neither would I have this hinder thee in the daily Search of thy 
 wayes ^ orofthy increafe in Grace, and fellowfhip with Chrift : It is an 
 ill fign, and defperate vile fin, for a man when he thinks he hath found 
 himfelf Gracious, and in a happy ftate, to let down his watch, and grow 
 negligent of his heart and wayes, and fcarce look after them any more. 
 
 14- Neither would I have thee give over in difcouragement, if thou 
 canft not at once or twice, or ten times trying, difcover thy Cafe ; But 
 follow it on till thou haft difcovered. If one hours labour will not ferve , 
 take another ; If one day, or moncth, or year be too little •, follow it ftill. 
 IfoneMinifter cannot dired thee fufficiently, goto another. Thelflue 
 will,an(vver all thy Pains. There is no fitting down difcouragcd in a 
 work that muft be done. 
 
 Mmm 3 15- daftly. 
 
^^g T'he Saifits EverUfling Reft. Chap. I o. 
 
 1 5. Laftly, Above all take heed, If thou hndethy fclf to be yet unrc- 
 generate,that thou do not conclude of thy Future eftate by thy prcfcnt : 
 nor fay, Bccaufe I am ungodly, I fhall dye fo : or becaufc I am an Hypo- 
 crite, I fhall continue fo. No : thou haft another work to do : And that 
 is. To refolve prefently to cleave toChrift, and breakoff thy Hypocrifie, 
 and thy Wickednefs. If thou finde that thou haft been all this while out 
 of the way,do not fit down in defpair^but make fo much the more haft to 
 turn into it. If thou have been an Hypocrite, or ungodly perfon all thy 
 life, yet is the Promife offered thee by Chrift ^ and he tendercth himfclf 
 to be thy Lord and Saviour .- Neither canft thou pofllbly be fo Willing to 
 Accept of him, as he is te Accept thee. Nothing but thy own unwillmg- 
 nefs can keep thy foul from Chrift , though thou haft hitherto abufcd 
 him, and difTcmblcd with him. 
 
 Objeth But if I have gone fo far, and been a profeflbr fo long, and yet 
 find my felf an Hypocrite now after all ^ what hope is there that I fhould 
 now become fincere ? Anfw. Doft thou heartily Defirc to be Sincere? 
 
 * Thy Sincerity doth lye efpccially in thy Will : As long as thou art unwil- 
 ling, I confcfs thy cafe is fad : But if thou be willing to receive Chrift as 
 he is offered to thee, and fo to be a Chriftian indeed, then thou art fincere. 
 Neither hath Chrift rcftrained his Spirit, or pron^ifes, to any fet time -jOr 
 faid to thee. Thou fhalt finde grace, if thou fin but fo much, or fo long ; 
 But if thou be heartily Willing at any time, I know not who can hinder 
 
 * thy happinefs.(Yet is this no diminution of the fin or danger of delaying.) 
 
 Thus I have given you thefeDiredions for examination, which con- 
 fcionably pradifed, will be of fingular advantage and ufe to difcover your 
 ftatcs : But it is not the bare reading of them that will do it. I fear, of ma- 
 ny that will approve of this advice, there will but few be brought to ufe 
 it. However , thofc that are wiling, may finde help by it : and the reft; 
 will be leftmoft uncxcufable in Judgement. 
 
 SECT. III. 
 
 X j^ T Will not digrefs further to warn you here of the falfe Rules and Marks 
 
 i of T ryal which you muft beware , having opened them to you fully er 
 
 when I preached on that fubjed:. But I will briefly adjoyn fomc Marks 
 
 to try thy Title to this Reft , by : referring you for a fuller difcuvcry to 
 
 the Defcription of the People of God in the firft part of the Book. But 
 
 be fure you fearch thoroughly, and deal plainly, or elfe you will but lofc 
 
 ■* your labour, and deceive your felvcs. 
 
 Markj. I • Every Soul that hath Title to this Reft, doth place his chiefeft Hap- 
 
 pinefs in it • and make it the chief and ultimate End of his Soul , This is 
 
 the firft Mark ; which is fo plain a Truth,that I need not ftand to prove it. 
 
 «t Tor this Reft confiftcth in the full and glorious enjoyment of God : And 
 
 he that makcth not God his chief Good , and ultimate End , is in 
 
 heaf 
 
Parr I M. The Saints BverUfling Refl. 4^ 
 
 heart a Pagan and vile Idolater ^ and doth not take the Lord for his God. 
 
 Let me ask thee then ; Doft thou truly in Judgement and Affedion ac- ^ 
 count It thy chiefeft Happinefs to enjoy the Lord in Glory ? or dofl thou 
 not ? Canft thou fay with David^ Pfal.i6.$. The Lord is my Portion ? pj;"^j_ ^ ^ 
 A nd as Pfal. 73.2). Whom have I in Heaven hut thee ? and whom in earth & 1 41. .^ .' ' ' 
 that I defirs incomparifc-a of thee ? If thou be an Heir of Reft , it is thus Lam. 5.14. 
 with thee. Though the flefli willbepleadingfor its own delights, and 
 the world will be creeping into thine affcdions , and thou canll not be ^^'^'-''^'''foiDco^ 
 quite freed from the Love of it ^ Yet in thy ordinary , fctled , prevailing TDfTc? n' - ^ 
 Judgement and Affedions, thou preferreft God before all things in the q:umlvrin- 
 world. ? (^ip'i^b & Tan- 
 
 * I . Thou makeft him the End of thy Defires and Endeavours : Th^ q-^'i'^iafi^e,^ ut 
 very reafon why thou hcareft and prayeft , why thou defireft to live and bieuT/a /^^ 
 breath on earth, is chiefly this, that tkou moycft fcek the Lord, and make §.8./;. 427.' * 
 furc of thy Reft. Thou feekeft firft the Kingdom of God , and its Righte- ido convcrflo 
 oufnefs : Though thou doft not feek it fo delii oufly and zealoufly as thou '^fi ^T)cir,n ut 
 fhouldft ; yet hath it the chief of thy delires and endeavours • and nothing ^ «f'^J£^ 
 elfc is delired or preferred before it, yi/rff.6.3 3. So that thy very heart ^ we lenoun- 
 is thus far fet upon it. Mat. 6.1 1 . Col. 3.1,2,3, ced the World 
 
 2. t Alfo thou wilt think no labour or fuffering too great to obtain it . J^'^*^"^ ^^^ ^cre 
 And though the flefh may fometime flirink or draw back, yet art thou re- cXenant fnd 
 folved and content to go through all * , Mat.j. 13.2 Tim. 2.5. Rom.S. Piomifc) Buc 
 
 JJ.Lfik.l^.26j2y. 2 Tim.2.11. Lukjl^.ZA- nowwe truly 
 
 3. Alfo if thou be an Heir of Reft, thy valuation of it will be fo high ^{"Jf^V"" ^^^ 
 and thy Affedion'to it fo great,- that thou wouldft not exchange thy Ti- ^j^ a,ijj" ^^^' 
 tie to it, and hopes ofit, for any worldly good whatfoever. Indeed when formancc of' 
 ^he foul is. in doubts ofenjoying it, perhaps it may poftibly defirc rather that covc- 
 thc continuance of an earthly happinefs, then to depart out of the body "^1^0 Whca 
 with fears of going to Hell'. But if he were fure that Heaven fhould be his a^^ proted 
 own, he would dcfire to depart, and to be With Chrift, as being the bcft by God, 
 Itate of all •. And if God would fet before him an Eternity of earthly pica- forfakinc, all 
 fures and -contents on one hand , and the Reft of the Saints on the other tim wehave, 
 hand, and bid him take his choice ^ he would refufe the world, and choofe Lord • °and do 
 thisReft,P/^/.l6.9,io.i?o;».8.23.2Co/-.5.2,3.P/;<7.3.20. Thusifthou ftandfaftand 
 be a Chriftian indeed , thou takeft God for chy chiefeft Good, and this livcinlmbc- 
 Rcft for the moft amiable and defirable ftate : and by the forefaid means **^^ ^"*^ ^^^''» 
 thoumairtdifcovcr,t. S^.l^to: 
 
 •* The prcfisrrino; God before all, and forfaking all in heart and rcfolution for him, is eflential to our 
 Chiiftianity, and no man can be favcd without it ; and therefore it was ever folemnly profcfled and 
 promifed in Baptifm in the primitive Church, is youmay [ce\n Cypr.Ep.7.& ^^.& I. dchabVirg, 
 Conflu.Apnr.clcm.L^.c./^. TenuLde Cornn-. Milit.Aqiam .idittir!.,ibidcr/i, fed & aliqaantoprius in. Ecclefia, 
 £n^4attlii^is mx7ui comeflarriar nos rcrmndare Di.ibolo &pompie &- Angelii c']us.lta in. li.dcfpc^ac. Ex hoc 
 c.ufalur quxcunf, pigriti.i vd dcli5l.itio c,-catiit\e r.tt'io/t.ihs hiicbk.i : qma ft h.iberct Amonrn id Bcum f.itk 
 in^cnfiim , torporcm ilium cxci(.terct,& pcrfcttc Amando Veum^fibi dibit e defervirct.Et ciimpecc^iini quod- 
 CHnq],ca,ufatitriii tepcditatc Dilciiionifi pjtct quod mem a, h..^.pa,vi-penfio.,vcl non.-cm\itio Icgis Dchdr- pcc- 
 catum quodcunq-y aflmle, ad illam confcqiiitur. Vbi quncfo e(i majoi ifigrdtiludo quam Amorcm termmire 
 fimliter m creaturaiib]cCla,& Veum quern dcbcmiis m.iximo omms diligereinon diligere ? Wickleif.Trialog. 
 iib-t.cap.ic.fol.ji. But 
 
■^^o lh: Snir4s Bveridftln^Reft. Chap. lo. 
 
 Butifthoubeyet intheflefh,nnd an unfandirted wrctcli, then is it 
 •** clean contrary with thee in allthefc rcfpefts -.Then doft thou in thy 
 Heart prefer thy worldly happinefs and flefhly delights before God: And 
 though thy tongue may fay, that God is the chief Good, yet thy Heart 
 " doth not fo cQeem him. For, i. The world is the chief End of thy Defires 
 i and Endeavours. Thy very heart is fet upon it.Thy greatefl Care and La- 
 bour is to maintain thy elhte, or credit, or flcflily delights. But the life 
 to come hath little ofthycareor labour. Thou didft never perceive fo 
 much excellency inthatunfeen Glory ofanother world, as to draw thy 
 heart fo after it, or fet thee a labouring fo heartily for it. But that little 
 xVi^{^mo'i all P^'"^ which thou beftoweft that way, it is but in the fccond place,and not 
 is this : If he the firft: : God hath but the worlds leavings ^ and that time and labour 
 do imbrace which thou canH: fparefrom the world ;, on thofe few cold and carelcfs 
 Clvift (and thoughts which follow thy conftant, earnefl: and delightful thoughts of 
 ChrifH -as carthly things : Neither wouldfl: thou do any thing at all for Heaven. 
 Chrift is of- If thou knewell how to keep the world ; But lell: thou ("houldft be turned 
 fcrcd him in into hell , when thou canft keep the world no longer, therefore thou wile 
 the Gofpcl 5 ^Q fomething. 
 
 Sdf w'thc' 2. Therefore it is that thou thinkeft the way of God too ftrid, and 
 Kcii;iinent and wilt not be pcrfwaded to the conftant labour ofconfcionable walking ac- 
 Gov eminent cording to the Gofpcl rule : and when it comes to trial, that thou mufl: 
 ofCbift, and forfake Chrift or thy Worldly happinefs, and the wind which was in thy 
 
 cfteem'^and ^^^ ^^^^ ^^'■^ '" ^^V ^^^^ ' ^^^" ^^^^ ^^'^^ venture Heaven rather 
 i-iizc lum,thac then Earth, and fas dcfperate Rebels ufc to fay j thou wilt rather trull 
 he counts all Gods Mercy for thy Soul, then mans for thy body j and fo wilfully deny 
 th^as ;^dung thy obedience to God. 
 
 cotnparifbn of' 3. And certainly if God would but give thee leave to live in health 
 him, and can and wealth for ever on Earth, thou wouldft think it a better ftate then 
 forfake father Rcft : Let them feek for Hcavcn that would,thou wouldft think this thy 
 ^"j ^u^^^7\ chiefeft happinefs. This is thy cafe if thou be yet an unregcnerate psrfon, 
 jSv hlm"^ and haft no Title to the Saints Reft, 
 and can take 
 
 up his Crofs, and undergo any affliftion that flull be laid on him, rather then forfake and part with 
 Chrift, they that have thus brought him in their hearts (to contraft it in one word) to refign thera- 
 lelves to the Government of the Law of God, and fct thcmfclves in every thing to walk with him, 
 and to approve themfcWes to him j have evidence that God hatlj brought them into Covenant, 
 D. Stonib, RifJ)t'mans ?lc,i. Scr,^. p. 14. 
 
 SECTJ 
 
Part III. The Saints EverUflhgRefl, /^/^i 
 
 SECT. IV. 
 
 THe fecond Mark which I (hall give thee, to try whether thou be an ^ (^ . ^ 
 Heir ofRcft, is this. ct ' ' 
 
 * As thou takeft God for thy chief Good, fo [Thou dofi heartily accept If ^^'^'"i"^^* 
 ofChrijifor thy only Saviour and Lord to bring thee to this Rejl. The for-j^-^;'^^^ Bunm- 
 mcr Mark was the fum of the firft and great Command ofthe Law of Na- cio» per fidcm 
 ture, [_Thofipjalt love the Lord with all thy hearty or above ^//.JThis fecond yccl^iunt ; 
 Mark is the fum ofthe Command or Condition of the Gofpel, which '^^ l^fo don-.m-' 
 faith, iSelieveinthe Lord fefus^ andthou Jhalt be faved.'] And the V^^^o^'^l^uiHi^l^^ino 
 mance of thefe two is the whole fura or Effencc of Godhnefs and ChriRi- potcjiatm, ut 
 anity . Obfer ve therefore the parts of this Mark, which is but a deiinition <& ut- cum m- 
 
 of faith. ^'^'^' ^ i^ 
 
 niimcium fi!i- 
 
 ormn Dc: pCiiincmt. Fulgent.?;^, dc ir!.cvr. &■ gy.it. c.i^. J^mdc?;im ewimm qumuln Chnfium nondum cle- 
 
 gcramus f- &• idea mn dUigcbttmns ? Nam qui cum non clc^itiquomdo diligit ? Aus;.Tr.ta.8^.i« Jo.vt. 
 
 a 
 
 1 . Dofl thou finde that thou art naturally a loft condemned man for t Chrlftin 
 thy breach ofthe firft Covenant > and doft believe that Jcfus Chrift is the J^j^bc'^fuff^^ 
 Mediator who hath made a fufficient fatisfadion to the Law f and hearing iionoured"in^ 
 in the Gofpel that he is offered without exception unto all , dort heartily his Kingly 
 confent that he alone fhall be thy Saviour ? and doft no further truft tOtJ^o^^^^- ^'^' 
 thy Duties and Works, then as conditions required by him, and means f'^'j'*^?^^^^ 
 appointed in fubordination to him ? not lookmgatthemasin thcleaft y^^^^h honour- 
 mcafure able to fatistie the Curfe ofthe Law,or as a Legal Righteoufnefs, cd in his Pro- 
 nor any part of it ? But art content to truft thy Salvation on the Rcdemp- phetical and 
 tion made by Chrift ? fi"'^U.fnoc 
 
 2. Art thou alfo content to take him for thy only Lord and King f P^fo'^^j^uch^n^ 
 to govern and guide thee by his Laws and Spu-ic ? And to obey him even his Kingly, 
 when he commandcth the hardeft duties ? and thofe which moft crofs the &c. Bimoughs 
 defires ofthe flcfh > Isit thy forrow when thoubrcakeft thy relblution °"^°.^f*^^.^* 
 herein ? and thy Joy when thou kcepeft clofeft m obedience to him ? And ^^j";^ '^obOfr^tta 
 though the world and flefli do fometime entice and over-reach thee, yet mut/in/scd 
 
 is it thy ordinary Defire and Refolu lion to Obey ? So that thou wouldft pruKimm cjl'i 
 not change thy Lord and Maftcr for all the world ? Thus it is with every ^^- P^^x-w 
 true Chriftian. But if thou be an Hypocrite, it is far otherwife. Thou*^!;";/"^^,^f' 
 maift call Chrift thy Lord and thy Saviour : But thou never foundeft thy Scd hitegmm 
 felf fo loft without him, as to drive thee to feek him, and truft him, and lay fadnstum dc- 
 thy Salvation on him alone. * Or at leaft thou didft never heartily confent ""''^ j.^^" /^' 
 that he Oiould Govern thee as thy Lord : nor didft refign up thy Soul and Jl^'J^jJ^^ 
 Lite to be Ruled by him :, nor take his Word for the Law of thy Thoughts i/itcrccfji'tipon- 
 and Adions. It is like thou art content to be faved from Hell by Chrift fo inter p.rrccs 
 when thou dycft : But in the mean time he ftiall command thee no further comSKmes. 
 then will ftand with thy credit, or pleafurc, or worldly eftate and erds. S.;/?.'1i;?'' 
 And if he would give thee leave, ihou hadft far rather live after the world ^xdm. 
 
 N n n and 
 
442 Tbe Saints Everlafling Refi. Chap. lo. 
 
 * itaq; Vellc and flefli, then after the Word and Spirit. And though thou maill now 
 Crcdcrc eji ^nd then have a Motion or Purpofc to the contrary -, yet this that 1 have 
 nit^a CtcA^vc n^s"tioncd is the ordinary defire and choice of thy heart .- And fo thou arc 
 Jiteitm imj:- no true believer in Chrift .- 1-or though thou confefs him in word?, yet in 
 ?vzr/n-, fed q'-tu works thou dofl deny him, being difobedienr, and to every good Work a 
 in volumate Difapprovcr and a Reprobate, Tit. 1.17. This is the Cafe of thofe that 
 
 AuHr[,u'u!d ^^^' '^^ ^'^^ ^^^ ^^^^^" '''^'"" ^^^^• 
 
 Mxcl.'jc fp.- BiJt efpecially I would here have you obferve, That ic is in all this the 
 yit.& lucr. jjConfentofyourHearcsor Wils which I lay down in this Mark to be cn- 
 jLtiati vc'Jc Re- quired after : l"or that is the moft efl'jntial Aft of Jliftifying Faith*. 
 ffr^'rxn^^' Therefore I do not ask whether thou be AfTured of Salvation .- nor yet 
 ii'mc : Fiiidj- whether thou canft believe that thy lins are pardoned, and that thou art 
 t7<r cmm Kcfi- bclovcd of God in Chrifi: : Thefe are no parts of Juftifying Faith .- but ex- 
 pfcatu hup- cellent fruits and confequents, which they that do receive, are comforted 
 jiiti p^ohn'.r.t:i.^y ^^^^^ , ^^^ perhaps thou mayll never receive them while[l: thou livcfi, 
 qua'i m.i!o coi- ^"^ V^^ ^^ ^ ^'"^^ ^^'^ of Reft. Do not fay then, I cannot believe that my 
 "ctituur ad io? fin is pirdoned^or that I am in Gods favour, and 'therefore I am no true 
 mifj. DTwifs Believer : This is a moll: millakingconclulion. The Queftion is, Whether 
 T^!.^"^,,^""'^* thou canO: heartily Accept ofChritl: that thou mailt be pardoned, recon- 
 m{ir<'<"a. ^''^-^' ^° ^^^5 ^"^ ^^ ^^^'^^ • ■^^'^ ^^^°"^ confent that he Onll b; thy Lord 
 VMcu-ir.: who hath bought thee r and take his own courfp to bring chee to Hcavc^ 
 vintm qvfq-y This is Juflifying Saving Vaith : and this is the Mark that thou muft try 
 cndufnwlM-^ll^y fclf by.Yet (till obrcrve,That all this confent muft be Hearty and Real: 
 'dii fi volu-rh ? "^^ feigned,or withrefervations.f it is notfaying,as that d:flembling fon, 
 <^i(od fi isbfuY- Mat.z 1 . 3 O.I go fir^ivherj he went not: To fay ,Chrill: fhall be my Lord,and 
 dim eft :.^iiid yet let- corruption ordinarily rule thee or be unwilling that his commands 
 cflcmm Credere i]iould encroach upon the incereH: of the world or flefh. If any have more 
 ^^Jtlient-n'tod^^^ if thou hadftrdtlier live afccr 
 
 Scitu,'? con^ anyother Laws,thenhis,if it wereat thy choice, thou art not his Difciplc. 
 finr'w nuian Thus I have laid you down thefe two Marks, which I am fure are fuch as 
 uUqyVo\cm\% f very Chriftinn hath, and no other but fincere Chriftians. I will add no 
 %'iicsili-ja'.i'ik ^OJ'C, feeing the fubltance of Chriltianity is contained in thefe. Oh that the 
 tttt t\K Aug. 1-ord would now pcrfwade thee to the clofe performance of this Self-try- 
 ^ctrafLli.i, ingTask'.That thou maift not tremble with horror of Soul when the Judge 
 c^p.u-Fides 14 (jf all the World fhall try thee : but have thy Evidence and Affurance fo 
 ^aia-jtli'c^itm *'^^^y ^^ hand, and be fo able to prove thy Title to Ren,that the thoughts 
 i,:i[t q'lify^ crt- ^^(^ approaching of Death and judgement, may revive thy fpiiits, and 
 fiit, & cum iiJl thee with Joy, and not appall thee, and fill thee with Amazement ! 
 ttciit vokn'; 
 
 credit. Aue,. ibid.. c.ip.'^ I. l Hcichy yon miy know whether your convcrfion be rig,ht yea or no : As 
 i-hit \vhich is Cbrjflb co-ncth to be thine, fo that which^ is thine comcth again to be Chrifts, My 
 Bcloi'cd /s mi/iC') M-d J .^mh;s, Burroughs on Hof. Lcft.ij.p.^oi. Vt eli9,.t!iir Calii, ipfa priia elig:t : 
 Jiej^ fiifcpitur ant dL^itur, 'ilfi hoc ipja in. cordc hmi/in operetur. iftam Gmtixm nnHm Uominitn deftde* 
 rare vlpo^cere^fcd >iec cognfcerc potcriiy tufi cam prim ab illo acclplat-,qni cam nulL)> piaccdoitibui opcri- 
 hits ho:i:i lr.rfiiur,&(.c. Ful^cnt.t/c l^crit.Tr.-ede'/.'-.i^jiC.'Evcn the Jcfuites confcfsthat ir is ex Cbrijti iratia. 
 iionfoium cjfe fo/ium, fed & fai-.m vcllc & prccar: lit cred"rc velimm & purgxri.Y)lon.VciV(')Msde Lege 
 <> $/vrfi<Jj/.2>cr.3.5.i;i.'> &c. Mm they ke net ihiOpfafan'it as QQ/ipftit maximxcx pme in ipfa I'^elle, 
 
 CHAP, 
 
Part in. The Saints Everlajling Reft. 
 
 443 
 
 CHAP. XL 
 
 (h^ more exaB enqmrj into the number mdufe 
 of Marias ythe nature of Sincerity ^MPitb other 
 things of great moment in the 'worl^of Self-^ 
 Examination. 
 
 SECT. r. 
 
 5^j|t^^v) T isamatter offuch unexprefiible confequence for every 
 A'/fc^B _^^T:j j^g^ j.^ make fure work in the great bufinefs of his Salvati- 
 on J it being fo Eafie, fo Ordinary , and fo Dangerous to be 
 Miitaken, that I think fit yet to add fome further advice, to 
 ^ -.,,,-^ help men in the Trial of their ownftatcs. ThereisnoChri- 
 irtan that hath any care of his Soul,or any Beliefand true fenfc of the mat- 
 ters of Eternity, but muft needs be very Iblicitous in enquiring, Hoiv he 
 way krsoyp v:hat ixill bcccme ofhijnfcr cz'cr and ever ? and be glad of a clear , 
 undeceiving Direftion for the Difcovery of this. As I lay under feven ' 
 years doubting and perplexity of fpirit my fclf, m.uch through my igno- 
 rance in the managing of this \vork,fo was I very inquifitive ftill after ligns 
 of Sincerity, andl got all the Books that ever I could buy, which lay 
 down Evidences and Marks of true Grace ,and tended to difcover the Dif- 
 ference betwixt the true Chriftian and theHypocrite or Unfound; I liked 
 no Sermon fo well as that which contained moll of thefe Marks : And af- 
 terward when I was called to the Miniftry my felf, I preached in this way 
 as much as moft. I have heard as many complaints of Doubting diftreffcd 
 Souls as m;oft:and had as many that have opened their hearts to me in this 
 point ;, of whom many have proved the moft humble, fclf- denying mor- 
 tified Chriftians ; and many that were deepeft in doublings and diftrefs, 
 upon tryall of their lives, I found alfo deepeft in Pride, Pcevifhncfs, un- 
 m.ortihed Lufls^and unfaithful Walking, which did feed their troubles.Up- 
 on this long experience of my fclfand others,ard moft ferious ftudy ofthis 
 point, and prayer to God for his diredion, I think it but my duty to open 
 yet more fully for the benefit of others, what I have herein difcovered 
 which is neceffary for them tounderfland in this weighty work : lor one 
 Error here may put the hearts and lives of godly people quite out of 
 frame,andmay do much to the confirming of the wicked in their Prefum- 
 ption and felf-deceit. 1 fhall therefore lay down what I conceive to be the 
 T'-uth in certain Propofitions. 
 
 Nnni SECT, 
 
 .^. r 
 
444 ^^^ Sai/)fs Bvnlaflwg Rcjf* Chap. 1 1 . 
 
 $.2. SECT. 11. 
 
 • • 
 Pr6p. I , Propof. I . yj St /tare ChrijlUn ma) attain to an Infallible Kmvflcdge of 
 '^ his own Sincerity ia Grace ^ or his performance of the Con^ 
 ditions of the Covenant of Life ^and con fee} nentlj of his J n(iif cation, Adoption, 
 and title to Glory ; and this without any extraordinary Revelation. 
 
 This Propoficion I have proved before, and therefore need co fay no 
 more to it now. I lay it down hac by way of Caution to prevent miilakes, 
 left any (hould think that I am againft an attainment of AfTurance here, 
 bccaufe of fome pafHiges following. 
 
 SECT. III. 
 
 «. 
 
 Prof' 2- Propof. 2. Tp His Infallible Knowledge is not properly a Certainty of 
 
 A Faith J (^n' too many Divines affrm.) 
 Tf^cAir.clu This alfo I have proved before in opening the Nature of Affurance, and 
 <^u^'\!coYoi. '" f^^ Appendix ofmyAphorifms of Juftihcation^ Kn<il,\: Wottcnde Re- 
 ^, y'o^g. (mi- concil. and very many learned Divines of late have confirmed it fully. 
 hi) ;88. f4.'/c;^Proper Certainry of Faith is, when a man by meer Believing is lure of the 
 qaxTbtologuri jruth of the thing Believed : This thcrclbreleancth fully on a Divine 
 dctlem "^' Teftimony. But there is no Divine Teftimony revealing that fuch or fuch 
 » SuppoHnc^ a mans fins are pardoned, or he Jullified. ThcTeflimonyofthe Spirit is 
 that other * but partly by Giving us the Conditions of the Promil'e, which is our Evi- 
 jvaysoFReve- dence, and partly helping us to fee them, and conclude from them, and 
 ceSoi^'^ cake comfort therein. And fo it witneffeth with ourCunfcicnces, by 
 /(//m/«/»7.w/)*caunngourConfciencesfpiritually and cflfedually to witncls. But this 
 pemflnmaffi- Teftimony is not the Objed of 1-aith : It is only Gods Teftimony in 
 ciimfidei- ca- * Scripture which affords us a Certainty of Faith properly Divine in this 
 ^I'^^uf/^'^'^r' point, niiough in other cafes NaturallDifcovcries may be truly called 
 mmcdiatay ac a Divine Tclhmony m a larger lenlc •, yetthisis above nature : J Now 
 prima. Fidji Gods Word doth only fay. He that Rcpenteth and Believeth, (hall be par- 
 aiitemfiibjm- doned, and Juftificd,and favcd : but nowhere faith, that you or I ftiall 
 ^d'lmk'im' ^^ ^^v^*^* Oh^eSl. But (you will fay j as long as we may know that we 
 piio.nL 7//i«j»^^^'^^'^' *5 it not all one? ^w/w. No-, For Gods Word tells me not that 
 ergo qiix haac I Bclicve, therefore this muft be known by llefledion and Internal fenfe, 
 pcrfii.ijicicin and not by Believing. He that Believeth he doth Believe, Believeth him- 
 
 on'lm!!ttt ^^'^ ^"^ ^"^^ ^^^ ' ^^^' ^^^ "^ ^^^^'^^ tellethhim fo : fo then it is beyond 
 ejfe firmtido doubt, that AfTurance (as I faid before) arifeth from the CondufionjOnc 
 mdjor,q .m of whofe Premifes is in the Word of God, and muft be Believed ; the other 
 
 q:ta prxmifj'ii- is in our own Hearts,and muft be felt or Known : and* therefore the Con- 
 
 rimcleb.'iori 
 
 in:ft. Suhpmprio aulem illi npcnrntntaUbiiS niiitw judiciis, per privatam homin.: con-fcHntiam penfitatis, 
 
 J^« cifn '1.0 1 li'.'juam li d'tb.it n vocefitur^vi fia jJgn.x gcmim & fepe tcnt.ttio.i / /i tube occtiltentHV^ne .id 
 
 prafe)u foU. iim cffidt^cufit, quU «w//^ fi fio/ij&c'lhQoiogi 13ritCAnni m Symd>J)ord<-, SH'^mg- ^'^ ^'" ^• 
 
 Jbcf ^^^c, clufion 
 
Part III. 7he Saints Everlafling Reft. ^^^ 
 
 dufion is mixc, and to be deduced by Rcafon, and is not an Objed pro- 
 perly of Divine I aith, or of any Faith at all. 1 here is but an Objeftion 
 tliat feems to me to have any appearance of ftrength to take with any rea- 
 sonable man : and that fome think cannot be anfvvered. And thus they 
 argue, Whatfocver wc ask of God through Chrift according to his Will, 
 we muft Believe we (hall Receive : But we ask Juftification and Glory 
 of God according to his Will through Chrill : Therefore we muft Believe 
 we fhall Receive them. ^;?/. This makes not our Jullification and Sal va- « 
 tion to be upon Certainty of Faith. For, i. The major Propofition doth i 
 only exprefs a Conditional Promife of Juftilication and Salvation, and no 
 Ablblute Promife. Now a Conditional Promife puts nothing in Being, 
 till the Performance of the Condition, nor gives any Certainty but on fuch 
 Performance. The Condition here exprefTed, is,That weask,and that 
 we ask according to Gods Will : which implies many other Conditions : 
 For it muft be in Faith and Repentance, and to right Ends, not toconfume 
 it on our Infls (faith fames) and wc muft be Certain that we are fincere in 
 all this, before we can upon this ConditicJnal Promife have a Certainty. 
 2. So that the minor Propofition here ( That we thus ask according to i 
 Gods Will in true Faith.e^T.) This no Scripture fpcaks; and therefore 
 muft be known otherwife then by Believing, j. Yet wemay befaid to j 
 Believe we fhall Receive, in reference to the major Propofition or Pro- 
 mife in Scripture, which is an Objed of our Belief. 
 
 SECT. IV. Read of this 
 
 op. 3. 
 id of th 
 our Rvittilli 
 
 Propof. 3 . 'Tn HoHgh Infallible A^nrance^ as ^forefaid^ way he here 4f-**DIvin!.s in the 
 
 X tained, yet perfeEi Certainty in Decree cannot , nor may Synod ot ro;/. 
 
 iarvjuliy he by any man expected- j.:^ -^1. •[])(.r, ^ 
 
 This alfo 1 have proved before. For if we may be pcrfeft in the Degree & ^.cxcel- 
 ofx\frurance,why not of all Grace as well? and fo have no fin ? Nay there lemly and mo- 
 arc fo many Graces exercifcd in producing our AfTurance (belidcs Rea- ^^ratdy (as 
 Ton it felfj that if they be not firii perfed, tt is impoftible that AfTurance \^X 
 (hould be perfed. For Example .• He that Believeth not in Pcrfedion the^The Ccnduii- 
 Truth of Scripture, and of that Promife, That [_Whofoever EcUez'cth P^all on follows the 
 htfaved] 2. And he that knoweth not inPcrfevlion,the{incerity ofhis ^'i^ .^p'^'^ ^^[•^.^'^^^ 
 own Faith (''neither of which any man breathing doth do) cannot pofiibly \^^ u^li^iZ 
 be Pertcdly certain chat he is Juftined, and (hall be favcd : For who can VidcSmikui 
 be perfedly Certain of the onclufion, who is but Imperfeftly Certain of logicm ^Difp, 
 the Premifes ? And yet I have met with fome men that think themfelves ^l-^'^i^: 3- 
 very learned and fpiritual, that confidently Difpute for a Perfection in ]^^lyrb!,tiii^' 
 AfTurance. If any man fay ^That Bellarmine meant as much as this iTa^^'ftprxmifl'e dteil' 
 fed Certainty, when he grants a conjedural Certainty ; ] and bcfure w debilitxtm, 
 that he fpcaks truly ; I will like i?f//4/'ww^' the Better, and his oppofers My'&'!'- 
 in this the woi-fe; but I will like a plain necelTary Truth of God never 'XS'^' 
 
 Nnn 3 the conc!njjomni> 
 
^45 ^^^ Satftts BverUfling Rejl, Chap. 1 1 . 
 
 the worfc. Sure I am chat our great Divines affirrriin^. That we are lure 
 of Salvation by a certainty of 1 aith, hath given the Papii[s tcarfuli ground 
 to baffle them and play upon us, and triumph over them. And when their 
 own Students and toUowers find it fo, it hardens them againft us fearful- 
 ly. And as fure I am, that no man is Perfect gradually in this life in any 
 Grace, much lefs in fo higha poirtashis Aflurance. Among all thole 
 confcicnces that I have had opened tome, I never met with an humble, 
 he.ivenly, upright Chriflian, that would fay. He was perfeftly Certain : 
 f Nay , and but fev/, that durfl call their Pcrfwafion a Certainty, but ra- 
 ther a llrongHope ; ) But fomc licentious, fantaftical Difputcrs,! have 
 heard plead for fuch a Perfeft Certainty •, whofe Pride, and loofe Living, 
 and unmortified Pallions and corruptions, told the ftanders-by, that they 
 were the furtheft from true Certainty of any. 
 
 ^5- 
 
 SECT. V. 
 
 Prop. 4, Propof 4. CT^Hou^h in fame Cafes it may be ufeful to name fevcr^l 
 -^ Marks : If et the trm infallible Aiarkj of Sincerity ^-rvhich 
 a man ma) gather Aj[urancefrom^ are very few, andlje in a narrower room 
 then mofi have thought. 
 
 As I would not pick quarrels with the moft Godly Divines, who lay 
 down many Marks of Sincerity in their Sermons and Books ^ fo would 
 I not in foolifli tendernefs of any mans Reputation be fo cruel to the Souls 
 of poor Chriftians as to hide the Truth from them in fo weighty a point, 
 and I fpeak againft no man more then my felff heretofore.} I know or- 
 dinary Chriftians cannot difcern how thefe multitudes ofMarks do lye 
 open to exceptions : but the Judicious may eafily perceive it. I fhall there- 
 fore here tell you the Truth, how far thefe many Marks arecommenda- 
 ^ ble and convenient, and how far they arc condemnvible and d.ingerous. 
 ^ And, I. When we are only difcovering the Nature of fome/J;;, rather 
 then the Certainty of the unholinefs of the linner, it is both ealie and ufe** 
 ful to give many figns,as from theEfferts,c^f.by which it may be known, 
 what that fin is ^ and fo men may know liow far they are guilty of it. 
 But to know certainly whether that fm will prove the damnable Itate of 
 the finner, is neither cafiefin moft: cafes) nor to be done by many Marks. 
 ^ 2. When wearcdifcovcring the Nature of fomc Duty or Grace, fand 
 not the very point wherein the Souls fincerity in that Grace or E^utyly- 
 eth) it is both eaiieand ufeful to give many Marks of them. But by thefe 
 no man can gather Aflfurancc of his fincerity. 
 7 3. When wc arc dcfcribing a high degree of wickednefs, which is far 
 from the beft ftate of an unregenerate man, it is both eafie and ufcfull to 
 give plain Marks of fuch a flate. But to dilcoverjull how much fia will 
 Hand with true Grace, is another matter. 
 ^ 4. When wc are defcribing the elhte of the llrongeft Chriftians, it is 
 
 eafic 
 
Part III. The Saints Everlafthg Reft. 447 
 
 eaBie.and ufefull to Mark them out, and to give many Marks of their 
 ilrength : But to give many of their Truth ^ and to difcover the leaft de- 
 gree of true Grace, is not eafie. So I have fhewed you wherein Marks may 
 tommendably be multiplyed : But to lay down many Marks of fincerity, 
 and fay, By thefe you may certainly know whether you fhall be faved or 
 not ; This I dare not do. 
 
 SECT. VI. $.6. 
 
 Propof. 5 . 'T*^ Here ii a three- fold Truth to he enquired after in Exami'f^^°P- 5 • 
 
 1 nation : l.The Truth of the kdior Habit. 2 . The Moral ^^J|'' ^f^'^-^^ 
 Trmh of it as a Grace er Duty. 3 . The Moral Truth of it oi a Saving <j?f tTc\.& z! '^' 
 Juftifying Cr/icf or Dntj : or as the Condition offufiificatiorrand Salvation, c^^c. accuwitif- 
 It is the lafi of thefe three only that the great bufincfs in Self-examination Ij- fme dc veri & 
 eth on^ and which we are mwfe birching after ; The twofirji being prefuppofed ~'^'^_^'J'^^'^ "■'^V' 
 as more caftly difccrnablc^ and lefs controvertible. 
 
 I will not here trouble plain Readers, for whofe fakes I write, with any 
 Scholallick Enquiries into the nature of Truthjbuc only look into fo much 
 as is of flat nccelllty to a right managing of the work of Self-examination. 
 For it-is unconceivable how a man (hould rationally judge of his own Coa- 
 dition, when he knows not what to enquire after .- or that he fliould clear- 
 ly know his fincerity, who knows not what fincerity is. Yet I doubt ncc » 
 but by an intcr?7alfeeimir^ a ftrong found ChriPdan who hath his Faith and 
 Love, and other Graces in Adion, may comfortably perceive the iinceri- 
 ty of his Graces, though he be fo ignorant as not clear Ij and diftinHly to " 
 know the Nature of fincerity, or to give any jufl: Defcriptionof it : Even 
 as an unlearned man that is of a found and hcalthfull body, may ftel what 
 Health is, when he cannot defcribe it, nor tell <sf//?/»c7/y wherein it doth 
 f onfift. But yet as he hath a j^f^/f;'*^/ Knowledge of it, fo hath this igno- 
 rant fincere Chrillian of the Nature of fmcerity. And withall,thisisa « 
 more dangerous ground to ftand on, becaufc our fenfe is fo uncertain ia 
 this cafe more then in the welfare of the body ;, and the Affurancc of fuch 
 a foul will be more dcfedive and imperfed, and very unconftant, who 
 goes by meer Feeling without knowmg the nature of what he feelcth. 
 Even as the forementioned unlearned man in cafe of bodily health, if he et 
 have no knowledge, but meer feeling ofthe nature of health ^ H-e will be 
 caft down with a Tooth-ake,o-; fome harmlefs difcwifc if it be painfull, as if 
 he fliould prefently dye, when a knowing man could tell that there is na 
 danger, and he would make light of a Hedick or other mortal difeafc till 
 it be uncurable, becaufe he feers no great pain in it. It is therefore a mat- 
 ter of Neceffity to open mofl clearly and diftindly the Nature of finceri- 
 cy or Truth , fo far as concerns the cafe in hand. I told you be- ^ 
 fore that there is a Metaphyficail Truth of Being, and a Morall. I 
 
 now 
 
448 The Saints EvcrUfling Reft, Chap. 1 1. 
 
 tt now add further, that here arc three things to be enquired after : i . The 
 
 TruthoftheAd : 2. Thetruthofche Virtuoufncfs of the Ad. 3. The 
 
 Truth ofthejuftifying or favingnefs of the Ad. The firft is of Natural 
 
 Confidcracion .-The two lal^ of Moral Confi4eration. As for example : 
 
 ■ If you be trying the lincerity of your Love to God .- You inull i\ri\ knowr 
 
 that you dolove him indeed without diffcmbling. 2. ThattliisLovebe 
 
 fuchasisaDutyor Good, which God rcquircth. 3. ThatthisLovc be 
 
 . fuch as will certainly prove you in a Rate of Salvation. Thefirllofthefc 
 
 /.'£.• Rivet. ^ ('whether you Believe and Love Chrid or not j mufl needs be firft known. 
 
 hijp.fi. dc ccr- And this muil be known by internal Feeling, joyned wicli a confidcration 
 
 tuulfdaus, a ^f the Elfects of Real Love. And to this end many Marks may be ufefull, 
 
 m8?i49^ though indeed inward feeling muft do almoft all ; No man elfc can rcll me 
 
 Even learned whether I Believe and Love, if I cannot tell my feif. It i; no hard matter 
 
 rdidjis is to a Iblid knowing Chrif^ian to difcern this ordinarily. But when they do 
 
 ^'^!'? "^^^^?"" i^nowthis, they are far enough from true AlTi-irancc, except they go to 
 
 Graf pa?.i4-T^^^ ^^^' ^ "^^" "^^V ^^ ^ "^^'^^ ^^^t ^'^^ "<^^ ^^ image, or a fhadow, or 
 
 T.'f/. -ii'o. " 3 corps : and yet be a falfc Thief, or a Lyar, and no True Man in a Moral 
 
 whofc words I^fenfe. This I lay down to thefe ufes. 
 
 will give you,^ pjj.f^^ jhaj. you t-ake heed when you hear or read Marks of Grace, how 
 ferwhan'vay' ^^^ receive and apply them : and enquire whether it benoconJythe 
 othcrsgo, in Truth of the Being or the Ad or Habit that thofe Marks diicover, rather 
 him. If any then the z'irtHOHi^ or the faving Being or Force. 
 
 l^^p l\^^ ^^t^ i Secondly, That you take heed in Examination of taking up'ac this firft 
 (for fckTis* ^^P» ^^ if ^''I^c" you have found that you Believe, and Love, and Repent, 
 and that moft you had found all : when yet you have not found that you do it Savingly, 
 ccratlnly of - Thirdly, To take heed of the Dodrine of many in this : who tell you, 
 him that be-- yhat, Every man that hath Faith, knows he hach it : and it is impollible 
 bepcifwadcd to Believe, and not to know we Believe. This may ordinarily f but not 
 of the Vera- * al way) be true about this firftTr;^//?, of the meer Being of the Ad. But 
 city of God is it not a wonder that they fhould not confider, that this is but a prcllip- 
 ajidChrift, pofcd matter, and not the great thingthat we have to enquire after in 
 noTchoofc"^' point of finccrity ? and that they may know they ^f/iVw long enough, 
 but certainly and yet not know their Faith to be Saving ? h is our beyond-Sea Divines 
 conclude with that fo miftakc in this Point : Our J?;;^//)!^ Divines are founder in it, 
 himfclfrhat tj^^f, any in the world generally : I think, bccaufc they are more pradi- 
 pardonedTnd ^*'' ^^^ ^^^^ ^^^^ ^^^^ wounded tender confcicnces under cure, and Icfs 
 life eternal ^ empty fpeculation- and difpute. The lecond Truth to be enquired 
 ihallbe given after, is. That tilis Ad is truly Good, or a Virtue,or Grace ; For every 
 •him.Hc there- Ad is not a Virtue ^ nor every Ad that may fcem fo. 1 will not rtand 
 ivofclVeth ^^^^^ curioufly to open to you, wherein the Goodnefs of an Action doth 
 
 hinifelf uncer- 
 tain of the pardon of hi;, fm";, and ofhls Saivacion,dcth in vain boaft that he is a Believer. Certainly 
 he that is not certain of the pardonof his fins, and ofhis Salvation.-.vhich is the Conclufion of the Syl- 
 looilm of Faith, is cither ignorant cf what is contained in the maj:jr; or elfe dotli not take it tor 
 ccrta-n (which yet is the word of God and Chi 1 ft : ) or elfe it mutl: needs be that he doth not feel that 
 h: Believes j And how then can h; be called a Believer ? Thus TcflardHS cireih with too many more. 
 
 coniift. 
 
Part III. The Saints EnjerUjiing Reft, 
 
 449 
 
 confift. Some^vhac will be laid in the following Propofitionsopencd. On- 
 ly thus much at the prefent. To denominate an Action properly and fully « 
 Good, it muft be fully agreablc to Gods Will of Precept, both in the Mat- 
 ter,End, Meafure, and all Circumftances. But improperly -ind impcrfedt- 
 ly it may be called Good or Virtuous, though there be Evil mixt, if the 
 Good be moft eminent : as if the fubftance of the Adion be Good, though 
 the Circumlhnces be Evill : and thus weordinarily call Anions Good : 
 But if the Evill be fo predominant, as that the Good lie only in Ends or 
 Circumlhnces, and the fubftance fas it werej of the Adion be forbidden, 
 then wemay notcallitaGood Action,oraGrace,orDuty. So that it is 
 not perfect proper Goodnefs, that I here fpeakof : but the fecond, that 
 is, imperfect : when the Action is commanded and Good in it felf, and 
 the Good more eminent then the Evil ; Yet it may not be faring for all 
 that. 
 
 For there is % common Grace which is not faving, yet Real^^nd. fo True «• 
 and Good, and fo Trne Grace : as well as a fpecial Grace, which is faving : 
 and there are common Duties commanded by God,as Alms-deeds,Fafting, 
 Prayer,e^c. which though they are neceflary, yet Salvation doth not cer- 
 tainly accompany them, or follow them. A man that finds any Morale 
 Virtue to be in himfelf Truly, and to be truly a Virtue, cannot thence 
 conclude that he (hall be fared : Nor a man that Truly doth a Duty Tr«* 
 ly Good in it felf Many did that which was good in the fight of the et 
 Lord, but not with an upright heart: And even an Ahabs Humiliation may 
 have fome Moral Goodnefs, and fo forae Acceptance with God, and bring 
 fome benefit to himfelf, and yet not be Saving nor Juftifying. 
 
 And fome Actions again may be fo depraved by.the End and Manner, ^^ 
 that they deferve not the name of Good or Duty. As to Repent of a fin- 
 full Attempt, is, in it felf confidered, a Duty and Good : But if a man Re- 
 pent of it only, bccaufe it did not fuccecd, or bccaufe he mill of the Gain, 
 or Pleafure, or Honour which he expected by it : Thus he makes it a grea- 
 ter fin : And if he Repent but becaufe his pleafure is gone, or becaufe he 
 is brought to poverty or difgrace by his fin, this is but a Natural thing,and 
 deferves not the name of a Virtue. So to love God is in it felf Good, and a 
 the higheft Duty. But if any man Love God as one that he thinks hath 
 profperedhiminhisfin,and helped and fuccecdcd him in his Revenge, 
 unjuft blood-lhed. Robbery, finful Rifingand Thriving, thanking God, 
 and loving him for his Pleafure in Luft,Drunkennefs, Gluttony, or the 
 like, as moft men that Idolize their Elcfh-pleafure do : when they have isf^f^^'^, 
 Eafe and Honour, and allatWill, that they may offer a fiill Sacrifice to [mCH dicim- 
 their Plefli, and fay. Soul take thint Eafe ; Then they Thank God for it, ^f>^ quo- 
 and may really Love him under this notion. This is to make God a Pan- S^f mJJ 
 dor or Servant to our Eleih, and fo to Love him for fervingand humour- •'^ soliditatcl^ 
 ing it. And this is fo far from being a Virtue, that it is one of the grcateft ut Rivcc. dlfp. 
 of all fins. And if another man Love God in a better notion a little, and de Perfev. 
 tovc his Lufts more, this is v\o faving L^ve, (as I (hall more fully ibew f^^'f' S-3*^ 
 
 Ooo you.)'°^' 
 
450 
 
 ihe Saints 'EverUflin^ Reft, Chap. 1 1. 
 
 you. ) So that you fee a man hath more to look after then the mccr Ho- 
 nefty, Vi!^tuc,or Moral Goodnefsof his Adion : Or elfe all Adions that 
 are virtuous would be faving. 
 
 The third thing to be enquired after,is the Sincerity ofGrace confider- 
 cd as Saving. This is much more then the two former : And indeed is the 
 •* great matter in Self-examination to be looked after : Here is the Work .- 
 Here is the difficulty: Here it is that we are now enquiring, how far 
 marks may be multiplyed ? How far they may be ufefu! ? and wherein this 
 fmccrity doth confill ? The two former will not denominate a man a fin- 
 cere Chril\ian, nor prove him Ju[liried,anJ in a ftate of Salvation without: 
 this. Wherein thisconli'.bth, I (hill fhcw you in the following Propofiti- 
 ons •. Now I have firft (heaved you what it is that you muft enquire after. 
 ( And I hope no wife Chriftian will judge me too curious and exad here, 
 feeing it is a work that neerly concerns us, and is not fit to be done in the 
 dark.- Ourcaufemuft bethorowly fiftcd at Judgement , and our game 
 then mud be plaid aboveboard, and therefore it is defperate to juggle and 
 cheat our fclvcs now. ) Only before I proceed, let me tell you, that ac- 
 cording to this ch;ce-fold Tr:ith or Sincerity^ fo there is a three-fold Self- 
 delufionov Hjpocriftc (Taking Fiypocrifie for a feeming to be what wc are 
 not, cither to our fclves or others : though perhaps wc have no dired: dif- 
 • fembling intent, j i. To take onus to Repent, Believe, Love Chrift,^r.; 
 when we do not at all, this is the groffeft kind of Hypocrifie, as wanting 
 the very natural Truth of the Ad. 
 . 2. To feem to Believe, Repent, Love God, ore. virtuoufly ('accord- 
 ing to the former Defcription) and yet to do it but in fubferviency to oub 
 Lulls and wicked Ends, this is another fcrt of grofs Hypocrifie ; Yea to 
 do it in mecr rcfped to ficftily profperity (^ as to Repent becaufe fin 
 hath brought us to ficknefs and Poverty j to Love God, mecrly becaufe 
 he keeps up our fiefties profperity,r>f . ) this ftill is grofs Hypocrifie. 
 
 It may be a great Quellion, which of thefe is the greater fin ^ To 
 Repent and I^ovc God in fuhJfervicncy to our fin •, or not to-do it ac 
 all.? 
 
 Anfrv. It is not much worth tlie thinking on, they are both fo defpc- 
 
 rately wicked : Therefore I will not trouble the Reader with a curious re- 
 
 folution of this Q^eQion : Only thus •• Though to deny Gods Being, be a 
 
 « blafphemous denial of his natural Excellency, and fo of his Attributes 
 
 * itafificere, ^^ich arc the h'rfi platform of that which we call Morality in the Crea- 
 
 tmKefip'ifcen.' ture^yec.to deny thcfc his Attributes, and withallto afcribe fin and 
 
 ilm qitm Fi- pofitive Wfckcdnefs to the Blefled Holy God,fecms to me the greater fin : 
 
 tmMuilm ^*^^^ ^^^ DiAholfim efl pejus (^uo^dipffim ) quatn noneffe. 
 
 ^lptf<iidMt\ 3- ^^^ "^^'^ kind of Hypocrifie, and the moft common is, when men 
 
 prorfm mcef- want the fincerity of Grace, ^s faving only^ but have both the Truth of ic 
 
 fariiim ftatui- as an Acl or Hahit, znd as a Virtue. When men hsLVcfome * Repentance, 
 
 M '^"gT ^^'^^'H^P^^^ove, &c. which is undifiembled, and hath good Ends- 
 
 ATz'*^ ^^^' ^- y^^/^^ viQt fAving. Thij i$ tlie unfoundnefs which mofi among us 
 
 «i 
 
Part III. The Saints Bverlapng Reft. 4^ i 
 
 in the Church perifh by, that do periQi; and which every Chriftian 
 fhould look moft to his heart in. 1 his I think is difcerned by few that 
 are guilty of it : Though they might all difcern it,if they were Willing and 
 Diligent. 
 
 SECT. VII. 
 
 Prop of 6 
 
 5-7. 
 
 AS it is only the Precepts of Chrifi', that can ajfure us that cyje 'vygt, a 
 AElion Is virtuous ^or a Dutr more then another : So it is en- 
 Ij the tenour of the Covenant of Grace heftowing fufiification cr Salvation 
 npon any AB, which mak^s that AB ( or Grace ) ji^0jying or Saving •, and 
 canajfureusthat it isfo. 
 
 By the Precepts I mean any Divine DeterminatI >n concerning our » 
 Duty, what we Ought to Do or Avojd. It is the fame facred Inikumenr, 
 which is called Gods Tellament, his Covenant and his New Law, thefe- 
 veral names being taken from feveral refpefts ( as I have opened elfwhcre, 
 and cannot nowliand to pn^ve ) Ti is Law of God haih two parts: The » 
 Precept and the Sanction. The Precept nay be confidered, either as by « 
 it felf [^Do this or that ~] and fo it maketh Duty ; This conftitutes the Vir- 
 tue of Actions ^ ( Regulating them ) And fo the fecond kind of fincerity, e« 
 [Whether an Anion Ire good or Ifad] muftbetriedby the Precepts, asPre- 
 cepts.What God requireth is a Virtue; what heforbiddeth is a Vice: What 
 he neither Requireth nor forbiddeth,is Indifferent, as being not of Moral 
 Conlideration. , For the Popifli Doctrine of Divine Counfels is vain. ) 
 
 2. And then, thefe Precepts muft be confidered, not only asthey Hand n 
 by themfelves.andconftitute Duty (imply,fayingQj)(j^^;V: j butalfo as 
 ihey Hand in conjunction with the Sarction,and hyJ[^Dothis or that^and 
 be faved^or elfe Feri/h'] as \_Believe and be faved.elfe not.\ And in this re-. „ 
 fpcct and fence they conftitute the Conditions of the Covenant : and fo 
 they are the only Rule by which to know what is faving Grace.and what 
 iioc.And only in this refpect it is that they Juliifieor Condemn men:Thcy » 
 may Julhfie or C onderan the Action, as bare Precepts and Prohibitions ; 
 But they Jui^ifie not.nor condemn the Perfon himfelf,but as Precepts con- 
 joyned with the Sanction : that is, with the Promife or Threatnmg. 
 
 So that it is hence evident,that no humane conjecture can gather what „ 
 is 2. faving Grace or Duty, and what not,either from a bare Precept confi- 
 dered disjunct from, the Promife ; or from any thing in the meer nature 
 and ufe of the gracious Act it felf. The nature of the Act is but its Apti- cc 
 lude to its Office : But the Confequents (for I will not call them effects) 
 Juftification and Salvation, proceed from, or upon them only as Con- 
 ditions c n which the free Promife befloweth thofe benefits,directly.Thofe » 
 therefore which make the I ormal reafon of Faiths Jui\ifyir.g,to lie in its 
 Apprchcnfion, which they call its inHrumentality,being indeed the very 
 Nature and Being of the Act, do little know what they fay, nor how 
 
 Ooo a de- 
 
45 2 ^^^ Saints ^vtrUfling Rffl* Chap. 1 1 . 
 
 derogatory to Chriil, and arrogating to themfclvcs their Doctrine is, as 
 I have elfwherc manifeRcd. 
 
 I conclude then, that it is only the Scripture that can tell you what is 
 Juftifying or Saving Grace,by proraifing and annexing Salvation thereto. 
 
 §.8: SECT. viir. 
 
 J^roptJ, a Propof. 7- \j\T Hittjoever therefore i^ the Condition "which the ^eve- 
 
 V V Mant of Gr/tcc requireth of man ^ for the attaining of 
 JiifiificAtion and Saiv^ttion, and upon rvhich it doth hejlow them ; that only 
 is a, '^fffiifjing and Saving Ati. And infer ionr Dnties are no further Jliarkj 
 to try by^ nor are Juflifying and Savings then as they are reducible to that 
 Condition. 
 
 This is it which I havcafTcrtedinthelaft foregoing Chapter : and tliis 
 is the reafon why I laid down but two Marks there. Though in the firft 
 Part, in the defcription of Gods people, 1 laid down the whole defcripti- 
 on, which muft; needs contain fome things comraon,and not only fpecial 
 Properties •, yet now lam to give you the true Points of Difference, I 
 dare not number fo many particulars. The Performance of the proper 
 * Condition of the New Covenant, promifingjuftification and Salvation, 
 then, is the only Mark of Juftification or Salvation , Direct and infallible : 
 or is the only Juftifying and Saving Grace properly fo called. Now you 
 
 ec muft underftand that the Covenant of Life hath two parts, as the Condi- 
 tion for man to perform, if he will receive the benefits. The firft is the na- 
 tural part concerning the pure Godhead, who is the Firft and the Laft, 
 the Principal Efficient and Ultimate End of all : Who is our Creator ,Pre- 
 ferver, Governour, Happinefs or Reft. This is \jrhe taking the Lord only 
 f*r our God^ in oppofition to all Idols vifible or invifible. As the End as 
 
 • fuch is before and above all the means, and the Father or meer Godhead 
 is above Chrift the Mediator as fuch (as he faith, foh. 14.28. The Father u 
 greater then I) fo this is the firft and greater part of the condition of the 
 
 J, Covenant : ('And fo Idolatry and Atheifm are the greateft and firft con- 
 demning (ins.) The fecond part of the Condition is, \That rvctake fefus 
 Chrifl only for the Mediator and our Redeemer^ andfo as our only Saviour 
 Mnd Supream Lord, by the Right of Redemption. ^Th\s is the fecond part .• 
 confifting in the choice of the right and only Way and Means to God, as 
 
 tt he is the End : For Chrift as Mediator is not the Ultimate End, but the 
 Way to the Father. Thefe two parts of the Condition are moft evident 
 in the Word, both in their Diftinction and Neceflity. The former was 
 
 ^ part of that Covenant made with Adam, which is not Repealed, nor ever 
 will be,though the reft of that Covenant may be laid by. It was afterward 
 Hill fully cxprcfTed ro the Church before Chrifts coming in the flefli : 
 In all the peoples covenanting this was ftill the fumm, that [iThey mkjhe 
 
 ^ Lord only to be their Gj>d.2Buith^ later part was not in the Covenant 
 
 witU 
 
Pare 1 1 1. "The Sahts EverUfilng Refi. 45^ 
 
 with Adutm ' Nor was ic openly and in full plainncfs put into the Cove- 
 nant of Grace in the beginning .-but ftill implied, and more darkly inti- 
 mated,the light and clearnefs of Revelation IHU increafing till Chrifts com- 
 ing. Yet fo, as that at the utmoft they had but the difcovery of a Savi- « 
 our, to be born of a Virgin, of the Tribe of fn^ah at fuch a time :Buc 
 never that thi^ Jefm was the Chrift. And fo it was only in a Saviour fo 
 to be revealed that they were t* believe before : But after Chrifts coming » 
 and his Miracles ('and RefurreAion at utmoft) he tcls them [_If jebc" 
 lieve not that lam he, joptfhall die in jour fws] So that to them to whom 
 he was Revealed (at leaft) it was of neceiiity to believe, that [_Thid fe- 
 fm is he, and mt to look,for another'] Now to us Chriftians under the New a 
 Teftaraent this later part of the Covenant ^concerning the Mediator J is 
 moft fully exprcfled, and moft frequently inculcated .- Not as if the for- 
 mer part Cconcerning God the Creator and End) were become lefs ne- 
 ceffary then beforc,or ever the lefs to be ftudied by Chriftians,or preached 
 by the MiniftersofthcGofpcl : But on the contrary, ic is ftill implied, as 
 being fully revealed beforc,and a thing generally received by the Church; 
 yea and confirmed ind ftablifhed by the adding of the Gofpel and preach- ^ 
 ing of Chrift.For the end is ftill fuppofed and implied, when we determine 
 of the Means : and the Means confirm and not deny the Excellency and 
 Necefsity of the End. Therefore when P^iw/ (Ad. 1 7. c^c J was to preach « 
 to the Athenians or other Heathens, he firft preacheth to them the God- 
 head, and feeks to bring them from their IdolSjand then preacheth Chrift. 
 And therefore ic is faid, Heb. 11. Be that comes to Gcd (as the End and his « 
 Happinefs, or Creator and Preferver) muft (firft) believe that God is, and 
 that heii(\n the Redeemer j/«rf»'<«r^fr of them that diligently feeK.him.knA ^ 
 therefore the Apoftle * preached [Repentance towardGod^and faith towards # . ^ 
 9ur L*rd fefm Chrift'] The firft is [The turning from Idols to the true God] 
 Cand fo Repentance is in order of nature before Faith in the Mediator,and * 
 more excellent in its nature, as the End is chen the way : but not before 
 Faith in the Godhead.) The fccond is the only high way to God. There-* 
 fore Paul was by preaching to turn men from darknefs to light ('both 
 from thedarkncfsof Atheifmand Idolatry, and the darknefs of Infideli- 
 ty, but firft ) /ro»» r/?f^owf>'o/i'4/«?« (and worfhipping devils) to God: 
 (that fo next j by Faith in Chrift they might receive Rcmifsion of fin, and 
 Inheritance among them that areSandificd, Ails 26.18. And Chrift u 
 himfelf took the fame courfe, and preached thefe two parts of the 
 condition of the Covenant diftinftly •, fohn 17. 3. This is life eternal 
 to know thee the only true God, and ('then^ fff^ Chrift whom thouhufi 
 fent. (Words of knowledge in Scripture commands import Affedion) 
 And foh. 14. 28. The Father is greater then I. And foh.i^. 6. Jam the 
 fVay, the Truth and the Life : No man cometh to the Father but by me. And 
 Joh. 14. I. Yebeltevein God, (there is the firft part) Believe alfo in me 
 ('there isthefecond part) But intended brevity forbids me to heap up 
 xnorc proof in fo plain a Cafe* 
 
 Ooo 3 To 
 
454 ^^^ Sainti Bverlaping Refi. Chap, ii, 
 
 .To this laft pare of the Condition is oppofed infidelity, or not-believing 
 in Chrift •, being the chiefeft condemning fin, next to Atheifn and Idola- 
 try, which are oppofite to the firft part. On thefc two parts ot the Condi- 
 tion of the Covenant, hath God laid all our falvacion, as much as concerns 
 our parti fliUfuppofing that God and the Mediator have done and will 
 do ail their part. 
 
 Tiie firlt part of the Condition I call, T'/;f;j/<rxr4/;>4;'/ ; being from 
 
 * the beginning,and written in the nature of every reafonable creature-, and 
 by an Emmency and Excellency it is of Naturall Morality above all other 
 Laws whatfoever. Thefecondi c&\\,The fupernatur/tl pan of the Condi- 
 
 . tion; as being not known to any man by the raeer light of Nature ^ but 
 is fupcinacarally revealed to the world by the Gofpd. The Hrft part alfo 
 
 I is the balls or geac command of the Decalogue ; {jThon fhalt have none 
 other God but mc] or in other tei:m'i[_ThoH /halt love God alcove a/l.'J The 
 fecond is die great Comm.and of the Gofpel ^Believe in the Lord fefM] or 
 inocher terms [Love Chrlfi above all ] ( For, as 1 laid, words of knowledge 
 
 * in Scripture imply Affedion,efpecially Will : whereail Ads of the foul 
 arc compleat, which in the intclled are but incompleat, impcrfcd and 
 preparatory : the Underftandingbeing but the entrance to the Will , and 
 the Will being an excendedUnderRanding : Therefore fometimc Chrift 
 
 "faith. He that believethmt ii condemned: Sometime, He that loveth any 
 thing, more then me, is »<jt worthy of me, and canmt be mj Difciple.) And 
 he joyneth them together in foh.16.2y. Therefore hath the Father loved 
 you,becaiife youluvt loved me ja,adh3.vcbelieved^&cc.li Intelledual belief 
 
 et orafifent therefore, where ever you read it commanded, implyech the 
 Wils confent and love. 
 
 And thus I have fhewed you what the conditions of the Covenant are : 
 which I have done the fullicr, that you might know what is a Saving 
 Grace or Ad, and what not. For you may eafily conceive, that it mult 
 needs be fafer trying by thefe then by any lower Ad or Duty : and as all 
 
 a other are no further faving, then as they belong to thefe, or are reducible 
 to them ; fo you can no further try your felves by them, but as they -are 
 reduced to thefc. And now you fee the reafon why I mentioned but one- 
 ly two Marks in the foregoing Chapter : and why I lay that true Marks 
 arc fo few, by which a man may fafcly try his Title to heaven. And yet 
 you (hall fee that we muft yet reduce them to a narrower room, when we 
 come to open the Nature of Sincerity. In preparation to which I muft tell 
 
 * you j That in the terms of thefe two Marks, or two parts of the conditi- 
 on of the Covenant, there is contained fomewhat common (which an un* 
 regenerate man may perform) and fomewhat fpecial and proper to the 
 Saints. Though all mufl: go together and be found in thofe that will be 
 faved,yetthc fpecifical Form, or Conllitutive difference, by which as 
 Savings the Ad of a true Believer is difcerned from the Ad of an unfound 
 perfon, doth lye but in part of it, and I think but in one point. Asa man 
 
 « is defined Co be Qa Reafonable living creacurij : ]J but to be a creature will 
 
 not 
 
Part 1 1 1. TheS aintsEverlafiingRejl, ' ^55 
 
 not prove him a man, nor to be a living creature neither : becaufe thac 
 there are other creatures, and living creatures, or animate befides himfclC 
 Bat to be a Reafonmble Animal or living creature , will prove him a man • 
 becaufe Reafon contains his fpecifique form and conftitutivc difference. 
 Other infcriour creatures may have bodies and flefhly bodies, as well as 
 man, and ochers may have life (which we call a Soul) (and yet man muft 
 have thefe too) But others with thefe have not Reafon ; or a Soul indued 
 with a power of Reafoning. So in thefe Marks ofGrace, or conditions of ^ 
 the covenant : To love is common to every man : To love God and Chrift 
 is common to a Chridian, with an hypocrite or wicked man : But to love 
 Qhn^ Savingly (t\\2,t\^^^sl fhall fhew you prefently, Soveraignly or 
 Chiefij) this is the Form or conftitutive Difference of Love which is Sa^ 
 ving. i'o Take or Accept, is common to every man : To Take or Accept 
 ofCoiiand Chriji, is common to a true Chriftian and a falfc ; But to Take 
 or >4ccf/>r of God and his Chrift Sincerely and Saving/jf/is proper to a 
 found Believer. So that even in thefe two Marks, the Sincerity oi both ly- 
 eth in one Point. For fuppofingtheTruthofthe Ad, and the Truth of 
 the Virtue in general (which are both common, as I have told you .• ) the 
 Truth or Sincerity of them, as Saving, is the only thing to be enquired af- 
 ter. And in this fenfe, / k^ww btitvne infallible Adarkjf fmcerity : feeing 
 fincerity lyech in this one point. But before I come to open it more fully 3 . 
 I will premife (and but briefiy-name) two more Propofitions. 
 
 SECT, IX. $.9^ 
 
 Propof. 8. f^ d hath not in the Covenant promifedfHJiifcmon or Sal- P^^h ^' 
 
 y^vation upon any meer AEl or ASis eonfidered tvithcut that 
 Degree and Sutablcnefs to their objccis, wherein the fincerity of them oi Sa* 
 ving doth cenfifi. 
 
 Icisfaid 'mdcQd^Thathethatbelievcthfjallbefaved^butthen'it is fup- 
 pofed, that it be fincere Believing : forany Believing is not here meant : 
 For many that Believed, and that without grofs difiimulation, (hall pe- 
 ri{h,asnot Believingfincerely. And therefore Chrift would not truft 
 himfelf with thofe that yet Believed in him, becaufe he knew their hearts, 
 thattheydiditnotinfaithfulnefsandnncerity,yc^.2;23,24. But I (hail 
 confirm this more fully afterwards. 
 
 SECT. X. $'i^' 
 
 Propof. 9. ^Tp Here is no ont AH conftdered in its meer n/ttHre and kinde Prop. g. 
 
 Ml ypithout its meafptre and futablenefs to its ebjeB^ which ^ « 
 true Chriflian may perform^ but an unfound \L hriflian may perform it alfo. 
 
 I have great reafon to add this, that you may take heed of trying • 
 
 and 
 
r The Saints E-jerUfli/tg Reft. Chap. 1 1 . 
 
 T^ ... 
 
 and judging of your felvcsby any racer Aft, confidcred in icfelf. If any 
 doubt of this we might fcon prove it, by producing the moftexcellcnc* 
 Afts, and (hewing it of them in particular. Believing is as proper tothc 
 '* faved as any thing, for the Aft. And yet as for the allcnting Aft, f.imei 
 tels us the devils Believe : And as for Reding on Chrift by Affiance, and 
 cxpefting Pardon and Salvation from him, we fee beyond qucdion, thac 
 many thoufand wicked men, have no other way to quiet them in finning ^ 
 but that they arc confident Chrift will pardon and fave them, and they 
 undirtcmblingly Quiet or Reft their fouls in this perfwafion, and undif- 
 fcmblingly expeft falvation from him when they have finned as long as 
 they can. And indeed herein lyeth the nature of Prefumption : And fo 
 real are they in this Faith, that all our Preaching cannot beat them from 
 it. If the Qucftion be. Whether a wicked man can Pray, or Meditate, or 
 forbear the Aft of this or that fin, I think none will deny it. But yet all 
 this will be opened fullyer anon. 
 
 5.11. SECT. XL 
 
 ^ n 
 
 Prop. 10. « Propof. 10. "^ He SHpremacy of God and the Mediator in the Soul^ or 
 ^Ma.klfay \^ the precedency and frevalency of hii Intereji in us y above 
 
 but materially. ^^^ Interefi ofthefle/hy or ofinferionrgood^ is the very point mherein * W4ff- 
 \vha° thTsfince- ^'w/Zj' the fmceritj of onr Graces, as Saving, doth confifi ; andfo is the One 
 rityis, when 1 Mark^by rvhich thofe mufi "lu^ge of their Jiates, that would not be deceived. 
 fay as fuch, I 
 mean not only -- ' ' 1 
 
 no:ion oropi.''Propof. 11.^ Or the Saving objeHr being refolvedofintheGofpel.here 
 nion that God jL the Sincerity of the AEltOS Saving^confiFieth^ formally in 
 
 is the chief being futcd to its adequate objeB, (confidered in its refpe^s^tvhich are ejfenti- 
 ^m'^'o^'^ ak" ^itoitasftfchanobjefl.) Andfo to Believe in^ Accept and Love God as 
 him our chief God, and Chrift as Chrift, uthefmcerityofthefeAcls. Bm this lyeth in 
 tn\ : but Believing^ Accepting and Loving God as the onlj Supream Authority or 
 1 . With a Ruler ^and Good^and Chrifi as the only Redeemer ^andfo our Soveraign Lord, 
 bdrc'f tSc^^ •^^ i'^x'w^r, our Husband and our Head. 
 
 is^fuch^iAVi^ih I j'oy" bt)th thcfe Propofitions together ,becaufc the explication of both 
 a predominant will bc bcft joyncd together. And firft I will tell you what I mean by fome 
 Will or love, of the terms in thefc Propofitions. 
 
 'tv^' hi!if a « ^ • ^^^^" ^ ^P^^^ ^^^^^ Intereft of God and the Mediator in the Soul, I 
 n'ofl prevalent ^0 not mean a meer Right to m f which we call fm ad rem) for fo God 
 imcreftm our and the Mediator God-Man, have Intereft in all men : asbc-ingundoubt- 
 i.cirts. Thefe cdly Rightful Zor<jo/rt// i whether they obey him or not ; But I mean 
 orniuftbe " ^^^"^^^ ^^"^^ \nitxt\i in m, and PofTe/lion of US (which we call /^«5/« 
 remcmbreJ »'^>) and that as it confifteth in a voluntary Entertainment of him into 
 for the under- all the powers of the Soul, according to their feveral Capacities and OU 
 ftanding of ^ ^^gj^ ^5 ^^ yfg ^^ {■^^^ ^f mgn in rcfpeft of their friends, [Such a man 
 ihcnext. '^ "- hath 
 
Part III. The Sdnts Evei4afting Refi. ^5 7 
 
 hath fo much Intereft in his friend, that he can prevail with him before 
 any other. ] So when Gods Incereftinus is greater then the Intereft of 
 the flefh, that he hach the Precedency and Supremacy in our Underftand- 
 ings, Wils and Affedions, this is the fincerity of ail our Graces as Saving ; 
 and l"o the difcovery of our Souls fincerity. I (hall yet fuJlier open this 
 anon. 
 
 2. I here conclude the InteredofFather, Son and holy Ghod, both as ^ 
 they areconjund, and as they are diftinft. As confldered in the Eflcnce 
 and Unity of the Godhead, fo their Intereft is conjund : both Father, 
 Son and holy Ghoft beingour Creator, Ruler and Ultimate End and chief 
 Good. Butinthediftindionof Pcrfons,asit wastheSoninaproper fenfe « 
 that redeemed us, and thereby purchafed a peculiar Intereft in w, and 
 Dominnion over us, as he is Redeemer, fo dothiic carry on this Intereft 
 in a peculiar way : And fo the Intereft of the holy Ghoft as our Sandihcr 
 is fpf^cially advanced by our yieldmg to his Motions,c^r. 
 
 3 .By the Supremacy of God,and the prevalency of Chrifts Intereft,! do » 
 not mean, * That it ahvajprcvaiiethfor AH uaI ohedieMce dipiWi^ the fug- * Kcmtl 
 geftionsand allurements of the flefti. A manmay poflibly pleafurealef-**7''^«"''«^-^ 
 fcr friend or a ftranger, before a greater friend, for once or more, and then fj^'P-'-r'^'^ 
 it proves not that the ftrangcr hath the greater Intereft in him. ^^^ ^ peccata,':amcn 
 mean, that God hath Really more of his Eftcem, and Will, and Rationall & multa. <&- 
 Cthough not Pajfionate) Love and Defire ; and Authority and Rule in ''•''^g'?? cxmk 
 his Heart and Life. '/torm^''^'^- 
 
 4. When I fpeak of the Intereft of the flefh, I chiefly intend and include* fp^!,'^^ 'divini' 
 that inferiour good which is the flefties delight. For here are confidcra-ar/^ cra-.t^o, 
 ble diftindly , i .The part which would be pleafed in oppofition to Chrift ;i obliUUntur ; ^ 
 andthat, with the Scripture, I call the Flelh. 2. The thing which thisa'^''^^'?. ^-'^^ « 
 fleOi delires as its happinefs •, and that is. Its own pleafure, delight and full cTm/fc vinci 
 content. 3 . The objeds from whence it expedeth this delight and con-S p.mnnt!n^ c^c 
 tent J and that is. All inferiour good which it apprehendech to conduce SufFrag.Theo- 
 mofttothatEnd; as being moft firitable toits felf. By the flelh rhen,aj°S- Brenienfi- 
 I mean. The foul , as fenfitive, as it is now fince the fall become unruly, by p"J^//^'"^ " 
 the ftrengtheningofits raging defires, and the weakning ofReafon that thcf.^.vi'd: 
 ihould rule it •, and confequently the Rational part, thereby feduced : or Tk/.iOju, 
 ifthe Rational fmif-informed and ill-difpofed J be the leader in any lin, i^jij* 
 before or without the fenfitive : fo that I mean, that which inordinately 
 inclin<;th us to any infcriour good. This inferiour good confifteth in the a 
 Luft of the flefli, the luft of the eyes, and pride of Life, as fohn diftinguifh- 
 cth them : Or as commonly they are diftributed, in Pleafure, Pi^orits and 
 Honour •, all which are concentred and terminated in the iin wc call FUjh- 
 f leafing in the general : for that pleafure is it which is fought in all ^ or it « 
 is the parfuit of an inferiour fleftily happincfs,.preferred before the Supe- 
 riour Spiritual Everlafting Happinefs. Though moft commonly this plea- « 
 fure be fought in Honour, Riches, Eating, Drinking, Pleafant dwellings. 
 Company, Sports and Recreations , Clothes, Wantonnefs or Luftful 
 
 Ppp Un- 
 
"^^g" The Saints Bverlajihg Reft. Chap. 1 1. 
 
 ~ UricJeanncfs, the fatisfying of Pafiions and Malicious defires, or tht like • 
 
 yetfometimeic rifcch higher, and the finner feeketh his happlncls and 
 content in Inrgenefs of Knowledge, much Learning and curious Speculati- 
 ons about the nature of the creatures, yea and about God himfelf. Bur 
 
 ■ perhaps it will be found that thefe are neer of the fame nature with the 
 former fenlitivc Delights, lor it is not the Excellency or Goodiefs of 
 Godhimfelfthatdeiighteth them, but the novelty of the thing, and the 
 agitation of their own Imagination, Phantafie and incellcd thereupon, 
 which is naturally defirous to be aftuated, and employed, as receiving 
 thereby fomc feeming add"»tion to its own perfedion ; and that not as 
 from God, who is the t?b jed of their Knowledge • but as from the meer 
 enlargen^cnt of Knowledge in it felf^ or, which is far worfe, they make 
 
 " theftudy of God and divine things- which they delight in, but fubfervicnc 
 tofomebafeinferiourobjed; Andfo though they delight in ftudying 
 
 * and knowing God, and Heaven, and Scripture, yet not in God as God, 
 or the chief Good, nor in Heaven as Heaven^ norout ofany ttue faving 
 love to God : but either becaufe, as fome Preachers, they make a gainful!' 
 trade of it, by teaching others : or becaufc it is an honour to know thefe 
 things, and be able to difcourfe of them,and a difhonour to be ignorant .• 
 Oratbeft, as I laid before, they defire to know God and Divine Truths, 
 out of a delight in the Novelty, and Ac:uating, and natural Elevation of 
 the UnderQanding hereby ; k is one thing to delight in Knowing, 
 and anotlier to delight in the thing Known. An ungodly man may delight 
 inftudyingand knowing feveral Axiom:-or Truths concerning God, 
 but he never chiefly delighteth in God himfelf. As a ftudious man defircy 
 
 " to know what Hell is, and where, and many Truths concerning it : but 
 he defireth not Hell it felf, nor delightcth in it. A godly man defireth to 
 know the nature and danger of fin, and Satans- way and wiles in temprati- 
 ©ns ; but he doth not tlierefore dcfire fin and temptation it felf. Soa 
 wicked man may defire to know the nature of Grace, andChrift, and 
 Glory, and yet not deflre Grace, and Chrift, and Glory. It is one thing' 
 
 * to terminate a mans defire and delight in bare knowledge, or the efleem, 
 or fclf-advancement that accrues thereby •, and another thing to termi- 
 nate it in the Thing which we defire to know; making knowledge but a 
 means to its fruition. So that though the virtuoufnefs or vitioufnefs of 
 
 * our Willing, and feveral Affections, do receive its denomination and fpe- 
 ^ficacion very much from the object (as in loving God, and loving finfull 
 pleafure,Cv-«" jbecaufe there isa proper and Ultimate termimis of the fouls 
 motion; yecthe Accsof the Underllandingmay be exercifcd about the 
 beft of obje^^s. Without any virtuoufnefs at all: It being but the Truth 
 aod not the Go)dncfs that isicsofejcft ^ and that Truth may be in the 
 beftobjcd: and in the worft. And foit is the famekinde of delight that 
 filch a man hath in knowing God, and knowing other things : for it is 
 th? fame kndcofTruch that he feeks in both. And indeed Truth is not 
 
 *:iic, ttUiraatc objcd terminating th,e fouls raocien f not. as it is 
 
Pare 1 1 1. The Saints Everlaftin^ Reft. A>^p 
 
 Truth, ^ but an intermediate prerequifite to Good ^ which is the ulci- 
 mately terminating objeft : And accordingly the Acts of the meer under- a 
 landing, are but preparatory to the Acts of the Will, aHdfoai;ebut im- 
 perfect initial Acts of the Soul, as having a further End then their own 
 proper Object; and therefore it is that all Phylofophers place no Moral « 
 Habits in the Underftanding, but all in the Will •, for till they come to 
 the Will, ( though they may be in a large fenfe Morally good or evil, 
 vertuous or vicious, yet^ they are but fo in an impcrfeft kinde ai.d 
 fenfe -, and therefore they call fuch Habits only Intellectual. 
 
 The fumm of all this is, That it is but theFlefhesPleafureand Intereft » 
 which an ungodly man chiefly purfueth, even in his delightfull ftudying 
 •of Holy things : Tor he fiudycth Holy things and Prophane alike. Or 
 jif.'any think it too narrow a Phrafc, to call this Ylefh-pleafing, or prcfer- 
 icj;^ the intereftof the flefh, it being the Soul as Rational, and not only 
 asivenfitive, which turneth from God to infcriour things , I do not gain- 
 ifay this : IknowG'*^/f«/determines it, that man apoibtized from God « 
 toliimfeif, and that «n Regeneration he is turned again from himfelf to 
 Go<i. Yet this mufi be very cauteloufly underAood ;, for God forbid- 
 deth rot man to fcek himfelfduly,but commandech it : Man may and muft 
 feek his own Happinefs. The chief Good is defired as Good to us. Buc 
 to ftate this cafe rightly, and determine the mountainous difficulties 
 that here rife in the way, is no fit work for this place : 1 will not therefore 
 fo much as name them. The cafiefl and fafell way therefore to clear 
 the prcfcnt difficulty to us, is, to lock chiefly at the different Objects 
 and Ends : God who is the Supream Good, prefenteth and ofTereth 
 himfelf to us, to be enjoyed. Inferiour Goodflands up in competition 
 vvi th him , ;and would inHnuate it fclf in our hearts, as if it were more ami- 
 able and dcTirable then God. Now if Gods interell prevail, it is a 
 certain fign of Grace ; If inferiour good prevail, and have more 
 actuall intercft or poflellion then God, it is a certain fign of an 
 unhappy condition ^ or that the perfon is not yet in a (late of Sal- 
 vation. 
 
 And as you thu* fee what I mean by the intereft of the flcfh or inferiour 
 good in us •, fo in all this I include the intcrert of the world and the devil : a 
 For the world is, at leatt, the greateft part of this inferiour good, which 
 llands in competition with God. And Satan is but the envious » 
 agent to prefent this bait before us : to put a lalfeglofs on it in his pre- 
 fentation ^ to weaken all Gods arguments that fliould retrain us ; to 
 difgrace God himfelf to our fouls ; and fotoprefsandurgeustoa finfuU 
 choice and profecution. He (hews us the forbidden fruit as pleafant,and as 
 a means to our greater advancement and happinefs ; and draweth us to un- 
 belief for the hiding of the danger. He takes us up in our imagination, and 
 fliews us the Kingdoms of the world and their Glory, to fteal our hearts 
 from the Glorious Kingdom of God. So that the intereH: of the Flefti, ^ 
 the intereft of the World,and the intereft of Satan in us, is all one in eflfeft. 
 
 Ppp 2 For 
 
460 ThSahts Bvcr la fling Reft, Chap. 11. 
 
 For they are but feveral caufcs to carry the foul from God, co a faMe, de- 
 luding, mifcrablc End. 
 
 Again, In the Propofition I fay [^Tt is the PrevalcHCj of the Interefi of 
 ti God t)r Ch^ifi^abovc infericpir ^oy^i] putting tnferiour Good,as the competi- 
 tor with God who is the greatci\ Good; becaufe the Will cannot incline to 
 any thing under the notion ofcvil,or of indifferent,butonly asgood. No 
 man can Will evill asevil:He mull firfUeafe to be Rational,and to be 
 man. If evil appeared only as evil, there were no danger in it. The force 
 of the temptation lies in making evil feem good , either to the fences, 
 f^y* or imagination,or rcafon, or all. Here lies the danger of a pleafing condi- 
 Mat.9. Hon; « tion, in regard of Credit, Delights, Riches, Friends, Habitation, Health 
 hxidfoiRjch or any inferiour thing : The more Good appearech or feemeth to be in 
 ^mlhc'^Ki'i?' ^^^'" ^ ^^ disjunft from God ) the more dangerous : for they are the tker 
 dotnofHcx-^ to (land up in competition with him^ and to carry it with our partial blind- 
 vw ? cd fouls in the competition. Remember this, if you love your (elves, when 
 
 you would have all things about you more pleafing and lovely. Here lies 
 the unknown danger of a profperous flate : and on the contrary lies the 
 pretiou5 benefit ofadverfity;,whlch if men were not brutifh and unbeliev- 
 ing, they would heartily welcome as the fafcft condition. 
 
 Again obferve here, that I mention inferiour [Good] and not [Truth] 
 
 ^ as that which ftands in competition with God. For of two Truths both arc 
 
 equally true fthough not equally evident .- ) And therefore though Satan 
 
 would pcrfwade the foul that inferiour Good is better for us then God ^ 
 
 yet he fets not Truth againft Truth in competition. He would indeed make 
 
 • us believe that Gods Word is not True at all, or the Truth not certain. 
 
 But with the Underftanding there is no competition between Truth and 
 
 Truthjif known fo to be. For the Underftanding can know and believe fc- 
 
 « veral Truths at once, though about never fo different Matters ;, as that 
 
 there is a Heaven and a Hell, that there is a God, a Chnd:, a World,a De- 
 
 vil^^c. But the Will cannot embrace and choofe all different Good at 
 
 once : for God hath made the enjoyment of them incompatible.-Much lefs 
 
 can ic Will two things as the chiefeft Good, when there is but onefuch : 
 
 or God and the creature as equally Good, and both in the higheft degree. 
 
 Here then you further fee the meaning of the Propofition, when I fpeak 
 
 of the Prevalency of Chrifts Interert, I mean it diredly and principally in 
 
 the CWillJ of man,and not in the Underftanding. For though I doubt not 
 
 * fcut there is true Grace in the Undcrdanding as well as in the Will,yet (as 
 
 I fhali further Ihcw anon ) as it is in the Intclled, it is not certainly and 
 
 fully difcernable,but only the force of the Intellective Acts appear in the 
 
 Motions and Rcfolutions of the Will. And therefore men mud not try 
 
 « their dates directly by any Graces or Marks in the Underftanding. And 
 
 alfp if it were poffible to difcern their finccrity immediately in the Undcr- 
 
 ftanding,yct itmuft not be there by this w*y of competition of different 
 
 Objccrs in regard of the degree of Verity, as if one were more True 
 
 and th: ether lefs; as it is with the Wiil about the degrees of Good- 
 
Part III. The Saints Eve'rlafiing Reft. 4^1 " 
 
 nefsin the Objcfts which ftand in competition. Though yet a kind of « 
 competition there is with the Intellect too ; As i" between God and the The fwccrky 
 Creature, who is to be Belcived rather; and 2- between two contradi- . ^J^*^'?^".^'*c 
 ctory or oppofite PropofitionSjWhich is True,and which falfe. As between ^oft obfcl- 
 thefe QGod is the chief Good j and []God is not the chief Good -[J^jr thefe vabk in its 
 [ God is the chief Good] and [^Pleafure is the chief Good.] But thoughoeftimation of 
 the Truth be here Believed, yet that is no certain Evidence of Sincerity j ^°'^ ^bove 
 except it be fo Believed, as may be prevalent with the Will •• which is not ^;^ "^^^'euer 
 difcernablcinthebarc Act ofBelciving, but in the Act of Willing. So that inhimfclfand 
 itisthePrevalcncy ofChriftsIntereft in the Will, that we hear fpeak of: to us. 
 and confequently in the Affections, and Convcrfation. And indeed ( as is « 
 before hinted^ all humane Acts as they arc in the meer Under{landing,are 
 but crude and imperfect .- for it is but the firrt digedion.as it were,that is 
 there performed, ( as of meat in the ftomack : } But in the Will they are 
 more perfectly concocted ( as the child is fanguified in the Liver, Spleen 
 and Veins.) And in the Affections they are yet further raifed and conco- 
 cted(as the vital fpirits are begotten in the heart ; though many here take 
 meer flatulency for fpirits •, and fo they do common paflion for fpiritual 
 Affections ^ ) and then in the Convcrfation, fas the food, in the habit of 
 the body J the concoction is finiflied : fo that the fmcerity of Grace can- « 
 not ( I think ) be difcerned by any meer intellectuall Act : As you may 
 £nd Judicious D. Stonghton affcrting in his Righteopu mans Plea to Happi- 
 ne/s, But yet do not mifunderlland it, as if faving Grace did not refide in 
 the Underftanding, 
 
 Now as the Appoftle (mhfial.$ .ij^The flejh warreth againfi tbefpirlt^ 
 and the fpirtc again]} the flejh^and thefe two are contrayj one to the other j A, " 
 Chrillians life is a continual combate between thefe two contrary Intc-^ 
 refts.God will be taken for our Portion and Happinefs,and fo be our U 1 ti- 
 mateEnd,or clfe we (hall never enjoy him to make us Happy ; The flefli 
 fuggeQcth to us thefweetnefs and delight of Carnal Contentments, and 
 would have us glut our feives with thefe. God will Rule, and that in fu-Tj 
 premacy.or he will never fave us.The flefh would fain be p!eafed,and have: 
 its dcfirc, whether God be obeyed and pleafed or not. There is no hope 
 of Reconciling thefe contrary I ntereRs. God hath already made his Law?, 
 containing the Conditions of our Salvation or Damnacion: Thefe Laws 
 do Limit the defires of the flefh, and contradid tts Delights : The flefhf 
 cannot Love that which is againll if.It hates them,bccaufe they fpeak not 
 good of it,but evil,becaufe it fo mightily croflfeth its contents, It was meet « 
 it fiiould be fo ; for if God had fuffered no Competitor to fet up their Tn- 
 terefl againft his,how would the faithfulnefs of his fubjefts b^ tried > how 
 would his Providences and Graces be manifefted ? Even to Adam that yet « 
 had no fin, this way of Trial was judged neceffary ; and when he would 
 pleafe his Eye and his Tall, and delire to be higher, it was juft with God 
 toDifpleafehim, andto bring him lower. God will not change thefe 
 Jhij.holy and righteous Laws, to pleafe the FIcfh, nor conform 
 
 Ppp 3 ., him- • 
 
4^2 Ti^c Sdints EverUfihg Refi. Chap. 1 1 , 
 
 himfeU to its will. The Flefli will not conform it TclUo God • and Co here 
 « i^hc Chriftian Combace.Chrift who Iiath purchafed u?,cxpefteth the firfl 
 or cliiefroom in our AflfeAions, or elfe he will cffcftively be no Saviour 
 foru«. The Flcfh doth importunately folicit the Affedions, to give the 
 chiefroom and entertainment to its Contents. Chrift who hath (o dearly 
 bought tile Dominion over us all, will either Rule us as our Soveraign.or 
 Conidcmn us for our Rebellion (Lnkf ip- -7- ) The ricfii would be tree, 
 andisftillfoHciting'ustoTrearon. ForaseaneasChriftsyoak is, and as 
 light as his burden, yet is ic no more fuited with the fleOiesIntcreft^then 
 ihebeavier and more grievous Law was: The Law of Liberty, is not a 
 Law of Carnal Liberty. Now in this Combar, the Word and Miniflry are 
 " folicitors for Clirift • fo is Reafon it felf fo far as it is Redih'ed, and well 
 guided : butbecaufe Reafon is naturally weakned and blind ^ yea and the 
 Wordalrneis notfufficient to Illuminate and RediHe it ; Therefore 
 Chrift fends his Spirit into the fouls of his people, tomak? thatVV"ord 
 efiPeduall to open their eyes: here is the great help that the foul hath 
 for the maintaining or carrying on the Intereft ofChril>. But yet once 
 * Illuminating is not enough. For the will doth not neceffarily choofe that 
 which thellnderftandingconciudcth to be befl ( even ^/c & nunc ^f^ C(yti- 
 fidiYAUs cfKfidrrafjdir) A drunkards underftanding may tell him.tliat it is 
 farbetter(al!thingslaid together)to forbear a cup ofwine,then-to drink it: 
 and that the Good ofVirtue and Dutyis to be preferred before the Good 
 ofPleafure,(This experience affures us pf,though all the Philofophersin 
 the world fhouldcontraditt it: and I am not difputing now-and therefore 
 I will not ftand to meddle with mens contrary opinions, ) andyetthc 
 violence of his fenfual Appetite, may caufe him to lay hands on the cup 
 and pour ic in. And indeed fo far ic is a brucifh Ad -, And ic is no fuch 
 wonder to have finfuU Ads termed and proved brutifh, if we knew 
 that all true Reafon is againft them. Reafon i$ on Gods fide, and that 
 wbrchusagainfthim is not Reafon. ( We may by Difcourfe proceed 
 "to fin. but the Arguments are all Fallacious thatdrawus. ) There is 
 ct no NcctfTity to thecommitting of« Sin, that Reafon or che llnderftand- 
 ingfhould firft conclude it Befl : fo great is the power of Senfc upon 
 thePhantafieand Imagination, and of thefe on thePafiions, and the 
 Choofing Power, (efpeciilly as to che exciting of the Loco-motive j that if 
 Reafon beb:t fiknt and fufpendcd, fin will be commicted (as a man 
 hath luRfull , and revengeful!, and covetous defires in his Dream, and 
 that very violent. )- Reafon is ofcafieep when the fenfes are awake j 
 and then they may eafily play their game-" Even as the godlieft man can- 
 not rcflrain a finfull thought or ddTrcinliis Dream, as he can waking ^ 
 fo neither when he is waking, if' Reafon be afleep : Although Reafon 
 never take pare with fin,yec if ic ftand neucer, the fin will be committed, 
 ct Yea that is not all : but if Reafon do concludcfor Duty and againit 
 fin , and ftand to thfit condufion , yet I think , the fenfitivelTii- 
 ftiU appetite and imagination may prevail with the Will ( unlcfsyou 
 
 will 
 
Part TIT. rheSaints EverUJiing Reft, 4^3 
 
 will fay that this AppeEineis the Will it felf, man having but one WiH, 
 and fo may it feif comma-nd the Loco-motive ) againll , as well as 
 without the conclufion of Reafon ( as in the example before mentio- 
 ned. ) 
 
 To underfland this you muil lvnow,that to the Motion of the Will effe- « 
 ft»ually, (cfpccially where there are violent contrary motions and induce 
 mcnts ) it is not only neceflary that the underlbnding lay/fhi^ is a Du- 
 ty, or this is a Sin, or. It is better tolecic alorfC : But tliis muft be con- 
 eluded ofas a matter of great importance and concernment ;, and the un- 
 derftanding muft exprcfs the Weight, as well as the Truth of what it ut- 
 ters concerningGoodorEvil ; And this muft efpccially be by a Arong «• 
 and forcible.Ad^; or elfc though rt conclude rightly, yet \t will npit 
 prevail. Many men may have their Undcrftandings informed of the a 
 fame Duty, and all atthe vcryexcrcife conclude it Good and ncc^flir 
 ry :andfo concerning the evil of fm : And yet though they all pafs the 
 famCv-condufion, they fliall not all alike prevail with the Will^ but one 
 more, and another Icfs: becaufe one paffeth this conclufion ferioufly, 
 ■yigoroufly, importunately ^ and the other flightly and lleepily,andre- 
 mifly. If you be bufie, writing or reading ^ and one friend comes to ypu « 
 to call you away to feme great bufinefs, and ufcth very weighty Argu- 
 ments, yet if hefpcak them coldly and fleepily, you may perhaps not be 
 moved by him : but ifanother come and call you but upon a leffer buli- 
 nefs.and fpcak loud and earncftly.and will take no denial,though hisKe^- 
 fons be weaker, he may fooiier prevail. Do we not feel that the word? « 
 of a Preacher do take more with our Wilsand x\^edior\s , from, the 
 moving parhetical manner of cxprcAion, then fi^om the ftrength of'A^'g^'t 
 ment ( except with very wife men j atledfl:, how much that furthers it); 
 whenthebcftArgumentsinthe mouth of a fleepy Preacher,orunfcafona- 
 biy and il-favouredly delivered, will not take. Andwhyfhould wc think 
 that there is fo great a difference between other mens Reafomngs pr^?^ 
 vailing with our Wils, and our own Reafo.ns way of prevailing } [p, "'■ r;;-. 
 
 Now all this being fo, that there muft be a ftrong, lively, loud, pref- « 
 fing, importunate Reafoning, andnotonly a TrueR.eafoningand con-- 
 eluding, hence it is ihatthcre is neceffary to the foul, not only fo much il- 
 lumination as may difcover the truth,but fo much as may difcover it cfecy 
 ly and fully , and may (hew us the wgight ohhc matter, as well as the 
 Tr:^th^tind efpecially as may be ftill an exciter of the Underftanding to do 
 itsduty^and may quicken it up to do it vigoroufy.and therefore to this end 
 Chrift giveth hisSpiritto his people, to Itriveagainft thel-Iefh. The foul « 
 is fcated in all the body, but we certainly and fenfibly perceive that it' 
 doth not cxercifeor A.d: alike in all.- but itunderftandeth inand by the 
 Brain or Animal fpirics: and itWillech, and Denrei:h,and Lovetfl, and 
 ¥earcEh, and Rejoyceth in and by the Heart ' And doubtlcfs the vital fpi- 
 rits,or thofe in the Heart, are ihe Souls Inftrumcnt in this work. Now to 
 procure a Motion of the fpirlts in the Heart,by the forcraotion ofthe fpi- 
 
 lits > 
 
The S dint sEv(rUflingRi[t. Chap, ii. 
 
 ct 
 
 litsinthe brain.requires fomc (Irengch in thcfirft motion- and the more 
 forcible it is,likely the more forcible will tbe motion m ibc heart bc.This 
 order and InOrumentality in Ading,is no difparagcment to tbe foul •, but 
 is aiwcctdifcovery of Gods admirable and orderly works.Now therefore 
 befidesabarc Aft ofunderflanding, there is neceffary to this effcAuall 
 prevailing with the Will, that there be added that which w«« call Cow/- 
 fideration^ which is a dwelling upon the fubjed,and is a ferious, Hxcd, 
 conflant Adingofthc underllanding, which therefore is likely to at- 
 tain the effcd : The ufe of this, and its Power on the Will and Affedi- 
 ons and the Reafons, 1 have (hewed you afccr ward in the 4'" Part of this 
 Book. Hence it is, that let their wit be never fo great, yet Inconfidc- 
 rate men are ever Wicked men •• and menoflober frequent Confidera- 
 tior>, are ufually the mo(\ Godly, and prevail moft againll any Temptati- 
 on: there being no more cffedual means againlt any temptation in- 
 deed, whether it be to Omifllon or Commiflion, then this fetting Rea- 
 fon forcibly awork by Confideration. The moll Confiderate men are the 
 moftRefolved and Confirmed, Sothatbelidesa bare cold condufion of 
 tbe underftsnding ( though you call itprafticallj this Confideration muft 
 give that forco ,and Fixcdnefs, and Importunity to your Condufions, 
 which may make them ftronger then all the fenfitive felicitations to the 
 contrary ,or elfe the Soul will ilill follow the Irlefli.Now Chrift will have 
 , his Spirit to excite this Conf.deration,ind to enable us to perform it more 
 powerfully, and fuccefsfully ,then elfe we (hould ever do. And thus the fpi- 
 rit is Chrills folicitor in and to our fouls^and by them it advanceth Chnfts 
 Intereft, and maintaineth it in the Saints, and caufeth it to prevail againft 
 thclntcrcft ofthetlcfh.Whereheprevailethnotin themain, as well as 
 ftrivethjthereisyctnofavingGracein that foul.Whatever pleadings, or 
 flriving$,or rcafonings,orconcludings there may be in and by the foul on 
 Chrifts fide, yet if the Flelhes Intereft be ftill greater and ftronger in the 
 foul then Chrifts,that foul is in a ftate of wrath : He may be in a hopeful! 
 * way to come to a fafer condition, and not far from the Kingdom of God, 
 and almoft perfwaded to beaChriftian : butifhedicin that ftate, no 
 doubtjhe (hall be damned. He may be a Chriftian by common profefllon; 
 but in a favingfenfe,nomanisa Chriftian,in whofc foul any thing hath a 
 greater and higher Intereft then God the Father and the Mediator. 
 
 SECT. 
 
Part III. Ik Saints Everlafting Reft. 455 
 
 SECT. XII. ^ ^12. 
 
 IT 
 
 Propof. 12. '~C"HereforethefincerityoffavingGrace^Asfaving^ljctb Ma-*Pfop. 12. 
 
 A teri ally, not in the bare Nature ofit^hnt in the Degree', not ^^'•'^ Fopo^- 
 in the Degree conftdcred Abfeltttdj in it/clf; but comparatively, as it is much 2n- 
 frevalcnt againft its Contrary. derftood by 
 
 I cannot exped that the Reader (hould fuddenly Receive tliis Truth many, as fmce 
 (^though of fo great confequcnce that many mens lalvatiolisare concerned ^^^ writing of 
 in it, as I {hall (hew anon ( till I have firft made it plain. Long have I been jJeL^e'^dK ^c^i^ 
 poaring on this Doubt,Whether thefincerity of Grace, and fo the DifFe- der Jo btfw 
 rence between an Hypocrite and a true Chriftian do materially conhft in the addition 
 the Nature , or only in the Degree : Whether itbc phyfically confidered ^' "^'^^ ^^^ of 
 a Gradual or Specifical difference ; and I never durit conclude that it lay further^lx'^'ii* 
 but in the phylkall Degree j i. Becaufc of the feeming force of the cation of k*^" 
 Objedions, which I (hall anon anfwer. And 2. Becaufc of the contrary andalfoto' 
 Judgement of thofc Divines, whom I highlieft valued. ( For though I "^hc two laft 
 am aihamed of my own Ignorance , yet I do not repent that I received P^^F^^ons* 
 fomc things upon truft from the Lcarncd,while I was learning and ftudy- 
 ing them ^ or that I took them by a Humane Faith, when I could not reach 
 to take them by a Divine Faith. Only I then mull hold them but as Opi- 
 nions, but not Abfolutely as Articles of my Creed. ) But I am now con- 
 vinced of my former miflake ; and fhall therefore endeavour to redifie 
 others, being in a matter of fuch moment. 
 
 You muft remember therefore that I have fhewcdyou already, that 
 God hath not made any Ad, confidered in its meer Nature,without con- 
 (idering it as in this prevailing degree, to be the condition of Salvation; 
 and that a wicked man may perform an Ad for the Nature of ir , 
 which a true Ch; iftian may do. But let us yet confider the Propofition 
 more diftindly. 
 
 Divines ufe to give the title of faving Grace to four things • a 
 
 The firft is , Gods P/4rpofe of faving ns, and the [fecial Love and j 
 favour which he bearcth to us, and fo his will to dofpecialGood. This 
 is indeed moft principally, properly , and by an excellency , called 
 faving Grace. It is the fountain from which all other Grace doth 
 proceed : and by this Grace we are Elected , Redeemed, Juftiiied, 
 andfaved. Now the Qiieftion in hand is not concerning this Grace » 
 which is Immanent in God; where no doubt there is nofpecihcall dif- 
 ference • when Divines accord that there is no divcrfity or multiplicity at 
 all,but perfect Unity (allowing ftill the unfcarchablcMyfterieof theTri- 
 nity:)Therefore I reft confident that no folid divine will fay, that Gods « 
 common Love or Grace to the unfanctified, doth by a natural Speci- 
 fication differ from his fpecial Love and Grace to his chofen fas they are 
 in God. ) 2 
 
 The fccond thing which is commonly called Saving Grace , is the « 
 
 Q^q q Ac«. 
 
^66 The Saints EvtrU(litig Reft, Chap. 1 1 , 
 
 Aftof God by which the Spirit infufeth or workcch the fpecial habitual 
 faving Gifts m the foul : Not the Effsft (For that I fhall next mention ; ) 
 but the Ad ot the holy GhoCt which workcth this effed. This is called 
 GrMtia Operans, working Grace, as the Effed in us is called GratU Operau^ 
 Grace wrought in us. Now 
 
 1 . This is none of it that ue enquire after in the Queftion m hand, when 
 we ask, Whether the Truth of Grsce lie onli/ in the Comparative or PrcvAii- 
 ift^ Degree ? 
 
 2. If it wore, yet there is here no place for fuch a doubt. i.Bccaufc no 
 man can prove fuch natural fpeciftque difference in the Ads of God ; nor 
 will ( I think J affirm them. z. Efpccially becaule in the Judgement of 
 great Divine?, there is no fuch Ad oi God ac all Diftind from his Eflfence 
 and Immanent Eternal Ads.-Sothac this is the fime with the former. God 
 
 * doth not need, as man, to put forth any Ad but his meer Willing it, for 
 the producing of any Effect. If man will have a ftonc moved, his Will can- 
 not iHr it, but it muft be the ftrength of his arm. But God doth but Wili 
 it, and it is done ; ( As D. Tvs>ifs once or twice faith .- But Br.tdvfxrdiat 
 and theThomifts peremptorily maintain. J Now Gods will is his Effencc 
 and he never did begin or ceafe to Will any thing, thoug'i he Will the Be- 
 ginning or Ceafing of things. He Willed the Creation ofthe World, and i 
 the Diffolution of it at once from Eternity ; though he Willed from Eter- 
 nity that it (hould be Created and Diffolved in time : And fo the Effect 
 only doth begin and end, but not the Caufe. This is our ordinary Mcta- 
 phyfical Divinity; If any vulgar Reader think it beyond his capacity, I am 
 content that he move in a lower Orb. But wc mufl: not feign a natural, 
 fpecifique difference of Acts in God. 
 
 2 The third thing which we commonly call Saving Grace ^ is. The fpecial 
 
 Effects ofthis Work ofthe Spirit on the Soul, commonly caWcd Halitftal' 
 
 Grate ^ or the Spirit in us, or the Seed ofGodabiiiing in us , or our Real\ 
 
 Hoftncfs^ or our New Nature. 
 
 Now, I . Our Quellion is not directly and immediately ofthis. Whether 
 
 « Common and Special Grace do differ more then hj the forementioned Degree ? 
 For this is not it which a Chriftian fearcheth after immediately or diredly 
 in his Self-examination. For Habits (as Suarez^^nA others concludej are 
 not to be felt in themfelves, but only by their Ads. We cannot know thac 
 wearedifpofedtoLoveGod, but by feeling the ftirringsofLove to him. 
 So that it is the Ad that we muft directly look foe, and thence difcern the 
 Habit. 
 2.Butifany man will needs put the Queftion, of this Habitual Grace 
 
 (J only,thoughit benot it that Ifpeakof principally,yctl anfwer him, Thac 
 no man doubteth but that common Grace containeth good Difpofitions j 
 as fpecial Grace containeth Habits. Now who knoweth not that a Difpo- 
 licion and a Habit do differ but in Degree? Acarnal man by the help of 
 common G:ace hach a weak Inclination to Good,and a ftrong Inclination 
 to Eyil : Or, if you will fpcak properly (for the Will cannot chufc Evil as 
 
 evil. 
 
Part I II. The Saints Everlafiing Refl. ^e-j 
 
 €Yil, but as a fceming Good) he Iiath a weak Inclination to Spiritual and 
 Heavenly Supcriour Good ; and a ftrong Inclination to Fleflily, Earthly, 
 Inferiour Good : Whereupon the ftronger bears down *the Weaker. But 
 the Regenerate have ftronger Inclinations to Supcriour Spiritual Good, 
 then to Inferiour Fleflily Good, and fo the ftronger in moft Temptations'^ 
 prevailetb. Now what natural difference is here, but only in Degree ? 
 
 The fourth thing which we call Saving Grace, is, The exercifccr AEls * 
 yohichfrcm thefe Habits or effeChual Inclinations do proceed. And this is the 
 Grace which the i'c»«/muft enquire after diredly in his Self-examination. 
 And therefore this is it of which wc raifcthe Queftion, Wherein theTruth 
 ■or Sit^ceritjofit doth ccnCtfi ? {JhevQ. is indeed other things without us « 
 which may yet be called Saving Grace, as Redemption and Donation 
 (commonly called the Imputation) of Chriils Righteoufnefsi andfoRc- 
 miflion, Juftilication, c^r. but bccaufe every one may fee that our Que- 
 ftion is not of thefe, I will not Aand to make more mention ofthem.) Now 
 for thefe Ads of Grace, who can produce any Natural Specifiquc diffe- 
 rence between them when they are fpccial and faving, and when they arc 
 common and not faving ? Is not common Knowledge and fpecial Know- « 
 ledge, common Belief and fpecial Belief, all Knowledge and Belief? And 
 is not Belicfthe fame thing in one and in another ? fuppofing both to be 
 Real, though but one faving ? Our 11 ndcrftandings and Wils are all Phyfi- « 
 cally of the like fubrtancc,andan x\ft and an Aft,are Accidents of the fame 
 kind ^ and we fuppofc the Objed to be the fame : Common Love to 
 God , and Special faving Love to God be both Ads of the Will upon an 
 Objed phyfically the fame. 
 
 But here before I proceed further, I muft tell you, That you muft ftill di- *, 
 ftinguifhbetweenaPhyfical or natural Specification, and a Moral: And tToiiofSac*"^ 
 remember, That our Qucftion is only of a Phyfical difference, which I Pro'^ofuion. 
 deny ^ and not of a Moral, which I make no doubt of. And you mulle, 
 know that a meer difference in Degrees in the Natural rcfped, doth ordi- 
 narily conftitutc a fpecifical Difference in Morality-, And the Morat* 
 Good or evil of all our A'dions lieth much in the Degree, ro wit, that 
 they be kept in the mean between the two extream Degrees. Andfoa 
 little anger, and a great deal, and little love to creatures, and a great deal, 
 though they differ but Gradually in their Natures, yet they differ Speci- 
 ally in Morality ; fo that one may be an excellent virtue, and the other 
 an odious vice • So between fpeaking too much, and toohttlc: Eating ce 
 or drinking too much or too little ; The middle between thefe is a Vir- 
 tue: and both cxtrcams are V ices ; and yet Naturally they differ but in 
 Degree. Virtue as Virtue,conrifteth not in the bare Nature of an Ad : but «« 
 Formally it confifleth in the agreement or conformity of our Actions or 
 Difpofitions to the Rule or Law ( which determincth of their Dti- 
 nefs ) which Law or Rule prefcribeth the Mean, ^ or middle degree ) 
 and forbiddeth and condemneth both the extreams in degree) where 
 fuch extreams are Poflible , and we capable of then . So that there is a 
 
 Qjq 2 very 
 
.^g The Saints BverUfting Reft, Chap. 1 1 
 
 very great Moral difference ( fuch as may be termed fpecitique) between 
 thofe^Acts which Naturally do differ only in Ow'^rei. I Ihy, a Moral 
 fpccihcal difference is ufually founded in a Natural Gradual difference. 
 If you confound thefc two fpecilications , you will lofs your felvcs in- 
 this Point, and injurioufly underlland me. 
 
 Furthermore obfcrve, that I fay that finccrity of Grace , as faving,' 
 * lyeth in the Degree, not Formally, but, a> it were [[Materially ] 
 only. For I told you before , the Form ofiiiconfiltech intbeir b^ing , 
 the Condition on which Salvation is Promifed. The form which wc 
 enquire after , is a Relation. As the Relation of our Actions to the 
 " Precept, is the form of their Virtuoufnefs, viz,, when they arefuch^ 
 as are commanded : fo the Relation of them to thepromifeisthe Form 
 of them as [ Savin^'^ and fo as Q pf/i^fjiifiX- D ^"^ bccaufe this Pro- 
 mife giveth not Salvation to the Ad confidered in its meer Being, and' 
 Natural fincerity, but to the Ad:, as futed to its Objed in its Effential re- 
 fpeds jandthatfutablcnefsof the Ad to the form of its Objed confift- 
 eth only in a certain Degree of the Ad, feeing the lo.vcft Degree cannot 
 be fo futed • Therefore I fay that fincerity lyeth, as it were Materially, 
 only in the Degree of thofs Ads , and not in the barenacura! and be- 
 ing of it. 
 
 Laflly, Confider efpccially , that I fay not that Sincerity lyeth in the 
 '* Degree of any Ad in irfelf coni]dcrcd ■ as if God had promifed Salvation 
 to us, if we Love him fo much, or up to fuch a height, confidered ^^yo- 
 iHtelj : But it is in the Degree confidered Comparativtly^as to God com- 
 pared with other things, and as other Ob jeds or Commanders (land in 
 competition with him -jand lb it is ia the Prevalency of the Ad or Habic 
 figainfc all contraries. 
 
 SECT. XIII. 
 
 HAvingthus explained my meaning herein, the clearing ofall this to 
 you, and fuller conhrmation, will be bell difpatched thefe three 
 wayes. i . By exemplifying in each parcicular Grace and trying this Rule 
 upon them fevcrally. 2. By examining fomc of the moft Ordinary 
 Marks, which. bave been hitherto delivered, and Chriftians ufc to take 
 comfort in. 3 . By enquiring what Scripture faith in the Point. And af- 
 ter thefc I fliall anfwcr the Objections that areagainfl: it, and then fhew 
 lyou the Ufelulnefs and Neceflity of it, and Danger of the contrary. 
 
 1 . The Graces of the Spirit in mans Soul, are either in the Underftand- 
 ing,or in the Will and Affections. Thofe in the Underftanding fas 
 Knowledge, Prudence, Affent to Gods Word, called Faith, ^c. ) I 
 make no qucllion , are as truly Graces , and as proper to the Saints d« 
 ihofe ic the Will and affections. Divers err here on both extrcams. 
 Some fay. That: there is laofpccial Grace. in the Underitanding, but in 
 
Part 1 1 1. The Saints EverUfting Reft, 46P 
 
 the Will only. Others fay that all fpccial Grace is in the Underftanding, ^ 
 and that the Will is capable of nothing but Freedom to Choofe or Refufe; 
 andthatit ever follows the laft dictate of the practical Underftanding, 
 and therefore no more is needfull but to inform the Underftanding. 
 Others fay, both Underftanding and Will are the fubject of fpecial 
 fanctifying Grace, and that in both it muft be fought after, and may be 
 difcerned. Between thcfe extreams, I conceive this is the Truth : Both " 
 Underftanding and will (that is,the whole foul, which bothUnderftandeth 
 and Willeth) is truly fanctified where either is truly fanctiiied : and the 
 fcvcral Acts of this fanctiricd foul, are called fcvcral Actual Graces •• But 
 though Grace be in both Faculties ( as they are called ) yet is it certainly 
 dilcernable only in the Will, and not in the Underftanding.For all Ads as 
 they are meerly in the Underftanding.are but imperfectly Virtuous,being 
 butPreparatory and Introductory to the Will, where they are digeftcd 
 and perfected, as I faid before.Dr. StoMghtons words are thefe \_Asfor my « 
 owit fart ^I cotild never comprehend that ivhich Divines, have gone about ^to he 
 able to put a Charailerifiical difference in the Nature of Knowledge^ that a 
 man may be abh tofay fach aKnoivledge island fitch a Knowledge ii not a 
 faving Knowledge. But only, as I ufe to exprefs it {the Smt is the greater 
 Irghty but the AlooH hath greater influence on waterijb Bodies ) So Know- 
 Jedge^ lei it be what it willjf it be good aitd faving, it hath an influence en 
 the' Soul. There may be a great deal of Knowledge which is not Vital and 
 PraEiical ^ which carrieth not the Heart and ylffe^ions along with it : and 
 they that have if , have not faving Knowledge. Bpu they that have the 
 leafi degree of Knowledge, foit be fuch as hath an Influence to draw the 
 Heart and Aff'e^ions along with it^to Love God, and Obey God, it is foUd 
 and faving Knowled(re. ~\ So DociO'C Stoughton in [\\s Rigteous m^i^s Plea 
 to Happlnefs. page 58, 39. 
 
 And for my part I know no Mark drawn from the mecr nature of « 
 Knowledge,or Belicf,or any meer Intellectual Act, by which we can dif- 
 cern it from what may be in an unholy pcrfon.-Thoi'e that think otherwife, 
 ufe to fay, that the Knowledge and Belief which is faving is Deep , ^ 
 Lively , Operative, &c. I doubt not but this is true: Rut how by die 
 Depth we fnall difcern the faving fincerity directly,! know not : Or how a 
 to difccrn it in the Livelinefsor Operativenefs,.but only in its Operations 
 and Effects on the Will and Affections,! know not .Whether it be fo Deep 
 and Lively as to be faving.m^ft noi be difcerned immediately in it fclf,but 
 in its vitalprevalent Operations on the Will. So that I (hall difmifs all the 
 mecr Ads of the underftanding out of this Enquiry, as being not fuch 
 asaChriftiancan try Limfelfimmediately by.And for them that f>.y other- » 
 wife, they place the fincerity of them in the Depth and Livelinefs,that is, 
 in the Degree of Knowledge and Belief. For no doubt a wicked man 
 may Know and Believe every particular Truth, which a Chriftian doth 
 believe. Some Learned men I have heard affirm indeed , That no « 
 wicked man can Believe Scripture to be the Word of God • but 
 
 QqqS that's- 
 
470 
 
 The Saints EverUfling Reft. Chap. 1 1 , 
 
 that's afanq'that I think needs no confutation-. The Dcrils believe ic 
 no doubt. If any fay, That faving Knowledge i$ experimental, and other 
 ' is not. 
 
 lanfwer, i. Of matters of meer faith we have no experience : as that 
 Chrift is the fecond Pcrfon, was Incarnate, Crucified, Buried, Rofc 
 again, &c. 
 
 2. Of common practical wicked men have experience ; as that the 
 ' world is deceitfull, that man is prone to fin, that Satan mull be re- 
 
 fifted, c^c. 
 
 3. For thofe other fpecial Internal Experiences which denominate a 
 Chriftians Knowledge Experimental, the Mark of fincerity lyeth in the ex- 
 perienced thing it fclf, rather then the Knowledge of it. For example, a 
 
 I Chriftian knows experimentally what the New-birth is, what it is to 
 Love God, to Delight in him,(^f . Now the Mark lyeth not properly in 
 his Knowledge of thcfe, but in that Love, Delight and Renovation which 
 he poffefTeth and fo knoweth. 
 
 It follows therefore that we enquire into the Acts of the Will, and fee 
 wherein their faving fincerity doth confifl^. For except the Acts of the 
 t Underftanding, all that may be called faving is reducible to thofe two 
 words ofSaint Patil, To wu'l^ and To Do. For all the other acts of the 
 Soul, are nothing but Velle & Nolle : cither cxercifed on the Object as 
 varioufly prefented and apprehended (as Abfent or Prefent,Facile,or Dif- 
 f\cu\i^csrc.) or exercifed with that vigor as moveth the fpirits in the heart, 
 and denominates them Affections or Paflions. 
 
 Firft therefore to begin with the proper Act of Willing. Though of 
 ** our felves without Grace no man ever Willeth God in Chrill, yet on this 
 Willing hath God laid our Salvation, more then on any other Qualifica- 
 tion or Act in our felves whatfoever. And yet fimply to Will God, to 
 Will Chrift, to Will Heaven, is not a faving Act. But when God and the 
 Creature ftand in competition, to Will God above all, and to Will Chrift 
 above all, and Heaven before Earth, thisisto WiUfavingly. Thatis, 
 to Will God as God, thechiefGoodandCaufeof Good : to Will Chrill 
 as Chrift, the only Saviour and chief Ruler of us : and to Will Heaven as 
 the ftatc of our chief Happinefs in the glorif^'ing enjoyment of God. Not 
 ct that all the fincerity of thcfe Afts lyeth in the Vndcr [landings apprehend- 
 ing God to be the chief Good and Caufc ofit ; and Chrift to be the only 
 Redeemer, e^c. For a man may Will that Co^, and that C/>r;f/7r/;(?/> thus 
 apprehended by the Underftanding, and yet not Will him .« /;c /> thus 
 apprehended. ThcUnderftandmgmay overgo the Will ^ and the Will 
 not follow thellnderftandingi and this is no faving Willing. If a man 
 * do know and believe never fo much, that God is the Chief Good, and 
 do not chiefly Will him ( as the Devils may fo believe ) it is not faving. 
 a Yea ic is a great Qucftion, Whether many do noc Will God (not only 
 'i»ho is apprehended to be the Supream Good, but alfo) as he is apprehend- 
 ed to be che Supream Good, and yet Love fomething clfe more than him, 
 
 which 
 
part III. The Sd/ms Everldftifjg Refi. ^ji 
 
 which they know, not to be tfie chief Good , but againft their Knowledge 
 arcdrawntoitby theforceoffenfuality, andfo thcfcmen perifti for all 
 their Willing. For certainly, if God have not ordinarily the prevailing 
 part of the Will, that mans ftate is not Good. When I fay fuch men Will a 
 God Q^] apprehended to be the chief Good, I mean, they Will hini 
 under fuch a Notion, but not with an Ad of Will anfwering that Notion. 
 I refer the term ^mJ totheUnderftandingsapprchenfion, but not foce 
 to the Wils action, as if it loved him as the chief Good (hould be loved 
 orwilled : for that's it, that is wanting, for which they perifli. I pro- 
 pound this to the confideration of the Judicious : for it is certainly worth 
 our confideration. It depends on the common queftion, Whether the wilj 
 ever follow the laH: didate of the Pradical Incelledt, which I fhall handle 
 elfwhere. What I have fa'id of Willing,you may eafily perceive, may be 
 faid of Delirc and Love, which are nothing but Willing, Love is an in- « " 
 tenfc abfolute Willing ofGoodasGood : Defire alfo is a Willing it as 
 a Good not yet enjoyed. Therefore the faving lincerity of both lieth in 
 the fame point : Many that perilh Defire God, and Chri{l,and Heaven ; 
 and Love God, and Chrift, and Heaven ; but they defire and love fomc 
 inferiour Good more:He that defirech and loveth God finccrely and fav- 
 vingly , defiretli him and loveth him above all things clfe : and there lieth 
 hisfincerity. 
 
 I need not inftance in Hope, Fear, Hatred, or any of the Afts or P^fli-' 
 onsof thelrafcible : For they are therefore good bccaufe they fet againft * 
 the Difficulty which is in the way of their attainment to that Good 
 which they wiH and Love : and fo their chief Virtuoufnefs lieth in that 
 Will or Love which is contained m thcm,or fuppofed to them. A wicked 
 man may fear God, butthe Fear ofmen or temporal-evils is more preva- 
 lent in the trial. He may havean Averfationof his mind from fin, or fome 
 low Degree of Hatred,as it is known to him to be evil, and to hurt him ; 
 but his Love to it is greater, and prevaiieth againft his Hatred. If any 
 doubt whether a wicked man may have theleaft Hatred offin, f yea 
 asfin,oras difpleafingtoGod ) wearefurcof it two waies; 
 
 I. By daily experienceof fome Drunkards, that when they are confide- » 
 ring how much they fin againft God, and wrong chemfelves, their hearts 
 rife againft their own fin ( efpecially if the temptation be out of light) 
 and they will weep, and be ready to tear their own fle(h : And yet yield 
 to the next temptation , and Uvc weekly in the committing of the 
 fin. 
 
 2. By the experience of our own hearts before ourSandificsition 
 (thofc that were not fandificd in Infancy)many have felt that tlicir hearts 
 
 • bad fome weak degree ofdiflike and hatred to the fin that captivated 
 them. And Iknow divers Swearers and Drunkards that do fo hate the fame 
 (ins in their children, that they arc ready to fall on them violently if they 
 commit them, 
 
 3. And we may know it by reafon too. For whatfoever a man may a 
 
 know ' 
 
A-72 ^^^ Sai/tts £vcrla(ling Sefi. Chap. 1 1. 
 
 know to be evil, that his Will may have fomc hatred for averfation^ to- 
 wards : f though not enough j But a wicked man may know fin to be evil : 
 Therefore hemay have fome hatred to it. The Will may furc follow the 
 UnderftanJing a little way, though it do not far enough. Butmethmks 
 thofeihould notcoi^tradict this, that are for the VVils conftant determi- 
 nation by the Undcri\anding. 
 
 The like I may fay alfo of Repentance : fo much of it as lycth in the 
 Will; that is, the Wills turning from Inferiour Good f which it former- 
 ly chofcj to God the fupream Good, whom it now choofeth. Thefin- 
 cerity of this lycth in the prevailing Degree. For if it benotfuch a Change 
 ascarrieth the Will more now to God then the Creature, but to Coda 
 little, and to the Creature ftill more, it is not faving. And if it be not 
 a choofing of God before tlie Creature, though it he a choofing of God in 
 the fecond place, it will not fcrvc turn. And for that Repentance which 
 confifteth in a forrowfor fin, i. If it be not to fuch a Degree, that it pre- 
 
 * vail over our Delight in fin and Love to it, it is not faving. Many wicked 
 men do daily repent and fin ; I have known men that would be drunk al- 
 moin daily, and fome feven or eight dales continue in one fit ofdrunken- 
 ncfs before ever they were fober, and yet lament it with tears, and pray 
 daily againll it ; and being men of much knowledge and able p?.rrs, would 
 confefs it, and condemn themfclvcs in very moving language, and yet no 
 means could keep them from it, but they have lived in it forac ten, fo.ne 
 twenty years. Who dare think that this was true Repcntance,when the A- 
 pofllG concludes, Jfye live after the fie fh ye pjail die, Kom 8.6,13.2. Yet I 
 
 , rnuft tell you,that all thefc Graces which are exprcfTed by Pairions,as Sor- 
 row,Fear,Joy, Hope, Love, are notfo certainly to betryedby the pujpon 
 that is in them, as by the Will that is either contained in them, or fuppoled 
 to them:not as Acts oiihcfenfttive^hmof the Rational appetite. I will not 
 
 (t hereftand on the Que{tion,Whether Grace be in the fenfitiveor rational 
 Mppetite^^s'its [\ibjea,or hoihiBuraerfdicifis and othcrs,lay, That Moral 
 Virtue is in the foifitive only : but fomcthing like it in the Will: but The- 
 ological Virtues arc in the Will. But doubtlefs if he do prove Moral Vir- 
 tue to be in ihefcM/icive,he will prove a proportionable meafure of Theo- 
 logical Virtue to be there too. For there is no Virtue,truly fo called,which 
 is not Theological as well as Moral. 
 
 But if there be any doubt whether an unregenerate man may perform 
 the fame Acts as a true Chriflian,it will be efpecially about the tv;o great 
 and principal graces of /"<^/r/7 and Love. And for that of Faith, 1 havefaid 
 
 * enough bcfore.Itconriftcth(according to the Judgement of molt Reformed 
 Divines) partly in the LI nderftanding, partly in the Will. As it is in thcUn- 
 derftanding it is called Aflcnt or belief: And for this I have (hewed before. 
 That a wicked man may have it in fome degree ; and that Grace as it is in 
 the llhderfianding cannot be difcerned duectly; but only as it thence 
 produceth thofe Acts in the Will wherein it may be difcerned. There is 
 
 a . no one Truth which a true Chriftian mayJvnow,but a wicke.dmanmay 
 
 alio 
 
Part I II. The Saints Everla fling Reft. ^j^ 
 
 alfo know it(though not with that lively degree of Knowledge which will 
 
 over-rule the Heart and Life. ) Nor is there any one Truth which a true 
 
 Chriftian may Believe, but a wicked man may alfo Believe it. Ifany* 
 
 deny th'is,Iet them name me one. And do not our Divines confefs as much 
 
 againft the Papifts, who place Faith in bare AfTent } And do they not 
 
 Expound fames (the Devils believe) of fuch an AfTent ? If this were not a 
 
 fo, it were an eafier matter to try and know ones own Ilncericy, and 
 
 fo to have AfTurance of Salvation. For we might prefently name fuch, 
 
 or fuch and ati Axiom, (as,that The Scripture is the Word of God, or 
 
 the likej and a?k whether we do Know or Believe this to be True > and ^ 
 
 fo might quickly be refolved. For it is the Heart forWill^ thatisd-e-« 
 
 ceitful above all things: but the bate Ads ofthcUnderllanding may 
 
 more eafily be difcerned ^ as whether we know or AfTent toluchan 
 
 Axiom, or not .- (Though I know alfo that even the Underflardirg par- 
 
 ticipateth of the guilcfulnefs,and may be fomewhat ftrange to it felf . j 
 
 But fome will fay, That no wicked man can * Believe the pardon of his ^mmvu mm 
 
 own fins J or afTent to the truth of this Axiom \_ Ady fms are pardoned, ~^ri^^-h'ibet vc- 
 
 Anf Iconfefs fomany have harped on this ftring heretofore, thatL*m ^'^f^^f^lvi- 
 
 afViamed that thePapitts fhouldread it in our writings, and thereby have f(kli'!!^^'a^^ 
 
 that occafion of hardening them in their Errors, and of infultmg over the mc;?. ripvo- ' 
 
 Reformed Doftrine. I confcfs no wicked man (infenfucomfoftto) can '^^-J'efsione & do- 
 
 WtYt for the pardon of fin ; or hath fuch a Faith as pardon is promifed to : '^"'^'^ -verita- 
 
 But that they may Believe their fins are pardoned, and fcrioiifly believe ^^^J'^^.'^P- ^T 
 
 it, did not Error make it necefTary,! fhould be afhamed to bellow any m,itautfd- 
 
 wordstoprove it. i. A wicked man may ( in my judgement, wi thou t"'?^ w;rf,7ify/e 
 
 any great difficulty} Believe an untruth, efpecially which he would fain ^''^'^^ dofiri- 
 
 haveic to be true Ahoush every untruth he cannot beleive : ) But this is ^^^^"■^^P'io- 
 L • 1 J r- I L- /' J j-i - 1 K^f^Wj c^- ^fl- 
 
 an untruth to every wicked man [_tnat his lins are pardoned J voreven oy cct^cifcTuA 
 
 the Antinomiansconfeflion it is untrue of all wicked men not eleded ; ) dcTnna Gra- 
 and an untruth which he would fain have to be true : (for what man isfo ^'^•> P''g-9Ai- 
 pQ-verfe in his fancies, as to doubt whether a wicked man would have his *, ^. ^'^°^^ ^' 
 fins pardoned j therefore he may beleive it.z.That which is one of the chiefacannorbe!- ^ 
 pillarsin the kmgdom of the devil, and the maRer, deceiving,damningfin, Jieveit, bc- 
 isnotfureinconhftent with a wicked mans condition.-But even fuch is the cai-feGodne- 
 ungrounded Belief that his fins are pardoned ( commonly called prefum- H' ^^^^'^ j^ >, 
 ption, and falfe fith : ) Therefore, &c. 3 . If it be the main work of ajhc^old'^any^of 
 skijful, Faithful MiniOry, to beat wicked men from fuch an ungrounded uslnh sword 
 Belief.andexperience telsus that all me?ns will hardly do it ^ (andyet ^hat our fins 
 that God doth it on all before he bring them by the Miniftry to true Con- ^^ ^dually 
 vcrfion, j then furc it is more then pofTible for a wicked man to have ^^^ °"^ * 
 fuch a Belief. But Scripture, and a world of lamentable experience proves 
 the Antecedent ( what do fuch Writings as Bookers^ Boltons, PVhateleys^ 
 &c. elfc drive at ?) Therefore, (^r. 4. Yea that the adual pardon of our 4 
 fin is not properly Credendum^Qt a material Objed of Faith, I have pro- 
 ved elfwhere, and therefore need not fiand on it now. 
 
 Rrr 2. And 
 
4'4 
 
 The Sjtfjts Ever la/ling Refi. 
 
 Chap. 1 1, 
 
 }sotit'!.vn & 
 
 quondam non 
 Calviruus tj.n- 
 tKm, fed & 
 Kcmonflr. ipji 
 t 'tbuK'i- et'ian 
 Dxrr.o^rb'ii.'Fi- 
 di'.cia. m.t'e 
 
 .?, ckcii- 
 
 2. An. tor thofe Adsoi Kaich which a:e diredly in and by iht Will, 
 I know not one of [hem {^conlidercd in the nature of the Ad,without the 
 prevalent I^egrec ) which a ». ickcd man may not perform. For the mod 
 proper and immediate Art;^Willmg^.vhichcoitainethaChoiccofi hrift, 
 and a Conlentthat he fliailbeours, together with hisbcnerits,thisliiavc 
 before made manifed: to be confiflent with an unrcgenerate ftatc. If any 
 will affirm , that a wicked mancannot be Willing to have pardon of all 
 his fins Juftification and Salvation from hell,l think it not worth my wri- 
 ting fix lines to confute them, fenfe will do it fufficicntly. That this man 
 cannot DefirCjOr Choore,or Will Holincfs, and Clory with Chrift more 
 heartily, ftrongly and prevailingly then his plcafurcs- or inferiour good, 
 I eafily acknowledge : lor in that gradual dcfed confilleth his unlound- 
 nefs.But rhat he may Will,Choofc, Accept or Dellre Holinsfs and Glory 
 in a fecond place,, next to his carnal delights or inferiour good, is tome 
 beyond doub:. And accordingly for the obtaining of thcle, he may Will 
 or Acceptof Chrift himfelf that gives them. This I fhall prove anon, 
 when we fpeak of love. 
 
 And for that Aft of Faith which moft affirm to be peculiarly the Jufti- 
 /■«»^.zr.?,f/tf7/*fying Ad:, that, is, Affiance, Reftingon Chrift, Recumbency, Adhc- 
 7f'i[i'm'^ev^i- ^^^^^^ Apprehenfion of him, GT-c. thefe falmoft all Metaphorical j terms, 
 dtyqil pii2 bo- contain not one, but many Afts, all which are moft frequently found in 
 ?uf & hon.effo the ungodly. For we undoubtedly know it^ i- by experience ofourfclves 
 cordc cxip>%!, whileft wc were in their ftatc. 2. and by conftant experience of the vileft 
 "^■^Iml^mora- dinners, that they not only undifTeniblingly Reft on Chrift (thatis,Truft 
 rmeffe vhe vcrily to be pardoned and faved by him,and exped it from him,j but alfo 
 fidelesy q'xam that this is the ftrongeft encouragement to them in finning: and we have 
 fimilntido pro- need to lay all our batteries againft this Bulwark of Prcfumption. Alas, to 
 '* " " the grief of my foul, my frequent and almoft daily experience forceth 
 
 me to know this, whatfoever men write from their fpeculations to the 
 contrary. I labour with my utmoft skill to convince common Drunkards, 
 Swearers, Worldlings, ^c. of their mifery, and I cannot do it for my 
 life : and this falfe faith is the main reafon . They tell me \ I know I am 
 a (inner; and fo are you,and all,as well as I •, Bm if any man fin,-s>e have an 
 uidvocatewith the Father ^Jefhs Chrifl the righteoHs'- I put my whole truft 
 in him, and caft my falvation on him, for He that Believetb in him fhall. 
 Mtferijh^ bnt have everlafiing Life ] If I tell them of the nature of true 
 Faith, and the neceffity of Obcdiencc,They anfwer me that they know 
 their own hearts better then I, and are fure they do really Reft on Chrift, 
 and truft him with their fouls j and for Obedience,thcy will mend as well 
 as thny can, and as God will give them Gracc-and in the mean lime they 
 will not boaft as the Pharifce, but cry Lord^ be mercifnll to me a [inner ; 
 and that I fhall never drive them from Believing and. Trufting in Chrift 
 for racrcy, becaufe they be not fo good as others, when Chrift tells them^ 
 that men are not Juftified by Works, but by Faith, and he that believeth 
 JbAll he faved.] This is the cafe of the moft notorious finncr.s (many of 
 
 ihem) 
 
 batjimiam ejfe 
 ex geytere hii- 
 mano. kmzCwxs. 
 A'ltpfynod.in 
 Jrt.^.c.^.p. 
 (mhi) 3 H- 
 
^^rtlll. The Saints Everhfling Reft. 475 
 
 them)and I am mortconridenr, they fpeakas they think : and Irom this 
 ungrounded confidence in C hnO, I cannot remove them. Wliere now is ^^^Z"^,^ ^^''^^^ 
 any difference in the natureoFthis Affiance, and that of true Believers ? ^^^^^^ as'^/ot^ 
 If you fay, that it brings not forth fruit, and therefore is iinfonnd, thaL\tlvj A tfercnca 
 true, but thats only an extnnfecal difference in the eficds, and Ipeak?. not between a 
 the difference in the nature of the Ad it felf But I have fpoken of ^'-^"P^i^ y an^ 
 this more fully elfewhcrc. i)}fcilw^7r!^^9 
 
 But the greacell doubt is, Whether in loving God and Chrill as Media- i.aerm & 'v:- 
 tor, there be not more then a gradual difference between the reg enerate ''C 1 ddcshoc 
 andungenerate ? And I fliallfliewyou that there is not.Vor it is undeni- ''!hqi<oJqfa>n- 
 able that an unholy perfon may Love God and the Mediator: and as un- 'l',i}'.^o'y%^'^„ 
 deniable that they cannot Love God above all, till they arc Regenerate. arnffkUmjir^ 
 The latter I take for granted : The former if any deny, is thus proved, noniavjcat-.tr!- 
 i.That which the LlnderlUndingapprchendeth to be Good, both in it felf*^^''-^' ^"^^ '";-;- 
 and to the perfon, that the Will may in fomc mcafure Love, But an unre- oTiniburver-* 
 generate mans Underftanding may apprehend God to be Good both in bum pr.tfcra- 
 himfelf and to the perfon : Therefore he may in fome mcafure Love him. tur, Nam 
 .That wicked men may Believe that God is Good, is no more to be doubt- •^fo/^'co' Ic- 
 ed of, then that they may Believe therein a God. For he that Beiieveth I^^j^LJ^ ^^^l 
 ■ there is a God, mull: needs believe that he is Good. And that he may Be- ^,^,;,^ ^c.t.idc 
 lieve that God is Good to him aIfo,is evident thus : i Men know that they t\\ qmd vitam 
 Iiavcall their temporal corporal Mercies from God fwhichareto them fiaiiiamanc 
 the fweerefl ofall- j and therefore for thefe, and the continuance ofthem, Pm''^;3'''^'". ^ 
 they may apprehend God to be Good to them, and lb love him, 2. And a}^^/,a%.T,i 
 Scripture and conflant experience tels us, that it is ufual with wicked men, fi4t,>t cfibi ex- 
 rot only to apprehend the goodnefs of profperity, but thence miflakingly 1f"a^■' ah t 'fi- 
 to gadier, that God doth fpecially favour and love them as h.s people to f'-^ Fj^^^[.^ 
 Salvation. 3. Alio nothing is more common with them almoQ, then from clbmy gratil,ii 
 the thoughts of Gods Mcrcifulnefs and Goodnefs, and from miftaking nClion.e,& om- 
 feeming evidences in themfelves, to conclude moft confidently that their mbnergi 
 jnis are pardoned, and that God will not condemn them, but will fave Pfoxim.moffi-- 
 them as certainly as any other. Alfo that Chrift having dyed in their ftead, ^^^ e>""cmir" 
 arid made fati'fadion for all their fins, they (hall through him be pardo- fi : cim Jnlh- 
 ne.ijjulli fied and Saved. Many a wicked man doth as confidently Believe fictm V: 
 
 •.vn 
 
 that God lovech him through Chrift, and doth as confidently thank God ^"/^;'^,, 
 daily in his prayers for Vocation, Adoption, Juftification, and ^ffured ^^'J?^^^^^^.J^^ " 
 hope of Glory, as if they were all his own indeed. Nay out of theappre- crcdaitm a/il- 
 henfioris of fome extraordinary Love and Kiercy of God to him above 0- ma cUto cjfc 
 thers,heortgiveth thanks as'thc Vh^nioQ, Lord, I thank^thee^that I am fi';^'^'^'^-^^''^^-> 
 not as this Publican. And doubtkfsall thefe apprehenfionsof Lovemay ^I'u'fy^"! ' 
 produce lomc Love to God agam. As the grounded Faith and Hopc*\iin & mten- 
 oftheGodly produceth a folidfavingLove,fo the ungrounded Faith and turn. Rivet. , 
 Hope of the wicked produceth afleight and common Love, agree- d;//'-^''^^"'A' ' 
 able to the caufe of it. As Chnlt hath a common Love co'the»^f^'^^"^^^^; 
 better fort of wicked men more then to the worll ( hclookedonthc i'^o'^^^'^^ 
 
 Rrr i young 
 
47<^ ^^^ Saints EvcrUfiing Reft* Chap. 1 1 , 
 
 young man ( Afdrk^io. 21, 22. j and Loved him^znddid^TboMart not 
 far from the KirigLm f God) To may fuch men have a corimon love to 
 Clirirt,and cha: above the ordmary fore of the ungodly. For I am per- 
 fwadcd there is no man fo wicked among us fwho bclieveth indeed that 
 Chrillis the Son of God and the saviour) but he hath fome love to Chrift 
 
 ^ more or le&. For, 4. God hith been pleated ro give thofe advantages to 
 the Chriftian Religion above all other Religions among us, which may 
 eafily procure fome Love to Chrilt from ungo Jly men. It is the Religion 
 of our Country: It is a credit to beaChriUian r It is the Religion of our 
 Anceftours, of our Parents and deareft Friends : It is that which Princes 
 favour, and all m^T fpeak v/ell of : Chrift is in credit among us: Every 
 man ac^nowledgech him to be God, and the Redeemer of the world: 
 And th^'refbre on the fame grounds (or better j as a Tt*rk_doih love and 
 hof^our .4/»Ai/»»'f,a:id a few Mfes ^m^y a wicked Chriftian in fome kinde 
 Love a.-.d Honour Chriil : yea and venture his life againit that man that 
 will fpejk af^ainfthmas D ^/«rji;/5« and M F;>j^have largely manifefted. 
 Ifany ob)eft,ThatitisnotGodor jefus Chrilt that thefe m:n Love, 
 
 a but his Benefics . I anfwer. It is God and the Redeemer for his Benefits. 
 Only here is the unfoundnefs which undoes them, They Love his inferiour 
 earthly bleflings better then him • and for this they perifti. 
 
 SECT. XIV. 
 
 HAving thus viewed thefe fcveral Graces, and found, That it is the 
 prevalentt Degree wherein their Sincerity, as they are Saving, 
 doth confift ; I will next briefly try this point upon fome of the ordinary 
 Marks of Sincerity bcfides that are given by Divines. In which I (hall 
 not fpeak a word in quarrelling at other mens judgements ( for I fhall 
 fpeakbutofthofethatl waswont to make ufe of my felfO but only what 
 I conceive neceflfary to prevent thcdeluiion and deftrudion of fouls. 
 
 I. One Mark of fincerity commonly delivered i*? this : To love the chil- 
 dren of God bccaufe they are fuch. I the rather name this, becaufe many 
 a foul hath been deluded about it.Multitudes of thefe that fince are turn- 
 ed haters and perfecutors of the Godly, did once, without diffembling, 
 iove them. Yea multitudes that are killing them by thoufands (when they 
 differ from them in opinion, or ftand in the way of their carnal intcrcft) 
 did once love them, and do love others of them ftill. I have proved be- 
 fore that a wicked man may have fome love to Chrift, and then no doubt 
 but he may have fome love to a Chriftian, and that for his fake. ^efi.'Ent 
 may he love a Godly man for his godlinefs ? Anfrv. Yes, no doubt : Thofe 
 before-mentioned did fo.lf a wicked man may have fome degree of love to 
 god line fi, then he may have fome degree of love to the Godly for it: But 
 Ehat'he may have fome degree of love to godlinefs, is evident, i.By 
 experience ofoLher$,and of the Gadly before converlion, who know this 
 
 was 
 
Part III. T^^ ^^^^fs Everlafling Refi. 477 
 
 was their own cafe. 2. The iinderftaDding of an ungodly man may J 
 know that Grace and Godlinefs is Good, and therefore his Will may in *rI(^^'''^'Tj'^ 
 fome degree choofe and affed ir. 3 . That which drew moral Heat hensjL^^'^f^/^^/j/^ ^r 
 fo ftronglyco love men for their Virtue and Devotion, the fame princi- d.uiy food, and 
 pie may as well draw a man chat is bred among Chriftians, to love a Chri- ^'^ of you fey 
 iUan for his Virtues and Devotion to Chria. Jj j/^-^; ^^^^^^^ 
 
 ObjeSh. B ut doth not the Scripture fay, That we kfiorv rve are tra»jlated wamcd.md''^ 
 from death to life, becanfe rve love the brethren ? filled : but 
 
 Anfw. Yes, But then you may eaily know it fpeaks of iincere Love. ?)'"c them net 
 So it faith ., Whofoever believethfhAllbefAved : And yet Matth, i 3 . Chnft '*jf f^.^^^ 
 fhew^th that many Believe who yet fall away and periflifor want of deep n^jedful '% the 
 rooting. So that the Sincerity of this love alfo lycth in the Degree, and hndy,8i.c. lam. 
 therefore when the Promife is made to it, or it made a mark of true Chri- ^- 1 ^ i<?- 
 Itianc, youmuftftillunderftandit of that Degree which may be called JJ^jf-^^'^'^.'^r 
 Sincere and Saving. The difiference lyeth plainly here. An unfound C'd.kcauf.hc 
 Chriftian, as he hath fome love to Chrill, and Grace, and GodJincfs, but L-.Ul dorm his 
 more to his Prohts, or Pleafure?,or Credit in tlic world, fo he hath fome hfefor w; and 
 Love to the Godly, aUuch (hzmgconviiKQ^ that the Righteorts is more jy^g^'ito 
 excellent then hti neighbour ;) but nor fo much as he hath to :he^e carnal iil,csfoi'lhe'^ 
 things. Whereas the fiund Chrillian, as he loves Chinl and Grace Brethren. But 
 above all worldly things-, fo it is Chrift in aChriftian chathefoioves, -whofobaih 
 and the Chriftian for Chrifts fake, above all fuch things. So that whenc/'-''-'y^''*'^''{ 
 a carnal ProfefTor will think it enough to* wifh them well, but will not f/j^'of/^fZ/IJ^e 
 hazzard his worldly h\ppinefs for tbem C ifhe were called to it ) the (in- medi.vid (Jmi. 
 cere Believer will non only Love them, but Relieve them, and vak-c them '''^'' "■, h} 
 fo highly, that if he were called to it, he would part with his Profits ^°'^f^, ofcm- 
 orPleafures for their fakes. For example. In Queen Maries '^^''^^^y%;„lll^%lfr, 
 when the Martyrs were condemned to the rire, there were many Great uth th.: lov? of 
 men that really loved them, and wifhed them well, and their hearts Gnd m bioi? 
 grievedinpity for them, as knowing them to be in the right : But yet ^''[''f.^'\ 
 they loved their Honour, and Wealth, and Safety fo much better, that a^J]o''l:nli,t 
 they would fit on the Bench, yea and give Sentence for their burning, for UD-ed an4hi 
 fear of hazzarding their worldly Happinefs. Was this fincere faving Truths \ Joii. 
 Love to the Brethren ? Who dares think fo .^ efpecially in them that 3' ^^^ i7>i2- 
 went on to do thus? Yet what did it want but a more intenfe degree, 
 which might have prevailed over their love to carnal th'n^s ? Therefore 
 Chrifl: will not at the lad: Judgement, enquire after the biro aft of Love : 
 but whether it fo far prevailed over our Love to carnal interefl:, as to 
 bring us to Relieve, Clothe, Vific tlicm, &c. (" and Chrilt in tbem ^ 
 that is, to part with thcfe things for them when we are called to it. Not j, 
 that every man that lov'^s the Godly is bound to give ti.em all he hath in 
 their neceiTity .- For God hath directed us in what order to beflow and 
 lay out our elktes •, and we muft begin at our felves , and fo to our 
 families, (^c. fo that God may call for our eftates fome other waies. 
 JBuc (^ mark it,youfalfe.heartedworldlmgs) he that doth not fo much 
 
 R r r 5 love 
 
^^g 7h€ Sdifits 'EverUfling Kefl, Chs^. 1 1 
 
 love the ordinary fort of the Godly fand Chnlt in thcmj as that he can 
 finde in hi- heart to bellow all bis worldU fubllance for their relief, it God 
 did not require him otherwil'e to expend it, this man hath no faving Love 
 to the Godly. Ift' e:e'oreyou wouldr.otcheat your felvcs (as multitudes 
 in this -^ge have done j about your Love to the Brethren, try not by the 
 bare act, buc by the radicated prevalent degree of your Love. 
 
 2. AiK)thcr oidinary Mark of Sincerity is this, \ When a man is the 
 fame in fccret before God alone, ashcis inpublickbeforemen . making 
 eonfciei>ce or fecret as well as open duties. J But, no doubt, as many a 
 
 * gOily man may be the more relirained from fin, and incited to Good, 
 trom pubhcktvand perhaps carnal j motivcs,and fo may be better in appea- 
 rance publickly then he is in fecrec (for all men have fomehypocriiie in 
 them , ) \o many an unregenerace man may make confcience of fecrec du- 
 ties as well as open • yea even of the thoughts ot his heart. But flill both 
 fecret duties and open arc at the difpofe of his carnal incereft •, for he will 
 follow them no further then is confident with that : To that this Mark doth 
 
 " but fhevv a mans fincericy in oppoficion to grofs hypocrifie or diflfcmbling, 
 hue not the fincerity of grace as it is faving. 
 
 3. Another ordinary Mark of Sincerity is thus delivered : [When a 
 man loves the clofeft and mo-ll fearching preaching of the Word, and than 
 
 ^ which putteth on to the higheft Degree of Holinefs.l If he therefore 
 Love if, becaufc it putteth himfclf on to the higheft Degree of Holinefs, 
 and fo far Love it, as that he is Willing to be fearched, and put on by it, 
 and if he therefore come to this Light, that he may know his Evil thereby, 
 that he may mortifieit,andmay gecChriftand his intereft advanced in his 
 5oul , then it is a.fign chat he hath that Degree which I have mentioned, 
 wherein fincerity of faving Grace doth confill : Buc many a wicked man 
 
 *• doth Love a fearching Preacher in other refpects, and one that draweih 
 men to the higheft firain; partly, becaufc he may Love to have other 
 men fearched, and their Hypocrifie difcovered, and be put on to the high- 
 ^eft : And partly, becaufc himfelf may be of, and delight in the hiphcfl: 
 ftrain of Opinion, though his heart will noc be true to his Principles. Nay 
 many a man chinks that he may the more fafcly be a little more indulgent 
 to his Carnal Intereft in Heart and Life, bccaufe he is of the flri Ae(t Opi- 
 nion : and therefore may Love to hear the Ilrictefl Preachers. His Con- 
 fcience is fo blinde and dull in the Application, that lie can eafily over- 
 look the inconfillency of his judgement, andhisHearc and Practice. O 
 how glad is he when he hears a roufing Sermon, becaufe, thinks he, this 
 meets with fuch a man or fuch a man;,this fits the profane and lower fore 
 of Profcfiforc. So that in chefe refpects he may Love a fcarchiug Preacher. 
 
 4. Another common Mark of Sincerity is [ When a man hath no 
 a known fin which he is not Willing to part wich j This is a true and found 
 
 Mark indeed. For it fignifieth noc only a diflikc, nor only a hatred of 
 fin, but fuch a Degree as is prevalent in the Will, as I Iiave before defcri- 
 bfid : Thac^ Chrifts Incereft in the Willis prevalent over all che Inccreft of 
 
 the 
 
Part 1 1 1. The Saints EverUfting Reft. 479 
 
 tLe Flefh. So that this is but in effect the fame Mark that I have before 
 delivered. Except this Willingnefs to part withall finfhould bebuta « 
 celd unconQant \Vi(li, which" is accompanied with a greater and more 
 prevalent Love to it, and Dcfire to enjoy it .- and then who dare think 
 that it is any Mark of faving fincerity ? The like I might fay of hatred to 
 fin, love to Good, and many the like Marks : That the Sincerity lieth in 
 the prevalent Degree; So alfo of the Spirit of prayer (^ which is another * 
 Mark ) the Spirit ofprayer fo far as it is proper to the Saints , lieth in De- 
 fire after the things prayed for ( with the other Graces which in Prayer 
 are cxercifed ) For an Hypocrite may have as excellent words as the beft, 
 and as many of them. Now thefc Defires raufl: befuch prevalent Dcfire&, 
 asisaforefaid. 
 
 I think if 1 could ftand to mention all the other Marks of Grace ("fo far 
 as I remember) it would appear that the Life and Truth of them all lyeth 
 in this one, as being the very point wherein faving fincerity doth confift, 
 viz. in the prevalcncy of Chrifts Intereft in the foul above the Interefl of 
 Infcriour Good:and fo in the degree,and not in the bare nature of any act. 
 
 SECT. XV. 
 
 3. "T^ O this end let us (but briefly^ enquire further in;o the Scrip- $.15. 
 JL ture-way of difcovering Sincerity, and fee whether it do not a 
 fully confirm what I fay. Matth.io.ij. Chrill: faith, Hethat loveth 
 Father or Aiother more then me^ is not worthy of me ^ and he that loveth Son 
 or Daughter more then mt,&:c. So Lul^ 1 4^z6. If any man come to me, and 
 hate not ( that is, Love them not lefs ) hn Father . and Mother^ and fvlfe, 
 and Children^ and Brethren, aud Si/iers, and his own Life^ he cannot he my- 
 Difciple : And whofoever doth not btar hu Croft, and come after me, cannot 
 he my Difciple. So verf^l. Whofoever he he of jot* that forfaketh not All 
 that he hath, he cannot he my Difciple. Here you fee Sincerity is plainly 
 laid, not in meer Love to Chrifl, but in the prevalent Degree of Love, as 
 Ghrift is compared to other things. And for Obedience ChriH: fiiews it, 
 Matth.z$. Luk^ J 9.20. dzc. Therefore Chrifl; faith, Z«i^. 13.24. Strive 
 to enter in at the Strait ffate ; for many /hall feek^ to enter and not he ahle^ 
 Seeking coaies fiiort of ftriving in the Degree. Andi'^/^/fatth, They 
 which run in a race, run all, hut one receiveththe Priz/: ; So run that ye 
 mayohtain,i Car.g.z^-SoverfiO.zy.dc Hf^.i2.i,And Chrift command^ 
 cth,Mat.6. 3 3 .Seeh^firfi the Kingdom of Cod and his Righteoi-unefj : Shew- 
 ing plainly. That the faving Sincerity of our fecking lieth in this compara- 
 tive Degree ; in preferring Gods Kingdom before the things below. So he 
 fM.h,Joh.6.2.'j.Labour not for the meat that perifheth (not^ in comparifon) 
 hut for the meat that endureth to Everlafiing life , tt hich the Son will give 
 you. So Hf^.i 1.6,14,16,25,26,35.^1 3. i4.Co/.3.i.ivow.2.7.£«)^.T7. 
 33.C^U.30,3i.^w.5.4,8,i4.//ii.58.2,3C^i.i7.Prfl.8.i7.P/'^,iiS)-2. 
 
 Alfo 
 
4^0 
 
 The Saifjts EverUfiin^ Reft. Chap. 1 1 • 
 
 Alfo an hundred places might be produccd,whereinChrill: lets himfelf fiill 
 againft the world as his competitor, and promifeth Life on the Conditi- 
 on th^t we prefer him before it. To this end are all thofe precepts for 
 ' fuffcrin;^, and bearing the Crofs, and denying our felves, and forfaking 
 2II. The Merchant that buyeth this Pearl muft fell All that he hath to 
 buy it C though be give nothing for it. ) All the beginning ofRom.S. as 
 K^r/". 1,2,5,4.5,6,7,8,9,10,12,13,14. do fully ftiew, thnt our work 
 and warfare lycch m a perpetual combat between ilie Flefh and Spirit, 
 between their i'ei^ral IntereRs, Motives, Ends and Defircs .- and that 
 which prevailcthfhews what wc are : When the flefli prevaileth finally 
 it is certain Death; and where the Spirit prevaileth, it is certain Life. 
 What can be more plain, then that Sincerity of Grace, as faving, is here 
 placed in the Comparative or Prevailing Degree ? So alfo Gal. 5.17,24. 
 The Flepj lujieth againfl the Spirit an i the Spirit agai-ziji the TUjh^ And theft 
 Are contrary one to the othtr. But they th,it are Chrijls have crucified the 
 fiejb with the ajfe^ions and Ittfis thereof. Therefore are wc charged, Rom. 
 1^.14. To make »o frovifonfcr the fle/h to/atijfie its lufls. So i Joh.z.16. 
 Ephefz."^. Gal. $.16^17,1^,19. Joh.i.il.&i.6. And Chrift lliews ful- 
 ^\y ^ Afatth. 1 1. $,20. &c. that the difference between thofe that fall 
 away, and thole that perfevere proceedcth hence, that one giveth deep 
 Rooting to the Gofpel, and the other doth not. The feed is rooted in 
 both,orelfc it would not bring forth a blade and imperfed fruit .• But 
 the flony ground gives it not deep rooting, which the good ground doth. 
 Doth not this make it as plain as can be fpoken, that lincerity lyeth in De- 
 gree, and not in any Phyfical differenec either of Habits or Acts ? The like 
 may be gathercdfrom all thofe Texts of Scripture, where Salvation is pro- 
 mifedto thofe that Overcome ; or on Condition of Overcoming : Not to 
 all that figiit; but toall that Overcome .-as iJfT/f/.2. 7,1 1,17,26. C^3.5, 
 1 2 ,2 1 . e?" 2 1 .7. He that over comet h Jhall inherit ail things, and / rcill h 
 buGod^andheJhallbemy Son. So i foh.$.4.,$. He that ts born of God, 
 Overcometh the World* And thej Overcome the wicked One, I Joh.2.13. 
 (^ 4.4.. So Luk'i 1.12. And the Itate of wicked men is dcfcnbed by their 
 being Overcome by (in and the world, 2 Trf. 2. 19,20. Fightingisthe 
 « fame Adion naturally in both : but the valiant, ftrong and conftant, con- 
 quer i when the feeble-faint, and cowardly and impatient do turn their 
 backs, and arc overcome. So Chrifl fa;th, The Kingdom of Heaven fuffer- 
 eth VioliHce^ and the Violent take ii by force. Now Violence is not any 
 diftinft Adion, but a Different Degree of Adion. Nor can you fay, 
 s that all thefe places fpeak only of outward Adion. For no doubt but ?t 
 is Inward Violence more then outward, and the Inward Adions of the 
 foul intended, more then the Motions of the body , which lay hold on the 
 Kingdom, and make us Conquerors. So the Saints are defcribed in Scrip- 
 « turc by fuch Gradual and Prevalent differing Ads. As David : Whom 
 have I in Heaven but thee ? and there is none in Earth that I dtfire in comp^' 
 rifon of thee, Pfal. 7 3,26,27. Thj loving kindnefs is better then life, Pf. 6 3 . 3 . 
 
 The 
 
P^rtlll, TheSahtiEverlafttngRefi. ^gi 
 
 The Lord is mj PortioM, 8cc. A wicked man may eftccm God and his Lo- 
 ving kindncfs •, but not as his Portion,nor better then Life. So the wicked 
 are called Levers ofP/eafftre more theft God^ 2 Tim. 3 . 4. The Godly may 
 Love Pleafure, but not more then God. The Pharifces loved the Praife of 
 men wor-r then the Honor which is from God, /oi?;?. 1 2.43. Agodlyman 
 may love the Praife of Men , but not more, ^c See alfo j^o^ 3.21.^23. 
 1 2.P/'.47.^i 9. 10.^5 2.3 . e^i 19.72. Very many more Texts might be 
 produced which prove this Point, butthefe may fufficc. 
 
 SECT.XVL 
 
 5. "yHe next thing which I have to do, is to anfwer thofe Objedions $.16. 
 
 Jl which may be brought againll it, and which, I confefs, have fom- 
 ■ time fecmed of fome weight to my feif. 
 
 Ob^ I . Do not all Divines fay. That it is not the meafurc of Grace, but 
 the Truth ^ not the Quantity, but the Quality that werauft judge our 
 felvcs by ? and doth not Chrill fay, That he defpifeth not the day of fmall 
 things, and that he will not quench the fmoaking flax; and if we had Faith, 
 which is as a grain of muftardfced, we may do wonders, e^c. ? 
 
 Anfyv. All this is true of fincere Grace, but not of anfincere : Nowl « 
 have (hewed you,That except it be of a prevalent Degree ,it is not faving- 
 ly fincere. Ifyou Love God a Little,and the World a great deal more,will 
 any man dare to think that this is a fincere faving LoVe? When the Scripmre 
 faith, He that loveth the jVorld, the love of the Father is not in him : Thac 
 is, there is no lincere faving love in him : For no doubt the young man « 
 had fome Love to Chrift, that yet forfook him,becaufebe Loved the 
 world more: Orelfe, i. Chrift would not have loved him; 2. Nor 
 would the man have gone away from him in forrow. But if you Love 
 Chrift ever fo little more then the world or inferiour Good, though it be 
 but as a grain of Muftard-fced, it will be faving and Chrift will accept it. 
 Cicero can tell you, That Friendftiip, or the finccrity of love to a friend, « 
 confifteth not in every Ad and Degree of undiflerobled Love. If a man 
 iovc you a little , and a thoufand men much morp, or if he love his 
 wealth fo much better then you, that he cannot find in his heart to be at 
 anylofsfor your fake, this man is not youc friend: He doth truly Zot/r 
 you, but he hath no true fincere Friendj^ip, or Friendly Love to you ; For 
 that confifteth in fuch a Degree as will inablea man to Do and Suffer for 
 his friend. If a woman love her Husband without diffembling, but yet ce 
 loves twenty men better, and proftitutes her felf to thsm, ihe hath true 
 Love^ but not trtte conjugal Love to her Husband ; For thac confifteth in 
 a higher Degree, " In a word, Lay Chrift (as it were j in one end of the 
 *' Balance in your eftimation, and all your carnal Intercft, and all Inferi- 
 *' our Good, in the other, and fee which you love moft ; and every grain 
 " of Love which Chrift hath from you more then the world and Inferiour 
 
 Sff things. 
 
' gj The SAbits Bverlaflin^ Refi. Chap. ii. 
 
 things, be will Accept it as lincere : And in this fcnfe, you muft not judge 
 ' ofyour felves by the Meafure of your Grace, but by the Truth : that is, 
 not by any higher Degree , if you have once that Degree which 
 makes It True and Saving. And I do not think that you will meet with any 
 fobcr Divine that will tell you, that if you will Love God never fo little 
 withoutdifTcmbling, yet he will accept it, though you love your lulls be- 
 fore him. Nor will any fober man tell you, that if you Love the Gddly 
 without diflembling, God will accept it , thongh you love your carnal In- 
 tercft fo much bctter,that if they hunger or thirft,or arcnaked,or in want, 
 you cannot find in your heart to relieve them, or if they be in prifon for 
 a good caufe, you dare not be ktn to vifit them. 
 
 C?^;.2.But (perhaps you'l fay) ifthisbe fo,then there is'no fpccifique 
 difference between Saving Grace and "ommon. 
 
 Anfvf. Icold yoabefore, that you mufldiftinguifh betwixt a Phyfical 
 * fpecification, and a Moral : The confounding ofourPhyficks and Echicks 
 in Divinity, hath made and continued abundance of controverfies, and 
 much confufion. In a word , there is a Moral fpecifique difference , 
 grounded but in a Phyfical Gradual difference, both of Habits and Afts, 
 as is already more fully opened. 
 
 0^7f(^.3. But fyou may fayjifchere be but fuch a difference in Degrees, 
 then how can a man know the truth of his Grace or ever get A (Turancc ? 
 For who can difccrn juft the parting point? who can fay,juft fuch a degree 
 of Love or faith is finccre and faving, and the next Degree fhortof it 
 is not? 
 
 Anfyi>> This Objedion being of moft weight, I fhall anfwcr it in thcfe 
 ** Propofitions. 
 
 1 . Where the prevailing Degree is not difcernable,there no ttue AfTu- 
 ^ ranee can be had, in an ordinary way. And where it is very hard to dif- 
 
 cern the Degree, there it will be as hard to get Affurancc. 
 
 2. Therefore thofe that have the fmalled Degree of faving Grace, do 
 not ufe to have any Affurance of falvation. AfTurance is the Priviledge 
 of ftrongcr Chriftians, and not of weak ones, or of all that fhall be faved. 
 A little is hardly difcernable from none in nature. 
 
 , 3. And it fecmeth that the reafon of Gods difpofal herein is very evi- 
 dent. For if God (houldlet men clearly fee the leaft meafure of Love, 
 Faith, Fear, or Obedience that is faving, and the greatcft meafure of fin 
 that wiilfbnd with fincerity ; and fay, Juft fo far thou maift fin, or maift 
 deny me thy Love, and yet be faved and fincere ; then it might have been 
 a ftrong temptation to men to fin as far as ever they may, and to negleft ; 
 their Graces. I know fome will fay. That Affurance breeds not fecurity. 
 
 «» Sut that great meafure of corruption which liveth wicR our fmall meafure 
 of Grace, will make AfTurance an occafion of fecurity and boldnefs in fin- 
 ring. A ftrong Chrirtian may bear and improve Affurance : but fo cannot 
 the wcikcll. And therefore God ufeth not co give Affurance to weakeft 
 Chriftians. . 
 
t 
 
 Part I II. The Saints EverUfiing Refi. .37 
 
 But then miftake mc not, but remember that by weak ChriAians I do « 
 not mean thofc that arc weak in gifts and common parts and exprcfiions - 
 nor by flrong Chriftians,thofe that excell in thefc. Thofe are weakChri- 
 ftians that have no more Love to God, nor Dcfire after Chrift,thcn will 
 juft fland with fincerity : and that have as much Love to the world and 
 fleih, and take as much Liberty to fin, as ever will ftand with Salvation. 
 And thofe are ftroDgChriftians, that f^ronglyLove God, and have mor- 
 tified and mattered their corruptions. 
 
 4. Where Grace is thus ftrongand in a great degree, there it is cafily dLf- ^ 
 cernable •, and therefore to fuch. Affurance is ordinary (except in a fit of 
 Temptation, Revolting or Defertion.) 
 
 5. Buttliechiefpartofmyanfweristhis.lt is not the Degree of Grace ;» 
 Ahfolntelj in /f/f//confidercd, wherein finccrity doth confift, nor which 
 we muft enquire after in trial: But it is the Degree in a Comparative fcnfe; ^ 
 as when we compare God and the Creature, and confidcr which we De- 
 lirc. Love, Fear, &c. more ^ And therefore here it is far eafier to try by a 
 the Degree. You know that Gold is not currant, except it be weight « 
 as well as pure mettal.Now if you put your Gold in one end of the fcales, 
 and nothing in the other ^ you cannot judge whether it be weight or no .• 
 But if you put the weights againft it, then you may difcern it. If it be 
 down right weight, you may difcern it without either difficulty or doubt: 
 Ifitbebut a grain over-weight, you may yet difcern it; Though it is 
 poflTible it may be fo little,that the fcales will fcarce turn,and then you will 
 not difcern it fo eafily, which is the heavier end. But if it want much, 
 then you will as cafily on the other fide, difcern the defedlivenefs. So 
 it is here. IfGodhadfaid abfolutely,So much Love you muft have to 
 inc; or you cannot be faved, then it were hard to know whfcn we reach 
 the Degree. But you mutt (as I faid) put Chrift and Heaven in one end, 
 and all things below in the othcr,and then you may well hnde out the fin- 
 ccrity in the Degree. Every grain that Chrift hath more then the crea- 
 ture, is fincerc and faving. 
 
 SECT. XVIL 
 
 6, Y Aftly, having thus given you my judgement in this great Point, I 
 JL will give you fome hint of the neccffity of it, and the dangct of mi- 
 Hakingin this cafe. 
 
 And, I.I am certain that the mifunderftandingofthis Point hath oc- 
 cafioned the dclufion of Multitudes of men : Even common prophane men 
 ('much more thofe that are not far from the Kingdom of God)when they 
 hear, that it is not the Quantity or Meafurc of Grace, that we muft try 
 by, but the Quality j and that the leaft feed or fpark is faving as well as 
 the greateft Degree , they arc prefcntly confident of the foundnefs of 
 their eftatcs. Alas , how many have I known thus deceived } when 
 
 Sff2 they 
 
 $.17. 
 
aS4 ^^' Sdhtf BverUfling Sejf. Chap, i !• 
 
 they have heard that the Icatt true deikc is accepted wirl< God for the 
 Deed : They knewthatchey had Defires that were not counterfeit, and 
 therefore do ibted not but God did accept them ; when in te mean time 
 their Defires to Plcafure.and Proiits, and Honour, was fo much Itronger, 
 that it overcame their weak Defires after God and Goodnefs, and made 
 them live in the dayly pradice of grofs fin : And chey knew not that the 
 llnccrity of their Dcfiredidlie in the prevailmg Degree. God doth in- 
 et deed Accept the Will for the Deed, and the bell are fain to cry out with 
 Paul, To Willis p efent with me, but to Dol Hndenot (in regard ofthofe 
 hig! cr parts of fpiritual Duty, and in the avoiding of diver* In'irmities 
 and Pailions : ) But thca it is only the Prevailing bene, and Ad ofthc 
 Will which is thus accepted. 
 
 So have, I know, multitudes been deceived by their fmall Degree of 
 Love to the Godly, hearing that the leaft was a certain fign uf Grace, and 
 knowing themfelves to Love them without counterfeiting, who yet have 
 fince been carried to be their conftant Pet fecucors, and fhed their blood. 
 The like I may fay of other Marks. And doth it not concern people then 
 to be better grounded in this ? 
 
 2. And doubtlefs the miftake of this hath caufed many a fincerc 
 « Chriftian to take up rhcir Comforts on deceitful grounds, which accord- 
 ingly prove decciffu'il Comforts, and leave themoft inaforrowfulcafe 
 (though not in a damnable) when they come to make ufe of them. Sa- 
 n a" clSow- ^^" knows how to fhake fuch ill-grounded Comforts ; andheufuaily 
 ledg;: with doth it in a mans greateft agonies, letting them ftand till then, that he may 
 the Synod of have advantage by their fall for our greater terrour. When he can put a 
 l>ort(A£t.cle pQQj. chnftian to a lo^s many times that hath the foundeft Evident es, 
 ^V',,L ,fj^ vvhat may he do by thofe that either have none but unfound ones, or 
 thofc drift i- KQOW them not at Icalt ? 
 
 aiisthat God 3. Moreover the ignorance of this Truth hath caufed fome Minifters 
 jiJgetK fit to tt iQ wrong the Holy God, and abufe Poor fouls, and mifapply the Promi- 
 ^ance it^sno ^^^ > Abfolving thofe whom God condemneth : by miftaking the 
 in-let' to fccu- meaning of that faying. That the leaft Degree is faving as well 
 lityor iic.mi- as the greateft : which is true only of the leaft prevailing Degree; 
 oufncfs, but a \^^^^ not of the greateft that is ovcrmaftercd by the Prevalcncy oi 
 great exciter -^ mnrrarv 
 
 iccs. Ruti tt 4- And to my knowledge this hath been no fmallhinderanc€ to many 
 think it would to keep them from fruitfulnefsandgrowth in Grace. They have been 
 be far other- niDre fecurely contented with their low degree : whereas if chey had 
 -th-^f-that known that their very fincerity lieth in the Prevalency ofthc Degree, 
 arc unfit to fl^Y would have looked more after it. For them that fay, chat AfTu- 
 xnjoy and ufe^rance will make men ftrive for Increafe , I anfwered before ; •If there 
 if.thitis, to ^gre no contrary corruption in ftrcngth in us, ihenlconfcfsitwouldbc 
 
 thclower and -,^1,^., r.„ - 4 o 7 
 
 woofer fort of ^s they fay. 
 
 finccre Cbi- S- ^"^ laftiy. The Ignorance of this hath been no £mall caufe of keep- 
 
 iUans, « in^ the Godly in low Degrees of Afliirancc and Comfort, by iieeping 
 
Part 1 1 1. The Saints EverUpHgRefi, 48 ^ 
 
 them from the right way of attaining them. If they had confidered, 
 that both the faving fincerity of their Graces lieth in the Prevailing 
 Dcgree,and alfo that the higher Degree they attain, the clearer and more 
 unqueftionablc will be their Evidence, and confequently, the cafier and 
 more infallible will be their Aflurance j this would have taught them, to 
 have fpent thofc thoughts and hours in labouring after growth in Grace, 
 which they fpent in enquiring after the lowed Degree which may ftand 
 with fincerity, and in Iccking for that in themfelves which was almoft 
 undifcernable. 
 
 To Conclude, ThisDodrineis exceeding comfortable to the poor „ 
 foul that groans, and mourns, :ind longs for Chrift ^ and knows, thac 
 though he be not what he (hould and would be, yet he would be what he 
 fhould be-, and had rather have Chnft then all the world. God hath the 
 Prevailitig Degreeof this mans Will, Defire and Love. 
 
 And as neceffary is this Doftrine for Caution to all, that as they love « 
 their fouls,they take beed,how they Try and Judge of their condition by 
 the bare nature of any Difpofitions or Adions, without regard to the 
 Prevalency of Degree. 
 
 ladvile all Chriitians therefore in the Fear of God,as ever they would 
 have Affurance and Comforts that will HOt deceive them, that they make 
 it the mam work of their lives to grow in Grace, to ftrengchcn and ad- 
 vance ChriRs Intereft in their fouls, and to weaken and get down the In- 
 tereftofthe flefti. And take heed of chofe peftilent Principles of Prefump- » 
 lion, which would deceive you by the bare name and fpecious title of Free 
 Grace ; whicli make Chriil as JuftiHcr only to be the objed ot JuRifying 
 Faith, and not Chnft as your Head,or Husband,or King • which tell you 
 That you havefulhlled thd Law, and fatisfied it fully in ChrilV. and (o 
 need no more then to get the lenfe of Pardon,or ftiew your thaikfulnefs; 
 which tell you, Thatif you do but Believe that you are Pardoned, and 
 (hall be faved , it (hall be fo indeed ; as if this were the Faith thatniuft 
 Jultifie and Save you. Deceivers may perfwade you. That C hrift hath « 
 done all, and left you nothing to do for your Juftificationor Salvation-, 
 but you may eafily fee from what I have faid.Thiii: to MortiHe the Flefli, 
 to Overcome Satan and the World ,and to this End , to ftand al wayesarmed 
 upon our Watch,and Valiantly and Patiently to Hj;htit our, is a matter 
 of more concernment both to our aflfarancc and Salvation chen many do 
 confider. Indeed it isfo great a part of our very Baptilmal Vow, and Co- tt 
 venantof Chriltiamty,tbat be that performeth it not, is yet no more then 
 a nominal Chriftian , whatfoevcr his Parts and Profellion may be .- and 
 therefore that Chrift whom they Trufted in, and whofc Free Grace they 
 boafted of, will Profefs to thele ProfcfTors, / mver knew yon - Depart 
 from nu ye that work. Iniquity^ ^ Mat. 7. 23. The fotindation of God 
 fidndeth fure , haviyxr this feal • The Lord hnovfeth who are his ' 
 £ut Jet Bim that ttameth the Name of Chrift depart from iniquity : 
 or elle be ihall. never i^d himidf among the fealed •, 2 Tim. z.ig- 
 
 S f f 5 X«o» 
 
43 6 The S dints Bverlafiing R efl. Chap. 1 2 . 
 
 KncwjoH not^that to tvhom jch jeildysMrJelves ffrvAnts to oi>eji ,his fervAfttj 
 joH Are to whom ye obey ; ivhether of SIN VNTO DEATH, or of OBE- 
 DIENCE VNTO RIGHT EOVSNES ? Rom 6, 16. Not every one 
 that Seckcth, or Runneth, or Fightcth ( much Icfs that Prefumptuoufly 
 Eelievcch and Trufieth ; but he that oVERCOMETH.ihzWhzwzihQ 
 hidden Manna, the white Stone, tlie New Name,the White Raiment,and 
 Power over the Nacions -, He (hall eat of the Tree of life in thcmidft of 
 Gods Paradifc, and Ihall not be hurt of the Second death : He (hall be 
 confcfTcd by Chrift before his Father, and the Angels ■ Yea be will make 
 him a Pillar in the Temple of God ,and he (hall go out no more : He will 
 write on him the Name of his God, and the Name of the City of his God 
 [ Ncwfcrufiil(rft'2 which cometh down out of Heaven from his God; 
 and his New Name. Yea he will grant hira to lit with him in his Throne 
 as h\n\k\f OVERCAME, and is fet down with his Father in his Throne. 
 He that hath an Ear, let him hear what the Spirit faith mto the Churches, 
 I Rev. 2.7, 1 1,17,26. &: 3. 5: 12.21, 22. 
 
 CHAP. xn. 
 
 The Fourth Vfe. 
 The ^eafon of the Saints (tAffiiBions here. 
 
 SECT. I. 
 
 ^^^^^^^^^ Further nece(rary life which we muft make of the 
 
 ^'^" >— ^i i^TAX^H ^ prefent Dodrineisthis : 7'oi«/orw«jn'^j'r/;f Pfo- 
 
 _ . -^ a * S^^i^N^V^ T^'^ of Cod dofaffer fo much in this life. What won- 
 
 .SL^r ^m^^^^m '^''- when you fee their if.y? doth yet Remain : 
 
 Love-fick '^^y^^^K^Wt They are not yec come to their Refting place. Wc 
 
 Spoufc. ^WlMm l m^ ^^ would all fain have continual profperity, bccaufe 
 
 ^'^S^S^^^^ '^ '5 c^fi"J ^"^^ pleafing to the fle(h .- but we con- 
 
 (ider not the unreafonablenefs of fuch defires. We arc like children,who 
 
 '» if they fee any thing which their appetite defircth,do cry for it; and if you 
 
 tell them that it is unwholefom, or hnrtfull for them,they are ncrer the 
 
 ^ more quieted : or if you go about to heal any fore chat they 
 
 have , they will not endure you to hurt them , though you tell 
 
 them , that they cannot ocherwlfe be healed ; their Scnfe is too 
 
 ftrong 
 
Part I 1 1 The" Saints EverUflingR^ 48 7 
 
 ftrong for their Reafon •, and therefore Reafon doth little perfwade them . t ^O'l mn.i: 
 Even io is it with U5 wh:n God is amiAing u?. He giveth us Reafons ^f^^if/:f,! 
 why we muft bear them :, fo that our Reafon is oft convinced an J fatisfi- ^.J/^£,i„'.' '."J 
 ed : And yet we cry and complain ftill ^ and we reft facisfied never the yi!iitt.mtcr!^- 
 more. It is not Reafon, but Eafe that we muT: have : What cares the«»/'.^r.x; ikfi/c;,- 
 flefti for Scripture and Argument, ifftftillfuffv*rand fmirt ? Thefebe ^''*'^'^'' *'<''^'- 
 butwinde and words, whichdonot remove or abate its pain. SpiricuaU_'t';i''f"/'''' 
 remedies may cure the Spirits maladies^ but that will not content the &p.efias aw,-- 
 flefh. But me thinks Chriftians (hould have another palate th^ntbwuits hitemy,.!- 
 of the fiedi, to try and rclilh providences by : Goi hath purpofely given ^'^ convmcn^ ^ 
 them the Spirit, to fubdue a-id over-rule ihz flefh. And therefore I fhill ST^yJf ^ '"' 
 here give them fomeReafonsof Gods dealing in their prefentfuflferings, quenimodj 
 whereby the equity and mercy therein may appear .- And they fhall be promjh\it. 
 only fuch as are drawn from the reference that thcfeAftiidions have to ^•'^ primus f? 
 
 ourRcft ; which being a Chrinians Happinefs, andultimateEnd, will^^J^" -^'-^ '^'''f 
 direft him in judging of all eftates and means. Though if we intended the i'n%mf»Vf/i!i 
 fiill handling ofthis fubjed, abundance more conlidcrations, very ufefull nngnjua^ex fi. 
 
 might be added. Efpecially we ihould dircft Chriltians to remember thea^^ Ez/angclH 
 lin thnt procured them, the Blood and Mercy which f fanftificth them, Pp''=^P^''->^^ ^i^'o I 
 the Fatherly Love thatorderech them, and the far greater fufferings thac_i/</" mikj'^n- 
 arc naturally our Due. But I (hall now chiefly tell you, how they fur- oruc, & r?mic^ 
 ther the Saints in the way to their Reft. ./"■^'''^ meatam, 
 
 quod not im^wu (j:mk:n dmttuntur : paaia vsro eis irrogatur tolevabills, immo pro ptena. tanturn Ca'l'n r-. 
 t:o. D. Paijeusi-* Gen. ;.!<?. pag. fffji/'/J 5^5^. 'No-i enmln-jlixit el m.iLt-, nifi quseei fticrat minaui.'^. 
 ParxusinGcn.i.p.3<fi. SotKen even Cattiga tor y penalties are the etFcftsof the Threatnin" of rlic fiift 
 Law or Covenant. Be A^'iHio^t^hm qiithmcu,ij^ quod fi, it pecc.itl Paru-, lojniti'.'ur pUmm.i diha^ Lev. 16. 
 rS. Dan.9.ii.JoIi.j.i4,e>c.Parjeus^i'ii^./;.363. Sepx,-iitiQ Aiumx'a. cornoiC p:r mortem, eft I'xitt p. cert 
 pcrfe : Fiddibm autcmfit tra ifitm i/i-fielkhaiem per iiccidens.ldem ib.p.^ 70. Mors fic eft a Sata^^ c> ho'-/i:- 
 iuspcccato hivefla, itt interim fit jiiftijJi/fM-n Del jlagellum quo pim:t pccai:U'nj&- fuftiti.im fuam excqirtui. 
 Vroindc mon co?}.jtmU.t eft, cianfenftt irjediviru i-i om,t''b.'(s quibn^ pccc.it :i nonfunt' remijj'.i per Chrili i„i 
 Parous i/>.p. 404. This is the found n\ean about the nature and Caufcs of Chaftifemcnt jSee hliu;-. 
 37X5371,373,383. reeonciling this with Full pxrdon, moH folidly of any-nun that Ihave read. 
 
 SECT. ir. 
 
 I • f^ Onfi der ihtn, That Labour and Trouble ^e tht common -vovy to Reji^ II ^.2, 
 
 K^both in the courfe of Nature and ofGrace.Can there poffibly be Reft « 
 without Motion and Wearinefs? Do you not Travd and Toil firft, and 
 then reft you after wards ? The day for Labour goes firft, and then the 
 night for Reft doth follow. Why fhould we defire the courfe of Grac€ 
 to be perverted, any more then wc would do the courfe of Nature ? See- 
 ing this is as pcrfed and regular as the other ? God did once dry up the" 
 Sea to make a paffige for his people .- and once make the Sun in the 
 Firmament to ftand ftill : But muft he do foalwaies ? Or as oft as we 
 would have him ? It is his eftablifhed Decree, That through many 
 tribulations fve mufl enter into the Kingdom of Heaven , Ad. 14.22. 
 
 And . 
 
 C 
 
ICv- 
 
 4S8 
 
 ^^he Saints BverUjlingKefl, 
 
 Chap. II. 
 
 ^Oi th'isco,%- And that if tve f/ifer with him,Tve/ha/la//oh glorified TPithhim^Z Tim. 2. 
 
 tf Tclr^ii'li ^"' * '^^^ ^^^^^ ^''^' ^^'^' ^^'^"^ ^ Statutes fliould be rcvcrfcd for our 
 
 f'r'-'Vtihl.t plfafurc? As B ii dad did to f oh ^ Chap. 18. 4. Shall the Ea-th he forfa- 
 
 l>u:(rs .y.'.J Tor- kt*i f'lr thrc ? or the Rock^be removed out his f lace f So, Afftji God per" 
 
 tnci-s avd Af- ^grt hisfiahlijhed Order for Thee ? 
 
 fictions', "T^ot 
 
 ,!<thcva!ia}Ji 
 
 Con of the PbUo father r^ in ]mt '.h.n hh ir'p.'i' fuferUgs will ceafc, or ti)ai theypjallyepana^e ofDe- 
 
 iirhts here arrj.n.: But l;runv!cdic h.iih begot tn htmamo[l firm per fwafion of Hope that he y}.ill receive the 
 
 ilv»fs ih.tt arc to com : 1 hircforc he dolh ,to: ily dc^ife the Suffcri/igf but all the T>dt£hts alfo that aft 
 
 h.rtijclaw. C\cn\.i\\cy.. Siromt.l.7. 
 
 i' 3- 
 
 Tiicy fay 
 thole ftoncs 
 Sic happv of 
 v/Mcli t uy 
 nuke Tem- 
 ples : but 
 vlut plbble 
 ftone v/ouW 
 not blefs it 
 fclf, to fee 
 I'.ow thofe * 
 jncclous 
 ilones arc 
 knockt and ^ 
 hewed with 
 the hammer ? 
 But all this is 
 but before we 
 come to the 
 Temple ; 
 liicre is no 
 noifeof ham- 
 mcvMt ibi fob 
 Amorls glutino 
 copiilemur, ut 
 Greg. CMor. j^ 
 l^odor 
 Stoughro't^ 
 Love-fick 
 Spouff, pag. 
 11;?. Pfal. 30. 
 6/?' 
 
 SECT. in. 
 
 2. /^^ Onfider alfo , That ajfUEliom are exceeding tifcful to us^to keep us 
 \,^ from mijiaking our Refiing place, and jo taking up Jhort of it. 
 A Chriftians Motion Heaven-wards is Voluntary, and not conftrained. 
 Thofe means therefore are mod profitable to him, which help his Under- 
 ftanding and Will in this profccution. The mofl dangerous miftake that 
 our Souls are capable of, is, to take the Creature for God, and Earth for 
 Heaven. And yet alas, how common is this .? And in how great a degree 
 are the befl guilty of it? though we are afliamed to fpeak lb much with 
 our tongues,yet how oft do our hearts fay,/f is hefi being here ? And how 
 contented are they with an earthly portion ? So that I fear, God would 
 difpleafe moftof usmorc,toafflid us herc,and promife us ReR hereafter, 
 then to give us our hearts defire on earth, though he had never made us a 
 promife of Heaven. As if the Creature without God, were better then 
 God without the Creature. Alas, how apt are we, like foolifti children, 
 when we are bufie at our fports and worldly imploiments, to forget 
 both our Father, and our home ? Therefore is it hard thing for 
 a Rich man to enter into Heaven , becaufc it is a hard for him to 
 value it more then Earth, and not to think he is well already. Come 
 to a man that hath the world at will, and tell him, This is not jour hap' 
 pinejs-^ Touhave hgher things to lool^ after \ and how little will he re- 
 gard ToH ! But when Afflidion comes, it fpeaks convincingly , and 
 will be heard when Preachers cannot. What warm, affeftionate, eager 
 thoughts have weofthe world, till Afflidon cool them, and moderate 
 them? How few and cold would our thoughts of Heaven be,how little 
 (hould we care for coming thither , if God would give us Reft on 
 Earth ? Our thoughts are with God, as Noah's Dove was in the 
 Ark : kept up to him a little againft their inclinations and defircs : But 
 when once they can break away, they flie up and down overall the world 
 tofcefif it werepoflible j tofindany Reft outof God : Butwhenwc 
 find that we feek in vain, and that the world is all covered with the wa- 
 ters of inftablc vanity and bitter vexation, and that there is no Reft for 
 
 the 
 
Pare III. 7hc Saints Everlafiing Refl. ^g^ 
 
 the fole of our foot, or for the foot of our Soul ^ no wonder then if wc 
 return to the Ark again. Many a poor Chriftian (whom God will not tt 
 fuffer to be drowned in worldlinefs, nor totakcup{hortofhisl\eft)is 
 fonr.ecimc bending his thoughts to thrive in wealth ; fomecime he is enticed 
 to fome flefti-pleafing fin-, fometiroe he begins tobe lifcedup wich^ap- 
 plaufej and fomecime being in Health and Profperity, he hath loll: his 
 relifh of (. hrirt, and the Joycs above : Till God break in upon his riches, 
 and fcaccer them abroad, or upon his children, or upon Iiis confcience, or 
 upcn the health of his body, and break down his mount which he thought 
 fo ftiong : And then when he licth in ManAJfeh his fetters, or is fallened 
 to his bed with pining ficknefs, O, what an opportunity hath the Spirit 
 to plead with his Soul ? When the World is worth nothing, then Heaven 
 is worth fomething. I leave every Chriftian to Judge by liis own cxperi- « 
 ence, whether we do not overlovc the World more in profperity then in 
 adverfity ? And whctlier webenot loather tocomeaway toGod, when 
 we have what the flefh deiirech here ? How oft are wc fitting down on 
 Earth, as if we were loth to go any further till Afflidion call to us, as the 
 Angel to Elijah, Vp^ thou hafl a greutt ivay to go ? How oft have I been 
 ready to think my felfat home, ttilSicknefs hath roundly told me, I was 
 miftaken ? And how apt yet to fall into the fame difeafe, which prevaileth 
 till it be removed by the fame cure? Ifour dear Lord did not put thcfe « 
 thorns into our bed, we ihould flecp out our lives, and lofe our Glory. 
 Therefore doth the Lord fometimc deny us an Inheritance on Earth with » 
 our Brethren, becaufe he hath feparated us '.o Hand before him, and mi- 
 nifter to him, and the Lord himfelfwill be our Inheritance, as he hath pro- 
 mifed : fasicisfaidofthcTribeof Xfr/ijDeut.io.S.p.J 
 
 SECT. IV. $.4. 
 
 3. /'■^Onfider alfo, That Aifllctions be Gods moft effectual ^^^^,%amcftatu!i-' 
 V_>to keep us from firaglmg out of the way to our Rell, If he museosinme- 
 had not fet a hedge of Thorns on the right-hand, and another on the left, dia &ve^it.t 
 we (hould hardly keep the way to Heaven : If there be but one gap open '^'■'^■'^i^'ii"* , 
 without thefe Thorns, how ready are we to findc it, and turn out at it ? tdctrdim'tb- 
 But when we cannot go aftray, but thefe Thorns will prick us, perhaps wc luu/itur : cm- 
 will be content to hold the way. When wc grow flefhly, zud wznton, tra,€Oi agiotos 
 and \vorldly, and proud; what a notable means is Sicknefs, or other bc'^'-e h.ilHr£,qhi 
 Affliction, to reduce us ? It is every Chriftian as well as LntLer. that may"' ^^^'^ '^^ 
 call Affliction, one of his beft Schoolmafters. Many a one, as well as Da- tuntur^^i^ ab 
 vid^msLy (ay by CKpec'icncc, Before I woiaffli^ed, I "iieent /ifiraj/ : l^ut mfv ipfn mrbispe- 
 have I (ftncerely) kept thy Precepts , Pfal.i 19.67. As Phyliciansfay o^tit"'"^ advcrfus 
 bodily deftruction, lo may wc of f[>iniUA\,7 hat Peace kjl/etb worethen ^l^j^f^^fji% 
 War. KeidcNehcw g. Their cafe is ours. When we have profperity we pfai^j.^. 17. 
 grow fecure and linfiil : ThenGodafflictcthus, andwecry for mercy. 
 
 Tec and 
 
490 r/jg SairHs EverUfling Reft . Chap. iz. 
 
 and purpofe Reformation : But after we fwve a little Reft, we do evil 
 again, f-y^r/ 22) Till God take up the Rod a^ain, that he may bring us 
 The Lacedc' back to his Law : (vcrf. 29.J And thus profperity, and linninq,and fuf- 
 mon-atmi^- fcring, and repenting, and deliverance, and (inning again, do run all in 
 fSr Hmp- ^ '"'^""'^ • ^^^" ^^ ^^^^^ ^''^'^'^* Contention : and that breeds War : and 
 inf;, bccaufe ^^"^ ^V '^^ bittcrnefs, brceJs Peace again . Many a thoufand poor rccovc- 
 faiihhe,ii red Tinners may cry, O healthful f-cknefs ! O comfortable forrows ! O 
 will nuke giiaful lolTcs / Enriching poverty 1 O bleflcd Day.that ever I was afflid- 
 of "vertuc ^^ ^ ^^ '^ "*^^ ^"'^' ^^^^ pleafant ftreams,and the green pallurcs • but his Rod 
 every ftcp : ^i^d Ibffalfo that arc oiir Comfort, Pf^I. 23. Though I know it is the 
 And fopcr- « Word and Spirit that do the main work ; Yet certainly thetimcofSuffer- 
 haps pcob ing is fo opportune a feafon, that the fame word will take then, which be- 
 ihcTn^d • ^^^ ^^'^^ ^co.ixe obferved •• It doth fo unbolt the door of the iicart, that a 
 When '^ ad- Minifter or a godly man may then be heard, and the Word may have ca- 
 vcrfiry hath fier entrance to the Affeftioas. Even the Threats of Judgement will brinf' 
 Irid us flat on an j4ha{^, or a Nineveh^ into their fackcloth and afhes, and make them cry 
 ci^n^o^t'^cho^Ie "^'R^^^'lv "'^i^*^ God. Something then will the feeling of thofe Judge- 
 btTr^wkup ^ raentsdo. 
 to Heaven. 
 
 Dn. S/o/z^Ja'ct inLovc-fickSpoufe, pg. 108. Moft Chriftians can unfold MaHcr Herberts Riddle 
 by experience j A peor m.im Kv.l when tho:: elojt :idc 3 I; bolb a liapon .vul a Guide. Pfal. 
 119.71975- 
 
 $-5- 
 
 SECT. V. 
 
 ^ 4. ./^Onfider alfo, That Affliftions are Gods moflcffecftiial Meansto 
 fidveffamv'r' ^"^ make us mend our pace in the way to our Relh They are his 
 trnjCiinc at/fin- ^od^ and his Spur : What fluggard will not awake and ftir when he fecleth 
 ret quanta Jit, them ? It were wclhf meer Love would prevail with us, and that we were 
 quantum vak- rather drawn to Heaven, then driven : But feeing our hearts are fo bad, 
 ^^K^^^ufdVoffit ^^^^ Mercy will not do it • it is better be put on with the (harped fcourge, 
 p'uienu.^ often- ^^^^ loiter out our time till the doors are (hut, Adath. 25. 3, 5, 10. O 
 Alt. 5:i4f/im«what a difference is there betwixt our prayers in health, and in fi ck ne fs ! 
 idfrnviriibom betwixt our profperity and our adverfity-repentings 1 He that before 
 tflcficKn-dum, j^^j ^^^ ^ j^^j. j.^ ihzd^ nor a «roan to utter • now can fob, and {ich, and 
 ficliia noi re- ^^^? ^''^ hll : He that was wont to lie like a block in praver, andfcarce 
 fomidvn', ncc minded what he faid to God ^ Now whenaffliftion prefTeth him down, 
 def.iit queran- how carneftly can he beg ? How doth he mingle his prayers and his 
 ^"'■//^T'^^'"^ tears? How doth he purpofe and promiCe Reformation? And cry out, 
 te/tfultJi/in What a perfon he will be, if God will but hear him,and deliver him 1 Alas, 
 homm vntaiit. if we did not fometime feel the fpur, what a flow pace would moft of us 
 Jimquid^fed hold toward Hcaven ? And if we did not fomedmes fmart by Afflidion, 
 ijuemAd-mdm j^QwcLead and blocki{h would be the beft mens hearts 1 Even innocent 
 S^ebProiid^ ^^^^ ^5 Jiker to forgec God in a Paradife, tlicn 'fofeph in aprif^n , 
 
part I II. The Saints Ever laping Re fi, 491 
 
 or Job upon a Dunghill. Even a Sohmon is like enough to fall in the 1 
 midrt of Pleafure and Profperity, when the moft wicked Manages in his 
 Irons may be recovered. As Dr. Stottghton hkh^Wearelike tocbiidrens 
 tops^ that yyillgo but little longer then they are ivhipt. Seeing then that our 
 own vile natures do thus require it, why fhould we be unwilling that God 
 fhould do us Good by fo (harp a means > Sure that is the bed: dealing for 
 us, which fureft and fooneil: doth further us for Heaven. I leave thee, 
 Chrillian, to judge by thy own experience, whether thou doft not go 
 more watchfully, and lively, and fpeedily in thy way to Reft in thy fuffer- 
 ings, then thou doft in thy more pleafing and profperous ftate. If you 
 go to the vileft finner on his dying bed, and ask him,Will you now drink, 
 and whore, and fcorn at the Godly as you were wont to do ? You (hall 
 finde him^quite in another minde. Much more then will Afflidion work 
 on a gracious Soul. 
 
 SECT. vr. ?. 6. 
 
 5. y^'' Onfider further; It is but this Flefti which I'Uroubled and «* Nor only 
 V_jgricved ( for the moft part j by Affli(!^ion : And what Reafon ^'^c carnal 
 have wetobe fo tenderofit? In moft of our fufferingstheSoul isfree,%°j5orofthe' 
 further then we do wilfully aftiict it our felves. Suppofe thou be pinched will ; bin tKc 
 by Poverty : It is thy flefh only that is parched. Ifthou have fores or ycry miflcad- 
 fickneffes : it isbutthe flelhthat they afTault. Ifthou die .-it is but that J."J^i""-"'y>^^ 
 flefli that mu'l: rot in the grave. Indeed it ufeth alfo to re^ch our h^''^rtSc»,^"jJ^']'^*^Q^^.^^'' 
 and fouls, when the body fufferech : but that is^becaufe we pore upon our enemy, and 
 cvih, and too much pity, and condole the flefh •, and fo we open the door our moft dc- 
 and let in the pain to the heart our felves, which eife could have gone no fi'^rate cn;- 
 further then the flefh. God fmites the flefti .and therefore we wdl grieve Srawinc us 
 our fpirics : and fo multiply our grief, asif we had not enough before, ftilito Parti- 
 O, if 1 could but have let my body Iiavefuffered alone in all the pining, cular, Inicri- 
 paining ficknefes which God laid upon it, and not have foolflily added ourGcod 
 my own felf-tormenting fears, and cares, and forrows, and difcontents* .[f^nV- ^vhich 
 but have quieted and comforted my Soul in the Lord my Rock and Reft; is the Caufc, 
 I had efcaped the far greater part of the Aftliftions. Why is this flefti Nauue, and 
 fo precious in our eyes ? Why are we fo tender of chefe dufty carcafes > Is*^"'^ ^\^^^ ^"• 
 
 flefti fo excellent a thine? Isitnot our prifon ? And what if it be broken ^''f "'^ 
 J % T • T- V 11 II t I ^ "^^'* proved, 
 
 down? Is It notour Enemy ? yea and the greacelt that ever we had ? i.x.dcLibcrt, 
 And are we fo fearfull left it be overthrown ? Is ic not it that hath fo long r. 20. §. ^.p. 
 hampered and clog'd our Souls ? and tyed them to earth ? and ticed them 4i4-c> p-Vjim; 
 to forbidden lufts and pleafures? and ftoln away our hearts from God ? ^^^^^ ^'^-ficuU- 
 Was it not it that longed for the firft forbid Jen fruit ? and muft needs be 'c c^: a ^^ 
 tafting whatever it coft ? And ftill it is of the fame temper : It muft be M.illrdGenere 
 plealcd,though God be difpleafed by it,and our felves deftroyed.lt maketh'^:"'A Efficka- 
 all Gods mercies the occafton of our tranfgreftlng,&drawethpoifon from ^^]f:'ff!'' ^ 
 
 Tec 2 the 
 
49 » ^^^ 54/>// BverUfHng tief. Chap. 12.' 
 
 the moft excellent objcfts. If we behold our food it inticeth to gluttony ; 
 if drink, to drunkennels ; if apparel, or any thing of worth, to pride • If 
 welookuponbcauty^itticeth toluft -if upon money or pofletrions,toco- 
 vctoufnef?. It caufeth our very fpirituai Love to the Godly, to degene- 
 rate into Carnal, and our fpirituai Zeal, and Joy, and other Graces ; It 
 tvould make all carnal like it felf. What arc we beholden to this flefti for, 
 that we arc fo loath that any thing fliouldailir? Indeed we mull: not 
 e« wrong it our fclvcs •, for that is forbidden us : Nor may we deny it any 
 thing that is fit for a Servant •, that fo it may be ufelulto us, while we are 
 forced to make ufe of it. But if God chafiife it for rebelling againd him 
 and rhe Spirit, and it bf gin to cry and complain under this chaftifemenc, 
 ihall we make the fuffering greater then it is,and take its part againft 
 God? Indeed the flefli is very near to us, we cannot chufe but condole its 
 fufferings,and feel foniewhat of thar which it feelecb. But is it fo near as to 
 beourchiefcil part? Or can it not before, but we muO: be forry ? Or 
 cannot it confumc and pine awayj but our peace and comfort mull: con- 
 fume with it ? What if it be undone Are we therefore undone? Or if it pe- 
 riOi and be dedroycd, do We therefore perifli ? O fie upon this carnality 
 and unbelief, which is fo contradictory to the principles of Chrillianity ! 
 Surely God dealcch the worfe with this fle(h,becaufe we fo overvalue and 
 idolize it. Wemakcit the grcatell part of our care and labour to provide 
 for it,and to fatislie its defues- and we would have God to be of our mind, 
 and to do fo too. But as he hath commanded us to make mo provijion-for the 
 fiejh, to fulfill the de fires or lufls thereof ("Rom. 1 3 . 1 4. J So will he follow 
 the fame rule himfelf in his dealings with us •, and will not much ftick at the 
 difpleafing of the flefli -when it may honour himfelf, or profit our Souls, 
 a The flefli is aware of this ^ and perceives that the Word and Works of 
 God are much againfl: its defires and delights-& therefore is it alfo againft 
 the Word and Works of God ; It faith of the Word fas Ahab of Micai- 
 jKingjii. 8. ahy) I hate it ^ for it deth mt fpeak^goodccnccrmng me^hm evil. There is 
 ^W5 mrtali- fu^i^ g^ Enmity betwixt this flefli and God, That they that are in the flefi 
 'i'umefl "homi- ^^*^'^^^ pleafe him: and thecarnal mind is Enmity againfl him-^for it is notfub' 
 'ns ve'jitgiion-j j'^ to his Law,mr indecdcan bciSo inconfiilent is the plealing of the flefli, 
 fey dtan and the pleafing of God ; That he hath concluded,7"W to mind the tilings 
 
 Tioftcn^ titil- QJ-fljg jigrfj^ ^^ jQ y^ carnally minded^ is Death ; and if we live after the fieflj, 
 
 im vcAt) & vfe (hall die -BHtifhthe Spirit we morti fie the deeds of the body, we fhall 
 dejerto a/umo ,. t>o^o v-' 
 
 coypori oj^em "^^ iv<^m- « • 4, 5, 6. 7, i> , I 3 • 
 
 djye ? Seneca So th:it there is no likelihood, that ever Gods dealings fhould be plea- 
 
 dc Vtij. k^r.^fing to the flefli : no more then its works are pleafing to God. Why then 
 
 '^ C • '4, (^^y Soulj doll thou fide with this flefli : and fay as it faith, and com- 
 
 ' '^' Ij] plain as it complaineth > It fliould be pare of thine own work to keep it 
 
 down, and bring it in fubjedion : and if God do it for thee, (houldil: thou 
 
 J, be difcoacentcd ? Hath not the pleafing of it been the caufe of almofl all 
 
 Aft^i*. thy fpiritmlforrows ? Why then may not the difpleafingof it further 
 
 c» thy Joyes '•> Should not Pattl and Silas fing , beeaufc their feec were 
 
 in 
 
part 1 1 1. The Saints EverUfiing Refi, 49 ^ 
 
 ct 
 
 in the ftocks, and their fiefli yet lore with the laftdayesfcourgings? 
 Why, their fpirits were roc irr.prifoned, nor fcourged ! Ah unworthy 
 Soul 1 Is this thy thanks ro God for his cendernefs of thy ,good > And 
 for his preferring thee fo far before the body ? Arc thou turned into flefli 
 thy felf, by thy dwelling a few years in flefli ? That thy Joycs and thy 
 Sorrows are moft of them fo flefhiy? Art thou fo much a debto.- to the Ro"^'8-i2. 
 flefti, that thou (houldft fo much live ro ir,and value its profperity? Hath 
 it been fo good a friend to thee, and to thy Peace ? Or is it not thy ene- 
 my as well as Gods? Why doft thou look fo fadly on thofe withered » 
 iimbs, and on that pining body ? Donotfo far miftake thyfclf, as to 
 think its Joyes and thine are all one ^ or that its profperity and thine 
 areallonej or that they muil: needs ftand or fall together. When it is 
 rotting and confuming in the grave, then fiialc thou be a companion of ^^^•^^•'■S- 
 the perfefted Spirits of the Jul!:: And when thofe bones are fcactcred 
 about the Church-yard , then fliak thou be praifing God in ReO.And in 
 the mean time; Hafi: not thou food of confolation which the flefli know- 
 eth not of? and a joy wh ch thisflranger medleth not with ? And do not e» 
 think chat when thou art turned out of this body, that thou flialt have no 
 habitation; Art thou afraid thou flialt wander dellitute of a Rcfling place? 
 Is it better Reiling in flefli then in God ? Doft thou not know, that when 
 thishoufe of earth isdiffolved, Thou hafi a buildiMg "with God not mude 
 with hands , Eternal in the Heavens^ 2 Cor. 5.1,2. It would there- 
 fore better become thee earneflly to groan, dciiring to be clothed upon Verf.3.4. 
 with that houfc. Is thy flefli any better then the flefli of Noah was?,^ 
 And yet though God favcd him from the. common deluge , he would 
 not fave him from common death. Or is it any better then the 
 flefli of Abraham , or fob, or IXavid-^ or all the Saints that ever 
 hvcd? Yetdid they all fuffcr and die. DolUhou think that thofe Souls « 
 which are now with Chrii^, do fo much pitty their rotten or dufty corps, 
 or lament that their ancient habitation is ruined ? and their once comely 
 bodies turned into earth? Oh what a thing is l\rangenefs and dif-c* 
 acquaintance! It makcthusafrr.id of our dcarell friends ^ and to draw 
 back from the place of our only happincfs. So was it with thee towards 
 thy chiefeft frie;ids on earth : While thou wafl: unacquainted with them, 
 tlwu didll: withdraw Irom their fociety : But when thou didft once know 
 them throughly,thou wouldft hath been loth again to be deprived of their 
 fdlowfliip. And even fo though thy ftrangnefs to God and another world 
 do make thee loth to leave this flefli-,yec when thou haft been but one day 
 or hour there, f ifwemayfo fpeakofthac Eternity, where is neither day 
 nor hour j thou wouldft be full loth to return into this flefli again. Doubt- « 
 Icfs when God for the Glory of his Son^did fend back the Soul o{ Lazarus 
 into its b0dy,he caufed it quite to forget the Glory which it had enjoyed, 
 and to leave behind it the remembrance of that happinefs, together with 
 the happincfs it felf: Or elfe it might have made his life a burden to him 
 to think of the bicflednels that he was fetched from : and have made 
 
 T 1 1 3 him 
 
4^4 The Saints everUfiing Rejl, Chap. 1 2 . 
 
 him ready to break down the prifon doors of his flefh, that he might 
 return to that happy ftate again, Oh then impatient Soul / murmur not at 
 Gods dealings with that body ; but let him alone with his work and way. 
 He knows what he doth : but lb doft not thou : He fceth the End : but 
 ^ thou feell but the beginning. I fie were for want of love to thee, that 
 he did thus chaiiife thy body, then would he not have dealt fo byatlhis 
 Saints. Doft thou thini^ he did not loveZ)^^, and 7*4;^/, or Chrifl: 
 himfelf ? Or rather doth he notchalkn becaufe he lovcth ? and fee urgrtb 
 Koi^o'l'jQ every fon whom hi receiveth ? Heb. 12. 4,5,6,7,8,10,1 1. Believe not the 
 'Coi.i.i'o.' "fleftics reports of God, nor its Commentaries upon his Providences. It 
 II, 11,13.14. hath neither Will nor Skill to interpret them aright : Not Willj foritis 
 an enemy to them : They are againfl it, and ic is againft them. Not 
 Skilly for it is darkenfs .- It favourethonly thethingsof the flelh : but 
 the things of the Spirit it cannot underftand, becaulcthey are fpirituaU 
 ly difcerned. Never cxped then that the flefh Ihouid truly expound 
 the meaning of the Rod. It will call Love, Hatred; andfayjGodis 
 deftro^ang, when he is faving ; and murmur, as if he did the wrong,aHd 
 ufed thee hardly , when he is flicwing thee the greatelt mercy of all. Arc 
 not the foul fceps the way to Reft, as well as the fair ? Vca arc not thy 
 fufferings the inoft neccffary pafiagcs of his Providence ? And though 
 for the prefent they arc not Joyous, but Grievous j yet in the End do 
 Hcb.i:.ii. '^^y t>ring forth the Quiet fruits of Rightcoufnefs, to all thofc that are 
 exercifed thereby. Ha{^ thou not found it fo by former experience, when 
 yet this flefh would have pcrfwaded thee otherwife ? Believe it then no 
 more,which hath mif-informed thee fo oft. For indeed there is no bcliev- 
 ^ ing the words of a wicked and ignorant enemy.lU -will never fpeaks well. 
 But when malice,vicioufnefs and ignorance are combined, whatadlons 
 can cxped a true and fair interprctation.''This flefh will call Love, Anger* 
 and Anger, Hatred •, and ChalUfcments, Judgements .- It will tell thee. 
 That no mans cafe is like thine : and if God did love thee, he would never 
 Pral.ii6.li. foufethee: It will tell thee,That the Promifes arc but deceiving words, 
 ^ Ti'^ly and all thy prayers and uprightnefs is vain." If it hnd thee fitting among 
 theafhes, it will lay to thee as ^c/^/ wife, Bo ft t ho n yet retain thine in- 
 tegrity} Job. 2.8,9, lOu Thus will itdraw thee to offend againft God, 
 and the generation of his children. It is a party, arid the fuffer ing party, 
 d and therefore not fit to be the Judge. Ifyour child lliGuId be the Judge, 
 when and how oft you (hould challifchim, and whether your chaftife- 
 ment be a token of fatherly love, you may calily imagine what would be 
 his judgement. If we could once believe God. and judge of his dealings 
 by what he fpeaks in his word, and by their ufefulnefs to our Souls, and 
 reference to our Reft, and could ftop our ears againft all the clamours of 
 the flelbjthcn we (hould we have a truer Judgement of our Aflfhdions. 
 
 SECT. 
 
 1 
 
Pare r r I rhe'Sdints EverU/iwgReft. ^95 
 
 SECT. VI T. $.7- 
 
 Citfn videns 
 bo/ijs viios ac- 
 6. T A{\ly confider, God doth fe;ldom give his people (o fwect a fore-^^'^P^of^i^co.u- 
 JL» taReof tbcir Future Reft, as in their deep Alfliftions. Hekeepcth f^'-''^' A-^-^'f' 
 his moft precious v.ordialsroF the time or our greateit raintings and dan- jcendcre- mj.- 
 gers.To give to fuch men that are well and need them not, is but to caft los antm L- 
 rhem away ^ They are not capable of difcerning their woriiingof their fc.v'm,& to- 
 worth. A tew drops of Divine Confolation in the midft of a world o^^J'^P^^^'^hs fu- 
 pleafureandcontents^willbebutloll: andnegleded ; as fome V^^^^^^^ ^r-mlm^mdZ 
 fpirits calt into a vefTel or river of common waters. The JoyesofHea-y/.j^^7^^j.,^' 
 ven areofunfpeakablefweetnefs ; but aman that overflows with earth- virmUrum 
 ly delights, is fcarce capable of tafting their fweetnefs: They may eafilier ^'"^^j^.j 
 comfort the moftdejeded roul,then him that feelcth not any need of com- l.^°/li^!f"l!t'^'' 
 fort, as being full of other comforts already. Even the beft of Saints do fel-e^;^;^^ hoium' 
 dom tafle of the defights of God,and pure,fpiritual,unmixed Joycs,in the ali aucUum. 
 time of their profperity, as they do in their deepcft troubles and diltrefs. i^mtikde 
 God is not fo laviQi of his choice favours, as to beftow them unfeafonably-, ^^'' ^'?'-"^-^<'- 
 Even to his own will he give them at fo fit a time, when he knoweth that 'ddicnsnoihfi- 
 they are needful, and will be valued •, and when heisfure to be thanked b.t? expai- 
 for them,and his people rcjoyced by them.Efpecially wlien our fuflferings*"' j'^^«''jV^i 
 are more diredly for his caufe, then dothhefeldomfailof fweetninn 'j^''^'"^P^fP-''''-^^^ 
 the bitter Cup. Therefore have the Martyrs been poflcfTors of the highelt /.Vc.i.Hicoi.' 
 Joyes, and therefore were they in former times fo ambitious of Martyr- Lthnlam ? ' 
 dom. I do not think that F^itl and SiLts did ever fing more ]oyfully,then»joh.i4.&i j. 
 when they were fore with fcourgings, and were faft in the inner prifon, f^,^^"^ ^7' 
 with their feet in the Rocks,yiL7j 1 6. 24,25 . When did Chrift preach ^^^^^^^\pc^°t tnin- 
 comforts to his Difciples, and leave them his Peace, and afTure them of his umfm-.m ch,i- 
 providingthem manfions withhimfelf, but when he was ready to leave ]?•« •./'-«^''/i7^-^ 
 them, and their hearts to be forro;vlul becaufe of his departure ? When p'-'g^-^^M'-m-^yj- 
 did he appear among them, and fay. Peace be fifjto you, hui when they were ^cl ptT-l- 
 fhuc up together for fear of the perfecutinglews ? When did the room mhuf fii:ho>ior2 
 fliake where they were, and the Holy GhoH: came down upon them,and mmn'ipra- 
 they lift up their voices in praiilng God, but when they were imprifoned) '"'''■'^ rcddit, 
 convented and threatned for the Name of Chrift ? * .-;^7j4. 24, 3 1. Ictttlfe^: 
 When did ^ff/j/7f« fee Heaven opened, but when he was giving up his onctnemiiit. " 
 hfefor the teftimony of Jcfus ? JiH^. 7. 55. And though we be never put Necm}mrc[i 
 to the fuiTering of Martyrdom, yet God knowcth,that in our natural fuf- Martyr'ngiuna 
 fcrings we need fupporr. Many a ChriRian that hath-waiced (or Chrift«<'^'^^'^^^^^'^' "^" 
 fwith Simeon in the Templej in duty and holinefs all his daies, yet never 'ru(j'e,^cumpf-' 
 finds him in his arms till he is dying , though his Love was fixed in their rcu:!.di caufA fa 
 heaKtsbeforeiand they that wondered tliat they taRed rot of his comforts, p>(fptey ch,]. 
 liave then when it was needful received abundance.And indeed, in time ot'Jti"^J'"''''^' 
 profperity, th\t comforLwhich wc have is lb nr.iied a-ecording to the mixt p^JlJj], 'gI^^. 
 
 caufes rii;i?4. 
 
49^ tift Saints E^erUftw^ R([l, Cbap. ii« 
 
 caufcs of itjthat we can very hardly dilccrn what of it is carnal,and what 
 isfpiritual. But when all worldly comforts and hopes are gone, then 
 that which is left js moil likely to be fpincual. And the Spirit never 
 workcchmore fen/iblyand fweetiy, then when it workech alone. See- 
 ing then that the time of Affli>.tion, isthe timeof our mofl Pure, Spiri- 
 tual, Heavenly Joy, forthcmoft part, why fhould aChriftian thinkk 
 e» fo fad a time ? Is not that our bell cftate, wherein we have moft of God ? 
 Why elfe do wc delire to come to Heaven > If we look for a Heaven of 
 flcflily delights, weftiall Hndour felves milhken. Conclude then, that 
 Afflidion is not fo bad a flatc for a Same in his way to Keft, as the flefh 
 would make it. Are wc wifer then God ? Doth not he know what is 
 good for us better then we ? Or is he not as careful of ourGood,as we arc 
 of our own ? Ah, wo to us if he were not much more 1 and if he d;d not 
 love us better then we love either him or our felves 1 
 
 SECT. VII I. 
 
 (J. 8. T> Ut let us hear a little what it is that the flefh can objed. 
 
 H?:;raHca- -O I. Oh, faith one, I could bear any other Arilidion fave this : 
 
 ihcn, and be JfGod had touched mc in any thmg elfe, I could have undergone it 
 
 .iniamcd [If patiently • but it is my dearelt friend, or child, or wife, or my health 
 
 you mil be- [^f^if^^J.^' 
 
 lopcnihe et T anfwer : ft feemeth God hath hit the right vein, where thy moft in- 
 vcryfecrcti flamed diilempered blood did lie : It'shisconftantcourfc to pulldown 
 qf my heart p^p^s Idols, and take away that which is dearer to them then hinilelf. 
 .lU tSn s th 'f f^^''^'"^ '' ^^'^^^ '^'^ jealoufie iskmdlcd ^ and there it is that thy foul is nioft 
 fccm adverfe^ endangered. If God fhould have taken from thee that which thou canll 
 and hard lam let go for him, and not that which thou canll not;, or havcafflided 
 thus conpofed thee where thou canll: bear it, and not where thou canft not, thy Idol 
 God%"°I f woiildneither liave been difcovcred, nor removed : tins would neither 
 fcnt to him. I ^^^c been a fufficient Trial to thec,nor a Cure ; but have coniirmed thee 
 follow him in thy Soul-dcccit and Idolatry. 
 
 from my very obj- z. Oh, but faith another, IfGod would but deliver me out of 
 K^r"?f I "°^ if »y<^^ ^ QO\i\<ii be content to bear it .- but I have an uncurable (Icknefs, or 
 mud needs do ' ^^ '''^^ ^^ '^^'^ ^^^ ^'^ '" poverty,or difgrace,or the like diftrefs. 
 it. 1 entertain t» * I anfwer, I . Is it nothing that he haLh promifcd it (hall work for thy 
 nothine ihu Good ? Rom. 8. 28. and that with theaffliftion he will make a way to 
 bctals me,iad- q(^^^q ? ^|^J^ jjg ^^^\\ ^^ ^,jth thee in it ? and deliver thee in the ^i\.Q^X man- 
 louT countc-*"'^^ ^"^ fcafon? 2.1s It not enough that thou art fure to be delivered at 
 
 nincc. Scncc. 
 
 Ep'ii.^T. .1. 7^6. And as he, fomorc fully. Pet. Mt-'lyr.on Kom.i .pag. 499. rchcarfcth the ftiange c:f- 
 amplcs ofvciymany Heathens fortitude involuntary luft'crin^s ^ enoiiphto ihame faint-hearted 
 Ch -iftians. * He that pi aycth for the wood things (of the world) which he hath not, doth not fcek 
 iov that which is good, but for that which only iccms to be Good. Clm. Akxand. SlfomJ. 7. becaufc 
 that is the beft for uiwhich God ordc;cch. 
 
 death ? 
 
Part 1 1 1. The Saints BverlafiingReff. /^gj 
 
 death? and that With lo full an advar.cing deliverance? Oh what cur- 
 fed Unbelief doth this difcover in our hearts ? T hat we wouldbe more 
 thankful to be turned back again, into the flormy tumultuous Sea of 
 the World, then tobcfafely and fpeedily landed at our Reft 1 And 
 would be gladder of a few years inferiour mercies at adiilance, then 
 to enter upon the Eternal Inheritance with Chrift? Do we call God our 
 chief Good,and Heaven our Happinefs ? and yet is it no Mercy or Deli- 
 verance to be taken hcnce,and put into that pofTellion ? 
 
 Olfj. 3. Oh, but, faith another-, if my Afflidion did not difable me for 
 Duty ,1 could bear it •, but it maketh me ufelefs and utterly unprofitable! 
 
 jinfw. 1. For that duty which tendeth to thy own perfonal benefit, « 
 it doth not difable thee, but is the greatefl quickning help that thou 
 canit exped. Thou ufeft to complain of coldncfs, and dulnefs, and 
 worldlincfs, and fccurity : If afflidion will not help thee againft all 
 thefe, by warn«ing, quickning, rouzing thy fpirit, 1 know not what 
 will. Sure thou wilt repent tiuoughly, and pray fervently, and mind 
 God and Heaven more ferioufly, cither now or never. 2. And for « 
 Duty toothers, andforthyfervicctothc Church •, it is not thy Duty 
 when God doth difable thee. He may call thee out of the Vineyard in 
 this refped,even before he call thee by death. If he lay thee in the grave, 
 and put others in thy place to do thee fcrvice, is this any wrong to thee ? 
 or doth it befeem thee to repine at it ? Why fo if he call thee out be- 
 fore thy death, andlettheeilandby, and fee others do the work in thy 
 flead , fhouldit tl ou not be as well content ? Mul\ God do all the work 
 by thee ? Hath he not many others as dear to him, and as fit for the 
 employment ? But alafs, whatdeccitfulncfslyeth in thefe hearts 1 When a 
 we have time, and health, and opportunity to work, then we loiter , 
 and do our Mafler but ver^ poorfervice: But when helaiethafflifti- 
 on upon us , then wc complain that he difableth us for his work, 
 and yet perhaps wc are flill negligent in that part of the work 
 which we can do. So, when we arc in health and profperity, wc 
 forget the publick, and are caielcfs of other mens raiferies and wants, 
 and mindealraofl nothing but our felves : Butwl^enGod Afflicteth us, 
 though he excite us more toDuty for our fclves, yet we complain that 
 he dilablcth us for Duty to others : As if on the fudden we wire grown 
 fo charitable, that we regard other mens Seuls far more then our own / 
 But is not the hand of the flefiain all thisdiiTimUlation , fccretly thus 
 pleading Its own caufe? What pride of heart is this, to think that other *Gravc,iH'. 
 men cannot do the work as well as we ? Or that God cannot fee to his '?'*'^'»^Ap'i|^'' 
 Church , and provide for his people without us ? MpmiT^ks 
 
 * Ob). ^. Oh,but,faithanother,ItistheGodly thataremy afflicters : e^i^ jnijm.m 
 they difclaim me,ard willfcarcelookatme-, they cenfure me, and back- nonpo-.cfl [er- 
 bite me, and flander me.and look upon me with a difdainlul eye ; 1 fit were !^'^*t Pffi 
 
 1iu)l(;,(pt!(ih'idygcs'^utiYWft^crns&m\m)m. ^a-rc fcrs tegr; tabi(f>r& fhrtenetki verl'a ? ncfnpe qn'u 
 *i'iik^kr fkftire ^iM fdciu^t: ^^ 'MtcHft^/^o qkifj^ -OftH fi(it iiSipr!i4i«s''Sznccx dc ira I, 3. c. i6. 
 
 U u u un- 
 
 L 
 
4^^ The Saints Everlafiing Reft. Chap. 13. 
 
 ungodly men, I coul'd bear it eafily .- 1 look for no berter at their hands .- 
 but when thole that were my deli^hr, and that 1 looked tor dayly comfort 
 and refreOiing from, when thefc fh:ill be my grief, and as thorns in ray 
 fides ; Who can bear it ? 
 a y^«/w I. Who ever is the inftrumcnc, the Affliction is from God, and 
 the provoking caufe from thy felf : And were it not fitter then that thou 
 look more to God and thy fclf? 2. Didil thou not know, that the beft 
 *men are Hill llnfulin part ? and that their hearts arc naturally dcceitfull, 
 and defperately wicked, a-^ well as others > And this being but imperfect- 
 ly cured, fo far as they are fleflily, the fruits of the fkfh will appear in 
 45al < I to ^^^^y whic'.i avcfirife^ huttred^ variance, entHUtiotts^ wrath, [editions, here- 
 ,1. fies^ envfin^s^SiC. So hr the befi is as 1* brier, /tnd the mo(l upright of them 
 Jhjtrper then a thorny hedge : Learn therefore a better ufe from the Prophet, 
 Micah'j.^^'^fij. Truji not f too much j in a friend^ nor put conjidtnce in 
 a guide -^ Keep the doors of thy mouth from her that lieth in thy bofom ^ &c. 
 Btit look^ rather f<ir the Lord^ and wait for the God of thy Salvation. It is 
 ^likely thou halt given that Love and Truft to Saints, which was due only 
 to God, or which thou halt denyed him, and then no wonder if he ch»- 
 . . ... Itife thee by them. If we would ufe our Friends as Friends, God would 
 MS te d^fe- ' rn^^^ ih^m our helps and comforts, : But when once we make them oiiT 
 rcreni'i mmeu- Gods by cxcefli vc love, delight and truft,then he fuffcrs them to prove Sa. 
 to,fo!u! no.t tans to us, and to be our accufers and tormentors, : It is more fafe to me 
 rftcui chrifiur^^ ^^y^ ^^y (-^-c^ture a Satan then a God ; to be tormented by them then 
 *sJlufnonTfi ^^ Idolize thein. O: perhaps the obfervation of the excellencies of Grace 
 qiilTemplum '* hath made thee forget the vilenefs of Nature ; and therefore God wiJl 
 DnfervMSy have thee take notice of both. Many are tender of giving too much to 
 ubfcunj.fue- [hedcad Saints, that yet nive too much to the living without fcruple. "- Till 
 
 TH llflt "Deo rJ^ 
 
 rc\c(i-> ut ^^^^" ^^^ learned to fuffer from a Saint, as well as from the Wicked, and 
 Cypr.Epijfl. to be abufed by the Godly, as well as the Ungodly, never look to 
 <6. p.ig. (mth'i) live a contented or comfortable life, nor never think thou haft truly learn- 
 ^J4\ ed the Art of Suffering. Do not think that I vilifie the Saints too much 
 
 ^ in fo faying. I confefs it is pity that Saints mufi: fuffer from Saints 5 And 
 TiH.T4.17. & ic is quite contrary to their holy Nature, and their Mafters Laws, who 
 1:5. ;?4,^^ & hath left then his Peace and made Love to be the Charader of his Difci- 
 15.12,17. p.'es, and to be the firft and great and new Commandment. And I know 
 Mat.ii,37, j|^^^ there is much difference between them and the world in this point. 
 1 Toh. v^ii ^'^^ y^^ ^^ Ifaid, they are Saintsbutinpart •, and therefore P^W and 
 14,17,18,13. B.irnabti may fo fall out,asto partafunder •, and upright >^y^ may im - 
 &4.7,ii,iz, prifon the Prophet : fcall it perfecution,or what you pleafe. j fofephs 
 \^^^*^^ Brethren that caft him into a pit, and fold him to ftrangcrs for 
 \ Chroi^^V^. ^ ^^^^' ^ '^^P^ ^^""^ "^^ ^'' ungodly. Jobs Wife and Friends 
 IG.& 1^.17. vvcrc fad comforters. Davids Enemy was his Familiar Friend, with 
 Pfal.41.8j9. whom he had taken fweet counfcl, and they had gone up togetlicr 
 Ke-dPial.y^. ^q j.|^g Houfe of God. And know alfo that thy own nature is as 
 i;„i3,i4,^ce jjjj as tlieirs ; and thou artas likely thy felf to be a grief to others. 
 
 *Can 
 
Part III. The Saints EverUfiingRe^. 499 
 
 * Can fuch ulcerous, leprous finners as the befl: are, live together, and noc a 
 jnfeft and molcft each other with the fmell of their fores ? Why ? if thou * ixiqimt cji 
 be a Chriftian, thou art a daily trouble to thy felf ; and art molelled more I'^'f'fnmuie 
 with thy own corruptions, then with any mans elfe : And doft thou take ^^jj^^ n % 
 it fo feainoufly to be molefted with the frailties of others, when thou canft ,_y£thiDpis m'cr 
 not forbear doing nwreagainft thy felf? For ray part ( for all our Gra-t/w^" tn-fgrnn! 
 ces ) I rather admire at that wifedom and goodncfs of God, that main- ^'''''"■•. ^^hii'm 
 taineth that order and union amongft us, as is : and that he fuffereth us '^ffj^f^^'i'" 
 not to be ftill one anothers Executioners and to lay violent hands on our f^^unh quod 
 lelvcs, and each other. I dare not think that there is no one Gracious that g-H.'.iji:x fub- 
 hath laboured to dcftroy others that were fo, in thefe late diflentionsr ^''^'*'^' (/^: 
 Sirs, you do not halfknow yet the mortal wickednefs of depraved Nature, ^nf'"^]'^.-^'" 
 If the beft were not more beholden to the Grace of God without them, U^'Zxl'eno- 
 then to the habitual Grace within them, you fhould foon fee. That men tum^nn^hu- 
 cf low degree are vamt J, and men of high deforce area Ije \ to be^ut in the f^-^^''» vulgx- 
 k^Unce. thej art lighter then vanity it [elf . Pfalm 62.7,8,9. Fer what is [;J,{7^4f ^'^ 
 man that he fhonldbc clean ? and he that ii born of a woman, that hefiould i^,oviSfk^ 
 be Righteom ? Behold he puttethnetrafi in hij Saints, and the Heavens are musi omin:s 
 not clean in his fight \ How much more abominable and fit hj it man ^ that 'r/ucrthqueruUy 
 drinketh tip iniqpiitj like water .? ]?ob 1 5 . 1 4, 1 5 , 1 6. ambit lefi^ Quid 
 
 Verbis ulcus 
 publicum abfcon Jo > Omncsmalifumus. J^icqiiidltaj, in alio rprehcjuiitnr ^ id umfquifj^ in fuA 
 Jinuinve>i:ct. Mali in'er m.ilos vivimiis. Una res nos facerc poteft quiac;, mHtUiefaaliiati<! co^vc»iio. 
 Scnec. «/c Z/7zl. 3.C. 16. p. 451- O Divine 5c«ff .1 ! 1 had alii oft given thee Z/^'/ze/m his Epithetc. 
 Multufntorporii uliio abfumli. Mult:s fc injuriis obficil, dum urih dolet. ViHtius irafcimur omncs q'itvn 
 ixdimur. ^uxnto melim cjty abirc in diver fimy ficc vitia vitiis compome ? Num quis j'atii co^Jlarc fibl vi- 
 dc.it ur, fi miUum calcib-ts ycptTat, & ca/um morfu ? Scncc. ibid. c.ij. 
 
 Obj. 5. Oh but if I had that confolation, which you fay God refervcth 
 for our fuffering times, I ftiouldfuffer more contentedly ; but I do not 
 perceive any fuch thing, 
 
 Anfw. i.The more you fuflfer for Righteoufnefs fake, the more of a 
 this blefling you may expcd •, and the more you fuffer for your own evil 
 doing , the longer you muft look to ilay till that fweetnefs come f . i^^emoiiitc 
 When me have by our folly provoked God to chaftife us, (hall we prefent.»{J^^J /f"^^'^ .^^ - 
 Jy look that he (hould fill us with comfort ? That were ( Si^^^r. Paul am°!iifi plane 
 JSaya faith ) to make Affliflion to be no Afflidion. What good would tanumchifii- 
 thcbittcrnefs do us, if it beprefently drowned in that fweetnefs ? It 'x^^anm: aut ji & 
 well in fuch fufferingsjf you have but fupporting Grace ^ and your fuffer- w"-!' ''^'" ^^" 
 ings fanftified to work out your fin, and bring you to God. Tm.' ApoK 
 
 2. Do you not ncgleft or rcfift the comforts which you defire ? God c. 43. 
 hath filled Precepts and Promife?, aud other of his Providences with mat-" 
 tcr of comfort : If you will overlook all thefe, and make nothing of them, 
 and pore all upon your fiifferings, and obfcrve orecrofsmore thcna 
 thoufand mercies, who maketh you uncomfortable but your felves? If 
 you refolvc that ycu will rot be comfortable as long as any thing" 
 
 Vuu a ailcth 
 
500 
 
 The Sairtts EverUflim^ Rgfl, 
 
 Chap. }y 
 
 • Wc Icng- ^ 
 then our mi- 
 fcries by 
 Shortening of 
 our Duties; 
 and the Lord 
 keeps aloof 
 ho 11 us, bc- 
 ciufcwclie 5, 
 aloof fiom 
 him. Mr.ytruH 
 on Namb. 14, 
 
 aileth your flcfh, you may Hay tilJ death before you have comforr.- 
 *3 Have your AflB:dions wrought kindly with you, and fitted you 
 for comfort? Have they humbled you i* and brought you to a faithful 
 contcflionand reformation of your beloved fin ? and made you fet clofe 
 to your neglcftcd Duties? and weaned your hearts from their former 
 Idols ? and brought them unfeigncdiy to take God for their portion and 
 their Reft? If this be not done, how can you cxped Comfort? Should 
 God bind up the fore while it feftereth at the bottom ? It is not mccr Suf- 
 fering that prepares you for Comfbrc j but theSuccefs and Fruit of Suf. 
 ferings upon your Hearts. 
 
 b. I Hiall fay no more on this Subjcft of AffliAion5,becaufe fo many hare 
 written on it already : Among which I defirc you efpecially to readM' 
 Sajfptes Letters, and M^ Huihes his Drj Rod SUoptini 4rU fruU-hurUi, 
 and 7'#/<>/^'s Count e r-poy$on. 
 
 CHAP. X I n. 
 
 The Fifth Vfe. 
 
 <iAn Exhortation to thofe that have got AjJh-- 
 ranee of this '^/i^ or title to it, that they 
 ti^ordd do all that pofftbly they can to help o^ 
 thers toit alfo. 
 
 SECT. I. 
 
 ^, il ^ SiStSkS^^ ^^^ ^^^ ^^^ before us fuch a glorious prize as this Eveiv 
 
 lafting Reft of the Saints is ? And hath he made man ca- 
 pable of fuch an unconceiveable Happinefs ? Why then 
 do not all the children of thisKingdom'bcftir thcmfelves 
 more to help others to the enjoyment of it ? Alas, how 
 little arc poor Souls about us, beholden to the moft of 
 Rend Ml". A'^ lis ? We Ice the Glory of the Kingdom ; and they do not : We fee the 
 bootfcalled rnifcry and torment of chofe thai mifs of it .• and they do not : We fee 
 Sj^'ir: ii.dAi.ns, ^^^^^ wandering quite out of the way, and know if chey bold on, they can 
 
 never 
 
Pa rt 1 1 1 . 7 he Saints BverUpng Refi, 501 
 
 never come there: and rhey difcern not this themfelve^. And yet wc 
 will not fet upon them ferioufly, and fhew them their danger and errour, 
 and help to bring them into the way that they may live ! Alas , how few « 
 Chriftians are there to be found, that live as men that arc mvidc to do good, 
 and that fet themfclvcs with all their might to the faving of Souls / No » 
 thanks to us if Heaven be not empty; and if the Souls of our brethren 
 perifh not for ever. 
 
 But becaufe this is a duty which fo many negled, and fo few arc con- 
 vinced that God doth exped it at their hands, and yet a Duty of fo high 
 concernment, to the Glory of God, and the happinefs of men • I will 
 fpcak of it fomewhat the more largely •• and fhew you, i . Wherein it doth 
 confilV, and how to be done : z.What isthecaufc chat it is fo neglcfted : 
 3. And then givefomcconllder^tionsto perfwade you to the performance 
 ofit,and others to the bearing of it : 4. And laftly, apply this more parti- 
 cularly to fome perfons whom it doth more nearly concern. Of all thefe 
 in order. 
 
 — ■ ~ — $.2. 
 
 Siquis d'lcat 
 S E C T. 1 1. TT qu't.i infirm: hi 
 
 fiini'i C'''go tolc- 
 
 I . T Would haveyou therefore well underftand,what is this work which "^''^'2 ^tf 
 
 X I am perfwading you to. Know then on the Negative, i . It is notj^^;^ S.qiA- 
 to invade the Office of the Miniftry, and every man to turn a publike dumifecb:!- 
 preacher. I would not have you go beyond the bounds of your Callings ; (l:'mp,optir 
 We fee by daily experience, what fruits thofe mens teaching doth bringi'^^'^^^^'^" 
 forth , who run uncalled , and thruft themfelves into the place of pub- XfditT(it"p',o- 
 like Teachers, thinking themfelves the fittcft for the work in the pride pur ckifium -, 
 of their hearts, while they have need to be taught the very Principles of Tt.rndu potiaf 
 Religion: how little doth God blefs the labours of thefc fclf conceited (ft opera at prv- 
 
 ' ^ J s jtciant & fir- 
 
 intruders? . ,, ,. . /miorcs evad.^ 
 
 Neither dol perfwade you to a Zealous promoting of factions 8cparties,*i,,Do;w^^5 
 and venting of uncertain opinions, which mensSalvation is little concerned mumtulifur.t 
 in. Alas, what advantage hath the Devil lately got in the Church by i^ixxs^f-i: feducmur j 
 impofturclThe time that ihould be imploycd in drawing mens Souls from' ^'e^J^^ py^textn 
 fin to Chrift,is imploycd in drawing them to opinions & parties : y^hcnai,,firm,M,sf;i- 
 men are fallen in Love with their* own conceits,and proudly think them- ptrbla: carnm 
 felves the wifefl:,how diligently do they labour to get them followersPas if ^'^dttigm-, T)r- 
 to make a man a profelite to their opinions were as happy a work as to "r^-lf^^'^^'^' 
 convert him to Chrift ! And when they fall atr.ong the lighter, ignorant, i^J-JibcJ 
 
 fenxiant de [h- 
 is doHoiibus & paftor.bttf. Boger, la Epiff. ante Anmt. ;« Grotii Piet. * Meatus qir vcmu fufurri diui/ii 
 pcy-cipH in filcn-tio ; quarn ioitam u'.i<^cjihomni'DumiiiumexpeH.Vi'a'> - — wui n cave; Tie abund.n'e irA- 
 piAfinfcifutuoy & veils il.is fame qji^wi oportci fapcre j ntfottedim biccmfdtansyimping.u irt tcnt- 
 ln;is j iUud.nttt.'bi d^evonio m:rfdiar,e. Bcrn.S(v»?.5o. 
 
 U u u 3 un- 
 
JO I TheS tints everUfling Reft, Cbap. 13. 
 
 founder fort of ProfefTors, whofe Religion is a41 in their brain, and on their 
 -o/jButwh tongue, they feldom fail of their dcfiredfucccfs. Thefemenfliall (hort- 
 tHcn do the « ly know that to bring a man to the Knowledge and Love of Chrift,is ano- 
 moi fiitVul, iher kind of work, then to bring him to be Baptized again, or to be of 
 prudent, skil- f^j-j^ a Cliurch, or fuch a fide. * Unhappy are the Soul$ that arc taken in 
 
 S^ ITrv^ch ^^^'^ '^'^^*^ * "^"^^^ ^^''''''" ^^^^^ ^^^^ ^P*^"^ ^^^'"^ ''^^* *" ftudying and con- 
 lurnto tHit^ tending for the circumilantials of Religion, which (hould have been fpenc 
 ftie > in ftudying and loving the Lord JefuSjdo in the end reap an empty harveft 
 
 An.fn:\\\\o is futablc to their empty profeflion. 
 
 it that thus 
 
 miy not anfwcrh'mf^lf > tHit they arc to be eftccmcd neither prudent, nor faithful, not skilful, 
 when Hercfics were able to change. And is that a wonder that an approved man (hould after 
 fall b.ick i Sii^l who was better then others , was after by envy ovcrturn-d. Diud a 
 C'joi min after Gods own hcaa, was after guilty of adultciyand murd:r. Sa/o/fw;t who was fur- 
 nifhci with all cricc and wifdoni fro.n God, was by wo.ncn enticed to Idohtry.lt was lefcrved on- 
 ly for th: Son of God to be without fn. What therefore if a Hilhop, a Deacon, a Widow, a 
 Virgin, a Teacher, a Martyr fliall fall from th'c Rule ? Shall we therefore judge Hcrefics to be 
 truth ■: Uo we jud^c ol' our Belief by perfons or of pef fons by their Belief I No man is a Wife man 
 but the Faithful •, and no man is Greater then others, but a Chriftian ; and no man is a Chriftian 
 but he that perfevcrcth to the F.nd.Thoa, as a man, knowcft mens outfidc j and julgeft what thou 
 fceft •" and leeft fo far as thou haft eyes, &c. But Gods eyes are high i The Lord \iunvctlt who arc 
 h.'s .Tcnul. de Frafciif. f -3 • 
 
 J 3 Nor do I pcrfwadc you to fpeak againft mens faults behind their 
 backs, and be filent before their faces, as the common cuftora of the 
 world is. To tell other men of their faults, tendcth little to their 
 Reformation , if they hear it not themfelves. To whifper out mens 
 c» faults to others, as it cometh notfrom Love, or from any honeft prin- 
 ciple, i'o ufually doth it produce no good effect : For if the party 
 hear not of it, it cannot better him': If he do , he will take it but as 
 the reproach of an enemy , tending to difgrace him; and not as the 
 faithful counfel of a friend , tending to recover him : and as that which 
 is fpoken to make him odious , and not to make him Yirtuous. It 
 tendcth not to provoke to ^odlinefs , but to raife contention : for a 
 a rvhifperer' feparateth the chiefefi friends^ Prov. 1 6. 28. And how few 
 ^ fhall we find that make confcicnce of this horrible fin ? or that will 
 confcfs it, and bewail it when they are reprehended for it? Efpecially 
 if men are fpcaking of their enemies , or thofe that have wronged 
 them, or whom they fuppofe to have wronged them •' or if it be of 
 fGen.jT. 1. one that cxdipfcth their glory , f or that llandeth intheway of their 
 Wal. 41.7- gain or eftcem ; or if it be one that diffcreth from them in Judge- 
 ment , or of one that is commonly fpoke againft by others , who 
 is it that maketh any Confcicnce of back- biting fuch as thefe ? 
 ^ And you (hall ever obferve , that the forwarder they are to back- 
 I Sam.11.9. biting , the more backward alwayes to faithful admonifhing : and 
 Dan.^.3. jjQpg fpeak 1efs of a mans faults to his face for his reformation, then 
 3ohii7.Yx'.^° thofc that fpeak moft of them behind his fcack to his defamation. If 
 
 11. 
 
Part I II The Shunts EverUftmgRoft. 503 
 
 ill-will or envy lie at the hearc, it makerh them cart forth ^^''%^^^^^t)\ot.vtiliime!ii 
 fpeeches as oft as they can meet with fuch as themfelves, who will hear quoA AghiS 
 and entertain them. Even as a corrupt humour in the (loroack provoketh vr,hu;n cwgi 
 a. man to vomit up all that he taketh, while it felf remaineth and eontinu- ^^{'^^' '^'y- 
 eth thedifeafe. fltis C-^r^/o/owj fimilitude. ) ^ chr^ion.:m'~ 
 
 So far am I from perfwading therefore to this prepofterous courtthat Ko.id^Jt [Vr- 
 I would tdvife you to oppofe it where ever you meet with it. See that'Vc & vitupa-a 
 you never heara man (peaking againft his neighbour behind lis back, 'f^!"},/^ ^ 
 ( without fome fpecial caufe or call ) but p-.cfently rebuke him: Asku^L^^^'J-J^g"^- 
 him. Whether he hath fpoke thofe thmgs in a way of love to his face : if (mihi)\io. 
 he have not ; ask him, How he dare to pervert Gods prcfcribed order, Moftofus arc 
 whocommandeth to rebuke our neighbour pi liniy, and to tell him his vciyicady to 
 fault lidl in private, and then before witncl's , till he fee whether he fjuifj^that'^jjj.j. 
 will be won, or not ? Lev. 19. 17. Mat. 18. 15, 16, 17. And how he in another 
 dare do as he would not be done by ? »"ans houfejor 
 
 at Icaft fecretly in our hearts to ccnfurc them : But ihcy that will inftru£b and order their owu 
 fanvlics , arcvciy i'cw.Mufcu!.\n MMih.j. 7(r//}.i. p.154. Prov. 15.13. 
 
 SECT. IIL $-3. 
 
 There is more 
 
 TH E Duty therefore thai I would prefs you to, is of another nature, and diUcTence 
 anditconfiflcthin thefe things following. i.That you get your*requi{ite''to 
 hearts affeded with themifery ofyouri)rethrens Siouls^ be compaflionatc reduce an Er- 
 towards them. Yearn after their recovery and Salvation : If you did ear- io">tous^j»an 
 neftly long after their converfion, and your hearts were fully fet to do \[^^^^\ (^^nner 
 them good, it would (et you a work, and God would ufually blefs it. to RlgKt- 
 
 coufnefs. For you may eafily convince a finncr, becaufe he cannot deny his fin : Rut it is a inoft dif- 
 ficult thing to convince the Erroneous, becaufc he will not acknowledge his Erior, nor endure to 
 be tau£tht -y as we fee in this our age. For here are many hinderances, to all which is added a 
 bitternefs of fpirit, which while it continueth, will ftop up the paflage againft all teacIiing.For who 
 >vill futfer himfclf to be taught of thit man whom he believes not5and whom he harcth and contemn- 
 cth in his heart ? Mufc. in Mat. 7 .p. i j6. See next in feim diredions how to deal with the Erroneous. 
 
 2. Take all opportunities that poflibly you can, to confer with them 1 
 privately about their ftates, and to inllrud and help thena to the attain- 
 ing of Salvation. And left you (hould not know how to manage this work, 
 let mctell you more particularly what you are herein to do. i.If it be an 
 ignorant carnal pcrfon that you have to deal with,who is an utter ftranger 
 to the Myfteries of Rcligion,& to the work of Regeneration on his own 
 Soul, the firft thing you have to do, is to acquaint him with thefe Do- 
 ftrines: Labour to make him underftand wherein mans chief happinefs 
 doth confirt : aud how far he was once poffefl^d of it : & what Law anc^ . 
 Covenant God then made with him : and how he broke it : and what pe- 
 nalty he incurred, and W'hat mifery he brought bin. felf into thereby : 
 Teach him what need men had of a Redeemer : and how Chrift in mer- 
 cy did interpofe,& bear the pcnalty:&: what Covenant now he hath made 
 with man : and on what, term^ only Salvation is now to be attained : 
 
 and 
 
504 The Saints Everlajlhtg Refl. Chap. 1 5. 
 
 and whac courfe Chnft taketh to draw men to lumfelf : and whac arc the 
 riches and priviljjges [h.ic Believers have in him. 
 
 If when he underllandeth thefe things, he be not moved by them ■ or 
 
 * if you find that the Hop lieth in his will and alf.'ftions, and in the ! ard- 
 nefs of his heart, and in the mtcrel^ that the flefh and the world have got 
 in him j then fhcw him the excellency of the Glory which he ncgleftcth ^ 
 and the intolciablenefs of thclofs of it • and the extremity and etern:ty 
 ofti.e torments of the damned, and how certainly they mufl endure them; 
 and how juftitis for their wilfull refiifals of Grace : and how hainous 
 a fin it is to rejcft fuch free and abundant mercy , and to tread under 
 foot the blood of the Covenant : Shew him the certainty, nearnefsand 
 terrors of death and judgemenr, and the vanity of all things below, which 
 now he is taken up with : and how little chcy will beflead him in that time 
 of his extremity. Shew him that by nature he himfelf is a child of wrath, 
 and enemy to God; and by aAual fm much more: Shew him the vile 
 and hainous nature of (in: the abfolute necellity he ftandeth in of a Savi- 
 our : the freenefs of the Promife ^ the fulncfs of Chiill^ the fuffici- 
 ency of his Satisfaftion j his readmefs to receive all that arc willing to be 
 his ; the Authority and Dominion wh ch he hatlrpurchafcd over us .- Shew 
 him alio the abfolute neceflity of Regeneration, Faith and Holinefs of life, 
 how iHipofliblc it is to have Salvation by Chrift without thefe •, and what 
 they are, and the true nature of them. If when he underftandeth all this, 
 you find his Soul inthrallcd in prcfumption and falfe hopes, pcrfwading 
 himfelf that he is a true Believer, and pardoned, and reconciled, and (hall 
 bcfavedby Chnlt, andallthis upon falfe grounds, or mecrly bccaufche 
 would have it fo, fwhich is a common cafe ) Then urge him hard to ex- 
 amine his ftate : fhew him the necelfity of trying ^ the danger of being 
 deceived • the commonnefs and cafinefs of miftaking through the deceitful- 
 nc(*s of the heart- the extream madncfs of putting it to a blind adven- 
 ture-, Orof reding in negligent or wilful uncertainty .- Help him in try- 
 ing himfelf; Produce fome undeniable Evidences from Scripture : Ask 
 hira> Whether thefe be in him or not ^ whether ever he found fuch work- 
 ing* or difpofitions in his heart ? Urge him to a rational anfwer : Do 
 not leave him till you have convinced him of his mifery : and then feafo- 
 nably and wifely fliew him the remedy. If he produce fome common gifts, 
 
 tt or duties,or works ■ know to what end he doth produce them : If to join 
 with Clirill in compofing him a Rightcoufnefs.flicw him how vain and de- 
 flrudivc they are : ifit be by way of Evidence to prove his title to Chrill^ 
 fhew him liow far a common work may reach, &: wherein the Life of Chri- 
 ftianity doth confifl , and how far he muft go further if he will be ^^ hrifi's 
 t)ifciple. In the mean time, that he be not difcouraged with heariiig.of 
 fo higl a me\fure •, (hew him the way by which he muft attain it :befurc 
 to draw hira to the ufe of all means ; kt him a hearing and reading the 
 Word, calling upon God, accompanying the godly; perfwadehiBnto 
 lea ve his adual rin,and to get out of all waies of temptation : 'efpcciallv to 
 
 for- 
 
 t% 
 
Part I 1 1. IheSaints E'verUftingReft. 505: 
 
 torfake ungodly coaipany. and to wait patiently on God in the ufe of 
 means : and ftiew him the ftrong hopes that in fo doing he may have of a 
 blefling , this being the way that God will be found in. 
 
 If you perceive him poflcfled with any prejudicate conceits againft the « 
 godly, and the way of holmefs , (hew him their falfhood,and with wif- 
 dom and meeknefs anfwer his Objections. 
 
 If he be adicted to delay the duties he is convinced of, or lazineff and « 
 ftupidity do endanger his Soul : then lay it on the more powerfully, and 
 fethome upon his heart the mod piercing confideration?, and labour to 
 faften them as thorns in his confcicnce, that he may find no eafeor reft i 
 till he change his eftate. 
 
 SECT. IV. 
 
 BUt becaufe in all works the manner of doing them is of grcateft mo- ^^ a 
 ment, and the rigl^.t performance doth much further the fuccefs; I s'uiafcopm 
 will here ad joyn a few Dircdions, which you muft be fure to obferve in Mu^^conm cli 
 this work of Exhortation : for it is not every advice that ufcth to fucceedfT^'''"'-"' ^"'Pr 
 nor any manner ofdoing it that will ferve the turn. Obferve therefore 'ni'!nort^Ca~ 
 thefe Rules. ^»i/.7^ amm.i- 
 
 I. Set upon the work fincerely, and with right intentions. Letthyii/^w. Muf. 
 Ends be the Glory of God in the Parties falvation. Do it not to get a ''^ Mat.j.Tom. 
 nameorefleemtothy felf j or to bring men to depend upon thee • orto ^•i'-^'^* 
 get thee followers : Do not as many carnal Parents and Mafters will do, et 
 vi^i. rebuke their Children and Servants for thofe fins that difpleafe them, 
 and are againft their profit or their humors, as difobedience, unthrif- 
 tinefs, unmannerlinefs, (^c. and labour much to reform them in thefe, but 
 never feck in the right way that God hath appointed to favc their Souls. 
 But be fure thy main End be to recover them from mifery, and bring 
 them into the way of eternal Reft. We have many Reprovers-, but a 
 the manner fhcws too plainly that there are few fincere. Pride bids 
 men reprove others, to manifeft a high cftimation of themfelves, and 
 they obey, and proudly, cenforioufly and contemptuoufly they do it. 
 Paflion bids men reprove •, and Pafiionatcly they do it. But it is thofe 
 tbatdoitinCompalVion,and tender Love to mens Souls, who do it in 
 obedience to C hrift, the moft tender compaiiionate Lover of Souls ; and • 
 who imitate him in their meafure and place, who came to feck and tofave 
 that which was loft. 
 
 Xxx SECT. 
 
5o6 ^^-'^ ^^'"^^ BvtrUlling Reft, Chap. 13. 
 
 SECT. V. 
 
 r - 2. Tn\0 it Speedily : As you would not have them Delay their rcturn- 
 ^ ^ ■ » i>/ ing, lb do not you Delay to fcek their return. You are purpo- 
 fing long to fpeak to fuch an ignorant Neighbour, and to deal with fuch a 
 fcandalous finner, and yet you have never done it. Alas, he runs on the 
 fcore all this while.- he goes deeper in debt ; Wrath is heaping up: 
 Sin ca^eth rooting : CulioTi doch more falkn him : Engagements to 
 fingro.v ftronger and more numerou?;Conrcicncc grows feared.-the heart 
 grows hardened: while you delay,the Devil rules and rejoyccth '■ Chrift is 
 fhutout: The Spirit is rcpulfed : God is daily difhonoured: his Law is vi- 
 olated -he is without a Servant,and that fcrvicefrom him which he fhould 
 have.-the Soul continues in a doleful ilatc.-timerunson: the day ofvifitati- 
 on halleth away: death & judf;ementarcevcnatthedoor:and what ifthe 
 man die and mifs of Heaven,while you are purpofing to teach him and help 
 him to it? What if he drop into hell while you arc purpofing toprevent it? 
 
 t» If in cafe of his bodily diltrefs, you muft not bid him go and come again to 
 
 ' morrow, when you have it by you,and he is in want, Prov. 3. 27,2s. How 
 much lefs may you delay the fuccor of his Soul ? If once death (natch him 
 
 ^ away, he is then out of the reach of your Charity. That Phylitian is no bet- 
 ter then a murderer,* that negligently dclaycth, till his Patient be Dead 
 
 n or paft Cure. Delay in Duty is a greac degree of difobedience, though you 
 afterwards performed it. It (hews an ill heart that isundifpofcdto the 
 work. O how many a poor finncr periflieth or grows rooted and next to 
 incurable in rin,while we are purpodng to feek their recovery ! Opportu- 
 
 et nities laft not alwaics. When thou hcarcll that the fmner is Dead, or re- 
 movedjOr grown obftinate^will not Confcience fay to thee; How knowcft 
 ihou but thou mighteft have prevented the Damnation of a Soul ? Lay by 
 excufcj then, and all lefTer bufinefs, and obey Gods command, Hcl; 3.1^. 
 Exhort one Another daily, rvhile it is called^ To dujj left aHj he Hardened 
 through the Dec eitf nine fs of Jin. 
 
 SECT. YL 
 
 f. 61 3. T Et thy Exhortation proceed from Compaflion and Love : and let 
 
 X^ the manner of it clearly (hew the perfon thou dealeft with, that it 
 
 T'^f ^7T^^ hence procecdech. It is not jeering.or fcorning, or reproaching a man for 
 
 wit\ (frn:i^ " ^'^ faults^that is a likely way to work his Reformation: Nor is it the right 
 
 yo'-i mny di- 
 
 Iccm in th^ nature of true Rii^htcoufncfs, which hath compafTion in it, ani not diidain. Of which wc 
 h-ivcnofuchclcar and otait example asm Chrift, who dealt with linncisfovciy gently, that the 
 Pharifces called hlni, A companion o' jitiners. Mufcul. i« Mar. 7./'. 150. E^ cti'rn gctmofus hdmlnh 
 aiiim:is,rn.igifj^d:iCUiir 'ii!..mtra.h':iur : Ex quo in pronptu cjl cognofcre, qua [int alii m.infnc'.ud.m trx^^ 
 lta/idhfijn!ciemfMi*-m(ommexaiimoquie,afniif^ Mn^.ibid. 
 
 way 
 
Part III. The Saints Everlafiing Reifi. jq- 
 
 r 
 
 way to convert him CO God, to rail at him, and vilifie him with words of 
 difgrace. Men will take them for their enemies that thus deal with them .* ce 
 And the words of an enemy are little pcrfwading. Lay by your Paflion tc 
 therefore, and take up CompalHon, and go to poor Tinners wiib tears in 
 your eyes, that they may fee you indeed believe them to be miferable; 
 and chatyoudounfcigncdly pity their cafe : Deal with them with earneft 
 humble intrcatings ; Let them fee that your very bowels do yearn over 
 them, andthatitisthcverydefire of your hearts to do them good : Let 
 them perceive that you have no other end but the procuring of their ever- 
 lafting Happinefs i and that it is your fenfeof their danger, and your 
 love to their Souls that forceth you to fpeak ; even bccaufc you know the 
 terrours of the Lord, and for fear left you (hould fee them in eternal Tor- 
 ments. Say to them : Why friend, you know it is no advantage of my * 
 own that I feck : The way to pleafe you,and to keep your friendfhip, were 
 to footh you in your way, or to fpeak we'l of you, or to let you alone : 
 but Love will not fuffer me to fee you perifli,and be filent : I fcek nothing 
 at your hands, but that which is necelTary to your own happinefs. It is 
 your felf that will have the gain and comfort, if you come in to Chrift,e7-«-. 
 If men (hould thus go to every ignorant wicked Neighbour they have, 
 and thus deal with them, O what blefled fruit fhould we quickly fee/la 
 am afhamed to hear fome lazy hypocritical wretches, to revile their poor 
 ignorant Neighbours, and feparace from their company and communion , 
 and proudly to judge them unfit for their fociety, before ever they once 
 tryed with them this compaflionate Exhortation / O you little know what 
 a prevailing courfe this were like to prove I And how few of the vilcft* 
 drunkards or (wearers would prove foobftinate, aswholly torejedor 
 defpife the Exhortations of Love 1 1 know it muft be God that muft change It , .,, 
 mens hearts : but I know alfo that God workcth by means ^ and when be inarua an^r- 
 meaneth to prevail with men, he ufually fitteth the means accordingly, roneous mm, 
 and ftirreth up men to plead with them in a prevailing way, and fo fettech ii^uft above 
 in with his grace, and maketh it fuccefsful. Certainly thofe that have try- ^^} '^^^}^^ be 
 ed can tell you by experience, that there is no way fo prevailing with men ^y much 
 as the way of Compaflion and Love. So much of thefe as they difcern in mildncfs, and 
 your Exhortation, ufually fo much doth it fucceed with their hearts. And by good 
 tl^ereforc 1 befeech thofe that are faithful, to pradife this courfe. Alas,*^"^"^ • ^^^ 
 wp fee the moft Godly people among us, or at leaft thofe that would feem ^^^^^ -^^^ 
 rrtofl: Godly, cannot bear a Reproof that comes not in Meeknefs and pcafed, he 
 Love ! If there be the leaft bitternefs of Paflion, or reliili of Difgrace willbc2;lnto 
 
 in it, they are ready to fpit it out in your face. Yea, if you do not J*^"'^'^'^",'^ 
 
 ■^ ^ ^ ^ to be tauoht : 
 
 •which if it be no: don2, all your labour to open his underftanding by Difputation is in vain : for he 
 v.ill nor only not hear you, but what he doth hear, he will interpret the wrong waVj according to 
 i^c corruption of his own heart. For if Difputations would fcrve to cure the erroneous, and to their 
 perceiving of the iruth, who can deny but tlicre is fo much written long ago of moft po'.nts, that no 
 min could now he ignorant of the truth } Vx\t the reafon that mod are in Hrroi', is becaule that in 
 bittc:n;fs of their hearts, they either weigh not w'lit is laid and written, or til.e them the wicnj 
 way, My/c*/. InMt/. 7. p.rg. 157. 
 
 XXX 2 fo 
 
5 o 8 '^^^ Saints EverUfling R efi. Chap . 1 5 . 
 
 fo fugar your Reproof wich fair words, cliac ic be liker to flattery then 
 plain dealing, or liker a Commendation then a Reproof :, they cannon 
 well digeft ic, but their hearc will rife againft you, in Oead of a thankful 
 fubmiflion, and a Rciormacion. If ic favour not liker to Food then Phy- 
 fick, it Will hardly down wiih them, or they will foon vomic it up. What 
 (hould wc flatter one another for ? (it is now no time to flatter Pro.'effors, 
 when cheir fins have broke forth more fhamefuily then ever in the world :) 
 lor my pare the moil of them tha: I have been acquamcei-with are fuch. 
 I meet noc wich one of a multitude chac feem the moll Godly, buc this is 
 their very cafe : Such hainous Pride remaincth in the bell. And do you 
 cxped then, that poor, ignoranc, carnal finncrs (hould take that well that 
 Profeflb-scann c endure? and fliould drink in thofe bitter Reproofs as a 
 pL'afanc Draught , which you can fcarcely pour into ProfefTors as a 
 Drench ? Can you look that the fame dealing Qiould be faving co them ; 
 which you finJe co be exafperating and diftempering to your felves } Q 
 •that it were noc coo evidenc chac chc Pharifecisyecalivein thebrcQsot" 
 many choufand chac feem mofl Religious ., even in chisoncpoinc of bear- 
 ing plain and fharp Reproof ! They binde heavy burdens, and grievous to 
 be born, and lay them on mens (boulders : but they thcmfelves will noc 
 move them withoneof their Hngers, AIattb.2^.4.. So iur are they from 
 doing in this, as they would be dene by. 
 
 Kj. SECT. VII. 
 
 Curity hach^ 4. A Nother Direftion I would give you is this: Do it wich all po- 
 ns thar'pncfs . xXble p!ainnefs and faithfulnefs. Do noc daub wich men, and 
 "oo^a r^^ bide from them their raifery or danger, or any part of it : Do noc make 
 m Chrill t^^'"^ fi"5 lefs then they are ^ nor fpeak of them in an extenuating language: 
 himfclf. For Do noc encouragc them in a falfe hope or faith, no more then you would 
 It was ^ difcourage the fjund hopes of the Righteous. Ifyoufeehis cafe dange- 
 h f "a^^r ,*'^'^"*> tell him plainly of it .- Neighbour, I am affraid God hach noc yet re- 
 ter, Gh ihec "^wed your Soul ; and that ic is yet a flranger co che great work of Rcge- 
 bcU'i'ul me s.i- ' neration and SandiHcation ;I doubc you are noc yec recovered From che 
 tan ; for thou » po.vcr of Sacan Co God, nor broughc ouc of che {la:e of wrath which you 
 fr^f-^-^' "^i ^^^'^ ^orn in,and have lived in r I doubt you have noc chofcn Chrift above 
 Goi^bulf ^^'' nor fee your hearc upon him, nor unfeignedly caken him for your 
 myi. But this Soveraign Lord. If you had, fureyou durilnoc foeailly difobey him ^ 
 was only you could noc fo ncgled him and his worfhip in your Family and in Pub- 
 1^'r'^u^*^ lick : You could noc fo eagerly follow che World, and calk of aimolt no- 
 he°kri-'v a'l^- ^^^''^S ^"^ ^^^ chings of this World, whileChriliis feldom mencionedor 
 ftcritywas fought after by you. If you werein Chrili, you would be a new Crea- 
 proii.ablc and lure : Old chings would be paffed away, and all things would become 
 ncccfli y. pg.y . Yqu w'ould have new thoughcs, and new calk, and ncwcom- 
 
 itif"' r 6 P*^'^y J *^"^ "^^ endeavours, and a new converracion : Certainly 
 •^ ''■■^^ ' ' with 
 
Part III. Jhe Saints Everlafling Refl, ^op 
 
 without thefc you can never be faved: You may think other wife.and hope 
 
 better as longas you will, but yo t hopes will all deceive you, and penfh 
 
 with you : Alas, it is not as you will, nor as I will, who (hall b^ faved , 
 
 but it is as God will i and God hath told us^That vpithout ho line fs none Heb. 11.14. 
 
 Jhallfee him ; And except vfe be bornAiain we cdnnot enter- into his Kin^d m-^ Toh. 3 . ? . 
 
 And that all that tvouldn'^t have Chrifl reign over them, (hall be brought ^^'^ i9-7« 
 
 forth and de[}royed before him. Oh therefore look to your ftate in time.~=- 
 
 Thus muft you deal roundly and fairhfully with men, if ever you intend ' 
 
 to do them good; It is not hovering at adilkncein a general difcourfe 
 
 that will ferve the turn : It is noc in curing mens Souls as in curing their « 
 
 bodies, where they muft not know their danger, left it fadden them, and 
 
 hinder the cure. They are here agents in their own cure •, and if they know 
 
 not their mifery,they will never bewail it, nor know how much need they 
 
 have of a Saviour; If they know not the worft, they will not labour to 
 
 prevent it; but will lit ftill or loiter till they drop into perdition,and willu 
 
 trifle out their time in delayes till it be too late : And therefore fpeak to 
 
 menasChrift to the Pharifee>, till they knew that he meant them. Deal 
 
 plainly, or you do but deceive and deftroy them. 
 
 SECT. VIII. 
 
 5^ A Ndas youmuftdoitPlainly,foalfoSeriouny,ZeaIoufly, andEf-n ^j g^ 
 X\ fedually. The exceeding ihipidity and deadnefsof mens hearts How xea- 
 is fuch, that no other dealii 
 awake a man in a Swoun ( 
 
 ofmen,oftheevilof tbeii , .. _ , ^_ . ^„^^^ ^^,^^^ 
 
 their Soul, and ot the necellicy ot Regeneration, they will wearily and iVY/dMfo 
 unwillingly give you the hcaring^and put off all witha lighjOr a few Good openly lepre- 
 wiflies, and fay, [_God forgive hs^ we are all finners"] and ther's an end. If '""^'"4 ^'^'^" ^^^' 
 everyou will do them good therefore, you muft fharpen your Exhorta- for alffimuh- 
 tion,and fet it home, and follow it with their heart?, till you have rouzed tion, anj 
 them up, and made them begin to look about them. Let the.ii know thatalcivc h."s Tn, 
 thou fpeakeil not to them of indifferent things nor about childrens games, ^"^ ^J^- ^^'^^ 
 or wordiines vanities, or matters ofa few daies or vcars continuance • nor ^ '°?p°" V, 
 yet about matters ol uncertainty, which perhaps may never come to ikno.vwhac 
 p:ifs : But it is about the faving and damning of their Souls and bodies ^ 7; jt?;? faith of 
 and whether they fhall be Blefled with Chrift, or tormented with Devils, ^V.s gainfl: 
 and that for ever and ever without any change-, It is, how to (land ^y^'!, ^'''\}^^^ 
 
 theii" Works 
 luQw.) But that Aitftin had the better caufe, not only the former expoflticn o( Jmbrof. in Gal. 2. and 
 Cyprian. Epifl. 71. ad J^iTitiofi, Ten. I. dc Frafcrip. c. 13. & coi^- Marc'on. /. 4. c.i^&r. flicw ; but 
 the plain Text It fe If J As even ^/aic^himfelf is forced to ccnfefs (rni moft of the Moderns with 
 him, as he there faith) though in partiality to Per , , he irtaketh a kng ftir to excufc him, even from 
 all fault ; whic \ i dare lay, I'cter would not do hiinfelf, if he were to fpeak his own calV. Se. Sua.ic\ 
 dc L'.Tibusl..), d: LegcDr.in^ofil. c.io.}>.7^Z}79^)79^-Scc. 
 
 Xxs 3 before 
 
5 1 o The S tints everlafiwg Ri/t. Chap, i 3 . 
 
 before God in Jucigement,and what anfwcr to give,and I'q.v they arc like 
 to fpced: Andchis Judgement and eternal Ibte theyfhall very (hortly 
 lee, iheyare nlmoftat it; yet a few more niglits and dayes, and they 
 {hall prefently be at that laft day,a few more breaths they have to breach, 
 and they fhall breach out their laft •, and then as certainly (hall they fee 
 that mighty change, as the Heaven is over their heads, and the Earth 
 under their feet . Oh labour to make men know, that it is mad jelhng 
 about Salvation or Damnation -, and tliat Heaven and Hell be not matters 
 CO be plaid with,or pafTed over with a few carelcf* thoughtslls it moft cer- 
 tain that one of thcfe dayes thou (h ilc Ic either in evet lafting unchange- 
 able Joy or Tormcnts,and doch it not awake thee?) s there fo few that find 
 the way of life ? fo many that ^o the way of death ? fo hard toefcapc? fo 
 eafie to mifcarry? and that while we fear nothing, but think all is well? and 
 yet do you fit lUU and trifle 1 Why,what do you mean? what do you think 
 
 "on? The world is pafllng away ? its pleafures are fading: its honours are 
 leaving you .- its profits will prove unprofitable to you ^ Heaven or Hell 
 are a little before you : God is Juft, and Jealous : Histhreatningsare 
 true : The great Day of his Judgement will be terrible : Your time runs 
 on* Your lives are uncertain: You arc far behind hand : You have 
 loitered long : Your cafe is dangerous: Your Souls are far gone in fin : 
 Youare ftrangeto God : You are hardened in evilcuRoms : You have 
 no affurancc of pardon to (hew: Ifyou die to morrow, how unready 
 are you? And with what terrour will your Souls go out of your bodies? 
 
 ^j And do you yet loiter for all this ? Why confider with yourfclves, 
 Godftandeth all this while waiting yourleafure : His patience bear- 
 cth -• His Juitice forbeareth ; His Mercy intrcateth you : Chrift 
 {landeth offering you his blood and merits ; You may have him free- 
 ly, and life with him ; The Spirit is perfwadmg you •• Confcience 
 is accufing and urging you •, Miniflers are praying for you , and 
 calling upon you : Satan ftands waitmg when JufHce will cut off 
 your lives , that he may have you ; This is your time •, Now or 
 
 u Never. What / Had you raihcr lofc Heaven then your profits or 
 
 •" pleafures?Had you rather burn in Hell, then repent on Earth ? Had you 
 rather howl and roar there, then pray day and ni^ht for mercy here ? Or 
 CO have Devils your Tormentors, then to have ChriO: your Governour ? 
 Will you renounce your part in God and Glory, rather then renounce 
 your curfed fins ? Do you chink a holy life too much for Heaven? 
 or too dear a courfe to prevent an endleis mifery ? Oh friends, what 
 do you think of thefe things ? God hath made you men, and endued you 
 withReafon ^ Do not renourccyour Reafon where you fhould chief- 
 ly ufc it. In this manner you mud deal roundly and fcrioufly with 
 
 men. Alas,itis rot a few dull words between Jefl: and earned:, be- 
 
 «* cween (leep and waking , as it were , that will waken an ignorant 
 
 dead-hearted finner.When a dull hearer and a dull fpeaker meet together : 
 
 a dead heart, and a dead exhortation, it is far unlike to have a lively cf- 
 
 (eft. 
 
Part III* The Saints EverUfiing Reft. 5 1 [ 
 
 fcft. Ifamanfa!ldowninaSwoun,youwillnotftand trifling with him,« 
 but lay hands on him prefently, and fnatch him up, and rub him,and call 
 aloddtohim.- If a houfebeonlire, you wiUnotinacoId aflf£(!^edftrain 
 go tell your Neigh hour of ir, nor go make an oration of the nature and 
 danger of fire-, but you will run out and cry, Fire, Fire ^ Matters of 
 moment mufl be ferioufly dealt with. To tdl a man of his fins fo foftly .J ^^];^l\ 
 as Eli did his fons, or reprove him i.-y gently as fehofiphat did ^W^ ^^^ *^ 
 
 ffofthe KifKrfayfo \ doth ufually as much harm as good. I am perfwa- « 
 ded the very manner of fome mens Reproof and Exhortations, hath har- 
 dened many a finner in the way of deftrudion. To tell them of Sin, or 
 of Heaven or Hell, in a dull, eafie,carelefs language, doth make men think 
 you are not in good fadnefs, nor do mean as you fpeak ; but either you 
 fcarce think your felves fuch things are true, or elfe you take them 
 for fmall indifferent matters, or elfe fure you would never fpeak of them 
 in fuch a (light indifferent manner. O Sirs, Deal with fin as fin, and fpeak 
 of Heaven and Hell as they are, and not as if you were in Jell. I confcfs 
 I have failed much in this my fclf, the Lord lay it not to my charge.Loth- 
 nefs CO difpleafe men, makes us undo them. 
 
 SECT. IX. 
 
 6. \7 E T left you rnn into cxtreams, I advife you to do it with Pru- f . 9. 
 
 1 dence and Difcretion. Be as ferious as you can ; but yet with * 
 Wifdom. And cfpecially you mull be wife in thefe things following. • /^'w/zr v.-ntes 
 i.Inchoofingthe fitted: feafon for your Exhortation : Not to deal ofhis ov^n"'^ 
 with men when they are in pafUon, or drunk, or in publick, where they Lifc,how his 
 willta'keit for a difgrace. Men (houldobfcrve when finners are fitted father feeing 
 to hear inllruftions. Phyfick muft not be given at all times, bur. in feafon "b\m ^"^'jj^^^ 
 Opportunity advantageth every work. It is an excellent example tbatujj'^^j^Q^'^^.^'jj"' 
 P4«/giveth us,(74/.2 2. He c<^mmunicated theGofpel to them,yet pri- hlm,ordi- 
 rateiy to them of Reputation, left he fhould run in vain.Some men would fpute rgainft 
 take this to be a finfull complying with their Corruption, 10 yield fo far ^'"!,'^Vl^^' 
 to their pri-dc and bafhfulncfs, as to teach them only in private, becaufe '^^^/cfs ' 
 they would be afhamed to own the Truth in publick : But Paulkntvf with holy, 
 how great a hinderance mens Rcputuion is to their entertaining of grave, icve- 
 the Truth, and that the Remedy muft not on'y be fitted to the di-'*rent fpccchcs, 
 feafe, bucalfo tothefticnf^thof ch: Patient; and that in fo doin<zthe T^i^uf°^'^" 
 Phyfician is not guilty of favouring the difeafe, but is praife-worthy his chamber; 
 for taking the right way to cure; and that learners and young beginners and headdcth, 
 muft not be dealt with as open ProfefTors. -Moreover, Means will work'*^"'^^ V"''^.^ 
 eafily if you take theopportuniiy •, When the earth is foft, the Plow will ""''''^ •f''^"'''!.'^^ 
 enter. Take a man when he is under afflidion, or in the houfeof ^; pj^^-^^f^^^;^ 
 mfitUiirimcnIibtiSjiieii-imfi'giy felinfuKli : Nm impcr.tih fed dvceri : Noncog^iifcdfuadcri vclle- 
 
 mourning, 
 
5 1 2 the Sairits B'verUftt^^ Refl, Chap. 1 31 
 
 -*4 
 
 • mo Jming^o: newly ftirrcd by fome moving Serfr.on,and then I'cc it home, 
 and you may do him good.Chriftian faichfulnels doth require us, not on- 
 ly ro do good when it fals in our way, but to wa:ch for opportunities of 
 doing good. ■ 
 . , .J 2. Be wife alfo in futing your Exhortation to the quatity and temper 
 p:tr'c rmiu: ' «of the perfon All meats are not for nil flomacks-" One man will vomit that 
 ',10'if.ii s ':>jfo. - up again in your face, which another will digelt. i . If it be a learned, 
 fthi Hs^bono la- bqi- ingenious,rational man,you mull deal more by convincing Arguments, 
 m.ummad ^^^ jgjj ^^, paflionace perfwafions.z.If itbe one that is both ignorantand 
 cL.it, eimd: iiupid,i:hc:e is need or both. 3.11 onetnat isconvmced.butyetisnotcon- 
 co !a:ra ui :m verted,you muil ufe mort thole means that roufe up the affections. 4. If 
 c//, quod pro- they be obftinateand fccure, you muft reprove them fliarply, 5. Jfthcy 
 cura'. hj,io ai:- be oftimerous, tender natures, and apt to dejcdions or dillraftion,they 
 'no'^pyoai'-ci ^^^^ ^^ tenderly dealt with. All cannot bear that rough dealing as fome 
 bo>:-U'H. acan. Love, and plainefs, and Scriouinefs, takes with all: but words of 
 
 Fovm oportct^ terrour fome can fcarce bear. This is ( as we fay of ftronger Phyfick, 
 qiwdhoum Hellebore, ColloanintUa, &:c. nee puero, mcftm. nee imbecilloJed robufio 
 toin. /,,/7^«.;i &c. j not fit for every complexion and Itate. 
 
 in incdlum pro- 
 
 diicaiuy fi-ctiis fulamturic luccy qulDeiimnqnirxt fimplice ariimo : iwilcmnic depdlcndm dcgradUifed 
 
 fefic'itc appclUnditi ejl ; & omni ofuio ac pott us pietate ad pieiatis noUtiAmptrdticeitdni : LteiiH.i iptmiMUs 
 
 hochofniii: capicnda : >?.■ que jolum ore & fcmoiu'tejlanda [oris, fed ix cordc & vnitnte m.Tinj'aus 
 
 'undetida. Junius £/m/.'r. Tom. i. i«PCil. uz.p. (^90. 
 
 - 3 . You muft bewifealfo in ufing the aptefl: exprefllons. Many a Mini- 
 jj fter doth deliver moft excellent neceffary matter, in fuch unfavory, harrti 
 and unfeemly language, that it makes the hearers loath the food that they 
 fhould live by , and laugh at a Sermon that might make them quake : 
 Efpecially ifthey be menofcurious ears, and carnal hearts ; and have 
 morecommon witand parts then thefpeaker. And fo it is in private £.v- 
 ■^<9r/<«//(j», as well as publick: If you cloche the moll amiable beautifull 
 " Truth in the fordid rags of unbefeeming language, you will make men 
 difdain it as monftrous and deformed, though it be the offpnng of God, 
 and of the hii:hcn nature. 
 
 SECT. 
 
part I 1 1. The Saints Evetlafling Rtfi. pj 
 
 SlBCT. X. 
 
 7. T Et all your Reproofs and Exhortations be backed with the « §. iQ, 
 
 X-^ Authority o^ God. Let the (Inner be convinced that you fpeak •. 
 
 not from your feives, or of your own head. * Shew them the very words 
 of Scripture for what you fay : Turn them to the v6ry Chapter and verf^ » f^t d;\tthmim 
 w here their fin is condemhcd, and where the duty ii commanded. Prels aur: [hie imagi- 
 them with the Truth and Authority of God: Ask thtm Whether they f^^p'ificipiiyftc 
 belicTe that this is his Word, and that his Word is true. So much o(t,Vjl'\l^llf^fl'^[ 
 God as appcareth in our Words, fo much will they take. The voice of t, t>T, clZ'^' 
 maniscontemptibJe; but the voice of God is a wfu 11 and terrible. They tm^mnt hmi- 
 can and may rejed your words, that cannot nor dare rejeft the words »"> &c. up- 
 of the Almighty. Be fure therefore to make them know, that you ^P^^^ cdveitmuch 
 xioching but what God hath fpoken firft. conducing, 
 
 that whitfo- 
 CTcr'tcuchi np the fetlcmcnt of the Church fliall pafs your hahds, may ( in the main pai ts thereof 'S 
 go forth into the world feconded with Reafons and grounds of it : Vor doubtlcfs the Reafon whicn 
 ir.ovcd you to fct the flanip of Authority on itj will avail much to make it pals currantly with ot'icrs 
 Though men will willingly be fubjefts to your Authority, yet alfo as they are men, they will be 
 flares to Reifoft. M. yines Ser. on ^m. a8. i^4j. p. 19,30. 
 
 SECT. XI. 
 
 8. \7 Ou mud alfo be Frequent with men in this Duty of Exhortation, » $.11. 
 
 I Itisnotonceortwicethatulually wilJprevail.IfGodhimfelfmnfta 
 beconftantly folicited, as if opportunity could prevail with him when no- 
 lliingelfe can ; and therefore requires us al-wayes to fraj^ andmt to yvnx }^^ ^8. i. 
 fAwt'^ The fame courfe, no doubt, will be moft prevailing with men. ^\{^'^l^^. 
 Therefore are we commanded To exhort em another ciailj -^ And rvith m igvis e [tike 
 ^lUlon^-fn^cring-^ As Li f ft Hi faith, The fre is not alrcdes brought out nonuno iitu, 
 cf the flint at one firoke : Nor Huns JfcHions kindled atthe frfi Exhcr- Sec. S'l fien 
 ta'ion. And if they were, yet if they be not folMWed, they will foon grow S'i^Sir 
 cold again. Weary out finners with your loving and earned entreaties. emaijenS ne- 
 Eollowthem, and give thetn no reft in their fin. This is true Charity ; bisfunthom-^ 
 and this is the way to fave tt1(?ns Souls i ahtf a toiirfe that Will afford you '^^^' Calvin, in. 
 comfort upon rcvie^ir. . ' ■. 1^£;\\'^6 
 
 Yyy SECT. 
 
514 ^^^ ^"^^^^^ EverUfiiftg Refi. Chap. 1 3 
 
 SECT. xir. 
 
 $.12. J, 9. QTrivc CO bring all your Exhortations to an ifTue-, Stick not in the 
 Hence wc may ^ ^^ork done, but look after the fucccfs, and aim at that end in all 
 S^mOT ^ your fpeeches. I have long obferved it in Minillers and private men, that 
 fecVnot the " i^ they fpeak never fo convincing powerful words, and yet their hearts do 
 Edification not long after the fuccefs of them with the hearers, but all their care is 
 of thcit bro- over when they have done their fpeech, pretending that having done 
 
 wh'-' t'h^ '^^'"^ ^"^^'' ^^^^' ^"^^ ^^^ *^"^ ^^ God,thefe men do feldom profper 
 UivTfpobii '° th^'"^ labours : But thofe whofe very heart is fet upon the work, and 
 to Mm once that long to fee it take for the hearers converfion, and ufe to enquire how 
 or twice, do it fpeeds, God ufually bie/Teth their Labours,though more weak ; Labour 
 h^ "!^m7 theraf )re to drive all your fpecches to the defired IfTue. If you arere- 
 «i one their du^ provinga fin, ccafe not till fifit maybe) you have got the finner to pro- 
 tv. Hiifcu'. in mife you to leave it,and to avoid the occafions of it : If you are exhorting 
 M'j 7. ' Tom. 10 a Duty, urge the party to promife you prcfently to fet upon it. If you 
 1. pag.ijf. would draw them to Chrift, leave not till you have made them confcfs, 
 that their prefent unregencratc ftate is miferable, and not to be rcfted in \ 
 and till they have fubfcribed to the necefiity of Chrift, and of a change I 
 and till they have promifed you to fall clofe to the ufe of means.O that aU 
 Chriftians would be perfwadcd to take this courfe with all their Neigh- 
 bours that are ycc in the flcfti ^ that are cnflavcd to fin, and ftrangers to 
 Chrift 1 
 
 $.13. 
 
 SECT. XIII. 
 
 ^'^rtn^fus « ^ °- T Aftly, Be fure that your Examples may Exhort, as Well as your 
 ulmi^oSui- -L' words. Let them fee you conftant in all the Duties that you pcr- 
 
 pt:i vilent fwade them to : Let them fee in your lives that difference from finners, 
 tli.'ii vita;e- and that excellency above the world, which you pcrfwade them to in your 
 ^'^7 ri '''^'^ fpccche?. Let them fee by youp conftant labors for hcaven,that you do in- 
 llt: ihfervja- ^^*^ bciieve that which you would have them to believe.If you tell others 
 t or eqiofit * of the admirable Joyes of Heaven,and your fclves do nothing but drudge 
 iopt'.is- Lo,i- for the world, and areas much taken up in driving to be rich, or as quar- 
 ^J'^^.f, '^^^1^ relfom with your neighbours in a cafe of commodity, as any others 5 who 
 th'iLm^'biis • ^''' t^^" believe you ? or who will be perfwadcd by you to feek the ever- 
 ^is tilmt ' lifting riches? Will they not rather think,that you perfwade them to look 
 Graccho: de after another world,and to neglcft this, that fo you might have the more 
 fedinonequc- ^f j^ ^^ y^^^ (-^jf p l^j. ^^^ ^^^ f^^. y^^ proud, while you exhort them to 
 
 ^dli^lic at y'ct- ^^ humble j nor to have a feared Confcience in one thing, while you would 
 n, homdd.i have theirs tender in another. An innocent life is a continuall powerfuU 
 M^lotjyScc. ** reproof to the wicked : And the conftant praftice of a holy and hea- 
 l^.^^'i °^^^^' veniy lii'e, is a conftant difquietment to the Confcience of a Worldling, 
 iiiravikin- 3 ^^^ ^ conftant folicitation of him to change his courfe. 
 te^ey ij>fe:^Scc*. An J 
 
part 1 1 1 . I'he Saints EverUfiing Reft, 515 
 
 And thus I have opened to you the firft and great pare of this Duty, 
 confiding in private familiar Exhortation, for thehdping of poor Souls 
 to this Kelt, that are out of the way, and have yet no Title to it : and I 
 have fhewed you alfo the manner how to perform it that you may fuc- 
 ccedjl will now fpeak a little of the next part. 
 
 SECT. XIV. 
 
 BEfides the duty ofprivate admonition, you muft do your utmoften- — ^^ j^^ 
 dearours to help men to profit by thepablikc Ordinances. And 
 to that end you muft do thefe things, i. Do your endeavours for the •" 
 procuring of Faithful Minifters where they are wanting. This is Gods 
 ordinary means of converting and faving. How jhati they hear without 4 Rom.io. 14. 
 Preacher ? Not only for your own fakes therefore, but for the poor mi- 
 ferable ones about you, do all you can to bring this to pafs. IftheGtffel z Cor.4. 5. 
 ke hid,it is hid to them that are hji. Where viftorTfaileth^the people periJhA m- Prov.i 9 . 1 8. 
 prove therefore all your Int^rcft and Diligence to this end. Ride,and go, ^y^^S"^ o"^ 
 and feek,and make friends, till you do prevail ; If means be wanting tOafo muzzk ^ 
 maintain a Minifter, extend your purfes to the utmoft, rather then the the poor la- 
 means of mens Salvation (hould be wanting. Who knoweth how many bourlng Ox, 
 Souls may blcfs you, who have been converted and faved by the Miniftry '^^J ^^^^ - 
 which you have procured ? It is a higher and nobler work of charity ,«of\in^"7-/;^^ 
 then if you gave all that you have to relieve their Bodies ; ( Though both Scot in his 
 muft be regarded, yet the Soul in the firft place. ) What abundance of PrffjeSlor.'p.^i, 
 good might great men do in this, if they were faichful improvers of ^^^"'^l" , 
 their incerefts and eftates , as men that believe God hath the chief ^el'f'onquii^ 
 intercft, and will (hortly call them to an account for their Steward- f^oo abftftle- 
 Ihips ? What unhappy Reformers hath the Church ftill met withal ,»>''>j/f^c^w«» 
 that inftead of taking away the corruptions in the Church, do diminifli "?*'/'*J''o 
 that maintenance which (hould further the work? If our ignorant tr^^^^*'^* 
 forefathers gave it for the fervice of the Church, and their more know- dete^ib. am 
 ing pofterity do take it a way , without the leafc pretence of right to dnsfugmnt 
 it, I doubt not but the pious intent of Progenitors will more extenuate /-^C'vVfg/. Qu. 
 the fault of their Ignorance, then the Knowledge of their Poftcrity will Cumus,//t.7. 
 excufe their Sacriledge. Alas, that the fad example of King Henry ^^y. 
 the eighth's Reformation , and the almoft * miraculous confump- EndanJal- 
 
 ready been al 
 the Eagles ncft, that was ftt on fire with a coal that {licked to the flefti vvhich was floln from the 
 Altar ? De Ecolcfia qui al'iqiidfur.iur Judx proM'.ori comparatur. Aug. in Johan. The Arguments ufed 
 of late tOjexcufchis hainous fin, arc much of the nature of tholc which Dionyjiia fenior vm woK 
 loufein theUkecafei «^ ^'d. inf^aUrii ld.::Limilib. i. cap.x, Et Jitftin. I. il. 
 
 Yyy a don 
 
5 1 ^ The Saints EverU^tng Hefl, Chop. 1 3. 
 
 tion of the ciiaceio: Impropriator?, andthemmy hundred Congrcgati- 
 prw that live in woful dirknefs for want of maintenance for a Miniftry, 
 (houldyec bcnomorcetfedaala warning to this Age. If they takeaway 
 moft, and give back a little, we are beholden to their bou-n^y. If a cor- 
 rupt Officer lofe hislntereft, the Church doth not lofe hers. Hercis 
 tt great talk of reducing the Church to the Primitive pattern :Iffa-, J ^idre 
 affirm, that every Chttrch rrnfji have mauj Mlniflers ( A.nd they that know 
 wherein the work of theMiniftry doth conlift, will no more wonder ac 
 that, then that a Re^^imcnt of Souldiers piotiUkivcmunj Officers) And 
 t how will that be, when they will fcarcc afford maintenance for one? 
 tSit'nr!l\bc'r^*^^^y ^""^ likelier to bring the Church to the Primitive Poverty, then to- 
 ofMiniftcrs the Primitive Pattern. If I were not known to be quite beyond their ex- 
 t'lut'i; -. ceptions my fvlf, I might not fay fo much, left I were thought to plead 
 f^'^-'m "^y ^^^ incerell : Efpemlly a dying man (houldbeoutofthe reach of 
 
 noA^tS-^^^' fuch accufitions. But the Lord knoweth, that it is not a defire that Hi- 
 m iiccnincc niftcfs fhould b: rich, that raakcch me fpeak this •, but anearneft dcfireof 
 is ta':cri a\\'.ay> the Hippincfs of the Church : Nor do I meantheMiniftry only by the 
 1 would rich a vyrord [_Church :] It is the people that are robbed and bear the lofs, 
 ThiV'Tnlen- "^^^^ ^h'^" the Miniilccs ; Miniftersmuftand will have maintenance^ or 
 tcr mtothc "clfe racn willfetthcirChildrentoother Studies •• When there is no other, 
 Miniftry, who chc p?oplc muft allow ic thcmfelvcs, or be without .- What Miniftcr can 
 cin imintim vvcll over-fee and watch over more then a thoufand Souls > nor I think 
 andMb d "^'h ^^ niany. Many Congregations have four thoufand , ten thoufand, twen- 
 work freely, tythoufand, fome fifty thoufand, yea feventy thoufand. How man^ 
 L?ct!icin Officers will the State raainniin in an Army of thirty thoufand ? I had 
 know fo their alrooftfaid, Theworli^of governing the Church u greater^ and hath need of 
 icesj^hit ic ^ many. I would all Scripture and Primitive patterns were well viewed 
 ji^jcrreatcft ^^ ^^^'s. Oh liappy Reformation, if Popifh fuperftitious Clergymen, 
 Lord in the had been only taken down, and able Godly men put in their place.*, or in 
 Land is not fight Offices, without fuch diminntioH of the number or tht maintenance ! 
 s'v ^\t ^°'^" Or if a fupply at prefentcou'd not be had, yet (hould they not haveover- 
 H?f;(7« filth thrown the hopes of pofterity. But to leave this DigreRion : I hope 
 iui D.imjfin. thofe that God hath called to his work, will labour never the lefs for the 
 Ccricoslllo! ftiortncfs of their maintenance : And thofeofthepeoplethat cando no 
 co'tvcn:t Ec niorc, can yet pray the Lord of the harveft that he would fend forth la- 
 y/hntui^qui- bourers. And he that hath put that petition into our mouthj, I hopi2 
 bits' parcntim will put the anfwcr into our hands. 
 & amicorum 
 
 nullx fitfi-agxttur jilpcn'Lit. ^i x'-itcmbav.^ pxrenUfn & oybia fulentxri pofj'im^ ji q'40-i pxtpcrumeft 
 acclp'}m*i facnlcgiumpnifc^lo incunuiU., O* commHru/it. And befides it would bcir up the credit of 
 tl>cC)%Cj and take otfinucH prejudice fro;n the peo.>le. l^utour Gentlemen hiv; their pleifurc, 
 W^^ltHjand honour in fuch high elkcai,ind Chrift, ancf his Gofpel and Church in fuch dil'-^iteciTi, 
 t\)kM thfv' would tike it for a dij^tacc to turn M.irvifters : or to fit and d:vote theinfelves or children 
 t<) itjaud foto feive CluilV freely-Whcre is ttic Gentleman in England that hath done thus?The blind 
 \Vtecches will; rail at MiniOcrs for CovetOMrn.cfs,becaure they will not fcrve at the Altar,and not live 
 oa the Akar, who ' ave no ot^ier m;inltCTiincc : But when jvill themfclves that have more , devote 
 il\eiifclv«s frcd/ to this work > Will tficy noc rather incrcafi their great cftates with robbing God ? 
 
 • • 5BCT. 
 
Part III. The Saints EverUfthtg Refl. 517 
 
 SECT. XV. ^.15. 
 
 Z. Y^ Et IE is not enough chat you leek after Teachers, but efpeci- nobis v;'Xiri 
 I ally you muft feek afccr fuch asare rittcftfor the work. An'^q.'iij.'femrcs'i 
 ignorant Emperick that kjllech more then he cureth, doth not fo much ^onGrem ijium 
 differ from an able Phyfician, as an unskilful Minifter from one that is '■^^/'*«/;<'>/f'^ 
 able. Alas, this is the great defcd among us : Men that are fitted for the «^fl^^Tcnul. 
 work indeed, are almolt wonders : One or two, or three, or four in fome Af'oiogct.c.i^. 
 Counties is much. * How few that have dived into the Mylleries of Divi- He memi- 
 nity? or have throughly rtudyed the mod needful Controvcrlies? or are ^"^^^^ "o^^^ " «■ 
 able to explain or maintain the Truth ? But only they flore their Memo- ^^l ^ut one 
 ries with the Opinions and Phrafes of thole Teachers that are in moft ere- whofe office^ 
 dir, in common cafes ; and then they think they are Divines ; And every l^y chiefly in 
 man that fleps out of their common rode, they can fay he is Erroneous or ^"Ivi^ ^^ 
 Heretical ^ but how to confute him they cannot tell. And almofl as few thouoh^Al 
 that are well skilled in managing known truths upon the Confcience. Alas, had Authori- 
 whence comcth t his mifery to the Church?Thc late Prelates difcountenan- ty to teach 
 cing the Godly Learned,i3 one main caure;,& their filling the Miniftry with ^^°- 
 the vileft that did belt ht their ends : And fo great a Corruption of the Mi- 
 niftry cannot fuddcnly be cured. And another great cauic is this : There a 
 is not a choice made of the moft excellenteft wits, and thofe youths that 
 are ripcft in Learning and Religion : but fome of them are fo rich, that *C 
 the Mmiftry is too mean for them ; and fome fo poor,that they have no ^"•'J^^^^Mf 
 maintenance to fubfift on atthellniverfities. And lo every one that is T„or^so'clf 
 beft furnifhed to mike a Trade oftheMinidry, or whofe Parents have Gcmimex put 
 beft affcftion to it, how unfit foever the Child is, muft be a Minifter ; this'mpra- 
 and thofe few, very few, choice wits that would be fitteft, are diverted. ^^'"P'^fc^'-ly. 
 
 How fmalla matter were it fand yet how excellent a work^ for cverye^^^ jl^^jj 
 Knight or Gentleman of means in England, to cull out fome one or two, out your 
 or more poor boys, in the Country Schools, who are of the choiceft wits, eftates in a 
 and moftpious difpolitions,who are poor and unable to proceed in Learn- ^iX ^j^^^ ^^'1^ 
 ing, and toma,intainihema fewyearsintheUniverfities, till they were ^re c^^^forj 
 fit for the Minillry ? Ic were bin keeping a few fuperfluous attendants the ac your ac- 
 lefs, or a few horfesor dogs the lefs ;, If they had hearts to it, it were ea- coanting tim?, . 
 (ily fpared out of their fports, or rich apparel, or fuperfluous dyet : or Whatafmall 
 what if it were out of more ufefuU cofts ? ot out of their childrens larger for"^*a^of 
 portions 1 I dare fay they would not be forry for it when they come to iqq or loo or 
 their reckoning. One fumptuous feaft,orone coQlv fuit of apparel,wouU ;oo pound 
 nuintninapoor Boy a year or two at the Univerfity, who perhaps might pirafuj^m, to • 
 come to have more true worth in him, then many a glittering fenfuall "la^nt^^fti'l 
 Lord; and to do God more fervicc in his Church, then ever they did scholar at 
 with all their elUtes and power. the nniverfi- 
 
 ty. If vou will not part with a little for Cod,you rtuU part with more to mcn,and with all ihortly, 
 but lefs to yooi comfort. Bui be fuic you choofe the fitidi, and not the moft be-fricndcd. How 
 far doth our charity co;tv (hort of the primitive Cbriftianj, though our riches be far greater? Tcrtuf- 
 Han faith to the Hclth^yi,^{U( nopa tmfcricordi.t mfumt vk.uimjqu-.im Riligio vcjh.t Templatim.Pi.po\o' 
 jMf. adv. GentM.C4i>.4i. See Caples Epiftlc Dcdicat.bc ore M,Pf«Wf on the Sacrament. 
 ^ * ^ ^ Yyyj SECT. 
 
5 1 8 The S dints everUfling Refl. Chap. 1 3 . 
 
 sect; XVI. 
 
 f. 16. 3. A ND wlien you do enjoy thebleffingofcbcGofpcl.you muft 
 * Thiico.n-*' xJLycc ufc your utmoft diligence to help poor Souls to receive the 
 "? ^^^^a*^"*^ f"*"'^ ^^'^- ^^ which end you mult draw them conllantiy to hear and at- 
 Tinde-d'^un*^*^"*^*^ • ^^'"<le them often of what they have heard : Draw them, if it be 
 lawful,lf to podib'.e, to repeat it in their families : If that cannot be, then draw them 
 unhwtul to come to others that do repeat it ; that fo it may not dye in the hearing, 
 Dicn : and a«-^ * -[-l^.g Very drawing of men into the company and acquaintance of the 
 t^ nd-^^n- ^^^'^'V' belides the benefit tl)«y have by their endeavours, is of fingular 
 cd,ifanycom- ufe to the recovery of their SouN. AfTociation breedeth familiarity, and 
 plain otir, as familiarity breedeth love : andfamiliarity and love to the godly doth lead 
 ofFaftious. tofamiliaricy and love to God andgodlinefs : Itisaifoa means totake off 
 h^^^dd^^ prejudice, by confuting the worlds fianders of the waies and people of 
 cvcrmeco * God. life therefore often to meet together, befides the more publique 
 We arc the " meeting in the Congregation : not to vent any unfound opinions, aor 
 fame together tt ygf jn dilhrte of the publique meeting, nor in oppofitioa to it, nor 
 asweaie " at chc time of publique worfliip ^ noryettomakeagroundlefs Schifm, 
 lame all'in a " or to feparate from the Church whereof you are members, nor to dc- 
 body,as we " ftroy the old that you may gather a new Church out of its ruines,as long 
 are fingular- *' as it hath the efTentials, and there is hope of reforming it ; nor yet would 
 ly; hurting no n j j^^yg ^^^ forward to vent your own fuppofed gifts and parts in reach- 
 no man. ^ " ing where there is no neceffity of it; nor to attempt that in the Interprc- 
 Whcn honeft *' tation of difficult Scriptures, or explication of difficult controvcrfies, 
 and good men "which is beyond your ability, though perhaps pride will tell you, that 
 ^\^^^ ^°?^' *' you are as able as any .-But the work which I would have you meet about 
 f[o!i'Y and" '* ^^ this;To repeat together the Word which you have heard in publique^ 
 chafte people " to pour out your joynt-prayers for the Church and your felves ^ to joyn 
 are aflcmblcd, " in chearfull ringing the prayfes of God ^ to open your fcruples, and 
 " n T^ F ^*^ " ^^"^^^ > *"*^ ^t^rs, and get refolution ^ to quicken each other in Love, 
 fSon but a *' ^"^ Heavenlinefs, and Holy walking , and all this not as a feparAted 
 Court. i;ut *' church, bnt m a fart of the Chnrch more diligent then the refi in redeeming 
 •rt the con- " timey and helping the Souls of each other Heaven- ward, 
 trary, the 
 
 flame of Faftion is to be given to them, whoconfpire together in hatredof good and honeft men; 
 that cry out againft the blood of the (innocent ; pretending this vanity in defence of their hatred, 
 that thev thlnV the Chriftians are the caufc of every publick calamity, and every lofs of the people. 
 TertuU.Apologct.adv. Gcntcscup. 39540. 
 
 I know fomecarelefs ones think this courfe needlefs : and I know fome 
 tormalifts do think it Schifmatical, who have nothing of any moment to 
 fayagainrtit; Againft both thefe, if I durftfo far digrefs, I could eafily 
 prove it warrantable and ufefull. I know alfo that many of late do abufe 
 private meetings to Schifm,and to villifie Gods Ordinances, and vent the 
 ^ windy iffue of theis empty brains. But betwixt rhefeextreams I advifc 
 you to walk, and neither toforfake the a^cmhling ofjourfdves together, at 
 the manner of fome Uibnt exhort ens another , Heb. 1 0.25 .Nor yet to be car- 
 ried 
 
Part III. The S dints Ever la fling Refi. 5 ip 
 
 riedabout with divers and firange do^rines '' But let all your private 
 meetings be in fubordination to the publike : and by *''' the approbation a?jd 
 **£0}tfent of yottr fpiritual f^mdes^and not wthout them ff your ptvn heads ^ 
 { where fuch guides are men of knowledge and godlinefs ; ) remcmbrln^ 
 them which have the Rule overjoti^ which fpeal^ to jou the J-Vord of God^ 
 following theirr faith, and as men whnfe hearts areftahlifijed with Grace ^coh" 
 Jidering the whole end of a Chriflians converfation : fefus C hrijl the fame 
 yeflerdaj^ and to day ^ and for ever^ Heb.l 3.7,8,9, 17. And I befccch 
 JOU Brethren, Afark^them which canfe Divijions and Offences, contrary f 
 the DoEhrine which yotthdve learned, and Avoidthem* For they that are 
 fuch,ferve not our Lor^ f-^f^^ Chrifl^ but their own belly, and by good words 
 and fair fpeeches deceive the hearts of the fimple, Kom. \6. 17,18.1 would 
 you would ponder every one of thefe words,for they are the precious ad- 
 vice of the Spirit of God, and neccffary now, as well as then. 
 
 SECT. XVII. 
 
 . 4. /^NE thing more I advife you concerning this : If you would have^ Kce^ Ordl- 
 V^Souls converted and faved by the Ordinances, Labour Jli/l to keep\anccs and ^ 
 the Ordinances andMinijlry in EJieem.^0 man will be much wrought on MIniftry in 
 by that which he dcfpifcth. The great caufes of this contempt, are a per-*^^^^'^^ 
 verted Judgcmenr,and a Gracelefs heart. It is no more wonder for a foul «tha "thin'k I 
 to loath the Ordinances that favourcth not their fpiritual nature, nor fpcak too 
 fecth God in them, nor is throughly wrought on by them, then it is for a harflily, I fay 
 fick man to loath his food. Nor is it any wonder for a perverted under-^^^ Doaor 
 Iknding to make a Jeft of God himfelf,much lefs to fet light by his Orcti- f.'^S"^^^,- 
 nances. Oh what a rare blefling is a clear,found , fandificd Judgement ! ,i,chis contra 
 Where this is wanting,themofthelli{h vice nay fecm a vertue, and the Bellarmimm. 
 moft facred Ordinance of divine Inftiiurion may feem as the watersof ^"'^'^i'^'^'*^ . 
 9ordan to NaamanAfsiny enemies to Gods Ordinances affault you I refer Z ^' '""^^' 
 you to the readmg of Mr.Hfw.X*f«r;«ff/ late book for Ordinances. rmpudoiufima 
 
 The prophane Scorners of Miniftry and Worfhip heretofore, were„»M''/e/?fj^r /«/■- 
 the means of keeping many a Soul from Heaven •, but the late genera- P'lfl^o<6^ fec- 
 tion* of proud ignorant Sedaries amongftus,have quite out-ftrippcd in ^j.fftj^'/''"' 
 
 t^erbitate loq'ti. Modcratus tamen fum ipfe mlbi quantum I'lcuiii <^ non.q:iid ipfidembU merucrmt, fed 
 <ltid noflros homines decca!,fpe{lavi. Ani let the grcateft that arc guilty read Cyprians ^vords and trem- 
 ble. What greater crime can there be, then to have ftoodup againft Chrift ( in his Officers and 
 Difcipline ? )then to have fcattered the Church of Chrift, which he hath purchafed with his blood, 
 and built ? Then to have fought by the fury of hoftile difcordjagalnft i;he unanimous and a^reeirg 
 people of GodrWho though themfclves (hould repent and return to the Church, yet can they not re- 
 cover and bring back with them, thofe whom they have feduced , oi thofc that being by death 
 prevented are dead and periled w it'^out the Church,without being Abfolvcd & Rtftored to commu- 
 nion : whofe Souls at the day of Judgement (hall be rcqui ed at their hands, who were the Authors 
 and Leaders of them to perdition. It is enough therefore that they arc pardoned that Return : but 
 pcrfidiourne''s muft nor be promoted in the houfc of faith.For what privilcdge do wc refcrvc for Good 
 men, and innocent, and that feparate not or depart not from the Church, if we honour them thic 
 have feparated or departed from us and have flood againrt the Chwch. } ^ypi ia>i Epiff. 7 z. ad Stcph. 
 Thus this bleflcd Martyr of Separatifts. this 
 
520 The Sdhts Evfrla fling Reft, Chap. 13. 
 
 this the vile Pcrfecutors. Oh how many louls may curfe thefc wretches 
 in hell for ever, thachaveby them been brought to concemn the means 
 that (hould fcf ve themlBy many years experience in my converfing with 
 thefe men,I can fpeak it knowingly, that the chiefcd of their zeal is let out 
 againft the faithrul Minifiers of Chnft: he is the ablcft of their preachers 
 that can railat cheminthemoft devilifhlanguage : it istheir moft com- 
 mon difcourfe in all companies, both godly and prophane, to vilifie the 
 Miniltry,and n ake them odious to all, partly by (landers, and partly by 
 ^ fcorns : ischis the way to win Souls ? whereas formerly they thought, 
 that if a man were won to a love of the Miniftry and Ordinan- 
 ces, he was in a hopefull way of being won to God j now thefe men 
 are as diligent to bring all men to fcorn them, as if this were all tha: were 
 neceflary to the firing of their Souls, and he only {hall be happy that 
 , cm deride at MiniftersandDifcipline. If any doubt of the truth of 
 * what 1 fay, he is a Hranger in £niU>jd,And for his fatisfadion let hirr. read 
 arc the cSff all the Books of Martin Mar-friefl^ and tell me u hecher the Dev il ever 
 ©flight BcUcf^po^^ ^^ ^'^^^ ^ tongue of flelh before? For you, my dear friends, I 
 Hy away as acknowledge to Gods praife, thatyouareasfar from the contempt of 
 much as they Ordinances or Miniftry, as any people 1 know in the Land. I fhall con- 
 ^°v h- '^' ^'"'^ 5^" herein, not in my own words, but in his that I know you dare 
 Avind of tern- ^^^ difregard, i Thef.%. 11,12,13 .Wherefore com'ort jour [elves together, 
 ptation drives and eJifie one another^ even as alfv je do -^ Andwebefcech yoH Brethren^ t$ 
 ihem,the heap j^orp them tvhith Uhenr among jou^ a,^ Aure over jou in the Lerd^und udm»- 
 l!o?dTfllor^^ w>p« i And toefteemthem very highlj in Love for their Works fake; 
 ihall be laid ^"^ ^^ "^ pe^ce among jiour f elves. Obey them that have the Rnle over y oh ^ 
 up fomuch and fttbmit jour felves, for thej w/rtch for your Souls ^ as thofe thatmuft 
 the cleaner, give an account ^ that they maj do it rviih foj^ anduot with Grief j for that 
 
 'fTJf!!r '''' ** ^»?rofitablcforyou, Heb. 1 3 . 1 7 • 
 ttejcit. cap-i. ji^^^ you fee pare ofyour duty for the Salvation of others. 
 
 SECT. XVIIL 
 
 $ • ^ 0. A ^ ^ ^^^' Chriftian Reader, feeing it is a Duty that God hath laid 
 j!\, upon every man acording to his ability, thus to exhort and re- 
 prove, and with all poflible diligence to labour after the Salvation of all 
 about him ; judge then whether this work be confcionably performed. 
 Where (hall we rind the man almort among us, that fetteth himfelf to it 
 with all his might, and that hath fet bis bearc upon the Souls of liisbre* 
 thren, that they may be faved ? 
 
 Let us here therefore a little enquire. What may be theCaufes of the 
 grofsnegleft of this Duty, that tiic Hinderances being difcovcrcd, may 
 tbc more cafily be overcome. ■■'■''-' 
 
 * I. One 
 
Part III. 7 he Saints Ever Up »g Reft, 5 2 1 
 
 r.ii'A--jz^j. 
 
 I. One Hinderance, is. Mens own Gracclefnefs and Guiltinefs. They 
 have not been ravilhcd themfel ves with the heavenly delights • how then 
 (hould they draw others foearncilly to feekthem? They have not felt 
 the wickednefs of their own natures, nor their loft condition, nor their 
 ncedofChrift, norfck the transforming renewing work of the Spirit: 
 How then can theydifcovcr thefc toothers? Ah that this were not the 
 cafe ofmany a learned Preacher in England \ and the caufes why they 
 preach fo frozcnly and generally! Men alfo are guilty themfel ves of the fins a 
 they fhonld Reprove ^ and this ftops their mouth, and makech them afha- 
 med to Reprove. 
 
 2. Another Hinderance, is, A Secret Infidelity prevailing m mens « 
 hearts : Whereof even the beft have fo great a raeafure, that cauicth this 
 duty to be done by the halves. Alas,Sirs,we do not fure believe mens raife- 
 ry •, We do not believe fure that the threatnings of God are true. Did we 
 verily believe that all the unregenerate and unholy fhall be eternally tor- 
 mented, as God hath faid. Oh how could we hold our tongues when we 
 are among the unregenerate > How could we chufe but burft out into 
 tears when we look them in the face^as theProphet did when he looked up- 
 on Haz.ael ? Efpecially when they are our kindred or friends that are near 
 and dear to us ? Thus doth fecret unbelief of the truth of Scripture, con- 
 fume the vigour of each grace and duty. Oh Chriftians, if you did verily a 
 believe that your poor, carnal, ungodly nelgbours,or wife,or husband, or 
 child, fhould certainly lie for ever in the flames of Hell, except they be 
 throughly recovered and changed, and that quickly before death doth 
 fnatch them hence, would not this make you call off all difcouragements, 
 and lie at them day and night till they were perfwaded ? and give them no 
 reft in their carnal ftate ? How could you hold your tongue, or let them 
 alone another day, if this were foundly beleived ? I f you were fure that « 
 any of your dear friends that are dead, were now in Hell, and perfwading 
 •to repentance would get him out again, would you not pcrfwade hira day 
 Hand night, if you were in hearing ? And why (hould you not do as much 
 •jthen to prevent it, while he is in your hearing.but that you do not believe 
 •'Gods Word that fpcaks the danger? Why did iVo^^ prepare an Ark fo a 
 long before, and pcrfwade the world to fave themfelves,but becaufe he be- 
 leived God, that the Flood (hould come ? and therefore faith the holy 
 G\\o'ik,Byf»iith Noah rrepared the u^rk^.And why did not the world heark- ^^°' "" '^' 
 en to his perf^^afion, and feek to fave themfelves as well as Noah, but be- 
 jcaufe they did not believe there would beany fuch deluge? They fee all 
 •Air and wcll,and therefore they thought that threatnings were but wind. 
 iTh rich man in Hell cries out , Se^d to my bret hren to yparn them, » 
 tiMt thejcomenot $Q thh pUce of ferment : Hefclt it and therefore being 
 \ Izz "' con- 
 
52 2 The Saints EverUflin^^ Reft. Chap, x 3 , 
 
 convinced ofics truth, would have them prevent it : But his brethren on 
 earth they did not Ice and feci as he.and therefore they did not bclieve,nor 
 Luke 16. 3 1. would have been pcrfwaded thoMgh one had rifenfrom the dcdd. I am afraid 
 • moft oftts do believe the predidions of Scripture but as we believe the 
 predidions of an Almanack, which tclleth you that fuch a day will be 
 rain, and fuch a day wind ; you think it may come to pafs.and it may be 
 not , and (o you think of the prcdidions of the damnation of the wick^ 
 cd. Oh were it not for this curfed Unbelief, our own Souls and our 
 neigbours would gain more by us then they do. 
 
 iinmortdim, ■ — ■ • 
 
 no'/impjli°u, « * 3. This faithful dealing with men for tlieir Salvation, is much Hin- 
 nem'.ferii illis dered alfo by our want of Charity and CompalUon to mens Souls. We 
 ex marbo & are hard-hearted and cruel toward the miferable ^ and therefore fas the 
 ^'".'^^ '^'1'"'' Prieft and the Levite did by the wounded man) we look on them and pafs 
 acdaine/nus .id ^V* ^^ ^^^^^ tender heart could endure to look upon a poor, blind, for- 
 bodim, & "a. lorn finner, wounded by fin,and captivated by Satan,and never once open 
 m.iUfi(iviio our mouths for his recovery ? Whac though he be filcnt,and do not defirc 
 (djlhfinrnts .thy help himfelf,yet his very mifery cries aloud: Mifery is the moft cffectu- 
 Vm? T^mri ^^^ fuitor to one that is compaffionate .- If God had not heard the cry of 
 nil citci fum ; our miferies before he heard the cry of our prayers, and been moved by 
 at no; fiii>n.(s. his own pity, before he was moved by our importunity, wc might have 
 5/ ub:r,aru j^^g enough continued the flaves of Satan. Is it not the ftrongcft way 
 wl'^«Kj/Ji-'*^^^''S^^'"§ that a poor Lazarehdiih^io unlap his fores, and (hew thetn 
 muu Si defuj^ the pafTengers ? all his words will not move them fo much as fuch a pitti- 
 tmpcdimeato ful fighc. Alas, what pittiful fights do we daily fee .^ The Ignorant, the 
 fui: i at impe- prophane,thc negleders of Chrift and their fouls ;, their fores are open and 
 
 bm^utloi^' ^'^^^'c to ^11 ^^^^^ ^"ow ^^^^ '• ^^^ y^t ^^ ^^^ "Ot P't'^y ^^^'^ ^ You will 
 habuimu! : qiio^ pray CO God for them in cuflomary ducies,that God would open the eyes, 
 magis noflrj. and turn the hearts of your ignorant carnal friends and neighbours : And 
 commiferattone ^^y ^q yQ^ j^q^ endeavour their converfion if you defirc it ? And if you 
 X^S!'ju- ^^ "^^ defireit, why do you ask it > Doth not your negligence convince 
 nius ircni'c. Y^u of hypocrifie in your prayers,and of abufing the high God with your 
 To. i.loperHmi deceitful words? Yourneighbours are neer you, your friends are in the 
 p' ^90- houfe with you, you ear, and drink, and work, and walk, and talk with 
 
 wuTnonhx- ^^^"^j ^^^ y^"^ y<^" ^^y ''"^^ ^^ nothing CO them. Why do you not pray 
 bent, nee ex them to confider and return,as wel as pray God to convert and turn them? 
 charitate fra- Have you as oft and as carneftly begged of them to think on their wayes, 
 trem comgmt, and to reform, as you have taken on you to beg of God that they may do 
 limnlhi-^^' *^'^^ ? What if you fhould fee your neighbour fallen into a pic, and 
 (juant : 'qu.m you ftiould prefently fall down on your knees , and pray God to 
 ft habere/it, no/i help him out, but would neither put forth your hand to help, nor 
 ad:o confeflim once perfwade or direft him to help himfelf , would not any 
 f^^fpX]^ man cenfure you to be cruel and hypocritical ? Whac the 
 defickiiii caiifas p'^texerefKj quatcma meritb dcfcdjje v'ldeantur. MufciU. wMat.7. Tv.i.p- i^?^ 
 
 holy 
 
 I 
 
Part III. The Saints Enjerlajiing Reft. ^2-^ 
 
 holy Ghoft faith of mens bodily mifcries, I may fay much more of the mi- 
 
 fcry of their fouls ; If any mxnfeeth his brother in needy andpttitteth Hphis ;♦ j joj^ , ^ ^^ 
 
 compajjlonfrom him , How dwelleth the love of God in him * ? Or what love 
 
 hath he to his brothers Soul? Sure it you faw your friend in Hell, you 
 
 would perfwade him hard to come thence, if that would fervc ^ and why 
 
 do you not now perfwade him to prevent it ? The Charity of our igno- » 
 
 rant forefathers may rife up in Judgement againft us, and condemn us : 
 
 They would give all their edares almoft, for fo many MafTes or Pardons, 
 
 todelivcr the fouls of their friends from a feigned Purgatory : And wc 
 
 will not fo much as importunately admonifh and intreat them, to fave 
 
 them from the certain flames of Hell, though this may be effectual to do 
 
 them good, and the other will do none. 
 
 4. Another Hinderance is, A bafe man-plcafing difpofition that is in « 
 us. We arc fo loth to difpleafe men, and fo dcfirous to keep in credit 
 and favour with them, that it makes us moft unconfcionably neglect our 
 known duty. A foolifh Phyfician he is, and a moft unfaithful friend, that « 
 will let a fick man die for fear of troubling him. And cruel wretches arc 
 wc to our friends, that will rather fuffer them to go quietly to hell, then 
 wc will anger them, or hazard our reputation with them. If they did but » 
 fall in a fwoun, we would rub them and pinch them, and never ftick at 
 hurting them.- If they were diflracted. we would bindethcm with chains, 
 and we would pleafe them in nothing that tended to their hurt. And yet 
 when they are bcfides themfelves in point of falvation, and in their aiad- 
 nefs pofting on to damnation,we will not flop them,for fear of difpleafing 
 them. How can thefe men be Chriftians, that love the praife and favour 
 of men, more then the favour of God, John 1 2.43 . For if they yet feek to 
 pleafe men, they are no longer the fervants of Chrift, Gal. i . i o. To win cc 
 
 Cor. 
 
 9.20, 
 
 them indeed they muft become all things to all men ^ but to pleafe them to 
 their deflruction, and let them perifli, that we may keep our credit with ^ 
 them, is a courfe fo bafe and barbaroufly cruel, that he that hath the face pJo"'/"^ ' \^: 
 ofaChriftianlhould abhor it. • -3 • 
 
 . ^^ )f There is no 
 
 5. Another common hinderance is, a finful Baftifulnefs. When we^^^J^^gJ^^JJ^j^ 
 fllould labour to make men aQiamed of their fins, we are our felves but to be poor 
 afhamed of our duties. May not thefe finners condemn us ? when they will«and honeft. 
 not * blufh to fwear, or be drunk, or neglect the worfhipof God, and we V^f- ^^'"- P> "- 
 willblufh to tell them of it, and perfwade them from it ? £7/,'^^ looked on«'^^ j^^J^* ^^^^^'^ 
 Ba^AelixW he was afhamed ; and we arc artiamed to look on, or fpeak to jer.^?. 15. & 
 the offender. Sinners will rather boaft of their fins, and impudently (hew 8. 12. 
 them in the open ftreets.-and (hall not wc be as bold in drawing r hem from ^u'^^ 9- v. 
 it? Not that I approve of impudence in any .-for, (as one faith j I ^^^^ulap'JcJ'''. 
 him for a loft man, that hath loft his modefty. Nor would I have* inferiors pmitp^J:.'^/ 
 
 Zzt Z for- Cuirius '' 
 
524 ^^^ Saints EverUfiing Ref}, Chap. xj. 
 
 forget their diftancc in adnioniftiing their Su per ioi-s ^but do it with all 
 humility, fubmillion, and refped. But yet I would much lefs luvc thctn 
 forget their duty to God and their friends, be they never fo much their 
 fuperiors-, it is a thing that mu{\ be done. Bafhfulnefs is unfeemly in cafe? 
 » of flat ncccrrity. And indeed it is not a work to be afliamcd of; to obey 
 God in perfwading men from their lins to Chrift.and helping to fave their 
 fouls, is no: a buifnefs for a mm toblufhat. And yet alas, what abun- 
 dance of fouls have been negleded through the prevailing of this fm I 
 Even the moft of us arc hainoufly guilty in this point. Reader, is noc 
 this thy own cafe ? Hath not thy confcience told thee of thy duty many i 
 time, and put thee on to fpeak to poor Tinners, left they pcrifh •, and yet 
 thou haft been alhamed to open thy mouth to them,and fo let them alone 
 to linkor fwim ? Believe me,thou wilt ere long be afhamed of this fhame^ 
 Lukci?. 1^ OrcaJ thofe words of Chrift, and tremble; Hethatis ajhamsdofmeand 
 Mark.. 8. 3 S cfmj words before this a^ulterotts (generations of him -will the Son ofmnnbe 
 ajhjtmed before his Father and the Angels. 
 
 Miluci tumor ^. iit ■• i-r jr • /-i 
 
 c.tjitsdolct, ■ ^' Another hmdcrance, is, impatiency, lazinels,ana ravounng of the 
 c:m curatur ; flefh It is an ungratefuil work,and for the moft part makcth thofe our cne- 
 qit.imdim ei mies [hat were our friends : And men cannot bear the reproaches and un- 
 t!^!)"falit ^'- '^^"'^^"^ returns of finncrs. k may be they arc their chief friends on whom 
 Hoc e(l quod '^ *'^ ^^^^'"^ dependance, fo that it may be their undoing to difpleafe them. 
 acute v:djtqu'i'^'Bd\dcs^{z is a work'that feldom fucceedeth at the firft, except it be fol- 
 dtxtt , util:o- lowed on with wifdom and unweariednefs : youmuftbeagreat while 
 rjs tjje Dlcrum- teaching an ignorant perfon, before they will be brought to know the 
 jurgMtcs.iium ^^^'^V fundamentals: and a great while perfwading an obftinate finner, 
 em:cos cb- before he will come to a ful refolution to return . Now this is a tediou« 
 jurgarc m.tu- ^courfc to the flcfh, and few will bear it. Not confidering what patience 
 enier. iiiidum Qq^ ^(^(^ towards US when we were inour fins, and how long he followed 
 ''cmfaLu.'tru^.Q "s with the importunities of his Spirit, holding out Chrift and Life, and 
 vera ({lu cor- hefeeching us to accept them. Wo to us if God had been as impatient 
 ni^vnits : ifli with us, as we are with others. Tf Chrift be not weary nor give over 
 auem mino- to invite them, we have little reafon to be weary of doing the meflage. 
 
 y'i'ii!ialilfer(atrTn, dum amiciiia timciit exafperare du'ced':>tem. Aug. Epift. ad UkionyM. iitier gpert 
 Hicron. 7-^.5. /£,/.(w;/7^; 1^9. •• nr 
 
 a 7- Another hinderance, is, fclf-feeking, and felf-minding. Mexiareail 
 + PhiJ. 1. z ^^^^ tl;cmfelvc9,3nd all mind their own things, but few the things of Chrift 
 illiid bd vivcre ^ ^^d their brctlifcn. Hence is that Cainifh vokc^Am Imy brothers 
 mn fibi Vlvcye keeper ? Every man muft anfwer for himfelf Hence aUb it is that a raul- 
 falim. Ben: a xitude of ignorant profcffors do think only where they may enjoy the 
 ViS'l/ivltum P^^^^ Ordinances, and thither they will go over fca and laud : or what 
 zj" foHtar'tybcm ; md'iQS cf^Hit fenfus vltx borne. Euf. Nicrctiiberg. de Arte yoluttt^isyl.i.f-94' 
 
 way 
 
Part 1 1 T. Tht Saints EvfirUfiiug Refl. 52 5 
 
 way of Difcipline will be fwcetcfi to themfelves, and therefore ate prone 
 , to groundlefs fcparation :.But where they have the faircft opportunity 
 to win the fouls of others, or in what place or way they rn ay do m oft " 
 good , thefc things they little or nothing regard : As if we had learned of 
 the Monks, and were fetting up their principles and pradice, when wc 
 fccm to oppofcthem. v. , . 
 
 If thcfe men had try^d what fomc of their brethren have dcinc, thiJy 
 would know, that all the pureft Ordinances and Churches will not afford 
 that folid comfort, as the converting of a few finncrs by our unwearied 
 corapaflionate exhortations. Iwo men inafrofly feafoncoracwherea a 
 company ofpeople are ready to ftarvc ; the one of them laps himfelf, and 
 taketh (belter, for fear left he (hould perifti with them • the other in pity 
 fels to rub them that he may recover heat in them, and while he laboureth 
 hard to help them, he getteth far better beat to bimlLclf then his unproH- 
 uble companion doth. 
 
 8. With many alfo pride is a great impediment. Ifitwerctofpeakt* 
 to a great man, they would doit, fo it would not difplc^fe him. But to 
 go among the poor multitude, and to take pains with a company of igno- 
 rant beggars, or mean pcrfons, and to fitWiththeminafmoaky nafty 
 cottage, and there to inftruftthem, and exhort them from day to day , 
 where is the pcrfon almoft that will do it ? Many will much rejoycc if they a 
 have been inftrumems of converting a Gentleman (and they have good 
 caure)but for the common multitude,they look not after them: As if God 
 were a refpcder of the perfons of the rich, or the fouls of all were not alike 
 to him. Alas, thefe meft little consider how low Chrift did ftoop to us I 
 when the God of Glory comes down in flefh, to worms, and goeth 
 Preaching up and down among them from City to City ! Not the lillieft John 4. 
 woman that he thought too low to confer with • Few rich, and noble, iCor.x.if. 
 and wife arc called. It is the poor that receive the glad tidings of the 
 Cofpel. 
 
 
 9. Laftly,With fome alfo their J^fferaiice o( the diHy doth hinder a 
 them from performing it. Eitlier they know it not to be a duty, or at 
 leaft not to be their duty. Perhaps they have not confidercd much of it, 
 nor been preft to itjby their teachers, as they have been to hearing, and 
 praying, and other duties. I/thisibe thy.cafe w«ho readeft this, that meer 
 Ignorance or Inconfideratencfsjiath kelpt thee from it, dien I am in hope 
 now thou art acquainted with thy duty, thou wilt fet upon it. Olfjeh. Oy'jeB. I. 
 O but, faith one, I am of fo weak parts and gifts that I am unable to ma- 
 nage an exhortation ; efpeciaily to men of ftrong natural parts and under- 
 ftanding. /fw/w.PirftjSe: thofe upon.the work who are more able^Seeond-" 
 
 Z z z 3 ly/ 
 
526 The S tints evtrUfii fig Refl* Chap. i3< 
 
 a ly,yecdo not think that thou art fo excufed thy fclf,but ufc faithfully that 
 abjlicy which thou haft-,not in teaching thofe of whom thou (houldit learn, 
 but in inftruAing thofe that are more ignorant then thy felf , and in ex- 
 horting thofe that are neligent in the things which they do know. Ifyou 
 
 * can nor fpeak well your felf, yet you can tell them what God fpeakcth 
 in his Word: It is not the excellency of fpeech that winneth fouls j but 
 the authority of God manifcfted by that fpecch, and the power of his 
 word in the mouth of the Inftruder. A weak woman may tell what God 
 faith in the plain paflages of the word, as well as a learned man. Ifyou 
 cannot preach to them, yet you can turn to the place in your Bible,or at 
 leart remember them of it, and fay. Thus it is written. One of mean 
 parts may remember the wifeft of their duty when they forget it. David 
 received feafonablc advice from >4/'t^4t7, a woman. When a mans eyes 
 
 e» are blinded with paflSon, or the deceits of the world, or the lufts of the 
 fledi, a weak inllruAer may prove very profitable : for in that cafe he 
 hath as much need to hear of that he knoweth, as of that which he doth 
 not know. 
 Olfjccl. 2. ohjeSl. It is my fuperiour that ncedeth advice and exhortation: and 
 is it fit for me to teach or reprove my betters? muftthc wife teach the 
 husband , of whom the Scripture biddeth them learn ? or mull the childe 
 teac h the parents, whofc chity it is to teach them ? 
 
 a jinfw Jir^yii is fit that husbands ftiould be able to teach their wlves,and 
 parents to teach their children ^ and Godexpecteth they (hould be fo, and 
 therefore comraandeth the inferiours to learn of them.But if they through 
 their own negligence do difable thcrafelves , or through their own 
 wickednefs do bring their fouls into fuch raifery , as that they hare 
 thegreateft need of advice and reproof themfelves ^ and are objects of 
 pitty to all that know their cafe, then it is themfelves, and not you, that 
 break Gods order, by bringing themfelves into difability and mifery. 
 
 ^ Matter of meer order and manners rauft be difpenfed with in cafes of 
 flat neceflity. Though it were your Minifter, you mufl: teach him in fuch 
 
 tt a cafe. It is the part of parents to provide for the children, and not chil- 
 dren for the parents : and yet if the parents fall into want, muft not the 
 children relieve themPIt is the part of the husband to difpofe of the affairs 
 ofthe family and eftate:and yet if he be fick or befides himfelf,raufl not the 
 wife do itfThe rich fhould relieve the poor; but if the rich fall into begge- 
 ry, they muft be relieved themfelves.lt is the work ofthe Phyfitian to look 
 to the Health of others; and yet if he fall fick,fome body muft help him, 
 and look to him. So muft the meaneft fervant admoniftihis mafter,and 
 the child his parent, and the wife her husband, and the people their Mini- 
 fler, in cafes of neceflity. Secondly, yet let me give you thefc two cautions 
 
 » here. 
 
 ■ I. That you do not pretend neceflity when there is none , out 
 of a meer delire of Teaching : There is fcarcea more certain difco^ 
 very of a proud heart , then to be forwarder , and more defirous to 
 
 Teach, 
 
Part I 1 1 • The Saints Everla fling Reft. 527 
 
 .Teach, then to Learn: efpecialJy toward thofc that are fitter to teach us. 
 
 2.And when the neceflity of" your Superiours doth call for your advice, j 
 yet do it with all poffible humility, and modcfty, and meeknefs : Let them 
 difccm your reverence and fubmiflion to their fuperiority, in the humble 
 manner of your addrefTes to them : Let them percieve that you do 
 it not out of a meer teaching humor, or proud felf conccitednefs. An EI- a 
 der muft be admoniftied, but not rebuked. If a wife ftiould tell her hus- « j. 
 band of his fin in a roafterly railing language ^ or if a fervant reprove his '^' *' 
 
 tnafter, or a child his father in a fawcic difrefpeftivc way, what good 
 tould beexpeAedfromfuch reproof ? But if they (hould meekly and 
 humbly open to him his fin and danger, and intreat him to bear with 
 them in what God commandeth, and his mifery requireth, and if they 
 could by tears teflifie their fenfe of his cafe 5 What father, or mafler,or 
 husband could take this ill ? 
 
 Olfje^. But fome may fay,This will make us all Preachers, and caufe all Oi^je^, 5. 
 to break over the bounds of their callings : every boy and woman then 
 will turn Preacher. 
 
 uinffv. I. This is not takingaPaftoralchargeoffouls,nor making an ? 
 Office or Calling of it, as Preachers do. ^ 
 
 2 . And in the way of our Callings, every good Chriftian is a Teacher, 2 
 and hath a charge of his neighbours foul. Let it be only the voice of a 
 Caift to fay. Am I my brothers keeper ? I would have one of thefe men, ^ 
 that are fo loth that private men (hould teach them, to tell me. What if a 
 ttian fall down in a fwoun in the ftreets, though it be your father or fupe- 
 rior, would you not take him up prefently.and ufe all means you Could to 
 recover him ? Or would you let him lie and die, and fay, It is the work of 
 the Phyfitian,and not mine-- 1 will not invade the Phyfitians Calling. In a 
 two cafes every man isaPhyfitian.Pirft, In cafe of neceflity, and when* 
 Phyfitian cannot be had.' and fecondly, in cafe the hurt be fo fmall, that 
 every man can do it as well as the Phyfitian. And in the fame two cafes 
 every man muft be a Teacher. 
 
 OhjeU:.* Some will further objeft, to put off this duty,That the party ^Sp^?*^' 
 is fo ignorant, or ftupid, or Garelefs,or rooted in fin, and hath been io oft ^j J^g p^in 
 exhorted in vain, that there is no hope. of all our 
 
 pains, that 
 all v'c do is rejcfted. Minifters would not be gray-headed fo foon, nor die fo faft for all their 
 labours, if it were but fuccefsfuU ; but this cuts to the heart , and makes us bleed in fecret, that 
 though we do much , it comes to nothing. I am placed in an Hofpital, where there are fo many 
 fcore difcafed creatures , that it would pitty any ones heart to look on them » and yet when I 
 come to drcfs them , they all curfe me in their heart j and one hides his wounds from me, an<i 
 another faycs and fwcars he is as well as 1, in as good a condition a« his Miniftci'j and yet looks 
 as pale as death J as black in the mouth and eyes as if he were in Hell already. Lufim on ^<;/« 
 1.19-p. 518. 
 
 Anfvf, How know you when there is no hope ? Cannot God yet « 
 cure him ? and muft it not be by means ? and have not many as far 
 
 gone 
 
5^^^ '"t^sMriSiutrlafiingKtf. Chap. 13, 
 
 « gone beeh tiiriid ? Sliould not a oicait'uU lUiyuciati ufc means while 
 Sbere is life ? and is it not inhumane cruelty in you to give up your friend 
 tcf the deril and damnation as hopelefs , upon mcer backwardnefs to, 
 yotfrduty, or upon groundlefs dtfcouragementsfWhat iifyouhad been io 
 given up your fc!f when you were ignorant ? 
 
 Vhjc^. 5- But wc moft not cafts Pearls before SwLnc, nof give that 
 r ;/; which is Holy to Dogs. 
 
 « Anfvfi. That is but a favourable dtfpenfetion of Chrift for your own 
 fafety : When you flic in danger to be torn in pieces, Chrift would have 
 you forbear; but what is that to yo j thatar^ in no fuch danger ? As long 
 as they will hear, yoa hare encouragetnent to fpeak, and may not ca5 
 fhem as off contemptuous Swine. 
 
 OkjcSl.6.0 bat it is a friend that I have all my depcadancc on, and b^, 
 telling him of his fin and mifery, I may lofehis lovc^audfo be undone. , r 
 
 a, Anfi». Sure no man that hath the face of a Chriftian will for fhame own 
 fuch an Objedion as this : Yctl doubt it oft prevaiieth in the heart.Is his 
 love more to be valued then his fafety ? or thy own benefit by him, then 
 the falvation of his Soul ? Or Wilt thou connive at his damnation, becaufe 
 he is thy friend? Isthatthybeft requital of his Friendfhip? Hadd tho^ 
 rather he fhould burn for ever in Hell, then thou Ihouldft lofc his favour 
 or the maintenance thou haft from him ? 
 
 <?^;f^.7.Butlhope, though he be not regenerate and holy,rtiit he is 
 in no fuch danger. 
 
 Anfrv. Nay then, If thou be one that doft uot believe Gods Word, I 
 have no more to fay to thee, 5^o)!7» 3. 3. Heb-i^., 14. I told you before, 
 
 J that this unbelief was the root of all. 
 
 SECT. XIX. 
 
 f'^9.r 'T^ O conclude this ufe, thatlmayprevail with every foul that fear- 
 .. -■- ethCod, to ufc their utmoft diligence to help all about thein,to this 
 ^* bleflfed Reft, which they hope for themfel vcs, let me intreat you to confi- 
 der of thcfe following Motives. 
 
 I. Confider, Nature teacheth the communicating of good .• and gtacc 
 doth efpecially difpofe the foul thereto. The negleft therefore of. this 
 work is a fin agaifift bothNature and Gracc.He that fliould never feek aft 
 ■ • ter God himfelf, would quickly be concluded gracelefs by all: And is not 
 he as certainly gracelefs, that doth no: labour the Salvation of others 
 When weare bound tolove our neighbour as our felf? Would you not 
 a think that manor woman unnatural, that would let their own children or 
 neighbours familh in the ftreets, while they have provifion at hand ? And 
 is not he more unnatural that will let his cfiildren or neighbours perifli 
 ttfimciliy 5 and will a^ open hismouth to ft ve ihcmPCcrtainly this isonoft 
 
 barbarous 
 
Part I 1 1. The Saints EverUpng Refi. 529 
 
 barbarous cruelty. Picty to the miferable is fo natural, that we accoun.^ ct 
 an umnerciful cruel man, a very monfter, to be abhorred of all. Many ' 
 vicious men are too much loved in the world : but a cruel man is abhor- 
 red of all. Now that it may appear to you whar a cruel thing this negled 
 of fouls is, do but confider of thefe two things. Firft, How great a work 
 it is. Secondly, and how fmall a matter it is that thou rcfufcft to do for 
 theaccomplifhingoffo great work. Firft, Itisto fave thy brother fron> «* 
 eternal flames: that he may not there lie roaring in endlefs rcmedilefs 
 torments. It is to bring him to the Evcrlafting Reft, where he may live 
 in unconceiveablehappincfs with God. Secondly, And what is it that a 
 you fhouid do to help him herein ? Why, is it to teach him, and perfwadc 
 him, and lay open to him his fin, and his duty,his mifery and the remedy, 
 till you have made him willing to yield to the offers and commands of 
 Chrirt. And is this fo great a matter for to do, to the attaining of fuch a 
 bleffed End ? If Cod had bid you give them all your eftates to win them, 
 or lay down your lives to fave them., fure you would havcrelufcd ■ when 
 you will not bellow a little breath to fave them I Is not the foul of a Huf- 
 band, or Wife, or Childe, or N eighbour worth a few words ? It is worth 
 this, or it is worth nothing. If they did lie dying in the ilrccts, and a few « 
 words would fave their lives, would not every man fay, that he were a 
 cruel wretch that would let them peri{h,rather then fpeak to them ? Even 
 the covetous hypocrite, that ^/tww reproveth, would giveafew words 
 to the poor • and fay. Go, and be warmed, and be clothed : What a bar- 
 barous unmercifull wretch then art thou, that wilt not vouchfafe a few 
 words of feriousfober admonition, to fave the foul of thy neighbour or 
 friend? Cruelty and unmercifulnefs to mens bodies, is a moft damnable « 
 fin : but to their fouls much more, as the foul is of.greater worth then the 
 body • and as eternity is of greater moment then this (hort time. Alas, u 
 you do not fee or feel what cafe their fouls are in,when they are in Hell , 
 for want of your faithful admonition. Little know you what many a foul 
 may now be feeling, who have been your neighbours and acquaintance, 
 and dyed in their fins ;, on whom you never beftowed one ours fober ad- 
 vice for the preventing of their unhappinefs. If you did know their mife- 
 ry, you would now do more to bring them out of hell ; but alas it is too 
 late,you (hould have done it while they were with you, it is now too late. 
 As one faid in reproach of Phyfitians •, that they were the mod happy mcau^^icQ^^s^ 
 bccaqfc all their good deeiis and cines were- feen above ground to their 
 praife, but all their miftakes and ncgledt were buried out of fight.- fol 
 may lay to you, many a neglect of yours to the fouls about you, may be 
 now buried with thofe fouls in Hell, out of your fight and hearing, and 
 therefore now it doth not much trouble you r but alas tliey feel it, though 
 you feel it not. . May not many a Papift rife up in judgement againft us, » 
 and condemn us ? Tt;ey wil! give their Lands and Eftates to have fo many 
 Maffes faid f:)r the fouls of their deccafcd friends (wl)cait is too late ) to 
 bring them out of a feigned Purgatorie .- And we will not ply them with 
 
 A a a a per- 
 
r,p The Saints EverUfting Reft. Chap. 15. 
 
 perfwafions while we may to favc them from real thrcntncd condemnati- 
 on : Though this cheaper means may prove eflfcAual, when chat dearer 
 way of PapiiU will do no good ; leremy cryeJ out, Ai) botvebyAIy bowels, 
 J cunnet hold mj peace, b^caufeofa temporal deftrudion of his people : 
 And do not our bowels yearn ? and can wc hold our peace at mens eter- 
 nal deftruftion ? 
 
 „ 2. Confider, What a rate Chrift did value fouls at, and what he hath 
 done towards the favmg ofchem : He thought them worth his blood and 
 fufferings : and ftiall not we then think them wortli the breath of our 
 mouths !* Will you not fee in with Chrift for fo good a Work ? Nor do a 
 little, where he hath done fo much ? 
 
 „ 3 . Conlider, What ht objects of pity they ar«. It is no fmall mifcry, 
 to be an enemy to God, unpardoned, unfanctified, ftrangcrs to the 
 Churches fpecial priviledges, without hopeof falvation if ttiey fo live and 
 dye. And which is yet raorc,they arc dead in thcfe their trcfpafles and mi- 
 ieries, and have not hearts to feel them, or to pity themfclves. If others 
 
 « do not pity them, they will have no pity, for it is the nature of their dif- 
 eafc to make them pitcilcfs to their own fouls, yea to make them the moft 
 cruel deftroyers of themfelves. 
 
 'Vxc & no ^' ^'^"fi^^^j ^^ ^^5 ^"<^c ^^'y <^w" ^^^^- Thou waft once a flave of Sa- 
 
 riftmus ** f3n thy felf , and confidently didft go on in the way to condemnati- 
 
 aliquaado; on. What if thou hadft'been let alonc in that Way ? Whither badft thou 
 
 Fiu It ; non gone ? and what had become of thee ? It was Gods Argument to the Jf- 
 
 Chr^ft'^"'^^ ^^'^^^^^ 1 ^0 be kinde to ftrangers, becaufc themfelves were fometimc 
 
 rertu'Apo- ftt-angcrs in Egyft ; fo may it perfwade you to fhcw compafilon to them 
 
 Jog. cap. i2. that are flrangcrs to Chrift, and to the hopes and comforts of the Saints, 
 
 becaufc you were once as ftrange to them your felves. 
 
 5. Confider, The Relation that thou ftandeft in toward them. It is 
 
 a Toh. ^. 10.** t^y neighbour, thy brother, whom thou art bound to be tender of, and to 
 
 „&4. zo,ii. love as thy felf. He that lovcth not his brother whom he feeth daily, 
 
 ^ciojfa tf^ii nr moft certainly doth not love God whom he never faw; And doth he love 
 
 iJviath^'i^ his brorher , that will ftand by, and fee him go to hdl , and never 
 
 .tii imyrob'vida hinder him i* 
 
 riibidicit, Cort-et <5. Confider, What a deal of guilt this neglect doth lay upon thy foul. 
 /^/ /-.z/i^rt/a m^ Firft, Thouart guilty of the murder, and damnation of all thofc fouls 
 'noifif'^''^- »whom thou doft thus neglect. Hethat ftandethby, and feeth a man io 
 dcepcrikts '* ^^^* ^"^ '^''^ "^^ P^'' ^^^ ^^^ '^^^ ^*"» ^^^^ drown him. And he that 
 ^wtfiricordi/e ex ftandeth by while thieves rob him, or murderers kill him, and wiU not help 
 i>^.irie an'mxy him if he can, isacccfTory to the fact. And fo hethat will filently fuffer 
 q:iix '.la p?ru~ ^^^ j.q damn their fouls, or will let Satan and the world deceive them, and 
 ^ntI7dr^lu-^^^^ ^^^^' ^<^^^lp them, will certainly be judged guilty ofdamning them, 
 iay, 'id quoi \ And is not this a moft dreadful confidcration ? O Sirs, how many Souls 
 fertifi'jt aiio^ then have every one of us been guilty of damning 1 What a number of 
 i^.'hiterc^ our oeighbours and acquaintance are dead, in whom wedifccrnedno 
 s!itSm.'^ figns of Sanctification, and we never did once plainly tell them of it, or 
 
 how 
 
Part III. The Saints EverUjling Refi. ^^ j 
 
 liow to be recovered £Jf you had been the caufe but of burning a mans » 
 houfc through your negligence, or of undoing him in the world, or of de- obfecro te per 
 ftroying his body, how would it trouble you as long as you lived? If you mi^ft^fiatudimm 
 had but killed a man unadvifedly, it would much difquict you. We have P/'^f''/''/'*- 
 
 l-ffhdimitt 
 
 ftcc me 
 
 known thofe that have been guilty of murder,t[;at could never fleep quietly j^.^^ 
 after, nor have one comfortable day, tlieir own confcicnccs did fo vex and viaffimu 
 torment them. O then what a heart maift thou have, that haft been guil- dcn^.r^naium 
 ty of murdering fuch a multitude of precious fouls ? Remember this when ^J'' '"'^^'' *'^^- 
 thou lookeft: thy friend or carnal neighbour in the face: and think with cnmitl'^h- 
 thyfelf; Can I find in my heart, through my filcnce and negligence, to iHcucmcno- 
 be guilty of his everlafting burning in Hell? Me thinks fuch a thought rcmm'um; 
 (hould even untie the tongue of the dumb, q'^cm forte in- 
 
 2. And as you are guilty of their pem(hirig,fo are you crfevcry fin i^^^^,'*^^" '^. 
 which in the mean time they do commit. If they were converted they dims' men. '* 
 would break off their courfc of finning : and ifyou did your duty, you Aug. £p.;,?. ^d 
 know not but they might be converted. As he that is guilty of a mansa^'""- iftr 
 drunkenncfs, isouilty of all the fins which that drunkenncfs doth caufe "f^^'^ Hieroo. 
 him to commit. So he that is guilty or a mans continumg unregene- (mthtj ico. 
 rate, is alfo guilty of the fins of his unregeneracie. How many curfcs, « 
 
 and oaths, and fcorns at Gods waies, and other fins of moft hainous na^ 
 
 ture,arc many of you guilty of, that little think of it ? You that live God- a 
 
 lily, and take much pains for your own fouls, and fecm fearfijl of finning, 
 
 would take it ill of one that fhould tell you, that you arc guilty of week- 5^^' »*« 'vetat 
 
 ly or daily whorcdonis, and drunkcnnefs, and fwcaring, and lying, (^c, P^'^'^^^^c"^ 
 
 And yet it is too true, even beyond all denial, by your neglect of helping ■''' ' 
 
 thofe who do commit them. 
 
 3. Youarcguiltyalfo, asofthefin,fo of all the did^onour thatGod^ 
 hath thereby. And how much is that ? And how tender fhould a Chri- 
 ftianbeofthcGloryof God ? thelcaft part whereof is to he valued be- 
 fore all our lives. 
 
 4. You arc guilty alfo of all thofe Judgements which thofe mens fins 4 
 do bring upon the Town or Country where tliey live. 1 know you arc 
 notfuchAthcir.fi, but you believd it is God thatfcndeth ficknef8,and fa- 
 mine, and war -^ and alfo that it is onely fin thatmovethhim to this indig- 
 nation. What doubt then is there but you arc the caufe of Judgements, 
 who do not ftrive againft thofe fins which do caufe them ? God hath 
 ftaid long in patience, to fee ifany would deal plainly with the finnersof 
 the Times, and fo free their own fouls from the guilt ; But when he feeth 
 that there is almoft none, but all become guiky , no wonder then if he lay 
 the Judgement upo-n all. We have all feen the drunkards, and heard the 
 fwcarers in our ftreets,and we would not fpcak to ihem ^ we have all lived 
 inthemidftofan Ignorant, worldly, unholy people; and we hate not 
 fpokc to them with earneftnefs, plainnefs, and love : No wonder then if 
 God fpcak in his wrath both to them and us. Eli did not commit the fin « 
 hirafelf, and yet he fpeaketh fo coldly againft it, that he alfo muft bear 
 
 A a a a 2 the 
 
5 3 1 ^^^^ Saiftts EverUfling Rfff. Chap, i j . 
 
 , the punlfhmenc. Guns and C'anons fpcak. againd fin In EMgUnd^ becaufe 
 themhabiiants would no: fpeak. God pleadech widi us with fire and 
 fvvord, becauL" we would not plead with finners wiiJi our tongue?. God 
 locketh up the clouds, becaufe wc have (hut up our mouths. The earth is 
 .grown hard as iron to us^bccaufe wc have hardened our hearts againft our 
 miferablc neighbours. The cries of the poor for bread arc I oyd, becaufe 
 our cries againll fin have been fo low. SickncfTes run apace from houfe 
 tohoufc, and fwcep away the poor unprepared irihabitamsy becaufe wc 
 fwcpt not out the {\\\ that brecdcth tliem. When you look over the 
 woful delolations in Englan^^ how ready are you to cry out on them 
 that were the caufers of it ? But did yon confider how deeply your felves 
 were guilty ? And asChrift faid in another cafe, X«i^ i9.40- If thefc 
 fhonld hold their peace^the flones wonid fpeak^: So becaufe we held our 
 peace at the.ignorancc, ungoilinefs,and wtckednefs of our places,, there- 
 foredothcfc plagues and Judgements fpeak. 
 » 7. Confider, What a thing it will be to look upon your poor friends 
 eternally in thofe flames, and to think, that your neglcft was a great caufc 
 of it? And chat there was a time when you inight have done much to 
 preventit? If you (hould there perifli with them , it would be no fmall 
 aggravation.ofyour torment ; If you be in Heaven, it would fure be a 
 fad thought, were it pofiible that any forrow could dwell.there. To hear 
 a multitude of poor fouls there cry out for ever, O if you would but have 
 * told me plainly ofmy fin and danger, and dealt roundly with me, and fet 
 itiiorae, I might have fcapcd all this torment, and biecn nowiii Reft I O 
 .what a fad voice will this be 1 . ■ = • /.^ . . <> \ 
 
 8. Confider, What a Joy is it like to be in Heaven to you, to meet thofe 
 
 there whom you have been means to bring thither 1 To fee their faces, 
 
 and join with them for ever in the praifes of God, whom you were inftru- 
 
 ,ments to bring to the Knowledge and Obedience of Chrilh What it will 
 
 then be wc know not : But fure according to our prefent temper,it woijld 
 
 be no fmall Joy. 
 
 ^ ,9. Confider, How many fouls have we drawn into the way of damna- 
 
 .t;iQn, or at Icaft hardened, or fetlcdinit ? And (hould .we not niw be more 
 
 diligent to draw-men to life? There is not one of us, but have had our^ 
 
 companions in fin, efpecially in the daies of our Ignorance and, unrcgene- 
 
 racy. We have enticed them, or encouraged them to fabbath-breaking, 
 
 -, firinking, or revcllings, or dancings, and {\agc-pIaies,or wantonnel's, and 
 
 . vanities, if not to fcorn and oppofe the godly : We cannot fo eafily bijing 
 
 - them from fin again, as we did draw them to it : Many are dead already 
 
 wiiliout any change dircovcred,who were our companions in fin : we 
 
 know not how many are and will be in hell that we drew thither, and 
 
 thete niay curfe us in their torments for ever. And doth it not befeem us 
 
 theaCQdoas much to favc men, as we have done to defiroy them ? apd 
 
 :T?4q[iefciful to fome, as we have been cruel to others ? 
 
 ^ ! !iQ.J3Qnf;der, How. diligent are all the enemies of thefepoor fouls 
 
 to I 
 
Part III. The Saints EverUfling Re^. j- 33 
 
 to draw them CO Hell ? And if no body be diligent in helping ihem to 
 Heaven, what is like to become of them ? The Devil is tempting them day 
 and night : Theiriawardlufts.qreftill working and withdrawing them : 
 The flefh is ftill pleading for its delights and profits .- Their old compani- 
 ons are ready to eaticc them to fin, and to difgrace Gods waies and peo- 
 ple tothem, and to contradict the Doctrine of Chrift that fhouldfave 
 them, and to encreafe their prejudice, and diflike of holinefs. Seducing 
 Teachers are exceeding diligent in (owing Tares, and in drawing off the 
 unftable from the Doctrine and w^y of life : So that when we have done 
 all we can, and hope we have won men, what a multitude of late have after 
 all been taken in this fnare ? And (hall a Seducer be fo unwearied in Pro- 
 fclyting poor ungrounded fouls to his Fancies, and fliall not a found 
 Chriftian be much more unwearied in labouring to win men to Chrifl 
 .and Life ? % 
 
 1 1 . Confider, The neglect of this doth very deeply wound when Con- » 
 fcienccisawaked. When a man comes to dye, confcience will a«k him. 
 What good haft thou done in thy life time? The faving of fouls is the 
 greateft good work. What haft thou done towards this ? How many haft 
 thou dealt faithfully with? Ihavcofc obferved, that the confciences of 
 dying men, do very much wound them for this omiflion. For my own 
 part ( to tell you my experience ) when ever 1 have been neer death, my 
 confcience hath accufed me more for this then for any fin .- It would bring 
 every ignorant prophane neighbour to ray remembrance, to whom I nc- 
 v^rxnade known their danger : It would tell me. Thou fhouldft have gone 
 to them in private, and told them plainly of their defpcrate danger, with- 
 out bafhfulnefsor daubing •, though it had been when thou (houldft have 
 eaten or flept, if thou hadft no other time : Confcience would remember 
 me, how at fuch a time, or fuch a time I was in company with the igno« 
 rant, or was riding by the way with a wilful finner, and had a fit oppor- 
 tunity to have dealt with them, but did not : or at Icaft did it by the 
 halves, and to little purpofe. The Lord grant I may better obey confci- 
 ence hereafter while I live and have time, thatitmay havclefstoaccufc 
 me ofat death, 
 
 1 2. Confider further, It is now a very feafonable time which you have « 
 for this work. Take it therefore while you have it. There are times 
 wherein it is not fafe to fpeak, it may coft you your liberties, or your 
 lives ^ It is not fo now with us. Befides, your neighbours will be herea 
 with you but a very litlte while : They will (hortly dye, and fo muft you. 
 Speak to them therefore while you may ^ fet upon them, and give them 
 BO reft till you have prevailed. Do it fpeedily,for it muft be now or never, 
 ARomanEmperour when he heard of a neighbour dead, he afked. And* 
 what did I do for him before he dyed?and it grieved him that a man (hould 
 dye neer him,and it could not be Laid that he had firft done him any good. 
 Me think-^ you fhould thinkof this when you hear that any of your neigh- 
 bours are dead j But 1 had far rather jwrhil^ they are alive you would ask 
 
 A aaa 3 the 
 
534 The S dint stvcrUfing Reft. Chap. 13. 
 
 the qucftion : There is fuch and luch a neighbour ('alas how many)ihat 
 are Ignorant and ur.godly,w. hat have 1 done or faid that might have in ic 
 any Ukehhood ot' recovering them ? They wilifhordy be dead,and then 
 ic is coo late. 
 
 J 3 . Confider this is a work of greateft charity , and yec fuch as 
 
 * every one of you may perform. If it were co give them monies, the 
 more have it no: co give;if'to fight for them,the wqak cannot : if ic were 
 to iuffjr, the fearfull will fay , they cannot •"But every one hath a tongueto 
 fpeak to a finncr. The poorell: may be thuscharitable,as well as the rich, 
 
 14. Confider aifo the happy confequences of this work where ic is 
 
 * faithfully done : Tonamefome; 
 
 ^ I. You may beiuftrumcncalin that bleffed work of faving ibuis, a 
 ■work that Chritl came down and died for , -a work that the Angels 
 of God reio^ ce in ; For , faith the Holy-Ghoftj/f^^j; tf jou do err from 
 the truth ^And one convert him y let him k^jw^ that ht which' coKverteth the 
 finncr [rem the errorofhuvaj^/hAl/faveafvnlfromdeathy, and Jha/I hide 
 a multitude of fin/, James 5.19, 20. And how can God more highly ho- 
 nour you, then to mak& you inftrumentsin fo great a work ? 
 «1 2. Such fouls will blefs you here and hereafter; Ihey may be angry with 
 you at firft,but if your words prevail and fucceed, they will blefs the day 
 chat ever th.cy knew you, and blefs God that fenc you to fpcax to rhrro. 
 •As it is a 3 3- * If you fuccced, God will have much glory by it- Kc will iiavc 
 grci\ ous t'^ns; One more to value and accept of his Son,of whom Chrifts blood bath;'<t-: 
 tot link of a tained its ends ; he will have one more to love him, and daily worfhfiji"- 
 r^'iV^"^'* and fear him, and to do him fervicem his Church, 
 been milv 4 '^' ^^^^ Church alfo will have gain by it ^ There will be one Icfs provo- 
 worfhippcd, ker of wrath, and one more to rtrive with God againft fin and judgc- 
 t'lac afterward ment, and to engage againft the finners of the Times, and to win others 
 Ji^^^r^ ^y Doftrine and Example. Ifthoucouldft but convert one perfecu- 
 fervcd there • ^'"§ Saul, hc might become a Prfw/, and do the Church more fervice then 
 fo it is a coin- ^ver thou didft thy felf • however, the healing of finners is the fureft mc- 
 fortablc thing thod for preventing or removing of judgements. 
 
 to think of j ][ jj the way alfo co the purity and Hourifhingpf the Church,and to 
 
 heVcfn the ^ ^^^ "-'S^^^ eredingand executing theDifcipJineof Chi:ifi;if men would but 
 Devil hath ^^ ^hat they ought wich their neighbours in priviitc, vv4iac a help would 
 bcenferved, it be to thefiiccefs of thePublick endeavoursof th? Miniftry r And vvhat 
 that God is hopc miglit we have that daily fomc would be added to the Church/ and 
 now truly i^my be obflinace, yet this is the rirft courfe that muft be taken co reclaim 
 there 's*r- them-" who dare feparate from them,or excommunicate them before they 
 roughs onHo^. have been firft thoroughly admomfhcd,' and inlirufted in private.^ ac- 
 i.pag.iiS. , cordingto Chrifts Rule, .(^<Tf. 18.15^16. 
 
 ^ 6. It bringeth much advanwge-co your felves • Firft, Ic will increafe 
 
 d your Graces; both as ic wa^ourfe thac God will blefs, and as ic is an 
 
 acting of chcm in this perfwading of others- He thac will noc lee you lofc 
 
 a cup of water which is given fof him^will not let you lofc thcfe greater 
 
 work* 
 
 i 
 
Part- 1 1 1- The Saints EverUjling Refl, 5 3 5 
 
 works of Charity ^ Bciides chofe that ha'.e practifed this duty moil -, 
 caifcionably, do find by expcricnce,that ihey never go on more fpecdily 
 and profperoufly towards Heaven.thcn when they do moft to help others 
 thither with them •• ^t is not: here as with worldly treafurc/the nioreyou *i:)an.ii.?9. 
 give away, thelcfs you have: but here, the more you give, the * SiUaquc qui 
 more you have • The fetting forth Chrill in his fulnefs toother.?, >n"-ltorumio.- 
 will warm your own hearts , and ftir up your love ^ The open- ff^^f"^^*^' 
 ing of the evil and danger pf fin to others will increafe your ha- pcpcrcitivd 
 trcdofir, and much engage your felvcs againft it. Secondly, And it^admajorcrnhxc 
 feemeth, that it will increafe your Glory as well as your Grace,bothas dcii/inyii ^a- 
 a duty which God will fo reward,fi^<jr,r/;o/e tbai convert rnanj to Righte- ^K^"f"' '"' 
 oiifnep ^ PjaU [hine as the Stars for ever andever^ Dan. 12. 3. j and alfo id (f;,^ 'Divine 
 as we (hall there behold them in Heaven,and be their alTociaces in Bleflcd- infttfiff/f feojji 
 nefs, whom God made us here thcinftrumcnts to convert. Thirdly, s^^id^bitio. 
 However, it will give us much peace of Confcicnce, whether we fucceed T'^^'of^t.'g-s 
 or not, to think that we were faithful, and did our beft to lave them, and anwJs curat*'" 
 that we are clear from the blood of all men, and their pcrifliing (hall not & ^d mdmx 
 lie upon uj. Fourthly, Befid^s, that is a work, that if it fucceed, doth t^Lr^^r.dnclt j & 
 ceedingly rejoyce an honeft heart .- He that hath any fenfc of Gods Ho- '-^ /.j^^ '7'" 
 nour, or the Icaft affection to the foul of his brother, mull needs rejoyce ''^'^t^llemli- 
 rnuch at his converfion.whofoever be the Inftrument, but efpecially when f;/> cdocaque 
 Godmaketh ourfelves the means of fo blefTed a work : * If God make xtadc'iuiyo- 
 us thelnftruments of any temporal good, it is very comfortable , but /««^-^^f»» ?«*f- 
 much more ef eternal good. There is naturally a rejoycing folio wethaj!*^^^^^^?'^^.^^ 
 every good work anfwerable to the degree of its goodnefs • he that doth homhus : de- 
 moft good, hath ufually the moft happy and comfortable life : \i mcnacimmqueid 
 knew the pleafure that there is in doing good, they would not feek after f^mmaqup, 
 their pleafure fo much in evil ; for my own part, it is an unfpeakable com- |^':'^ ^ d!'tiiC~e 
 fort to me, that God hath made me an Inftrument for the recovering of ^ cogt.ttiof?^ 
 fo many from bodily difcafcs, f ^nd faving their natural lives : but off'cndunt.On- 
 all this is yet nothing to the comfort I have in the fuccefs of my gen. ro«'. ^W- 
 labours in the conversion and confirmation of fouls ; it is fo great {" f^now '^m'* 
 a joy to me , that it drowneth the painfulnefs of my daily duties, ny learned 
 and the trouble of my daily languifhmg and bodily griefs / and Phyfitians 
 makethall thefe , with all oppofitions and difficulties in my work fpeakvcry 
 
 ' *^ ^ fliarply 
 
 againft Miniftcrs praftlHng Phyfick. Hut with thefe conditions no wife man difallowcth it : i. Th.u 
 h hinder not his main imploynicnt much. i.That it be in cafe of abfolutc neceflity, that the party 
 muft die clfe in the eye of reafon : As i. \Vlien no able Phyfitian is within reach: i.Or cannot, or 
 trill not come : 3 . Or the cafe is fudden :Or the party fo poor that he cannot pay Phyfitians 3 . And 
 if a man bcino; confcious of his infuffici'jicy,refolvcsnot to so beyond his knowlcdgCjbut rather to do 
 too little then too much. 4. And if he take nothing for what he dot'i : Who can blame a man that ob- 
 fcrvcs thefe Conditions } Except he would have a man guilty o( murder, and not help a man, if I^c 
 fall down by us, bee lufc we are no Phyfitians ? {Ltomic^has ipfe Co?i-ditofi-'-iob^ovav'.')\fVhyi^- 
 tians may be able in Divinity ( as to their honour many have been : as Ci'-raiit^^fadiitms, Er.^Jtut, 
 Tcucii-;!<i ^.i;?jfi-.Tr/K), Sdligir, Grfner, Sh^t^-in-, Zi/ngcrii^, Sic.) why then may not a Divine, as well 
 -underftani Phy.fick > And Dr. l^'Wio/> ( dc aroi-'b- I'ldg!. c./^.!.i. ) might have remembrcd more 
 Divines th:n Marjtl Fichijn that \\ca:c Phyfitians, as Tragus., IngoUhtcrm, Lr,n.i:iis-, &c. 
 
 to 
 
5^6 7/»« Sdhts EverUjling Reft. Cbap. 1 3. 
 
 tobceafic, and as nothing: And of a. 1 the pcrfonal mercies that ever 
 I received, next to his love inChrift.ar.d to my foul, I nauft raoft joyfully 
 blefs him for the plenteous fuccefs of ray endeavours upon others ^ O 
 what fruits then might I have fcen : if 1 had been more faithful, and plyed 
 the work in Private and Publickail ought / I know wc have need to 
 
 ■ be very jealous of our deceitful hearts in this point , left our rc- 
 joycing fhould come from our pride , and fclf-afcnbing. Naturally 
 we would every man be in the place of God , and have the praifc 
 of every good work afcnbed to ourfelves •• but yet, to imitate our 
 Father in goodncfs and mercy , and to rejoycc in that degree we at- 
 tain to, is the part of every child of God. 1 tell you therefore to pcr- 
 fwade you from my own experience, that if you did buc know what 
 a joyfull thing it is tobeaninftrument for the converting and faving of 
 fouls, you would fet upon it prefcntly, and follow it night and day 
 through the greatelt difcouragements and refinance. Fifcly I mightal- 
 •^ fo tellyouofthelicnourablcnelsofthis work, but I will pafs by that.lcH 
 I excite your pride inllead of your zeal. 
 
 I And thus 1 have fhewcd you what fhould move and perfwade you 
 to this duty. Let me now conclude with a word of Increaty : Firll, 
 to all the godly in general. Secondly, to fome above others in particular, 
 to fee upon the confcionable performance of this molt cxccUenc Work, 
 
 CHAP. 
 
 m 
 
Paft III. 7 he Saints tverUftwg Refl. 537 
 
 CHAP. XIV. 
 
 (tAn Advice to [ome more fpcciallj to help 
 others to this ^efi^prefl largely on MiniRers 
 and Barents. 
 
 SECT. T. 
 
 P then every man that hath a tongue, and is a fervant of,^ . 
 Chrift, and do fomething of this yourMaflcrs Work: 
 Why hath he given you a tongue buctofpeak in hisSer-* 
 vice ? And how can you ferve him more eminently, then 
 in the faving of SoulsPHc that will pronounce you blefled oe 
 at thelaft day, and fcntencc you to the Kingdom prepared 
 for you, becaufc you ftd him, and clothed him, andvifitedhim, e^'C". in 
 his Members,will fure pronounce you blefTed for fo great a work as is the 
 bringing over ofSouls to his Kingdom, and helping to drive the match 
 betwixt them and him. He that faith, Thefoor jou have alwajes v^ith « 
 jo«, hath left the ungodly alwayes with you, that you might (till have 
 matter to exercife your Charity upon. O if you have the hearts ofChri- 
 ftiansorofmeninyou, let them yearn towards your poor, ignorant, ^ 
 ungodly neighbours ; Alas there is but a ftep betwixt them, and death, 
 and hell ; many hundred difeafes are waiting ready to feife on them, 
 andiftheydieunregenerate, they are loft for ever. Have you hearts 
 of Rock, that cannot pitty men in fuch a cafe as this ? If you believe not " 
 the Word of God, and the danger of Sinners, why are youChriftians 
 yourfelves ? If you do believe it, why do you not beftir you to the 
 helping of others ? Do you not care who is damned, fo youbefavcd ? « 
 If fo,youhaveasmuchcaufcto pitty your felves ; for it is a frame of 
 fpirit utterly inconfiftent with Grace ^ (hould you not rather fay as the 
 l.epcrsof »5/?w*irj4, Isitnot a day ofgladtidings, anddo wefit ftill,and iKlngiy.^*. 
 hold our peace? Hath God had fo much mercy on you,and will you have 
 no mercy on your poor neighbors ? You need not go far to find objects ee 
 for your pitty : Look but into yourftreets, or into the next houfe to 
 you, and you will probably findfome. Have you never an ignorant, 
 unregenerate neighbour that fets his heart below, and negledeth Eterni- 
 nity ? O what blefTed place do you live in,where there is none fuch ? If • 
 there be not fome of ihem in thine own Family, it is welljand yet^rc thou 
 filcnt ? Doft thou live clofe by them, or meet them in the ftreets,or labour 
 
 B b b b with 
 
^5§ * The Safnts EverUfling Reft . Chap. 14- 
 
 with them, or travel with them, or fit and taU' with them, and fay nothing 
 CO them of their fouls, or the hfe to come ? If their houfes were on fire, 
 ihou wouldil run and help them ; and wile thou not help them when their 
 fouls arc almolt at the lire of Hell? If thou kncweft but a Remedy for 
 their difeafes t!)ou wouldlt tell it them, or clfc thou wouldft judge thy -felf 
 ^Sonduhitt guilty of their death. Cardan* fpeaks of one that had a Receipt that 
 -^uinifiefu "would fuddenly and certainly difTolve the ftone in the Bladder, and he 
 ipdd inferos, concludes of him, that he makes no doubt but that man is in Hell, bccaufe 
 VtcmTuMn^ be never revealed it to any before he dyed -. What fliall we fay then of 
 fnortaiibas i'-- them that know of the remedy for curing fouls, and do not reveal it, nor 
 vifivt.vid.]o. perfwade men to makeufeofit? Isit not Hypocrifieto pray daily for 
 -0A1. Helmott. ^[^jjj. Convcrfion and Salvation, and never once endeavour to procure it ? 
 deUthiaftjCT. ^^j j^ j^ ^^^ Hvpocrifie to pray, Thar Gods Name maj he Hal/ovfcd, and 
 ^' never to endeavour to bring men to H«j//ow it, nor hinder them from pro- 
 
 phaning ir ? And can you' pray Zerr/jij'/O'w^^io;^* cowr^ and yet never 
 labour for the coming, or increafe of thatKmgdom? Isit no grief to 
 your hearts, to fee the Kingdom of Satan fo to flourifli, and to fee him lead 
 captive fuch a multitude of fouls ? You take on you that you sre Souldi- 
 ers in C hrifts Army, and will you do nothing againfl his prevailing ene- 
 mies ? You pray alfo daily. That h/swUl maj> he done, ^ndihould you 
 rot daily then perfwade men to do it, and diffwade them from (inning 
 againft it ? You pray , T/?^r God tvohld forgive them their fms, and that he 
 ryohld not lead them into Temptatio «, hf^t deliver them from evil. And yec 
 will you not help them againft Temptations, nor help to deliver them 
 from the greateft evil ? nor help them to Repent and Believe, that they 
 may be forgiven? Alas, that your Prayers and your Practice fhould fo 
 much difagree 1 Look about you therefore Chriftians with an eye of com- 
 panion on the ignorant ungodly Tinners about you j b;; not like the Pricft 
 or Lcvite that faw the man wounded, and paffed by : Goddidnotfo pafs 
 by you when it was your own cafe. Are not the fouls of your neighbours 
 fallen into the hands of Satan ? Doth not their mifery cry out unto you. 
 Help, Help 1 As you have any compadion towards men in the greateft mi- 
 /ery,Hclp 1 As you have the hearts of men.and not of Tigers in you,HcIp! 
 ct Alas, how forward are Hypocrites in their Sacrifice.and how backward to 
 fhew mercy I How much in praying,and duties of worfhip,and how little 
 ki plain Reproof and Exhortation, and other duties of comp.ilTion I And 
 yet God hath told them, That he rvi/lhave mercy and notfacrifce ( that is, 
 mercy before facrificej And how forward are thefe Hypocrites to ccwfurc 
 Minifters for neglecting their duties ? Yea, to expect more duty from one 
 Minifter then ten can perform ? And yet they make no confcience of neg- 
 tt lecting their ownlNay how forward are they to feparate from thofe about 
 them? And how cenforious againft thofe ihat admit them to the Lords 
 Supper, or that joyn with them? And yet will they not be brought to 
 deal with them in Chrifts way for their recovery ? As if other men were 
 10 work, and Lhcy only cq C}t by and judge! Bccaufe they know it is a 
 
 work 
 
part III. '^he Saints EvcrUftwg Reft, 5 ^ ^ 
 
 work of trouble, and will many times fet men againft them, therefore no 
 perfwafion will brii.g them to it. They are like men that fee their neigh- 
 bours fick of the plague, or drowning in the water, or taken captive by the 
 enemy ^ and they dare not venture to relieve him themfelves ; but r.one fo 
 forward to put on others. So arc thefe men the greatell expedeis of d4J- 
 cy,and theleaft performers. 
 
 SECT. ir. 
 
 But as this duty lieth upon all in general, fo upon fomc more efpecial- $« >- 
 ly, according as God hath called or qualified them thereto. To them -t-r 
 therefore more particularly I will addrcfsmy exhortation : Wiiethcr they 
 be fuch as have more opportunity and advantages for this work, or fuch 
 as have better abilities to perform it, or fuch as have both. And thefe are 
 of feveral forts. « 
 
 I. All you that God hath given' more learning and knowledge to, and 
 endued with better parts for utterance, then your neighbours, God ex- 
 pefteth this duty efpecially at your hand. The flrong are made to help the a 
 weak-, and thofe that fee mull dired thcblinde. Cod looketh for this 
 faithful improvement of your parts and gifts, which if you n(?gled,ic 
 were better for you that you never had received them, for they will buc 
 further your condemnation , and be as ufclefs to your own Salvation , 
 as they were to others. 
 
 :.^ 
 
 I 
 
 SECT. III. 
 
 LI thofe that have fpecial familiarity * with fomc ungodly men, « $.3. 
 -^ • and that have interefl: in them^ God looks for this duty at their * ^■''^" /of^of 
 hands. Chrift himfelf did eat and drink with Publican? and flnners, but '^^""t^on'fcns^t 
 wasonly to be their Phyrifian,and not their companion. Who knows thanvrumdc' 
 but God gave you interefl in them, to this end, that you might be means una cafug.m, 
 of their recovery ? They that will not regard the words of another, will /' aeihorumer- 
 regard a brother, or fifter,or husband, or wife, or neer friend ^ Befides*'''^^f' ^°P*^*^'^ 
 that the bond offriendfhip doth engage you to more kindncfs and com- Mufoil'ln 
 paflion then ordinary. Mar. 7. To. 1. 
 
 ?• ^ 54- 
 
 SECT. IV. 
 
 3 . pHyfitians that arc much about dying men,(liould in a fpecial manner « ^^4, 
 
 A make confcicnce of this duty : They have a treble advantage.Tirft, i 
 They arc at hand. Secondly, They are with men in iickncfs and dangers, 1 
 when thcear is more open,& the heart lefs ftubborn then in time of health. 
 He that mide a fcorn of godlinefs before, will then be of another minde, 
 and hear counfel then, if ever he will hear it. Thirdly, Befides, they look j 
 upon their Phyfitian as a man in whofe hand is their lif«;or at lead may do 
 
 E b b b 2 much 
 
5 40 T^f Saint i cvfrUfUng Rtft, Chap. 14. 
 
 much to fiVc them, and cher^iore they will the more rcgaidfully hear his 
 advice. O therefore you that are of this honourable prg.'efilon, do not 
 think this a work befides your c;Uling, as ifit belonged to none but Mini- 
 flcrs; except you think itbefides your calling to be compaiiionate, orco 
 beChrillians. Oheip therefore to fit your parents for Heaven .-andwhc- 
 tliir you fee they are tor Life or for Death, teach them both how to live 
 and to die, and give them fon-.e Pliyfick for their Souls, as you do for their 
 bodies. BlelTedbe God that very many of tlic chief Phyfitians of this age 
 have by their eminent piety vindicated their profeflion from the common 
 imputation of Athcifm and prophanefs. 
 
 SECT. V. 
 
 • Vcd^fcu w;* 4- * A ^*^^^^'" ^^^^ ^'^^^ '^^^*^ excellent advantage for this duty, is men 
 ejlvJcrcad -^^ ^^^^ '^^^^ wealth and authority, and are of great place and 
 
 nocenduij ,ilit- command in [he world, efpecially that have many that live in dependancc 
 urm.iimndo on them, f O what a world o<^ rood micht Gentlemen. and Kniqhts.and 
 ; /? T^' ^^^'^^ '^^^ ^^^^ ^^^*^ ^ gvcu many of Tenants, and tliat r.rv* the leaders of 
 ome/ttm fii- the CoiThtry, if they had hut hearts to improve their intcrdi: and advan- 
 pra fe ijj'e, tage. Little do you that arc fuch, think of thcdutv that lies upon you in 
 qit.improfe this. Have you not all your hoF.or and riches trora God ? and is it not cvi- 
 faunt : ciir.ii dent then thatyou muft imployihem for the bell advantare of his fcr- 
 pro falutc fi.i- '^'^^ • ^^ y^^ ^'^^ know who hath laid, that to whom men commit much, 
 gulorum at(j^ from them they will expeft the more ? You have the greaceft opportuni- 
 umvTf forum , 
 
 quotld'ie experiuntur : quo procedente, nott tanquam m:tlicm aliytod out noxikmammr^l e cub'tl't profUirety 
 d'.ffnfimt i fed ta'f.fi.vn .id clarmti ftdtn ccrt.i'-'im .ndvol.vit. Scxieca He dementia, lib.i. c. :? pag. 4^5. 
 t Wnata horrid tiling is it, that ufually none are greater enemies to, ami hindercrs of Chi ids 
 K Jigdon and Work, then thofe that i . by office of vlccgcrency , as receiving all their power from him, 
 X. andby thcgrcatncfs of I'leir talents ofllichcs. Power and Honour, are moft deeply engaged to 
 Chnft f Even thofe, that as /ffew, pretended to Reformation, and deflioy thcworlliip and Priefts of 
 Baaly and fay , Co'/fie .-Tii fee my T^alfor the Lord, and rife up agiinfl AhM)(ov his pcrfccutlon and 
 Idolatry, and were encouraged by /I/.'7/;.r ; yet when the government falsin their hands, they pcr- 
 fift in the fteps of him whom they deftroyed : thereby adjudging thcmfclvcs to dcRrudion. And 
 all becaufc when they have cfpoufed the fame intcreft, they think thcmfclvcs 'neccflitated' to 
 take the fame courfe. O how Chrift will come upon thcfe Hypocrlccs in his fury, and dalh thcni 
 in pieces, like a potters veflcl, and bruifc them with his rod of iron ; and m.ike them know that he 
 will rcign on his holy hill Zio:'i ! Will not Kings yet be wife, nor the judges ofthc earth be learned > to 
 kifs the Son left he be angry and they perifli f Will they brc.ik his Iwnds, and confederate agiinft his 
 government, and be jealous of it and his Minifteis, as ifChrids govcmmcnt and theirs could not 
 both ftand ^ How long will they fet their intcicfts before and agamft Chnlls intcreft ; and bend 
 their ftudics to keep it under > ? and call lus government Tyranny, and their fuljedion flavcry ? 
 Do thf-y noticnow how much Chrifts intcreft hath been taken down upon meet pretended necefli- 
 ty of fettir.g up their own i Will their Religious Hypocrifie fecure them from his burning wrath, when 
 he ftiall lay, Thefe mine enemies that would not 1 iliould rcjgn over them, bring then\ hither and flay 
 them before me. I inrreat them (if they arc not paft teaching,) to read what a nnxierate Divine faith, 
 even Juniiu de Cornmun'om Sanil. Efpecially the fiftli Chap.of his EccleJiafliCh of the Power of the Ma- 
 giftrates in Church affairs. O let all Chriftians pray daily, I e.id m not into TemptalioK, I will noc 
 rruftmy Brother if he be once exalted, and in the way of Temptation. 
 
 ties 
 
Part 1 1 I. The Saints EverUJihg Refl, 54^ 
 
 lies to do good of moft men in the world ;, Your Tenants dare not contra- » 
 did you, left you difpoflefs them or their children, of their habitations • 
 They fear you more then they do God himfelf ; Your frown will do 
 more with fhem, then the threatnings of the Scripture ; They will fconec 
 obey you, then God : If you fpeak to them for God and their fouls you 
 may be regarded, when even a Minifter that they fear not, fhall be difpi- 
 kd. If they do but fee you favour the way of godlinefs, they will ct 
 lightly counterfeit it at leaft, to plcafeyou , efpecially if they live 
 within the reach of your obfervation. O therefore, as you value the 
 honor of God, your own comfort, and thefalvation of fouls, improve 
 your intereft to the utmoft for God. Go vifit your Tenants and neigh- 
 bors houfes, and fee whether they worfhip God in their families -^ and 
 take all opportunities to prefs them to their duties.- Do not defpife them, ^ 
 becaufc they are poor or fimple. Remember, God is no refpcderofper- 
 fons, your flefti is of no better mcttal then theirs; nor will the worms fpare 
 your faces or hearts any more then theirs;,nor will your bones or dull bear 
 the badge of your Gentility , you muftall be equals when you ftand 
 in Judgement. And therefore help the foul of a poor man as well as 
 if he were a Gentleman ; And let men fee that you excell others as much 
 in piety, hcavenlinefs, companion, and diligence in Gods work, as you 
 do in riches and honor in the world. 
 
 i confefsyou avel'ke to be fiPgular if you take thiscourfe; but then 
 remember, you (hall be lingular in glory, for few great and mighty, and 
 noble are called. 
 
 SECT. V I. §.6. 
 
 ■**Aftsio. & 
 5. A Nother fort that have fpecial Opportunity to this work, of help-jj-<^ ^8- 
 
 jL\ ing others to Heaven, is. The Miniftcrs of the Gofpel : As they ]J!f^^^picia! 
 have, or (houid have more ability then others, fo it is the very work of cjildiccread 
 their Calling ;, and every one expefteth it at their hands, and will better juvenmtcm & 
 fubmit to their Teaching, then toother mens. I intend not thefe inftru- populim mcef- 
 aions fo much to Teachers,as to others,and therefore I (hall fay hut little (X^'i^r/"^' 
 to them : and if all, or molt Minifters among us were as faithfull and dili- /^^«f Cm-xu^, 
 gent as fome, I would fay nothing. But becaufcit is otherwife, let me give -jid.rcltq. 
 thefe two or three words of advice to my Brethren in this Office. . • w c/«^ '^^^'^ 
 
 I. Be fure that the* recovering and favingoffouls, be the main end ofj^^ ^^] vk 
 your ftudies and preaching. O do not propound any low and bafe ends to Gem.Mcdim. 
 your felves. This is the end of your Calling, letit bealfo the end of your pag. zij. 
 endeavours. God forbid that you Qiould fpcnd a weeks ftudy to pleafc the PKHofophers 
 people; or to feekthe advancing of your own reputations, f Dare you ^;^n rhrlft*^"' 
 appear in the Pulpit on fuch abufinefs,and fpeak for your felves, when nwkesthem 
 you arc fcnt and pretend to fpeak for Chrift ? D^rc you fpend that time, men, faith 
 and wit, and parts for your felves ? x^nd wart the Lords dayinfeeking Of^rn.Alentnd. 
 
 Bbbb 3 applaufc,^'"^'^-^'-^- 
 
54^ • The S Hints EvcrUfUng Re ji> Chap. 1 4.. 
 
 applaufe, which God hath fee aparc lor himfelff' Oh whac notorious fa- 
 
 a cnledgcisthis / Sec out the work of God as skillfully and adornedlyas 
 
 youcan: Bu: ftill Ice the winnint; of fouls be your end, and let ail your 
 
 iluJ c^and labours be fcrviceablc thereto. Let not the window be To paint- 
 
 " cd , as to keep out the light ^ but alwayes jadgc chat the beft Ricans,chac 
 
 ^ niollconducech to the end. Do not chink thac God is belKerved by a neat 
 
 • <^uis icci- *i^archcd, l:iced Oration .- But that he is the able, skilful Miniftcr, that is 
 
 r 'teloqititiY bcft skilled in the arc of inHruccing, convincing,perfwading, and fo win- 
 
 n:ft(ini titlt ning of Souis : and chat is the beft Sermon that is beft in thefc- W hen you 
 
 ^*''^/ ^J.J;^ •' once grow o:her;vife minded , and feck not God, buc your felves , 
 
 lmaii'c(i'ct 'i'^ God Will make you the bafeft and moll concempcible of men, as you 
 
 urix fcdcrem^h ^^^^ Vou: lelvcs the moft iinful and Wretched. Hach not this brought 
 
 a.it .tmbitlare-x- down the Mi.niftry ofEn^U»doncQ already ? It is true of your reputation 
 
 '""'y/ii'bjy/i' as Chf'^ laith of your lives ; They that will fave them will lofechem.O 
 
 tlus effeEp'!- ' '^^ ^^^ vigour alfo of your pcrfwafions (he vv,that you arc fenfiblc on how 
 
 fioUsm:.u'vo- Weighty a bufincfs you are fent, O Preach with that ferioufnefs, and fer- 
 
 b,q:x ruhi * vor as men that believe their own Doctrine, and thac know cheir hearers 
 
 bibcvu acctrffi- rfiuft eicher be prevailed wich or be damned. Whac you would do to favc 
 
 ^^fir'holk'^ ^^^'^ ^^^^ Evcrlafting burning, that do while you have the opportunity 
 
 "qw'd fentlum and price in your hand: that people may difccrn that you are in good 
 
 olcndcrc qiim fadnefs, and mean as you fpeak •* and that you arc not llage-playcrs, buc 
 
 loqiii m.illm. Preachers of the Dodrine of Salvation. Remember what OVfrokuch, 
 
 cnec. £;;. 75. that if the matter be never fo combufuble j yet if you put not fire to 
 
 ^ Amhngui «t ''^ > ^^ will not burn : And whac ErAfmns faich , that a hot Iron 
 
 was much will pierce when a cold one willnoc ; And if the wife men of the world 
 
 ufcdtothit accouncyou mad, fay as /^<i«/, f Ifwearcbefidesour fclves,it istoGod: 
 
 raying,whcn and remember thac Cihrift was fobude in doins nood, ihac his friends 
 
 lie VV3.S rC— imv a D * 
 
 proachcd for thcmfelves begun to lay hands on him, thinking he had been befidcs him- 
 
 hiszeal.S; hi^ fclf, Mdrk^Z. 
 f animus, TDco 
 infanimus. ' 
 
 SECT. VII. 
 
 ]^e^dlkuuL ^^' T*^^ fecond and chief word of advice that I would give you,is this, 
 £-p':fcopo^qmm "^ * Do not think that all your work is in your Qudies , and in the 
 i^olumitas Pulpit. I confels that IS great, but alas, it is but a fmall part of your task. 
 gregjs fibi frf-jj You are Shepherds, and muft know every (beep, and what is their difeafe, 
 • 'i^^ ^f "'* and mark their {havings , aud help to cure ihem and fetch tliem home. 
 
 ^t Epifcnpiis, qitni) in H.ivi Gnbern.ilor^ in ct/yrit Reffori i>t Exercitu Vtix: utpotc cajii!, lit ait Cyp^'^^^^y 
 quMtiim pcm'ciofKm eft id feq ien'ium Lipfttm Yuhi.i, i.vu/im con'ra Ktile eft & falutarc cumfeprr thm.i- 
 vientuin nliitoms^f.jtribui prtebet imitaftdum. y^e iz^ttur Epifcopiy, fiquljUt mn/iais hufus oblili, 6icEpi- 
 fcopi cfi Kegcrc Ecclefumi-, cO'iaomr'hpopulnm verba D.: p.ifcerc-, biptiyirc , & bapti^atos conftrm.irc, or- 
 dimbits facis ir/itiarc m'miftros Dii obhc-,chcumirc^ chcumfplccre f.fphis fnam proz'}nci.m:,Sic. nt coznef- 
 canl quo ft.itu fmtfy.Ure^, & jubiitr, crronbui Jiqui impfid'int inhumhuan rnc/ites, religio n^n violetur. 
 Ceterum olan Epifcopl vocabantur yYCsbytiriy tefte /ton ti/w in loco Hicrofiimo : pr/tcipite in Epift. ad Eva- 
 griiim Polydar. f^irftl. dc iment. reyum Ji.4.cap.<j. pag. ( mhl ^ 2 40, 24 1 . 
 
Parti I !• The Saints Everla fling Re fl, 543 
 
 Jf the fancit J of Mi niflers in great congregations {T»bichis the great imob- jj 
 ferved mlfchiefinlinghnd, that cries for reformation ) did not make ic 
 a thing impoflible in many places, I (hould charge the VjiaillersoFj?^^- 
 iand with moft notorious unfaithfulner«,forn:g!eding fo mucb the rcfl of 
 their work, which callech for their diligence as much as pablick Preach- 
 ing. O learn of P^«/, Ads 20. 19,20, 3 1, to preachpublikcly,andfrona ct 
 houfc to houfe, night and day with tears. Let there not be foul in your 
 charge that (hall not be particularly inftruded and watched over. Go 
 from houfe to houfe daily, and enquire how they grow in knowledge 
 and holinefs, and on what grounds they build their hopes of falvation : 
 and whether they walk uprightly, and perform the duties of their fevcral 
 relations ; and ufc the means to increafe their abilities. See whether they 
 daily worfhip God in their farailies, and fet them in a way , and teach then:i 
 how todoif.Confer with them about the dodrines and pradiceof Reli- 
 gion, and how they receive and profit by publike teaching • and anfwer 
 all their carnal objedions ^ keep in familiarity with them, that you may 
 maintain your intereffc in thcm,and improve all your intcreftfor God. 
 See that no fcducers do creep in among them, or if they do, be diligent to 
 countermine them, and preferveyour people from infcdion of Herefies 
 and Sch!%is : or if they be infected,be diligent to procure their recovery : 
 Not with pafiion and lordlinefs, but with patience and condefcenfion : 
 As Mufculus did by the Anabaptifts, vifiting them in Prifon, where the « 
 Magiftratehadcaft them, and there instructing and relieving them, and 
 though they reviled him when he came, and called him a falfe Pro- 
 phet, and Antichriftian feducer that thirfted for their b!ood,yet he would 
 not fo leave them, till at laft by his mceknefs and love he had overcome 
 them,and recovered many zo the truth, and to unity with the Church. 
 
 Have a watchful eye upon each particular fhecp jn your flock: Do not: ^ 
 do as the lazy fcparatifts, that gather a few of the beft together, and take, 
 them only for their chargc,Ieaving the reft to fink or fwim,& giving them 
 over to the Devil and their lufts,and except it be by a Sermon in the Pul- 
 pit, fcarce ever endeavouring their falvation, nor once looking what be- 
 comes of them. Olet itnotbefo withyoullfany beK?f(?i^/;^ the faith ^re- Rom, 14.x. 
 ceive him^ but not to donkfull difputations. If any be too carelcfs of their 
 duties,and too little favour the things of the Spirit, let them be pittied,and 
 not neglected ; Ifany walk fcandaloufly and diforderly, deal with them 
 for their recovery, with all diligence and patience i and fee before them, 
 the hainoufncfs and danger of their fin : If they prove obftinatc after all, 
 then avoid their: and call them off-, But do not fo cruelly as to unchurch 
 them by hundreds and by thoufands, and feparatc from them as fo many 
 Pagans,and that before assy fuch means hath been ufed for their recovery. 
 If they are ignorant,it may be your fault as much as theirs^ and however, 
 they are fitter to be i;.ftructed then rejected; except they abfolutcly re- 
 fofe to be taught. Chrilt will give you no thanks for keeping, or putting 
 out fuch from his Schoolthat are unlearncd,when their defire or will is to 
 
 be 
 
544 "^^^ SAtnts EverUflin^ Reft. Clup. 1 4. 
 
 be uught.l confcls it ts cafier to (hue out the ignoranr,thcn to beliow o^r 
 
 pains night and day in teaching them.bu: wo to fuch flothfull, unfaithful 
 
 Mat. M- 4? Tcrvantsl Who ihen isa faithfull and a wife fervant,whom his Lord hath 
 
 4/. madtf Ruler over his houflihold, to give them their meat in due feafon, 
 
 according^to every ones age and capacity ? BlefTed is that fervanc, whom 
 
 •TheBuicHcr his Lord, when he cometh, fhali rind fo doing. * 0,bc not aflecp while 
 
 and die SSv^- the woolf is waking ! Let your eye bv. ^^uick in obferving the dangers and 
 
 hcidc'ioboch ftrayings of your people. Ifjealoufies, heart-burnings, or contentions 
 
 SHccp-bui not ^^^^^ among them, quench them before they break out into raging, unrc- 
 
 l>o:Kioonc ^ fidible flames : As foon as you difcern any turn worldly, or proud, or 
 
 cnijfoitH fadious, or felf-conceired, or difobedient, or cold, and flothful in his du- 
 
 CJcm. Alex. ^y ^ j^i^y j^Q,.^ [5^. piefently make out for his recovery : Remember how 
 
 j.,o>n. . I . jjjany are lofers in the lofs of a foul. 
 
 SECT. vin. 
 
 , o et *r^ O not daub, or deal flighcly with any •, fomc will not tell their 
 ^' * jL/pcoplepIainlyof their fins, becaufetliey are great men, and fome 
 bccaufe they are godly , as if none but the poor and the wicked (hould plain- 
 ly be dealt with : Do not you fo, but reprove therafharply (though 
 differently, and with wifdom ) that they may be found in the l-aith. 
 Poor z.Tirrfi/esWhen the P^//2y*<'z;fchofe/'j>//?;i/ for his Houfhold Chaplain,hc charg- 
 futtciedmany cd him, that without fear he fhould difcharge his duty, and freely admo- 
 ^•J'^ "P^'^'^" nifh him ofhis faults as the Scriptures do require ; Such incouragemcnc 
 and Ironsby ^'^^^ g""^*^ Ones, would embolden MiniRers, and free themfelvcs from the 
 thzT/irifht unhappinefs of finning unreproved. If Gentlemen would give no more 
 one word m a thanks to i^^f-^j and accufcrs of the Miniilers, then yvigandtu lus Prince 
 s^T.TionAvhich jjj^j jQ ^{^^j. flet-fcring Lawyer,who accufed him for fpeaking to Princes too 
 man w.^hoat' p'^'nly,they would learn quickly to be filent ; when they had been forcc- 
 ths Icift* ed as Hamans themfelves, to cloche Mordecdi^ and fet him inhonour. 
 C'Hfc. However, God doth fufficicntly encourage us to deal plainly. He hath 
 
 r* f ■^f!"''" bid u> fpeak and fear not ; He hath promifcd to Ihnd by us, and he will 
 not no^vfaT*^^ ^^"^ fecurity •, He may fuffer us to be Anathema fecHndum did ( as Bu- 
 to great fin- cWz-cfr faid ) hut not fee Uftdumcfe -^ He will keep us, as he did Hujfe*s 
 ncrs^^e vo!/is, heart from the power of the fire, though they did beat it,when they found 
 but \vc (hall it among the a(hcs; they may burn our bones, as Bncers and Phajritu 
 
 ^orm. ''nobts ^''» ^^ ^^^V ^^^ ^*'^*^ ^'^^ ^^"' when wcare dead, as o^Luthey, Calvin^ 
 and Oeco/ampaditu ; but the foul fpcleth not this, that is re joycing with 
 tthisLord ; In the mean time let us be as well learned in the Art offuffering 
 (sis Zenephon) as they are in the Art of Reproaching .- I had rather bear 
 Nun^bi'. 11*^'"^"^ '•^^ raouth of Ba/ak,^God hath kfpt thee from honour ,'2 or from 
 i Kis". 12.17. Ahah., \_Feedhim foith the bread and water of affi^ion"] or from Ama^dah 
 ■> C!u 0.25.16. ■■ Art thoH made of the Kyn^s Counfel ? forbear, -why fhouldefi thoH be fmh- 
 tm f J then tQ hear Confcicncc fay, \T'hoH hafi betrayed fetUs to damnati- 
 on 
 
Part III. The Saints EverUpng Reft. 545 
 
 en bj thy coward:z£ andfiience ; | or to hear God fay, \_ Their blood will / Eiek.j . 1 8 , 
 require at thy hands, ] or to hear from Chnft the Judge iCafi the un^ro- xo. &3 3 . 8. 
 fitable Servant into mter darkmfs, where Jhall biv^ee^ing and gn(ijhitigcf]^^^--^'i-%o. 
 teeth, ] Vea or to hear thefe finncrs cry out againft mc in eternal lire, and ^^'ll^T^^^ 
 with implacable rage to charge me with their undoing. avouch, that 
 
 And as you niuft be plain and ferious,fo labour to be skilful and difcreetf the higheft « 
 that the manner may fomewhat anfv/er the excellency of the matter : myftcheinthe 
 How oft have I heard a Oammering tongue, with ridiculous esprellions, ^*J^|J"j,,^ 
 vain repetitions, tedious circumlocutions, and unfeemly pronunciation, fe^iy^i^jt^ 
 to fpoil moll pretious fpiritual Doctrine, and make the hearers either loath man fueaks, 
 it, or laugh at it? How common are thefe cxtreams in the Minifters of and then to 
 England ? That while one fpoils the food of Life by Affectation, and new "^^j^^'' ^|j« ^^ 
 fafhioned mincing, and pedantick toys, either fettingforth a little and o^i- Exc^rlknt, 
 mean matter with a great deal of froth, and gaudy drefllng, fo that tliei 's judicious, 
 more ofthc (bell or paring, then of the meat* : or like childrens Babies,"Pious Uoaor 
 that when you Iiave taken away the dreffing, you have taken away all ; n^'^^^^^'^'ry-^^ 
 or elfe hiding excellent Truths in a heap of vain Rhetor ick, and deformingc^^"^ ^^\^ J^* 
 its naked beauty with their paineings, fo that no more ferioufnefs can be Lr^rKnoxi 
 perceived in their Sermons, then in a School- boy 9 Declamations ^ ZinA^orjmum ams 
 our people are brought to hear Sermons, as they do Stage- plaies, becaufe obnumad 
 Minifters behave themfcives but as the Actors-, On the other fide, ^^^ '\>!rshimu' 
 many by their flovenlydrefiing, and the uncleannefs of the di(h thatit is " No^tam'clc- 
 ferved up in, do make men loath and naufeate the food of Life, and even g.mcr diccn- 
 defpifeandcailupthat which fhould nourifh them? Such Novices arc ^^^''I'^'^ *^'^'* 
 admitted into the Sacred Function, to the hardning ofthc wicked, the fi^^^^^^J 
 fadning of the godly, and the difgracc and wrong ofthe work ofthc i,,qu}tzlno 
 Lord :, and thofe that are not able to fpeak Senft or Reafon, are made the Citti. Glbieuf. 
 
 AmbafTadors ofthe mod High God. ^^'"-^ ("^^^ ^^ 
 
 Aqtun. I. p. 
 q. 117.) that a Teacjier is to the Learner as a Phyfitian to his Patient. Andssthc Phyfitianhim- 
 felf gives not health, but only gives fome helps to bring the body into a fit temperament and difpofi- „ 
 t ion, that is, to help nature : fo a Teacher doth not give knowledge, but the helps and motives by 
 which natuial light being excited and helped, may get knowledge. And as he is ihebeft Phylitian 
 that d'-thnot oppreft nature with multitude of Medicines, but pkafantly with a few doth help it, for 
 the recovery of healtli : fo he is the bcftTcachcr, not that knowech how to heap up many m.ediums 
 and Arguments to force the underftanding, rather then entice it by the fwectnefs of light ; Rut he 
 that by the cafie and grateful mediums, which arc within reach, or fitted to our light, doth lead men 
 as by ti"vc hand unto the Truth j in the beholding or fight of which Truth only knowledge doth con- 
 fift, and not in ufc of Arguments. And theicfore A:tgumcnts are called Reafons, by a name of rela- 
 tion to Truth, v:y^. becaufe they are means for finding out the Truth, Gbkuf. Priefat. li. 2. de Libertat, 
 f.zSi- 1 judge this.^an excellent ufeful Obfervationfoi all Teachcis and Dilputants. 
 
 1 know our Aile mufl not be the fame with different Auditories •, Om' « 
 language muft not only be fuited to our matter, but alfo to our hearers, 
 or clfc the bcft Sermon may be worft •, we muft not read the higheft Books 
 to the lowcft Form ; Therefore was Luther wont to fay. That ^i pa- „ 
 er Utter, fopiilariter ,triviaUter , &fi-mfUcilfime decent yOptimi advulgmfunt 
 concknaxores ; butyetitisa poor Sermon that harh nothing but words 
 
 Cccc and 
 
54^ The Saints BvcrUflingRefi. Chap. 14. 
 
 a andnolfe. Every Reafonablc foul hath both Judgement and AffeAioD, 
 and every Rational Spiritual Sermon muft have both : A difcourfe that 
 hath Judgement without Affedion, is dead, and uneffectuai, and that 
 which ha:h Affection without Judgement, ismadandtranfporting : Re- 
 tt member the Proverb, Nonomnts qui habent citharam^ftint cithAr^diy Eve- 
 ry man is not a Mufitian that hath an Inftrument, or that can jangle ir, 
 and makeanoifeonit : And that other Proverb, Aiultiffint ^ui Boves 
 ** ftim-flant, pauci aratores. Many can prick the Oxen, but few can Plow ; 
 fo many Prcacheri can talk loud and earnelUy, but few can guide their 
 flock aright, or open to them folidly the myOeries of the GofpeI,and fticw 
 2 Tim. X. 15. ^^^ '^^^^ me2in betwixt thecxtreams of contrary errors : I know both muft 
 j-/*;»,«i iMf/oj^bedone ^ Holding the Plow without driving the Oxen, doth nothing; 
 Lccl.fi^talU and driving without holding, maketh mad work, and is worfe then no- 
 c/;g'tT,, ,id f^-^thing ; Bur yet Remember, that every Plow-boy can drive, but to guide 
 ^em^niltG-iex '^ rnoredifficulc, and therefore bclongeth to the Mafter -Workman : The 
 cx'.cn wn:- * violence of the Natural motion of tiie Winds can drive on the Ship •, but 
 rtntu,. D fi- there is necefTary a Rational motion to guide and govern it, or elfe it will 
 nut>it Rh tores quickly be on the Rocks or Shelves, either broke or funk, and had better 
 ft'^^lTo'm! lie (liil in the Harbour, or at Anchor : The Horfes that have no Reafon, 
 dice'tdfperitus^c^^ fet the Coach or Cart a going, but if there be not fome that have Rea- 
 Kieron'.j^ fon to guide them, it were better Hand ftill. O therefore let me befpeak 
 Ocean. To. 3.^ y^^^ ^y Bt-ethren,in the Name of the Lord, efpecially tbofe that are more 
 * B^d olccrus young and weak, that you tremble at the greatnefs of this holy imploy- 
 in ro(lia fit-i ment, and run not up into a Pulpit as boldly as into the Market placC;,Stu- 
 & midi'S con- dy and Pray,and pray and ftudy , till you are become Workmen that need 
 emiiftig- notbe artiamed, rightly dividing the Word of Truth, that your people 
 grpm y^'^ ^ may not be afhamed, or a weiry to hear you ; But that bcfides your clear 
 V^itdccori'i- unfolding of the Doctrijneof the Gofpcl, you may alfo be Maftcrs of your 
 b:ii homnj'.m peoples Affections, and nwy be as potent in your Divine Rhecorick.as C»- 
 ipfn q.ioi fere cero in his Humane, who, as itisfaid, while he pleaded for Z,»^4r»A</, 
 vdki ajctlus y^jrjjjjf ^g ifftperatorij quant nmvis irati mann excHJferif^ & miferofup' 
 rmolum in- P^^^^ vemam impetrArit : Or as it is faid of excellent * Bucholcer, that 
 greJteb.i'w * he never went up into the Pulpit, but he raifed in men almoft what 
 <jii!sfenf:nra affections he pleafed ; fo railing the dejected , and comforting the af- 
 divi'ite perter- fl,ctej ^nd ftrengthening the tempted, that though it were two hourf 
 iw'iV/^f/w r before he had done, yet not any even of the common people were 
 H'lmuifidci weary of hearing him. Set before your eyes fucb patterns as 
 
 voliiptAte per- thefc i t 21"^ labour with unwearied diligence to be like them. 
 
 fufin fir mum 
 
 redlbat ? C^tamitaim OAgore & tentcu'tonim ^uRibus quijfabatur al'tui ? wndoloris tantum alUvatiofum, 
 fed pYOpoftlam etlamfbi tngtfUi-.m fentkbat, miU quxqite forti conftantij^ att'mo perferendi. Eratom- 
 ni vitioium cteifo co itumin it us .rliquis ? flexanlma 01 attorns hufiufuadtj nififline defperatus cjfet, currige- 
 batur. ytvidanimirHmia]^ischo\cexo omnia fi/erunc,viv:davt>y,vividt ocullyvividte mMusygeflusomn.es ' 
 vivldi : Adco fefe i/i iilo dnjnijpiritus v'lrintcs confer uere.Hi/iC auditorium ejui it.t commolum oratione Bu- 
 i^olccri CO ifiai 3 ut licet nonmji finitahora altera perorarcry nullum tam:n audiendi txduimy vele media 
 tu'qu.im plcbi ob-iepfnit. Mclcfi. Adamus in. vita Bucholccr. -fin time and by L<i/>ow the Truth will 
 ihiac forth to. youjif you U^htonagcod Helper or Guide, dm. Alex.ftrom. It. i. 
 
 To 
 
part III. 1'he Saints Ever la ft wg Reft. ^^j 
 
 To this end take Demofthenes counfel, Pl^s olei quam vini abfh-Tmre. It is a 
 a work that requircch your moft ferious fearching thoughts. Fvunning, * Communes 
 hafty, eafie ftudics, bring forth blind births. * When you are the moft re- c-^^^m fenfus 
 nowned Doftors in the Church of God, alas, how little is it that you ^J"l'\'^^^^ ^Pf'^ 
 know, in comparifon of all that which you are ignorant oH Conientttfg'^p^fjjf'A^^ 
 not your felvcs to know what is the Judgement of others, as if that tm'uram & 
 were to know the truth in its evidence : Give not over your ftudies when f-milimtds 
 you know what the Orthodox hold, and what is the opinion of the moft J/^^'^^^-'^'m&c. 
 cftceraed Divines : Though I think while you arc Novices ,lt and learners DMna'm mc- 
 your fclves, you may do well to take much upon truft from the more judi- dulk eftyion. id 
 ciousjyet ftop not there ^ but know,ihat fuch faith is more borrowed then fupcrfide, & 
 your own: An implicit faith in matters not fundamental, and of great"/'^'^'''*'^^ '^.'«"" 
 difficulty, is oft times commendable, yea and neceffary in your people, xemaufn^/ 
 who arc but Scholars •, but in you that areMaftcrs and Teachers, it is dcRefurreh. 
 a reproach. c^Wi cap.j. 
 
 pag. 407. 
 t Erudit'io, ait Metroclcs tempore emenda eft. Idea Thales dixit Tcmpusomn'mmfjpieritrfftmum cjl. 1 hcic- 
 foic truft not too^foon to the Judgement of a young Divine^ no more then to a young Lawyer or Phy^ 
 fician : Though 1 know many are old ignorants too. 
 
 SECT. IX. 
 
 4. T)Efurcthat your converfation be teaching, as well as your Do- « «. g 
 
 -*-^ctrine. Do not contradict and confute your own Doctrine by your 
 practife. Be as forward in a Holy and Heavenly lifc,as you are in prcfling Let Presbyters 
 onothers to it. Let your difcourfebe as edifj'ing and fpiricual,asyou ^efimplc, 
 teach them that theirs muft be ^gonot to law with your peopIe,norquar- ^f oJJy "_ 
 rel with them, if you can poflibly avoid it. If they wrong yon, forgive ing' all from 
 them ;f or evil language, give them good •, and bleflingfor their curfing ^ error; vlfidng 
 Let go your right, rather then let go your hopes and advantages for the all that arc 
 winning of one foul. Suffer any thing rather then the Gofpel and mens p^, not neg- 
 fouls (hould fuffcr : Become all things (lawful j to all men, if by any >^.ido\vs, the 
 means you may win fomc. Let men fee that you ufe not the Minifterie on-«orphans, and 
 ly for a trade to live by ^ But that your very hearts are wholly fet upon the poor; but 
 the welfare of their fouls. Whatfoever meekners,humility,condefcention,or"^^J^y* P^?' 
 fclf-denyal you teach them from the Gofpel,0 teach it them alfo by your good before"^* 
 
 God and men: 
 Abftain from aU anger ; from unjuft judgement, and be far from all covetoufncfs. Do not hafti- 
 
 ly confcnt agamft any man ; Do not prevaricate in judgement Be xcalous after that which 
 
 is good : Keeping your felvcs frem fcandals, and falfc Brethren, and thofc that hear the name of the 
 Lord in Hy^ocrific, and who lead empty men into ciiov :Po7ycji pus ia £/>. ad Philip. Edit, llflerii 
 faf.icf.z'^. Cltfcem^ it was the office and wo;k of Presbyters to be Judges in Tolycrrp's time (who 
 was/o/j/« Difc:]^lc) rind the peoples duty to obey them, asisexprcft in the wo^dsbefore thefe.) I.«- 
 crum Thilofoph.te c{ii lpo>Uc faare jitjla & fanctufjiquit Arijiotcles nfcrente Crynxo in Aphor. pojl Com.i/l 
 Hcbnc. Ne Tii^.imjmo &■ Athcifmo id CbiijUMor^.mhomdunl fiifdiis loctu fit idlus,imprim!S ghriiie Dei^dC' 
 inde publico uu!:tAti cifcrvireopoi-tet, i/iquitCryMUs id Aphor. Trxftnntijjimum htms ftudii cjti b:f!€ 
 agercj vt Souatcs. 
 
 C ccc 2 un- 
 
54^ The Saint i everlafiing Reft, Chap. 14, 
 
 undifTembled leading example. Tliis is to be Guides, and Pilots, and Go- 
 
 ^ vcrnoursof the Church indeed. Be not like the Oi-ators that Diogettes 
 
 blamed, that (ludied kne dicere-, »on bene facert: N'or like the fign at the 
 
 * Inn-door, that hangs out in the rain it felf, while it fhcws others where 
 
 they niay have fhelter and rcfrefhing •, Nor like a Veneer that can offend , 
 
 but not defend, as C'Cfrofaid of C<</*w, that he was a good right-hand 
 
 man, but an ill left-hand man. See that you be as well able to defend youc 
 
 felres, when yon arc tempted by Satan, or accufeJ by men to be proud, 
 
 covetous, or negligent, as to tell others what they (hould be. O how 
 
 majiy heavenly Doftrines are in fome peoples ears, that never were in the 
 
 et Preachers heart ! Too true is that of Hilary ^SanEiiores ftmt atirts plebis, 
 
 iih.y wdi (^ukm cor lii ftccr datum. Alas, that ever pride, emulation, hypocrific, or 
 
 \vonttoadl- « covetoufncfs (hould come into a Pulpit 1 They are hateful in the Shops 
 
 »to fc/th*at ^" ''^"^ Streets, but more hateful in the Church ; but in the Pulpit moil: of all. 
 
 thefc three a What an odious fight is it, to fee pride and ambition (land up to pre;ich 
 
 Dogsdid not humility I and hypocnfie to prcach up fincerity .^ and an earthly minded 
 
 follow the_n ^nian to preach for an heavenly converfationlDo I need to tell you that are 
 
 plt^prid" CO- Teachers of others, that we have but a little while longer to preach ? and 
 
 veroufncfs, or but a few breaths more to breathe ? and then we muft come down, and be 
 
 ^v.y. accountable for our work ? Do I need to tell you, that we mult die and be 
 
 judged as well as our people ? or that Juftice is moft fevere about the San- 
 
 duary ? And Judgement beginneth at the houfe of God ? and revenge is 
 
 Vot^cthitbltx moll: implacable about the Altar? and jealoufie hotteft about the Ark ? 
 
 UpKniian fed ^jveyou not learned thefe leflbns from Eh, Corah, Nudab and Abihu, 
 
 -WW : ^me'lt- ^-^^^^ ^ ^ ^^^ Bethjhemtes, dic.though I had faid nothing?Can you forget, 
 
 -j limur m.ig,ia-^ that even fcwnc of our Tribe (hall fay at Judgement, Lord, vte have taught 
 
 I'cd -viv'imus. in thy Name? (MaT.j.)^ho yet mull dcpart,with Iknovfyou not ? Do you 
 
 jlermm-'iY nci [^^^(^ nothing by the Affliftions that now lie upon you? You fee what hath 
 
 ^.uod'iHrrm' ^^^^ ^^^^ againft the Miniftric ofEȣlaHd: How fome have been laid hold 
 
 muMtcmoite on by the hand of Juftice : and fomc by the hand of violence and in juftice, 
 
 7 (<efivfritnt, apid how all are lafhed and reproached by the wanton tongues of igno- 
 
 necmvnire ^j^^it^ infolent Sectaries ^ neither Prelatical, Presbyterian, nor meer Inde - 
 
 SrSix ^' pendant now fpared, it being the vary calling it felf that now they fee 
 
 oa]iv.p.^oi. tt^%^^^^ ' How they rob the Church of her due maintenance, and make no 
 
 HiexeMt fibi more ofit then Dionjftm did of robbing <^.fcttUfttts of his golden beard, 
 
 znvkem;& Q^^^ b^rbaths eratfilins , at pater Apollo nott it a ; or then the fame Dlonj- 
 
 Tafio£m ■•/'^ ^^*^ of robbing fupitiir Olympitu of the golden coat that Hieron had gi- 
 
 pperibuf, & ven,faying,That a Coat of Gold was too heavie for Summer, and too cold 
 
 operaRatione for Winter, butcloih would be futable to both ^ Or then he did of rob- 
 
 ipJ'gc/it : itt et i)ing the Images of the vefTcls of Gold which they held in their hand^.fay- 
 
 t-rciT"'^ <- ing, he did but take what they offered, and held forth to him; Or then 
 
 rci"rpf/*e-*^^»thefame Dionyfins did of robbing the Temple of Proferpina, when aftcr- 
 
 w;^^. Hieron. wards his (hips had a profperous wind, Fidetis, inqtut, qnam profpera 
 
 titvefte facer- njivi^atii a Diis immortalibus detur facrilegis : Ex hoc colligem ant non 
 
 fol' '^(ni'\n'%6 ^^^ ^^^^' ^*" *^^^^ ^" ^^^ mQleftA SacrUegia, Sirs,Doth God lay this all on 
 
 I Up 
 
 e 
 
Part III. The Samts Ever U fling Refl, 549 
 
 the Church and Miniftry for nothing ? Doth not the world know what an 
 
 ignorant, lazy, fuperftidous Miniftry had lately poflefTed moft; Churches 
 
 in the Land? And how many fuch are yet remaining? and thofe that are 
 
 better, alas, how far from what we fhould be, either in knowledge or 
 
 prafticc ! And yet how unwilling are they to learn what they know not ? 
 
 Even as unwilling as their people are to learn of them, if not much more. 
 
 O fee your errors by the glafs of your Affiidions .- And if the words of 
 
 God will not fervc the turn, let the tongues of enemies and SeAaries fliew 
 
 you your tranfgrefllons : Of whom I may fay to you, as Erafmtu of Z«-«'^-(^^'' «'f'^'^ 
 
 thcr, Dem dedtt huic fojtrcnJtt atati propter morhcrnm multiiuSnem acrem ^P/^- "''"''''.^^ 
 
 mcdiCHm : And as the Eraperour Charles of the fame Luther, Sifacrificulits^^,f ''Vc-^Ht&' 
 
 frugi ejJ'ertf,?tn/io in^igertnt Luthero. Yet let not any Papift catch at this, g,e(]'u.5 epis^& 
 
 as if our Miniftry were unlearned and vicious in comparifon of theirs j mntu^,&iuu 
 
 The contrary for the common fort is well known : And 
 
 itesof late have beenfo induftrious and learned, ycti coul 
 
 of £r/«/?»«<, olfome that proved hereticks rauft be killed, from Pauls' At i'^'to^o 
 
 Hdreticum hominem dc vita. i.e. de vita folic. And oi Hen. StefhanKi his^Mw habitu re- 
 
 Prieft oiArtoii, that would prove that it belonged to his Parifliioners to /^'^^' ^ "'"'''^ 
 
 pave the Church, and not to him, from Jerernies Paveaytt i/Ii, non paveam ^.-j ^^^ilfliid 
 
 ego. Or if thefe feem partial witnefles,! could tell them what Bellarmine loqiiuur, (it 
 
 jQlith of the ninth Age : Seculo hoc rth/lum cxtttit indt^ifM ant infelicim^ do£inn.a. popu- 
 
 diuvu or tneiisj wwmjC'- '•'» 
 though theTefu- -^J^favocAlian 
 \A S\.u ► Gnt: Fen tale - 
 
 uld tell them out^^^^^^^ ^^^^^ 
 
 iw4»7, and in f£«^/<iw^ at the Reformation, what barbarous ignorance, nifila-tcr Tif- 
 beaftly uncleannefs, andmurdersof the children begotten in whoredom 'i'':rerjd'}l]imi)s. 
 was found among them. I could tell them who have been turned from ^'Xl^^/'r^ 
 their Church by a meer Journey to Rome, there feeing the wickednefsof D.Sro«chton. 
 their chiefeft CleJ'gy ; And what Petrarch^ A^a/ituan, with multitudes Vxle)-':tis^M%\>- 
 morefay of it. And (if the moft horrid murders were not become vertues ^'i^ '''^•,^- 
 with them, and did they not think they did God fcrvice by killing his fer- ^^\/r^'^''-^^'.^' 
 vantsy I fhould mindc them of all the burnii:igs in EngUnd, and of all the uachwel rc- 
 unparallcld bloody Maflacres in Erance, and the fnqutlition of 5p4j«, citethhimj 
 which their Clergy yet manage and promote. If any fay ,Tbat I Ipeak this ^^'»tl^ ^"^^^ 
 but upon reports, we have feen no fuchtiiing; I anfwer as?^**/^w/i/,"^°'^'^"^[^.^]5 
 when he was blamed for difpraifingaPhyfician that he had never made ontt'iat 
 tri&\ of ^ Si fericHl>^mfccijffm»ecjua(jfiamvivere^n: U we had fallen into wouKl i>:ov.*, 
 their hands it had been too late to complain, ^w-^ me vefiifia terrent Om- Tha: there 
 nta in adverfum fpeU^antia^ ftfilU retrtrfum. And fome taite of tlifi fruit ^^"^ y^r 
 
 Chriils 
 ■words, Nennc decern ftiili fi^nt muiiili? And the other difprovcd him from the words following, Scd 
 ubi fuHt novem ? j 1 may lay to them as Origf» to Celfiis iib.T,. ful. {nrh.) i\. Antiftkcm Eccleflje 
 ^utmpiofa cum prufiie altqito vdim co/Uutcris, €>■ ctvitatis ptincipe : at ]p/a»< inttrUiias vd in d'.fiLtmihiS 
 quide/n Dei Ecctefu confultoribus, itfprimariis iSiris qu'i rugligeniiiti ^ivant, iir prtetcr feint ijjinm- urn 
 qtt^rUritdam & CbripMorttm ce»fuetudinem,nil minus deprchcTtdi pejfe, qnnm ex ^irtKH^m profa'inj.'it fc c<e- 
 ttmprttfenm:, &(. Origen. cont, Cclfum. /fc.5. (Edit.Afcenf.fvl. 53.; 
 
 C c c c 3 of 
 
5 5 o The Saints EverUfliftg Reft. Chap. 1 4- 
 
 of their projeAs wc have lately had in £»^//i»<i : by which paw we may 
 fufficiently con jcfture of the Lion. So that as bad as we are, our adverfa- 
 ries have little caufc to reproach us. 
 
 But yet. Brethren, let us impartially judge ourfclves, For God will 
 J, (hortly Judge us impartially.What is it that hath occafioncd fo many No- 
 vices to invade the Miniftry, who being puffed up with pride, arc fallen in- 
 to the fnare of the Devil, i T/w. 3- 6. and bring the work of God mto 
 contempt, by their ignorance ? Hath not the ungodlmefs and ambition of 
 thofe that are more learned , by bringing learning it felf into contempt, 
 ^gajit:s^ been the caufe of all this ? Alas who can be fo blinded by his charity, as 
 
 prrLTi^-' "^^ ^^ ^^^ ^^^ ^^"^^ ^^ ^^^'^ amoog us ? How many of the greatelt wits 
 &c. at vere/i- " have tlie mol"l gracclefs hearts ? and rclilh Cicero^ Dew(}beftes or Ariftotlc 
 dum vihe- better then DaviJ^ or f^^/, or ChriJ} ? and even loach chofe holy wayes 
 wf/zTcT ne -JOS ^};^[^^\] cullomarily they preach for ? That have no higher ends m entering 
 Us"- -No^ino- upon the Minifuy , then gain and preferment ? And when the hopes of 
 lumhoc, nee preferment are taken away, they think it but folly tochufefuch a toilfomc 
 iafrequ;Ai ^and ungrateful work. And thus the Ball of reproach is toifed between 
 fedncere .ijsoh the well meaning ignorants,and the ungodly learned ; and between thefc 
 I'fdunl'oMt ^^^' ^^^^ miferable is the Church ? The one cries out of unlearned Schif- 
 jnpropym ca- maticks ^ The Other cries out of proud, ungodly perfecutors, andfay» 
 curmus omici. Thelc rre vour learned men, tha: liudy for nothing but a Benefice or a 
 AcfMRcfle- B'.fhoprick, that are as ftrange to the Mylkries of Regeneration and a 
 /<?? e'di^ciri- ^^^^y '"^'^' ^^ ^"y Others / And O that thefe reproaches were not too true 
 a'ltit attu di- of many ! Goi hath IcflcnedMinifters of late, one would think fuffici- 
 recio. u The- cntly, to beware of ambition, and fecular avocations; But it is hard to 
 $logix verb ]^cir God fpeak by the tongue of an enemy : or to fee and acknowledge 
 9>n'vurn longe ^- ^ ^ where the Inftruaient doth mifcarry. If Enalifh Hxamplcs have 
 
 ranftm:m& .our ^Lr u ^ ' r u \ 
 
 d tficultatis ^olt their force ( as being fo neer your eyes that you cannot Ice them ) 
 plmlfmum « remember the end o^ Fundus that learned Chronologer, who might have 
 nojfc ft''pfy*ni lived longer as a Divine, but died as a Princes Counfellor,and theDiftich 
 Tallmtur & pronounced at his death, 
 
 cunf, Theolo- 
 
 f ; ipfos rwndum fails noru^t. Vclim ante omnix caver etU vohU ipfa quam diligcniilfim) ah hypocnfi : Gra- 
 ve inqua crimin ! ergon.'; hypocrirte tibi videmur ? Airoccm iajHriam I &c. J^uotidiawm cfi nojirum 
 quenvis in aUi4 reprthitndcr'^ ) a quo ipfe non. Jtt phie immums. ^id mm ft idem eveniat qmbufdnm 
 Thcologis ? In cum primis qui ajj'tClibm nimtu-m i/uiulgentfuit, ut in aliis hyposy'ifm rwtcnt, in feipfis non 
 videant^nondeprehendant} Omnitipivmorum fubtilijjimum fnne ejl li)poc;tfti : quodnonmodh alios quof- 
 vis, fed fuos po(fcj]orcs miris modn & artibia vahtdecipere & ctfcumvon:re: J^o callidior hie Serpent 
 q'(o magii lubricus illabitur homi>Mmmeniibus, eo majori jiudio, to acriorivigilantiafugiendusaut pel- 
 lendus. Rupertus Mcldcnius Paiomcfi votiv.pro pate Ecel.fol. B. x.j. Terdit aitOwritarcm docendi citjiu 
 famo onrz-c deflrffilur. Hicion. .■:d Ocean. Tom.^.fol. Edit, f.ra.^'m. ij^ J. hmotens t.rncti & {ibfquefcr- 
 monc convriifattey quan'.umex^mplo prodeft^t^mtum filmuo nocct. Idem ibid, ^in .tUts doccndi fungun- 
 xur mknerc, non doHrin.iia'tiHm fid ttiamvita intwccnliiii ax morum tntenitAtc, fu:^ d'btre efe coufpicu- 
 cr , ducrc folituK cli Dt. Kordmaus, ut Mdc^lar. Adam. in v jus vita. . ^teniior nifi alios qm tal/i e(l 
 incYepat : turpes turpis iitf.iin.it ; &- evafijl'c fe confcium credit ; quia confcicnliafn fuiwi non poffe 
 (^ugire f/itis nonfil, lidem in publico auufatores \ inocruttorei : mfanttipfo: cutfortsparitcf &nocen- 
 tss : damnvtt foris y quod incus operjntnr : admitlunt /ibentef^ quod cum admiferint crunMontu^r : au- 
 diciapiorfus turn vitiis fauensj &c. •Cy^iiia.EotJf.i. ad Don.^tum. . j "^v 
 
 Vifce 
 
Part III. The Sahts Ever la fling Refl. 551 
 
 Dlfce meo exempio mandato wftaere fungi ^ 
 Et fnge cefi pejlem r Tro^^uTf^jyuctTvvn^ : 
 And the iikef^teoffuJiitifon^'JsCf. C. Son of that great Divine of the et 
 fame naracj the next ycar.whofe laft Verfcs were like the former, 
 
 ^^idjtiv/tt innymeros fcire atque evolvere caffts^ 
 Si faci{»da fugis , ft fuglertda facts ? 
 Study not therefore t|ie way ofrifing,but the way of Righreoufnefs ; Ho- tt 
 ncfty wi!i hold out, when Honours will deceive you. If your hearts be a 
 once infected with th<J fermentation of this fwellmg hamour,it wil4 quick- 
 ly rife up to youf brain, and corrupt your inteilcccuals,and then you will 
 be of that opinion which your Fielh thinks to be good,and not that which 
 your judqement thought to be true ; and you will fetch your Religion 
 from the Statute BooMnd not from the Bible ; as the jeft went of Jgri- ^ 
 coU ('who turned from a Protcftant to an Antinomian, and being con- 
 vinced of that errour , turned Papifl: into the other cxtream^ and Pflu- 
 gius and Sidonius Authors of the Interim •, Chrj/fwa ab eis & oleum Pen- 
 tificium inter alia defendttntur , ut ipft difcederent tttttUores, ( becaufe they 
 obtained Bifliopricks by it. ) Oh what a doleful cafe is it, to fee fo many u 
 brave wits, and men of profound learning to be made as ufelefs and hurt- 
 ful to the Church of God by their pride and ungodlinefs,a$ others are by 
 their pride and ignorance, were a clear underftanding conjoyned with an 
 holy heart and heavenly life, and were they as skilfull in Spu'itual as Hu- 
 mane LcarningjWhat a glory and blefling would th^y be to the Churches/ 
 
 SECT. X. 
 
 5.*T' Aftly, Be fare that you ftudie and ftrivc after Unity, and Peace; * . 
 
 JL/ if ever you would promote the Kingdom of Chrift and your Pco- » Therefore 
 pies Salvation, do it in a way of Peace and Love?Publick wars,and privatCaChrift deycd ° 
 quarrels doufually pretend the Reformation of the Ctiurch, to the vindi- not after 
 eating of the truth and the welfare of fouls ; but they as ufually prove in ^^'"^"^"."^ 
 thcifiue, thcgreateft means to the overthrow of all ; Itisasnaturalajf^a'cut off 
 for both wars and private contentions to produce Errors, Schifros,con- not yet as/; ^k- 
 tcmpt of Magiftracy, Miniftry, and Ordinances , as it is for a dead ^jj, cutafun- 
 carrion to breed Worms and vermine ■, Believe it from one that hath <l«»thatfo 
 too many years experience of it both in Armies and Garrifons •, it ^^ ^J^cnile'i^Tc^' 
 hard a thing to maintain, even in yoor people, a found underftanding, hisHody ^"^ 
 a tender confcicnce, a lively , gracious, heavenly frame of fpint, whole nna 
 and an upright hfeina f way ofwar and contention, as to keep your uri<livldcd,anj 
 candle lighted in the greateft ftorms, or under the waters : The like I m"h°"c 
 
 given to them that would Divide the Onmh. Athanafius de lnc.irnatVt;bi f Igvaiius gives a 
 
 Xu 
 
 I would wc could all as patiently bear, and make as good ufe of the like difpofitions. 
 
552 The Saints BvcrUfiing Refi. Chap. 14* 
 
 "HovtarSy- may fay of pcrverfe and Herce Difpucmgs about Bapcifm, and the Or- 
 i.ods axe nc- cumftantiaU of Dillipline, or other Quellions that are far frooi the foun- 
 cdlary, arul ^ dation : they offencr lofe the cru:h th ;:i find it. ♦ A Synod isas likely and 
 niiniflers of lawfull a mean«; as any for fuch deciGons, and ycc NazUnztn laitb,;Jr ha- 
 Churc>\cs arc Siensis n;H vidijfe u' litis S)nodi utilem fntm^ aut in ami res wale je kub(% 
 
 Epi.. , _ - 
 
 Sca.3.p.iT7. fidentcxprellions, the moil probable arguments, rather then he that hath 
 
 with" Farn:i- the moft naked dcmonllrations : He takes with them nioft.thac fpeaks for 
 
 /^^.;^^t;'^ '•^ the opinion which they like and are inclined to, though he fpcakNon- 
 
 n<'t-\ nubi') f<2nf^i and he that is moQ familiar with them, and hath the bed oppor- 
 
 z7,f. tunities and advantages to prevail, efpccially he that ha:h the greaiell in- 
 
 •f'How mmy tereft in their affedions ; So that a Difputation before the vulgar, even of 
 
 Difpures d^J the Godly, is as likely a means to corrupt them as to cure them ^ ufual- 
 
 cniasiifvwf "^y ^^^^ molt erroneous feducers will carry out their Caufe with as good 
 
 FxUx.olt.1'^. a face, as fluent a tongue, as great contempt and reproach of their oppo- 
 
 Vo(ihtecUn fers, and as muth conhdence that the truth is on thcirlidc, asif it wcrefo 
 
 bibrcfj.(Lf- indeed. Parous * his mafter taucht him, that. Ccrfo certfMs ifj qnalihtt 
 
 cil'visami miiiHHjjimA pa/tisportis^e, vere & Jftbjtantialiter irttegrttm corpus Chrt- 
 
 crcdiderit, fit ejfet : itemin,apud cum, fub minutijfima vini gnttuU adefjet integer 
 
 oHaviusquod fsnguis Domlnicus ^ What confidence was here in a bad caufe ? And 
 
 ^'"* '^ j ^^ «* if you depend on the mofl: reverend and beft eftcemed Teachers, and fuffer 
 
 '^cre^e'ilt <^ hic ^^^ weight of their reputation to turn the Scales, you may in many thmgs 
 
 vicerit! « be never the neerer to the Truth .- How many learned able men, hath the 
 
 * Parens /> name and authonicy of Z«f/?(fr miflcadjn the point of confubQanciation ? 
 
 prxfatad Zy'rfme was carried away with it awhile, till he was turned from it 
 
 Gcn'sauroii- ^V^^^ reading o'i Luther s own Arguments, they were fuch Paralogi(ms. 
 
 Metum,&' e»Yet was it Luthers charge to his followers , that none fhould call 
 
 vmJimtUs tfi^ tliemfclves after his name, bccaufe he died not for them, nor was bis 
 
 exqittyeffucov, dodrine his own. The only way therefore to the profpcnng your 
 
 error : Ji^fuco ij^^Qy^s, is to qucnch all flames of contentions, to your power. If 
 
 tar & ^you would have the waters of verity and piety to be clear, the way is 
 
 propter hoc not to ftir in them and trouble them, but to let themfertlein peace, and 
 
 pueris credita. run down into prac?ticc. Wo to thofe Minirters that make unncccrtary 
 
 hen. juiv. divifions and parties among the people, that fo they may get themfelvcs 
 
 ■f^'^'Dehtde-^ a name, and be cried up by many followers.' And as you (hould thus 
 
 piudcnti- ** ftudy the peace and uni:y of your Congregations, fo keep out all tiic oc- 
 
 b:is orthodo- cafions of divifions : efpccially the dodrine of feparation, f and popular 
 
 "^^ *^ /f'^'^^'' Church-government, the apparent Seminary of faction and pcrpetuall 
 
 lollrams, /f^g^contentions. If once your people be taught that it bclongcth to them 
 
 Dav. Blon-" to govern themfelves, and thofe that Scripture callcth their Guides, and 
 
 ddlum de Rulers, you fhall have mad work! When every one is a Governor,who 
 
 tZ^^^^\,%"'' are the governed ? ^Vhenthe multitude, how unable foevcr, muft hear 
 
 r/fSp'72^, and judge of every.caufe, both their Teachers and others, they need no 
 
P art 1 1 1 . The Saints EverUfting R eft, 5 5 ^ 
 
 oth^t' Imployment to follow j this wiil find them work enough , 
 as it doth to Parlimenc men to fit, and hear, and Ipeak, and voce. Isce" ^^"^-^^'""s 
 it nit llrahgc that fo learned a man as * Pet. Ramus (hould be the Advo- "^^ll^XTo'!' ^M. 
 cate for the multitudes authority in Church- Government ? But that -^Sa'-Sw- 
 God mufl ufc fo (harp a cure for thofe contentions, as thu bloody French fnin Scdcfmm 
 MafTacre, me thinks lliould make En^Jand to tremble to confide it! Left ^p indic'nm 
 the fame difeafe here muft; have the like cure. If an army had tried thiset,^^''^''''-^^''" 
 popular Government but one year among themfelvcs in their military jcHicnm mi- 
 affairs •, and had attempted and managed all their defigns by the Vote of m]h«rnm,ex- 
 the whole Army, I duri^ have vakied their judgements the better ever af- ceihsr.unicatjo- 
 ter in this point f Wo to the patient that mu!'t have a nmlaken Phyficianct^*. ''' ^ sbjclu- 
 
 tlO/t.crrt 
 
 i 
 
 till he be grown skiifull by making experiments upon his difeafes. And ^issnodo 
 wo to the people that are in fuch hands, as muA learn their skill in Go- iwjanafrpiokt- 
 vcrnment from the common calamities only , and from their experience tAdifc>p[m:i 
 of the fufferingsof the people/ Tl~i<s kinde of knowledge, I confefs, is ^'j'^-''^'' ^".^'^ 
 the througheft.-buL it is pitty that fo many others fhould pay fo dear for it. ^rllsrtdn^x' ' 
 
 fuitf. ln\unCi::m alvrn Ul.irum piritum Ecclefirs;, ut ofmi-i fi':dh,f(^ere il.'v; ; & ffic^adfe^itentiamm'^- 
 tand.tm, ftdtcm adp.Kcm fovcndam manfueie invltarc con.ivcnlUi. Scd k/)v.: & uwidita auddila^qu^e 
 Varijiu exoria in Kuptiis iUis fatalibiii longe Utcj-fregmm G.Uia pe-ivafit, dumejlicas & irftefiin.if cuiiten' 
 tioftefom.'if'uftiiUt. In vita Bullingeri. huielix^Sy.'iodo prxfcda Sudcc/y nbi cum prims co/um opinio 
 difciij] a confufai. qui difapltruim pariier doiirinamj/i l>:mocrat'!to vd poilhs QcklocrMico more q:.'od.:m 
 
 ex pepiili fu^x'giii rcgi admmltrarij^volchn.nt. Lt cum!nalh\ pycv^ntJis ncmdcfccrc illud piper 
 
 Ecdcfiajlica poUiU d'Jftdym mtdltgcm Snd-l, ccn-fuit dc re ta'afibi ampiitcr cfc di^^'cretidnm. yitj^habitti 
 SynoJo rurfimi ciii <y- pr^cfitir, t(i?itafidicttale ufuf diccndi doccmiij , ut'fcbifmatis' ejusprmiph vir ali- 
 
 . . , , ,j J-.- -j-a - f'5^ 
 
 vir'i quid.im docii rerum mv.viimprimtuplm tequo [.ibo,d?>tcs adhtcnbant & magna vci-onm argumento- 
 rumy,a.C'.c oi'tr^en-cm lUlus^ mumtam difai-dibant. iUorkm tmen conjtui fejc oppujuit Bexa, doaijjimc d>- 
 a:f rt.fi re rtm to'a;n cdifj\rc?is. Eiusjhitenlkmtola fymdus ufia/ni'io confaifu tiptrob.nity&c. In vita 
 Bcz. t All Herctlcks fay as fudaf to Chilft, Maftei, and with a kifs^that is a fliew of Icve to it, they 
 betray the Tiuth. Ongen. Tr.itl. 3 j. ;;/. Mat. 9{o>i. omnes qui ChrJp nomine g'ori.miir & i>i (Xfcrm Civi- 
 t -tis T)ci cxtu c<^ patugyrl tepntiirju-; habe:if fjiJyctgH : mdU infc- corxrrni i/i carum tdvii.t<: rda>'h!rr:6- 
 aviUtepla/ti indgtu.^u vcro popiiliimad fnffr'.igri -Oocabit ? Tilcn iz D.Twifs D.fcn.co:k'..Corvin.Y'.ii, 
 
 YourhereforethataretheguIdcsofthisCharetofChria, take heed of _ ,• 
 bofing the reins,lea all be overthrown: It is but lately that the Prelates «^-,^7^'S:^-- 
 held them fo hard, that we might not move on in the way of unquefliona- /» colifyU^ndi 
 b!c duty, and we might not ftir at all for fear of fiirring amifs, and godli- 0<''t, W (^'-'^^ 
 Jicfi was fliut out upon pretence of well-ordering it ; Do not * you run ^^'"^'^ ommbas 
 now into the Contrary extrcam^to think that all refiraint is evil. Alas poor ^X''^i"lr'm 
 J?«^/4«J 1 how are thy bowels torn out, and tliy reformation anddelivc- 'H^pCt^rum 
 ranee grown (as to man)iirf.oiiible ! becaufe thy inhabitants, yea and /^'••5f^i<^«« 
 
 Dddd Guidesj 
 
5 5+ T^^ Saints everUjiiHg Rejl. . Ch.ip. 14. 
 
 Guides, run all into extreams! like a drunken man chac rcelcth fromlidc 
 » Slat Vfn ^^ ^'^^' ^'^^ cannot keep the middle way : nay they hafc a man of peace 
 EjtioMmdc- tt'^^^ runs not ouc into their extrcams. OnePany would pluck up the 
 fcnfor m.U: fit: hcdgc of f;")vernnienc, as ifthc vine-yard could not be fruitful, except ic 
 popiilMs. H;c ^l:c waft to the pleafure of all the beads of the Forreft. They are like ill: 
 eM!us9'nit:s ^^^ j|^j^ (hould giudge at the banks and dam, and think it injurious to 
 ^quo^s ftcu'i' bethusreftrainedofits liberty, and therefore combine with the winds to 
 dam pluas da- raife a tcmpeft,and fo afTault and breakdown the banks in their ragejani 
 t^r. Seneca ^c now where is that peaceable afTociation of waters?* Me thinks the enemies 
 y'l^b'^-^' i-»of government arc juft in the cafe as I remember when I was a boy oar 
 lmsuuJ.i Ho'- School was in, when we had barred out our Mafter : We grudged at our 
 ti'iii, qui s.ii- yokc, wc longed for liberty •, becaufe it was not given us we refolvcd to 
 itum Lcclcfix cake it, when we had got ouc our Mafter and (hut faft the doors, we grew 
 ytfiimi?k'um bQid^ and talkt to him at our pleafure ; then no one was Mafter, and evc- 
 S 'S- facri- ^y ^"^ ^^^ Mafter : wc fpend our time in playing and in quarrelling : wc 
 ltz,emorjufl'dii treatc aclaftwithour Mafter about coming in: but our liberty was fo 
 vcUmct obro- fweet, that we were loch to leave ic, and we had run our felves fo deep in 
 <f.v«f, Ambrof. guile thac we durft not truft him ^ and therefore we refolve tolet him 
 ^/"i"'^- ^' I- in no more ; But in the end when our play-dayes (which we called Holy- 
 *N^ten kv'.or dayes j were over, we are fain to give account of our boldncls,and foundly 
 tra>tfgrcjfto in to be whipt for it,and fo tocome under the yokeagain.Lord,if thisbethc 
 rus.pretatione, cafe of EngUnJ^ let US rather be whipt and whipt again, then turned out 
 ^.'''^r '•* ^.!^ of thy School,and from under thy government, f "^cfeelno-^ how thofc 
 ■TertuLrf? ^^^ miftakcn, that think the way for the Churches unity, is to dig up the 
 fiidk'n. cap. 9' banks and let all loofc, that every man in Religion may do what his lift * . 
 t ^id pejfi*- On the ocher fide , fome men to cfcape this Scj/U do fall into the Cha- 
 ms expe>i're a^ylf^is offormer violence and formality : They muft have all men to walk 
 eell'H&"yuef- '" f'^cters, and they muft be the makers of them ^ and Minillers muft be 
 /«, cumcdnftct taught to Prcach, by fuch Jives as their horfes are taught to pace. No 
 ijfe artam cxi- man muft be fuffered to come into a Pulpit, that thinks not,or ipeaks not 
 fan?Velti:iid as they would have him.- Orif they cannot take away his liberty, they 
 mH^qlomdo ^'^^ ^^ ^\\^t they can to blaft his reputation ^ Yec if he cannot have the 
 plxv'.^ & CO- repute of being Orthodox, it were well if chey would leave him the repu- 
 rufcaiionss & tationofa Chriftian. But having alfo a Chriftianity of their own making 
 toi-'Arm & and proper to theaifclves.they will prefently unc^riftcn him,and make him 
 "iu^n&n^b'i- ^" Heretick by prodamattonjas if they had fo far the power of the Kcys,as 
 U,& vfuto- to lock up the doors of Heaven againft him,& wipe out his name from the 
 rum m:JJ:onet^hook of Life. It ftriketh me fometimcs into an amazement with admira- 
 c> (imtlta his tion,that it fliould be poffible for fuch mountains of pride to remain in the 
 ^"iS aw- ^c*^fs of many godly,revcrend Minfters / f That they fliould no more be 
 nibiis nos qntdem toquaccs crimu^ rcqmentes cnuf.-rs toriim ; qui trntem c.ifjcit, folui Vcus veridic is eft. Si 
 ergo & inreba^ crcaturje, qutedam qitidem eerum adjacent Dco', q<.xdam autem & in ns^rnm venemBt 
 faeiiiami Qu^tdl^^3.\ic{^ fi & eori*>n qux in Scripturis reqiiiruntur, itniverfis Saptum SMmaUb'H W- 
 tfk'it!biii,q^<^'^'i'^'''bf('!''-''''ni<s feciindiimt^r.iiiamDciyqiiada'n autem commeaiomns D:o <> Et non folunl 
 htho: ficrth, {cd.8i la ''awro ? Ut femnr quidcm Dsfi doicatyhomo autem fc?nper difca^ q.ix'funt J 
 B.'Oj &c. lrcii.Bus advcrf. bfixcf. ih z, C-tr>. 47. * '- ', 
 
 con- 
 
Part I 1 1.. 7 he Saints Everldfiir)^ Reft. ' 55> 
 
 conlcious of the weakncls of cheir own underftandings.but that even in dif- '^'l!*!'^'/^, 
 putablc difficult things,they muft be the Rule by which all others rrruft be V^^^in (fl, rtt 
 jndgedlSo that every mans judgement muft be cut meet to the ftandardof .f>7^ B'ot- ^^f 
 thcirs, and whatfo^ver opinion is richer {horter or longer, muft be re- cor'Si hom'nn 
 jected wirhthe fcorn of an Hercfie or an Hrror IWonderfulll ^^^^^I'l^f'^-Zif- 
 men that have ever ftrudied Divinity , fhould no moredifcerntbepro- J-^'^^Jtc Wrr.-, 
 funditics and difficulties I and their own incapacities ! More wonderful i^tdirnhn- 
 that any dtfciple of thrift Ihou Id be fuch an enemy to knowledge, as to tifthencs. 
 refolve they will know no more thcmfelvcs then is commonly known, nor Rc^«i. J'^'^'^-^ 
 fuffer any other to know more 1 So that when a man hath read once what p^^f^'^^ j. 'gc 
 is the opinion of the Divines that are moft in credit, he dare fearch no fur- ^ , ^ j,, gpcrum 
 ther for fear of being counted a Novelift or Heretick ^ or left he bear cluu'i'o.x.p- 
 their curie for adding to, or taking from the common conceits 1 So that (>i9^ c^f-. *^^ 
 Divinity is become an eafierftudy then heretofore : Wearcaheady at a "j^^^.^'^Read 
 iV<i';j/;<^«/;r/? : It fecmcth vain when we know the opinions in credit, to ^in^.op HJiZf 
 fearth any fui thcr : We have then nothing to do, but enfily to ftudy for ftvcnteentS 
 popular Sermons,nor is it fafe fo much as to n ake them our own,by look- s.'/z/o.^. callci 
 iriginto and examining their grounds, left in fo doing we (hould be forced ^^^'^^ ^^j, 
 to a dirtent •, So that Scholars may cafily be drawn to tliink, that itis bet- ^^^jy^'^ai " 
 tertobeata venture of the common belief, which may be with cafe, then hum-viaaatha- 
 to weary and fpend themfelves in tedious ftudies,when they are fure before vMe fm.it.u 
 hand of no better reward from men thenthercpurationofHerct cksl ^'^^^l^^l^i. 
 Which is the lor of all that go out of the common rode. So that who will yiu""^ 
 hereafter look after any more truth then is known and in credit, except it pjatina. 
 be forae one that is fo taken with admiration ofit, as to caft all his reputa- *I fpcaUtMs 
 tion over board rather then make fliipwrack of his felt prized Mcrchan- ""ly'^f^^^ 
 dizelYctmoft wonderfiil isit,that any Chrifti?.n,efpecia!ly fo many * god-*'|^J J^^' ^" 
 ly Minifters fhould arrogate to themfelves the high prerogatives of Godl p^ous and 
 VIZ.. to be the Rule and StandardofTruth \ I know they will fay thatoPcaccablc 
 Scripture is the Rule : but wlienthey muft be the peremptory judges of Divme, of 
 the fenfe of thu Scripture, tfo that in the hardeftcontroverfics none muft ; ?u,fk m-,- 
 fwarve from their icnie,upon pain of being branded u'lth Hercue or hr ^^y ^^ ufeth 
 ror, what is this but to be the Judges themfelves, and Scripture but their^thcm fo ill, 
 Servant ? The final , full, decifivc interpretation of Laws,belongeth to none that they 
 but the Law makers themfelves. For who can know another man? j^^ewthem- 
 
 , ,,. ~ , ,.r.r% fclves un\\-or- 
 
 mcanrng beyond Ins exprelnons, but himlelf ? tl^y ^j- t^eni. 
 
 t Lege Csmcronm accurate dlfjirtnltm de Toteftate £a/f/. Praslcd.pag. 45^,46 1,4^1, d>f. and b«(i4es 
 Crmro, Mufculuf, uith many others deny any Judicial dccifive power in Miniflers, in doftiinals Vid, 
 VJeli'i 7(aTia/ia!c Thcclog, I. 5. c.e.p.sii- But a DoftoralPowcr (as Cwj^iVJcallsit, fuch asa Schoo!- 
 maftcr hath in his School (excepting the power of bodily puniflin-.cnt whichbclongeth ro the Ma- 
 ^jftratc, both in the Commmonwealth, and in the Church, even as a Church, whaifoevcr fomc 
 fay to the contrary) is the proper power of the Minifter : which Is far more then a bare dechrative 
 power : (for he hath alfo a power to command and determine of order and degrcesjd^f. arid the 
 Scholars ought to take his word in all doubtful things, till they can come to know it themfelves in 
 its proper evidence.) ?,ut yet It is not fo great as to bind to nny mllUke or f.n {clwe en:Jitc) for art 
 Interpretation of the Law is iffofaiio void, if it be apparcntly'contrary to the plain Text ' Fife 0«i 
 fijould noc be the fuprcam Authority, but man. 
 
 Dddd 2 And 
 
^5-6 ~ The Saints EverUfliffg Ke ft. Chap. 14. 
 
 And ycc it increafecli my wondering.thac thefe Divines have not forgoc- 
 
 ten the late arrogancy of the Prelates in the fame k nd • under which fome 
 
 fcvvofthemfelvesdid fuffcr ! Nor yet hov conftantly our Divines that 
 
 write againft the P.ip\fts, do difclaim any fuch hving, final, decilise Judge 
 
 of controverfie?;, but make Scripture the only Judge. *0 what milchicf 
 
 hath the Church of Chriltfuffercdby the enlargmgof her Creed ! While 
 
 •Lctthcni **!: contained but twelve Articles, believers were plam, and peaceable, and 
 
 R^r"^'^'*^*^^'^ honeft. Buta Chriflian now is not the fame thing as then .- Our heads 
 
 fronthc crc- ^^^l'^^ big (like children that have the Ricket jchat all che body fares the 
 
 dit of Dlvirics^ worfe for it. Every new Article that was added to che Creed, was a new 
 
 remember, engine to Orctch the brains of believers, and in the ifTue to rend out the 
 
 that K was bowejs of the Church. It never went fo well with the C liurch/ince it bc- 
 
 differaice^^ ^'gun fas Erafmus faith of the times of the Nicfne Council j rem xngcmofam 
 
 P-igins from /<^'*^ Chriflianum efcy to be a matter of fo much wit and cunning to be a 
 
 Chiilians ^Chriflian. Not but that all our wit fhould be here imployed,and contro- 
 
 forracrlv, to verfies of difficulty may be debated ; but when the dcciiion of thcfc muft 
 
 takeRcL£;i- be put into our Creed, and a man muft be of tlie faith that the Church is 
 
 oatr'im mm. ^r , , , r ij j jt • 
 
 Vui'ii hifnina ^r, it goes hard. Me thinks I could read A(jMy:As^ or ^cotus, or BelUr- 
 
 tejimatio m- m.mi>te with profit, «f PhilofofhUm^& TheolofriAm liheram-^ but when I muft 
 
 nocniiam make them all parts of my Creed, and fublcribe to all they fay, or elfe be 
 
 uttd'-d-t:, jr^^ Catholick, this is hard dealing. I know now we have naSpanifh in- 
 
 down.i.id quifition to hre us from the truth. ButasGryw^wj was wont to fay, 
 
 immav'tt : *^ Pont i fie i Romano Ernfmum pins nocni^e jocando^ ejuam Lmherum ftomA- 
 
 tnkc ncc plena, chando ; fo fome mens reproaches may do more then other n\?;is perfc- 
 ■'^cadeotimn- ^^^^^^^ 
 diteftudifo- 
 
 flhia ad . 
 
 tiliucen'it ve/ita'cm.Tanta eflprtidott'ta hmhis ad demenjlrajidum bo'mm, tf:iafUa • att.te'-'rtiV tUexigen- 
 dam : tarn illjfiUi fmlis, qitim ifta con-'.em u. Tertul. A'Mo^cUc. cap. 45 . Suutra jc di vinie iffligiu isj 
 f'ttaiisy^ cogitUo non tarn hiim.mo M n.'(ieyio iuitget, qu.im ex fapfa h.vtnttir c^ difcitw, q npp: qH<t q:io- 
 tkdte opcriha^ clatnat, acpcr do[twi.a>nChn(li fcfe cUnorem folc ing'nt oadis^ i^]uit A^hinifms t^iitia 
 1. 1 . COM. Gen-Ula. And JuHii Martyr excoUcdi chat faying of Soaatcs, That no man is to be preferred 
 before the Truth. Apolog.prlma. 
 
 And it is not the leaft aggravation of thefe mens arrogancie, that they 
 * are moft violent in the points that they have leaft ftudied, or which they 
 arc moft ignorant in : Yea and that their cruel reproaches arc ufually fo 
 Ugevitm Ge^ incertant^that where they once faften,they fcarce ever loofe again ; having 
 H^oris. learned the old leffon. To be fure to accufe boldly, for the fear will re- 
 
 main when the wound is healed. Yeafome will not fpare the fame of the 
 *dcadj but when their fouls have the happinefsof Saints with God, their 
 names muft have the ftain of Hercfie with men. More ingenuity had 
 ^Churls the Emperor , when the Spanifh fouldiers would have digged up 
 the bones ofLuthtr : Sinite ipfum, inqmt.^ qniefcere ad diem refurreClionkf, 
 e^j^'t/.'fiww.ow^/Vw, &c. Let him reft, faith he, till the rcfurredion and 
 the final Judgement ; if he were an Hcrccick hclliail have asfevcre a Judge 
 ajyoucandefirc. 
 
 Tbefc 
 
Part in. The S dints E'verU(ling Re/i. 5 5 7 
 
 Thefe are the excreams which pocTr England grcaneth under •, And is 
 there no remedy? Befidcs the God of Peace, there is no remedy. Peaccis *^^^^^^ 
 fled from mers Principles and Judgemenir!;, and therefore it is a ftranper qucnqn.m ft i 
 to their Affedons and Practices j no wonder tl.enif it be a Rranger in the mc d'i]'cntiit y 
 Land, both in Church and State. '^'<'^'» Fii?ida- 
 
 Ifeither oftheforementioned extreamsbe theway to Pc?ice, wq may ''*^-nt^'>n,hocefl 
 havcic; or clfe where is the man that feekech after it? But T remember ey^;J'^^.^^^/^'^^^_ 
 Lathers Oracle, and fear ir i« now to be verihed. //<«• psrdcnt RcligioKem 'nufco comm- 
 Chrlfiianam ; I. Ohlivio hemficiortim alf EvangcUo acc:^torti'>n ■ 2. Secu- nimimbecilli- 
 ritM^ qti^jam fajfim & ul>iqne regnat : 3 • Saj^iemid mtrndi^ (jr^ vnlt om- ^^'^^^'*^J" ^ 
 nia redigere in ordincm^ ^ impiis medin EccUfi^t pad conft-dcre. Three (r/De«w m 
 things will deOroy the Chriftian Religion, iMrrt.ForgetruInefs of the bene- u,fc m.tmm 
 fits we received by the Gofpel ; Secondly Security : Thirdlv, The wifdom xdlficioadhi- 
 of the world, which will needs reduce all into Order, and look to the *T" ^^"^'^ 
 Churches peace by ungodly means. ^vc'^c ^nnt'I * 
 
 The zealofmyfpirit after Peace, hath miide me digrefs here further cmmoit.in 
 then I intended : But tht; fum and (cope ofall my fpeech is this ; * LetctF.phef. Learn 
 every confcionable Mmifier fludy equally for Peace and Truth, as know. °f ^ mo-1crarc 
 ingthattheydwellbothtogether in the golden mean, and not at fuch a ,'f^o^J^ 
 diftanceas moft Hotfpurs do imarinc ; and let them believe that they are therefore aH- 
 like to fee no more fuccefs of their labours, then they are fo ftudicus of vifcall Mini- 
 Peace ; and that all wounds will let out both blood and fpirits, and hot h**^^'^^ dm 
 Truth and Godlincfs is ready to run out at every breach that fhall be "[^^^ ^^^ ' 
 made among the people or themfelves^ and that the time for the Paftures^f^ydy jefs 
 of Profeffion to be green, and for the Held of true Godlinefs to grow ripe thoie violent 
 for the Harvcfti and for the Rofeof Devotion and Heavenlinefs to be Writers that 
 fragrant and flourifli ; it is not in the blul>ering ftormy tempeduous Win- ^l^^ "^^ ^^" 
 ter,but in the calm delightful Summer of Peace. O what abundance of cx-'*3c,Jnfjjf^gjr 
 ccllent hopeful fruits of Godlinefs have I feert blown down before they adveifaricj, fo 
 were ripe, by the impetuous winds of wars, ahd other contentions, and fo ^^^y "n dif- 
 havelaycn trodden under foot by Libertinifrh,and fenfualicy, as meat for ?^''^" thcrn : 
 Swine, who elfe might have been their Maftcrs delight Una word,I nevere^^^j-j. q^. f^^jj 
 yet faw the work of the Gofpcl go on w?ll in wars, nor the bulinefs of moderate 
 mens falviition fucceed among difTentions \ but ifone have in fuch times peace-making 
 proved a gainer, multitudes have been lofers : The fame God is the God*^^^*"^? • ^^ 
 both of Truth and Peace-.the fime Chrift is the Prince of Pcace,nnd Author jiiJ^aeJ^g^^ 
 of Salvation ^ the fame Wordis the Gofpel of Peace and Salvation : both thefe are gc'- 
 
 nerally the 
 moft knowing and judicious, as well as the rrioft mcdcr ate : fuch as Dvjcnan:^ ^ M^nth. M.trtl- 
 iUHS yLud. Coclis f I'.vncro ■) Lu-I. C.:pLllii/>-, Amraldm fye.i and Tc'tardas. for all mens hot words) 
 Telargury Vartem , Ehe/i'-cort, Conrad. Rergius , Our Doftor Prcjlot, B H, Varker ■, BradJJj.m' , 
 Garakcr-t M'dr, J-Jot'oh with thclike : Not to mention all the F.Wcmona thitths Gcrmnne Divines 
 have writ : Nor Ho'to/ins de to'cr- and many others that have \viote purp ofcly for PaciHcation. O 
 what a thing is Self love : if men do want peace in their own Confciences, or In the humors of their 
 bodies, they can quickly feel it, .ind think thcmfelvcs undone till thcv have pe^ce again ; and yet 
 the want of peact in Church .'>nd State is no trouble to them, but for t'leir own ends and fancies they 
 can delight in divifions. 
 
 Dddd 3 have 
 
5 5 8 The Saints EveriijHftr^ Reft. Chap. 1 4* 
 
 have the famecaufes, bocharc wrougljt and rarried onby the fame Spirit, 
 the fame Pcrfons are die Sons of Ptnc? and SalvacionTo inleparably do they 
 go hand in hand togecher. O therefore let us be the Minillers and Help- 
 ers ofonr peoples Peacc,^s ever we defiie to be helpers of their Salvation. 
 And how impoiTiblc is it for Minifters to maintain Peace among 
 'Sitcoye/i- a^heir people, if they miintain not Peace among themfelves ? * O 
 dcriioi^ul' ^^'^^^ ^ Haggerinn is it to the fiith of the weak , when they fee their 
 pit confiicnii-, Teachers and Leaders at fuch odds ? It makes them ready to throw 
 bnacn.rj^-Yf. away all Religion , when they fee fcxrce two or three of the moft 
 6.J/tMat. Learned and Godly Divines of one mind, but like the bicteref} enemies, 
 + "Luicro-uli ^i^8'''^^''^S *n<^ villifyin;^ oneanot'ier, and all becaufe the Articles of our 
 hSyuaf-n: Si favthmuftbe fo unlimited, voluminous, and almofi infinite, lb that no 
 Toiler dc D:- man well knows when he may call himfelf an Orth< dox C.hriOian.fWhen 
 fcmfu, two aour creed IS fwelled to chebigncfsofa National ConfeflTion, one would 
 mofl excellent t|,ini^ ^hat he that fub'crib-jth to that Confeffion (hould be Orthodox, 
 
 « learned men, r i • • a ■ t l -r-- • j a 
 
 fay that the ^"d yet it he jump not juit wiuuhe Times m expounding every Ar- 
 firft Creed tide of that Confefiion , and run not with the ftream in every other 
 contained no Point that is in quefUon amongfl them, though he had fubfcribed to the 
 more but, / whole Harmony of Confe/lions, he is never the neerer the cflimation of 
 the tx'.hir^thceS^'^^^^'^'^''^ ? ^Vere roe all betmd together by /i Confeffion or Subfcrlftion of 
 Sofi^and the the true Fundamentals , and thefe other Points that are next to FunAa- 
 Huly-Ghojl. damentals only , and there tooi^ up onr Chrijlianity and unity ^ yield' 
 A K^ ""•^ each other a freedom of differing in fmallcr or more difficult points^ or in 
 u(her \\'i\l exprefsingoHr felves indifferent tearms^ and fo did live peaceably audio- 
 tell you, D;/"- vingly together notwithflanding fnch differences^ as men that all k?ew the 
 fe-i-t.dc Symbo- myfierioufnefs of Divinity^ and the impcrfeElion of their orvn under (landings 
 li'^}pJg-i}9y and that here we k^ow but in part^and therefore /hall mojl certainly erre and 
 how (hor'tKc ^^f^^*'' P-*^^ ', What a world (f mi fchiefs might this courfe prevent? I oft 
 Kow44Crecd,'*think on the examples of Luther ^nd M<-larEihon-^ It was not a few things 
 and the Hf- that they differed in, nor fuch as would now be accounted fmall ^ be- 
 rufalm, tind fides, the imperious harfhncfs oi Luther s difpofition ( asCaroloftadius 
 CrTcd &c^ could witncfs) andyetliow fweetly,and peaceably, and lovingly did 
 
 were. SoinctH:n were ftiortcr then ourj tilled the Apoftlcs Creed, as we ufe it now. And yet 
 thefe men chat I blame would think the longeft there too ("hortjif it were ten times lonocr. Yet then 
 even thcv thit had the fliorteft, thought yet danc^crous to alter it. Romvuvn vao Ecdefum oni'iie 
 in fiio fytiijo'o mnalioms impiiicntcm fuffe ex Rufjim Audrjimm. ^ijo fpe^at & Ambiof. illud in 
 JLpijt.Si.ad Sric. Crcda'hr Sy rbo'.o Apu]h!or»my q .od Ecclcfi.i Romofu. iniemiratum ftmpcr cujiodit dr 
 fervat. Et VgiluTnd.l. /^. ndvetfm Etitich. Ror/ia df anicqu.im Nktetn Symdm convenirct,atcmpori- 
 biti Apoilohrum ufj^adnunc, itAfuiclibu.s Syn^oUimiradidii. &Uu tammhodii: Roirnnd EccUfi.t utitur 
 SmboUim, rJ:i:tame Mis aliquot a: ft:ui teg', rc)- i-'f.i i.-kiua'. IXffa'ius de SymboUs pag. 11. Romanum 
 ( Symbolum ) umivum fuife brevijfimum-, In. Symboli expltcntione, Rufinni Aiuil. Preibyter i.tmduium'no^ 
 dociiit : dx A.l:iitdmenU\en.im npud Occldc/jtalcs adRi:manimhoc oppojitii, inVrotmio fuo fi: p-fxfavus. 
 Illud /ion impoYiuHe com/noiiend:ifnpiito, quod in divtrfis Ecclfis, al'iqiu in his zerbis tnvcniuntur adje- 
 tla.lt Ecchjii ram n nrbii Rom^y hoc nsn dcprchenditur fittiim : quod ego proptcrea cjfe Xfbitro-r, quod Acj. 
 h^reJi>ii!KiiUicfumpfLcxord:i-in,&mos ibi Jirvatur an.'iqiiKs,co! qui ^ratia>n baptifmi J'ufccpturi fient^ 
 fuUtc'e, id effyfideliiUi po^ulo audienti, S tmbolum redder c & utlque adjeflioncm Hnha fattem fermn s i orum 
 qui pnecijjh-nfti in fidc,non .tdmittit auditus.ln cater n aittem locis: qu.in.'um iiUelligi d^ttur, proptr fk>nnil»i 
 h/crcticQsadditaquied.vnvidcatitr,perqMmvLU<efcvfuscrtderctHTexcludi. llfber rfe SyK.b. p'T^i- 
 
 they 
 
Part III. The Saints EverUfling Sefl, 5 5 ^ 
 
 tlicy livetogeLher wichouc any breach or difagrecmcnc confidcrable •, As «t 
 Mei. AdamHs liiith of them, Etfi tenipurafntrmt addifir^^iones pncli- ^^g<:y'^<:if- 
 via, hominHmque levitAs difAdio7-tim cHpidA^tamen cum alter alterius vi- ^cj'"ifii^ui_' 
 tia nojfety nunqnam inter eos fimHltas extitit^ ex qua animorum aliettdtio m.m AugHJii- 
 ftihfecHtii fit i (0 chat their agreement arole not hence, that cither was ?a; EpijioUfn 
 
 igion inouia leem intojeraDJe.ormaKea orcacn in aneaion, tiiea quxcfti 
 no two men on earth mull live together or Tolerate each other, but eve- operaKitron. 
 
 dit. 
 
 of a complexion no more then our faces,nor our Knowledge all of a fize, dum h-iu 
 any more then our bodies; and mcthinks men thitbenot rcfolvcd tobec^^."^''"'^'''"'" 
 any thing in Religion, (hould be afraid of making the Articles of their ]lr^''"l'^^'^' 
 Paith fo numerous, lc(\ they ftiould (hortly become Hereticks themfelves ^ue%'o7Mm 
 by difagreeing from themfelves, and they fhould be afraid of making too Dco commife- 
 ftrid Laws for thofe that differ in Judgement in controvertible Poincs.left '''^t<^>i '^ fi- 
 they fhould fhortly change their Judgements,and fo mi^ke a Rod for their (I'^^J'lf^^" ^ 
 own Backs, for how know they in difficult difputable Cafes,bu£ within this g^f^J^ sc/iltu- 
 twclve moneths themfelves may be of another mind ? except they arc re- ra a T)eo mlU 
 folved never to change, for fear of incurring the reproach of Novelty data confo/um 
 and Mutability ,and then they were bed refplvc to ftudy no more,nor ever ^^^'^^'ȣ- 
 tobewifer; 1 would we knew juft at what Age a manmuft receive thisc^^j^^/^£-,^^ 
 principle againfl changing his Judgement-, I am afraid lell at laft they mimifefle dtiU 
 Ihould teach it their children, and leil many Divines did learn it too fun: confom- 
 young; and if any bcfides Chrifl and his Apoftlesmufl be the Standard«^*^^"'^jJ/"*" 
 and Foundation of our Faith, I would we could certainly tell who they ^"Ifolvcitt pa- 
 are, for I have heard yet none but the Pope or his General Council ex- rabolas,& 
 prefly lay claim to the Prerogative of infallibility •, and 1 think there is few per dittir/ium 
 that have appeared more fallible^ for my own part 1 admire the Gifts 1^"^'"*^^"' 
 of God in our firft Reformers , Luther, Melanhhon^ Calviny^c, And ^^^"'^^ic- 
 .1 know no man Hnce the Apoftlesdayes whom I value and honour more d:ammnubis 
 then C4/z//», and whofc Judgement in all things (one with another j I fentht.lan- 
 jnorc cfieepi and come neerer too j( Though 1 may fpced as y^miraldfn dantmhym:is 
 ^to be thought to defend him but for a defence to his own errors •, ) but ^it^^^^ji^ 
 yet ifl thought we muft needs bein all things of his mind, and know no pjitafijuis in- 
 more in any one Point then he did , I fhould heartily wifti that he had tmogct, A>ne- 
 livedone fifty years longer, that he might havcincrcafed and multipli- qn^i^n miiMmti 
 cd his knowledge before he died, and then fucceding Ages might have ^"JJ^^'^^^^,' 
 
 Dkimus num^am ifla. Yefpanfig fubj.icet D. o, qiimnm. mniidus hicf.iitHS eft upceleftos a 'Dco,temporale ini- 
 ttum accipic/js, Scrip! lira nvs docM: ^id autcm ante hoc Dms fu opcratus-mille Scuptu\\t tftr.mfcflat.'Jiib- 
 jacct ergo hxc refpo/ifio 'D.o\& no/i lU ftnltM^^ fi^c dJfciplhu blafl'hQrnas adufvcmrc vcile prt>laiio7ics,iif 
 ^crhocqitodpiitcs te i4.vcru{f'c matcru pioUtioaafj,'pfi:n D.itmq'n fecit oimua rcpyobarc, &c. Ifcrueus.V,- 
 •vfr/'.brfrY/' ''•i'f'?-47-^ inireat my Brethren ofthcMinrftiy, that are apt to be too zealous inj^Kctf 
 opinions, to ircad above all other T:>aveiuint^<^oYtony and HaU dc pace, and Conr. Bariiu. 
 
 had 
 
560 The Saints Ev(rlalli}7gEefl* Chap. 14* 
 
 had Imvc to have gro'vn tvifer, till they had artaincd to know as much as 
 eft tic. Some men tan tell wl^.ac ro fiv in point of Ceremonies, Common Pray- 
 C-, ore. when chjy arc prcO with ihc Examples and Judgements of our 
 tirlt reformers ., but in matters of Do(!^rine they forget their own An- 
 fa'ers,as ifchey had been pcrfcA here,and not in the other • or as if Do(f^ri« 
 nils were not much fuller of Mydcrics and difficulties, rhcn Woifhip? 
 So far ara I from fpeaking all this for the fccurity of my fc!r in my differ- 
 ing from ochcrs, tliac if God. would dttpence with mc for mvMinifterial 
 Se vices wuhout any iofs to his people, 1 (houid leap as lightly asBifhop 
 r/ 18 /?'"^^-7 whcnhe wasilriprofhis PomiTjf^/.'rfjandfay as /'<f<^;^rfr«JtheZ/<- 
 fr ri'ui.lacrt!''^^"'^'^ when he was not cholen i^i HP:merum trecentoruWy Gr^.tiM habeo ti- 
 l. J. ^/, DeM^ qucd tot homines weliores me h:iic Civitati dcdifti. 
 
 But I muft lt"p,ar;d again apologize for this tedioufnefs ^ though it be 
 
 a true, Ti^Zeno faith, jC^'ir^/j multis r.cn eget Veritas -^ yet, Refpcictjintn eti- 
 
 am quibKi egin: Ic^ores , I conclude not with a Laconifm, but a Chriftia- 
 
 nifm, as hoping my Bethren will atleaft hear theirMafler, A/.irj^p. 50. 
 
 H,xvefiilt injoHrjelves^ And hnve pester one with Another : and ^ W/z/wj Ex- 
 
 poficion which is the fumme of all I have faid. (j.d. Dtxnda cji vobisoftra^ 
 
 ^ nan tantum titfalfi inthu fitis,fed eti^m ktfali^itis alios : Q^^ tjrmen fa! 
 
 acrimonia fua mordet^ideoflatim admonet^Jtc temferaudtim ijfe ccnditftram, 
 
 jt fftpax intfrimfalva maneant. And wich R.Aicldenius Paran.fo.F.Z. Ver- 
 
 bo dicam'.Si n^s ferveramm in neceflariis llnitatcm,f/< noMnecejfariis Liber- 
 
 tatem,»» f^triff; Charitatem •, optima certc loco efent res nofira : It a fiat : 
 
 I Amtn. In(juitCor\r.'^ztgwishtcrecitans, 
 
 SECT. XI. 
 
 Rcad'fW- 
 
 6. npHe laft whom I would pcrfwadc to this great Work of helping 
 
 " 1 otherstotheHeavenlyReft, is Parents, and Mafters of Families; 
 
 vpoxds Chllds All you that God hach intrufted with Children or Servants, O conlidcr 
 »T"fvr°"'^i< what Duty lieth on you for the furtheringof their Salvation. That this 
 fitbctiTusA- Exhortation may be the more effeAual with you, I will lay down thcfe 
 traJ>.imum r-o'i fcveral Confiderations for \ ou ferioufiy to think on. 
 tpidfefepihrcet j. What plain and pre/ling commands of God arc there that require 
 ^\Tr7&^ this great Duty at your hand Dent. 6.6 j,S Andthefcwordswhich I 
 ehmtniclitom- command thee this day fjall be in thy heart., and thou fjalt teach thcnrdili- 
 mimoT.ne,& lertlj to thy children^^fpeakingef themivhen then fittefi inthy hohfe,and 
 adpojiero^ pro- ypljen thoH walkeji by the rvay.^ and rrhcn thon liefi dotrn^ and when ti:oM rife ft- 
 f:igttre,u' vn,i ^^ j^^ j^^^^ ^ J ^ ^^^ ^^^ ^pjl J5 Q^^^ pleafed with this in ylbraham, 
 
 -./..'^'M «/ Gen. 18. 10. Shall I hide from Abraham that thinq'^hich ! do? Fir I knryv 
 num^rid'i.t in- him., that he will command hii Children, and his Ho;i/hold after him^ vhat 
 tittxfimiitit ft-iy /hall l^eep the way of the Lord^dcc. And k is * fo/hfta's Refolution, 
 nnferv'cTi&. : 'yhat he andhts houfhUdwillferve the Lord. Prov ZiXt.Train up a child 
 Ge^ef 1 8 i9 ** '^^ ^*^y hefbouldgo^ and when he is old he will not depart from tt, Eph^f. 
 p. iitfi. ^ - <>-4' 
 
Part III. The S dints EverUfttn^ Reft, ^6t 
 
 6.4. Brt»^ Up (yo'Ur children) in the tiptrture and fidir.onithn of the Lord. 
 Many the like Precepts, efpecially in che Book oi Proverbs y-^on may findc: 
 So chat you lee it is a Work chat the Lord of hcwcn and earth hith laid 
 upon you • and how then dare you negled it and caR it off? 
 
 2. it is a duty that you owe your children in point of Juilice \ from « 
 you they received the dehlemcnt and mifery of their natures •, and there- 
 fore you owe them all poifibiehclp for their recovery ; If you had but 
 hurt a llranger, yea, though againft your will, you would ihink it your 
 duty to help to cure him. 
 
 3 . * Conlider how near your children arc to you, and ihen you will per- c»^ ,, 
 ceive,that from this natural Relation alfo they Iiave ineercll: in your utmofl: con"/(imd* 
 help : Your children are as it were, parts of your fclvcs •, If they profper ccido q:<<e bor^ 
 when you aredead,you rakeitalmoll as if you lived and profpcrcd in them. f'-M.Uh natcm 
 Ifyou labour never fo much you think it not ill bellowed, nor your build- P-^^pcre pec 
 ings or purchafes too dear, fo that they may enjoy them when you '^rmJrl%V^ 
 
 ^aredcad : Andflioul-d younotbeof the fatne mind for theu' everlaftiag fed od'f]}/^ 
 
 Rell ? ^£K^"'^- ^'^ 
 
 4. You will elfe be wicnefles againft your own fouls .- Your great care, J^ ^^"^- ?• !*• 
 and pains, and coft for their bodies, will condemn you for your negled of 
 
 of their precious fouls ^ You can fpend your felves in toiling and caring 
 for their bodies, and even negled your own fouls, and venture them 
 fomctimcs upon unwarrantable courfes, and all to provide for your po(lc- 
 rity ; and hare you not as much reafon to provide for their 'ouls? Do you 
 not believe that your children muft be everlaftingly happy or miferablc 
 when this life is ended ? And (hould not that be fore-thought of in the 
 firft place ? 
 
 5. Yea, All the very bruit creatures may condemn you; Which of ct 
 them IS not tender of their young? How long will the Hen iu to haccli 
 her Chickens ? and how bufily fcrape for them ? awd how carefully fhcl- 
 ter and defend them ? and fo will even the moO: vile and venemous Ser- 
 pent; and will you be more unnatural and hard-hearted then all thefe? 
 
 will ynu fufffuiur children to be ungodly and profane, and run on in the [^r'^ch^en u 
 undoubted way to damnation, and let them alone to deflroy themfelvcs i->arc,ues & 
 without control! ? Siifenores h^ 
 
 6. Conlider, God hath made your children to be your charge^ y^g^tilligant i hm 
 and your fervants too -.Every one will confefs they arc theMiniiters ohnT'ccd r . 
 charge, and what a dreadful thing it is f r them to neglcA them, when dah^^ cim 
 God hnth told them. That if they tell not the wicked of their fin ^nd dan- autha,-itate iit- 
 ger, their blood ihall be required at that Miniftcrs hands ; and is not your f^J'ores ad Dei 
 charge as great and as dreadful as theirs? Have not you a greater charge ^^Menttm 
 of your own Families then any Miniller hath ? Yea doubtlefs, and your adducendo, 
 duty it is to teach, ?.nd admonifli.and reproved em, ami watch over them, fac'icndntti cjfc 
 and at your hands cffe will God require the blood of their fouls ; The oficit^m. P«- 
 greateft charge it is that ever you were inirufted with, and wo to you if [f^^!^ ^^"' 
 you prove unfaithful and betray your truft, andfufferthcmto be igno- 
 
 Eeee rant 
 
5 62 JIjc SawtitverUfiingRep, Chap. 14. 
 
 rant for want of your teaching, or wicked for want «)f your admonition 
 or corredion ! O lad account that many parents will make / 
 ^ 7. Look into the difpofitions and lives of your children, and fee what 
 a work tlKTe is for you to do. Firl>,Itis not one fin that you mull help 
 
 * them. igainll, but thoufands : their name is Legion, for they are many : 
 It is not one weed that muQ be pulled up, but the held is overfpread with 
 
 tt them. Secondly, And how hard is it to prevail againll any one of them ? 
 They arc Hereditary difcafcs, bred in their Natures ; NAturAtn cxpelUs 
 fMrca^&cc. They areas neer them as the very heart, and how tenacious 
 are all chmgsofthat which is natural ? how hard to teach a Hare not to 
 be fearfull ? or a Lyon or Tiger not to be iierce ? Bcfides, the things you 
 
 * muft teach them are quite above them, yea, and clean contrary tothein- 
 tereft and defires of their Fle(h ; how hard is it to teach a man to be willing 
 to be poor, and defpifedjand deftroycd here for Lhrift I to cieny themfelves 
 andd:fpleafethefle(h, to forgive an Enemy, to love thofe that hate us, 
 to watch againrt Temp;ations, to avoid occalionsand appearance of evil, 
 to believe in a crucified Saviour, to rcjoyce in tribulation, -co trul\ upon 
 a bare word of Promifc,and let go all in hand (if cali'd to it j for fomething 
 in hope that they never faw, nor ever fpakewith man that did fee •, to 
 make God their chief delight and love, and to have their hearts in heaven 
 while they Uve on earth,l think none of tins is cafie; they that think other- 
 
 * Think of wife let them try and Judge ; yet all this mul"i be learned, or they are un- 
 ff/'ifad t4 done for ever. Ifyou help ihem not to fomc trade, they canno: live in 
 TiShhc thcworld, butiftheybedellitute ofthefc things, they fliall not live in 
 did adnoniili heaven ;, If the Marriner be not skilfuU he may be drowned, and if the 
 rhcm, yet it Souldier be not skilful he may be flain : but they that cannot do the things 
 was out of above mentioned will periih for ever .- For mihtm hoUntfs none [hall fee 
 
 ii'norroon ^""^^ ^^^^- ^ ^- ' 4- O ^^^^ ^^^ Lo"*^ ^^^"'^ '^^^^^ ^'' V<>^ tli'^t are Parents 
 enoui;h, he fcnfible what a work and charge doth lie upon you 1 You that negleft this 
 fuffered them important work, and talk to your families of nothing but the world, I tell 
 to have thcii- ^ you, the blood of foulslies on you, make as light of it as you will, if you 
 hcdc^t nof * repent not and amend, the Lord will fliortly call you to an account for 
 with them till your guiltinefs of yourchildrcus everla(ling undoing .- and then you that 
 they were could finde in your hearts to negled: the fouls of your own children, will 
 gov-n irn|ju- be judged more barbarous then the /ri/& or T/^r^/, that kill the children 
 
 fin -''nd all" ^f Others. 
 
 j/rj' rmgof't 8. *Conrideralfo whata worldof forrowsdo you prepare for your 
 them. Bonh. ttfelves by the negled of your children : Firft, You can expect no other but 
 Neither was that they Ihould be thorns in your very cyes, and you may thank your 
 ^^ Vcverr""' i^^^^^ if they prove fo, feeing they are thorns of your own planting. Sc- 
 ejio.J2;h ac- "condly, If you fhould rcpcnc of this your negligence, and be favcd your 
 CO. ding- to his felve<, yet is it nothing to you tothinkofthedamnationof your children? 
 Authority. You krow, God hath faid. That except they be born a^aitt thej jljalluct en- 
 ^'^^^^ \^ P' t^^ ^«^^ t^e Kingdom ofGocl. Me chinks then it fhoufd be a heart-breaking 
 l'J!ii^ ' to all you chat have unregenjrate children ; Me thinks you fliould weep 
 *' over 
 
Part I II. TheSawts Ewrliftirig Re(}. 5^3 
 
 over them every time you.Iook them in the face, to rerr.ember that they 
 arc in the way to eternal fire / Some people would lament cbe face of tlieir a 
 children, if but a Wizard (hould foretell them fome ill fortune to befall 
 them ; and do you not t egard iz, when the Living God fliail tell you, T^.rt 
 xhe Tfick^d Jhall be turned into hdt^ and ail thej thjit farg^t Cod ? Pfa! .9 1 7. 
 Thirdly, Vet all this were not To doleful to you, if ic werea thing that you ct 
 bad no hand in, or could do nothing to help ^ buc to ch4Pk that all this is 
 much long of you 1 that ever your negligence iliould brirg your childe to 
 t'icrceveriaftingtorn-;entSj which the ^ cry damned man (L:sk^i6.) would 
 have had his brethren been warned to clcape : Irtliislecm l.ght to thee, 
 thou halt the heart of a heililh Fiend in thee, and not of a man. Fourthly, « 
 Butyet worfeihen all this will it prove to you, ifyou die in this fin : for- 
 thenyou (ballbemifcrableas well asihey ; and O what a g'^eting will ^['"'^"J^ 
 there be then between ungodly Parents and childi-en I what a hearing will ^''^/^S /;. 
 it be to your tormented fouls, to hear your children cry out againft you, hoticv'fujtmti 
 Ail this that we fuffer was longot you, you Oiould have taught u? better, -fic f.xthfmtU- 
 and did not ; you {hould have retrained us from fin, and corrected ur, buc ''*" '"'■**■ ^ 
 you did not : what an addition will fuch out- cries be tb yonr mifcry ? %nptu^ & 
 
 9. On the other fide, Dobutthinkwithyour felves, whata world o^et^licfl'.J^ &c 
 comfort you may have it' you be faithhil in this duty ; Firft, If you {houldtay/W.? ^m hx- 
 not fucced, yet you have freed your own fouls, and though it be fad, yet ^f| fruCtuum, 
 ■not fofad, for you may have peace in your own confciences. Secondly,tt^^^^}- "^ '''^ 
 Bat if you do fucceed,tl,e comfort is unexpreflible. For Firft, ^odlyi^^ji^ij^^'y^^f, 
 children Will be truly loving to your felves that are their Parents : when 
 a little riches,.or matters of this world, will oft make ungodly children to 
 caft off their very natural atfecflion : 2. Godly children will be moll obc- 2 
 dicnt to you ; They dare iiocdifobey and provoke you, becaufe of the 
 command of God, except you fhould command them that which is un- 
 lawful, and then they muft obey God raiher then men .- 3. And if you j 
 fhould fall into want, they would be moft faithful in relieving you, 
 as knowing they are tycd by a double bond, of Nature, and of Grace ^ 
 4. And they will alfo be helpers to your fouls, and coyour fpiritualcom- f 
 forts ^ they will be delighting you with the mention of Heaven, and 
 with a'l holy conference and aftions -, wiien wicked children will be 
 grieving you with curfing, and fwearing , or drunkennefs, cr dif- 
 obcdience : 5. Yea, when you are in trouble, or ikkncfs , and at f 
 death, your godly children will beat handtoadvifeand to fupport your 
 They will ftrive with God in prayers for you :, O what a comfort is it 
 to a Parent, tohaveachild that hath the Spirit ot Prayer, and interell 
 in God ? how much good may they do you by rheir importunity with 
 God? And whac a fadnefs is it to have children, that when yov lie fick, 
 can do no more but ask you how you do, and look on you in yom mi- 
 fery ? 6. Yea, all your Family may fare the better, for one childe or j 
 fervant that feareth God .- ('Yea perhaps all the Town where he liveth : ) 
 as fefephs cafe proveih, and Jacobs, and many the like j when one 
 
 E c c € 2 w/icked 
 
5^4 The Samts EvcrUfltH^ Rcfl, Chap. 14, 
 
 7 wicked chilue may bring a yiidgen;ent on your houfe : ;. And if God 
 
 make you infiruments of your childrcns convcrhon, ^ou will havea 
 
 Ihareinall tlic good that tliey do through their lives : all the pood they 
 
 dio ro their hreihren, or to the Church of God, and all cic honour they 
 
 bring to God, willrcuound co your happincfs,as liavingbccn intlrumcnts 
 
 8 ot it : 8. And what a comfort may it be to you all your lives, to think 
 
 ^ that you fhall hve with them for ever with God ? 9. But the grcateft joy 
 
 ■' Will be when you come co the pofTcliiowof th:s, and you lliali fay. Here 
 
 arn /, and the chtLircn thou hdji given me •, and are not all thefe comforts 
 
 enough to pcrfvvade you co (his duty ? 
 
 „ 10. Conl'der further. That the very welfare of C hurch and State It- 
 
 5cc c*':Jr)(?v'5 Cth mainly on this duty, of well educating children •, and without this, 
 
 irvvcaivc all Other means arc like to be far Icfs fuccesfful. I fenoufly prufcfs to you, 
 
 againft un- athgt; i verily think all che fins and miferies of the Land, may acknowledge 
 
 Gentlciv.cD '■'^'^ '^" ^^^ their great Nurfc and Propagitor. O what happy Churches 
 
 ;. i-c. 14. "might we have, ifParencsdid their duties to their children 1 then we need 
 
 f. ^«e. ro: exclude fo many for ignorance orfcandal, nor have our Churches 
 
 '^''"^ly'^'^^Ta, ^'^^'^P^^*^^ of members fo rude ! then might wefparc mo!^ of the quarrels 
 
 Muchmofc ''^^"^ ^i'*-''P''nC) Rcf<J''matiow, Toleration and Separation ^ any reafor- 
 
 maybefaid nablc government would do better with a well- taught people, then the 
 
 acrainftthe ^ heft will do with the Ungodly. It is not good Laws and Orders that will 
 
 i;Telis,Jous. reform us, if the men be not good, and Reformation begin not at home ^ 
 
 th/S'ftAu- ^h^" ^^^J^^*"^" go wicked from the hands of their Parents, thence fomc 
 
 thors, and Come fuch to the Univerfities, and fo we come to have an ungodly Mini- 
 
 caufeofa firy ; and in every profefiion they bririg this fruit of the.r Education 
 
 Common- ^^ with them. When Gentlemen teach their children only to Hunt, and 
 
 fuolnV ^° Hawk, and Game, and deride the Godly , what Magiilrates, and what 
 
 Stata withho- Parliaments, and fo what Government , and what a Commonwealth 
 
 ncft men, and^^re we like to have ? when all muft be guided by fuch as thefe ? Some per- 
 
 good Citi- verfeinconfiderate perfons, lay the blame of all this on che Minil\ers,ihat 
 
 zcns, "^h^*^"^' people ofall forts are fo ignorant and profane, as if one man can do vht 
 
 Educatlon°of ^^^^ of many hundreds ! 1 befcech you that are Maflcrs and Pai encs, do 
 
 youth, is nc- your own dutie;;, and free Minifters from thefe un juft afperfions, and the 
 
 ceirary;which Church from her reproach and confufion j Have not Miniflers work 
 
 jstScfecd of enough of their own to do? O that you knew what it is that heth on them I 
 
 wcalth'Thcrc ^"*^ if besides this,you will cafl upon them the workofcvery Mafler and 
 
 comesrotfo Parent in the Parilh, it is like indeed to bc Well done : How many forts of 
 
 muc'ievil "Workmen muft there be to the building of an houfe? and if all of them 
 
 to a Com- 
 monwealth by the inprariiude of children to thcParcntj, as by the carclcfnefs of Parents in the ia- 
 flruftion of th;ir children : Thirrefore by rrci: rcafon in /.rtctc/fOTft.', and other good and politick 
 States, there wns a jmninuncnt laid o:i the Parents when the children were ill conditioned, ChrifOit. 
 lib.7, . cap.ij^.P.!f.^^o. Par;.nts arc doubly obliged to thjs duty : both bccaufe they arc their chlldren> 
 and bccaufe they aic i\\: icrKler j>lams and hojx: of the Com.nonwealth. Ch.morL ibid The ftrcngth 
 and continuance of I Reformation lies not all in the Magiftrate ; but in this, That the people re- 
 ceive the Truth into them, and among thcin : who otherwile will be bui as Her» in a coop, always 
 boalcing to get out. M^ Fhvi Scrm. on iSwmb. 14. 24. p. 17. 
 
 fhotld 
 
Part I I I. 7he Saints EvnUflmg Reft. 565 
 
 ihould caft it upon onc,& themfelves ^0 noihinj^/you may judge how much 
 were like to be done / If there be three or four Schoolmafters n\ a School, ei 
 amongit three or four hundred Scholars-, and all the lower that fhould He 
 thenv for the higher Schools, (hould do nothing ac a.l, but fendall thefc 
 Scholars to the higheft School-mafter as ignorant as chey recv.nved them, 
 would not his life be a burden co him, and all theworkbefrultrateand 
 fpoilcd? Why fo it is here t TheHrll worK towards the reforming and 
 making happie of Church and Commonvvcakh lies in the good education 
 of your children •, the moft of this is your work ■ and if this be le.t undone, 
 and then they come to Miniflers raw and ignorant, and hardened in their 
 fins ? alas what can a Miniller do 1 whereas if they came trained up in the 
 Principles of Religion, and the pradiccof godlmefs, and were taught the 
 fear of God in their Youth :, O what an encouragement would it be to 
 Mmiftcrs / and how would the work go on in our hands I I tell you 
 ferioufly.this is the caufc of all our miferies and unreformcdnefs in Church 
 and State, even the want of a holy education of children ! Many lay * 
 the blame on this negled, and that ^ but there is none hath fo great a 
 hand in it as this: What a School muft there needs be where all are brought <* 
 raw, aslfaid, to thehighert School? What ahoufc murt there needs be 
 builr, when Clay is brought to the Mafons hands in (lead ofBricks ? 
 What a Commonwealth may becxpeded.if all the Conllablcs andju- 
 ftices ftioulJ do nothing, but call all upon King and Parliament? And ^ 
 
 fo, whit a Church ii.ay we exped, when all the Parents and Mafters in 
 the Parifli (hall call all their duty on their Mmiftcrs ? Alas, how long may 
 we catechize them,and preach to them, before we can get them underhand 
 the very principles of the Faith / This,thi$is the caufe of our Churches 
 deformities ,and this is the caufe of the prefent difficultie of Reformation. 
 Its in vain to'.contcnd about Orders and Difciplinc \i the pcrfons that 
 live under it be not prep ircd. Perhaps you'l lay. The ApolUcs had not 
 their hearers thus prepared to their hands ; Is the Word the firil means of 
 converfiOn f 
 
 i^^nf. I. The A pofiles preached to none at firft but Infidels and Pa- « 
 gans : And are you no better? Will you do no rnorc for your children 
 then they > 
 
 2. All the fucccfs of their labours was to gather here and there a a. 
 Church from among the world of unbel evers : but now. The Kingdoiris 
 of the world are become the Kingdoms of the Lord and his Chrifi. 
 
 3. And yet the ApoTUes were extraordinarily qualihed for the work, tt 
 aed fecondcd it by Miracles for the convincing of their hca/ers. 
 
 4. I do verily believe that if Parents did their duty as they ought, the „ 
 Word publickly preached would not bo the ordinary means of Regenera- 
 tion in the Church, but only without the Church, among Infidels. Not « 
 th iC I believe Dodor ^«r^f/}, and Mr. Bcdfcrds Doftrine of Baptifmal 
 Regeneration: But God would pour out his grace fo upon the children 
 ©fhispeo,lc,and hear prayers for them, and blefsfuch endeavours for 
 
 Eccc 3 their 
 
^66 The Saints EverLillin^ Reft, Gbap.14. 
 
 their lioly cducarton, ih;u we-lhould Ice the Proroifes made ^006 to our 
 f:cd ; and ibe unthankful Anabap.'ills, that will not confcfs that the chil- 
 dren of the Saints aic any nearer God, or more beholden to him then Pa- 
 gana, {0 much as for the favour to be % iiiblc Church. n^cmbers, fliould by 
 Iweet experience be convinced of their error, and be taught better hov^' to 
 unierfland, tiiat our children are holy. 
 ^ I : . 1 increat you that are Parents aifo to confider, what excellent ad- 
 vantages you Iiave above all oilicrs for thofaving ofyour child: en. 
 '^Nmotjl i I.* They are under your hands while they arc young and tender, and 
 omn:umtr.m flexible ^ But they con^e to Mii.iflcrs when they are grown elder, and 
 iQicix a I- (^j^^j. ^j^j fctltd in tlieir wa\ es,and think thenifelves too good to be cate- 
 vjiiidosyvel chized,and too old to bj taught. You have a twig to bend, and wean 
 pc/dcfiJo;, Oak. You have the young planes of hn to pluck up, and we the deep 
 qnjmfast >pfi rooted vices. ThcconfciencesofchildrenarcnoE fo feared with acuilome 
 ^{Z'^'^'^Coi ° ' offinn'ngand long refilling grace, as others. You have the foft and tender 
 ^^[ ' earth to plough in, and we iiave the ha'd and flonywayes, that have been 
 
 wa.]UAi/i.u- trodden on by many years pradice of evil. When they are young, their 
 r-oUdignum ^underikndings are lik; a (hcet of white paper, that hath nothing written 
 jj.jiituypiacc- ^^ ^ ^^^ j-Q y^^ ^^y^ opportunicie to write what you will. But when 
 se'.as tno'Ms ^^'^V ^^*^ grown Up in fin , they are like tlie Himc paper written over witk 
 fitxibhlh •, & fallliuods . which muft all be blotted out again,and truth written in the 
 q;o:u;ii, d^x- place: and how hard is that ? Wc have a double task,firfl: to unteach them, 
 erisytrah::u,-. and then to teach them bc:ter •, but you have but one. We muft unteach 
 Ep. i6.p 101- ^^^^^'^ ^'^ ^^"'^^ ^^^ world, and fle(li,and wicked companie, and the devil 
 NM qiifu- l^ave been diligently teaching them in many years time. We have harden- 
 er. jwc/ju;» if- ed hearts CO bcac on like a Smiths Anvil, that will not feel us ; we may 
 ''" *'"''S "'^^ tell them of death and judgement, heaven and hell, and they hear us as if 
 
 *fitvcr\uis ^'"^ ^^^V ^^^'■^ ^ ^^^P ^^ ^^"^^ » y^^ ^^^^ ^^^ ^^'^ ^'*y ^^ tnold, and we !tj vc 
 
 rivd.itadi- the hardened burned bricks. You have them before they are pofTcfTed 
 
 v':nitni, cum with prejudice, and falfe conceits againft the truth ; but we have them to 
 
 denorem faf.- teach, when they have many years lived among thofe thai have fcorned 
 
 '^IntJh-m'^ *"• go^^'^cfs, and taught them to think Gods waies to be foolith precife- 
 
 um feqmm/ j "c^'s. Cultom hath not enfnared and engaged your little ones to contrary 
 
 un'vjcrfos fine waics : But of old linners, the Lord himfclf hath faid, Tkxt i the ^Aithio* 
 
 ,ullo djjc'mi- plan c An change hn skin^ atid the Leopard hufpots : then waj theft that are 
 
 "'^'unt-vl' ^(^<^^'!^'^f'^^^^<'^'> ^'^^i^lt^^f^to dotvell^ Jer. 1 3.23. Dotli not the experience 
 
 cxtefi'e plbii- *o^ ^'^' ^^^ world fhcw you the power of education ? What clfe makes all 
 
 lumco'irjoca- the children of the Jews to h^ fcws ? and all the children of the Turks to 
 
 mis. Lactam, be Mahometans ? and of Chrifiians^io be in profellion Chrijiians ? and of 
 
 jnpi.l.i. c. I. p^^j^ ^,^ j^j. j^^j-£y jj^ i^eli^ion to follow their parents, and the cuOom of 
 
 thcplice? Why now what an advantap,e have you, to ufe all this for the 
 
 furtherance of their happinefs,and polTefs them as (kongly before-hand 
 
 againit lin, as elfe Satan would do for it ^ and fo Satan (hould come to 
 
 .tliera upon fome of thofe difad vantages chat now Chrill comes on ! 
 
 % 2,> Confider alfO;, chat you haye the affedions of your Children more 
 
 tb<n 
 
Part III. T:he Sawts Everlajling Reft. 5^7 
 
 then any others : None in the world hath chac intereit in their heatrs as 
 you. You will receive that counfel from an undoubted friend, that you 
 would not do Irom an enemy , or a 11 ranger. Why now, your children 
 cannot choofc but krow that you are their freinds^andadvircth^minlove^ 
 and they cannot choofe but love you again. Their love is ioofc and ar- 
 bitrary to others , but to you it is determinate and faft^ Nature hath a!- 
 moft ncceflitated them to love you.O therefore improve this your intereft 
 in them for their good. 
 
 3. You have alio the g'-catc(l authority over them. You may com- j 
 mand ihem, and they dare not difobcy you •, or clfc it is your own f: ulr, 
 for the mol> p:;rc ^ for you can make them obey you in your bufinefs in 
 the world Yea you may correft them to inforceobfdiencc. Yonrau-« 
 thority alfo is the moll unquc!\ioncd aurhoritv in the world. The authori- 
 ty of Kings and Parliaments hath been difputcd, but yoursispaftdTpute. 
 And therefore if you ufe it not toconftram iheui to the works of God,you 
 arc without cxcufe. 
 
 4. Befidcs, their whole dependancc is on you for their maintenance 4 
 and live ihood. They know you can either give them, or denie ihem what 
 you have, and fo punifh or reward them at your plcafurc. But on Mini- 
 Aersor neighbour^ they have ro fuch dependancc. 
 
 5. Moreover, You that are parents know the temper, and inclinations j- 
 of your children, what vices the are mof^ inclined to, and what inftrudi- 
 on or reproof they moftnced^ but Minifters that live more ftrange to 
 them, canro" know this. 
 
 6. Above all, you are ever with them, and fo have opportunity , as ^j^^,^^^ ;,;^ 
 to know their f\u!ts, fo to applie the remedy ; You may be ftill talking to md'nbus fi/Iis 
 them ofthc wordof God, and minding them ofthcir (late and duty •, and vnr^nJacft 
 may follow and fet home every word of advice j as they arc in the houfe ml'-fti'h ncc 
 with you, or in the (hop, or in the field at work ; O what an excellent ^"'^^j^'^awiuf 
 advantage is this, if God do but give you hearts to ufe it. Efpecially youal'^Vf^-^ r-j/w 
 Mothers, remember this : You are more with your children while they & plctas 
 are little ones then their Fathers ; Be you therefore ilill teaching; them as f^/i^.'^i^.^^al- 
 foon as ever they are capable of learning. You cannot do God fuch emi- j'"*' ^ ^ '"' 
 ncntfcrviceyour felves, asmen, but you may train up children that may ^* 
 do it, and then you will have part of the comfort and honour. BAthJheba 
 
 had part of the honour of Solomons wifdom, Prov. 3 i . i . for (he taught 
 him •, And Timoth's Mother and Grandmother, of his Piety. PlHtanh 
 fpeaks of a Spartan woman that when her neighbours were (hewing their 
 Apparel and !ewels, (he brought out her Children vcrtuous and well 
 taught, and faid, Thefe are my Ormment and Jevocls. Oh how much more 
 will this adorn you, tlen your bravery .*" What a deal of pains are you « 
 at with the bodies ofyour <"hild:en mo'-ethen the lathers i* And what 
 do you fufFcr to b irgthem into the world ? And will not you be at as 
 much pains for the favir.g of their foulc ? You are naturally of more ten- 
 der affedions then men;and wiU it not move you to think that your chil- 
 dren- ' 
 
568 The S Hints EvnlAJling Fcfl. Chap. 14. 
 
 drcn fhould pcrifh for crcr ? O therefore I befeech you for the lake of the 
 chilirenofvour b<>\re!», teach them, adrhonifh them, warch over chcm, 
 and giveihem no re'T t\ll you hare brought tliem over to Chrifl, 
 
 And thus I hnve ("hewed you reaion enough to make you diligert in 
 teaching your ch'iJren, ifrc.«fon will I'erve, as me thinks among rcafona- 
 ble creatures ix fhculd do. 
 
 SECT. XII. 
 
 |J. 12. T ET us next hear what is ufually objedcdagainft this by negligent 
 Ohj?^. t. ±-j men 
 Tr£!ei- nubl:- Objccl. I . We Jo noc fee but rho^e children prove as bad as others that 
 cvndonni.vn arc taught the 'cripcnres and brought up lb holily •, and thofe prove as 
 'catech'-^'tuo^ honePt men and good neigh"bours, that have none of this ado with them. 
 domilicimn a. Anfw. 1. O who art ihou man tiiat difputelt againft God ? Hach God 
 v'gcredcb t charged you to teach your children diligently his Word, fpeaking (^f ir as 
 iveynoseK y^y f,j g^ home , ard as you walk abroad , as you lie down . 
 
 Parx *4G-n. *"^ ^' V*^^ ^*'^ "f' ' ^'"^- ^- ^' 7. 8. and dare you reply, that it is 
 18,19. '^wi' as good let it alone ? Why this is ro fet God at defiance; and as it were to - 
 vd fng:de dc^i\)\z in his face, and give him the lie. Will you rake it well at your fervants, 
 Tietatts ftitd.'- if uhen \ou command them to do a thing, they fhould return you fuch 
 vdali'iT'- ^'^ ^n^wer, that they do not fee but it were as good let it alone ? Wretch- 
 res fuif, ut a ^'^ worm/dareft thou thus lift up thy head aga-nft the Lord that made tliee 
 tenrisintr.i- and muft judge thee? Isitnot he that commandeth thee.? Ifthoudoftnoc 
 cilis qimdi- believe that thisfcripture is the word, thou doftnot believe in JefusChrifl: 
 ligeaufs'wun. ^^^ ^^^^ [^^ft nothing elfe to tell thee that there is a C hrilh And if thou do 
 inlitiii npi:- os'icvethat this is the word ofGod.bowdareft thou fay,Itis as good difo- 
 gxiiivi^.cani beyit? This is devilifh pride indeed, when fuch fottilh finful duft fliall 
 quidvelm think themi'elves wifer then (he living God, and take upon them to re- 
 °rl^ ^'''^^^ prove and cancel his word. 
 
 iporidcrr nu 2. But alns,you know not what honefty i<:,when you fay that the igno- 
 
 Pfro( fa- rant are as honeftasothers:you think thofe arc the honedeft men,thatbcfk 
 
 'cnimVaHllpn- pieafcyourhutlknow thofe are the moil hore I, ihatbeftplcafo God. Chrift 
 
 emcommt'!- faithjn £«j(v8.i 5. That an hone(t heart istha: wh'ch kcepeth the word of 
 
 UtefmcmH- ^^^'y^^*^ you fay, they areas boncR that re je-fl it. God made men to pleafe 
 
 diim.Wzm.- himlelf,and not to pleafe you; And you may know by his Laws who pleafc 
 
 mino z-z him belt The Commandments have two TablL'S;and the hrll 'x'^^Thoufhalt 
 
 Eph.6.4. iove the Lord Tpith all thj heart -^Andthc fccond Thou fljult love thy neigh' 
 
 hour af thyfelf.Firflfe^kjhe kjngdnm of God (^ his Righteoi/^el s^V.Zt 6 .^ 3 . 
 
 ^ 2. And what if lome prove naught tliat are well brought uprlt is not the 
 
 generality of them.Will you fay that Noahs Family was no better then the 
 
 drowned world, becaufe there was one Cham in it ? Nor Davids becaufe 
 
 there was one Abfalom ? Nor ( hrift, becaufe there was one Judas ? 
 
 4. But what if it were fo ? Have men need of the lefs teaching, or the 
 more .'' Vou have more wit in the matters of this world ; You will not 
 
 fay, 
 
Pare III. 7 he Saints Everlafthg Rcfl. 5(5^ 
 
 fay,! fee many labour hard, and yet are poor, and therefore ic is as good rr^,.,^^ ^^^ 
 never labour at all; You will not fay, Many that go to School learn nothing, d-/^, quam 
 and therefore they may learn as much chough they never go. Or many p.iumhode 
 that arc great Tradefmen break, and therefore it is as good never trade at rcpoias qui 
 all. Or many great earers are as lean as others, and many fick nien recover ^.^'^'f'*^^f^'"a 
 no ftrength though they eat , and therefore it is as good for men never rc^y°at& 
 to cat more. Or^many piowand fow.and have nothing comes up, and hoKcftc -vivait 
 therefore it is as good never to plow more. What a fool were he that fiUhqiam cu- 
 fliould reafon thu<? And is not he a thoufard times worfe,thatn)all reafon *;:*',*^ ampjsin 
 thus for mens fouls ? Pf /f r rcafons the clean contrary way ^If the righteous \e%'dinquanTy 
 befcArcdyfAvedywherefhalltheungoaljAndthsfifinerfipfearf l Pcf.4.18. qut'rftobitum 
 And fo dotliChrirt, /,«/(;/ ^ S-2-^.Strive to inter in At the flrait gate ^fvr ntAtij tpfomm iplcn- 
 JhAllfeekjo enter ^arJn.t he ^/-/.r. Other mens mifcarriages fliould quicken ^'^^f^ *'^'^^' 
 our diligence • and not make uscaft away all. What would you think ^^tt^/[^;^c''i'iCtti. 
 that man, that fhould look over into his nei£hboLirs Garden, and bccaufc 13. j^j>. j^f^ 
 he fees here and there a net[lc or weed among much beiter Huff, (hould /»i;4r7. 
 fay ; Why, you may fee, thefe men thut befiow fo much pains in digging 
 and weeding, have weeds in their Garden as well as] that do nothing, 
 and therefore who would be at fo much pains ? Juft thus doth the 
 mad world talk, You may fee now , thofc that pray, and read, and 
 follow Sermons, have their faults as well as wc,and have wicked perfons 
 among them as wcllaswc- Yea, but that is not the whole garden, as 
 yours is, it is but here and there a weed, and as foon as they fpic it, they 
 pluck it up, andcaflit away, 
 
 4, But however, if fuch men be as wicked as you imagine, can ^x)u for « 
 (hame lay the fauU upon the Scripture, or Ordinances of God ? Do they 
 findc any ihirg in the Scriptures to encourage them to fin ? You may far a 
 better fay, It is long ohhejudpe and the Law which hangs them, that 
 there are fo many Thieves. Did you ever read a word for fm in the Scrip- 
 ture ? Or ever hear a IvHnilier, or godly man perfwade people to fin , or 
 from it raiher .' 1 1 fpeak not of Salaries, who ufually grow to be enemies 
 to Scripture.} Lord, what horrible impudence is in the faces of ungodly 
 men .''WhenaMinifterhath fpenthimfelf inftudyingand perfwading his 
 people from i,n :, or when Parents have done all they can to reform their 
 children, yet people will fay, It is long of this that they are fo bad. What f 
 Will reproving ai,d correding for fin bring them fooneit to it F I dare 
 challenge any man breathing to name any one Ruler that ever was 
 in the world, that was fofevere againft Cm ^sJcCm ChriR,or to (hew 
 me any Law that ever was made in the world fo feyere iigainlt fm as the 
 Laws of God .' And yet muft it be longof Chrill and Scripture that men 
 arc evil ? When he threatneth damnation againft impenitent finners, is ic 
 yet long of him ? Yea, fee how thefe wicked men contradift themfelves ? a 
 What is it that they hate the Scripture for, but that it is fo ftrid and 
 precife, and forbids them their pleafures and flefhly liberties, that is, 
 cheir fins ? And yet if any fall into lin, they will blame the Scripture, that 
 
 F ff f forbids 
 
57Q The Sainti EverUfting Jiefi, Chap. 14-. 
 
 ijkri frHdm^^^"^^'^^ '^- ^ ^'"''^^ '" thefe late years oriiccntioufncrs and ApoPafie, ma- 
 ter & dif'gen- ny chat talk much of Religion, prove r.uilty of greivous crimes -. But then 
 tereducati they turn away To far from Chrift and Scripture. As bad as the godly 
 ^'*'\Te'ui ^^^' ^ ^^"^^ '^^ challenge you to (hew me any focietie under HeaNcn like 
 Tu'l^rM.e ^^^"^ ^^^^^ ^^'^ ^"^y J^nd delight in the Scriptures ; or any School like the 
 tumiuvce ttScholars of Chri'h Becaufe parcnrs cannot by all their diligence get 
 folfitnt. . their children to bea> good as they (hould be, (hall they therefore le.we 
 ^vf\ ■>%• ^'^"^ ^^ ^^^^ ^^'^ ^^ ^^^V ^'V'^' •' Becaufe they cannot get them to be pcr- 
 *HomU. \u' ^^^''^'"fs, (hall they therefore leave ilem to be as incarnate devils .' 
 p. 13 X. B. c.i. Certainly your children untaught will be little better. 
 
 • SECT. XIII. 
 
 $•13. 2. COme will further objed. and ray,k is the Work ofMiniHers 
 OejeSi. 2. O to teach both us and our children, and therefore we may be 
 
 cxcufed. 
 trum trm%e^ ^»fiv. I. It is firft your duty, and then the Minifters • It will be no ex- 
 meffica Eccle- cufe for you,becaufc it is their Work, except you could prove it were on- 
 fia :Faftms « ly theirs : Magillrates muft govern both you and your children, doth it 
 ^cerdu{cs& therefore follow that you muft not govern them .' It belongs to the 
 plreatel iit^ Scboolmafter to correA them, and doth it not belong alfo to you .? There 
 bm&do- *muft gotnany hands to this great Work, as to the building of a houfe 
 mt^ict ertmt there mufl be many Work-men, one to one part, and another to another^ 
 Catechumeri:, and as your corn mudgo tlwough many hands before it be bread j the 
 Rx'immdx' Rc*peJ*s.thc The(hers,thc M-illers,the Bakers,and one muft not leave their 
 vco.creatioiiii part, and fay it belongs to the other: fo it is herein the inftrufting of 
 dx lapfu&pec- your children ; firft, you muft do your work, and then the Minifter muft 
 eato^deira & do his, you muft bcdoing it privately night and day; the Minifter muft 
 Cf/lTr '"^f do it publikely , ard privately as of c as he can . 
 
 degratk c> « ^- But as the cafe now ftands with the Minifters of EngUnd, they are 
 mlfmmdta difabled from doing that which belongs to their Office, and therefore you 
 D'.hde M'JJia cannot now caft your work on them, i will inftance but in two things, 
 ^^^"'i^'f' ttFirft, It belongs to their office to govern the Church, and to teach with 
 hlm.v^\enerU authoticy^and great and fmal are commanded to obey them, Beb.i.'j,ij^ 
 ftr ium^ &c. e^fi-.But now this is unknown,and Hearers look on themfelves as free men, 
 Paraws >« that may obey or not, at their own picafure : A Parents teaching which is 
 Gen. X5.X9. c»^ij[^ authority, Will take more, then ones that is taken to have none ^ Peo- 
 ple think we have authority to fpeak to them when they pleafe to hear, 
 and no more. * * Nay, few of the godly themfelves do wnderftand the au- 
 " thority that their Teachers have over them from Chrift ; They know 
 ** how to value a Minifters gifts, but not how they are bound to learn 
 ** ofhim and obey him, becaufe of his office. Not that they (hould obey 
 * *' him in evil jUor that he (hould be a final decider of all controver(ies, nor. 
 
 ** (hould] 
 
P a rt 1 1 1 . rhs Saints Ever lap ng Keft. 571 
 
 " flioulcle;iercifehisautl>oricy in things of no moment : But as a School- a 
 ^* mafter may commanii his Scholars when to come to School, and what 
 "Book to read, and what form to be of-, and as they ought to obey him, ^^ ^*^ 
 "and to learn of him, and not to fet their wits againft his, buttotakehis pZtbo'um'^ 
 " word, and believe him as their Teacher, till they underfland as well as tawm c^e, &• 
 *'he, and are ready to leave his School : Juft fo are people bound to obey prxceptoyitm 
 and learn of their Teacher, and to take their words, while they arc lear- '^^f'"*" p««f»- 
 ncrs, in that which is beyond their prefent capacity, till they arc able to p^^JluTukri- 
 fee things in their proper evidence. Now thislvliniilerial Authority is un- ria'unbjmei 
 known, and fo Minifters are the Icfs capable of doing their Work, whichVc<-;¥w etiam 
 comes to pafs, firl>, From the pride of mans nature, efpecially Noviccf,!*'^' »''i(topu~ 
 which makes men impatient of the Reins of Guidance and Command • Toy!i^f!^^'* 
 fecondly. From the Popifli error ofimplicit Faith . to avoid which wc arci^r^ unikcim 
 driven as far into the contrary extream j thirdly, From the ufurpation ofsijiie^ift cos 
 the late Prelatcs,who took almofl: all the Government from the Minifters, /fw'»^ pieL7tis 
 and thereby overthrew the very eflenceofthc Office, by robbing it of that ^comum^"^^ 
 part which is as eflcntiall, at leaft, as preaching; fourthly, And from ^^^ogaDaimhu- 
 modefty of Minifters, that arc loth to (hew their Commifllon, and make krinoimt. 
 known their Authority, left they (hould be thought proud; As if a School-"H"T^^ngius 
 mafter (hould let his Scholars do what their lift ; or a Pilot let the ^^eamen '" Ephcl..^.^, 
 run the Ship whither they will, for fear of being thought proud in exer- 
 cifing their authority. Secondly, But a far greater clog then this yet, « 
 doth lie upon the Minifters, which few take notice of , and that is, " The 
 ** fewnefs of Minifters, and the greatnefs of Congrcgatiors. In the Apo- 
 *' files times every Church had a multitude of Minifters fand fo it muft be 
 " again, or we fliall never come neer that Primitive pattern ; ) and then 
 *' they could preach publikely,and fromhoufc to houfe : But now, when 
 there is but one or two Minifters to many thoufand fouls, we cannot fo 
 much as know them, muchlefs teach them one by one : It is as much 
 as we can do to difcharge the publikc work. So that you fee, youhave 
 little reafon to caft your Work on the Minifters , but (hould the more 
 help them by your diligence , in your feveral families , bccaufe they arc 
 already fo over-burdened. 
 
 SECT. XIV. 
 
 3' T> Ut fomc will fay, We arc poor men, and muft labour for our <5. 14.- 
 -Oliving, and fo muft our children, and cannot have while to teach ObjeB,^, 
 them the Scriptures • we have fomewhat elfefor them to do. 
 
 jinfw. And are not poor men fubjeft to God, as well as rich > and ar« a 
 they not Chriftians ? and muft they not give account of their waies ? 
 and have not your children fouls to fave or iofe, as well as the rich ? 
 ■cannot you have while to fpeak to them as they are at their work ? 
 
 ■F f f f 2 have 
 
57^ T^^^ ^^iiith Everlalfing Rtfl, Chap. 14. 
 
 have you not time to inftrud them on the L(»rds day ? you can finds cime 
 frjrfrcnci totalkidlly, as poor as you are • and you cm nni no time to calk of 
 
 To whirs? ^^^^ ^^y ^'^ ^''^'•' • V'^^ ^^" ^^^ ^^^^ ^^ ^^* \^OK^<i day for your children ro 
 a^ men tike P'^V, or walk or calk in che (Irects, but no cime co mind th: Life to com!:. 
 Com ch ciic"Mechinks you (hould rather fay co your children, I have no Lands or 
 inl-.capir^ up Lordfhlps to leive you- nozhing but hard labour ani p-)vercy in chc 
 fiulcorcot world; you have no hjpc of great marcersherc •, be furc cheretoreco 
 thofc to whom "i3kc che Lord your portion, and co gee inccrell in Chrill, thac you may 
 ihcyihill be happy hereafccr ; ifyou could get ricfic?, chey would fliorciy leave 
 have them > you, but the riches of G:'ace and Glory will be everliiling. Mechinks you 
 h: dowit^i^''^ Hiouldfay as/'ffrr,i';/t/^r4«^^(j/^//;<tVf wo^i-, hm fmh as Ihave, I give 
 richejthai is 7'^^* The Kingdoms of the World cannot be had by beggars, hue the Kmg- 
 notwifc, ani dom of Heaven may. Owhac a terrible reckoning will many poor men 
 kiowsnoc "have, when Chnil (hill plead hiscaufe, and judge them 1 Maynoche 
 Sv:m^° i i if ^^-'' ' madeche way to worldly honours unaccelTible to you, thic you 
 amanfhoald might not look after <t for your felves, or your children •, but Heaven I 
 take care fec open,that you mighc have nothing co difcourage you; I confined richea 
 ofhisihoe, and honours CO a few, buc my Blood and S.ilvacion I offered to a!I, that 
 and not of his noae might fay, I was not inviced ; I tendered Heaven ro the poor, as well 
 
 foot; orUta i u t 4 • a u nt l j- j 
 
 rich faddlc on *^ ^"^ *''*^" => ^ ^^"^^ ^'^ exception agiinlt the meaneft beggar, thac did not 
 
 a Jades back, wilfully rtiut ouc chemfelvcs : Why chen did you ; ot come your fclves.and 
 
 cbsrrot. 1. 3. bring your children, and teach chem che way co checrernal inhericaqce ? 
 
 ^pn f • ' h- ^^ y^^ ^^y y^^ ^^^'^ poor? Why, I did noc fee Heaven co fale for money, 
 
 kniwnotin " but I ca'led chofc chit had nothing, to take it freely • only on condition 
 
 what a man they would take me for cheir Saviour and Lord, and give up themfelves 
 
 ftioild be unfeignedly to me, in obedience and love. Whac can you anfwer Chrill, 
 
 "^°'^.*;.^''^^"^ when he fhall chus convince you ? Is i: noc enough, chac your children are 
 
 ?icn to^nukc ?^^^ ^"'^ mifcrable here.buc you would have cheai be worfe for cverlafting 
 
 a good Ton. too f If your children were beggars^, ycc if they were fuch beggars as Z,4- 
 
 Uemlbid. z.ari^^ chey may be conveyed by Angels into the prefence of God. But 
 
 believe it, as God will fave no man, becaufe he is a Gentleman, fo will he 
 
 fave no man becaufe he is a beggar. God hach fo ordered ic in his provi- 
 
 "dence,chat riche> are exceeding occafions of merns damn.uion,and will you 
 
 think poverty a fufficien: cxcufe ? The harde.l: poinc in all our work,is co 
 
 be weaned from the world,andin love wich heaven.-and if you will noc be 
 
 weaned from ic, chac have nothing in it but libour and f >rrow,you have 
 
 ^ no cxcufe. The poor cannot have while, and che rich will noc have while, 
 
 or they are afhamed to be fo forward ; the yoiung chink ic too foon, and 
 
 the old coo lace: and chus moft men in dead of being faved,have fomewhac 
 
 to fay againft their falvation : and vvhenC hriil lendethcoinvice chem, they 
 
 fay, I pray chee have me cxcufed ; O unworchy guelb ot fuch a blcffcd 
 
 fe,ill 1 and mofl worthy to be turned into the evcrlafting burnings. 
 
 SECT. 
 
Part III. The Saints Everlafliffg Refl. 575 
 
 SECT. XV. 
 
 4. iD Uc fome will objed ; We have been brought up in Ignorance our ^.it, 
 
 ^ felves, and chcrerbre .ve are unable co teach our children. Anfvf. Qy,g^^ a ■. 
 Indeed this is che very fore of the Land. But is it not pity, that men « 
 fhould fo receive their deltrudion by tradition? would youhavethis 
 courfe to go on thus Itill r* Your parents did not teach you, and therefore 
 you cannot teach your child-Cfi ; and thjrctore they cmnot teach theirs ; 
 By thiscourfethek nowlc igeofGodOiould bebanifhed out oFthe world, 
 and never be recovered. But ifyour pa''en:sdid not teach you, why did 
 not you learn when you came to age ? The truth is you had no hearts to 
 it ^ for he that hath not knowledge, cannot value it or love it. But yet, ^ 
 though you have pready (inned, it is not too late, if you will but follow 
 my faithful advice in thefefour points. 
 
 1. Get your hearts deeply fcnfibleofyourown fin and mifery, becaule 
 of this long time which you have fpent in ignorance and neg'c A. Bethink 
 your fclvesfometi me when you are alone •, Did not God make you, and 
 fufiain you for his fervice? fhould not he have had rhe youch and ftrength 
 of your fpirits ? Did you live all this while at the door of Eternity ? What 
 if you had dyed in ignorance ? Where had you been then ? What a deal 
 of time hive ycu fpcntto little purpofe > Your life i^ near done, and 
 your wo. k all un.lonr. You are ready to die, before you have learned to 
 live. ShoulJ not God have had a better (hare of your lires ? and your 
 fouls been more fadly regarded and provided for ? in the niidll of thefe 
 thoughts, caft down your felves m forrow, as at the feet of Chrift, bewail 
 your follv, and beg pardon, and recovering grace. 
 
 2. Then think as fadly how you have wronged your children : If an 1 '• 
 unthriftthac hath fold all h s Lands, will lament it for his childrens fake, as 
 
 well as hiso'vn ;, much more fhould you. 
 
 5. Next, fet prefently to wo'k, and learn your felves. If you can read, j 
 do : if vou cannot, get fome thar can ; and be much among thofe that will 
 inflrud and help you • benotafliamed to be feen among learners, though 
 it be to be C itechizcd : bu: beaih^med that you had not learned looner. 
 God forbid vou fhould ht(o mad, as to fay, I am now too old to learn : « 
 Except you bee too old o fervcGod,and befaved •, how can you be too 
 o!d to learn to be fived ? Wh not rather ; I am too old to ferve the Devil 
 and the world ? I have tried them too long to truil them any more .? 
 What if vour parents had nor taught you any trade to live by ? or what if a 
 they had never t3up,ht you to fpeak ? would not you have fct your felves 
 to learn when you had come to age ? Remember that you hive fouls to 
 care for, as well as your children : and therefore firft begin with your 
 felves, 
 
 4. Tn the mean time while you are learning your felve?, teach your a 
 children what you do know ; and what you cannot teach them your 
 
 Pfff 3 ' felves, 
 
574 The Sairiti EverUfli)7gRefl. Chap. 1 4. 
 
 fe\vc8, pac them on colearnicof others chat can : perfwade them into 
 
 Job it.! rcgcbii the company of che godly, who will be glad co inllrud them . If FreKch 
 
 tlmprolr't- **"^^^' or IKVc/? men li'/cd m the Townamong us, that could not under- 
 
 ^tniihxs c,:m;- ^^nd our language •, would they not conver fe with thole that d o under. 
 
 rubus^ «<im ftand ic / and would they not daily fend their children to learn it by being 
 
 po occultisin. in the company of thoi'e that fpeak it ? (o do you, that you-may learn the 
 
 "«^b«— '^*'' h^^^^"'y language •. Get among thoTc that ufe it •, and encourage your 
 
 fugcre 7J'nicm children to do fo : Have you no godly neighbours that will be hclpfull to 
 
 fo^funJ-, divi- you herein .? O do not keep your felves ftrange to them ; but go among 
 
 n.tm c!e- them and defire their help ; and be thankfull to them, that they wiH cn- 
 
 ^in^% ... certain you into their company. God forbid you fhould be like thofe that 
 
 ''piii'lx^-'.r'ci. Chnd fpeaksofZ,«)^f 1 1.52. that would neither enter into the Kingdom 
 
 Hicronim. hi of God themfelvc-, nor fuffer thofe that would to enter. God forbid you 
 
 30b. I. fhouldbefuch cruel barbarous wretches, as to hinder your children from 
 
 being goJly, and to teach them to be wicked 1 And yet alas, how many 
 
 ^fiich are thcrw fwarming every where among us ? If God do but touch 
 
 Adolefcenil- ^^^ hearts of their children or fervants, and caufe them to hear and read 
 
 c-csctliiHin- the Word, and call upon him, and accompany with the godly, who will 
 
 "jitoi v.ii-ciiici fooner fcorn them, and revile them, and difcourage them, then an ungodly 
 
 ^ff^i'n ^;" parent ? What, fay they, you will now be one of the holy brethren .' You 
 
 lud' tide& ^'^' ^^ ^^^^^^ ^"^^^ y^""- P^^^n^s '• J^^ ^^ch as Pharaoh was to the Ifraelices, 
 
 .crAt'ionc cihi- fuch are thcfc wicked wretches co their own children, £aW. 5. 3, 8, 9. When 
 
 (iixtonm, dej, Mofis faid, Let m gofacnfice to the Lord^ left hefall ;ipon m veith feftileticc 
 
 pr^ccpus D:- or/w>or^/,&;c. EharAoh anfwers, They are idle, therefore thejfay. Let w g9 
 
 'ti£Ch%f'r'. f^'-^^^f^^ ' ^V ^°^^ work^upofi them^&cc. Juft fo do thefe people fay to 
 
 crameatu i/i^ their children ! You know, Pharaoh was the reprefentcr of the d«vil, and 
 
 tcrrogatin- «* yet let me tell you, Thele ungodly parents are far worfe then P/;<«rxo^. 
 
 Jbondcnte! hi- Por the children of Ifrael were many thoufands,and were to go three daies 
 
 fifumiir : & journey out of the Land:but thefe men hinder their children from fcrving 
 
 ciilf^bUe'/fu- ^^^ at home : Pharaoh was not their Father, but their King • but thelc 
 
 c,int,adhi- menare enemies to the children of their bodies ^ Nav more; let me cell 
 
 dicum.i'iorum you, I Jinow none on earth that play the part of the devil himfelf more 
 
 ?^' ? «^^' truly then thefe men. And if any thing that walks in flefh may be called 
 
 paw. J ill-"* 2 devil, I think it is a parent that thus hindereth his children from falvation, 
 
 teiun: : <0- sd I folemnly profefs I do not fpeak one jot worle of thefe men, then I do 
 
 dom,ic£ men- think and verily believe in my foul ^ Nay taJie it how you will, I will fay 
 
 ./* cmmmw- jv^ys ^\xq)\ more .- 1 verily think that in this they are far worfe then the de- 
 
 Zh,Zfnon ^'*- God is a righteous Judge, and will not make the devil himfelf worfc 
 
 ' Untitantur, -then he is : I pray you be patient while you confider it, and then judge 
 
 ;Murcul.//j ttyour felves.They are the parents of their children, and fo is not the devil .- 
 
 War.3/f(,.r. ,p^ y^^ j^Ij^j^ jj^gj^ that it is as great a fault in him to feck their deftruAi- 
 
 '^'^^' on, as in them i^ Is it as great a fault for the Woolf co kill the Lambs,as for 
 
 the*ir own Dams to do it ? Is it fo horrid a fault for an enemy in war ro kill 
 
 a child ? Or for a Bear,or a mad Dog co kill it.as for theMotllier to ^4\^ 
 
 itsbrainsasainft the wall ? You .know itis,nor; Po not yen !think theo 
 
 ■ '■ ^ .that 
 
part I 1 1» The S dints E'verUjlifigRefi. 575 
 
 that it is fo haceful a thing in Satan to entice your children to fin and hell, 
 and CO difcoura ge and diffvvade them from holinefs and from heaven, as ic 
 is in you. You are bound co love ih-em by nature, more then Satan is. O «* 
 then what people are thofe that will teach their children in flcad of holi- 
 nefs, to curie, and fwear, and rail, and bac kbite, to be proud and revcngful, 
 tb break the Lords day, and to defpifc his waies, to (jpeak wanconly, and 
 filthily, to feorn at holinefs, and glory in fin ! O when God (hall ask thefe (^^rpoidi fmt 
 children, Whe-e learned you this language and pradice? and they Hiall mattes qt^co- 
 fay, I learned ic of my fiuher or mother.! would not be in the cafe of thofe "'•?''' ^''^=*"^ '«- 
 parents for all the world I Alas, is it a work that's worth the teaching, to ^;jj]"g^f,lmii. 
 undo themfelves for ever ? Or can they not without teaching learn ic 100^,^^^^ ^^r!,/. 
 eafily ofthemfelves ? Do you need to teach a Serpent to ning,or a Lyon to Mcs^xndciin 
 be fierce ? Do you need to fow weeds in your garden ? will they not grow ^ Tim. 3. 12. 
 ofthemfclves? To build a houfe requires skill and teaching : but a little 
 may ferveto fet a Town on fire. To heal the wounded,or ihe fick requireth 
 skill : but to make a man fick, or co kill him, requireth but little. You may 
 fooncr teach your children to iwear then to pray^and to mock at godlinefs, 
 then to be truly godly. If thefe parents were fworn enemies to their chil- 
 dren, and fhould Uudy feven years how to do them the grcateft mifchicf , 
 they could not poflibly find out a furcr way, then by drawing them to 
 fin, and withdrawing them from God. 
 
 SECT. XVI. 
 
 I Shall therefore conclude with this earneft requeflto all Chrifiian pa-^ 
 rents that read thefe lines 1 that they would have companion on che'*Q/c^j;^' ^^• 
 foulsoftheir poor children, andbe faithful to the great trurt that God pS'fJnUiAv 
 hath put on them. O firs, if you cannot do what you would do for them, cd, Ubsros & 
 yet do what you can. Both Church and State, Cities and Countrey, ^oJ''^^'^^^'^\^^-^- 
 groan under the negled of this weighty duty ; your children know not ^'^'^'^^/'f/f'^ 
 God nor his Laws, but cake his name in vain, and flight his worihip, and quoiodo'om-a. 
 you do neither iulirud them nor correA them : and theref«->re doth God Di-i reif" de~ 
 correA both them and you. You are fo tender of them, that<Jod is the ^-'^"^ co-ifi-!-- 
 lefs tender both of them and you. Wonder r.ot if God make you fmart'*'"'"!"''''^'^"'^^^* 
 for your childrens fins ; for you are guilty o^ all th^y commit, by your 'si pate'/r:^^'!.' 
 neglect of doing your duty to reform them, even as he tl;at maketh a man lusfuerh^mt 
 drunk, is guilty of all the fin that he committeth in his drunkenncfs. Will '*^^ P'l'^mo loco 
 you refolve therefore to fet upon this duty, and negleft it no longer ? ^Q.jonfider.ind.t 
 member £/t ^your children are like Mofes in the basket in the wacer,ready ^ ^Ttm'^^^ 
 to perilhif they have not help. As ever you would not be charged before Ne^. cmra cum 
 .Godfor murderers of their fouls,and as ever you would not have them cry f'lUtu aim 
 out againft you in everlalHng fire, fee that you reach them how to e cape '"«'■ ''S''^ ^'■^- 
 it, and bring them up in holinefs and the fear of God. You have heard that Mufcurn ''" 
 the God of heaven doth flatly command it you-* I charge every one of you Mat.7. p.1^'4. 
 
 there- 
 
The SatKts Ei'criiflinz Refl. 
 
 Chap. 14* 
 
 _J1^ . _ 
 
 BoiinJtKc- thereiorc , upon your allcgianie to him, as -^ou will very fhortly 
 
 f:tb!icA.l.\.c.i,- anfwcr the concrary ac your peril, thac you ncichcr rcfufe nor neglecfl this 
 wriicsTcry j^^j^ ncccflfary work. If you are not willing now you know it be fo plain 
 tw"^Parcnt4 ^^^ ^^ S''"^ ^ ^"^V' V^" ^''^ ^^^ Rebels, and no true fubjeds of Chrilt. If 
 havcbv th; iyou are Willing to do It, but kr.ow not how,! will add a few words of di- 
 Liw'ofGoi Aredion to help you. T. Teach them by your own example, as well as by 
 ani Nature, yQ^- words. Be vour felves fuch as you would have them be ^ praftice i$ 
 P°^'^°J^^^''^"themofteffeaual te.uhmg of cluldren, who are addiAed to imitation, 
 over iHsii- cfpecially oi their parents. Le.id tliem the way to prayer, and readmg,and 
 Chi!dicn,ancij,othcr duties. Be not like bafe Coa^.manders, that will not put on their 
 ihit the Nvam Souldiers, but not go on them fcl res. Can you expeA your children (hould 
 of It IS vcry^ ^^ ^|j-^j. ^^ better then you ? Let them not hear thofe words out of your 
 Corimon- mouths, nor tec thofe practices in your lives, which you reprove in them, 
 wcikhb : and No man fhall be faved becaafe his cliildren are godly ,ifhe be ungodly him- 
 ho.v only the f^^jf; who (hould lead the way in holine.'s, but the fachcr and mailer of the 
 Ambition of fjfjjijy? It is a {zd time when he mult be accounted a good mailer or father 
 it'^fro.Ti th: that will not hinder his family from fcrving God,buc will give them leave 
 Romans arti to go CO heave without him. 
 
 others. But as 1 will but name the reft for your direct duty for your Family. I .You 
 wiic men ^ muft help to inform their underftandings. 2. To (lore their memories. 3. To 
 
 3 rectihe their wills. 4. To quicken their affcdions. 5. To keep tender 
 ^ their confcienccs.6.To rcftrain their Tongucs,and help them to skll in grr.- 
 <** cious Speech. And to reformandwatchover their outward converfation. 
 ■^ To thefe ends ; Firft, Be furc to keep them, at leaft, fo long at School, 
 ^ tillchey canretd EngliHi. It isathoufand pitcies thac arcafonable crea- 
 ture (hould lookupona Biblc,asuponaftonc,or piece of Wood- Se- 
 
 4 condly, Get them Bibles and good Books, and fee thac they read them. 
 J Thirdly .Examine them often what chcy learn.Fourthly.EfpecialJy beftow 
 * theLordsday in this work i and fee thac they fpend it not in fporcs or 
 T idlenefs. Fiftly, fliew them the meaning of vvhac they read and learn, fo(h. 
 ^ 4.6,21,22. /'T^/.yS. 4,5, 6. &:34. II. Sixtly, Acquaint them witli the 
 ^ godly ,and keep them in good company, where they may learn good ; and 
 
 iieep them out of that company thac would ceach them evil. Seventhly , be 
 7 fure cocaufc them to learn fomc Cacechilm, containing the chief Heads of 
 j)ivinity j as thofe made by the AlTcmbly of Divines, or Maftcr Bul^* 
 
 think \\t is 
 Ciiflakco. 
 
 SECT. 
 
 / 
 
Part III. The Saints EverUfling Rtf^, -jy- 
 
 SECT. XVII. 
 
 THe Heads of* Divinity which you mufl teach tLem fir{l,are thefe. ? ^ ^ 
 r . That there is oneonly God,who is a Spirit, invifible, infinite, etcr- i j^r^'^ ^j^,* ^ 
 nal, Almighty, good, merciful, true, juft, holy, &c 2. That this God isJtake all thcfc 
 one in three, Father,Son, and Holy Ghoft. 3 1 hat he is the Maker, Main-jl o^"^s to be 
 tainer, and Lord of all. 4. That mans happincfs conilfteth in the en/oying-^^'j^'^^'"*'^" 
 of this God, and not in flcftily pleasure, prohts, or honors. S-ThatGodrabfolutenc- 
 made the firft man upright and happy, and p,avc him a Law to keep, with cefl.ty to be 
 Conditions, that if he keep it perfedly, he fhould live happy for ever ;, but ^'-.o^ " •" But 
 if he broke it he (hould die. 6. That man broke this Lavv,and fo forcfeitedJ^^^*^ ,"^'r'^ ^^^ 
 his wclfare.and became guilty of death, as to himfelf, and all Iiis pofterity. yi^^^^^ aJe^cr 
 7. That Chrill, the *^on of God, d:d here interpore,and prevent the fuil^o..V;/c;^i;« f^ 
 execution, undertaking to die in Head of man, and lb to Redeem him • '^^Oii'-fi'a.'u 
 whereupon all things were delivered mto his hands as the Redeemer, and '''^'^^^^^'tfiet, 
 he is under that relation the Lord of all . 8. That Chrift hereupon did ^^^^luln & '^.l-l^^ 
 . with mnn a betterCovenant or Law,which proclaimed pardonof fin to all htjcc exati:os 
 that did but repcnt,and bcleive,and obey finccrely.p.That he revealed ihis^cvjnpcteyei , 
 Covenant and Mercy to the world by degrees, hril, in darker Promifes, ^.^^'^"^^"V 
 Prophecies, and Sacrifices •, then in many Ceremonious Types,and then by f.f;^^ 2)7- Z 
 more plain forerellings by the Prophets. 10. That in tli^ iulnefs of i\me':h.vitio Adlwt. 
 Chrift came, and took our Nature into Union with hts Godhead, being pro van. p. gj. 
 conceived by the holy Gholl, and born of the Virgin A<iAry. ii.lh^tii^^V'^Jffo- 
 while he was on earth, he lived a life of forrows,was crowned with Thorns, \gl^rf^^^'** 
 and bore the pains that our fins (^cferved •, at laft being Cruci.'^cd to death, r,oilYo vitet 
 and buried, and fo fatsfied the Julliceof God. 1 2. That heaifo VrQdchJTcii'roicrfam 
 ed himfelf to the ?fjr/, and by conftant Miracles di<i prove the truth i'J';o!o?!amy-:t~ 
 
 (J:, in /mum 
 CorpM cuU:gn-ci i!lo( C'nijl'wia doHrifta Aniculrs, dc qtrbui bene coivant inter univcrfas Ecclcjias qii^ 
 'Tiiftum vjrt.ffairrtK calurht & pro fcrvatvre fuo ^omfcu;it, pojjc Ojiift'an-os in:Uu tafUianfclutiflrie 
 ritii'ii & fckniltinvcnir:, q^an-tum credcntibttt fufficere poJJ'ct ad confccutincm vita ceicynce,ft.idcog- 
 ■ tioum acc:fferit o'jedie/itia & [indium fanUit at u. llllirius ArniAch^n inCon-c, cor w7v';gf pag. 28. r:fe~ 
 nntr D-rjcnritio itbifup. p.Z^. That the Creed in the begiiinlng contained cnly the Profcflion of 
 P)Clkfm Father, Son and holy Ghoft, taken from M'.t- 28. 19. and how it uas in time by dc2;rees cn- 
 Jargcdjfcc it cxCiUcmly handled by thofe excellent, learncd,)U(i;C;ous,pious 'Div'iru:$,S.vulford and Tar" 
 ktri'm that n-.oft l>;irncd Trcatife dc Dsfcenfu (f>rrifii L/^. mticprncipki pag.^.^j&c. ad p.^g-fc Eccle- 
 (iiper Hn:wcrfam orbcm d'.jfeminatA httru fidcmab Apeflolii acccp'tt, aui-diliicn-tir ciLfiodit : p).r cofifcn-futn 
 in. his fdeqxaji un.xm domum inhabitnt, & unnm anhmm habct. Ircnxus /. i.ap. i,; . V^de ilura itflime- 
 liia pyofupcicntia Syriholi in. Davr/tantii Adhort. ad Paccm p 9 :? , 94,9 j. Lt in Pa, \i yo d- Dcpc?if. Ei in 
 ■Coirad. Bcrgn fere priotum Vrar. C.itko!. Camn. U>i.J dtfi:^iitis fidit eft, cotfjterh & rsfie glerifjcarey 
 
 tradtdarunt j Jiiftin.an. Impcy.m Acl.Co/iC'A.Toht.i.. Sicut Kxrctici in. Moribiiy, om/us rimas cav':Ujndi in.- 
 flagarrtes, in caufafmrunt^ut contr.iCtjn injlrnmaita, oUm compcndiof.;, in iiifntits co:iAiiioncs, claitpdas.O' 
 fyf>z:fioncs jamhodie cxte»da,iTuy:Sic iHi'dpaltum in E.iptifmo inter Cj^ripiiUHm & Di;r,Hpiitm inhac brC' 
 vitate turn fu§ificbat\H.tyctici verb infidc,cnriafis d«bitiitienibii<<,pc; verfnj^ alter cat nt.iibu^ uccafionemdide- 
 TU/tt cxplicatioHis cujufd.im»jagii popubriuUiUi fymtoi;, quod (inter in Mtjelfiite qujj'ifuacompUcatim 
 [HerrU. Sfoilif. ?zxk<:i:diV.fcenfiip.7g.^).l.^. "Read alfbofrMSj honeft BilhopH/j/Z'sPook called 7'/."- 
 Teje(-m,il(^(r^ ^ g g fi e^ 
 
578 Th Siints Ever lifting Kefl, Ch.ip. 1 4. 
 
 of his Do<flrinc and Mediacorfhip, before thoulands ot' Witnefles : 
 
 'i That he rcvenl'd more fully his New Law or Covenanr, That who- 
 foever will believe in him , and accept him for Saviour and Lord, 
 fhiil be pirdoned and favcd, and have a tar greater g'ory then they loft, 
 and [hey that will nor.diall lie under the curie ,and guilc,and be condemn- 
 
 'i ed to theeverlallinj^ fireofhell. 13. That he role agam from the dead, 
 havin;^ conquered death, and took fuller pofleiTion of his Dominion over 
 alI,andfoa!cendcd up into heaven, and there reigneth in glory. 14. That 
 
 '^ before bis Afcention he gave charge to his Apoltle*:, to go preach the fore- 
 faid Gofpcl to all Nations and perfons, and to offer Chnft, and ^tcrcy, 
 and Life, to every one without exception, and to intrcat,and perfwade 
 them to receive him, and that he gave them authority to fend forth others 
 on the fame mefTage, and to Baptize, and to gather Churche?, and con- 
 firm and order them, and to fettle a courfe f>»r a fucceflion of MniiUersand 
 
 If Ordinances to the end of the world. 15. That he aho gave them power 
 to work frequent and evident Miracles for the confirmation of their Do- 
 drine, and the convincing of the world ; and to annex their writings'© 
 thcrcft of the Scriptures, and fo to finifti and fcal them up, and deliver 
 them to the world as his infallible Word and Laws, which none muft dare 
 
 ,S to alter ,and which all mult obfcrve. 1 6. That for all this free Grace is of- 
 fered to the world, yet the heart is by Nature fo defperatcly wicked, thaC 
 no man will believe and entertain Chrift linccrely,exccpt by an Almighty 
 power he be changed and born again ; and therefore dorh Chrii^ fend 
 forth his Spirit with his Word,which fccretly and efteftually worketh ho- 
 lincfs in the hearts of the EleA , drawing them to God and the Redeemer. 
 
 '!^ 17. That the means by which Chrift worketh and preferveth this grace, 
 is the word Read and Preached, together with trequent fervent Prayer, 
 Meditation, Sacraments, gracious Conference i audit is much furthered 
 alfo by fpecial Providences keeping us from temptations, fitting Occur- 
 rences to our advantage, drawing us by mercies, and driving us by Affli- 
 dions-,and therefore it muft be the grctt and daily care of every ( .hriftian 
 to ule faithfully all the faid Ordinanccs,and improve the faid providences. 
 I* i8. That though the New Law or (Covenant be an eafie yoak, and there 
 is nothing to be grievous in Chrilh Commands •, yet fo bad are our hearts, 
 and fo flrong our temptations, and fo diligent our enemies, that whofo- 
 ever will be laved, he muft ftrivej and watch, and beftow his utmoft care 
 and pains, and deny his flefh, and forfake all that would draw h-imfrom 
 Chrift, and herein continue ro the end, and overcome. And becaufe this 
 cannot be done without continual fupplies of grace, whereof Chrifl is the 
 only Fountain, therefore we muft live in continual dcpendanceonhim, by 
 
 • Faith, and know, That our life is hid with God in him. ip.ThatChnft 
 
 '■^ wii: thus by his Word and Sp'rit gather him a Church of all the cled out 
 of the world, which is his Body and Spoufe, and he their Head and 
 Husband,and will be Lender of them as the apple of his eye, and preferve 
 thQOa fro;n dangers •, and continue among tbcra his prcfcncc and ordi- 
 nances, 
 
Part I I I. TheSdints EverUflingRell. 579 
 
 naces, and thac the Members of this Church mult live cogechcr inmoft 
 entire Love and Peace, delighting themfeivcs in God and his worfhip, and 
 •thcfore-tlioughts and mention of their everlaOing happinefs ^ forbearing 
 and forgiving one another, and reHcving each other in need, as if that 
 which they have were their brothers. And all men ought to ftrive to be 
 of this fociety. Yet will th^ vifible Churches be (till mixt of good and 
 bad. 20. That when the full number of thcfe eled a^e csUcd home, 20 
 ChV-if^ will come down from heaven again, and raifeall the dead, and f.*c 
 them before him to be judged : And all that have loved God above all, 
 and believed in C-hrili, and been willing that he flKJuld reign over ihem, 
 and have improved their mercies in the day of grace, them he will Juitihe, 
 and fcntence them to inherit the Everlafting Kingdom of Glory, and thofc 
 that were not fuch, he will condemn co Everlalling tire ^ Both which len- 
 iences (hall be tlien executed accordingly. 
 
 This is the Creed, or brief fumm of thedoftrinc wbich you muft teach 
 your children. Though our ordinary Creed, called the ApolUcs Creed, « 
 contain all the abfolute Fundamentals, yet in fomeitis fo generally and 
 darkly cxpreffed, that an explication is necefTary. 
 
 SECT. XVIIT. 
 
 T Hen for matter ofpra(flife,teach them the meaning of the Comm:ind- -j. ^ jg 
 menrs, efpecially ofthe great Commands of the Gofpcl, Hiew them K.'tji in 
 what is commanded and forbidden; in the HrQ table and m the fecond, i:-n.:yctdan 
 towa d God and men, in regard ofthe inward and the oucward man. Ande^^'"'''"'*--^* 
 herefhew rhera, i. The Authority commandmg, that is, the A!mighty^'^J*."^''5'f ,; -^ 
 God, by Chril: the Redeemer. They arc not now to look at command «^„.;„;<^^ pj^^^^ 
 as coming! om God imniediateiv^meeriy as God, or the Creator, but as ac ingrra< quid 
 coming from God by Chrili t'/.e Mediator, who is now the Lord of ali,and f-^tiuowifi'. 
 only Lawgiver ; feeing the father now Judgeth no man, but hath com- ^=n'-"'S'"s tn 
 mitred all Judr.cmcnt to ilieScn,^ /;w5. 22, 23, 24. 2. Shew them thea*^*' "*' 
 termsonwhkh duty is required, and the ends of it. 3. And the nature j 
 of duties, and the way to perform them aright. 4. And the right order, 4 
 that they firfl love God above all and then their neighbour ; firft feek the 
 Kingdom of God and his rightcouOiefs. 5.Shewthcm the excellencies j* 
 and deliglus of Gods fcrvice. 6. And the flat recefiity .7. Efpecially libour a' 
 to get all to their Iiearts, and teach them not only to fpeck the word?. "^ 
 And for (in, fhew them its evil and danger, and watch over them « 
 againllit. Efpecially, i. Tlicfins that \outh is commonly addided to. i 
 
 2. And which their nature and conftitution molt leads them to. ^ 
 
 3. And which the time and place do moft flrorgiy tempt to. 4. But ^ 
 ■fpecially be fure to kill their killing ilns : thofe that all are prone to, and 
 are of all moft deadly • as Pride, Worldlinefs, Jgnorar^c, Profanefs,and 
 Ilcfli-pleafing. 
 
 G g.^ g 2 And 
 
5 So The Saints EverUjling Re f. Chap, 14,. 
 
 ? And for the manner, you muft do all this, i.Betime, before fin gee 
 a rooting. 2. Frequently. 3. Seafonably. 4. Seriouriy and diligently, 
 ^ S-Affertionaiclv and tenderly. 6. And with authority : compelling, where 
 f commanding will not fervc, and adding corrtdion where inllrudionis 
 i fruilrate. 
 
 2 And thu?I have done with this Ufc of Exhortation, to do our utmoil 
 for the Salvation of others. The Lord give men compalilonatc hearts, 
 that it may be praftifed, and then I doubt not but he will fucceed it to the 
 incccafc of his Church . 
 
 F I ^I S\ 
 
THE 
 
 SAINTS 
 
 Everlafti'ng 
 
 TbeFoimh Pan. 
 
 Containing a Directory for the 
 
 getting and keeping of the 
 Heart in Heaven : 
 
 By the Diligent Prafticc of that Excellent unknown Duty of 
 
 Heavenly Adeditation. 
 
 Being the main thing intended by the Au- 
 thor, in the writing of this Rook •, and to which 
 all the reft is but fubfervient. 
 
 An-4 Ifaac hvoa*. out to m'd'tnc in the Field, at the Eveniidey Gen. 14. ^3 . 
 
 Inthe mdt'ttudeofm)' Tho'ightstrkPpftm', thy Comforts ddight my Soul, V^al.^^.i^. 
 
 J^'hen I witkc, Iuft (I'lllivtth //;ff, Pfal. 139.18- 
 
 For our co'ivcrfatio i /s in Hcuvea-^ from ivhcnce alforve look for the S.tv''0'ir, the lord 
 Jefm Chrift : who (h.tll change ou< vile body, that it miy befajhio led like uito his glo- 
 rious body; accordin-gto th'e work^'igfwhereifyhe is able, cvca- to fubdna all thiitfs to 
 himfclf, Pliil. 3 . xo, 1 I. 
 
 Tor where your Treafiire i f , there vinllyow Heart be alfo, Mat.^-i I . 
 
 •^i^jtcry it is loodfor us to he here. Mirk 9. ^. 
 
 London^ Printed for T. VrtdcrhiUnd F. Tyton^ and are to be fold 
 at the fign of the blue Anchor in P^uls Church -yard^and 
 at the three Daggers in Fleetfireef, 1558. 
 
5 8^ 
 
 TO MY 
 
 Dearly Beloved Friends in the Lord, 
 
 The Inhabitants of the Town of 
 
 SH R ElV SBV RY, 
 
 Both Magiftrates, Minifters,and People, 
 As alio oFthc Nei2,hbourin^ Parts ; 
 
 Rich^ i?^x/-^rDevoteth this Pradi- 
 
 cal part of this Treatife, Asa Tefti- 
 
 mony of his Love fo his Native Soyl, 
 And to his many Godly and Faithfiill 
 Friends there liying. 
 
 <^^^^^^artily praying the Lord and 
 1^^ H ^'^ead of the Church, to keep 
 hem in UnityJ'eace, Hnftii- 
 'icy, Vigiiancy,and KStedfaft- 
 nefs in the truth; and to caufe 
 them to cont'ibute their utmod Endea^ 
 vours for the fettiUg up of able Faithful 
 
 TeacherS;, 
 
584 
 
 TeachcrS;, and building up the Houfeof 
 God, wliich harh fo long been neglecfted, 
 and which hath now fo many hands im- 
 ployed to divide and demoliih it ^ And 
 that the Lord would fave them in this 
 hour of Temptation , that they may be 
 approved in this tryal, and not be found 
 hght when God fliall weigh them. And 
 that he would acquaint them with the daily 
 ferious exercife of this moll precious, fpi- 
 ritual Souhexalting w^ork of Heavenly 
 Meditation, and that when the Lord 
 fliall come, he may find them fo doing. 
 
 THE 
 
 r 
 
 J 
 
The Introdadion. 
 
 58? 
 
 
 ri^ N tht former part, I have chiefly prejfed thofe Duties y 
 which mn ft hfsfed for the »ittainment of thii Everlafting 
 Reft. In this, J puul chiefly handle thofe, which are necejf^- 
 rj to raife the heart to Cod^ and to onr Heavenly and com' 
 fortable Life on Earth. It if a truth too evident, which 
 an mccnftderate Zealot reprehended in Afajier Cu L V E R- 
 WnLas an Error, That manj ofGodsChildren do not enjoy thatfrveet Life, 
 and l;/i j] ed Eftate in this World, which Cjod their Father hatJj provided for 
 them : That us, which he cffereth them in his Promifes, and chargeth upon 
 them as thdr duty in his Precepts, and bringeth even to their hands in all his 
 Aleans and Aiercies. God h.ithfit open Heaven to us in his Word, and told 
 every humble fine ere ^hriJ}ian,That they pjalljhortly there live with himfelf, 
 in unconceivable Glory -, and yet where is the per fen that is afjii^edwith this 
 Promt fe ? whofe heart leaps for joy , at the hearing of the news ? or that is 
 willing, in hopes of Heaven, to leave this TVorld ? But even the godly have 
 as firan^e un favor j thoughts of it, as if God did but delude us, and there 
 were nofuch Glory •, and are almofl as loth to die, as men without hope. The ' 
 ronf deration ofthisflrange dlfagreement, between our Prsfejfions and -^ffc' 
 i-ns,caufed me to fufpeB, that there WAS fome fecret lurking Vnbeliej in 
 .11 our hearts -, and therefore I wrote thofe Arguments in the fecond Part, 
 for the Divine Authority of the Scripture. Andbecaufe I finde another eaufe 
 to be the canlcfnefs ,forgctfulBefs , and idlenefs cf the Soul, and not keeping 
 in acHon that Faith which we have : / have here attempted the remtvallof 
 ''hat caufe, by prefer ibing a courfefor the daily acting ef thofe Graces, which 
 -■■tifl fetch in the Celcftial Delights into the heart. O the Princely, joyful, 
 iejjcdlJfe, that the godly lofe through mar idlenefs ! As the Pafifis have e 
 wronged the merits ofC hriji, by their afcribing too much to our own fVorkj ; 
 fo it is almofi incredible, how much they on the other extream, have wronged 
 the fafety and confolation of mens Souls-, by telling them, that their own 
 
 Hhhh f»- 
 
586 
 
 The Introduction. 
 
 tnieAvrurs are only for Obedience dndGratitMae^bm Are net fo much at 
 (^cnditiins of their Salvation, or Aifia>3s of their increafed Sanhificationor 
 
 2 confoUtion- Andrvhile fome tcllthem^ That they muji bok^at nothing in 
 *« themfelves^for Acceptation rrithGcd^or ^omfort, (and ft make that Accep- 
 tance and Comfort to be equally belonging to. a Chrijlian,and a Turk. :) And 
 others tell thcm,That they mufllookat nothing in themfelves, but cnly as 
 figns of their good Efiatcs : This hath caufed fome to expeH: only Emhufia- 
 JlickjConfolatiens ;, and others tofpend their dayes in enquiring after figns of 
 
 f^ their fine erity : Had thtfe poor Souls tvell under fto&d^ that Gods vaj to per- 
 ftvade their veills^and to excite and actuate their AffcHions, is by the Dif- 
 courfe, Reafoning^or Confideration of their Vndcrflandings, upon the Nature 
 And Qualifications of the ObjeEls which are prefcntedto them : And had they 
 heftowed but that time in exercifing holy Ajfe^lions, and in ferio as Thoughts 
 of the promifed Happinefs, which they have fpcnt in enquiring only after 
 Signs ^ lam confident, according to the Ordinary Workings #/ Cod, they 
 would have been better provided^ both with Ajfurance, and with 7oys . How 
 
 " fhould the Heir of a Kingdtm have the comfort of his Title, but by fore-think^ 
 ing on it ? Its true, God mufi give tis our (fomforts by. his Spirit : But 
 how ? by quickening up our Souls to believe and conftder of the promifed Glo- 
 ry ; and not by comforting us we know not hew, nor why ; or by giving men 
 
 I the foretafls of Heaven, when they never thinkofit. 
 
 >-» Jhave here prefcribed thee, Reader, the delightfullefi taskjo the Spirit, and 
 
 * the mofi tediow to the Elefh, that ever men on Earth were imployed in, I did 
 it firfi only for my [elf, but am loath to conceal the means that I have found 
 
 ^fo confolatory. If thou be one that wilt not be perfwaded to acourfefo labori- 
 ous, but wilt only go on in thy taskjf common formal duties: thou may (i let it 
 alone, andfo be desiitute of delights ^except fuch as the World, and thy Forms 
 can afford thee ; but then do notforfbame complain for want of comfort, when 
 
 a, thou dofi wilfully reject it : Afid be notfuch an Hypocrite as to pray for it^ 
 ^ '»hile thoH dofi refufe to labour for it. If thou fay. Thy comfort is all in 
 
 a Chriji ; / muf} tell thee, It is a Chrifi remembred and loved,and not a Chrifi 
 forgotten or only talked of, that will folidly comfort. Though the DireSlo- 
 ^jf'^ Contemplation was only intended for this Part, yet I have now premifed 
 two ojherXXks, The heart wufi be taken off from Refiing on Earth before it 
 vill befit to converfe above. The fir ft Part of faving Religion, is the taking . 
 Q^d only for our End and Reft. 
 
 CHAP. 
 
587 
 
 CHAP. I. 
 
 USE. VI. 
 
 i 
 
 *f . 
 
 ^proving our ExpeBations of %efl on 
 Earth. 
 
 SECT. r. 
 
 Oth this Reft remain ? How great then is our fin and H 
 folly, to feek and expedit here? Where fha 11 we find * 
 theChriftjan that defcrves not this Reproof ? Surely we 
 raay all cry guilty to this accufation. We know not how a 
 to enjoy convenient Houfes, Goods, Lands, and Reve- 
 nues J but we feek Reft in thefc enjoyments. We feldora, « 
 1 fear, have fuch fwcet and heart-contenting thoughts of God and Glory, 
 as we have of our earthly delights. How much Reft do the -voluptuous 
 feck, in Buildings, Walks,Apparel,Eafe,Recreations,Sleep,pIeafing Meats 
 and Drinks, merry Company, Health and Strength, and long life? Nay, et 
 we can fcarce enjoy the neceflary Means that God hath appointed for our 
 Spiritual good, but we are fecking Reft in them. Do wc want Minifter, 
 Godly Society, or the like helps ? O, think we,if it were but thus and thus 
 with uSjWc were well.* Do ween joy them ?0,how we fettle upon them, *Thefc muft 
 and blefs our felves in them,as the rich fool in his wealth ? Our Books, our }"= deLhgced 
 Preachcrs,Sermon?,Vriends,Abilities for dutyPdo not our hearts hugthem, means only to 
 and quiet themfelves in them, even more then in God ? Indeed, in words help us to 
 we difclaimit, and God hathufually the prehcroinence in our tongues, God, net as a 
 &profeirions;,but its tooapparenc,thatitsotherwife inourhearts,by thefe ^^^PF'"^^^ '^'^^ 
 Difcoverics. Firft, Do we not dcfire thefe more violently, when we wantX ^^1^^"^^^ Goj 
 them, then we do the Lord himfelf ? Do we not cry out more fenfibly , O, 
 
 Hhhh 2 my 
 
58S . The SMjits EvcrlajiingRejl. Chap. 
 
 my Vriend, my Goods, my Health 1 then, () my God 1 Do we not mifs 
 Minillry, and Means more pafiionacely then we mifs our God? Do wc 
 not beAir our fclves more to obtain and enjoy thefe, then we do co re- 
 cover our communion with God"' Secondly Do wc no: delight more in 
 , thePoirellionofthcfc, then we do in the fruition of God himfelf? Nay, 
 be not tliole mercies and duties moll pkafant to us wherein we Hand at 
 grcateftdillancefrom God ? We can read,and ftudy, and confer, preach, 
 and hear, day after day, without much wearinefs, bccaufe in thcle we have 
 to do with Inllruments and Creatures- but in fccret prayer and convcrfmrt 
 with God immediately, where no creature interpofcch ; how dull? how 
 Iicartlefs and weary are wc ? Thirdly , And if wc lofe Creatures or Means, 
 dotli it not trouble u« more then our lofs of God ? If we lofe but a friend, 
 or health, e^r. all die Town will hear of it ; but we can mifs our God, and 
 fcarcc bemoin our mifcry. Thus its apparent, we exceedingly make the 
 Creature our Reft. Is it not enough, that they are fwcet delights, and re- 
 frefhing helps in our way to heaven ; but they muft alfo be made our Hea- 
 ven it felf/ C/;?'i/?;4» /vf^^f/', I woulckas willingly make thee fenfiMe of 
 this (in, asofanylininthe world, if I could tell how to do it : For the 
 Lords greatcll quarrel with us, is in this point. Therefore I moO: earnelt- 
 ly bcfeech thee, to prefs Hpon thine own Confcience, thefe following 
 Confiderations. 
 
 SECT. II. 
 
 $•2- •• 1, T T is grofs Idolatry to make any Creature or means, our Red:. To 
 J fettle the Soul upon it, and fay, Now I am well, upon the bare en- 
 joyment of the Creature •, what is this, but to make it our god f Certain- 
 ly, to be the Souls Reft, is Gods own Prerogative. And as it is palpable 
 
 •Idolatry to place our Reft in Riches and Honours : fo it is but a more fpi- 
 ritual and refined Idolatry, to take up our Reft in excellent Means, in the 
 Churches Profperity,and in its Reformation. When we would have all that 
 
 « out of GodjWhich is to be had only in God •, what is this but to turn away 
 from him to the Creature, and in our hearts to deny him ? when we fetch 
 more of our comfort and delight from the thoughts of profperity, and 
 thofe mercies which here we have at a diftancc from God, then from the 
 fore-thoughts of our everlafting bleflednefs in him.Nay , when the thoughts 
 ofthatday, when wemuftcome to God, is our greateft trouble, and we 
 would do any thing \n the world to efcapc it:, but our enjoyment of Crea- 
 tures, though abfent from him, is the very thing our fouls defire. When 
 v/e had rather talk of him, then come to enjoy him ^ and had rather go 
 many miles to hear a powerful Sermon of Chrift and Heaven,then to enter 
 and pofTefs it.O, what vile Idolatry is this ? when wedifpute againft Epi- 
 
 * cures, Academicks,and all Pagans,how earneftly do we contend ,That God 
 is che chief Good,and the fruition of him our chief Happinefs ? what clear 
 
 - - ^ ^rgUr 
 
Pare I V . The Saints E'verlafiwg Reft. 5 8p 
 
 Arguments do we bring to evince it ? But do We believe our felves ? or are 
 
 we Chrillians in Judgement, and Pagans in affedion ? or do we give our 
 
 fenfesleavetobechechoofersofour happinefs, while Reafon and Faith 
 
 {land by? OChriftians, how ill muft our dear Lord needs take it, when g^ 
 
 we give him caufetocompiain,as fometime he did of our fellow Idolaters; 
 
 Jer.^0.6, That we have been loft Iheep, and have forgotten our Reiling 
 
 place. When we give him caufc to fay, Why my people can find reft in 
 
 anything, rather then in me 1 They can find delight in one another, buc 
 
 none in me ; they can rejoyce in my Creatures and Oadinances, but not in 
 
 me i yea, in their very labours and duty, they feck for reft, and not in mc; 
 
 they had rather be any where, then hi. with me: Arc thefe their gods ? have 
 
 thefe delivered, and redeemed them ? will thefe be better to them, then I 
 
 have been, or then I would be ? If your felves have but a wife, a husband, « 
 
 a fon, that had rather be any where, then in your company, and is never 
 
 fo merry ,as when furtheft from you,would you not take it ill your felves ? 
 
 Why fo muft our God needs do. Tor what do we but lay thefe things in 
 
 one end of the ballance, and God in the other, and fooliflily in our choyce 
 
 prefer them before him ? As EUzanah faid to Hanndh^ Am not I better to i Sam.i, s. 
 
 theethen tenfoas ?So when we are longing after Creatures, wc may hear 
 
 God fay, Am not I better then all the Creatures to thee ? 
 
 SECT. III. 
 
 2. /"^ Onfider how thou contradiftcfttheend of God, in giving thefe* ?• 3- 
 
 V^things, He gave them to help thee to him, and doft thou take up ^ 'JJ^^p*^^^ 
 with them in his ftcad ? He gave them that they might be comfortable re- cept°noro'f 
 fteftiments in thy Journey ^ and wouldft thou now dwell in thy Inn, and hispurpoie. 
 go no further ? Thou doft not only contradid God herein, but lofeft that « 
 benefit which thou mighteft receive by them, yea, and raakcftthem thy 
 great hurt and hindcrance. Surely , itmay be faid of all our ComfortS;,and 
 all Ordinances, and the bleffcdft enjoyments in the Church on Earth, as 
 God faid to the Ifraelites of his Ark, Numb. 10. 3 3 . The Arkpfthe Cove- 
 ftant "went befors them^ tefearch out for them a Rejling place. So do all Gods 
 mercies here. They are not that Reft ( as foh-rj profeflcth he was not 
 the Chrift ) but they are voices crying in this Wildernefs, to bid us pre- 
 pare^ for the Kingdom of God our true Reft is at hand. Therefore to 
 Reft here, were to turn all Mercies clean contrary to their own ends, and 
 our own advantages, and to dcftroy our felves with that which (hould 
 help u*. 
 
 SECT. 
 
 » 
 
S90 The Saints EverUfiwg Meft, C hap. i; 
 
 SECT. IV. 
 
 ^ . 4. 3 • /^^ Onfidcr whether it be not the moft probable way to caufe God ; 
 
 * V^ cither, firft to deny tbcfc mercies which wc defirej or fecondly, to 
 
 take from us thofe which we do enjoy- or thirdly, to imbitter them ac 
 
 leaft, or curie them to us. Cercainly,God is no where fo jealous as here .- 
 
 a Ifyouhadafervant , whom your own wife loved better then (he did 
 
 your klf, would you not both take it ill of fuch a wife,and rid your houfe 
 
 offuchafcrvant ? You will not fuffer your child to ufca knife, till he 
 
 have wit to do it without hurting him. Why fo, if the Lord fee you begin 
 
 to fettle in the world, and fay, Here I will reft .- no wonder if he foon in 
 
 his jealoufieunfettleyou.Ifhelove you, no wonder ifhetakethat from 
 
 you, wherewith he fees you about to deftroy yourfelve?. It Iiath been 
 
 _ ,^ 7? «t'^y^o"8 obfervacionof many. That when they have attempted great 
 
 p-rkubjie/cft. Works, and have juft finifhed them.or have aimed at great thmgs in the 
 
 bliniixs quxm world,and have juft obtained them, or have lived in much trouble and 
 
 raokftus : & unfettlemcnt, and have jui\ overcome them, and begin with fome content 
 
 ijiagis cav:n- ^q j^q]^ yp^j^ ^]^f,[^ condition, and reft in it-, they are ufually neer to death 
 
 licit M?i'l ' ' ^^ ruine. You know the ftory of the fool in the Gofpel : When a man 
 
 qu.tmcumad- is once at this language. Soul take thy eafe, or reft ; the next news ufu- 
 
 mo,ut cogiique ally is, Thoufool, this night, or this moneth, or this year, fliall they re- 
 
 conicm>u,fxpe quire thy fouI, and then whofe mail thefe things be ? O, what houfe 
 
 ^!t!"!/JrJ'!t is there, where this fool dwellethnot ? Dear Chriftian friends, vou to 
 
 v:fihHia-> tetcr- whom I nave elpecially relation. Let you and I confider, whether this be 
 
 mierreais not our own cafe. Have not I after fuch an unfettled life, and after al- 
 
 Vj-P'uuii^!t- 1^0^ five years living in the weary condition of war, and the unplcafing 
 
 ^fi'r^ititi7iS'c- hfeofaSouldier, and after fo many years groaning under the Churches 
 
 i'tl"^ & de- unrcformcdncfs, and the great fears that lay upon us, and after fo many 
 
 hClauoyubiis longings, and prayers for thefe dayes ; Have I not thought of them with 
 
 fuxniipii too much content ? and been ready t'j fay. Soul take thy reft ? Have not 
 
 comit^uY effi- I comforted my felf more in the fore thoughts of en joying thefe, then of 
 
 enimchMttati coming to Heaven, and enjoying God ? What wonder then, if God cut 
 
 fun-ifutuYx me off, whcniamjuft fitting down in tliis fupofed Reft ? and hath not 
 
 mtlioYAitini'i the like been your condition.^ Wany of you have been Souldiers, driven 
 
 f.mtnfirmita- ^^^^ houfe and home^ endured a life of trouble and blood, been deprived 
 
 pYlnmT:^& of Miniftry and Means, longing to fee the Churches fetling: Did you not 
 
 jit'in.m h qui rcckon up all the comforts you fliould have at your return } and glad your 
 
 CO. -^idere & hearts With fuch thoughts, more then with the thoughts of your coming 
 
 gmtYenove- to Heaven ? Why what wonder if God now fomewhat crofs you , and 
 
 ^&[^vad^r'e^ turn fome of your joy into fadnefs? Many afervant of God hath been 
 
 mcrcafituf. deftroycd from the Harth, by being overvalued and overloved. I pray 
 
 Auguft. cp'ifl- God you may take warning for the time to come , that you rob 
 
 ^44- not your fclves of all your mercies. I am perfwaded, our difeontents , 
 
 " and murmurings with unpleafing condition , and our covetous dc- 
 
 ^ fires 
 
 I 
 
Part I V. The S/ttnts Everlaflwg Refi. 5p i 
 
 fires after more, are not (o provoking to God, nor fodcftrudivc to the 
 (inner, asour too fweet enjoying, and Reft of Spirit inapleafingStatc 
 If God have croffed any of you, in Wife, Children, Goods, Friends, ^c. 
 cither by taking themirom you, or the comfort of them, or the benefit 
 and blefling , Try whether this above all other be not the caufc; for « 
 whcrefoever your defires ftop,and you fay,Now lam well ; that conditi- 
 on you make your God, and engage the jealoufie of Godagainft it.Whe- 
 ther you befriends to God, or enemies, you can never exped that God 
 iliould wink at fuch Idolatry, or fuffer you quietly to enjoy your Idols, 
 
 S E C T. V. 
 
 4. /'^ Onfider, if God fhould fuffer thee thus to take up thy Reft here, « 
 
 V-jit were one of the fureft plagucs,and greatcft curfes that could pof- ^" ^' 
 fibly befall thee: It were better for thee, if thou never hadft a day of eafe 
 or content in the world,for then wearincfs might make thee feck after the 
 true Reft ? But if he (hould fuffer thee to fit down and reft here, where 
 were thy reft when this deceives thee? A reftlefs wretch thou wouldft be 
 through all eternity. Tohavetheir portion in this life, and their goodBPfal.17.14. 
 things on the earth, is the lot of the moft miferable perifhing finners.And Luke ic i^. 
 doth it become Chriftians then to expeft fo much here ? Our reft is our « 
 Heaven -^ and where we take our Reft, there we make our Heaven : And 
 wouldft thou have but fuch a Heaven as this ? Certainly as Safi/s Meflen- 
 gers found but MichaJs man of Straw, when they expefted David : So 
 wilt thou find but a Reft of Straw, of Wind, of Vanity, when thou 
 moft needeft Reft. It will be but as a handful of waters to a man that's « 
 drowning, which will help to deftroy ^but not to favc him. But that is the- 
 siext. 
 
 SECT. VL 
 
 5 . /"^ Onfider thou feekeft Reft where it is not to be found , and Co wilt 
 
 V^ lofeall thy labourjandfifthou proceed j thy Souls eternalReft too, * ^ 
 I think I (hall eafily evince this, by rhefecleardemonftrations following. 
 
 Firft,OurReftisonly in the full obtaining of our ultimate end : But » 
 that is not to be expeded in this life : therefore, neither is reft to be here i 
 expeded. Is God to be enjoyed in the beft reformed Church, in the purefl:' 
 and powe fulleft Ordinances here, as he is in Heaven .'' I know you will all 
 confcfs, he is not • How little of God fnot only the multitude of the blind 
 world, but fometimes ^ the Saints themfelvcs do enjoy, even under the 
 moft excellent Means ^ let their own frequent complainings teftifie. And 
 how poor comforters arc the beft Ordinances and Enjoyments, without 
 God, the truly Spiritual Chriftian knows. Will a ftone xeft in the a 
 
 Air 
 
' j53 The Saints 'EverUjlin^Rtfi. Chap.i. 
 
 Air in the mid^ of icstall, before it comes to the Earth ? No, becaufeits 
 center is its end. Should a Traveller take up his re'.t in the way ? No, be- 
 caufc his home is his journeys end. W'len you have all that Creatures and " 
 Means cnn afford.have you that you fought forPHavc you that you bclicv- 
 •cd, pray, fiiffer for > 1 think you dare not fay {o. Why then do we once 
 a dream of refiing here ? We are like little Children ftrayed from home j 
 and God is now fetching us homc^ and we arc ready to turn hito any 
 houfe, ftay, and play with every thing in our way, and fit down on every 
 green bank ; and much ado there is to gee us home. 
 - Secondly, x\s we have not yet obtained pur end, fo arc we in the midfl 
 of labours and dangers^ and is there any refting herci* V/hat painfull 
 work docli lie upon our hands? Look to our Brethren, to godly, to un- 
 godly, to the Church, to our Souls, to God • and what a deal of work in 
 refped: of each of thcfe, doth lie before us ? and can we reft in the niidfl: 
 of all our labours? Indeed, we miy take fomerefrefhing,andeafeour 
 ** felvc> fometimes in our troubles, if you will call that Rcft^but thats not the 
 feeling llell we noware fpeakingof-, we may reft on Earth, as the Ark 
 is faid to have relted in the midft ol fordAn^ 'fojfh. 3.13. A fhort and fmall 
 re ' , no queftion • or as the Angels of Heaven arc def-red to turn in, and 
 reft then onE;ir[h, Gcn.iS.^. Ihcy would have been loch to have taken 
 up their * dwelling there. Should //r^r/ have fet led his Reft in the Wilder- 
 "ncfs, among Serpents, and encmie% and wcarinefs, and famine? ' hould 
 'r^nenwuT' ^°^^ ^^^^^ "^^^^ ^^^^ A^^ ^^^ home,and have been loth to come forth when 
 pi{g4Xi& '^f- ^^^^ waters were fain ? Should the Mariner chufehis dwelling on the Sea ? 
 mitpax ilia and fettle his reft in the midft of Rocks, and lands, and raging Tcmpefts, 
 qiix prxccllit though he may adventure through all thefc,for a Commodity of worch ^ 
 ZTZTu'vi- y^^^ think he takes it not for his reft. Should a Souldier reft in the midft 
 tnmcmj! aim of right? when he is in the very thickeft oHiis cncmiespand the inltrumcnrs 
 cogitaverit dc of death compafs him about? 1 think he cares not how foon the battle is 
 p'lce iUa,mims over. And though he my adventure upon war for the obtaining of peace, 
 
 "r'^'^'^V"" y^^ ^ ^^^*^ ^^^ '^ "^^ ^^ ^^^^ ^^ ^^ '^ ^^^^^ inftead of Peace. And are noc 
 "corpom gfx- -Chciftians fuch Travellers, fuch Mariners, fuch Souldicrs? Have we not 
 z:dinc co>ip- fears within,and troubles without ? are we not in the thickeft of continu- 
 r.niii) am ajl dangcrs?we cannot eat,drinK,fleep,labour,pray,hear,confcr,G^f.but in 
 ]iu'V&'^^'^ the midft of fnares and perils?and (hall v/c fit down and reft here ? O Chri- 
 pa!ria,j:mdo- ^^'^''"i foUow thy work, look to thy dangers, hold on to the end-, win 
 muscruD.o, the field, and come off the ground, beiore thou think ofa fetlingreft. 
 
 qui in pttf^'ia 
 
 t abern.icitli^m. Non proccdemm ad pugMndum, fed perm.inebimiis Ad liiud.i/>4U)n. Jpuid emm dicitur de ilia 
 domo ? Vy^ati qui habit oM in domo tua^) Domiftc, hi facuLi fecuhiHm Liiubl'Mi te. Iittabernjc'ilo adhuc gc- 
 mmm ; in domo Uudab'imiu . ^arc ? ^uta gemtin eji pcnginianttufn, Uitdaiio inn in-pat lia & in. domo 
 commoran-uiim. j^ui i/?. illjm mi; ant ul inhabit trt-t-y ipfifunt qui int;\vit iit inimbiiC/Uur. Itdo/numtuum 
 I'ltr.t ut irihabitcs : In domurn'Dd ittini)<ihitcris. Ejitmm niclior Vomus : qu\ cum tt cxperit i/dhibttare, 
 b:athnteficir. Na^ifi tu ab illo non h.':bitei-is,mircreSi Au^uft. 3nPial,i6. & 31. Vcrumecce; vivat 
 nt zult, qsioiiiam e.xtorfit, fi'j:q:ie itfjpentvifi nun vtlle. q'tod nonpotifiy atj. hue veil: quod potejt ; (itttdt 
 Tcrentius, quoniam noa poteft id fieri quoj vis, id vclis, quod poffis.j .Ao« ts/nen. idco beailis 
 cjk q:i!.x pat:c,ucr m'facfj. Auguii dc Chtl, 1. 1^. cit). 1^. 
 
 I 
 
fart I V. ^^-'^ Saints Ever I a fling Rcff, "^93 
 
 I rexd indeed chat Penr on the mount,\vhen he had fecn a glimpfeofGlo- ^ 
 ry, faid, Its good for ru to he here. But fure when he wason cheSca,in the 
 roidft of waves, he doth not then fay, Its good to be here : No, then he 
 hath other language. Save Mafier, weperi/r,. And even his deHres to 
 reft on the Mount, are noted in Scripture to come from hence. He knew 
 not what he faid ; It was on Eirth, though with Chrift in his transfigura- 
 tion. And I dare fay, the like of thee, when ever thou talkeft of refHng on 
 Earch, Thou knowlt not whAt thou fayH:. I read that C! rift when he was a 
 on thc'Crofs, comforted the converted thief with this, Th'^ day Jh.ift thou 
 bcwithmein Paradife : But if he had only comforted him with telling 
 him, That he (liould reft: there on that Crofs, would he not have taken ic 
 for aderifionPMcihinksitfbouldbeill felling in the midft of fcknefTes and 
 pains, perfecutionand diftrclTes : One would think it (hould be no con- 
 tentful! dwelling for Lambs among Wolves. The wicked have fome flen- a. 
 der pretence for iheu" fin in this kmde ; they are among their friend?, in 
 the midft of their portion, enjoying all the Happinefs that they are like to 
 enjoy : But is it fo with the godly r Surely, the world is at beft, but a Ilep- 
 mother to them ; nay, an open enemy.But if nothing elfe would convince a 
 us- yet furc the remainders of fin which do:hfo caHly befct us, fiiould * S:mmitm 
 quickly fatisrie a bcieever. That here is not his reft. What a Chriftian, and f"!^^^"^ 
 RcftinaOate of finning > it cannot be ; Or do they hope for a perfed ■'ir:':'7{ccfi:^ 
 freedom here ? that's impo Hi ble. I fay therefore to every one that think- (^r..f(»> /j.frrr, 
 eth of reft on Earth, as Micah, chaster z.vcrf. i o. Jrife ye, depart, thi6 '^^^ pi^'Hiefi^ 
 , tine t jour Reft, becaufe it u pointed itaitu:i.cam 
 
 Thirdly, The nature ot all thefe things may convince you. That they^.,,.;;;,^ ^j^^ 
 cannot be a Chriftians true rcll : They arc too poor to make us v'ch •, and 6ljLt c.yuk.- 
 ;oo low to raile us to happinefs ; and too empty to £1) our Iculs •, snJ ?«''«>■• ^<='f 
 toobaletoroakeusblefled : and oftoofhort continuance, to be our eter- rf?!',!^",;' 
 nal content?. They cannot lut iiu inemlelves.wunout luppoi t from I-^ca- ig ifrple-y & 
 ven ; how then can they givefr.blilar.ceto our Souls r Suteifprc-fptnty, t(cdiot{l,& 
 or whatfoever we can hei e def re, be too bafe to make us gods of, then arc f^!^ p'm.m 
 thev too hafe to beour reft. tf^'Zidun- 
 
 * fourthly, That which is the Souls true reft,muft be fi-fficient to affordj^^,/,^, ll^y;^ - 
 it perpetual fati fa (ftion : But all things below do dchght us only vvi;h efi^aiiusiitme- 
 ' frefh variety. 'J he content which any Creature aftiordeth, doth wax old tiin.-.tuyacjt : 
 and abate after a fhort enjoyment • We pineaway for them,as Jmncft for ^."^''^' ^"^'"^ 
 his liOer ; and when we ha\ e fatisHed our dcfire, we are weary of them, Siirf,V<o.'/ 
 and loath them. If God fliould rain down Angels food, after awhile our v(H.}t tr.w-Cuu 
 Sojuls would loath that dry Vanna. Themoftdainty fare, tie moft coftly cdmmc, h 
 clothing would not pleafc us,wcre we tyed to them alone. The moft fun p- 'i''-/^^ "^"/^^ -^„ 
 luous hoiife, the fofteh bed, were we conh'ned to them, would be but a {"J-^^prrJcH^t' 
 prifon. One recreation picafeth rot lorg; wemufthavc fuppjy of newj»ii(,i(kftijt:& 
 or our delights will languiih ^ nay , our tielighr in our fociety and friend- d m tacipity 
 ihip, cfpccialjy if carnal, is ftrongcft while frefh. And m the-Ordinan-^|'^'^'^^ ''^^J^l^ 
 ,ccs of God themfdvcs, ( fofar as we dciight in them for themfcives, and ,^"f^,J. (-%]'' 
 
 T ' i ii n5»i: 
 
5 94 'i'ht S dints EverUfiing Rffl. Chap. i. 
 
 nof for GoJ) ifnovdty fupporc not, our delight grows di»;!. If we liere 
 flill the fame Miniflcr ; ot if in iYcachmg and Praying,hc ufc oft the fame 
 exprciiions^or if l^eprcsch oft the fame Sermon , how dull grotvs our 
 d:votion, though the matter t>cne\'erfo good, and at firft did never (o' 
 Iiighly p!e;ifv! u-?if we read the moll exccilent and pleafipg Books,thc third 
 or fourth reading is ufually more heartlefs then the iiril or fecond : Nay, 
 in our rcoeraJ way of Chriftianity^cur firft godly acquaincar.ee, our firlt 
 Preachers, our firft Book?, ojr firll Da.ics, have too commonly oar 
 flron^cft-affedions. All Creatures are to us, as the flowers to the Bee: 
 
 * There is b:ic little of that matter which affords them honey en any flower^ 
 and therefore they muft have fupply of frcfli varie-y,and take of each 
 a fuperficial rafle, and (6 to the next ^ yea, fomc h »ving gone through va- 
 riety of States, and tafted of the pleafures of their own Country, do tra- 
 Tcl for frefti variety abroad ; and when they come home, they ufuaJly 
 betake iherofelves to fome folitar)- corner, and fit down, and cry with So- 
 
 ?ft!. : I ?. lomonJ'Mnitj and Vexatkn ! And with DaziJ, I hivefetn dn end sfall fer- 
 
 feSiom : And can this be a place of Rdl for the Soul ? 
 
 f Fifthly, Thofe that know the creature ieaft,do aff^ft it mo!> , the more 
 
 jts known, the lefs it fatisficth : Thofe only are taken with it, whocao 
 
 fee no further then its outward bcauty,iK>t bcbolding its inward vanity ^ 
 
 * Its like a ciomely Pifture,if you ftan J too nccr it,k appears lefs beauiiful ; 
 we arc prone to over-admire the perfons of men, places of Honor, and 
 other mens happy condition, but it is only while we do but half know 
 them •- ftay but a while till we know them throughly, and have difcovercd 
 the evil as well as the good, and the dcfeAs as well as the pertbftions, aod 
 we then do ceafe our zdmiration . 
 
 SECT. VII. 
 
 }*7- 6. npO have creatures and means without God, who is their end^isfo 
 * J. far from being our bapptnefs, thcc its an aggravation ot onr m^- 
 ry , even as to have food wicfaoat ftrengtb, and fbrvc in the raidft of plen- 
 ty, and as Pimrtubs Kine,to devour all, and be lean ftill. What the better 
 were you, if you had the beft Minifter oa Earth, the bell Society, the 
 ptireft Church, and therewithal! the moH plcntifiil Eftate, but nothing of 
 B God? If God Ihould fay. Take my Creatures, ray Word, my Servant*, 
 my Ordinances J but not my Self ^ would you take this ibr z happinefe, ?f 
 ^Ta-M To- you bad the Word of God, awi not the Word which is God ^ Or * the 
 wiw, ses f i~ grcad of the Lord, aod not the Lord , which is the true Bread ? or could 
 Rwi, J'aup. f^ ^'^^ ^^^ 1''^', The Temple of the Lord, and had not the Lord of the 
 Mai. ii.zi, TciTiple ? This were a poor happinefs. Was C<«pf r»;i»w the more happy, 
 ii>i3' or the more miferable, for feeing the mighty works which they had feen, 
 
 and hearing the words of Chrift which they did hear > Surely, that which 
 •« aggravaces our fin ani raifery, cannot be our Reft, 
 
Part IV- The Saints EverUfiing Refi, 595 
 
 7. * If all this be nothing, do but conrulc with Experience, both other'** Ji.''«;f7/aV«- 
 mens and your own ^ too many thoufmds and miUionshave made trial, '•'^'. ffi-'fcr^a tfi 
 .but did ever one of thefe tkdc a fufficieot Reft for his Soui on this earth ? ^-^ ^fvult- 
 deh'ghtsldeny not but they hai'cfound,andin>perfed temporary content, N.mput vc4,- 
 but Reft and Satistkdion they nc\'cr found: And (hall wc think to finde let vi-jcrd, be- 
 that which never man could hnde before us? j^hahs Kirj:jdom isnothing"^'f^'/^''J"^-'^- 
 to him, escept he had alfo Naboths Vineyard, &: did that fatisfie him,think 'r^ /^^^^^^^ 
 you, when he obtained it ? If wc had conquered to our felves the ^'hoAz^ft tur^itc^ vi- 
 workt^wc fhould perhaps do as Alexander is I: abicd to have dorie,fic down verer. j^aft-, 
 and weep becaufe there is never another world to conqucr.Ifliliouid fend ^''^'"fi dih- 
 you forth as Neahs Dove, to go through the earth, to Io<'k for a Hefting ^^l^';"/ JriT 
 place, you would return with a confeflion, that you can f;nde none : Go^rtr/«, n^n^vivii 
 ask honor,rs there Reft here? Why, you may as well reft on the top of the ut vuii ; c^ 
 cempcftuous Mountains, or in j£tnaes^^mts^or on the Pinacleof the ''■^'fl^'^i beatu^ 
 Temple. If you ask Riches, Is there Reft here ? Even fuch as is in a bed ofa'^'^fj^-^.'*^' ^'^^ 
 Therns • or were it a bed of DQwn,yet muft you arife in the morning,and juflus/m-Mvk 
 leave it to tlic next gucft that (hall fuccced you.or if you enquire of world- ut vulty wfica 
 ly p;eafure and eafc,Can they give you any tidings of true Reft .?Even ftich prv^Jicrh ml 
 as the the fi(h or bird hath in the net,<jr in fwaliowing down the deceitful ^j^'^j' UH'^ef- 
 baic, when the pleafure is at the fweeteft, death is the neareft: It is juft fuch wnLf^'^c^j; 
 a concent and happinefs,£s the exhilarating vapors of the wine do give to fi ar'tum ttd^ 
 a man that is drunk ; it canfeth a merry and cheerful heart, it makes him f^^pcrffttu- 
 forget his wants and miferies, and conceive himfelf the happieft man in the "''"■ ^** '*'''"' 
 world, till his fick vomitings have freed him of his difeafe, or fleep have J^'J ^!^f 1"^^" 
 afTwagcd and fubdued thofc vapors which deluded his phantafie, and per- &pr,feHe 
 verted hisundcrftanding,and then he awakes a more unhappy man then ^-'^•^ cnt^ nijt 
 ever he was before. Such is the Reft and Happinefs that all worldly pica- ^^^P'^'^^^^d ' 
 furesdo afford. As the Phantafie may be delighted inapleafant dream, !j!^f/l'^^'^ ^^!^ 
 when all the fcnfcsa'-e captivated by fieep; fo may the flefli or fcndtive tjt:n.um ^tcft 
 appetite, when the rcafonable foul is.captivared by f-xurity- but when the «f '<-'"it vivcrr, 
 morning come$,the dclafion vaBifhcth and where is the plcafure and hap- f^'*^^*'' '/'A^ 
 pincfs then?Or if you ftioiild go to Learning,Eo purefl,p:eiuifulleft, power- Z'poU'^t /'^ 
 fulleft Ordinances, or compafs fea and land to finde out the perfcAeft yUe'rcLlm 
 Church, and holieft Saints,and enquire v;hcther there your foul may reft : vuU) mri co- 
 Yon might haply receive from thefe indeed an Olivc branch of Hope, &^'^^- -^o- 
 as they are means to your Reft, and have relation to eternity ^ but in '^f^JJ^f' 
 regard of any fatisfadion in themfelves,you would remain ss reftlefs as q-d noTv'ilit 
 ever before. O how well might all thefe anfwer many of us, with that in-. 7fc:^^.'//« znU? 
 dignation,as f^ccl> did Rachel, Am I i^fieadtf God? Oras the King of -^-^o-ifimr^ 
 JfraeU'&id of the Meffcngers of the King of ^jj;n4,when-he required him "-''^'l^''''^ '?*"- 
 to reftore Naan^an to hcalth,^», / Ged, to kill and to mak^e alive^that this ^utl^^rc^' 
 mum fcndtto me to recover amanofkis Leprefie? So may the higheftper- qui nonvult 
 
 fpdionj4)n earth fay, Arc we God, or inftead-of God, that this rcan comes '^-^^■'^ ?. ^^'fi 
 ,• . . idc wori ve- 
 
 in, Hon quod noht v!vere, fed ut pofi nmum melths {.oftt vh ne, noftdum ergo m vult vh/H, fed gim r.d 
 M quiid vult moricnds per vcnmt. Auguft. de chit. lib. 14. cap. 24,15. 
 
 I iii Z '- £0 
 
59^ The SAhits EverUping Re^, Chap. i. 
 
 CO u> to give a Ion! Rc[\ ?Go rake a vie .v oUii eltdces or men in cb? world 
 
 «* and fe- wlicrhetany of cheai have fou.id this Rcll. Go cocheHuf- 
 
 band a.i, and d.-Tiand of him, behold his circular endlefs labours, 
 
 his continual care and coyi, anJ wcannefs, and you wili eafily fee, chac 
 
 there is no Ilea- • Go to che Ti adehnan, and you ihall and the like ': If I 
 
 fliould Tend you lower, you would judge your lab .ur lo:} • Or go to the 
 
 confcionablc painfjl Mini:ler,?ind there you will ye: more ea;ily be iiCisH- 
 
 cd i for th<nigh hs fpendinj^, killing, eiid:e> Ubours arc ekcecding fwcec, 
 
 yet is it not bccaufe chcy are his Ileil, but in ieference co his peoples, and 
 
 his own ete;nal Re>, at whi^hhcaims, and co which they miy conduce. 
 
 All, s'Hcs ** ^^y^^ fliould afcend co Magilbacv,onden4uireat theThrone,you would 
 
 hta'il'utcrHia ^^!^ there'* no condition fo re '.lefSjand your hearts would even pity poor 
 
 -oidire :)u:ft:i Prip.ccs and K-ngs. Doubiiefs neither Cojrc, nor Country, Tovvns,or Ci- 
 
 totoyop lof ties. Shops, or Fields, Treafurie?, Librarie;, Solicanne s, Society, s'cudics, 
 
 Tf B^i/Tirfr; ^x^ f 'i'pi'^s, can afford any fjc!) thing as this ile:h If you could enquire of 
 
 &Uip% bd- ^'^^ '^^^^ ^^^^^ Gene -ations ■ or if you could ask the living chrougli all Do- 
 
 lUalKibcUa minions, thcy would all tell you, here's no Re^ •, and all xVlankind may 
 
 pir 'mli'.um fay, Ali our date/ are furrow ^ and our Uboti/- is ^^ricf^ and onr harts take not 
 
 ^tmcToMti ''^/'^<^«^'^^---2 3 -Go to Genevah^^o no New £«j^/W,find out che Church 
 
 luo'-naUi' ^^"'^^ y^" ^^^"^^ ^^^ ^^PPy> ^^ we may fay ot it, as lamentin;^ Jeremy oi 
 
 ant dnwnfi.:)!,- the Church of tV;2 /firj. Lam. 1.3. She drvelleth Among the Heathen^ Jhe 
 
 t'biiSy .nn tm- findeth no re/}, atlhsr Perfecutors overtake her. The iiolieft Prophc- the 
 
 pendcntibut blcfledit Apo.tle would fay , as one of the moft bleffed did, 2 Cor.7,^'. Ostr 
 
 mtisHunait- ^^^ ^^'^ "^ ^^^^•> ^^'^^^^ vcre fightings ^within we '-e fears ■ If neither Chrift 
 
 to rer/m ;mbi- "^'' ^'* Apoftles,to whom was given the earth and the fulncfs thereof, had 
 
 :ii eripitury reft here, why (hould we exped it ? 
 
 q/iii ahu'l ^ Qj- if odier mens experiences move you not, do but take a view of your 
 ^*TJj" ^'ny own : Can you remember the eftatc that did fully fatisfie you ? Or if vou 
 0:oiimad could, Will It provea lalting Itacc ? For my own part, I have run through 
 OafhuEpifl. feveral places and fiaccs of hfe, and chough I never had che neccflicics 
 178.^.431. which might occaHon difcontenc, ycc did 1 never find a fetdcmentfor my 
 J, Cor. 15.1^. Soul-, and I believe we may all fay oFour Reft, as P4«/of our Hopes, ///t 
 were i» this life only, tve were of all m:n moft miferable. Or if you will not 
 a credit your paft experience, you may try in your prefent or future wants : 
 whenConfcicnceis wounded, God offended, your bodies weakened, your 
 friends afflicted, fee if thefe can yield you Reft. If then either Scripture, 
 or Reafon, or the Experience of your felves and all the workl will fatisfic 
 us, we may fee there is no refting here. And ycc how guilty are the genc- 
 tt rality of Profeflbrs of this (in 1 How many halts and ftops do we make.be- 
 fore we will make the Lord our Reft I How muft God even drive us, and 
 fire us out of every condition-, left we (hould lit down and reft there /If 
 « he give us Profperity, Riches, or Honour, we do in our hearts dance be- 
 fore them, as the Ifraelttes before their Calf, and fay, Thefe are thy Geds^ 
 and conclude it is good being here.If he imbittcr all thefe to us by CrofTej, 
 " &o w ^0 wc drive W l-iave the Crofs r€movcd,& the bicterncfs taken away, 
 
 and 
 
Part I V. The Saints EverUftwg Reft. 597 
 
 andarerelllefs cill our londicionbcf.reetned to us, that we may fit down 
 again and rcR where wc were ? If the Lord, feeing our perverfnefs, il^all 
 now proceed in the cure, and take the creature quite away, then how 
 do we labour and care, and cry, and pray, that God would reftore ic, 
 that if it maybe, uemay makeit our Rcil again J* And while wc are de- a 
 prived of i:s adual enjoyment, and have not our former idol to delight 
 in, yet raaier Lhenci)metoGod, weddight our felves in our hopes of 
 recovering our former ftarc ; and as long as there is the leai'i likelihood of 
 obtaining it, we make chofe very hopes our Rett : if the poor by labouring 
 all their dales, have but JTOpesofa faller cftace when they are old f though 
 an hundred to one they dye before they have obtained it, or certainly ac 
 leail immedia:ely after) yet do they labour with padcnce, and reft them- 
 felves on thefe Expcciacions. Or if God do take away borh prcfent enjoy- 
 ments, and all hopes of ever recovering them, howdowe Aarch about, 
 from creature to crcacure, to find out fomcthing to fupply the room, and 
 to fettle upon in flead thereof? Yea, if we can find no fupply, but are furc ct 
 we fijall live in poverty, inficknefs, indifgrace, while we are on earth, 
 yet will we rather fettle in this mifery, and make a RePc of a wretched Be- 
 inp, then we will leave ail and come to God. A n:ian would think, that a u. 
 muicu-iide of poor people, who beg their bread, or can fcarce with their 
 hardefl labour have fuflenance for their lives, (hould eafily be driven from 
 Reftinghere, and willingly look to Heaven for Reff ; and the fick who 
 have not a dayofeafe, nor any hope of recovery lefc chem : But O the 
 Cu.rfed avcrfnefs of thefe fouls from God 1 We will rather account our 
 mifery our happinefs, yea that which we daily groan under as intolera- 
 ble, then we will take up our happinefs in God. If any place in hell « 
 wtrc tolerable, the foul would rather take upits Reft there, then come 
 toGod. Yea when he is bringing us over to him, and hach convinced « 
 usof the worth of his waies and iervice , the laft deceit of all is here ^ 
 wc will rather fettle upon thofe waies that lead to him, and thofe ordi- 
 nances which fpeak of him, and thofe gilts which flow from him, then 
 wcwillcome dean over to himfelf Lhr;ftian, marvel not that I fpeak 
 fomuchofRcfting in thefe-: Beware left it (hould prove thy ov/n cafe ^ 
 I fuppofe thou art fo far convinced of the vanity of Riches and I-Ionour, 
 and carnal pleafure, that thou canft more eafily difclaim thefe ( and its 
 well if it be fo) but for thy more fpiritual mercies m thy wayofpro- 
 feflion, thou looked on thefe with lefs fufpition, and thinkcft they arc 
 foneertoGod, that thou canft not delight in them too much, efpecially 
 feeing moft of the world defpife them , or delight in them too little. 
 Butdonottheincreafe of thofe mercies dull ^y longings after heaven? 
 Ifall were according to thy defire in the Church, wouldft thou not fit 
 down and fay, lam well ^ Soul, take thy Reft, and think it a^fudgement 
 to be removed to Heaven ? Surely if thy delight in thefe excell not thy 
 delight in God.or if thou wonuldft gladly leave the moft happy condition 
 oncartb, t« be with God, then art thou a raicman, a Chriftian indeed. 
 
 liii 3 " I 
 
98 The SaI nts EvcrUfli/jg Reft. -Chap. I. 
 
 » I know ilic means < ' prace irufi be loved and valocd, and the ufual cn- 
 jo^rTienc ot Goi i'5 in ihe ufc ot ilicm - and liethac cicl'jilKech inany 
 worldly thing more rhcnm ihem, isnota trucChriUian : Buc when we 
 arc content wiihuuiy in Head oh Go^, and had rather be at a Sermon then 
 in Heaven, anda n;embcrofa( hurch here, then oi that pc fed Church, 
 and rei«)yce in oruir.arccs but as ti.ey are part or our earthly profperity ^ 
 this 15 a lad mi Hake. Many a or.t oi u$ were more wilhng to go to iieaven 
 in the tormer dayes of perfocuiion, when we had no h-opes of feeing the 
 Church reformed, and the Kingdom delivered : Cut now we are in hopes 
 to have all things almo'.t as we def.re, the cafe is akcrtd,ar.d we begin t« 
 look at heaven as firangely and fadly,as if it would be to our lofs to be 
 removed to it. Is this the right ufc of Reformation f Or is this tlie way 
 to have it continued or perfeded/'fhould our deliverances draw our hearts 
 from God?0,how much better were ;r,in every tiouble,fo \'ti<.\\ our chief 
 arguments of comfort, from the place where our ch;elc^ Reft remains - 
 and when others comfort the poor with hopes of weahh, or the l:ck with 
 hopes of health and life,lct us comfort our felves wi:h the h{>pcs ot heaven. 
 
 «. So far rejoycc in the creature, as it comes from Gcd,or leads to him, or 
 brings thee fome report of his lore ^ So far let thy foul take comfort in 
 Ordinances, as God doth accompany them with quukning,or comfort, or 
 gives in bimfelf unto thy foul by them , Still remcmbring, when thou hail 
 even what tboa doft defire, ye: this is not Heaven ; yet thefe are but the 
 
 ct fjrft fruits. Is it not enough that God alloweth us all the comforts of tra- 
 vellers, and accordingly torejoycein all his mercies, but we mullfetup 
 X Cof.f. rf, 7, our flaff, as if we were at home ? While we are prcfent in the body, we arc 
 8,9. abf«nt frona the Lord ^ and while we are abfent iroin him,weare abfcne 
 
 « from our Relh IfGod were as willing to be abfent fio.Ti us, as we from 
 bim, and if he were as loth to be our Reft, as we are loth to RdVin him, 
 vft ftiould be left to an Eternal Reliefs feparation. In a word, as j'ou ar< 
 
 " fcnfible of the finfulnefs of your earthly difcontents,fo be you alfo of your 
 irregular contcnts,and pray Cod to pardon them much more. And above 
 all the plagues and judgements of God on this fide hell, fee that you watch 
 and pray againft this {jOffetltrtg a»j rvhere Jhort ofHeavert,or rtpfmgjottr 
 fouls to Refi on anj thing below Gcd\ Or elfe, when the bough which you 
 tread on breaks, and the things which you Refl upon deceive you, you 
 will perceive your labour all loft, and your fwceteft contents to be prepa- 
 r;itivestoyourwo,andyourhighe{thopcswill make you afliamed. Try, 
 
 * if you can pcrfwadc Satan to leave tempting, and the world to ceafc both 
 troubling and fcducing, andfintoccafeinhabitinn and ading, ifyoucaa 
 bring the Glory of God from above, or remove the Court from Heaven 
 to earth, and fccurc the continuance of this through Eternity •, then ferule 
 your fclvcsbclow, and fay, Soul take thy rcf\,Jiere ; but till then admit nqc 
 
 1 fuchathoughc. 
 
 CHAP. 
 
Part I V. 
 
 The Saints E'verlafiing Refi. 
 
 599 
 
 CHAP. U. 
 USE VII. 
 
 ^'Proving our urmdlingnefs to TJie. 
 
 SECT. I. 
 
 S there a Rell remaining for tl'.c people cf God? Why H ^ ^ .^ 
 arc we tbcn io loth to die , and to depart from hence » wc rcfift 
 tlaat we may poflcfs this rleil ? * if I may judge of aiwi Uruecie, 
 others hearts by my own, we are exceeding giiilt3Mn =^^'^^ f^<>- 
 ihis point. We linger, as Lot in i'^iow, tili God being ^^^5^^^,^ 
 merciful to us, doth pluck os away againfi our wills, haled 10 our 
 How rare is it to meet with a Chriftian, though o^laflcrs p»- 
 flrongcft parts and longeft profeffion , that can die with an unfeigned ^^^',^^^^ 
 lingnefs / Efpecially if worldly calamity conilrain them not to be ivjllingf uSaLiOTclk 
 Indeed, we fometime fet a good face on it,and pretend a wiljingnefs when»goine^a 
 we fee there is no remedy , and that our anwillingoels is oriy a diigracc to kcncc as 
 us, but will not help to prolong our lives : But if God had ena^ed fiicha/**™?*^*^ ^ 
 law for tbe continuance ofour lives on earth,as isena^cd ior the cootinn- ^^^^^^"-m^^ 
 ance of tbcParliarEcnt, that we (hould not be dilTolved til! our own plea- obeiicria^nl 
 fure •, and that no man fhoaid die till he were truly willing ; I fear heaven wouU we he. 
 might be empty for the moft of us ^ and if oar worldly profperit}' did Honoured hj 
 not fade,our lives on earth would be very long, if not eternal, f We preit^^^^f^ '^^^ 
 tend dcfircs of being betrer prepared, and of doing God fome greato: Ter- wards. tV ' 
 vice, and to that end we beg one year more, and anotlier ,and another ,bnt wk«ji tkc g© 
 ftill our promiied preparation and fervicc is as far to leek as ever before, ^giinlt our 
 and we remain as unwilling to die, as we were when we begged our firft **^*^^^*W^ 
 Reprival. if God were not more willing of our company, then we arc oi^^jj^' 
 his,how long (hould ive remain thus dilbint from him ? And as we had ne-j,iangi3o3i «€ 
 vcr been (andified if God had ftaid till we were willing ; . io, if he ihouJd Heaven rcay 
 refer it whollv to our fcl vc$-,it would at Icaft be lone before wc Ihouid be ^^^"'f ', ^^^. 
 
 ■* ° earthly caj<i- 
 
 f rky do de- 
 limit u» > Cyprian, it "MarisTttat. p.3 f 5. f We arc a!! naturally ^U(j&% Vi liTt,an^ though we prize 
 tifc alxwc all earthly thinj;?, yet wc aic alVianicd to profcis tint we deGre it for its own fafec, but pre- 
 tend fomc other icalbn : one foi" this, and another for that, as-c. Afrei all this hypocrlfie. Nature 
 above all tilings would live, and makes life the main end of living. But Grace hach hic'ierthouehts, 
 «^c. Bifhop H.j^, So/i/e. IT. /'''2-79'^c*- lor nicer moral conhderacionsagainft the fear of death) 
 read Sf?;cc.£j)ii'? ^4. ^t^ L«ci/<;w.' j aad c/;.rro/i of ^Vi^dom5 /. 2. c. i-^. 
 
6CO The Saifits Evnhffin^ R((l. Cliap.2. 
 
 » glorified. 1 con^efs that death of it felt is rot defirable ^ but the fouls Reft 
 For Spiritual ^j.j^ q^^ j^ ^^ which deaih is the common pafTnce. And becaufc we arc 
 ramonc nviny apt to m:\ke l;{',nt ot this I'n, and to p:cad our Common nature tor to pa- 
 lirgcrjc)'-/7.:i tronize it ;, le. mc here fee before you its aggravations, and alfo propound 
 demon iiitJie fomc further cnfideracions which may beufefi:! to you and my fclf 
 (and others aganill It. 
 o his) IS ex- " 
 ccilait. 
 
 SECT. IT. 
 
 I 
 
 ANd firll confider, Whqt a deal ofgrofs infidelity doth lurk in the 
 i.cim.u ...ai bowtls ofchisiln. Either paganifh unbeI:efot the truth of that erer- 
 
 todic,\vho nal blefTeJnefs, and of the truth oi the 5crip:urc which doth pron.ifeit to 
 being not u<:; or at lead: a doubtino of our own interel^or moft ufualiy fumcivhat of 
 born again of bo^h thele. And though Chrifiians are ufualiy mofl: fenl:ble of tlielacccr, 
 theS^-^irlt "^"^ therefore complain moft againft it- yet I am sptto fufpert the former 
 is con.iemned to be the main radical maner-rin,and of greateR torce in th;s bufinefs.O.if 
 totScriamcs we did but verily belicve, that the promife of this glory is the word of 
 of H;ll : Let God, and chat God doth truly mean as he fpeaks.and is fully refolved to 
 die whoTs ^^^^ '^ §ood •, if we did verily believe that there is indeed (uch blc-H^dnefs 
 rot'iudacd to prepared for believers, asthe "^cripturemGntioneth; fure we iLouId beas 
 be Chrifts in impatient of living as we arc now fearful of dying,and (hould think every 
 his Ciofs and ^j^y ^ year till our laft day fhould come: We fhould as hardly refrain from 
 Paihon :Lec Jaymg violent hands on our fclves,or from the negle«5ling ofihe means of 
 Di:,who muft: Our health and life, as we do now from overmuch carcfulnefg and feeking 
 from this ^of life by unlawful means. If the eloquent oration of a Philofopher con- 
 Death pafs to cerning the fouls immortality and the life to come could make hisaffcded 
 gcfecond hearer prefently to caft himfelf head-long from the rock , as impatient 
 himfeai to of any longer delay ; what would a ferious Chriftians bel:.ef do, if Gods 
 Die, whom Law againltfelf murder did not reltrain i* Isit poffible that we can truly 
 eternal fire bclicve, that death Will remove us from mifcry to fuch glory, and yet be 
 m-ifttoimcnt ^lothtodie? Ifit were the doubts of our our interelt, which did fcnr us ; 
 laftin^'^pains, y« a tfuc belief of the ccrtancy and excellency of this Reft, would make 
 whcnhc de-' US reftlefs till our interelt be cleared. Ifaman that is dcfperatcly lick to 
 paiteth hence, day, did believe he fhould arife found the next morning ; or a man today 
 ^^lv""^v.^'^ indefpicable poverty, had afTurance that he fhould to morrow arifca 
 byhiT'loneer P'^'^^^^J would they be afraid to go to bed ' Or rather think ic the lor.jrefl: 
 dcbvdoch' day of their lives, till that defircd night and morning come? The truth is, 
 faji'only the though there IS much faith and Chriftianity in our mouths, yet there is 
 deferring of much infidelity and paganifm in cur hearts, which is the main caufe that 
 !:id%rn„,«e.refolothtod.e._ 
 
 Cyprian, de 
 
 sta.jQ.p ' sect; 
 
Part IV. The Saints Ever laflmg Reft» do i 
 
 ■ ■ SECT. III. 
 
 5, A Nd *astljewcaknersofourFaith, fo alfb the coldncfs of our « $.3. 
 
 x\ Love is exceedingly difcovcrcd by our unwiliingncfs to die. Love^j* seAta vitafi 
 doth defire the neareft conjund:ion,chc fullcft fruition,and clofcft commu- j'-oj^J'^w^i'* 
 -nion-, WheretlicfedcGrcs^arcabrcnc, there is only a naked pretence of rj^^ll^j/'^y' 
 JLove : He that ever felt fuch a thing as Love working in his brcft, hath 3I- Lbctur, ctte- 
 fo klz thcfe ddires attiending it. If we love our friend, we love hiscompa-»r/> Qmnibiu re- 
 ny • his prcfence is comfortable j his abfcncc is troubl-cfom. When he goes ^'"^^ ^;^"o''j!."'^ 
 from U5,we defire his return : when he comes to us, we entertain him with f^^". luoniafti 
 welcomCj-and gladnefs : when he dies^ we mourn and ufually over-mourn : pygpter hxu 
 to be feparated from a faithful friend, isto usasthercntif)g of a member mxndum eft-, 
 from our bodies •, And would not our dcfircs after God be futh, if we re- ^'«f?«'^ -^''"^ 
 ally loved him ? Nay ,(hould it not be much more then fuch, as he is above Tf^l^uL S- 
 all friends moft lovely ? The Lord teach us to look dofely to our hearts, turqumtum 
 and take heed of felf.deccit in this point : For certainly what ever we ^tt'^man digna 
 tend or conceit, ifwc love either Father, Mother ,Husband, Wife, Childe, <-ft ('^"^ C'"'" 
 Friend, Wealtli,or Lifp^mprc then Chrift, weareytt none of his ^incere^^J^^^^^^^*^ 
 Difciplefi. Whenitcomes'.to£hcci:ial, thcqueftion will not be,, Who ^^^^tavitamn. 
 ^preached moft, or heard moft,or talked moft ? but who hath loved moft ? amatnr ut 
 when our account is given in, Chrift will not take Sermons, Praycrs,Faft- diz;Meft) fieri 
 ings, no, tvor the givingof our goods, not the burning ofour bodies in- '^^^^^''^^in^ 
 /fteadoflovc, I C^r 13.1,2,3,4,8,1 3.^1 6. 22.£p^f/: 6.24. And do we \Zi?,mh 
 • love him, and yet care not how long we are from him ? If I be deprived of»dtemiimvelk, 
 L my bofom-friend, mecbinksl am as a man in a wild€rncfs,folitary,and dif- 'I'mc'tgiiw. 
 xonfolatc ; And is my abfencc from God, no ^art of my trouble ? and yet ^^,f V'^'J'-j, 
 can I takt him for nT^' chicfcft friend ? 1 f I delight but in feme Garden, ova^'^^!lJ' ^^^^ 
 Walk, or Gallery^ I would be much in it : If I love my Books, I am much de avit. 
 with tbem,and almoft unwearicdly poaringon them.The foodwhich I love, iib-u^-cap. tj. 
 I would often kcd On • the clothes that I love,I would often wear; the re- ^^^f^- ^'*^ 
 creations which.I iove,I would often ufethem-the bufinefs which I iove,I ^.^ ^^^f, 
 Vr'ould be mdch employed in -.And can Hove God.and that above alhhefe; Herodotus tcb 
 and yet have no defires to be with him?Is it not a far likelier fign of hatred us of a Coun- 
 thenoflove; when the thoughts ofour appearing before God, are our ^^^yj^^ere 
 moft g'ievous thoughts ^ and when we take our falves as undone, becaufe 'ny" I'vesi Tnd 
 we muftdieand com^untohim? Surely, I (hould fcarce take him for an when a man 
 unfeigned friend, who were as wellcontented to be abfent from me, as we «ii«h, all his 
 ordinarily arc to be abfent from God.Was it fuch a joy to 'f^cci' to fee the ^vwes muft be 
 faceof?o/ff^in £27;?^? and (hall we fo dread the fight ofChrift in-glory ? fha^Tmaybc 
 and yet fay we love him ? I dare not conclude, that we have no love at alI«known which 
 when we arefo loth to die But I dare fay, were our love more, we ihould beloved beft, 
 
 and that muft 
 j)C flain and burled witli'lum j And that they ufe to ftrivc for this as an high privilcdge, and take it i« 
 heart asaffrcatdiflionourtobepurbyit. Htrador. hb. ^-p/fg- (tdtt.Syllwig.) 184. And \fvillnott^c 
 love of Chrift make a Chriftian as will ng to dk > 
 
 Iv k k k die 
 
l^ The Saints EvcrUflwg Reft. Ghap. 2. 
 
 « die more willingly. Yea, I dare fay, Did we leve God but as ftrongly ai 
 a worldling loves his wcaith.or an ambitious man his honour, or a volup- 
 tuous man his plcafure • yea, as a drunkard loves his fwinilh delight, or an 
 nnclcan perfon his brutifh luft : Wc fhmild not then be (o exceeding loth 
 to leave the world, and goto God. O, if this holy flame of love were 
 throughly kindled in our brefts, inflead of our preffing fears, our dolo- 
 rous complaints, and earneft prayers againlt death, we Oiould joyn in D4- 
 vids Wilderncfs-Iamentations, Pfal.^2. 1,2. Js the Hart p4>tteth- after 
 the water hcohf^fopAntethmyfouUftcrthee, OGod: Afy foul thirfieth for 
 God, for the living God •, whcft fhtH I cam: and appear before God ? The 
 truth is, As our knowledge of God is exceedm^ dark, and our faith in 
 him exceeding feeble ^ fo is our love to him but little, and therefore are 
 our defires after him fo dull. 
 
 SEC T. IV. 
 
 J-^' 
 
 3. IT appearswe are little weary of finning, when we are fo unwilling 
 *Pftftarth,M ^'^ ^^ ^'"^^'^ ^y ^y'"S' 1^'^ we take fin for the greateft evil, we 
 
 Ap9thei. fhould not be willing of its company fo long ^ did we look on fin as our 
 t Cim Schrgi- cruclleft enemy ,and On a finfull life,as the mol> miferable life^fure we fhould 
 rii Mdicus j[^j.j^ |jg j^Qj.g willing of a change. But O, how far are our hearts from our 
 Aj'/^f'^^^'^^A,^ dodrinal profefiion, in this point alfo ! We preach, and write, and talk 
 j^it!,^Kquit, "againft fin,and call it all that naught is : and when we arc called to leave it, 
 m^'a ;« vitd we arc loth to depart : We brand ic with the moft odious nan>es that wc 
 vWhqiae m.i- ^-jr, invaginc (and all far fliort ofexprefiing its vilenefs •, ) but when the 
 ■ildm.'^oon- ^PP'^'^schofdeaih puts n? to the trial, we chufea continuance with thefe 
 vlad notn:(Uj. abominations, before the prefence and fruition of God, * But as Nemen 
 etimfV'ffc- ^ Imote his Souldier for railing againft Alexander his enemy , faying, 1 hired 
 ^«^. f^^ jQ ji^ijf agaitifi hirrtyandrnt to railagairtfi him:So may God fmite us al- 
 
 ©vx/and over ^^ when he ftiall hear our tongues revilmg that iin,which we refift fo floth- 
 in our pray- fully,and part with fo unwillingly .Chri(liar>s,feeing wc are confcious that 
 «r», beg and our hearts deferve a Imiring for this.let us joyn together,to chide and fmite 
 "l^'J-" f^'" ^ our own hcarts,before God do judge & fmite them.O foolifii finful heart ! 
 aom mioh?' ^^^ '•^^" beenfo long a fink of fin,a cage of all unclean lufts,a fountain un- 
 haiVcn,'Jf we cefTantly ftreaming for forth the bitter and deadly waters of tranfgrefllon? 
 •have greater and art thou not yct aweary? Wretched Soul Iihaft thou been fo long 
 ^ircs and. woundcd in all thy faculties ? fo grievoufly languifliing in all thy perfor- 
 ^n?'?^« mances'fo fruitful a foyi for all iniquitiesPand art rhou not yet more wea- 
 
 . fervc the De- ry ? f Haft thou not yet tranfgrefied longenougb? nor long- enough pro- 
 vil hcr«,t"ieii voked thy Lord ? nor long enough abulcd love ? wouldft thou yct grieve 
 to go rcig"! the Spirit more?and finagainft thy Saviours bloodPand more increafc thine 
 Tpr^ cL ^^'"^ wounds ? and lUllhe- under thy grievous imperfcAions ? Hath thy 
 
 ■ hamo>:taJ.Sc&. C^^ proved fo profitable, a commodity? foneceflfary a companion ? fuch a 
 i3.ric^.5i<r. delightful ?mp'oymcnc? that thou dolK© -much. dread the pouting day ? 
 
Part I V. The SAints Ever lafting Reft. 6^^ 
 
 Hath thy Lord dcfcrved this at thy hand$?thac thou (houldlt chufetocon- « 
 tinuc in the Suburbs of Hell,rather then live with him in light ? and rather 
 ftay and drudge in fin, and abide with his and thy own profcfled enemy, 
 then come away and dwell with God ? May not God juftly grant thee thy a 
 wi(hes,and feal thee a leafe of thy defircd diftance,and nail thy ear to thefc 
 doors of mifery,and exclude thee eternally from his glory? Foolifti finnerl 
 who hath wronged thee? God, or fin? who hath wounded thee, and 
 caufed thy groans ? who hath made thy life fo wofull ? and caufcd thee to 
 fpend thy daies in dolour? is it Chri{V,or is it thy corruption ? and art thou 
 yet fo loth to think of parting ? (hall God be willing to dwell with man ? u 
 and the Spirit to abide in thy pcevifh heart? and that where fin doth 
 ftraicen his room, and acurfed inmate inhabit with him, which is ever 
 quarrelling and contriving againll him ? and (hall man be loth to>come to 
 God^ where is nothing but perfeft BleflTednefs and Glory ? Is not this to 
 judgeour felves unworthy of everlaHing Life? If they in A8j 13. 46. who 
 put the Gofpcl from them, did judge themfclvcs unworthy ; do noc wc 
 who flic from Life and Glory ? 
 
 SECTV. ; 
 
 4. tT (hews that we are infenfibleo-f the vanity ofthe Creature, and of « < ^ 
 
 ^ the vexation accompanyingour refidence here, when we are fo loth » j;t^itir, pu- 
 
 W hear, or think of a removal. What ever we fay agatrift the world, or xcvnsiUifenxi 
 
 how grievous foever our complaints may feem : we either believe not, or *fg<o^pi> f '- = 
 
 ftel^iotwhat*wefav,orc!fewe{hould be anfwerably aflfededtoitv yfffa.^'>»f^c ddo- 
 
 call the world our enemy , and cry out of the opprcllion of our Task-ma- sordent emm 
 
 fters,and groan under our fore bondage ;, but cither we fpeak not as we mibi omnia 
 
 lhink,or elfe we imagine fome fingular happinefs to confift in the pofleflion ^«Tf/?4 .- uti- 
 
 of wordly thincs, for which all this (hould be endured. * Is any man lochi/^-^"'*'''"'" 
 
 to leave nispr^fonfortoremc^ve his dwelling trom cruer enemies? or to tthoramc^ 
 
 fcapc the hahds of murd^rbu$ robbers ? -Do we take the world indeed for mrtu in^fia/et:l 
 
 our prifon ? our cruel, fpoyling, murderous foe ? and yet are we loth to ^^ "'^'^o 5«- u 
 
 leave it r Do we take this fle(h for the clog of our fpirits ? and a vail that's f'S ^#'^^' ^ 
 
 drawn betwixt us and Co^fand a continual indwelling traitor to our ch/jfto'. 
 
 fouls ^andyeta-rrw^eioch to lav itdbwn Mndecdf P^'^^y-wasfmittenbyj^Even bccaiifc 
 
 theAngel,before he at ofe and left his phion.-bu^it was more from his igho- we defpifc 
 
 ranee of his intended ddivcrance.thenany unwillingnefs to leave the place. <^<^^^'?' y^^ 
 
 ■*-- ^-j. . I- may judge 
 
 . ^ . . . ^ ., . well of us : 
 
 For I my fclfwhcnl delighted m the dcfti-irc of P/.ifo, vlicnl heard the Chriftians reproached, 
 
 and law that they feared not death, not any thing which wa? terrible to ether men, I bethought iiiy 
 
 ■fclf tK:^t itwaj.imjMjfl'^b^eihaiihcrcBicnlhould'be fcpwanis tovice and ^leafurcs. For what man 
 
 Uiaxifgiren to pl,cai|ruic» or. i^ i^Umpcf ate, or fwe.cijy glottcih in humane bowels, can dtJigHt in 
 
 Death, which depiivcth han of his "Dtliehts > and would net rather cnde^rpur to live here ftifl, and 
 
 •0 difftmUc with the Magiftrates,' ({ha* would kill himj 'much Icf$ will he givcup^ hhnfelf to Deatk. 
 
 Kkkk 2 I 
 
^04 Thi Uim Ev(rUJ!iitg Rffi, Chap, i^ 
 
 « rtivc rtil o( foffphj long impnlonmenc, ^ndiUtutis caliing incutlw 
 D«rt of Lions ; and /'crrwif; kicking fafl in the Dungeon; andyo^iAitV. 
 lying in die bdly oftnc Whale ^ and /)4t/i^ from the deep crying to Gnd | 
 H:b. II. buc i remember not that any were loth to be delivered. I nave read in- 
 hit% ig. ^^ ttde^d, "Ihat they fuffercd chccrfullv, and reioyccd in being aftiiAed, de- 
 ' LmoAui rtituce and 101 iTiciued ', yea, and that fomc of them would not acccpt,of 
 Jj^ vUa" deliverance : liuc not from any love to the fuflfcrinc, or any unwillingnefi 
 cum lilt. f.!if,e to change their condition ; but bccaufc of the hard terms of their delive- 
 ppi/tespii^pttit' ranee, and from the hope they had of a better refurre^ion. Though PmmI 
 ancoyomui-*2x\i SjUt could Hng in the (^ock«, and comfortably bear their cruel 
 ^0MmuiJ'^n^,- fcourgingi ; yet I do not believe they were unwilling to go forth, nor took 
 /(f.oiU ttvttA- it ill when Gfd relieved them. Ah foolifh wretched foul I Doth every pri-» 
 rum cmthiaii-'^ioait groan for freedom?and every Slave defirc his Jubilee ? and every lick 
 trmmiiottrm- ^^3^ long for health? and every hungry man for food? and doft tbou aIon« 
 %lvou/iA' *bhor deliverance ? Doth the Seaman long to fee the Land ?doth the Haf" 
 tm. Smfi bandman dclirc the Harveft ? and the labouring man to receive his pay ? 
 Dius iji I per- doth the Traveller long to be at home ? and. the Runner long to \vin the 
 fiikirtvtUi, Prize ? and the Souldier long to win the field ? And arc thou loth to fee 
 vlnffmV '^y laborifiniihed? and to receive the end of thy Faith, and fufferings? 
 xltA flf'Jfklj ^"^ CO obtain the thing for which thou livcft ? Are all thy fufferings only 
 tjif Ht fit »;e/<-*feeming?have thy gripes, thy griefs and groans been only dreams? if they 
 (intrkm fugA, were,yec mechinks we (hould not be afraid of waking .• Fearful, dretmi are 
 ttq^Hi '"''*'^^ot delightful. Or is it not rather the worlds delights, that are all meer 
 mfi!tAfcqi4i- dreamsand (hadow* ? is not all its glory as the light of a Glow^worm,^ 
 et t'jl: e.tpe:en' wandriflg fir«, yielding but fmall direding light, and as littla comforting; 
 di-tttti ftnitfis heacin flli our doubtKiI,and forrowful darknefs .' or hath the world in 
 refumiHonit jj^gpg in latter daies.laid afide its ancient enmityMs it become of late more, 
 prtitAfucccdetf ^*"^* '^^^^ '^ **^' *" thorny renting nature? who hath wrought thit 
 ublnttUi cri' great changefand who hath made this reconciliation.'Surely,noi ihc great 
 mi/im I'mvr, Reconciler' Kc bach told u«,in the world we fball have crouble,ftnd in him 
 ;tiii/A iU'Ct^rA only We (hall liaye peace. Wc may recopcileour felveito the world (at 
 Amhtirub "^*' P^*"'* ) ^"^ " ^'^ ^^^^^ reconcile it.fcif to us.O foolifh unworthy foull 
 ikHefumft. wiio-hadli rather dwell in this land of darknefs»ftnd rather wander in this 
 Joh.u,x©,3j. brtrren wildernefs, then bcatreft with Jcfus Chrift f who hadft rather (lay 
 among the Wolves.and daily fuffer the Scorpions {\ing$,then to praife the 
 Lord with the HoIl« of He&venV If thou didA wellknow what Heaven it, 
 aodwhat£iKtbii,icwooUi]toifaierOv , i , 
 
 
 SECT, VL 
 
 4»4f, ■ S'TPHisunwillirtgrtdi todic,doth aif^unlly impeach U9 of high Treafon 
 
 • ' 1 itgainrt the Lord : lir itJiot a cJ'iufiQg of Barth before him ? and' 
 
 Uklfsg thefc prcfent things for our happiqeli ? and co^^«q^ently makin£|[ 
 
 tl^m our very god/lf we did indecdxiiakc-Gaix)ar Qod,(Oa£ ii,ow BnJ, 
 
 our. 
 
Par: IV. Jhe Saints EvirUpng Rep. tfoj 
 
 our Rertjour Portion, oitr freaftne » ho v is it polfible but we fhould 
 defire to enjoy himl> Ic behoves us the rathci' to be fearful of this, it bdnj^ 
 wtterly inconfinent with fivlng Grace, to value any thing before God; 
 or to make the creature our higheft End : Maey other fins foul and great 
 may pdfiibly yet confilt with lincertty, but fo, t am certain csnnot that 
 But concerning this I have fpoke before. 
 
 SECT. VII. 
 
 6. A Nd all thefc defeflsbeinjjthusdifcovcred, what a deal of diffem- ct $. 7. 
 jL\ bling doth it moreover (hew ? We take on us to believe undoubt- TrauG arcA 
 edly,thc exceeding eternal weight of Glory; Wccall God our chiefeft '^f-'%{ll^^J^ 
 Gond, and fay, we love Him above all, and for all this we fly from Him, ffa'Jx^^. ^fH, 
 as if it were from Hell icfelfj would you have any man believe you, when fo^«oo,^w- 
 you call the Lord your only Hope, and fpeak of Chri{\ as All in All, and />>*?«< cim 
 talk of the Joy that is in his Prefcnce,and yet would endure the hardeft life, I'^^'^f^^" 
 rather then die and come in his prefence } What fclf co^itradj<ftion i( ^^^^Ay^f^.L!^'^^ 
 to talk fo hardly ofthe world and flefti, to groan and complain of fin artd eb(.tmijqiU 
 fufFering,and yet fear no day more then that which weexpe(f^ fhould bring nmne cjiiiti 
 our final freedom ? what fliamelefs grofs diflembling is this, to fpend foct?*''^^"^'^ 
 many hours, and daies in hearing Scrmons,reading Books,confcrring with p*j3?j^ 
 others, and all to learn the way to a place which we arc loth to come to ? mjnM «Wf 
 To take on us all our life time, to walk towards Heaven,to run, to ftrive, f.t/.ami/t'« Vn* 
 to fight for Heaven which we are loth to come to ? Whac apparent paipa- f'^f«*'^« «»- 
 blehopocrificisthis,tolie upon our knees in pnblick and private, and SJJXiSJjJT 
 fpend one hour after another in praytr,fer that which we would not have? ptr iufum Jj^ 
 If one (hould over- hear thee in thy daily devotions, crying out. Lord dc-'^ittitiam ^m\«' 
 ilver me from this body of death, from this fin, this fickners,this poverty, dm^'^'^^y «- 
 theCe ciires and fears,how long Lord (hall I fuffer thefe? and wichall fiiould ^.'jJJ'^if *J 
 hear thee praying againft deathj can he believe thy tongue agrees with thy ,^'f, ^, ^.^^i 
 hejrt 5 eicept thou have (o far loft thy reafon,as to exped all this here ;, ffhl'dt^te^ 
 or except the PapifisT 
 Law of God ; or our 
 they can live and not 
 
 how canft thou deny' thy grofs dlf^embling^ believed the 
 
 f9ut» ImmoN' 
 talityand future happlnefs. How PrtpofteroUiit it)andhov/ pervcrfe, ih^t when we ptnythat 
 CftJswill be dene, yet when he calletfi us out of this world, wc will Mt leadily cbcv th* comnEUrol 
 
 Kkkks SECT. 
 
eo6 The Saints E'verUflin^ Reft. Chap. 2 . 
 
 SECT. VIII. 
 
 ^.8. a7. /'^ Onfider, *howdawe wron^cheLordandhisPromifes'anddif- 
 pjifvvad* _ ^ , ..__.._. 
 ihar I (ho'jld whccbcr there be any fuch glory as ScrifKurc mentions ? when tliey fee 
 
 "How oft hath V_>grace his waies in the eyes of the world ? As if we would a<fti:ally 
 It been re- pji fgvade the/n to queUion, whether God be true of his Word or no ? 
 
 daily prcac'i thofc who have piofefrcd to livc by Faith, and hivc boafted of their hopes 
 and publikcly in another world, and perfwaded others to lee go alitor thcfe hopes, and 
 comeft, that fpokcn difgraccfiiliy of all things below, in comparifon of thcfe unexpref- 
 arc not t" be" fible things abovc,l fay, when they fee thcfe very men fo loth to leave their 
 hm-nted. ^^old of prcfent thing9,and to go to that glory which they talked and boaft- 
 whoarc d:-!i- ed of ^ liow doth ic make the weak to llaggcr ? and confirm the world in 
 XJ."^'^/''°T' their unbelief and fenfuality ? and make chem conclude, fure if thefe Pro- 
 the^Call of ^ ^*<^flbrs did expeft fo much glory. and make fo light of the world as they 
 God ; when fecm, they would not themielvesbe fo loch of a change. O how arc we 
 wc know that cver able to repair the wrong which we do to God arid poor fouls by this 
 i^ft^t,'^^ "°^ fcandalPAnd what an honour to God? what a ftrengthcning to Believer^ 
 Ufo-e";^!)"- ^^*^ * convidion to Unbelievers would it be, if Chriliians in this did an- 
 parting they ^"^cr cheir profeilions, and cheerfully welcome the news of Reft ? 
 
 lead us the 
 
 way, ai Travellers and Saylcrs ufc to do: that ihcy may be Dcf.rcd, but not Bewailed ! and that 
 we fhould not put cn black clothes for them here, when they have put on white rayiiicnt there > 
 that we (hould give the Heathen occafion juftly to reprehend us, that we lament thofc as Dead and 
 loft, whom wc affirm to be with God: and that wc condemn that faith by thetcfhmony of pur 
 hcans, which wc profcfs by the tcftimony of our Speech. Wc arc prevaricators xt'^ our faith and 
 kopc : and nuke that which wc teach fcem to them counterfeit, feipncd and diflemblcJ. It -wilMoiiS- 
 no good to prefer Vertuc in words, and dpftroy verity by our Deeds, Ctj^uu, dt Mo riALt at e j SifiOii 
 M.pag. (mihi) 3 4 J. 
 
 Tt^ 
 
 SECt; IX. 
 
 ^- 9' 8. T T evidently difcovcrs that we !;avebcen carelefs loiterers, that we 
 ultima verba ^ | hgye fpent much time to little purpofc, and that we have negleftcd 
 mdmi^Mt *"^ ^^^ ^ S""^^^ "^^"y of warnings. Have wc net had all our life time to- 
 Ruterumdifce- prepare to die ? So many years to make ready for one hour ? and arc we. 
 dememvenjfi- (b unready and unwilling yet ? What have we done ? w,hy have wc hved \ 
 ma. iVde, #«- (^2i^ [^g bufincfs of our lives isTo much undone? Haxi wc any greater oMicr* 
 q!»t:, &f(£li- ferstomind? Have wc not foolilhly wronged our fouls in this r would 
 d^ iatfr'-ui- a WC havc wifhcd more frequent warnings ? How oft hath death entered the ^ 
 vendum bene habitations of our neighbours ? how oft hath it knockt at our own doors? 
 msndijce : 
 
 qu* ats eft artium.»mnium djffidl'ma., ftmulque prAftantiffim.i. Konpudet tc rd'tq-nas vita tibi nftrvn" 
 re? & id folumtemp}fi borne menti deftinare, quod m nullam rem (onfern fojjic? ^uam ftrnm efituHC 
 vtvere mipere, cnm dejintndum ejt ? Seneca dje brev.vk. c. 4. 
 
Part I V. The S dints Ever I a fling Refl. ^07 
 
 we have firft heard chat fuch a o?«e ii dcaJ^ and then fuch a one^ and/«c/) a 
 ene^ till our Towns have changed moll of their Inhabitants ;, And was not 
 all this a fufficlent warning, to tell us that we were alio Mortals, and our 
 own turn would fhortly come ? Nay, we have fccn death raging in Towns 
 and Fields, fo many hundred a day dead of the Pcftilence, fo many thou- 
 fands flainof the Sword : and did we not know it would reach to us at 
 laft } How many diflempcrs have vexed our bodies ? frequent Langiiifh- e 
 ings, confuming WeakneHes, walling Feavers, here pain, and there trou- 
 ble, that we have been forced to receive the fentence of death ^ and what 
 were all thcfc but fo many Meflengers, fent from God to tell us we muft 
 fhortly die,asifwehad heard a lively voice, bidding us,Z)<f//«j «o worr,^«p 
 makfjou ready : And are we unready and unwilling after all this ? O care- 
 Icfs dead- hearted Sinners ! unworthy ncgleftersof Gods Warnings / faith- 
 lefs betrayers of our own fouls / 
 
 All thefchainous aggravations do lie upon this fin of unwillingnefs to 
 die, which I have laid down to make it hateful to my own foul f which is 
 too much guilty of it / as well as yours : And for a further help to our pre- 
 vailing, againft it, 1 (hall adjoyn thcie followingConlidcrations. 
 
 SECT. X. 
 
 z 
 
 T. Z*^ Onfider, [] not to die] were [^ never to be happy. _] To efcape §.io. 
 V^death, were to mifs of bleffcdnefs : Except God Hiould tranflare When wc 
 as as Hemchind £//.«, which he never did before or fince. If our hope in Dic,\vepaf» 
 Chrift were in this life only, we were then of all men mofl mifcrable : Thc*°^" ^^^ Death 
 Epicure hath more plcafurc to his Flelh then thcChriftian,theI>Funkard, [^. ^r^^l^ is 
 the Whoremafler, and the jovial Lads do fwag^erit out with gallantry impofliblc 
 ?nd mirth,whcn a poor Saint is mourning in a corner : yea,the very bcafls that wc (houl J 
 of the field doeat,and drink,andskip,and play, and care for nothing,when '^°"^_^^? .^^^'^' 
 many a Chriftian dwells with forrows : So that if you would not die, and "^ not^hcnce^ 
 goto heaven, what would you have more then an Epicure, ora bead ? jhisisno 
 What doth it avail us to fight with beads, asmen, if it were not for our*Hnciing,buta 
 hopcsofalifetocome? Whydowcpray,andfart,andraourn? why do we P=lf»"g °"' 
 fuffer the contempt of the world ? why are we the fcom and hatred of all ? f"„ tVncr- 
 if it were not for our hopes after wc are dead ? why are we Chri(lians,and niryby the 
 not Pagans and Infidels, if we do not defire a life to come ? ivhyjChriftianj^difpatch of 
 wouldft thou lofe thy faith ?and lofe thy labour in all thy duties, and all ^"* temporal 
 thy fufferings .? wouldft thou lofe thy hope ? and lofe all the end of j°oura'not 
 thy life ? and lofe all the blood of Chrill ? and be contented with haftentoa 
 the portion of a worldling, or a brute ? If thou fay No , to this , bettciftatc? 
 
 how canft thou then be loih to dye ? A* Jood old * Mtiius faid ^^'fTowouU 
 
 not vviili to be 
 changed and reform :;(i CO tH: ittiasicof Ch ill:,-and co;CO.ne qitickly jQi-th? dis^riryjof t\c.' Tl?r.v n'y 
 Grace? C^,y\,yr.. A' nmJir. S;a. i<- f-fifrfJii) ■*/^f•'^^vi.^'•^- • ^li'i/i:^ >Z >■. "•- '.. 
 
 wl'-'T 
 
fio8 rhi Sfiints Everiijlinf^ Reft. Chap.i* 
 
 ^vhen he l«y a dying , And was «»kcd whether he were willing co die 
 
 ]3l^^-'^^ ^« ^^ "^ ' ^'^^" '^ ""^'^ *''*'^*' 7^^' **^"' ""' ^'^ C^^^fif*^' A faying oF Q'f »'»- 
 f,u.umT **^^ w\\\ch he oft repeated, Let him hUthtoMe, tvhois loih tohemth 
 Vrm'm x>^ Ckn/f-f . 
 
 nmJA'iUh^ttr.t^ c^prrpftNA \4i'iuHi& fKtffijJh T<iiadifi K'tp^r Aim^t m-<t^9 trxuftMHtejam venitm ■ 
 l-^'t 'trrt/tJi (a/i^ht & mit^'iSP.i)-T;Hj & ctuiucfi .tiir/iM fitccfdutt. j^iubnc AHvuHatu ^ fiUattuii' 
 
 W'Tf (j*j M C'lir-ftitm mht ire. Rius if\ ,id C^mltum tii^U:- 'i < i qm fe ft$^ i,nlM (Uin C'ir:(h mv/iri^tg' 
 lii^e : Juji.ar.ihapdi vivit. Cyprian. </(■//>>*?/.»/</. S,3i^. ».;/.jj. 341, 
 
 SECT. XI. 
 
 ^ u. a -• /^^ Onfidcr,h God willing by death CO Glorific US? andarewcun- 
 V-'Willing CO die that we may be glorified? would God freely give 
 
 us heaven? and arc wc unwilling to receive ic? As rhe Prince who 'a/ouU 
 • have taken the lame beggar into his Coach, and he refufd (aid to him, dj>- 
 • te^-V^j >b ^*'*'^ merer ij ejui in Into k^reas^ Thou well defervcft CO P-Jck in the dirt. So 
 TOi- -fytimv may God to che refufers of Reft j You well defervc co live in crouble.Me- 
 v>^,iWrti/7,r chinks if a Prince were willing to make you his heir, you fliould fcarce be 
 tii«.hK\l^7yf, unwilling co accepc ic. Sure che refufing of fuch a kindnefs, raull needs 
 ^Jfl\i%Ti difcover ingracicude and unworthinefs. As God hath refolved againft 
 ^V.m m\'\- them, who make excufes when chey (hould come co Chrift, Verily nne of 
 eH;,i(U«i' ^ thefe that were biddenlhAll t^^ ofmj/fupperSo is ic jul^ with him co refolvc 
 •TuVKMiv ^ againft us, who frame excufes when we (hould come co Glory . * Ignatiiu 
 TV wJ^ ^c* " ^^^" ^^ ^^^^ condemned co be corn with wild beafts.was fo affraid, IcH: b;y 
 l^ntx.lipiil nd f^^ prayers and means of his friends,he fhould lofecheopporcunicy and be* 
 Romnoi F.dU. neficof Marcyrdon, chac he ofcen incrcacs chcmco lee him alone, and not 
 lUfcriip/i^.ei- hinder his happinefs; and tcls them he wasaffraid of their love, left Ic 
 
 would hurthim, and their carnal fricndfliip would keep him from death. 
 
 SECT. XII. ' ! 
 
 ^* ^^' «• 3 • T"* He Lord Jcfus was willing co come from heaven co earch for us ; 
 Cmdicih n:- J[ and (hall wc be unwilling co remove from earth to heaven for our 
 *tobnlm rm Selves ^nd him? Sure if wc had been once pofTcfTed of heaven, and God 
 f^xriilfcd r^n (hould have fenc us co earth again,as he did his Son for our fakes, we (liould 
 t)i(n fi hnb,dt then have been loch co remove indecd:Ic was anocher kind of change then 
 ^*f '/^'*^ ('"•" ours is, which Chrift did fieelyilibmic unco • cocloath himfelf with che 
 tH^^in reime garrnc"ts of flefh,and co cake upon him chi? form of a fervanc,to come firom 
 mortis tu}: the bofom ofthe Fathers Love, cobearhis wrath which we (hould have 
 ^lid'tUe m- born. Shall he come down co our hell ? from che height of glory co the 
 vem^ at- depch of mifery ? to bring us up to his Eccmal-^cft ? and fliail we ^c 
 ^ after this unwilling ? Sure Chrift had more caufe to be unwilling •, 
 
 •hf 
 
_ — - ^ • -- T — ^~5 — : — i ' " ' '. ■ — 
 
 Part I V. "^^^ Saints Evcrl^in^Stfi. 60$ 
 
 hcmighcbavcfaid. What is ic to n?.c ifthefefinncrsfuffer .? If they ^'^^"^ jr^^.^ j^, ^^^ 
 their flcfh above their fpirits, and their lulls above my Fathers Love, '^^ ^crn^i-^^' 
 they needs will fell their fouls for nought, who is it fit {hould be the lofer ? quid hiloi. r 
 and who (hould bear the blame and curfe ? Should I whom they have mfiqundk-c 
 wronged ? muft they wilfully trangi^fs my Law ? and I undergo their de- "^"f^f'/. '"J' 
 fervcd pain ris it not enough that I bear the trcfpafs from them, but I ^^^,]]^'':''Ecre 
 muft alfo bear my Fathers wrath ? and fatishc the Juftice wliich they have ^ucd bk habcs 
 wronged ? Muft I come down froin Heaven to Earih, and cloth my fcif d^ (j.W abm- 
 with humane flefti ? be fpit upon and fcorned by man ? and faft,ard weep, '^^^ m.v:ducii' 
 andfwcac, andfufifer, and blced,ar.ddicacurfcd death? and all this for %7rf^S'i;i 
 wretched worms,who would rather hazard all they had,and venture their ^/ .^ mifm^ 
 fouls and Gods favour ,then they would forbear but one forbidden morfcl? tux .ibundavir^ 
 Do they caft away ihemfelvcs fo flighrly ?and muft I redeem them again j^^f'*^^ '«<^ 
 fo dearly ? Thus wefcethacChrifthadnauch to have pleaded againft his i^,7:i'fV'<7//t/ 
 coming down for man; and yet he pleaded none of this : He had reafon^-^^/f/z^j ,^^' 
 enough to have made him unwilling ; and yet did he voluntarily conde- invenlt. Ami 
 fcend. But we have no reafon againft our coming to him : except we will ^J^s' *^ meA- 
 reafon againft our hopes,and plead for a perpetuity of our own calamities, {-l'^ ^^clii^J^^" 
 Chrift came down to fetch us up : and would we have him lofe his blood |-,/j^^ rAfam 
 and labour ,and go away again without us ? Hath he bought our Reft at fo Angclor.imy 
 dear a rate? Is our inheritance purchafed with the blood of God ? And are «^' 'pf^ P'-^^^ 
 wc after all this loth to enter ? Ah Sirs,ic was Chrift and not we, that had ^^' ^P^^- ^ 
 caufc to be loth. The Lord forgive and heal this foolifli ingratitude. '"^' ^"' ^^* 
 
 SECT. XIIJ. 
 
 4. ^"^ Onfider •,,do we not combine with our moft cruel , mortal foes ? « . 
 
 V^and jump with them in their moft malitious defign, while we are rpcffc mo-h 
 loth to die and go to heaven ? where is the height of their malice ? and nunquomtoUi- 
 what*s the fcope of all temptations? and what's the devils daily bufinefs? JH'^mfimrtej 
 Is it not to keep our fouls from God ? And (haH we be well content with '^^[''''^ cbrijlu-s 
 this, and joyn^ith Satan in our defires ? vvhat though it be not thofc ^^^T^-JtulnpolJ'e^tno' 
 nal torments ? yet it» the onehalfofHell, which wcwifh to our fclves, rhutpirKc- 
 while we deure to be atfent from Heaven and God. If thou fhouldft take fwreiuo.icm 
 connfel of all thine enetiiies,If thou (l-iouldn beat thy brains both night and «r^^«''^pf""^'^ 
 day, in ftudyingtodothy Iclfamifchief, what greater then is, could •.•: morlflitltem ' 
 poflibly he. To continue here on earth from God ? Excepting only hell it c.zjvf.Gufajivis 
 ielf O what fport is this to Satan ? that his defires and thine fhouJd fo^epcnm, voU. 
 concur ? That when he fees he cannot get thee to Hell, he can fo long keep ^^'^•''^'i^- I'b- 7' 
 ihecout of Heaven, and make thee the earneft petitioner for it thy fclf ? ^°^' ^^^' 
 O gratific not the Devil fo much to thy own difpleafure. 
 
 XUl S-ECT, 
 
_ f ^^. 'fht Saints Everla/lifjg Refl, Ghap.' 4. " 
 
 I 1 1 1 f 
 
 SECT. XIV. 
 
 $• 14" '« 5- r^^ nocourdaity fcafsof death, make our lives a continual tor- 
 Tuttrmorut i^ rne.ic ? the fears of death (as ErAfmm faith) being^d forer evil 
 {/;%J*r • "^^^'^^^'^- A"<ithus,as PaHliiiAxt daily in regard o?preparati- 
 
 'i.ti^.c^Uoq. ^"' ^^^ '" regard of the nrceiTiry fuif,*ring< of his life : fo do \ve in regard 
 olth: cormcats and the ufelefs futfe mgs which we make our fclvcs. 
 a Thofe lives which might be fullof loys, in the daily contemplation of the 
 hfc to come, and ihe fweet dilightful tho jghts cf Hifs, how do we fill them ' 
 up with terrors, through all tnefe caufclefs thoughts and fears .•'Thus do 
 tveconfumeourowncomforts,and p;*ey upon oar trucit plea fur es. When 
 we might lie down, and rife up, and walk abroad with our hearts full of" 
 the Joys of God, we continually fill them with perplexing fears. For he 
 " that fears dying, muft be a! waies fearing, becaufe he hath alwaies caufe to ' 
 erpeft it. And how can that mans life be comfortable, who hves in con- 
 tinual fear of lofin" his comforts f 
 
 SECT. XV. 
 
 r jH^ 6: TkyTOrcver, all chefeare fclf-createdfufferings: Ai if it were not ' 
 £»fv q^Am * i-Vl enough to be the defervers.but we muft alfo be the executioners ' 
 niftritm efl, cf our own Calamities.' As ifGod had not inflidcd enough upon us,but we 
 fm mitKotde muft infii A more upon our felves ! Is not death bitter enough to the fle(h 
 /fw^jlPubUus. ofitfelf,butwcmuftdoubleiaridtrcble,and multiply its bitternefs.' Do 
 we complain fo much of the burden of our troubles, and yet daily add un- 
 cothe weighti^ure the ttatcof poor mortals is fuffitientlycalamitous-,thcy " 
 ^ need not make it fo much worfc. The fuffcrings laid upon us by God, do 
 all lead to happy ifTues : the progrefs is, from fuffering to patience, from 
 Rocn..f.3,4. thence to experience, and fo to Hop6,and at laft to Glory. But thetuffer- 
 Koms. 17. jj^gj ;yhich we do make our felvcs,have ufaally iffues anfvrerable to their 
 eaufes:The motion is Circular and endlefs, from fin to Offering, from 
 fuffering to fin, and fo to fuffering again, and fo in infinitum. And not on- 
 ly fo, but they multiply in their courfe : every fin is greater then the for- 
 mer, and fo every fuffering alfo greater. This is the natural prog^rcfs of * 
 tbcm,which4f mercy do interccfft,no thanks to as.So that except we think ' 
 tbatGodhach made us to be our own tormentors, wc have fmall reafon 
 to nouridioiir fears of death. 
 
 SEt-T. 
 
r Part IV. The Saints Everiaftlng^cfi. 6\i 
 
 SECT. XVI. 
 
 7. /^OnCidcr further : tbcy are all but ufclefs ur.^oCitzhk ^ars^ As all » ^ ^^^ 
 V^ our care cannot make one Inir white orbL^ck.nor acione cu- Mu.6.:i6^ 
 bit to oar ftature -, fo can neither our fear prevent our fufi'erings,nor delay Mac.<j..i7, 
 cur dying time an hour : Willing or unwilling we muft away. Many a " 
 mans fears have haflened his end,but no mans ever did avert it. Its ti\ie, a » 
 cautelous fear or cace cer.ccfning the danger after deaEh,hath profited ma- 
 ny ^ and isv^ry ufeful to the preventing of that danger : but for a member 
 oJChvIft, and an heir of heaven, to be afraid of entering his own inheri- 
 tance i this is a finful ufelels fear. 
 
 SECT. XVII. 
 
 8. T>Ut-thoughit be uftlefs in refpeftof go6d,yet coSatan isltvery » f. 17. 
 13 ferviceable. Our fears of dying enfnare our'fouls,and add ftrengih IfiMoralkydc^ 
 
 to many temptations. Nay.v/hen we arecalled to die for Cbrift, and put«"^. "JJ^^V ^^^ 
 
 to it in a day of trial, itmaydrawns to deny the known truth;and for- ^illdoto'^ 
 
 fake the Lord God himfelf. You look uponicnow as a fmall fin,a- common Ghiiftians ani 
 . frailty of.tiiima.ne naturc:But if you look to tifie dangerous confequents of^^'ie fcrvams 
 
 it, methkib it (Iwuld move you to other ihoughtsjWhat madePeier deny "^f God,thac 
 
 his Lord ? what makes Apoftates in fufferi/ig tmies forfakethe truth ? and to'dcfiic Mar? 
 
 the green blade of unrooted faitbito wither before the heat of perfecution? tyidpm, wheji 
 Tear of imprifonmcnt and poYcrty may <iormich( but fear of death \yill do ^vc leitn non 
 
 much more* When you fee the Gil>bft, or hear the fcntence,if thij fear of ^J'^^'^ Death. 
 
 dying ^>rcvail in you,you'i ftrait begin to fay as Pfffr,! know not the man. exerclfcwnd 
 • When you fee thefapots ret,and fire ready ,you'l fay as that Apcftate to the%oc our' 
 
 Martyr, O the hrc is hot, an<S nature's frail, forgetting that the fire of hdl Funerals. 
 
 is hotter. Sirs, as light as you:makeofit,you know notof what force thefe Tj^'^y g'^e to 
 /ears are to ^rparate your fouls from Jefus Chrift. Have we not lately had lioj.y of For- 
 frequenc experience of it ? How manythoufand have fled in fight, and {itudc rand by 
 
 turned their back on a. good caufe, where they knew the honor of God contempt of 
 was concerned, and theircountrys welfare was the prize for which tney Death prc- 
 /oughr, anithe hopes of their pollerity did lie at the {lake, and all through l^^^^c^L^^X 
 unworthy fear of dying ? Have we not known thofe, who lying under a^Jj^^.-i/K/-. 
 5 woundjed confcicnc€,and living in the pra'dice of fome known fin, durft p.344. 
 •Tcarce look the enemy hi the face ? becaufe they durft not look death in 
 the face f* but have trembled and drawn back, and- cryed, Alas I dare not 
 , 4<e i Ifl were in ihc cafe of Cuch or fuch, I durft die.He that dare not die, 
 flarefcarce fif^t valiantly. Tha-eforc we have fcen in our late wars, that a 
 ther^jis none more valiant thentnefe two forts. i.Thof^ who have conquer- 
 ed the fearofdeath by cb? power of Fairh. ;r. And thofe who hav^estin-» 
 ^ guilht it by defpcrate prophancfs,and cafl it away through ftupid fecuriy, 
 
 XUI2 Sq 
 
6 12 The Saints '£v(rLa[u»g Ktft. Chap. 2 . 
 
 _ So much fear as wc have of death, ufually fo much cowardizc in the caufe 
 t, of God: However i:s an evident temptation and fnarc. Befidcthe mul- 
 titude of unbeheving contrivances, and difcontencsac the wife difpofals I 
 •o{ Csd^ ana iT'irJ f Jiou:;hts of moll of his providences, which this (in 
 „ doth make us guiicy of: Beuuej :i':"; :•: !^ic:h us mu.h precious time, and 
 that for the moil pirc necr our end. When time (hould be raoft precious 
 ofa'.l to us ..and when it (h)uld b^; imploycd to better purpofc, then do wc 
 vainly and finfully wait ic, inthcfruitlefsilTucsof thefcdiftrartrng fears: 
 Sot ha: you fee how dangerous a fnarc tliefc it^w^r^and how fruitful 
 « parent of many evils. 
 
 SECT. XVIII. 
 
 $.18. ^ 9. /'^Onnder,what a competent time themoflof us have had: Some 
 VwJ thirty, fome forty, fomefif:y or Hxty years. How many come 
 
 to the grave yonger, for one that lives to the fhorceft of thefe.^ Chrift 
 -^ Hf/-Jc.« and himfelf, asis generally thought, lived but * thirty three years on earth, 
 fomc other If it were to come, as it is palt, you would think thirty years a long time, 
 modern " Did you noc lono acoin vourthreatninc Ikknefs, think with your felves, 
 think he dicH ^>" ^ might enjoy but one (even years more, or ten years more. And now 
 in ths thirty y<^ii have enjoyed perhaps more then you then beggedjand a»e you never- 
 fifth year of thelefs unwillingyet.'Except you would not die at all,but dcdre an immor- 
 hisagc. cality here on Earth •, whichisafin ineonfillenc with the truth of Grace. 
 
 » Ifyourforrow be meerly this, That you are mortal •, you might as well 
 
 hare lamented it all your lives : For fure you could nev«r be ignorant of 
 ^ this.Why (hould not a man that would die at all, be as well willing at thirty 
 
 or forty , if God fee it meet, as at feventy or eighty ? nay,ufually when the 
 
 longeft day is comc,racn are as loth to depart as ever.Hc that lofeth fo ma- 
 ,^Hidtir re- ** ny years, hath more caufe to bewail his own negleA, then to complain of 
 Tim;i.i'.ur.i the (hortnefsof his time-,and were better lament the wickcdnefs of his life, 
 ^^'^^'*"''''^'' then the brevity. Length of time doth nor conquer corrup tion ; it never 
 tt 'vuTr wither5,nor decaies through age. Except we receive an addition of grace,is 
 fci.-u u'.l l%tga. well as Time, we naturally growtheoldcr the worfe.Letusthen becontenc- 
 eji. Stnzc. cd with our allotted proportion. And as we are convinced, that we fliould 
 .tebitv'-'.vit. «• not murmurcagainli our afligned degree of wealth, of health, of honor, 
 ^il'xexifimm *°^ ^^^^"^ things here j fo Ice us not be difcontcnced with our allowed pro- 
 
 icmper.i hiht- 
 
 tam , f<:d m ilium perdinvts. Sa^is leiga v''tai& in fHixmtrum rcntm coiifumntAUtneyn Urge datA eft, fi tt- 
 tube/te coUocetitr. Scdubl per I'txitm & negHrcntwn dcfluit, ubiniUiret boikemptndit^r-, ultima dt- 
 mum n''ceffiix't cegec^t qit.m ire >un i/Uellexi'niUj'rtttfujft: ftAtlmm. Nea accefimm brcvt/n utam, fed ft' 
 C}mnt : n'.c rMptsejtu, fedprodigi fumiti. Seneca ds brevit. cap. i. 
 
 The ckft man, Kath a care jb the Body, of the worldly things of the plaa where he Toioumetb, 
 tis a Trarcller in the Inns and houfes in his way. But without any tr*ubk, he leavctn the ha- 
 bitation, pofle'Tton, an i ufe : with a ready axid cheerful mindc following him that leadcch him 
 oat of this lif^i upon no occaGon turnioa; back j he is thauktul for his cnrcrtainmcnt hare ; bu; 
 Ke blcrtct'i God far his dcpariurc; embracing the Cdcftiai manfion. Clemens Altxmd' firtmit. lib. 4. 
 prvpe / *. 
 
 ^ poTtioi 
 
art IV. The Saints Euerlaflhg Rcfl. S 1 5 
 
 porcion of rime. O, my Soul, depart in peace ! Hall thou roc here enjoy- 
 ed a copipetcnt fhare {» As thou woulJIl not defire an unlimited Aate in* 
 wealth .and honour, (o dcHre it not in point of time. Is it fit, that God or 
 thou fhould be chc {barer ? If thou vvert fcnfibic how litdc thou defervcfl « 
 an hour ofthat patience which thou haft en)oyed,thou wouidft think thou 
 haft had a large part. Wouldlt thou have thy age called back again ? canft a 
 thou eat thy bread, and have it too? Is it not Divine Wildom that fets 
 the bounds ? God will not let one have all the work, nor all the offering, « 
 nor all the honour ofthe work : He will honour himfelf by variety of in- 
 ilruments •, by various perfons, and fever::! ages, and noc by one perfon or 
 age : Seeing thou iiaft aded thine own pare, and finifhcd thine appointed 
 courfe, come down contentedly, that others may fucceed,\vho muft have 
 their turns as wcllasrhou. As of all other outward things, foallo of that « 
 time and life, thou ir,a«ft as well have too much, as too little *. Only of 
 C'od, and ftcrnal life, thou canft never enjoy too much, nor too long. 
 Great rrr<iC:vinp% will have grca-t accounts : where the leafe is longer, the « 
 fine and rent inun i;c '^h^ greater. Much time hath much duty. Is it noc 
 as eafie to anfwer for the rtrCeivings and the duties of thirty years, as of* 
 an hundred ? Beg therefore for grate 19 improve it better j but bccontcnc 
 with thy (h.are of time. 
 
 SECT. XIX. 
 
 §.19. 
 
 10. /'"' Onfide!*, thou haft had acompetency ofthe comforfsoflife,and « 
 
 ^ not of naked time uione. God irjighe have made thy life a mife- 
 ry ^ till thou hadft been as weary of polTefilng it , as thou art now afraid 
 ofJofingit. Ifhehaddenyed thee the benefits and ends of living, thy life * stl/is f.ip'cni 
 would havebeen buta flendercomfort. TheyinHell have li''e as well as'*^^^^;^/^'^^^.!,,^ 
 we,and longer far then they defire : God might have fuffered thee to have^/f£i&/«/o/u- 
 -confumed thy dales in ipnorance, or to have fpent thy life to the laft hour, [>*>'/• owtui 
 before he brought thee home to himfelf, and given thee the fa ving know- p^/^^X^^,^ 
 ledge of Chrift ; and then thy life had been ihort, though thy time long, rrmfvii tm- 
 But he hath opened thine eyes in the morning of thy daies,and acquainted pus ? Al'iqM 
 thee betimes with the trade of thy life •, I know the bcft are but neg'igcntj,f;^ ^oc nconli- 
 loyterers, and fpend not their time according to its worth •, *but yet he T^^^^'"!^^^].^ 
 that hath an hundred years time,and lofeth it all,lives not fo long as he that hq^; ,tum('' 
 hath but twenty, and beftows it well. Its too foon to go to Hell at v^narucnutrim cji ? 
 hundred years old,& not coo foon to go to heaven at twenty .f The mcanstiHoc perapn.^ 
 
 Leng im IIU vl^ 
 ttmfdcit omnium tcmporitm In u?tumci!latie. lUorum br(vi(Ji,>M ac f»llkiti{fif3ki t^iascft, qttlpneterito'ru^fi. 
 ohlivlfcuntur3pr<tfent'tancglig(nty defuturo timent. Cum ad extwnum utiiJ^ThUt ferb intellJgtcit m'fir'h 
 tamiiiife cum rMl /ig^nt occ!*p.it«sfi*ijf!, Seneca dc brcvit, vH. c.ip. 15, t Iter /mptifeffum crit,^ it- 
 tn}dupirtc,aut c'itra pdhumldCHmfttterM. J-^ftAmne!ti/np«rfeilnj,'jib«ai'fiarfl. ubicmque defines; jibcT 
 tie dcfiftis, tota eft. Seneca Epz,! 77. fvig. 683, Jiemo tarn imptritus c(ly ut. nefci.'U fibi quaidoque mcrkrh- 
 ditm : ta'nvnrmipropoacc:J}\rtt , tergivtrfn:,r, lrcmit,plovj;. NQnne lib'^ vidi'b'tnr ftuUiJJtmta omnintft 
 qtdfieverit quta /inieamoim'.Ue mnvixcii ? Atqu'ift^dtus efi qui fieti q^aifQfl anwi mill: n»7% vh'it. 
 B<ec pdiiifynty n..n erh ; neefitifii, Scnec:kEpift. 77 . pag. ({89. 
 
 LIU ^ are 
 
6 1 4 The. Saints, Everlafung R eft. Chap. 2 , 
 
 arecobc valued in rc^rcnce to their end : Mihi's the bell means, which 
 fiieedhicll and furert obtainerh the end. He that hath enjoyed moft of the 
 ends oflife, haih had.the bcft lirc,and not he that hath lived longeO. You 
 thcit arc acquainted with the life of Gr^cc ; whatifyou Ijve but twenty 
 cr thirty years ? vvould you change it for athoufandyears of wickedncfs? 
 God miglK have Ice you have lived like the ungodly world, and then you 
 would have had caufe to be afraid of dying. We have lived in a place and 
 «* time of light ; in Europe^ not in Afta, Africa^ or America •, in En^/and^ 
 not in Spain or Jraly^ in the Age when Knowledge doth moft abound,and 
 not in our forefathers daie* of darkncfs ; we have lived among Bibles,Scr- 
 mons, Books, and Chriftians. As one Acre of fruitful lby!„ is better then 
 many of barren Commons •, a> the poftcllion af a Kingdom for one year^is 
 better thet; a Icafe of a Coitage for twenty ^ fo twenty or thirty years 
 Jiving in fuch a place, or age, as we, is better then A{ethufelah< age in the 
 cafe of mof} of the world befides. And fhall we not then be contented '^.\a\ 
 „ our portion? Ifwe whoareMinifters oftheGofpcl have fccn kDundaric 
 fruit of our labours , if God hath blcfTed our labours »", feven years, more 
 then fomc others in twenty or thirty \ if Go»i Tiave made us the happy 
 ("though unworthy j means ofconv.'-^:"mg and faving more fouls at a Ser- 
 mon, then fome better men '^^aii their lives •, what caufe have we to com- 
 plain of the fhorcn^fsorour time in the work of God ? would unprohta- 
 blc. unfucccfsful preaching h^ve been comfortable ? will it do us good ^o 
 feoour to little purpcfe,fo we may but labour long ? If our defires of living 
 ar^ for the feryice of the Church, as our deceitful hearts are OiU pretend- 
 ing, then fure if God honour us to do the more fervice, though in the 
 kfler time,we have our dcfire.God will have each to have his (hare ^ when 
 we have had ours, let us reft contented. Perfwade then thy backward 
 foul to its duty, and argue down thefe drcadfull thoughts .- Unworthv 
 •wretch/ Hath thy Father allowed thee fo large a parr,and caufed thy lot to 
 The merchant fall fo well ? a;id given thee thine ^bode in plcafant places i* and filled up aH 
 *^^ arnvcrh thy life with mercies ? and doft thou now think thy fliare too fmall ? is not 
 ^!ch 1 d'^*^ of f^^^^^c'^ ^hy 'if*2 doth want. in length, made up in bredch, and weight. 
 Gold, Spices, ^"'^ iTwcetncfs f Lay all together, and look about thee, and telj me ;, how 
 and prccioos many of thy neighbours have more } how many in alJtheTpwn or Cotm- 
 things, doth try have had a bettei; (hare then thou > why mighteft not thou have been 
 ^\ gT^'^ ^^^ of the thoufands,,wh6fe carcafTcsihou baft feen fcattered as Dung on 
 forhisVey- the Earth i* or why mightcft not ihou have been ojie chat's ufele^s in rhq 
 age, then he Church ? and an unprofitable burden to the place thou livcft in? What a 
 that goes a i multitude ofhoursoif confoljtion ? of delightful Sabbaths ?of,p)e»i'anc 
 far for fomc f^ujies ? of pfccious companion? ? of wondrous deliverances »" of c>icellenc 
 rnodiiy - *^fo"" Opportunities? of fruitful labours? of joyful tydingf ? of fweet cxpericnce6^ 
 here^ faith ofaftonifhmg prpvidcnccs hath thy life partaked of ? lb that many an 
 Sinar. Bpift. , hundred who have each of them lived an hundred years,, have not. alcQ^ 
 73.^.6/1., gether enjoyed fo rouch. \And yet arc thou not. fa;,i5fi^4 witi> ihy 
 ^' lot ? Kath' thy life ^eo fo (wccK ,;% thou , art lot^^ 
 
Part I V« The Sdints E'vnUfling Reft. ^15 
 
 is that the thanks thou returnell: to him, who fweetned it to draw thee Co 
 his own fweecnefs ^ Indeed, if this had been all thy portion, I could noc « 
 blame thee to be difcontented : And yet let me tell thee coo. That of all 
 tbefe poor fouls, who have no other portion, but receive all their good 
 chings in this life, there is few or none even of them, who ever had fo full a 
 fhare as thy felf.And baft thou not then' had a fair proportion, for one thac 
 muftftioitly have H<!avcn bcfides? O foolithSbul 1 would thoU were as a 
 covetous after eccrnicy, as thou arc for a fading perifhing life 1 and after 
 thcbleflfed prefcnceofGo^;^, as thou arc for continuance with Earth and 
 Sin/ Then chouwouldft rather /o(jA;^f/;ro«^^f/;;wWowx, and cry ^^^ot^h' -w^^^ ^^^ 
 the bttifes, why is his chariot fo bng a coming ? why tarry the Vfheels of hii 
 cbarioty ? How long Lord 1 How long 1 
 
 SECT. XX. 
 
 II. /^ Onfidcr, what ifG'o^^ Ihould grant thy defirc, and let thee live' a $• 20. 
 
 VJyec many years, buc withall fhould ftrip thee of the comforts of 
 life, and deny thee the mercies which thou haft hitherto enjoyed ? Would^ 
 this be a b'^rting worth the begging for ? Might noC G(id in Judgement 
 give thee life, as he gave the murmuring Ifraelites Quails/ or as he oft- 
 times gives racri riches and honour", when he (tzs them over-earneft for it ? 
 Mighchc not juftly fay co thee, Seeing thou hadft rather linger on earth, 
 then come away and enjoy my prefcnce ; feeing thou art fo greedy of life, 
 takeicandacurfe with it-, never let fruit grow on it more, nor theSun of tj^^^ ^ ' 
 comfort (Bine upon ic, nor the dew of my blefling ever waterit : Lctthy How ^r a 
 table be a fnare, let thy friends be thy forrow ^ let thy riches Be corrupted, man'may .de- 
 and the ruft of thy fili'or eat thy fleflii. Go hear Sermons as long as thou ^'^^^ P^^r'' 
 wilt , but let never Sermon do thee good raorc •, let all thou hcarcft ^"^ ^tcc^d- 
 makcagainftthcc, and increafc the fmarc of thy wounded fpiric? If thou vin on Jonah 
 love Preaching better then Heaven, go and preach till thou be aweary, but 4. 3. pag-aj i. 
 never profit Soul more. Sirs, what if God fhould thus chaftife our inordi- i^fi^mmi. He 
 natc defires oflivmg.wcre it not jurt ? and v/hac good would our lives then JJJj^^Jjq *^ ^^ 
 do us ? Seeft thou noc fomc thac Iperkd cheir daies on their cowch in groan-*f;re it 0^ ^f 
 ing ? and fome in begging by the high-way fides? and ochers in feeking mecr impau- 
 bread from door CO door f andmo'ftbfthev/ofld in labouring for food cnce under 
 and raymenc,andlivingonlythacchcy may live, and lofing the ends afld P*'J*''7' ^fj'- 
 bencfits of life ? Why, what good would fucfa a life do thee, were it never "ujfcriw"*^ ^^ 
 fo long ? When thy foul fhall ferve thee only inftead'of Salt, to k>ep thy but m weari- 
 body from ftinking?God might give theelife,till thou arc weary of living ^"ntfs of fin- 
 andas glad to be nd of it, as jnd/uor Achitdphel •, and make thee like ma- ^i°g' *c mar, 
 ny miferable Creatures in the world, who canhardly forbear laying vio- p"ticnt'w*ro" 
 lent bands on thcitifelves. Bcnecthereforcfoirbporcunacfcforlifej which Ly Gods 
 may prove a judgement inftead of a blefling. time j and be 
 
 •willing to d'.c 
 j,-,-,^ whcnKe cals. 
 ShCT. 
 
6 1 6 The SaMts EverUfltn^ Refl. Chap.i. 
 
 SECT. XXf. 
 
 $. 21. ^i- ^Onfider^ liow many of cIk precious S^^irts of Cod, of all nges 
 ^--' and places, have go; c before thee. Thou arc noc co cnccran 
 untroden path, nor appointed Hrll to break the Ice. Except only Henoch 
 and £/*.«, which of the Saints have fcaped dearh^Andart thou better 
 chen they ? They are many millions of Saints dead, more then do now re- 
 main on Earth. What a number of thmeown bofome friends, and intimate 
 acquaintance, and companions in duty, arc now there ? and why fhouldft 
 ^3 thou be fo loth to follow ? * Nay, hath not Jefus Chrift htmfelt gone this 
 * j^T?°/ ' way ? hath he not fandified the f!rave to us ? and perfumed cheduft with 
 
 indeed, bctorc • . "^ % j • i i i ^ ■. i 
 
 th-cominE" of "'5 own body .? And art thou loch to folIo'A/ him too .? O rather le: us lay 
 our Saviour, as Thomas^ Let t*s alfo^o^^nA die with him ; or rather, let us fuffcr with 
 Death was him , that we may be gloritied together with him f- 
 tcmo.cevcn Many fuchlike Confiderations might be added, as that drift hach 
 sndailmcn ocakcnout the fting ^How light the Samts have made of it; howchccrfuU 
 lanicntcdthc ly the very Pagans have entcrcainad ic, * &c. Butbecaufeall chat'b hithcr- 
 dyine;,as if to fpoken, is alio conducibleto the fame purpofe, 1 pafsrhemby. If what 
 they were pe- ^^^^ ^^^^ ^^|j ^m ^^^ porfwade , Scripturc and Reafon havc4ictlc 
 
 nming : Bur - » r » r 
 
 when Chriil fO^'^f- 
 
 had raifedhis I have faid the more on this fubjefl, finding it fo needful co my fclf^nd 
 Body,DeatH is others ; findingchat among fo many Chriftians, who could do and Tuffer 
 no mors CO be niuch for Chri ft, there's yet fo few chat can willingly die, and of many 
 all that be- ^^^^ ^^*^^ fomewhat fubdued other corruptions, fo few have got the con- 
 lieve in qucft ofthis. This caufed me to draw forth thcfc Arrows from the quiver 
 
 ChriOi do of Scripcurc, and fpend them againft it. 
 
 trample upon 
 
 it as nothing, and had rather die a thoufand times, then dtny the faith of Chrifl:. For they know 
 that by Dying they do not pcrifh, but live, andby the Rcfurrettionare madcim'TiQrtal..4r'U'n/'. (V? 
 luamit. -jCYot. tic IS certainly reported that Saint Ptfer when he faw his wife Ic-i to Deat'i, 
 wasc;lad that Oic was called to it, and that (he was coinghonc : and ftrons^ly cxhotintr and com- 
 forting hrr, he called her by hcrjnamc, faying, Ho! Sec thou remember the Lord ! C't'//. >i't' W. 
 Strom.it . lib. 7 . » Read the ftrange examples of Heathens in Sc*:ca L^'ifi.adLuc'U.z/^. ^i.^Ct. 
 •per. Tom. i. 
 
 SECT. XXII. 
 
 ^22 T ^^^ ^"*'y y^^ Anfwcr feme Objcdions, and fo conclude this 11 Cc, 
 
 X l.O^;^^?, Ojifl were but. certain of Heaven, I (hould then never 
 
 flick ac dying. 
 ti ji»fr*. I .Search /or ail that,whcther fome of the forementioned caufes 
 i may noc be in fault, as well as this- 
 
 2. Didft thou not iay fo long ago ? Have you nu hetn in thisfe-og' 
 i this many years ? ifyouareyec uncertain, whofefau.k4S It ? you "have 
 
 had nothing elfcto do with your lives, nor no greater matter then this 
 
Part I V. The Saints BverUpingReji , 6i 7 
 
 tominde. Were you noc better prefcntly fail to the trial, till you have 
 put the Qucftion out of doubt? Muft God (tay while you trifle ? and muft 
 bis patience be continued to cherifti your negligence ? If thou have plaid 
 the loytcrer, do fo no longer : Go feaich thy foul, and follow the fearch 
 clofe, till thou come to a clear difcovery. Begin to night, ftay rot till the 
 next morning. Certainty comes not by length of time, but by the bleding * 
 of the Spirit upon wife and faichfuU triall. You may linger out thus twen- 
 ty years more, and be flill as uncertain as now you are. 
 
 3 . A perfcd certainty may not be expected .- we iliall flill be deficient ; 
 in that as well as in other things .-They who think the Apoftic fpeakj 
 abfolutely, and not comparatively, of a pcrfed afTurance in the very de- 
 gree, when he mentions a Plerophory or full afTurance ; 1 know no reafon, 
 but they may expetft pcrfedion in all things elfe, as well as this. When you 
 have done all, you will know this but in part. If your belief of that Scrip- 
 ture,which faith, ^fAVvf.-Jw-^^fy^T/ffi.beimpcrfed-- and if your knowledges 
 whether your own deceitful hearts do fincerely believe or not, be imper- 
 fcd ^ or if but one of thefe two be imperfed ; the refult or conclufioa 
 muft needs be fo too. If you would then flay till you are perfe(RIy cevtain, 
 you may flay forever: if you have obtained afTurance but in fomc degrees " 
 or got but the grounds for afTurance laid, it is then the fpeediefl,and lureft 
 way, to defire rather to be quickly in Reft : For then,and never tilUhcDj 
 will both the grounds and afTurance be fully perfed. 
 
 4. Both your afTurance, and the comfort thereof, is the gift of the Spi- i 
 rit, who is a free beftower .- And Gods ufual time to be large(\ in mercy, 
 
 is when his people are deepcll in neceffity. A mercy in feafon, is the 
 fwceteft mercy .1 could give you l^ne abundance of late exaraples.of ihofc 
 who have languiihed for afTurance and comfort • Tome all their ficknefs, 
 and Tome moft of their lives • and when they hav-ebeen necr co death, 
 they have received in abundance. Never fear death then through im per- « 
 fcdions of afTurance ; for thats the moft ufual time of all, when God mofl 
 fully and fweetly be. lows ito 
 
 SECT. XXIIL 
 
 OBjeci. 2. O, but the Churchesneccflitiesarc great, 6*0^ hath-made i''^t< 
 me ufeful in my place j fo that the lofs will be co many ^ or ^Kc^ mc- 
 thinks, I could willingly die. 
 
 u4H/xtf. This may be the cafeof fbmc -, but yctremember.the heart is de- " 
 , ceitful : GoA is ofc pretended, when our felves are intended.. But if this be 
 it that flicks with thee indeed, confidcr. Wilt thou pretend to be wifcr „ 
 then G-od t doth net he know how to provide for his Church f Cannot he 
 do his v7ork without thee ? or iindeont inftrumcnts enough befides thee ? 
 Think not too highly of thy felf, bceaufc God hath made thee ufe- 
 fuil. Mufl the Church needs fall when thou art gone ? Art thou the 
 
 Mm mm foundation 
 
1 8 The Saint J EverUfting R(fl, Chap, i . > 
 
 As J.ic. Mo- " foundation on which its buiU /"Could God takeaway a Mctfes^ an Aaron ^ 
 n ich. fii.i CO D4vid^ EHas^&c. and Hhdc fupply For all their place* ' and cannot he alio 
 ^^rfiir^'^'n ^"'*^^'^PP'y for thine? This is to derogate from God too much, and to 
 AlvnitTiM' ^'■'■ogare too much unto thy felf Neither art thou fo merctfulas God -, 
 vit.t) So fre- '^<^'" canfl iove (he Church fo well as he.- As his intereft i$ inhnitcJy beyond 
 dt'i-ifthc thine, fo is4iis^ender care and bounty. But oUhis before. 
 
 ihird Piince 
 
 i-lcdor, Pair-oravcofi?<>f;ff, whcnhc wasdylnp; ixH'tdclbor-, faid to his friends, 1 have lived lonp 
 rnoi^gS on earth for you, 1 muft now co live for my felf in heaven for ever, //« Jic. Gry imhi In the" 
 iafr words in hi: Commentarv on th: Hebrews, So mcthinks when Minifters hav: lived long in hard 
 iabour and fuftcrings for God and the Church, they (hould be willing, to live m Heaven for God 
 and tHemlclvcJ. 1 may fay of ©ur fcrvicc, ziCypylin to foine thai wercloth to Die, bccaufc they 
 >ou!d fain die Martyis. 1 had (faith one) fully fct my heart on it, and devoted my felf to Martyr- 
 dom. Martyrdom is not in thy power, but in Gods g;ift. Nor canft thou fay, thou haft loft that which 
 thcu kno.vcft not whether thou were worthy to receive. God the fearcher of the heart, who faw thee 
 prepared in Refolution, will give the Reward for thy Refolution. As an evil thought is fee n in the 
 wicked J fo a purpofe to confefs Chrift, and a foul given up to Good , (hall be crowned by God the 
 Judge. For it is one thinj^ to want a heart for Martyrdom, and another to want Minyrdom, when 
 we hate a heart. God will j.idgc thfc fuch as he fiids thcc. For it u not our Blood thai Cod defires^ Lift 
 OHrFoitbot Fidelity, Cyfii2n demtrtaiiiat. Scft. ii. />/ȣ. 3 4f. 
 
 Yccmidakc me not in all that I have faid .- 1 deny not but that it is law- 
 * fal and ncccflhry for a Chriftian upon both the forementioncd grounds, 
 10 defire God to delay his death ;both for a further opportunity of gain- 
 Sec Phil. 2. ing afTurance, and alfo to be farther ferviceable to the Church. Time and 
 **' *7* „ lifeis a moft precious Mercy : not fo miich becaufc of what we here enjoy, 
 but becaufe Eternity of Joy or Torment dependeth on this time, when it 
 muft go with man for ever in Heaven or Hell accordingto the proviHon he 
 makes on earthjand they that will find a treafure in Heaven, muft now lay 
 it up there(^«ir.6. 1 9,20.)I do not blame a man that is well in his wits,if 
 he be loath to die, till he hath fomccomfortable Aflurance, that it (hall 
 certainly go well with him in another world. And every mans Aflurancc, 
 ,, as I have proved, is imperfed. And therefore I doubt not but i . We may 
 pray for recovery from fickneflfas. 2. And may re Joyce in it, & give thanks 
 for it, as a flreat mercy. 3 . And may pray hard for our godly and ungodly 
 ^ friends in their ficknefs.4. And muft value our time highly ,& improve it,as 
 
 a mercy which we muft be accomptable for. 5 .And every godly man is fo 
 ufeful totheChurch,ordinarily,that even for the Churches fcrvice he may 
 dcfire to live longer, as Paul did, even till he: come to the Aill age of man, 
 and while he is able to ferve the Church, and it hath need of him. No man 
 « (hould be over-hafty to a ftate that muft never be changed, when both af- 
 fvirance (^ glory, and his fitnefs for it, are ftill imperfeft ; and ordinarily 
 the Saints grow fitter, in their age. But then this muft not be in in love of' 
 * Earth, but we muft take it as our prefcnt iofs to be kept fi*om heaven 5 
 though it may tend to the Churches and our own future advantage,and fo 
 may bs defired, fo that you muft ftill fee that Heaven be valued and loved 
 above Earth, even when you hare caufe to pray for longer time ; As (he 
 » that longs to be married to a Prince, may defirc delay for preparation. 
 
 But 
 
Part I V. The Sdints EverUfling Rejl, ^r^ 
 
 But firft. This is nothing to their cafe who are ftill delaying, and never « 
 willing ; whofe ti'ue difcontents are ac death it fclf, more then at the un- 
 feafonablenefs of dying. Secondly, Though fuch defires are fometimes «• 
 lawful, yet muft they be carefully bounded and moderated •,to which end 
 are the former conflderations. We naull not be too abfoluce and perem- » 
 ptory in our dQ{\vQS •, but cheerfully yeild to Gods difpofal. The righteft 
 temper is that o^ Pauls ^lo be in a ftreight between two;d€firing to depart, Piiil. s. x%. 
 and be with Chrifl-,and yet to flay while God will have us, to do the 
 Church theiKmoft (crvice. Butalas,wearcfeldom m this ftreight : Our « 
 defires run out all one way, and that for the flell),and not the Church -.Our 
 ftreights are only for fear of dying •, and not betwixt the earneft dcftres 
 -of dying, and of living. He that defwreth life only to prepare for Heaven, « 
 doth love Heaven better then life on earth -.for the end is ftill more beloved 
 then all the means. 
 
 SECT. XXIV. 
 
 OBjtEl. But is not death a punifhment of God for fin? Doth not $ • 24„ 
 Scripture call it the King of fears ? And nature above all other evils jAmmmcft 
 abhor it ? qui efe nolit^ 
 
 Jttffv. He not meddle with that which is controvcrfal in this ; Whether^'?''-^ ""»<> f/i 
 Death be properly a puniftiment, or not • But grant that in it felf confi- V-' '^J*.^J^" 
 dered, it may be called Evi!,as being naturiliy thedifTolutionoftheCrea- '^^Idocnim^l'-^ 
 ture. Yet being fandified to us by Chrift, and being the feafoo, and occa- uji lestus rjj>3 
 ilon of fo great a Good, as is the prefent poffeflion of God in Chrift ;, it 7? *^/ fn i lu 
 may be welcomed with a glad fubmiflion , if not with defire: Chrift ^ffordsJ:!^,^'^'^"* ^^' 
 us grounds enough to comfort us againft this natural evil -.and therefore eP^cYucui^Uift 
 endues us with the^principlc of Grace, to raife us above the reach of na- ^fi, u< fwn ob 
 
 ture. almd c^ hi qui 
 
 For all thofe low and poor objedions, as leaving houfe, goods, and '»'A»'/^^'* 
 Friends,leaving our children unprovided, ^"c. 1 pafs themoverasof lefTer EtTum'%^'^1 
 iDoment^ then^o take much with men of Grace, fem c[j} fenn^ 
 
 ant^ non Jdpfos 
 dcrehtiit fed m'/erUm fnampatim aufmi velint. Etlam mifcrnmia ftqim immortalitatfm d.tret^ qiuinec 
 ipfamjlrit>tw\ntur,propof.tofibiq'iodfi4nc.uiemmifeyi.tfemper cjfe tiollnt, iiuUi & wtfqu.im effcnt 
 fuiHtl ^fidomm modo pntturl; profelto cxuV.mnt Utitue^ & fie fcmp'r eligennt eJJ'ei quam emni/ig nc>i 
 (JJ'e. Auguft. deCivit. lib. ii. cap.i6. Sfdhsc de toUrabilitafUum mfcriainteUigefikumeft, 
 
 SECT. XXV. 
 
 LAftly, Underftand me in this alfo,That I have fpbkc all this to the ^ $.25. 
 faithful foul. I perfwade not the ungodly from fearing death : Its a 
 wonder rather , that they fear it no more;and fpend not their daies in conti- 
 nual horror ,as is faid before.Truly ,but that we know a ftone is infenfiblc,& ct 
 1 hard heart is dead and ftupid,or clfe aman would adruire how poor fouls 
 
 M ni m m i t?,n 
 
620 
 
 Tfjc Saints Everla(lwg Rfff, 
 
 Chap. J. 
 
 For cojif )rc C:in livc in e.ifeanj q>ilecncrs, thac mu'.t be turned ouc ofchefe b-di^sinco 
 mt;ic D.ich cverhlingflimci! Ortliac be noc fare, at Icifi, if they (houlJ dicchis 
 tK- *N n-'' "',S^''' whether they Hi ill lodge inHewei or Hell c!>e next ^ efpeciilly 
 Connacrati- ^'^^'^ <<> mir/ are called, and lb few choren ;and the righteous themfclvcs 
 ons of G"r»» "•■c^circely lavedPCie would think fjch ncn (hould cac their bread with 
 arc cxc.llcni. cre nblint» ^ and the thoug'its of their da.iger (h»iild Keep them wakino m 
 ?r^r/ c" ^''' '"'^'^^ ' ^^^ ^^^"^' ^ ^'^'^ ^'''' pr.'feitly .i fearchmg thenifirlvcs ^ andV 
 Anlhs v.- TJ'r'ngoro:h2rs,anJcrymgt'>GoJ,T.;ac if ic were p ifliMechey might 
 loiv.ng Tra- tt*IU'c)<ly bcout oi this dinge;-.n I -fj their heartvbe freed fro n horrprlFor 
 dacV' Cot- amintoquA)iC3tth:chou3h s of dearh, chat looks by it to be difpo/Ter- 
 itTtrYrl ^^^ o(lusinp^p\nz(^, an J kn wech n >t whither he is next to go • this is no 
 c^Grotii ^' ^^^'i^«'*- But for the S^in:s to fear their piffige by Death to Reft, this is 
 Epij}. ai Gal. ^^' ^'ircafo ub!c hurtful Fear. 
 
 Mxhcm 'to'ipofint dc fua v'ta YcH.im nUinmredicrc ■, cumju; tincmtcor.m judum Jifl.rCy dtU- 
 t:i4t m.lC'n q ttift: fmpoffmty ctrptis l.rtfis opipa.ifq'tc ctbvr'tmg'nenbus pafccndo^ ul fipofl'ou,' at perpe- 
 tunm VI hsc vitAptrm.i KYeriS. MnUer add'era, qi.t doai idnUcrU'n babe', qu.tido m^n.m ad ofi'inm pul- 
 faty^jin ltd atOAp:nty fed toid^ur, ut meYnn .ibfct/iicre pfjit-ad^henm. r.]im.ili)&c. Stella in. 
 Luk; la. Tom. i. p. xo^-'a. 
 
 CHAP. III. 
 
 (SAdotives to a Heavenly life. 
 
 SECT. I. 
 
 [E have now by the guidance ofthcWord of the Lord, and 
 by the affiftanceof his Spirit, (hewed you the nature of the 
 Reft of the Saints ^and acquainted you with fome duties in 
 relation thereto ; We come now to the clofe of ail, to prefs 
 you to the great duty, which I chiefly intended, when I be- 
 gun thij fubjeAjand have here referved it to the laft place, 
 becaufe I know hearers are ufually of flippery memories ^ yet apt to re- 
 tain the laft that isfpoken, though they forget all that went before. Dear 
 friends, itspitty, that either you or I,(hould forget any thing of that 
 which doth fo nearly concern us, as this Eternal Reft of the Saints doth. 
 Bucifyou muft needs forget fomcthing -let it be any thing clfe, rather 
 then this ^ let it be rather all that I have hitherto faid (though I hope of 
 better) then this one enfuing Ufe. 
 
 15 
 
Part I V. "The Saints EverUfiing Reft. 62 i 
 
 Is there a Reft, and fuch a Reft remaining for us ? Why then are our «* 
 thoughts no roore upon ic /"why are noc our hearts continually there ? 
 why dwell we not there, in conftant contemplation ? Sirs, Ask your hearts ^ 
 in good earncft, what is the caufeofthis ncgled? are we reafonable 
 inthis?Or,are we not ? Hath the Eternal God provided us fuch a Glory, 
 and promifed to take us up,to dwell with himfelf? and is not this worth the 
 thinking oni" Should not theftrongeft dcfiresofour hearts be after it fand 
 the daily delights of our fouls be there? Do we believe this ? andean wc 
 yet forget and neglcd it ? What's che matter ? will noc God give us leave «» 
 to approach this light for will be not luffer our fouls to talte and fee ? 
 why then,what means all his earneft invitations ? why doth he lo condemn 
 our carthly-mindfdnels? and command us to fee our aflfcc!^ ions above? 
 Ah vile hearts ! If God were againft ir ,we were likelier to be for it ^ when ct 
 he would have us to keep our ftation, then we are afpiring to belike 
 God, and arc ready to invade the Divine Prerogatives .- But when he 
 commandsour hearts to heaven, then they will not ftir an inch; like our 
 PredeccjSbrs, the finful J/raelites: When God would have them march for 
 CA»aA)iy then they mutiny, and will not ftir ; either they fe^r the Gyants, 
 or the walled Cities, or want nccetTaries.fomcthing hinders them, but 
 when Co^^bids them noc to go,thcn will they needs be prefently marching, 
 and fight they will , though it be to their overthrow. IF the fore- 
 thoughts of glory were forbidden fruit, perhaps we ftiould be fooner 
 drawn unto them ^ and we (hould itch (as the Bethjhcmites) to be looking 
 into this Ark.Sure I am.wherc God. hath forbidden us to place our thoughts „ 
 and our delights, thither it is eafie enough co draw them. I f he fay ('Love 
 notthe World, nor the things of the World j wc dote upon it neverthe- 
 iefs. We have love enough if the world require it -, and thoughts 
 enough CO purfuc our profits. How delightfully and unweariedly can « 
 wc think of vanity ? and day after day imploy our mind* about the Crea- 
 ture ? And have wc no thoughts of this our Reft ? How freely, and how 
 frequentlycanwc think of our pleafures, our friends, our labours, our 
 flcfh, ourlufts, our common ftudics, or ne,ws? yea, our very mifie* 
 ries, our wrongs, our fuffcrings and our fears.? But where is the Chri- 
 ftian, whofe heart is on his Reft .*" Why Sirs, what is the matter ? Vv'hy « 
 are we not taken up with the views of Glory ? and our fouls ptore ac- 
 cuftomed to thefc delightful Meditations? Are welo full of joy-that wc 
 need no more ? or is there no matter inHeavcn,for our joyousthoughts? 
 or rathcr,arc not our heartscarual and blockifh? Earth will to earth: Had 
 wc more Spirit it would be otherwife with us. As the Jews ufe to caft to « 
 the ground the Book of Efiher^ before they read it, bccaufe the Name of 
 God is not in it; And as A»gufiin caft hyCicer&*s writings.becaufe they con« 
 tained not the Name of Jcfus ; So, let us hurobleand caft down thcfe fenfu. 
 all hcarcs,that have in them no more of Chrift and Glory : As we Ihould » 
 not own our duties any further then fomewhat of Chrift is in them, 
 ibflwuldwe no further own our hearts..- And as we (hould delight in 
 
 Mmrqm 3 the 
 
52 2 T^^ Saints EverUfiing Reff. Chap. 3. 
 
 the creatures no furcher then chey have reference to Chnit and Eternity ^ 
 et To fhould we no furcher approve of our own hearts. U there were liitic 
 of Chrift and Heaven inour mouths, but the world were the only fubjeft 
 of our fpeeches, tlien all wouW account us to be ungodly ; why then may 
 we not call our hearts ungixily, that have fo lictle delight in Chrift and 
 Heaven ? A holy tongue will not excu(e or fecure a. profane heart. Why 
 * didChrill pronounce his Difciplcs eyes and cars fo bieHed , but as they 
 were the doors to let in Chrilt by his works and words iaco'their hearts ? 
 O blefTcd are the eyes that fo fee, and the ears chat fo Iiear, that the hcarc 
 is thereby railed to th:s blefTed heavenly frame. Sirs, fo much of ypur 
 hearts as i^ empty of Chrift and heaven, let it be tilled with (hame and for- 
 row, and not with eafe. 
 
 SECT. II. 
 
 ^. 2. Ti^^^ '^^ ^^ ^**'*" "^y I^cp''ehenfion to Exhortation, That you would 
 
 Exhort' Dturn this Convidion into Reformation. And I have the more hope, 
 
 _ becaufe I here addrefs my fclf to men of Confcicnce, that dare not wilfully 
 
 difobey God, and to men whofc Relations to God are many and necr., and 
 
 therefore metbinks there fnould need the fewer words to perfwade their 
 
 hearts no him : Yea, becaufe I fpeak to no othernaen, but only them whofc 
 
 " portion is there.whofc hopes are there,and who have forfaken all,tha: they 
 may enjoy this glory ;, and (hall I be difcouraged from perfwadmp fuch to 
 b^ hearenly-minded ? why, fellow-Chnflians, it you will not hear and 
 
 " jobey, who will i* wei] may wc be difcouraged to exhort the poor, blindc, 
 ungodly world, and may fay as Afo/fj,Exod.6. i z. Behold the Chtldrcu 'of 
 Jfrael have not hearkntd unto nte^ how then Piall Pharach hear me ? W ho- 
 cver thou arc therefore that readeft thele lines, I require thee, as thou 
 (endrcfV thine Allegiance to the God of Heaven, as ever thou hopcfl for & 
 pact in this glory, that thou prefencly take thy heart to task -chide it for its 
 wilful ftrangcncfs to God ^ turn thy thoughts from thcpuriuit of vanity, 
 bend thy foul to ttudy Eternity, bufie it about tfie Ifc ro come ; habituate 
 
 tt thy fclf to fuch contemplations, and Jet not thofe thoughts be fcidom and 
 £urfory, but fettle upon thjem, dwell here, bathe thy ibul in heavens dc« 
 -lights, drench thine affedions in thefe rivers of plcafure, or ra:hcr in the 
 
 K fei of confolation ; andif thy backward foul begin to flag, and tliy loofc 
 thoughts to fly abroad, call them back, hold them to their work, put them 
 X)n, bear not with their Lazincfs, do not connive at one neglect , and when 
 
 " thou haft once in obedience to God tried this work, and followed on till 
 ihou haft got acquainted with ir,and kept a clpfe guard upon iliy thoughts 
 till they are accuftomed to.obey, and till thou haft got fojnc maftery over 
 j;hem,thou wijt then find thy l^lf in the fuburbs.of heaven, and as it were 
 m anew world ; thou wjjt then find indeed, that there is fweecnefsin the 
 
 ^orkaod way of Gcd,andtli4ithcJifeof Chriftianity isa life-of JoyjTfeou 
 
Part I V. T^^ Sdhts E^erU fling Rcfi. 61 
 
 wile meet with thole abundant confolations, which thou haft prayed, and 
 panted, and groaned afcer, and which fo fevv Chriftians do "er here ob- 
 tain, becaufc they know not this way to them, or elfe make not confcience 1 
 of walking in it. 
 
 You fee the wotk now before you : This, this is that I would fain per- 
 fwade your fouls to practifc : Beloved friends and Chriftian neighbours, 
 who hear me this day, let me befpeakyour confciences in the name of 
 Chrift, and command you by the Auchority I have received from C hrift, 
 that you faithfully fee upon this weighty duty, and fix your eye more fted- 
 faftly on your Reft, and daily delight in the forf-thoughts thereof. I have 
 pcrfwaded you to many other duties, and (I blefs God,) many of you have 
 obeyed, and I hope never to find you at that pafs, asto fay when you per- 
 ceive the command of the Lord, that you will not be pcrfwaded,nor obey; 
 \(l (houldjit were high time to bewail your mifery : Why , you may almott 
 as well fay, We will noc obey ,as fit ftill and not obey. ChnlHans, I befeech 
 you, as you take me for your Teacher, and have called, me hitherto, fo 
 hearken ro this Doctrine • \\ ever I (hall prevail with you in any thing, lee 
 me prevail with you in this/o fet your hearts where you expect a Relt and 
 Treafure. Do you not remember, that when you called me to be 
 your Teacher, you promifed me under your hands, that ycu would faith- 
 fully and confcionably endeavour the receiving every truth, and ' obeying 
 every command, which I (hould from the Word of God manitell to you ? 
 I now charge your promife upon youji never delivered to you a more ap- 
 parent Truth,nor preft upon you a more apparent duty then this.If Iknew 
 you would not obey , what (hould I do here preaching ? Not that 1 defire 
 you to receive it chiefly as from me,but as from Chrift,on whofeMeflagel 
 come. Methinks, if a childc (hould (hew you Scripture, a^d fpeak to you a 
 the Word of God , you (hould not dare to difobey it. Do not wonder that 
 I perfwadcyou fo earneftly •, though indeed if wc were truly reafonable 
 infpiritualthings,aswe are in common, it would be a real wonder that 
 raen (hould need fo much pcrfwafion to fo fweet and plain a duty ; but I 
 know the employment is high, the heart is earthly,and will ftill draw back, 
 the temptations and hinderances will be many and great, arid therefore I 
 fear, before we have done, and laid open more fully the narure of the Du- 
 ty, that you will confefs all thcfe perfwafions little enough ..The Lord p.rant 
 they prove not fo, too little, as to fail of fuccefs,and leave yoU as they find 
 you:Say net,We are unable to fet out own hearrs on heaven, this mu(i be ~ 
 the work of God or>ly, and therefore all your Exhortation is in vain for I 
 tell you, though God be the chief difpofcr of your hearts, yet next Under 
 him you have the greatell command of them your felves,and a great pow- 
 er in the ordering of your own thoughts, and for determining your own 
 wiis in their choice^ though without Chrift you can do nothing,yct under 
 him you may do rauch,andmuftdo much,orelfeit will be undone, and 
 you undone through your neglcd; Do your own parts, and you have no 
 caufc to diftruft whether Chnit will do his ; Do noc your own con^iences « 
 
 tell 
 
624 ^^« Saifits EvcrUJling Refl. Chap.j, 
 
 tdl you r.'hcn your chouglus fly abroad, that you might do more rhcn you 
 do CO reflrain them ? and when your hearts he flat, and negled Eternity, 
 and fcldonu.iind the joys before you, thacmoflof thisnegleftis wdful? 
 
 * Ifyou he to l^uJy a let Speech, you can loicc your thoughts to the intend- 
 ed Subj?<ft : if a Minifter hz to (tudy a Sermon, he can force his thoughts 
 to the moil faving Truths, and that withoutany fpecial grace-: m'ght not 
 a true ChriRian then minde more the things of the life to come, if he did 
 not ncgleA to exercife that authority over his own thoughts, which Goii 
 hath given hiii Pefpccially in fuch a work as this, where he may morccorj- 
 
 : fidencly expert the alliiUnceof Chrift, who ufech not to forfakc his peo- 
 
 " pie in the work he fees them on.l fa carnal Mimfter can make it his work,to 
 iludy about Chrill: and Heaven through all his life time, and all becaufe its 
 the trade he livciby,6c knows not how to fubfill without it-, why then, me- 
 thinks a Spiritual Chrilhan (hould ftudy as conftantly the joys of heaven, 
 becaui'e it is the very bufinels he lives for, and that the place he mult be in 
 
 5j forever : If the Cook can find in his heart to labour and fweat about your 
 meat, becaufe it is the trade that maintains him, though perhaps he tafle ic 
 not himfelf : Methinks then,you for whom it is prepared, (hould willingly 
 beftow that daily pains, to tafteits fweetnefs, and iced upon it- and if it 
 
 ct were about your bodily food, you would think it no great pains neither ; 
 a good ftomack takes it for no great labour to eat and drink of the heft till 
 it be fatisfied.nor needs ic any great invitation thereto ; Chriftians,if your 
 fouls were found and right, they would perceive incomparably more de- 
 light and fweetnefs, in Knowing, Thinking, Believing, Loving, andRe- 
 joycing in your future Bleffednefs in the fruition of God, then the found- 
 eft ftomack finds in its food, or the ftrongell fenfes in the enjoyment of 
 their objedsifo little painful would this work be to you, and fo little (bould 
 
 ^ I need to prefs you to it : its no great pains to you to think of a friend, or 
 any thiiig elfethac you dearly love,and as little would it be to thir^k of glo- 
 
 a, ry, if your love and delight were truly there : If you do but fccfomc lew- 
 el ,or Trcafure, you need not long exhortations to ftir up your defires, the 
 very fight of it is motive enough ^ if you fee the fire when you are cold or 
 fee a houfe in a ftormy day,or fee a fafe harbor from tl)e tempeftuous fe^is, 
 you need not be told what ufc to makeof itt the light doth prefently direft 
 your thoughts : you think,you look, you long till you doobcain ic. Why 
 fhould it not be fo in the prefent cafe i Sirs, one would think, to fbew you 
 this Crown and Glory of the Saints.fhould be motive enough to make you 
 dcfire ic ; to fhew you that Harbour where you may be fafe from all dan- 
 .gerSjftiouldfoontcachyou whatufe to make of ic, and Ihouldbend your 
 
 , daily iludies towards it ; but becaufe i know while we have flefh about us, 
 
 ^ and any remnants of that carnal mind, which is enmity to God, and to this 
 noble work, that all motives are little enough ; And Ijecaufe my own,and 
 ethers fad cptpericnces tell rae,how hardly the beft are drawn to a conflan- 
 cy and faithfulnefs in this duty, I will here lay down fome movmgConfi- 
 derations, which if you will buc vouchfafe to ponder througWyj an^J 
 
Part I V. The Saints EverUfling Reft. 625 
 
 deliberately weigh with an impartial judgement,! doubt not but they wiil 
 prove effectual with your hearrs,and make you refolve upon this excellent 
 duty. I pray you friends let them not fail to the ground,but take them up, 
 and try them, and if you find they concern you, make much of them, and 
 obey them acccordingly. 
 
 SECT. III. II ^.3. 
 
 ^In th's CO 
 
 I. /"^ Onfider, A heart let upon heaven, will be one of the mod un- ""'^^''^/' 
 
 ^^qucftionable evidences of [hy fincerity,anda cleardifcovery ofa ^^"1 other men" 
 true work of faving grace upon thy foul. You are much in enquiring after and the diffe- 
 Marksoflincerity.and 1 blame you not, its dangerous milkking when a lenccis very 
 mans falvation lies upon it : You are oft asking, How fhall I know that I P""^ > ^° ^''^^» 
 am truly fanctiHed ? Why, here is a mark that will not deceive you, if you '"1?^ i*^.,„ 
 can truly fay that you are pollcfled ot it •, Even, a heart let upon Heaven, derftandins^ 
 Would you havea fign infallible, not from me, or tbrm the mouth of any of Chriftians 
 man, but from the mouth of Jcfus Chrift himfelf, which all the enemies of '* always coa- 
 theufeofMarks can lay no exception agninl^ ? Why here is fuch a one, J^^^av^i^i ^co-'^ 
 A^at 6.2 1 . JVhcrejotir treafhre ii, there yvill jottr hearts be ^//O.Know once gUatiorsj and 
 afTuredly where your heart is, and you may eafily know that your trea- is beholding 
 fure is there. God is the Saints Treafurc and happinefs: Heaven is the place" o^Celeftial 
 where they muft fully enjoy him : A heart therefore fet upon heaven,is no w?ufc"*f d c 
 more but a heart fet upon God, defiring after this full enjoyment: And participation 
 furely a heart fet upon God through Chrift,is thctrucft evidence of faving of the Holy 
 -grace, ^xternall adions are eafiefl: difcovercd ;, but thofe of the heart are<*C^o^ • ^s »1- 
 the furcft evidences. When thy learning wifl be no good proof of thy graccj V^ ^^". 
 when thy knowledge, thy duties and thy .gifts will fail thee, when Argu- of GoFfrour 
 ments from thy tongue and thy handmaybe confuted^ yet then will this above, and 
 Argument from the bent of thy heart prove thec flncere. Take a poora^houg.ht meet 
 Chrillian that can fcarcc fpeak true Englifli about Religion, that hatha JJq^]^? 
 weak underHanding.a failing memory, a (lammering tongue,yet his heart Truth and in 
 is fet on God, he hath chofen him for his Portion Jiis thoughts are on Eter- Power : and 
 nity.hisdefires there,hij dwelling there;, he cries cur,0 chat I were there .' ^T great la- 
 he takes that day for a time of imprifonment, wherein he hath not taken ^°"^"' ^^ 
 onerefrefl^in^vicwof Eternity : 1 had rather die in this mans condition, longtime, 
 «nd have my loul in his fouls cafe,then in the cafe of him that hath the moft they Hull ar- 
 eminent gifts, and is moft admired for parts and duty,whofe heart isnot rive at perfe- 
 , thus taken up with God.The man that Chrift will finde out at the laft day ,*j^^^^"-[[rj^;l'^'y' 
 and condemn for want of a wedding Garment, will be he that wants and Reft. Se- 
 this frame of heart : The queftion will not then be, How much you carms Horn. f. 
 . have known, or profcfTed, or talked ? but. How much hare you loved, H'''c feqitttuT 
 and where was your heart ? Why then,Chriftians, as you would have '^"^/-'"'^^^ 
 a fure teflimony of the love of God, and a fure proof of your title to fccikc^ efje ap- 
 Glory, labor to get your hearts above. God will acknowledge that you pctnnt\Q3l\in. 
 
 N n n a . really ''' ^^c. 6. a x . 
 
62 6 The Saints EvnUlling Befl, Chap. 5 . 
 
 really love him, and take you for faithfull friends indeed, when he fees your 
 hearts arc fct upon htnr. Get but your hearts once truly in Heaven, and 
 Without all qucftion your felveswill follow. If fin and Satan keep not 
 ihcncc your affeftions, they will never be able to keep away your pcr- 
 fons. 
 
 SEC T. IV. 
 
 f . 4. ^ 2. /'■^Onflder, A heart in Heaven is the higheft exrellency of your fpi- 
 V^ritshcre, and the nobleft part of your Chriftian djfpofition ,• As 
 et there is not only a difference between men and beafts, but alfo among 
 men, between the Noble and the Bafe : fo there is not only a common 
 JlcadBifhop excellency, whereby a Chrillian differs from the world, but alio a peculi- 
 HjZ/'MiS'o- ar noblenefs of fpirit, whereby the more excellent differ from the reft .- 
 liloquy, called And this lies efpecially in a higher and more heavenly frame of fpirit.Only 
 Acquaiiuant-^j^^jinof all inferiour creatures, is made with afacedirerted Heaven- ward : 
 I^^\ "^^"' but other creatures have their faces to the earth. As the Nobleftof Crca- 
 ohumm tures,fo the Noblcft of Chrilbans are they that are fet moft diredfor 
 fujtmidc- Heaven. As5'rf«/is calledachoyceand goodly man, higher by the head 
 dtt-t&ic. then all the company .-fo is he the molT choice and goodly Chriftian, 
 
 I Sam 9^ z. & ^[^^^pg {^gj j J^p^(J han is thus the highcll. Men of noble birth and fpirits. 
 Of fo many *^'^ n^'n^^ ^''gh and great affairs,and not the fmaller things of low poverty : 
 divers Keli- Their difcourfe is, of the counfels and matters of State, of the Govcrn- 
 cions, an.i nient of the Common- wealth, and publick things •, and not of the Coun- 
 nianncrso ^ ^''^^V-n^^ns petty imployments. O, to hear fuch an heavenly Saint, who 
 v.'Kich'^arc ' hath fccchc a journey into heaven by faith, and hath been wrapt up to 
 ormiybc God in his contemplations, and is newly comedown from the veiws of 
 in the world; Chrill, what difcoverieshe will make of thofe Superior regions! Whatra- 
 jjr^u^^"^ r^ viihingexpreflions drop from his lipsIHowhighandfacrcd ishisdifcourfel 
 noble and Enough to make the ignorant world a(lonifhed,& fay, Muth * dudy hath 
 to have t'lc made them mad : And enough to convince an underftanding hearer, that 
 {i,rcateftap- have feen the Lord and to make one ray,No man could fpeak fuch word as 
 pearancc of thefe,except he had been with God. This, this is the noble Chriftian. As Bu" 
 v.'itho'jt acholcers hearers concluded, when he had preached his laft Sermon, being 
 {;rcac cxier- carried between two into the Church, becaufc of his weaknefs, and there 
 naland moft admirably difcourfed of the bicflldnefs of fouls departed this life, 
 
 corporal Ctcteros concionatores a Bucholcerofemper omnes^ illo Autem die etiam ipfum 
 
 as PopilVi iu- 
 
 iKirftitions and fornnlincs arej draw the fo'^1 into itfclf, and raifc it by pure Contemplation, 
 to admire and adore the C^rcatnefs and infinite Ma jcHy ofthcfirft caufc of all things, and the ef- 
 fcncc of cfl'cnccs without any great declaration or determination thereof, acknowledging it to be 
 Goodncfs, I'erfcdion, and infinite n-^fs, wholly incomprchcnfiblc. This is to approach to the Re- 
 ligion of Angelsj and adore God in Spiri:, and Truth, CbAro.-iof H'lfd. lib. z^ cnp. z. png'Z97> 
 '* Afts i6' lA,' 
 
 a fe[e 
 
Part IV. The Saints Ever Ufm^ Re fi, 627 
 
 ■a fefefuperatam. That Bucholcer did ever excel! other Preachers, but that 
 day he excelled himfelf .- fo may I conclude of the heavenly ChriOian, He 
 ever cxcelleth the reft of men, but when he is neareft Heaven he 
 cxcelleth himfelf. As thofe are the moft famous mountains that are *r/uwm i.-i 
 higheft •, and thofe the faireft trees that are talleft, and thofe the moft glo- Sylvis pulcber- 
 rious Pyramides and buildings whofe tops do reach neareft to Heaven ; fo '''■''''- p^^t'^ w 
 ishethcchoiceft Chriftian, whofe heart is moft frequently, and moft dc- /)^j''*i,,^''-f' 
 lightfully there. If a man have lived near theKing,or have travelled to i'e^ai'i/sinmra':- 
 iht S tilt an oi Per fia^ot the great THrk^,hQ will make this a matter of tw d//w,Vug, 
 boafting, and thinks himfelf one ftcp higher then his private neighbours, 
 that live at home. What ftiall we then judge of him that daily travels as 
 far as Heaven, and there hath feen the King of Kings ? That hath frequent 
 admittance into the Divine prefcnce.and fealleth his foul upon the tree of 
 life ? For my part, I value this man before the ableft, the richcft, the moft 
 learned in the world. 
 
 SECT V. 
 
 3. /""^Onfidcr, A heavenly minde isa joyfull minde ; This is the neareft * ^. 5, 
 
 V^-j and the trucft way to live a life of comfort. And without th;s Lord, if i had 
 you muft needs be uncomfortable. Can a man be at the fire, and not be t'^" skill and 
 warm ? or in the Sun-fhine, and not have light ? Can your heart be in S^'^ce, tobe 
 Heaven, and not have comfort ? The Countries oi Ncnv/iy,JJlafjiijAnd all*lincT^^v°th"mv 
 the Northward, are cold and frozen, bccaufe they are farther from the ownKcart, 
 power of the Sun : But in Egypt, Arahia^znd the Southern parts, it is far and with thcc, 
 other w'ifc, where they live more near its powerful! ray?. What could make ^^ '^'oul^lne- 
 fuch frozen uncomfortable Chriftiansr, but living fofaras they do from thcrwork^or 
 heaven ? And what makes fome few others fo warm in comforts, but their company : nc- 
 Jiving higher then others do? and their frequent accefs fo near to Gcd ? verhavc 
 When the Sun in the Spring draws near our part of the earth, how dott"^^^ ^° *^°"^' 
 sll thingscongratulate its approach ? The earth looks green andcafteth J'arJnefso" , 
 off her mourning habit : the trees ihoot forth •, the plants revive ^ dious hours, 
 the pretty birds how fweetly ilng they ^ the face of all things fmiles For there is 
 Ujon us, and all the creatures below rejoyce. Beloved friends, if we "° '^'"^'^ 
 would but try this life with God, and would but keep thefe hearts above, -^^^'P '^ 
 
 I ^ • r T 111 - 1 ■ 1 .1 1 isncclome 
 
 Wliat a Spring, or joy would be within us ? and all our graces be niain bufihefs 
 Trefh and green? Ho^ would the face of our fouls be changed (> and to be dons 
 
 all that is within us rtjovce .^ How (hould we forf»et our winter ^^^t^^^c" ^'lec 
 ' "^ ^ a^ymyfoul. 
 
 RifliopH/?/i[So/;/o.'j. IV I''. 45. fin([(3i. Dkit querl bo}fio fc ad divin.: & immortalix tr.:hcre dvbct qaeut- 
 turn potefi.UHde imz .dc An^maL dicn,quod quamvispj/um fii a nod da fublli/ttiis fupcrhnbiit pcrcipimuSi 
 tmnc>i4dfnodiciimcjlrnagi$ iUniiuifi & difidcrai mi omm cogn'sUOfi.e qiutu de [itbftarunt infenonbiis kibe- 
 m:n. Dicii efi.m ifi'fcc/i/tdt) ccclt c^ muadt quod Lum dc corporibiu caUfi'tLta qti,^ft/0Kes pojjuni folvi far" 
 '^■^'^'topkaX^hitioilc-, cd.iiingit dudiinn lit vchcmi.nsfti gmdi'im c'us. Ex qii'ibus omvibus app.tret, qu»d 
 Ae rcbui ntH'il'tlftmis qta^tummque ifnpeift^ia cogmt'ia tnxxm.xm pcrftUtoncm anitnje-confbvt, Aquln. co/n 
 ^tiitilts^lllf. tap.:<}. .C{J-',:a'' '.. i.'.fl..- ' '■ 
 
 •, N n n n 2 " forrows ■? 
 
 or te- 
 s 
 
628 Tht S dints lEverUflh^ He ft. Chap. 3 
 
 forrows ? and withdraw our fouls horn our lad retirements ? How early 
 (hould wc rife fas thofe birds in the fpring) to Inij; the praifc of our Great 
 Creator r O Chridian, get above : Believe it, that Region is warmer then 
 * this below. Thofe that have been there, have found it fo, and thofe thar- 
 have come thence liavc told us fo : And I doubt not but that thou haft 
 fometirr.e tried it thy felf. I dare appeal to thy own experience, or to the 
 experience of any foul that knows what the true Joys of a Chriftian are .- 
 When is it that you have largell comforts ? Is it not after fuch an excrcife 
 as this, when thou haft got upthy heart, and converft wkU God,andtalKt 
 with the Inhabitants of the higher world, and viewed the Manfions of the 
 Saints and Angels, and filled thy Soul with the fore-thoughts of Glory ? If 
 thouknowbycxpcrience what this practice is, I dare fay thou knoweft 
 ^ what fpiritual Joy is.Z)4i';<^profefreth th.n the light of Gods countenance 
 would make his heart more glad then theirs that have Corn,ard Wine,and 
 "If there be 0)'\Jfai.^.6,7.^nd //<^.2.28.out of 774. i6.Thou fhalt fill me fullof Joy 
 Dclici,hi in with thy countenance. If it be the countenance of God that his us with 
 God m letting Joy . then fure they that draw neareft, and moft behold it, muft needs be 
 the Sainti in ^'"^Icft of thcfc joys. Sirs, if you never tried this Art, nor lived this life of 
 reafon there « heavenly contemplation, I never wonder that you walk uncomfortably, 
 i-nuft needs be that you are all complaining, and live in forrows, and know not what the 
 delight jn the Jpy of the Saints means:Can you have comfort from God,and never think 
 tine oVt" ^^" <^f ^i"! ^ ^^" Heaven rejoycc you, when you do not remember it ^ Doth 
 themfclvcs *any thing in the world glad you,when you think not on it ? Muft not eve- 
 into Goj, ry thing hrft enter your judgement and confideration,before ic can delight 
 inflowing your heart and affection ? If you were poffeft of all the treafureof the 
 TlTd^i it earth •, if you had title to the higheft dignities and dominions, and never 
 that th; ^^ think on k, fure it would never rejoyce you. * Whom (hould we blame 
 Saints hwe in then, that weare fo void of confolation, but our own negligent unskilfull 
 conmunica- hearts ? God hath provided us a Crown of Glory, and promifed to fct ic 
 tingiheiii- (hortly onour heads, and we will not fo much as think onit:Heholdeth it 
 Chrift, is un- ouz in the Gofpcl to us, and biddeth us Behold and Rejoyce ;, and wc will 
 •ittcrable. not fo much as look at it: And yet we complain for want of comfort.Whac 
 Take this a perverfe courfc is this, both againft God and our own joys? I confefs 
 ^°'^ f \r * though in flefhly things, the prefenting of a comforting objeft is fufficieni 
 yoal y o^it ^0 Produce an anfwerable delight, yet in fpirituals wc are more difablcd : 
 yojt fclvcs God muft give the Joy it felf, as well as afford us matter for Joy : But yet 
 for Chufl:, withall,it muft be remcmbred,thac God doth work upon us as men,and in 
 %\\c more ^ rational way doth raifeour comforts .- He enableth and excitcth us to 
 Sl°hav^;°tn mind and ftudythefe delightful objects, and from thence to gather our 
 your lives own comforts,as the Bee doth gather her honey from the flowers ; There- 
 Bur.oitghs oi fore he that is moft skilful and painful in this gathering Art, is ufually the 
 ?°£ -• ^ 5>' ^ fullcft of this fpiritual fweetnefs. Where is the man that can tell me from cx- 
 ^ ' 11'^^^^ pcrience, that he hath had folid and ufual Joy, in any other way but this ? 
 and that God worketh it immediately on his affections, without the means 
 iPct. 1. 8. ctof his under Handing and confidering ? Jt i$ by believing that wcarc filled 
 
 with 
 
Part I V. The Saints EverUfiing Reft. 629 
 
 with Joy and Peace, Rom.'y.is. and no longer then we concini^e our be- 
 licvins'.Ic is in hope chat the Saints rc;oyce,yea, in this hope of the glory of ff,!'J''f.[?l, 
 God,i?ow. 5.2, and no longer then they continue hoping. And ncrektme^^atus defideri(> 
 warn you ota dangerous fnare, an opinion which will rob you of all your fxlidtatuy tt- 
 comforc: fomethink^if they fhould thusfetch in their own comfort by be- ^■^rnfuam po- 
 lievingand hoping,and work it out of Scripture promifcs,and extract it by ''^'^[ cojiverfm- 
 their own thinking and ftudying, that then it would be a comfort only of icftibiis : cum 
 their own hammering out ( as they fay ) and not the genuine Joy of the ad cmleftia u- 
 Holy Gholt. A defperate mitUke, raifed upon a ground that would over- ^° "'f'^ afph-aty 
 throw almofl: all ducy,as weil as this: which is,their fettingthe workings of ^f ^'^'''' ^^J'' 
 Gods Spirit, and their own fpirits in oppofition, when their fpirits rauft ^^^^^^ . ^ j"^^' 
 ftand in fubordmationto Gods; They are conjunct caufes,co-operating to ftimio can- 
 thcproducingofonc and the fame effect. Gods Spirit worketh our com- fcienute adcj]e 
 forts, by fetting our own fpirits awork upon the promife?, and raifing our ffj^['^'^'''*. ^ 
 thoughts to the place of our comforts. As you would delight a covetous %!jg"J^. '^oculo 
 man by fhcwing him gold, or a voluptuous man with flefhly delights : fo iimm.<,qnl ffi 
 God ufeth to deliglit his people, by raking them as it were, by the hand, inttUettui : 
 and leading them into Heaven, and (hewing them himfelf, and their Reft i^^f p^^jtrden- 
 with him. God ufeth not to caft in our Joys while we are idle, or taken up ^^Lt&'itl'^* 
 with other things. It is true, he fomctime doth it fuddenly,but yet ufuaIly%4;;/jo«fw/:t- 
 in the forefaid order, leading it into our hearts by our judgement and dt^&mfm' 
 thoughts : And his fometimcfuddcn extraordinary calling of comforting ^fasiU^sani- 
 ihoughts into our hearts, (hould be fo far from hindering endeavours in a ^"^/-q ^?''-^" 
 meditating wav, that it (hould bea fingular motive to quicken us to it ^ b.KdiJcivlfi- 
 evtn as a tafte given us offomc cordial or choifer food, will make us defire tat'ione {qua 
 and (cek^t4-!c Reft. God feedcth not Saints as birds do their young,bringingeV'""/'"'5<"' 
 it to them, and f utting it into their mouths, while they lie ftill in the neft, S'jJ^'r'''''T- 
 an^ only gape to receive it. But as he givcth to man the fruits of the earth, dttjmatu ^'^' 
 the increafe of their Land in Corn and Wine, while we pl6w,jiad^Tbw,and fublcvatw, & 
 weed, and water, and dung, and drefs,and then with patience expect his inter brad >i.i 
 blcrting : fo doth he give the joys of the foul. Yet I deny not, that ifany*"^'^" '*"/'•'' 
 fhould fo think to work out his own comforts by medrtation,as to attempt ^conftp'm, "m 
 the work in his own ftrength, and not do all in fubordination to God, nor non fo'Jm dc- 
 pcrceivea neceffity of the Spirits affiftancc ^ the work would prove to be ie^^hilitcr,fcd 
 like the workman, and the comfort he would gather would be like both; '<^J'^<^i^crim 
 even mcer vanity : Even as the husbandmans labour without the Sun, and l^fftvi \!f-- 
 rain,and blcfling of God. dmab»mruum 
 
 So then you may safily fec,that clofe meditation on the matter and caufc -oifibilium fm- 
 ofour Joy,is Gods way to procure folid Joy. For my part,if I (hould find ^^^.J"^!""' 
 my Joy of another kind,I (hould be very prone to doubt of its fincerity.Ifc^^'j.^ &'let~e 
 I find a great deal of comfort in my heart, and know not how it came thi- fumet obli- 
 ther,nor upon what rational ground it wasTaircd,nor what con(iderations wfca'ur, 
 do feed and continue it, I (hould be ready toqucftion,hoVv I know whe- 9>^-Cufanu« 
 ther this be from God ? And though, as the tup in Benjamins fackjit might 5iJljif '^gf ' 
 come from LovCj yet it would leave me but in fears and ama«mcnt,bc- 
 
 Nnnn } cr.ufe 
 
630 TheSaifjts Everlaflin^ Refl. Chap. 
 
 3 • 
 
 ^^ caufe of the uncertainty. As I think our love to God fliould not be like that 
 offond lovers, who love violently, but they know nor why r>. I think a 
 Chriftians Joy (houlJ be a grounded rational Joy, and not to rejoyce and 
 know not why. Though perhaps in fome extraordinary cafe.God may calt 
 in fuch an extraordinary kind of Joy , yet I think it is not his ufual wav. 
 o And if you obferve the fpints of moft forlorn, uncomfortable, defpairing 
 Chriftians, you (hall hnd tlic Reafon to be, their ungrounded expectation 
 offuchunufual kind of Joys ; and accordingly are their fpirits vanoufly 
 toffed, and molt unconllantly tempered : Sometime when tlicy meet with 
 ' fuch Joys for at leaft think fo,) then they arc chcerfull and lifted up, but 
 bccaufethefearcufually fhort-hved Joys, therefore they are itraight as 
 Jm]m Jow as hell ^ and ordinarily that is their more lafting temper. And thus they 
 
 fiituros Syde- are toflcdas a vefl";.-! at fea.upand down, but ftill in extream:whereas, alas, 
 ritfumm.1 " God is moft conftant, Chrift the fame. Heaven the fame, and the Promifc 
 ^llm 'am ^^^ C^^mc^ anil if we took the right courfe for fetching in our comfort from 
 
 taRumtx,- thcfe, fure our comforts would be more fetled and condant, though not 
 tifA nigra alwaies the fame. Whoever thou art therefore that rcadeit thefc lines, I en- 
 p>4tesj Ovid, treat thee in the name of the Lord, and as thou valueli the life of conHant 
 Joy,and that goodconfcience,wh:ch is a continual fealt;that thou wouldft 
 butferioufly let upon this work, and learn this Art of Heavenly mimied- 
 nefs,ind thou fhalt find the increafe an hundred fold,and the benefit abun- 
 dantly exceed thy labour. But this is the mifery of mans nature ; Though 
 every man naturally abhorreth forrow,and loves the moft merrv and joy- 
 fullife; yet few do love the way toJoy,or will endure the pains by which 
 it is obtained ^ they will take the next that comes to hand, and content 
 themfelves with earthly pleafures, rather then they will alcenJ to hea- 
 ven to feek it J and yet when all is done, they muft have it there, or be 
 without ic. 
 
 I • i 
 
 SECT. VI. 
 
 r ^ 4. /^~^onfidcr, A heart in heaven will be a mod: excellent prefcrvar ivc 
 
 ^— ' againft temptations, a powerful means to kill thy corruptions and 
 
 to fave thy confcience from the wounds of fin : God can prevent our fin- 
 
 « ring, though we bccarelefs ; and keep off c he temptation which u^ would 
 draw upon our felvcs,and fometimc doth fo- but this is nor hi«i ufual courfe, 
 nor is this our fafeft way to efcape. When the mind is either idle, or ill iin- 
 
 " ploy*d,the devil needs not a greater advantage^whcn he rinds the thou;jhrs 
 let out on Luft, Revenge, Ambition, or Deceit, what^n opportunity hath 
 he to move for Execution, and to put on the Sinner to practife what he 
 thinks on ? Nay, if he find the mind but empty , there's room for any thing 
 that he will bring in ; but when he finds the heart in heaven, what (jope 
 that any pf his motions Jhguld takeflet him entice to any ft»;- bidden courfe, 
 orihew us the baitofany pleafure, the foul will return Nehcnjuik^s zn- 
 i'nttjamdaini^great vforkjmdcAwot fe«f,Nehw6.3 . Several ivaies will 
 
 this 
 
 \ 
 
\ 
 
 Pan I V* The Saints Evcrlafling Refi. 63 1 
 
 his prefe rve us againft Temptation.l^ir{l,By keeping the heart imployed. 
 Secondly, By clearing the Undcrftanding, and fo confirming the Will. 
 Thirdly,By prepofTefling the A ffcdions with the higheft dclights.Founh- 
 Iy,and by keeping us in the way ofGodsbleAing. 
 
 FirltjBy keeping the hcartimployed jwhen wc are idle,we tempt the de- i 
 vil to tempt us ^ asitisan eneouragementtoa Thief, to fee your doors « 
 open, and no body within ; and as we ufe to fa\-, Carelefs ferfvss make 
 Thctves : or as it will encourage Satan, to find your hearts idle ^ but when 
 the heart is taken up with God, it cannot have while to hearken to Temp- 
 tations,it cannot have while co be luftful & wanton.ambitious or worldly.- 
 If a poor man have a fuit to any of you, he wil not come when you are taken * 
 up in fome great mans company or difcour fc, thiit's but an ill time to fpeed. 
 
 if you were but bufied in your lawful Cailings,you would not be fo rea- j^ 
 dy to hearken to Tempcations •, much lefs if you were bufied above with 
 God : Will you leave your Plow and Harvcft in the rield ? or leave the « 
 quenching of afire m yourlioufes, torun with Children a hunting of But- 
 terflies? would a Judge be perfwaded to rife from the Bench, when he is fit- 
 ting upon life and death, to £^0 and play among the boys in the ftrcets? No 
 more will a Chrillian when he isbufie with God, and taking a furvey of 
 his eternal Refi, give ear to the alluring chaxmsoiS^i^Vi-.NonvacAtexigHii, 
 &:c. is aCharadcr of the truly prudent man ^ the children of that King- 
 dom fhould never have while for trifles ; but efpecially when they are im- 
 ployed in the affairs of the Kingdom : and thisimploymentisone of the 
 Saints chief prefervatives againft temptations: For as GVf^^orv faith, iV«//- u umiL 
 qtiant Dei amor otiofm efl ; o^eratur enim ma^na, (l eft '. Si vero operari re- " 
 ntiit, nen efi amor ; The Love of God is never idle ;, it worketh great things 
 when it truly is ;, and when it will not work, it is not love. Therefore be- 
 ing ftill thus working, it is ftill preferving. 
 
 Secondly, A heavenly mind is the freeft from fin, becaufc it is of cleared X 
 underftandmg in fpiritual matters of greacefl: concernment. A man that is 
 much in converling above, haih truer and livelier apprehenfions of things 
 concerning God and his foul, then any reading or learning can be- 
 get : Though perhaps he may be ignorant in divers controverfiesanJ mat- « 
 ters that Icfs concern falvation.yet thofe truths which muft ftablifh his foul, 
 and prefcrve him from temptation, he knows far better then the greateft 
 Scholars ^ he hath fo deep an infight into the evil of fin, the vanity of the 
 crcature,the b'uciflinefs of fle(hly,fenfual delights,that temp; ations have 
 little power on him j for thefe earthly vanities are Satans baits, which 
 though they may take much with the undifcernina world , yet 
 with the clear-Hghted , they have loft their force. Jh vain , faith 
 Solomoft^ thenet iifprcaiin the f^ht of an] bird, Proverbs 1.17. And 
 ufually in vain doth Satan lay his fnares to entrap the foul that plain- 
 ly fees them : when a man is on high , he may fee the further •, we " 
 ufc to fet our difcovering Ccntinels on the higheft place that is necr 
 unto us, that he may difcern .ail the motions of the Enemy. In i^ain doth 
 
 the 
 
6S^ The Saints EverUflhg Rcfl. Chap. 3 . 
 
 the Eoemy lay his Ambufcado's when we ftand ov€r him on fome high 
 mountain; and clearly difcoverall hedoch .- Whcnthe/?citvf»/^ mind is 
 above with God, he may far eafier from thence difcern every danger chat 
 lies below, and the whole method of the devil in deceiving j Nay, if be 
 
 « did not difcoverth: fnarc, yet were he likelier far to efcape itthenany 
 others that converfc bch>w. A net or bait that's laid on tlie ground is un- 
 likely to carch the bird that flics in the Air.-while Ihe keeps above,lhe'souc 
 ofthedanger,and the higher the fafer- fo is it with us -Sacans temptations 
 are laid on the earth, carch is the place, and earth the ordinary bait .- How 
 fhall thefe cnfnare the ChriQian, who hath left the e.irth, and walks with 
 God ? But alas, we keep not long fo high, biit down we mui^ to the earth 
 again, and then we arc taken. 
 
 et Ifconverfing with wife and learned men,istheway to mikcone wife and 
 learned, then no wonder if he that converfcth with God become wife : If 
 
 * men that travel about the earth,do think to return home with more expe- 
 ,. , , ; ricnce and wifdom.how much more he that travels to heaven ? As the 
 ffove-ibmm " ^^''Y ^''" ^"'^ Climate that we mod: abide in, do work our bodies to their 
 i)9c, ^«* I'c- own temper ^ no wonder if he that is much in that fublime and purer Re- 
 nctusaon v:- gion, have a purer foul, and quicker fight .- and if he have an undeilanding 
 jf'fv*'^''^! full oflight,wholiveth with the Sun, the Fountain, the Father of light :as 
 ^'^■^J^'^^i* certain herbs and meats we feed on, do tend to make our fight more clear, 
 no>i vixity nm fo the foul that's fed with Angels food, mud: needs have an undcrlknd- 
 iiitelUgit.^od ing much more clear ,then they that dwel and hi<i on earth. And therefore 
 devux hdccd' yQu pfiay eafily fec,that fuch a man is in far lefs danger of temptation^, and 
 TrJnu'^ Satan will [)ardlier beguile his foul: cren as a wife man is haruiier deceived 
 
 s then fools and children. Alas, the men of the world, that dwell below, and 
 % T\m. 1. a^. know no other converfation but earthly , no wonder if their unierRand- 
 ings be darkned, and they be cafxly drawn to every wickednefs .- no won- 
 der if Satan take them captive at his will, and lead them about, as we fee 
 a Dog lead a blind man with a firing; The foggy Air and Mifts of earth 
 do thicken their fight:the fmoak of worldly cares and,bul!nefs,blinds them, 
 andthedungeon which they livein,isalandofdarknefs: How can worms 
 
 * and Moles fee, whofe dwelling is alwaies in the earth? while this dulVic in 
 mens eyes, no wonderif they miftake gain for godlincfs, fin for grace, the 
 world for God, their own wils for the Law of Chrift, and in the iffue hell 
 for heaven : if the people of God will but take notice of their own hearts, 
 they (hall finde their experiences confirming this that I have faid. Chri''^, 
 ans, do you not fcnfibly perccive,that when your hearts are fcrioirtiy'ifKt 
 on heaven, you prefently become wifer ther, V'dCiTt i' Are not your under- 
 ilandings more fclid ? and your thoughts more fober ? have you not truer 
 apprenenfions of things then you had ? For my own part, if ever I be wife, 
 its wlien I have. been much abovc,& fcrioufly ftudied the life to comr: Me' 
 thinks I find my underRanding after fuch contemplations, as much to dif- 
 fer from what it was before,as I before differed from a Fool or rjfioc,wbe«. 
 my underftanding is weakne4, and befool'd with common i{5;p!oymenr. 
 
Part IV. The S dints E'verUftingRefl. 6^$ 
 
 and with convcrfing long with the vanities below -, methink?, a few Ibbcr 
 thoughts of my Fathers houre,and thcbleded provifionofhis Family in 
 Keaven, doth make me (with the Prodigal j to come to my felf again; 
 Surely, when a Chriflian wichdraws himfelflVora his earthly thoughts,* 
 and begins to converfe with God in heaven, he is as NchuckadncK^KAry 0^111.4.36, 
 taken from the bcalls of the field to the Throne, and his underftanding rc- 
 tunrncth to him again. O when a Chriftian luich had but a glimpfe of Eter- 
 nity, and then looks down on the world again,how doth he befool himfelF 
 for his fin ! for negleds of ChriR 1 for his fleOily pleafures I for his earthly 
 cares / How doth he fay to his Laughter, T'/jow art w<i^'.and to his vain 
 Mirth, f^'/j^r doft thou? How could he even tear his very flefh, and 
 take revenge on himfelf for his folly 1 how verily doth he think thac 
 there is no man in 'Bedlam fo truly mad, as wilfull finnersand lazy 
 betrayers of their own fouls^ and unworthy flcightcrs of drift and 
 glory 1 
 
 Thisis it that makes a dying man to be ufually wifcr then other men et 
 are,becaufe he looks on Eternity, as near, and knowing he muft very 
 fliortly be there, he hath more deep and heart- piercing thoughts of it,then 
 ever he could have in health and profperity ; 1 herefore it is, that the 
 mofl deluded finners that were cheated with the world, and bewitched 
 with (In, do then moft ordinarily come to thcmfclves, fo far as tohave 
 arighcer judgement then they had ; aiid that many of the moft bitter 
 enemies of the Saints would give a world to be fuch themfelves,and would 
 fain die in the condition of thofc whom they haced j even as wicked F - • 
 /rfrfw, when hiseies arc opened, to fee the perpetual blcfledfiefs of the 
 Saints, will cry out,C> that I might die the death ^f the righteous, and that 
 my Ltjl end might be like hu : As Witches when they are taken, ai d in » 
 prifon,or at the Gallows, have no power left them to bewitch any 
 more •, fo we fee commonly the moft ungodly men, when they fee they 
 muft die, and go to another world, their judgements are fo changed ,and 
 their fpeech lo changed, as if they were not the fame men, as if they were 
 come to their witsagain,and fin and Satan had power to bewitch them no 
 more- Yet let the lame men recover, and lofe their apprehenlion of the 
 life to come, and how quickly do they lofe their underftandings with it ? 
 Jn a word, thofe that were befooled with the world and the flefh, arc 
 far wifer when they come to die, and thofc that were wife before, are now 
 wife indeed. If you would take a mans judgement about Sin, or Grace, u 
 or C hrift, or Heaven, go toadying man, and ask him which you were 
 befttochufe.? ask him, whether you were beft be drunk or no.? or be 
 luftful,or proud, or revengeful, or no} ask him, whether you were bell: 
 pray, and inftrud your Families, or no.? or to fandifiethc Lords day, 
 orno? though fomc to the death may be defpcrately hardncd, yet for 
 the moft part, 1 had rather take a mans judgement then, about thefc 
 things,then at any other time. For my own part,if my judgement be ever , 
 . folid, it is when i have the ferioufeft apprehcnfions of che life to come ^ 
 
 O c o oay. 
 
6■^^. The Saints EverUfltrtgBefl, Chap. 5. 
 
 nay , thefober mention of dcarh fomecimes, will a liclc compofe the 
 
 a moll diltafted underftandinp. ^ir?, do you not think (except men arc 
 ft.irk devils j but rli .t it would be a harder mnter toentice a m:\n to fin, 
 wh^n he lies a dyings then it was before ? If the devil or his InHruments 
 (hould then tell hirn ofacupofSack.of merry compiny,of a Stage-pla}', 
 or Morrice Dance, do you think he would then be fo taken with the mo- 
 tion .Mfhefhould then tell him of Riches, or Honors, or fhew him a pair 
 ofCards, or Dice, or a Whore, would the temptition, think you, be af 
 ftrong as before ? would he not anfwer, Alas, what's all this to me, who 
 muft prefently appear before God, and giveaccounr of all my life, and 
 ftreic,htwaies be in another World ? Why C hriflian,if the apprehcnfion of 
 thcneerncfs of Eternity will work fuchllrangeeffediupon the ungodly, 
 and make them wifer then tp be deceived fo eafily as they were wont to be 
 in timiC of health ^ O then what rare effects would it work u i.h thcc, and 
 make thee fcorn the baitsof fin,if thou couldlt alwayesdwel m ihe views oF 
 
 » God, and ii. lively thoughts of thine evcrlaflingr ate /"Surely, a believer, 
 ifhe improve his faith, may ordinarily have truer and moreq^ickningap- 
 prchenfions of the life to come, in the tim^ of his health, then an unbe- 
 liever harh at the hour of his death. 
 
 . Thirdly, Furthermore, A Heavenly mind: '\h ^yLc^i^m^y fortified againfl 
 
 y temptations, becaufe theaffedions are fo tliroughly prepoffrfTed with the 
 high delights of another world. Whether Satan do not ufually by the {^n- 
 
 ** fitivc Appetite prevail with the Will, without any further prevailing with' 
 the Reafon, then raeerly to fufpend it, I will not now difpute : But doubt- 
 Itfs when the foul is not affected with good, though the llnderftanding 
 do never fo clearly apprehend the Truth, it is cafiefor Sacan to entice 
 tliatfoul. Meerfpeculations, (be they never fo true) which link not into 
 
 et the aflfedions, are poor prefcrvativesagamft temptations. He that loves 
 mod, and not he that only knows moft,. will eafiliefl refift the motions of 
 
 ^ fin.Thcreisin a Chriltian akindeof fpintual tafte wliercby he knows thefc 
 things,befideshismcerdifcurfivereafoning power.-The Will doth as fwect- 
 lyrclilhgoodnefs, as the Underftanding doth Truth , and here lies much' 
 
 ^ afa ChrilUansftrength : If you fhould d-fpute with a fimple man, and la- 
 bour to perfwade him that Sugar is not fweet, or that Wormwood is not 
 bitter, perhaps you might bySophif^ry over-argue his meer Reafon but yet 
 could you not pcrfwadehim againft his fenfe- whereas a man that hath loft 
 liis tafte, is eafilier deceived for ail his reafon, So is it here ; when thou haft 
 had a frefti delightful t ifte of heaven, thou wilt not be fo cafily perfwadcd 
 « from it ; you cannot perfwade a very thilde to part with his Apple, while 
 tlic tafte of its fwcetnefs is yet in his mouth. O that you would be perfwad- 
 ed to try this courfc, to be much in feeding on the hidden mannay^iA to be 
 ^ frequently tafting thedelightsof heaven. Its cruc,ic is a great way oflffrom ' 
 our Senfe, but Faith can reach as far as that. How woukl this raife the rc- 
 folutions ? and make rhee laugh at the fooleries of the world, and fcorn ' 
 ft to be cheated with Cijch childifh coycs f Reader,l pray ihec tell me in good' 
 
 fadnefs. 
 
^^^^ I V. T/je Saints EverUfling Refl. "" 65S 
 
 radners,dofl: thou chink, if the devil had fee upon Pfffr in the Mount, when 
 he faw Chrift in his TransHguration, and J^o/fj and jE//^ talking with 
 him, would he (o cafily have been drawn to deny his Lord ? what, with all 
 that glory in his eye? No, the devil cook a greater advantage,vvhen he had 
 him in the High PneRs Hall , in the midft of danger and evil company, 
 when he had torgocccn the light on the Mount, and then he prevails : To if 
 he (hould fee upon a believing foul, vnien he is taken up in the Mount with 
 Chril>,what would fucli a foul fay ? Get thcebchindwe Satan^\\ow\\{\. thou 
 •perlwade mc from hence vnth trifling pleafurcs ? and ileal my heart from 
 this my Rell: ? wouldd thou have me fell chcfe joys for nothing ? Is there 
 any honor or delight like this for can that be profit which lofcth me this? 
 fomefuch anfwer would the foul return. But alas, Satan ftays till we are 
 <:ome down, and the talle of heaven is out of our mouths, and the glory 
 vwefaw is even forgotten, and then hccafily deceives our hearts: What if a 
 the devil had fer upon Puul, when he was in the Third Heaven, and feeing 
 thofe unutterable things? could he then, do you think, have perfwaded 
 his heart, to the pleafures, or profits, or honors of the world ? Ifhis prick 
 in the flelh, whici; he after received, were not afflidion,but temptation, 
 fure it prevailed not, but fent him to heaven again for preferving grace .• 
 Though the Ifraelites below may be enticed to Idolatry, and from eating tt 
 aad drinking to rife up to play,yet Mofes in the Mount with God will not 
 do fo •, and if they had been where he was, and had but feen what he there 
 law, perhips they wouldTiotfoeafiiy have finned : If ye give a man Aloes ee 
 after Hony,or fome loathfom thing when he hath been feeding on junkets, 
 will he not foon perceive, and fpit it out ? O if we could keep the tafle of 
 our foul continually delighted with thefwectnefs above, wkh what dif- 
 dain fhould we !pic out the baits of fin ? 
 
 l-ourthly.Befideswhilfl: the heart is fetonheaven,a man is under Gods 4 
 prored^ion,and therefore if Satan then afliiult him, God is more engaged 
 for his defence, and willdoubtlcfs Hand by us,and lay, Afjf^}\ice r^fujicicfit 
 for thee : when a man is in the way of Gods blefiing,he is in the lefs danger 
 otfini enticing. 
 
 So that now upon all this, let me inti'cat thee.CbriRIan Reader, If 
 thoubc a rT:an that is haunted with temptation f^^- <it . bilefs thou art, 
 if thou be a man,) if thou perceive thy danger, and wouldrt fain efcape it ; 
 O ule much this powerful remedy, keep clofc with God by 2i.heavcnlj 
 minde ■, learn this Art of diveifion , and when the temptation comes, go 
 fir .light to heaven, and turn thy thoughts to higher things ; thou Ihalt 
 find this afurerlieip then any otherrefifting whatfo(!ver: As men will 
 do With fiolding women, let them alone and follow their bufihefs, as if 
 they heard not what they fajd , and this will fooner put them to 
 filence , then if they anfwercd them word for word ^ fo do by 
 Satans temptations , k may be he can over-calk you , and over- 
 wit you in difpute, but let him alone, and Itudy rtot his tempta- 
 tions , but follow your bufiaefs above with Chi^ift , and keep your 
 
 Go 00 2 thoughts 
 
 CI 
 
6^6 rhc'^aints JEvou(tiKgR(p, Chap. 5. 
 
 thoughts to their Heavenly impbjmem^'ix\<\ you will chis way Ibonervan- 
 quifh the tempuition, then if you argued or talked it out with the Temp- 
 
 • tcr : not but that fometimc it is moil convenient toovcr-reafon him, but 
 in ordinary temp:anons to known fi!-i,you (lull find it tar bc:ter to follow 
 this your work, and negled the all .rcments, anJ fay as Grjnxiu ( out of 
 Chryfo^.) when he fcnt back Piftoritts letters, not fo much as opening the 
 Seal, Inhotrfti4n) eTiJomeftam mat/ouw cum mrctrice I'nigare., It is an un- 
 feemly thing for an honeii Muionc, t<t be fcolding with a Whore : lb it is 
 adifh^nelt chmgfor aSonofGod, in apparent calbs to liand wrangling 
 with the devil,and to be f* tar at his beck,as to difpute with him at his plea- 
 fure, even as oft as h j will be pleafed to teoipt us. Chridian,^ if thou re- 
 member that of i*o/ow(j»,Prov. 1 5 24. thou haft the fum of what I intend. 
 The ycAj of life is above to the wife, to aviid the path ofhellbL-ncath and with- 
 
 ^ all rcmenaber Noahs exaniple,Gen.6.9. Noah wm aj»Ji mA/j^ancL perfcCi in 
 Gea.14. 40- hts ^^eneration^ fand no wonder J for Noah walked with God ; So 1 may fay 
 to thcCjCven as God to Ahraham^WalkJ^efore God^artd then voilt h upright, 
 Gen. 1 7. 1. 
 
 SECT. Vil. 
 
 (i.7. a 5* (^^ Onfider^The diligent keeping of your hearts on heaven, will pr£* 
 
 y^BT. eft vivcve, ^-^ferve the vigor of all your graces, and put life into all your duties. 
 
 ftd u.i'c cvita: It is the heavenly Chrin:ian,that is the lively Chriftian.lt is our ftrangcnefs 
 
 ut Proverb. ^ iq Heaven that makes us fo dull :Its the end that quickens to all the means: 
 
 And the more frequencly and clearly this end is beheld, the more vigorous 
 
 will all our motion be. How doth it make men unweariedly labour, and 
 
 fcirlefly vcnture,vvhen they do but think of the gainful prize ? How will 
 
 tjie Souldicr hazard his life? and the Marrinerpafs through ftorms and 
 
 waves ? how chearfuUy do they compafs Tea and land ? and no difficulcy 
 
 can keep them back, when they think of an uncertain perilhing treafurc. 
 
 O, what life then would it put into a Chriftians endeavours ^ it" he would 
 
 frequently forethinkofhiseverlafting Treafure ? We run fo flowly, and 
 
 llrivcfolazily,becaufe we fo little mind the prize. WhenaChriftianhath 
 
 " been tafting the hidden Manna, and drinking of the ftreanrs of the Paradifc 
 
 ofGod; what life doth this ^»»^ro/;4 and NeSfar put into himphow fervent 
 
 will his fpirit be in prayer, when he confidcrs that he prays for no lefs then 
 
 HeavenPIf Hf«ef^,£/<W,or any of the Saints.who are now in heaven, and 
 
 have partaked of the vilion of the living God, (hould be fent down to the 
 
 earth again to live on the terms as we now do,would tliey not ftrive bard, 
 
 and pray earneftly,rather then lofe that blcffed Reft? No wondcr,for they 
 
 would know what it is they pray for. It is true, we cannot know it here fo 
 
 througiily as they : yet if wc would but get as high as we can, and ftudy 
 
 but that which may now be known, it would ftrangely alter both our fpi- 
 
 ritsarid our duties. Obfcrvebut the mati who is much in heaven, and you 
 
 " (hall fee he is not like oth;r Cliriftians ; There i? fQmjcwhac of that which 
 
 he 
 
Part IV. The Saints E'verUfiing Reft. 63 7 
 
 he hath feen above appearcth in all his duty and converfation ; Nay, take 
 but the fame man, immediately when he is returned from thcfc views of 
 Bhfs,and you (hall cafily perceive that he excels himfeif, a« it he were not 
 indeed the fameas before : If hebea Preacher, how heavenly are his Ser- 
 mons ? what clear defcriptions ? what high expreHions? what favory paf- 
 lagcs hath he of that lle;i?If hebea private Chriftian, what heavenly con- 
 ference? what heavenly prayers ? what an heavenly carriage hath he ? 
 May you not even hear in a Preachers Sermons, or in the private duties of 
 another, when they have been moll above ? When Ahfes had been with 
 God in the Mount, he had derived fo much glory from God, that made his 
 face to {hme,that the people could not behold him. Beloved friends, if you 
 would but fet upon this imployment, even fo would ic be with you r men 
 would fee the fece of your converfation fhine,and fay, Surely he hath been 
 with God. As the body is apt to be changed into the temper of the air ic « 
 breaths in,and the food it lives on ;fo will your fpirits receive an alteration 
 according to thcobjefts which they are cxcrcifcdabout:If your thoughts 
 do feed on Chrifland Heaven,you will be heavenly :if they feed on Earth, 
 you will be earthly. Ic is true, a heavenly nature goes before this heavenly « 
 imploymcnr^but yet the work will make it more heavenly: There muH: be 
 hfe,before we can feed, but our lite is continued and increafed by feeding. 
 Theretbre, Reader, let me here inform thee,That if thou lie com plaining of 
 deadnefs and dulnefs, that thou canft not love Chrift, nor rejoyte in his 
 Love;,that thou haft no life in prayer, nor any other duty •, and yet never 
 tryedft thisquickningcourfe, oratleailarccarelefsand unconthnc in it : 
 Why,thou arc the caufe of thy own complaints ^ thou deadeii and dulleft 
 tfenc own heart;thou denyell: thy felf that life which thou talkcfl of Is not «* 
 thy life hid with Chnil m God?Whither muft thou go,but to Chrift for it? Col. 3. 3. 
 and whither is that, but to heaven, whercheis ? Thou wilt not come to john<.4o. 
 Chriftjthat thou maift hive life. If thou wouldft have light and heat, why 
 art thou then no more in the Sun-{hine.''If thou wouldft have more of that 
 grace which flows from ChriO, why art thou no more with Chr.ifl for it ? 
 Thy l\rcngth is in hcavca,and thy life in heaven, and there thou muft daily 
 fetch itjif thou wilt have it, For want of this recourfe to Heaven, thy foul 
 is as a candle that is not lighted, and thy duties as a facrifice which hath no 
 firc.Ferch one coal daily from this Altar, and fee if thy offering will not 
 burn.Light thy candle at this flame,and feed it daily with Oyl fromhence, 
 and fee if it will not glorioufly (bine : Keep clofe to this reviving fire,and 
 fee if thy affcdions will not be warm. Thou bewaileft thy want of love to a 
 God, (and well thou maift, for it is a hainous crime, a killing Cm) why, 
 lift up thy eye of Faith to heavcn,behold his beauty , contemplate his excel- 
 Icncies.and fee whether his amiablcnefs will not fire thy affedions,and his 
 perfect goodncfsravifh thy heart. As the eye doth inccnfc the fenfual affe- » 
 dions, by its overmuch gazing on alluring objeds; doth the eye of our 
 faith in meditation, inflame our affedions towards pur. Lord, by the fre- 
 quent gazing on that higbeft beauty .Whoever thou arr,thou arc a flrang- 
 
 Co 00 3 ec 
 
6^8 
 
 The SJints E'vcrh fling Re'fl. 
 
 Chap. 5» 
 
 cr to this imploymcnc, be cfiv p^rts andprofcllion never lo grcac, let nje reU 
 
 thee. Thou fpcnde!^ thy lifeburin tr-flini^ or idiencr?; thou ieemeft co 
 
 live^but thou ar: deiJ:I mav Uy or thee as Ser.eca ofidle I'ucU^Sci iMe^t, 
 
 vivere ntfcn •, Thou knr)vve(\ how co lurk in idieneiV, bur how to live thou 
 
 kno'^cll no: And as the f:\me ^' mccA would fav, when he pa Ted by that 
 
 fluggirds dwelling, /i'» [um (ft J\iciA , fo niav it be faid of thee, There lies 
 
 fuch aonCjbutnottherehvcsfuch n one, for thou fpcndell thv daic«liker co 
 
 ^ the dead, then th^ living. One ot Draco's Laws to the '^theti'uDts was,Thac 
 
 • D^.T-yTw/wc he who vv<^sconvld o\ * idlenels fhould be pic code.uh: Thou doliexecurc 
 
 cxlefi' i'o ut cbis on thv own foul, whileft by thy idlcncfs thou deuroyeft its livelincfs. 
 
 Ribmus i^; Thou maift many other waics cxercife thy pare?, buc tliis is the way co 
 
 pJ/rTij 71' " cxercife thy Graces ; They all come from God as their fountain, and lead 
 
 e^crc 4j}nejl to God as clicir ulcimace End, and are excrcifed on God as their chiefell 
 
 do[lrin.t : C-i' Objed : fo that God is cheir All in All. From Heaven cl>cy come, and 
 
 in mm j:(pcr heavenly cheir nature is, and co Heaven chcy will dirccc and move thee. 
 
 7?nb^rfuTer « A"^ ^^ cxercife maintainechappecice, ftrength, and livelincfs to the body, 
 
 fxxa. Ft ut ^0 doth ic alfo CO chc foul. Vfe limbs, andh.ive limbs ^ \s the known Pro- 
 
 Chryfoft. verb. And ufe Grace and Spiricual Life in thefe heavenly cx;rcifes, and 
 
 }i:hii fmid/iis yQu o^g\\ ^nd ic quickly caule cheir encreafe, 1 he exercile of your mccr 
 
 ejtdoi, ore abilities of fpcech will not much advaniage your qraces : buc the exercifc 
 
 md.0 Philofo- or tnele heavenly loul exalting gircs, wilJ uneonceivabiy help to che 
 
 p'lxiic : Hoc, ^growth of boch. For as che Moon is chen moil full and glorious, when 
 
 crumruncji \i doth moft directly facc the Sun : fo will your fouls be both in gifts 
 
 ^nd graces, when you do moft ncerly view che face of CTof^ This will 
 
 feed your tongue with matter, and make r on abound and overflow, both 
 
 in Preaching, Praying, and conferring. BcHdes, the fire which 5 ou ktch 
 
 •^ from heaven for your Sacrifices, is no falfe or ftrangc Hre : As your live- 
 
 linefs will be much more, fo will ic be alfo more linccre A man may have 
 
 n a great deal of fervor in Affections and Duties, and aK prove but common 
 
 andiinfound, when it is raifed upon common Grounds, and motives ; 
 
 your zeal will partake of the nature of thofc things b/ wliich it is acted .• 
 
 The zeal chercfore which is kindled by your mcdicacions on Heaven, is 
 
 rp.ort like CO prove an heavenly zeal, and thelivelmefsofthe Spirit which 
 
 you fetch from chc facc of God, mufl needs be the DivincftSirrCerelUife : 
 
 " Some mens fervency is drawn only from thc:rBook«, and fomt! from the 
 
 pricks offome flinging affliction, and fome from the mouth of a moving 
 
 Miniflcr, and foiue from the cncouragementof an artencve Auditory .- 
 
 but he that knows this way to heaven, and derives it daily from the pure 
 
 Fountain, (hall have.his foul revived wuh the water of I ife, a«d enjoy 
 
 that quickning which is che Saints peculiar : By this Faiththou maift offer 
 
 jibeis Sacrifice more excellent then that of common men, and by it obtain 
 
 witnefs that thou art righteous, God tpflifyingof thy gifts, Ccl»at they 
 
 are fincerc,) Hf^.i 1.4. When others are ready, as Baals Pt iefis, to beat 
 
 iheqifelvcj, and.cyc their flcfh^becaufe their facrifice wiil not burnrthen if 
 
 .thpu.canft get but the fpirit of £/;>/, and in che chariot of-CoijcempJaHon 
 
 caiitl 
 
 do^arii fed 
 Uifirioaii. 
 
Part I V. The Saints Ever lulling Rcfi. ^J9 
 
 canft joar aloft, till chou approache(fnear to che quickning ,Spirit, chy 
 foul and facriilce will gloriouQy flaine, though the flcQi and the world 
 fhouldcartuponcliem [he •A-acerof all thei: opposing enmity. Say not 
 now. How Ihall we ger to h:gh > or how can morcah alcend to heaven ? 
 For t^aith hath wings, and Meditacion is its chariot, its office h to make 
 abfent th'n;;s, as prefenr. Do you not fee how a little piece of Glafs, if ic » 
 do but rightly face the Sun, will fo contract its beams and heat, as tofet on 
 fire that which is behind it,which without it would have received but little 
 warmth ? Why, thy Faich is as the Burning glafs to thy Sacrifice, and Me- 
 ditation fets it to flice the Sun, only takeit notaw;iv too foon, but hold 
 it there awhtlc, and thy foul vviU feel the happy effect. The fianderous » 
 ycw/didraifeafoolilbtaleofChrili:, that he g )C in the Holy of Holies, 
 and thence flo!-: th.e true name of God •, ^nd led he fhould lofe ir.cuc a hole 
 in his thigh, and fewed it therein, and bv the vercue of this, herjifed 
 the dead, gave light to the blind, caf\ out devils, and performed all his Mi- 
 racle. Surely, if we can get into the Holy of H»lie?, and bring thence the 
 Name and Image of God, and get it clofed up in our hearcs, this would en- 
 able us to work winders • every duty we performed would be a v/onder, 
 and they that heard, would be ready to fay. Never man f^^akeasrhisman 
 fpcaketh. The fpirit would pofTeft us, as thofe flaming tongues and niafci;' 
 usevcry one to fpeak (not m the variety of the confounded Larigiia* es," 
 butj inthe Primicivc pure Language of C*e«.t.z«, the wonderful Work^ of 
 God. We fhoul i then be in every duty, whether Pravcr, Exhortation, or 
 brotherly reproof, as PaulwvLSZZ Athens^ his Spirit ('^'r<^''*) wasllir- 
 red withm him ; and fhould be ready to fay., as fe^em''' did, fer.iq.g. Hii Afts 17. i^. 
 yt^ord rfas i» mj heart, as a k'irmn^ pfc /hut tip in mj hones •, 4»i / v>.xs rvcAry 
 vith forbearing, a f^d I could nn fr,ij. 
 
 Chrirtian Reader, Art thou not thinking when thou fee.l a lively Be- 
 liever, and heareft his foul- melting prayers, and foul-ravifhfng difcourfe, 
 O how happy a man is this 1 O that my foul were in this blcfted plight /" 
 Why, I here dircvt and advife thee from God : Try this Ibrementi.'ned 
 courfe,and fet thy foulconfcionably to this work, and thou (halt hem as 
 good a cafe : WaOi thee frequently in this Jordan^ and thv Lep' ou< dead 
 foul will revive,and thou fhalt know that there is a God in Ifrael, and thac 
 ihou maid: live a vigorous and Joyous life, if thou wilfully calt not by ch s 
 duty , and fo negle«5t thine own mercicf. If thou be not a lazy refervcd hy- ce 
 pocri'e, but molt truly value this ftrong and active frame o; fpiric'^ Ihe w 
 irthen by thy prefent attempting this heavenly exercifc.Sa^' not now. buc 
 thou hart heard the way to obtain this life into thy foul, and into hy du- 
 ties : if thou wilt yet neglect it, blame thy (elf. But alas, the multitude of « 
 ProfcfTors come to a Miniller, juft as Naaman came to EUas • they 3' k us. 
 How fhall [ know 1 am a child of God?How Ihall I overcome a hard heart, 
 and get fuch flrength and life of Grace ? Bu they expect that fome eanc 
 means fhould doit -and think we fhotild cure them with the very Anfwer 
 10 their Quellion, and teach them a way to be qu ckly well •, but when 
 
 they 
 
6^o The Saints Bvcrlajling Reft. Chap. 3* 
 
 they hear of a dailv trading in Heaven, and the conftant Medication on 
 the joys above, rhis is a greater [ask then they cspcded, and they turn 
 their backs, as xYrf-^w^w to £liai, or the young n:an on Chri!},and few 
 of the nio!t conlcionablc will fet upon [lie duty. Will not Preaching?, and 
 Praying, and Conterercc fcrve Clay theyj wuhoutthis dw^ihngltill in 
 « Heaven? Julias Country people come to Phyfitians ^whcn tlicy have 
 opened their cafe, and mnde their moan, they look he fliould cure [hem 
 in a day or txo,or with theufcol Tome cheap and calic Simple ^ but when 
 thcv hear ofa tedious Mechod of Phy(-ck,and ofcoftly compc)lltions,& bit- 
 tc." Potions . they will hazard their lives with fome fottifli ErapenckjWho 
 tels them an e^fier and cheaper way,yea,or venture on dcach it felf, before 
 they will obey fuch ditVuulc counfcl. Too many that we hope well of I 
 fear will take thiscourfe here .- If we could give them life,as God did, with 
 a word ; or could heal their fouls, as Charmers do their bodies, with cafic 
 flroaking,and a few good wordSjtlien they would readily hear and obey. 
 I entreat thee Readfr,beware of this folly ^ fall to the work ^ the comforc 
 of Spiritual Health will countervail all the trouble of the Duty. It is but 
 the flefh that repines and gain-fays, which thou knoweO was never a 
 friend to thy foul ; If God had fet thee on fome grievous work, fhouldil 
 thou not have done it for the life of thy foul ? How much more when he 
 doth but invite thee Heaven- ward to himfelf .? 
 
 SECT. VII r. 
 
 $.'8. 6. /^^Onfider, The frequent believing views of Glory arc the mod pre- 
 ** V-J cious cordial in all Afflidions. Firlt , to fuflain our fpincs , 
 and make our fufferings far more cafie. Secondly, To fl:ay us from repi- 
 ning,and make us bear with patience and joy : And thirdly, to ftrengtbcn 
 our rcfolutions, that we forfakc not C hrilt for fear of trouble ; Our very 
 " Beaft will carry us more chearfully in travel, when he is coming home- 
 ward, where he cxpefteth Reft. A man will more quietly endure the lancing 
 of his fores, the cutting out the (lore, when he thinks on [he cafe that will 
 * Zontumtllh , afterwards follow.What then will not a believer endure, when he thinks of 
 quavulgo ta- the Reft, to which it tendech ? What if the way be never lo rough ? can ic 
 ^'lim^Tio'L ^^ tedious, if it lead to Heaven ? O fwcet ficknefs 1 * Sweet Reproaches 1 
 fenianoftra Imprifonments/or DeathlWhich is accompanied with thcfe tails of our fu- 
 infima & « ture RclUThis doth keep the buffering from thefouI,fo that it can work up 
 
 muiiebna, & on no more but cur flefhly outfidejevcn as Alexipharmical Medicines pre- 
 inopia verx 'nv- 
 
 jun<e l,tfc'tvie!tiia cMimovemuY. Venit tandem mors ^fffM'K<:tv*.r y«t9"F^'< omn'mm mrJormn, qn^ . 
 em/ies pares facit, &vUtoviUonfi^^ptem aeque maturum affert. Chytrarus, Read Tc)-titU\tn- ^ Cyprian^ 
 cr-c. when it was ordinary to die for Chiift, and fee what other Argument tliey fo much en- 
 courage with, as this certain Crown of Glory. Nqs non arikft^mm articmtcm- C»romm-t fed a U^.o 
 *ete;7ias flonbia vividam, fufimemns : qui & modefie Dei aofin Ibcr itare fccuri jpe future fuciiciat^i 
 fide pnefcfuis, eJM Majeftatis^animamur. Sic & bcati refitrgimusj &futuri co-it emplatiorK jmvivmi^i. 
 Minut. Fxlix. Oiiav.pag.j^oi, 
 
 ferve 
 
 I 
 
Part I V. The Saints E'verUjihg Reft. 6^1 
 
 ferve the heart, that che contagion reach not the vital fpirits. Surely , our ^ 
 fufferlngs tronble not the minile, according to the degrees of bodily pain; 
 but as the foul is more or lefs fortified with this preferving Antidote. Be- 
 lieve it, Reader, thou wilt have a doleful (icknefs, thou wilt fuffer heavily,* 
 thou wilt die moft fadly,if thou have not at hand the foretaflcs of Rc'T.For 
 my own part (if thou regard the experience of oncthat hath often trycdj 
 had it not been for that little (alas too little) taftevvhichi had of Reft, my 
 fufferings would have been grievous, and death more terrible. J may fay 
 as Davi-d^ Pfal.zy.i 3. I h,id fainted^unlefs I Ihid bclieved^tofee the ffoodnefs 
 of the Lord in the Land of the iivifig.Ar\d as the fam.e DavidyPfal. 142.4,5. 
 1 looked on wj nght hand, at.d beheld, but there was r.o man that woftld l^ncyv 
 we ;, refuge failed we ; no wa» cared for wy foul. I crjed unto thee^ Lord, 
 Ifaid, Thcu art w'j refuge^ and wj portion in the Land of the living. I may 
 fay of the promifeof this Reft, as Davido^ Gods Law ; Vnlefs this had 
 been in) delight,! had ferifbedin wine afjiiclion,Pfa.l i g.gz.One r/;;;?^( faith 
 he ) / have de fired of the Lord,that will Jfeek^after , that I way dwell in the 
 hoftfe of the Lord all the dajs cfwy life ^ to behold the beauty of the Lord^ and 
 to enquire in hit Temple . For in time of trouble he /hall hide me in his Pavilion ^ 
 i» the fecret ofhii Tabernacle he (hall hide me,hefhallfet. we tffcn a rscl^.v^nd 
 then [hall mine head be lifted up above mine enemies roundabout me ^ there- 
 fore pjall 1 offer in that ht4 Tabernacle facrifices of joy X-r fngyea.fmg praijes 
 unto the Lord, Pfa. 27.4,5,6. Therefore as thou wilt then be ready with 
 Davidto ^XZ\, Be not far from me, for trouble is neer^Pp.l.ll.l l.Solctit 
 be thy own chicfeft care not to be far from God and Heaven,when trouble 
 is near,and rhou Wilt then find him to be unto thee a very prcfent help in 
 trouble, 7Y^/.46.i. Then thos^gh the fig-tree fjould not blcffom^neither ^ould 
 fruit be in the fines , the labor ef the Olive fhould fail, and the fields jhould 
 yeild no meat jhc flock^foutild be cut off from the fcld^and there were no herd in 
 the flails : Tct thou wightefi rejojce in the Lord^ and joy in the God of thy fal- 
 r4r/o», Hrf^. 3. 1 7, 18. All fufferings arc nothing to us, fo far as we have 
 iheforellght of this falvation. No boks.norbars.nor diftance of place OLn'^f.f"* icveiatta 
 lliut out thele lupporting joys, becaufc they cannot connne our faitn and cim chdr.is 
 thoughts, although they may confine our flefli. Chrift and Paith arc both fupcmos 
 Spiritual ; and therefore priions and banifhments connot hinder their in- f'-^ff^'U f^>ft 
 tercourfe. Even when perftcution and fear hath fhut the doors,Chrift can ^^^f^J^^'^. * 
 comein,and Itaramtne mjdlt,& ia.y to his uiici[)ks,Peace be untoyeu.\nci vommho-M- 
 PauUnd Silas can be in Heaven, even when they are locked up in the inner r^i qaam rd 
 prifon,and iheir bodies fcourged.and their feet in the ftocks. No wonder \ia.nnurubm & 
 there be more mirth in their ftocks,then on Herods throne ;, for there was "^-jS"] ^j 
 more ofChrift and Heavcn.The Martyrs find more Reftintheflames,thcnrt^ cJitrn dc- 
 rhcir perfecutors can in their pomp and tyranny ; becaufe they forefec the um rekilts 
 
 voluntatem 
 fiecnint d'uholi. Haefratrt^, hxreant tord'ibm vefiris : hxc fit armor um veHrorum pr,tparaUo : hxc dlur- 
 Bii ac M^turaa med'tj'.io j amc oculos habere-, & cogttatione femper ac ferfibM vol Mr c mquorum fnpp lit .f, 
 &pr^miaac merit.:! jujlunm. Sihac mtditarUilms Mbis j'upcv-cenh ptifecmonis diti, mles Chnfti noH 
 expavefcit ad piign.i?fj, fed pfirains efl ad Coroinwt. Cyprian. Ep}Ji.^6.p. ij6. 
 
 P p p p flarrcs 
 
ej^t The Saintj EvirUflifJg Ri/f. Chap. 3, 
 
 flames chey ftape, and the Reft which that fiery Chariot is conveying them 
 ^ to. It is not the plicc that gives the Refl, but the prefence and beholding 
 ofChrift in it. If the Son of God will walk with us in ir, we may walk 
 Din 5. lafeiy in thcmidft: ofthofe flames, which fliall devour thofe that caft us in. 
 
 Why then Chriflian, keep chy foul above with Chrirt ^beas little as may 
 heoutof his company, and then all conditions will be alike to thee. For 
 that is the bcft cltate to thee, in whicli thou polTefTcft mo!^ of him. The 
 
 * moral arguments of a Heathen Philolophei* may make the burden (omc- 
 v/hac lighter ; but nothing can make us foundly joy in tribulation, except 
 we can fetch our joy from Heaven. How came AbrahAm to leave his 
 Country, and follow God he knew not whither ? Why, becaufe he looked 
 for a City that hath foundations, w-^ofe bmLieranH m^tkcrij God^ Hth.i 1 . 
 8,9,10. Whit made J/cj/J-ichufcalflidion with the people of G^oW, rather 
 then to enjoy the pleafures of lin for a feafon ? and to eQeem the reproach 
 ofChrift greater riches then the trcafure? of iE^ypt? Why, be^aufe he 
 hidrefpc^to the recompence of Reward, H./' 1 1.24, 25, 26. What made 
 him to forfakc iGgypt,and not to fear the wrach of the Kmg? Why,he en- 
 dured, as feeing him who is invifible, T/fr. 27. How did they quench the 
 
 ;f,^i, violence of fire .<' And out of weakncfs were made ftrong? Why would 
 
 coiier/tierepo- they not accept deliverance when they were tortured .? Why, they had 
 
 tefii quife their eye on a better Refurre^^ion which they might obtain. Yea, it is moll 
 
 mmtumm effe evident that our Lord himfelf did fetch his encouragement to fufferings 
 
 ftriocogit:it. fj-Qj^ ^i^g fore-fight ofhis glory.-For to this end he both dycd,and rofe,and 
 
 iJiq. )trxHs. revived, that he might be Lord both ot the dead & Ww'in^^Rom.i jf9EveM 
 
 Jcfnsthe aHthsrAttdfnijher of our faith, for the joy that was ftt before him^ 
 
 endured the Croft, deffift/tg the/hame,a>id ii fet down at the right hand of the 
 
 Throne ofGod^ Heb. 1 2.2. Who can wonder that pain,and forrow, poverty 
 
 * and ficknefsfhould be exceeding grievous to that man who cannot reach 
 to fee theend ? Or that Death fhouid be the King of terrors to him who 
 cannot fee the life beyond it ? He that looks not on the end of his fuffer- 
 ings, as? well as on the fuffering it felf, he needs muft lofe the whole con- 
 iblation : Andifhefeenot the quiet fruit of righteoufnefs, which it after- 
 ward yieldethjtt cannot to him be joyous, but grievous,Hf^. 1 2. 1 1 .This 
 
 * is the noble advantage offaith- it can look on the means and end together. 
 
 tx This alfo is the reafon why we oft pitty our felv-rs reiore then God doth pi- 
 ty u$,though we love not our felves fomuchashedothjand why we would 
 have the Cup to pafs from us, when he will make us drink it up. We pity 
 «)ur felves with an ignorant pity, and would be (Kved from the Crofs,which 
 is the way to fave hs. God iQQi our glory as foon as our fuffering,and (cts 
 our fuffering, as it conduceth to our glory ^ he fees our Crofs and our 
 Crown at once, and therefore piticth us the Icfs, and will not let us have 
 Gur wills. Sirs,bclieveir,this is the great reafon of our miftakes, impatience, 
 andccnfuringof God ; ofour fadnefsoffpiritatficknefsjand at death, bc- 
 caufe we gaze on the evil it felfjbut fix not our thoughts on whats beyond 
 ic. Wt look only on the blood,and ruine,and danger in our wars.but God 
 
 fees 
 
^^^rt I V. Th Saints Ez'erUjiing Reft. 645 
 
 fees diefe, with all tlie BeneHts to Souls, Bodies, Church, State, and poftc- 
 ricy, all with oncfingic view. Wc fte the Ark taken by the PhililHnes, but « 
 fee not their god falling before it, and themfelves returning it home with 
 gifts.They that fa w Chrift only on the Crofs,or in the gravc.do fhakc their a 
 hcads,and think him loli- but God faw him dying, buried/ifing, glorified, 
 and all this with one view. Surely Jaith will imitate God in this, fo far as it a 
 hath the glafs of a promife to help it. He that fees Jofcfh only in the pit, or 
 in the priron,will mo'e lament his cafe, then he that Ices his dignity be^Tnd 
 it. Could old Jacoh have feen fo far, it might have faved him a great deal of 
 furrow. He that fees no more then the burying of the corn underground ,« 
 or the threfliing, the winn<3wing, and grinding of it, will take both it and 
 the labour for lolt ; but he that foreleesits fpringmg and increafe, and 
 its making into bread for the life of man, will think otherwife. Ihis is our 
 miftake ; we fee God burying us under ground, but wc forcfee not the 
 fpring, when we fhall all revive: we fed him threfhing and winnowing, 
 and grinding u«, but we fee not when wc fhall be fervcd to our mailers 
 table. It wc Hiould but clearly fee Heaven, as the end of all Gods dealings 
 withus, furely none of his dealings could be fo grievous. 7 hmk of this, I 
 intreatc thee, Reader, If thoucand but learn this way 10 Heaven, and get 
 thy foul acquainted there, thou necdcfl not be urfurnifhcdof the choiceft 
 Cordials, to revive thy fpirits in every aftiidion •, thou knoweft where to 
 have them when ever thou want'Arthou maift have arguments at hand to 
 anfwer all that the devil or flefli can fay to thy difcomfort. Oh,ifGod 
 would onceraife us to this life,wc fliould find, that though heaven and fin 
 arc at a great diflance ; yet heaven and a prifon, or rcmoteft baniflimenr, ^"Umiisdn' 
 heaven and the belly of a whale in the Sea, heaven and a Den of Lions, a ^"^J^^'^ '"^ 
 conluming ficknefs, or invadingdeatb, are at no fuch diftance. But as ^-«/inyi''r^<^^I 
 brnham \o far off faw Chrifts day, and rcjoj ced, fo wc in our molt forlorn tium^qidm fi- 
 cftatc, might fee that day when ChriR fliall giveus Ren:,and therein re- daaaoft fan- 
 Joyce. 1 beleech thee Chnftian, for the honor of the Gofpel, and for the '^'''""bo^^o- 
 comfortof thy foul, that thou be not to learn this heavenly Art, when in ^I'^'^.f^'J^ '^!^I 
 thy greatell cxfremity thou hafl mofl need to ufe it. I know thou expedeft«^^o'.V, mc do- 
 iuffering days, at leaft thou looked to be fck and die.-thou wilt then have Imuiyncquent 
 exceeding need ofconfolation •, why, whence doll thou think to draw thy ''j^y^t nnm 
 comforts i» If tI)ou broach every other veffel, none will come : it is only ['f^^jf" 
 •^"iven ttiatcan afiord thee (tore ; the place fs far on, the well is deep,and v.iletudiHi 
 ifthcn thou have not wherewith to draw, nor haft got thy foul acquainted majjltumus, 
 with the placc-thou wilt finde thy felf at a fearful lofs .Its not an eaiic,nor a /A*'^'^ *^^l^ 
 comiKon thing,cvcn with the beft fort of men,to die with joy. As cv^r thou l'*.^'l^^Z'l^i^Jt] 
 vyouldll (hut up thy days in pcace,and clofethy dying eyes with comfort, tmrli' i'nfirmi- 
 dic daity ; live now above,be much with Chrift, and thy own foul, and the tatem corporis 
 Saints about thee (hall blcfs the day that ever thou tookeft this Counfel. vincimus.Cy- 
 Whcn God (hall call thee ta a fick bed ,and a grave.thou (halt perceive him J^^J"^ ?/^/, 
 wyino to thee, as Ifa.z6.20. Come mj feefle^cntcr into thj Chamhers., and /_ j^ .p. f^' 
 PiHt thj deer; alfdHt theejjidc thj fcl[ m it were for 4 littk moment^ until the Goulait. 519. 
 
 P p p p 2 indignation 
 
^4 Tiic Saints EverlaflhgRt (I » Chap. 5 T 
 
 ^ iniigntaion be cvrrfAft . It is he that wicli Stephen do;h Tee heaven opened, 
 
 andClirift fining at therighc hand of God, who vvillcomrorcably bear the 
 
 ftorm of rtones, Acl.y.'y6. Thou kr.ovvelt not yet what trials chou maift 
 
 be called to^ The CluyJs begin to rifca^sain, and the times to threaten us 
 
 with fearful dirknefs ; 1 ew Ages fo profp^-Mous ro the Church, but thac 
 
 fllH^wemuIl befaved, foasbyHre, i Cor. 3. 15. and go to heaven by the 
 
 old road. "Men ihac would fall if theOorm fhould fhakc thcm,do frequcnt- 
 
 « ly meet with that which tries them. Why , what wilc thou do if chis (hould 
 
 be thy cafe ? Art thou fitted to fuffvr imprifonmcnr, or banishment ? to 
 
 bear the lofsofgoods and life? How is it poflTiblethou fhauldftdothis,and 
 
 do it cordially, and cheerfully, except thou haft a tafte of fome greater 
 
 good,which chou lookeft to gain by lofing thefe? will the Merchant throw 
 
 " his goods overboard till he fecshe muftochcrwife lofe hi^ life? And wilt 
 
 thou cad away all thou hart,before chou haft felt the fweccnefs of that ref^, 
 
 which elfethou mufllofeby faving thefe ? Nay, and it is not a fpcculntive 
 
 et knowledge which thou haft got only by Reading or Hearing of Heaven, 
 
 which will make thee part with all to get it- as a man that only hears of the 
 
 fwcetnefsofpleafancfood, or reads of the melodious founds of Mufick, 
 
 this doth not much excite his defires buc when he hath tried the one by his 
 
 tafte, and the other by his ear, then he will more lay out to gee them .- fo if 
 
 thou fhouldft know only by the hearing of che car, what is che glory of 
 
 theinhcricance of the Saints, this would not bring thee through fufterings 
 
 and death ^ but if thou take this tr^'ing tafting courfe, by daily exercifing 
 
 thy foul above, then nothing will ftand in thy way, but thou wouldft on 
 
 till thou were there, though through fire and water : Whac ftace more 
 
 Nem9pote(l " terrible then that ofan Apoftatc ? when God hath cold usjfany mandratw 
 
 fcrfunm diu Ifacl^^hisfofil jhdll hdve m pleafure in him, Heb.lO.38. BecAufe they take 
 
 tl' ritam '*"' ^ ^*^ ple^/nre in God, and fill not themfdves n>ith the delights of hit waies , 
 
 c'lto recidMnt. ^^^ ^f^^ heavenly paths ^ Vfhich dnpfatnefs^ Pfal.65 . 1 1 . Therefore do they 
 
 j^abiiiveritaf prove hacl^ fliders in hearty and are filled with the hitter ntfs of their own 
 
 fubcft, qixqiie rvaieSy Pro v. 14.14. 
 
 exfobda eiaf-^ j^^y^ |f ^^^^ (hould not bc brought to trial, and fo not actually deny 
 
 Tp'fo'innnuii' thrift, yet they are ftill interpretacively fuch, becaufe they are fuch in dif- 
 
 tnellifquc pro- pofition,and would be fuch in action,if they were put to it. I afTure thee, 
 
 ccdm. S:nzc\ Reader, for my part, I cannot fee how thou wilt be able to hold out to the 
 
 de Clement. cnd,if thou keep not thine eye upon the rccompence ofre^vard, and ufe 
 
 .i.c.i.p.4 j. not frequently to tafte this cordially • or che lefs thy diligence is in this, 
 
 J, the more doubtful muft thy perfeverancc needs be; for the Joy of the 
 
 Lord IS thy ftrcngth, and that Joy muft be fetcht from the place of thy 
 
 Joy • and if thou walk without thy ftrengch, how long dorf thou think 
 
 thou art like to endure } 
 
 SECT. 
 
Part I V. The Saints EverUfiing Rcfl. ^45 
 
 SECT. IX. 
 
 7. /'"^ Onfider, /; « he that hath hit converfatlon in he/tz-en^ivho is the pro- j, $ . 9« 
 
 K^fitiible Chi'ifiian to all about him : wirh him you may cake fwecc 
 counfd, and go upcothe C eleliialHoufe of God. When a man is in a « 
 flrangs Country, far from home, how glad is he ofthe company of one of 
 his own Nation ? how delightful is it to them to talk of their Country, 
 of their acquaintance and the affairs of their h.)me? why, with an heaven- 
 ly Chriftian thou maift have fucli difcourfe, for he hath been there in the 
 Spirit, and can tell thee ofthe Glory and Rcfl above. What pleafant dif- a. 
 courfe was k to fofcph to ta'k with his Brethren in a ftrange Land ^ and to 
 enquire of his lather ,and his brother Benjamin ? Is it not fo to a Chrirtian 
 to calk with his Brethren that have been above, and enquire after his Fa- 
 cher, and Chril^ his Lord ? when a worldling will talk of nothing but the 
 world, and a Politician of nothing but the affairs ofthe State, and a meer 
 Scholar of Humane learning, and a common Profcffor, of duties, and of 
 Chrirtians : the Heavenly man will be fpcaking of Heaven, and the Ikange 
 Glory which his Faith hath fecn,and our fpcedy and blelTed meeting there. 
 I confcfs, to difcourfe wich able men,of clear underftandingsand piercing «& 
 wics, about the controverted difficulties in Religion, yea, about fome Cri- 
 ticifms in Languages and Sciences, is both pleafant and profitable ; bucno- 
 ching CO chis Heavenly difcourfe of a Believer. O, how rcfrefliing and fa- 
 vory are hisexpreflions ? how his words do pierce, andmelc che hearc? 
 how they cransform the hearers into other men ? that chey think they are 
 in heaven all the while ? How doth his dodrine drop as the rain, and his 
 fpeech dirtil as the gentle Dew ? as the fmallrain upon the ccndcr Herb ? 
 and as the fliowers upon the Grafs? while hs tongue is exprerting chc 
 Name of che Lord,and afcribing grcacnefs to his God } De:ft. 3 2. 1 53 Is not 
 his feeling, fweet difcourfe of heaven, even like that box of precious oinc- 
 menc, which being opened to pour on the head ofChrift,doth fill the hovife 
 with chc pleafurc of i s perfume ? All chac are ncer may be rcfrefhcd by it. 
 His words are like the precious ointment on y^<«ro»/ "head, that ran down 
 upon his beard,and the skirts of his garmencs,even like che dew o(HermoiSy 
 and as che dew chac defcendeth from chc Celellial mounc Zion^ where che 
 Lord hach commanded che blcffing, even life for evermore, Pfal. 11^.3. 
 This is che man who is as ^c/^. When chc Candle of God did ihinc upon 
 bis head ; and when by his lighc he walked chrough darknefs : V/hen the" 
 fecrec of God was upon his Tabernacle -, and when chc Almighty was yet 
 with him : Then the ear that heard him.did blefs him; and che eye chac fa\^ 
 him gavcwicnefscohim,/;?^ 29.3,4,5,1 1. Happy, che people chat have an a 
 Heavenly Minifter. Happy the children and fcrvancs chac have an Heaven- 
 ly Tachcr or Mafter : Happy che man that hach Heavenly Aflfociaces ^ if 
 they havebuc hearts to know their happinefs.This h chc Companion, who a 
 will wacch over chy waics ^ who will Rjcngchen chee when chou arc weak^ 
 who will chear thee when thou arc drooping, and comfort thee with the 
 
 Pppp 3 fame 
 
64^^ 
 
 The Saints EvirUfiin^ Refl. 
 
 Chap. 3» 
 
 Tame comforts, whereivith he hatli been fo often comforted himfelf.z Cor. 
 1.4. Thisishe that will be blowing at the fpark of tliy Spiritual lite, and 
 Jhiuus writes alwaies drawing thy foul to God ■ and will be faying to thee, as the Sjwa- 
 ofhlmfcifm nMw woman, Come and fee one that hath told me all that ever I did, one 
 t'h^'h- hv" ^^^^^ ^^^^^ raviflieJ my heart with his beauty :onc that hath loved our fouls 
 inX: fin of to the death : Is not this the Chrift .- Is not the knowledge of God and him 
 Athcifm, h: Eternallife ? Isnocit the glo4-y of the Saincs to fee his Glory ? If thou 
 nil dilv-n by^comc to this mans houfe, and lit at h.s Table, he will feaft thy foul with 
 a tu:uuk imo ^^^ dainties of He wen • thou flialt meet with a bet:er then Plato's Philo- 
 fophical Fca!>, even a cafle of that feaft of fat things, Of wines on the lees^ »f 
 fat things full oj warrow, of wine on the lees well nfiaeJ^ I fai . 2 5 .6 . That thy 
 foul may be futis fled as with marrow and fat n:fs y and thou inai^l praife the 
 Lord with joyful lips, ?ii\\.6 1.'). Ihhou travel with this man on the way, 
 he will be directinr^ and quickning thee in thy journey to heaven • If thou 
 be buying or felling, or trading with him in the world, he will be coun- 
 fellingtheeco lay out for the ineftimableTreafute. If thou wrong him, he 
 can pardon thee, remembring that ChriO hath nut only pardoned great 
 offences to him, but will alfo give him this unvaluable portion j If thou be 
 angry, he is meek, confidering the mccknefs of liis heavenly Pattern, or if 
 hcfallout with thee, he is foon reconciled, when heremeiiibreih th^t in 
 heaven you muft be cverlafting friends : This is the ChriQian of the right 
 ftamp ; this is the fervant that is like his Lord, tliefe be the innocent that 
 fave thelfland, and all about them are the bcaer where they d well. O Sirs, 
 vithout'z.cal. I fear the men I have defcribed are very rare, even anong the Religious ; 
 but were it not for our own fhamcful negligence, fuch men we mig:'t all 
 be : What Families 1 what Towns! what ( ommonwc.ilths! what Churches 
 (hould we have, if they were but compofed of fuch men ! but that is 
 more defirable then hopeful, till we come to that Land which hath no other 
 inhabitants, fave what arc incomparably beyond this : Alas, liow empty 
 arcthcfpce(.hes, and bow unprofitable the focicty of all other forts of 
 Chriftians in comparifon of thcfc / A man might perceive by his Divine 
 * Song,and high ExpreflionSjDf^f. 3 2. and 3 5 .that A^ofes had been oft with 
 God, and that God had (hewed him part of his Glory. Whocculd have 
 compofed fuch fpiritual Pfalms, and poured out praifesasD^Z'/^ did, but 
 a man after Gods own heart ? and a man that was neer the heart of God, 
 and(no doubt J had GodalCo near his heartPWho could have preached fuch 
 fpiritual Doftrine, and dived into the precious myfleries ofSaJvation. as 
 Paul did, but one who had been called with a light from heaven, and had 
 been wrapt up into the third heavens, in the Spirit, and there liad Icen the 
 unutterable things ? If a man fhould come d-b wn from heaven amongll us, 
 who had lived in the poffeflion of that blefTed State, how would men be dt- 
 (irous to fee or hear him ? and all the Country far and near would leave 
 their bufinefs and crowd about him : happy would he think himfelf that 
 could get a fight of him j how would men long to hear what reports he 
 would make ofthc other world? and what he bad fcen > and what the 
 
 blefled 
 
 a Coantry- 
 inan"; hoalc, 
 w'.icrc he 
 r;:circJ th: 
 firrt fpark of 
 xtal kindlcJ 
 in him by the 
 Countrymms 
 zealous di- 
 fcourfe ; and 
 the Coantry- 
 iiian alfo re- 
 ceived an in- 
 crcafc of 
 knowledge 
 from him, 
 who then had 
 knowledge 
 
Part I V. The Saints Everlaflwg Reft. 6^j 
 
 blelTed there enjoy ? would cbey not think this man the bcft companion, 
 andhisdifcourfetobeoFallmoftproruablc > Why firs / Every true be- 
 lieving Saint fhall be there in p^rfon, and is frequently there in Spirit, and 
 hath feen it alfo in the Glafsofthc Gofpel t why then do you value their 
 company no more ? and why do you enquire no more of them? and why 
 do you reiifh their difcourfc no better ? Well •, for my pare I had rather 
 have the fellowfh'p of an Heavenly-minded Chrirtian, then Oi the molt 
 learned Difputers, or Princely Commanders. 
 
 SECT. X. 
 
 8. r^ Onfidcr, There is no man fo highly honoureth God, as he who » §. i o. 
 
 ^ hath his Converfation in heaven •, and without this we deeply dif- 
 honour him. Is it not a difgrace to the Father, when the children do kz<i « 
 on Husks, and are cloathed in rags, and accompany with none but Rogues 
 and Beggers r Is it not fo to our Father, when we who call our felves his 
 Children, fhall feed on Earth, and the garb of our fouls be but like that of 
 the naked World ? and when our hearts fliail make this clay and duft their 
 more familiar and frequent company, who fhould alwaies fband in our Fa- 
 thers prefence.and be taken up in his own Attendance > Sure ic befeems noc ct 
 theSpoufeofChrifl, to live among his Scullions and Slaves, when they 
 may have daily admittance into his prefcnce-Chamber , he holds forth the 
 Scepter, if they will but enter. Sure, we live below the rates of the Gofpel, » 
 and not as becometli the Children ofa King, even of the great King of all 
 the world. We live not according to the height of our Hopes,nor accord- 
 ing to the plenty that is in the Promifes, nor according to the provifion of 
 our Fathers houfe, and the preat preparations made for his Saints. Ic is a 
 well we have a Father of tender bowels, who will own his Children, even 
 in dirt and rags ; It is well the foundation of God ftands fure, and that the 
 Lord knoweth who are his .• or elfe he would hardly take us for his own, 
 lb far do we live below the honour of Saints .- If he did noc firH. challenge 
 hisintere^in us, nctcher our felves, nor others could know us to be his 
 people. But O, when a Chriftian can live above, and rejoyce his foul in 
 the things that are unleen : how doth God take himfelf to be honoured by a 
 fuch a one ? The Lord may fay. What, this man believes me : I fee he can 
 truft me, and take my Word ; He rcjoyceth in my promife, before he hath 
 polTellion : he can be glad and thankful for that which his bodily eyes did 
 never fee -.This mans rejoycingis not in the flefh ^ I fee be loves me, be- 
 caufehemindsme : his heart is with me, he loves my prcfence : and he 
 fhall furely enjoy i-c in m^y Kingdom for ever. Becxufe thm haft fecn 
 (faith Chrift to ThomM ) thou haft believed ; bm blcfed are they 
 that hdve not feen, and jtt hftve believed^ John 20.29. How did God u 
 take himfelf honoured by Caleb and JoPjha , when they went into 
 the promifcd Land , and brought back to their Brethren a Taftc 
 
 of 
 
648 TkSiiints EverLip/tgReft. Chap. 3. 
 
 oftbc Fruit?, arid gave it commendation, and cnrotirancd tbe ffople? 
 And what a promile and R.ecompfnc(r do they receive, A','/m. r 4. 24,50. 
 For thofe that honour him. he w/ill honour, 1 S^m, 2. 30. 
 
 SECT. XI. 
 
 (II * 9 /'^Onfidcr , If thou make not confcicnce of this duty of diligent 
 V_>kecping thy heart in Heaven^ Firll , thou d:robcyert the flat 
 .^ commands of God. Secondly, Thou lofeft the fwectefl pares of Scrip- 
 ture. Thirdly , And doft fruflratc the moI\ gracious difcovenes 
 
 . of God. 
 
 ^ God hath not left it as a thing indifferent & at thy own cIioice,u hecher 
 
 ** thou wilt do it or not ? He hath made it thy duty as well as the means of 
 thy comfort, that fo a double bond might tie thee not to forlakc thy own 
 mercies. Col. 3 . 1,2. Ifyc ther. be rifcn with ChriJ}^ftekjhofe things ivhich 
 Are abovc:^ jctjour affe^ions on things above, not en ihin^^s on CArth.'lhc lame 
 
 B that hath God commanded thee to beiiev'e,fv: to hz a Chriftian,hach com- 
 manded thee to fet thy afrcdions above : The fame God that hath fotbid- 
 den thee to murder, to Ileal, to commit adultery, ince!>,or Iddatry, hath 
 forbidden thee the negled of this great duty-,and dareil thou wilfully d:f- 
 obey him? Why makefl thou not confcienceof thconeas wellasof the 
 
 2 other ? Secondly, befidcs, thou lofefl: the moll: comlbrtable pafTiges of [he 
 Word. All thofe mod glorious defcriptions of heaven, all thofe difcoveries 
 of our future bledednei's, all Gods Revelations of iiis purpofes towards us, 
 and his frequent and precious promifcs of our Rcf}, what are they ail but 
 loft to thee? Are not thefethe ftarsin therirmamenc of tbcScnpture.^and 
 t\\t moft golden lines in that Book of GodPOfall the B.ble,methinks thou 
 Ihouldft not part with one of thofe Promifes or Predi(fliv>ns, no not for 
 
 et a world. As Heaven is the perfedo:n of all our mercies, fo the Promifcs 
 of it in the Gofpel,arc tlie very foul of the Gofpel. That word which was 
 fweecer to Davidihtn the hony and the hony-comb, and to ftrewj the 
 joy and rcjoycing of his heart, fer. 15. 16. The mofi: plcafant pare of this 
 
 3 thou lofcft. Thirdly, Yea, thou doll fruflratc the prep.irations of (lirill 
 for thy Joy, and makeft him to fpeak in vain. Is a comfortable word from 
 
 ** the mouth ofGod, of fo great worth, that all the comforts of the world 
 are nothing to it ? and doft thou negled and overlook fo many ofthem ? 
 Reader, I intreate thee to ponder it, why God fliould reveal fo much of 
 his Counfel,and tell us before hand of the Joys we (hall pofT.'rs, but only 
 that he would have us know it for our Joy .^Ifithidnot been to make 
 comfortable our prefcnt life, and fill us with the delights of ourfore-* 
 iinown blefTednefs, he might have kept his purpofe to himfelf, and never 
 have let us know it tillwc come to enjoy it, nor have revealed it tons 
 till death had difcovered it, whea: he meant to do with us in the world to 
 come i yea when he had got pofTefiion of our Re[},he might dill have con- 
 cealed 
 
Part I V. The Saints Everlafiing Reft. 6^9 
 
 cealed its Eternity from us, and then the fears of lofing it again would 
 have bereaved us of much of the fwee^nefs of our Joys. But it hath pleafed 
 our Father to open hisCounfcl, and to let us know the very intent of his 
 heart, and to acquaint us with the eternal extent of^is Love, and all this 
 that our Joy may be full,and we might live as the heirs of fuch a Kingdom: 
 And (hall we now over-look all, as if he had revealed no fuch matter ? 
 Shall we live in earthly cares and forrows, as if we knew of no fuch thing ? 
 And rejoyce no more in chefe difcoveries, then if the Lord had never writ 
 it ? If thy Prince had fcaled thee but a Patent of fomc Lordfliip, how oft * 
 wouIdU thou be cafting thine eye upon it? and make it thy daily delight to 
 fludy it, till thou (houldft come to pofiTefs the dignity it felf? And hath 
 God fealed thee a Patent of Heaven, and doft thou let it lie by thee, as if 
 thou hadft forgot it ? O that our hearts were as high as our Hopes, and 
 V ^ our Hops as hij^h as thcfe infallible Promifes 1 
 
 SECT. XIL 
 
 . I o. f~^ Onfidcr, It is but equal that our hearts (hould be on G«d, when d 
 
 V^the heart of God isfo much on us.Ifthe Lord of Glory can Hoop 
 foIow,astofethisheart on finfuldufl:, fure one would think we fhould 
 eafily be perfwaded to fetour hearts on Chriftacd Glory, and to afcend 
 to him in our daily aifcdions,who vouchfafeth to condefcend to us ! O, if 
 Gods delight were ho more in us,then ours is in him, what (hould we do ? 
 what a cafe were we in } Chriflian , doft thou not perceive that the heart of * 
 God is fet upon thee ? and that he is ftill minding thee with tender Love, 
 even when thou forgettell both thy felf and him ? Doft thou not find him 
 following thee with daily mercies, moving upon thy foul, providing for 
 thy body, preferving both ? Doth he not bear thee continually in the arms 
 of Love? and promtfe that allfhall work together for thy good? and fuit 
 all his dealings to thy greatefl advantage ? and give his Angels charge over 
 • thee f* And canft thou find in thy heart to cafl him by ? and be taken up 
 with the Joys below ? and forget thy Lord, who forgets not thee ? Fie up- 
 on this unkind ingratitude 1 Is not this the fin that Ifaiah fo folcmnly doth 
 call both heaven and earth to witnefs againft ? The Ox hionveth his orp»er, 
 fi-ftd theAf his Af afters Crib^bHt Jfrael doth not knove.mj Peofle doth not con- 
 yr^/f-r : Ifthc Oxor Afsdoflragglein theday, they likely come to their » 
 home atniohc , butwe will not fo much as once a day, by our ferious 
 thoughts afcend to God. When he fpea'ks of bis own refpeds to us, hear 
 what he faith, 7/4 ^r9''i-\'WhenZion faith. The Lord hath for faken, my Lord ■ 
 hath forgotten me : Can a yvomnn forget her fncking child, that fie ft?ouid not 
 have cotnfaffion on thefon ofherivomb ? jeA, they may for get, jet rt>ill I mtfor" 
 get: Behold,! have graven thee Hpon the palms of my hands ^ thy walls are con' 
 linHdlly before me. But when he fpeaks of our thoughts Co bim, the cafe is 
 otiierwife,/^f?-.2. 3 z.C^n 4 maid forget her Ornaments ^or a Bride her attire ? 
 
650 jfi'hc Sainti EverUlling Ref}. Chap. 5. 
 
 jet mj feople have for j^ottcnrmdxleswthoHt number. As if he fhould fay, 
 you would noc forget [he cloathson your backs, you will not forget your 
 braveries ?.r\A vani[ies,you will noc rife one morning,buc you will remem- 
 ber to cover your nakednefs; And arc thcfe of more worth then your God? 
 or of more concernment then your e:ernal life? & yet you c:n forget thefc 
 day after day. O brethren, give notGodcaufecoexpoO.ulue with us, as Ifa. 
 65, 1 1 .7"? arc tbcj thAt have forjukfH theLord^an i th At forget my h/y Afoutt' 
 tai>t;^B\\: raiJ'.cr admire his minding of thee.and let it draw thy minde Again 
 to hirn, and fay a» fslf 7.T 7. ^'h.tt is ma»^ that thfftJho.tlJJ} macnific him ? 
 And th,it ihoH fl).:iLi,fi ft thj heart upon him f and that thoujhofildfi vifit him 
 * e-j(rj mormni^crtrj him cvcrj mom^tN. 1 8. So let thy foul get up to God, 
 and vilit him every morning,ani thy heart be towards him every momenc. 
 
 STE C T. X7 1 1. 
 
 $,-i5^ ^ 11. /'"^Onfider, Should not our Interefl in Heaven , and our Relation to 
 V^ it , continually keep our hearts upon it? Bcfides that excel- 
 lency which is fpoken ot be'"ore. Why there our Father keeps his Court-, 
 Do we not call him Our Father which art in Heaven : Ah ungracious un- 
 worthy ch'ldren,thac can be fo taken up in their play below,as tobemind- 
 lefsoffuch a Father ?Alfo there isChriftour Hcad,our KusbandiOurLife^ 
 and (hill we not look cowards him,and fend to him, as oft as we can, till we 
 n come CO fee him face to face ? If he were by Tranfubftantiation in ihc Sa- 
 craments, or o:h;r ordinances, and that as gloriouOy as he is in Heaven, 
 then there were fome reafon for our lower thoughts : But when the Hea- 
 vens mutl receive him till the refticution of all thing?-, let them alfo re- 
 ceive our hearts with him. There alfo is our Mother. Yor fernfalem ■ 
 which is above is chat mother of us all. Gal. 4. 26* And there are multi- 
 tudes ofour elder Brethren -, There are our friends and our ancient ac- 
 quamcanci , whofe fociety in ihe flefli we fo much delighced in , 
 and whofe departure hence we fo much lamented : And is this no 
 ^ attradive to thy thoughts? If they were within thy reach on earth, thou 
 v/ouldn go and vifit them,and why wilt thou not oftner vifit them in Spi- 
 rit ? and re Joyce beforehand to think of thy meeting them there again? 
 Si\d\ old Bui linger ^ Socrates £4«^ff fhi morie»dptm ejfe, properea quod' 
 ** Hbrnernm^ He fiodnm ftr alios prot^antiffimos viros fe vifptrttm crederet ^ 
 ^Ma»to ma^ts ego gandeo qni certns fnm me vifarum ejfe Chri)}Hm fer- 
 vatorem menm , aternnm Dei filium , in ajftimpta came ; & praterea 
 tot fanEliffimos & eximios Patriarchas ? &c. Socrates rcjoyced 
 ihai he fhould die, becauic he believed he (hould fee Horner^ Hefied^ 
 and other excellent men ^ how much more do I rejoyce, who am fure 5 o 
 feeChnllmy Saviour, thcecenalSonofGod, inhisaffumed fleftii^aiid 
 befides, fo many holy and excellent men ? When Luther defired to die a 
 tt Martyr, and could noc obtain it , he comforted himfelf with thcfe 
 thoughts, lad thus did write to them in prifon, Vejira vineHU-meafHnt^ 
 
 vcfiri 
 
^art I V. The Saints EverUflingReli, 651 
 
 veliri career es (^ ignes met funty dnm confiteor ^ fr-idico^ vobifcjue fimut 
 compatinr c^coȣratuUr -y Yet ihis IS my comfort, your bonds arc mine, 
 your Prifons and Fires arc mine, while I confcfs and Preach the Doftrine 
 for which you rufFer,and while 1 fuffer and congratulate with you in your 
 . fufferings ; Even fo (hould a Believer look to heaven ,and conten^plate the 
 bleffed Aatc of the Saints, and think with himfelf, Though I am not yet fo 
 happy as to be with you, yet this is my daily comfort, you are my Brethren 
 and fellow-Members in thrift, and therefore your joys are my joys, and 
 yourglory by this near relation is my glory, efpecially while! believe in 
 the rameChrift,and hold fall the fame 1-auh andObcdience,by which yon ,. 
 were thus digniHcdi and alfo while I rejpyce in Spirit with you,and in my 
 daily meditations congratulate your happinefs. Moreover, our houfc 
 and home is above. For we know if this earthlj/ honfe of our Tabernacle were 
 diffolved-yWe have a buiUlng of God, an houfe not made with hands sternal in 
 the Heavens. Why do wc then look no oftncr towards it ? and groan not 
 carneftly, defring to be cloathed upon with our houfe which is from Hcavenf 
 2 Cor. 5. 1,2. Sure, if our home were far meaner,we (hould yet rcmembei" * 
 itjbecaufc it is our home; You ufc to {^y , Home is homely ^be it never fo poor^ 
 and fhould fuch a home then be no more remembred ? If you were but ba- a 
 nifliedintoa flrange Land, how frequent thoughts would you have of 
 home ? how oft would you think of your old companions? which way ever 
 you went,or what company foever you came in.you would Oill have your 
 hearts and defires thcrelyou would even dream in the night,that you were 
 at home, that you faw your Father, or Mother, or Friends, that you were 
 talking with Wife,or Children,or Neigbors : And why is it not thus with 
 usinrefped of Heaven? Is not that more truly, and properly our home, 
 • where we muft take up our everlafting abode, then this,which we arc look- 
 ing every hour, when we are feparated froraA' i^all fee it no more?we are u 
 flrangers,and that is our Country, H?^.i 1.14,15. We are heirs, and that 
 is our Inheritance jcven an Inheritancc,incorruptibleand undcfrled, that 
 fadeth not away, refcrved in-Hcaven for us,iPfM.4.Weareherein con- 
 tinual diflrefs, and want,and there lies our fubftance • even that better and 
 more enduring fubltance, Hib. 10.34. We are here fain to be beholden to 
 others, and there lies our own perpetual Treafure, A^atth.6. 21. Yea, 
 the very Hope of our fouls is there ; all our hope of relief from our diftref- 
 fts all our hope of happinefs, when wc are here miferable ^ all this hope 
 i* laid up for us in heaven, whereof we hear in the true Word of the Go- 
 fpel, Cel 1,5. Why , beloved Cliriftians, have we fo much intereft, and fo 
 feldomthoughts ? have wefo near relation, and fo little affedion?are 
 we not afhamedofthis? Doth it become us to be delighted in the com- « 
 pany of ftrangers,fo as to forget our Father,and our Lord?or to be fo well 
 pleafed with thofc that hate and grieve us,as to forget our beft and deareft 
 friends ? or to be fo befotted with borrowed trifles, as to forget our own 
 profellion and treafure ? or to be fo taken up with a ftrange place, as not 
 wice a day to look toward home ? or to j-all fo in love with tears and 
 
 Q_q q q 2 wants, 
 
6^ 2 The Saittts 'EvnUJling Reft, Chap. ^T 
 
 v^^'ants, as co forget our eternal Joy and Reft ? Chnftian?,! pray you think 
 whether this become us ? or whether this be the partoi a wife or thankful 
 man? wliy here thou art like to other men, as the licir underage, who 
 differs not from i fervant ^ but there it is that th.ou (halt be piomoted,and 
 fuiiy cftatcd in all that was promifed. Surely, God ufeth to plead his pro- 
 priety in us, and frotn thence to conclude to do us good , even becaufe we 
 are his own people, whom he hach chofen out of all the world . and why 
 then do we not plead our intereft in him> and thence fetch Arguments to 
 ralfe up our hearts, even becaufe he is our own God,and becaufe the place 
 lisourownpofleffion ? Mcnufe in other things to over-love,nnd over- va- 
 lue their o\vn,andtoo much to minde their own things : 0,that we could 
 minde our own inheritance / and value it but half as ic doth defervc ! 
 
 SECT. XIV. 
 
 (^.i". et^'^* T Aftly confidcr. There is nothing elfe that's worth the fetting our 
 
 . . J— ^heartson. IfGod have them not,who,or what fhall have them? 
 
 Sijn^ltupntjs jf^{^Q,j ^|j^^^ j,^^ J. j^g^ ^.j^^j. ^^jj. ^fjQ^ ^jj^jg ^ ^j ^^^ Difciples faid of 
 
 rts dc frumii- ^'^^ut, (,/»';« 4. 32,3 3 J Hath anj man given kim meattoeAt^ that Tve' 
 
 to. Sac. an. , id ^knoivnotof? So fay I to thee •, Halt thou found out fome other God, or 
 
 hdc [acu & Heaven, that wc know not of? or fomcthing that will ferve thee inftead of 
 
 d^lTfchu^^' Reft? Haft thou found on earth an Eternal happinefs ? where is it? and 
 
 q-ua nltura^fit ^^^^ *^ '^ ^^'^^ 0^^ ^^ who was the man that found ic out ? or who was 
 
 i):is,qna xo- he that laft eia joyed it /'where dwelt he? and what wai his name? or arc 
 
 iHittas^ q:<.<- thou the firft that haft found this trcafurc .- and that ever difcovered Hea- 
 
 coridu:o,f:.e yg,^ ^j^ Earth ? Ah wretch ! truft not to thy difcoveries, boaft not of thy 
 
 a!t'^in'"u-iin r^^'^^^i^l experience bid thee boaft ,or rather take up with the experience of 
 
 cafmcrpeitCj thy fore- fathers, who are now in the duft, and deprived of all, though 
 
 ah' ms a cor- fometime they wcreaslufty and jovial as thou. I wouldnot advifethecto 
 
 foribus djfm.f- p^^j^g experiments at fo dear rates, as all thofe do that feek after happinefs 
 
 cam'miT? below ; left when the fubftance is loft, thou find :oo late, that thou didft 
 
 W/i/ [1: ^A-jy-^o catch but a fhadow ; left thou be Kke thofe men^that will needs fcarch ouc 
 
 huj:is mundt the Philofophers ftone , though none could effed it chat went before 
 
 g,-^\,i(fmA thenrj . and fo buy their experience with the lofs of their own eftatesand 
 
 mc^o^ f^^^ric- time, v/hich they might have had at acheaper rate, if they would have 
 
 fit?'fupra,lev'u taken up with the experience of their FredeccfTors. Sol would wifh thee 
 
 fttpendat? i>i not to difquiet thy fclf,in looking for-that which is not on Earth: left thou 
 
 fummimig- i-earn thy experience with the lofs of thy foul, v/hich thou mighteftbavc 
 
 'svlcracur- "^^"^^^^ *t ^^^^^^ terms,even by the warnings oi God in his Word,and lofs 
 
 fi'mfuis ex- 5, of thoufands of fouls before thee. It would. pity a man to fec,that men will 
 
 titet ? C£t€- not believe God in this, till they have loft their labour,and Heaven, and 
 
 ra demcps ^11 • Nay, that many Chriftians, who have taken Heavea for their refting 
 
 'tUnfm-racu- " P^^ce, do lofe fo many thoughts needlefly on earth : and care not how 
 
 lis. ScoGCidibrcvit.vttgpC.icf. Hew muclr more msty a Chriftian fay fo of his cxpcftcd Glory? 
 
 much 
 
Part I V. The Saints EverUpng Rcfi. d 5 3 
 
 nrach they opprcfs their fpirirs, which fhould be kept nimble and <rec for 
 higher things. As L^ttheriYid to A^IcIa-^Bhsn, when he ovcrprefled him- 
 kU with tl;e labours of his Miniftry ; (0 may I much more fay to thec,wlio 
 opprefleftchy felf with the cares of the world ; Velltm teadhuc deciesflus * 
 tbrm : Adeo me nihil tui mifcrct, qpntoties monittts^ re CKcrarestelpfum tot 
 onenbpu,^ nihil AMdis^omni^ bene Tnonitacomemnii. Erit c:^.mferoihUtMT}^ ^ ^^^ ^.-a 
 tHum hpinc z,ely.mfrujira damnahu-, ijfio jam ardcsfolus omnia fortnre^qua- tag. 355. b. 
 (iferrum ant faxum fs. It were no matter if thou wert opprefTed ten 
 times more • fo 'irrle ^0 I pity thee, who being fo often warned, that thou 
 iliouldft not load chy felf with fo many burdens, doft no whit regard it, 
 but contemKell all thefe wholefom warnings .- Thou wilt fliortly when it 
 is too late, condemn this thy foolilh forwardnefs, which makes thee fo dc- 
 firous to bear all this, as ifthou wert made oflron or Stone. Alas, that a 
 Chriftianlhould rather delight to have hi's heart among thcfc thorns and 
 briars, then in the bofom of his crucified, glorified Lord ! Surely, if Satan « 
 {hould take thee up to the Montitain of Temptation, and fliew thee the 
 Kingdoms, and glory of the world: he could fhew thee nothing that's 
 worthy thy thoughts, much lefstobe preferred before thy Reft. Indeed fo « 
 far as duty and neceility requires it,we muft be content to mind the things 
 below : but who is he that contains himfelf within the compafs of thofe li- 
 mits? And yet if we bound our cai*cs and thoughts, as diligently as ever 
 we can,we (hall find the leaft to be bitter and burdenfom.-even as the leaft 
 Wafp hath a fting, and the fmalleft Serpent hath his poy fon. As old Hit- 
 tenifis faid oi Rome, Efi propriftm RsmanApotefiatls nt fitferreum^ & licet « 
 digitimincrenturadfiirvitatemiicpti, titmen manent ferrei : It is proper to 
 the Roman power to be of iron, and though the fingers of it be diminiih- 
 ed to the fmalnefs of a needle, yet they are iron ilill ^ The like may I 
 fay of our earthly cares, It is their property to be hard and troublous, 
 and fo th^y will be when they arc at the leaft : Verily,if we had no higher e» 
 hopes then whats on earth, I fhould take man foramoft filly creature, 
 and his work and wages, all his travel and his felicity , to be no better then 
 dreams and vanity, and fcarce wortli the minding or raentioning,efpeciaI- 
 ly cotheeaChriftiandiould it feemfo,whofc eyes are opened by the Word 
 and Spirit, to fee the emptincfs of all thefe things, and the precious worth 
 of the things above : O then be not detained by thefe filly things, buc^ 
 if Satan prefent them to thee in a temptation , fend them away from 
 whence they came-, as Fellicamu d\d fend back the filvcr bowl ("which the 
 Bifhop had fent him for a token j with this anfwer, AflriEii funt quotquot 
 Tignri cives (^ inquilini , bis fingulu annis , fclenni jftmmento , ne qui/ 
 torum uUhm munu4 ab hUo principe accifiat j All that arc Citizens and In- 
 habitants o'iTigHrHm^^xt folemnly fworn twice a year, not to receive any 
 gift from any Prince abroad^ fo fay thou,We the Citizens and Inhabitants 
 of heaven, are bound by folcmnand frequent Covenants, not to have our 
 hearts enticed or entangled with any forraign honors or delights, but on- 
 ly with thofe of our own Country : If thy thoughts fhould like the labori- 
 
 Q^qqq 3 ou*- 
 
654 '^^^ Saints Ever U fling Reji. Chap. 3. 
 
 ous bcc go over the world from flower to flower, from creature to crea- 
 ture, they would brir.g thee no Hony or Iwcccncfs liome,t'ave wliat they 
 girli^rei fom their relations t«' Eternity. 
 
 Olfjf^- But you will fay perhaps, Divmity is oflargcr extent, then only 
 
 to trcatc of the life t > come, or the way thcrc:o ^ there are many contro- 
 
 vcrlies, of grcit difficulty, which therefore require much of ourihoughts, 
 
 and i'o they mu'l not be all of heaven. 
 
 • He thn * * ^"f'^'' ^^^ '^^^ fmailer controverllcs which have vexed our Times, and 
 
 comLs to us caufed th^ dolctut divilions among us, I exprcfs my minde as that oi'Grafe- 
 
 i& cither rus^Cum in vi^ttatione n^rotcrnm^ ^ ^dcfftif/atloncfn ex hac tita ^id beat Am 
 
 lc'.-n:cl,or vrxparatlone d'prchcndiffet^controverfius ilUs Theo'ogicas^ quti fcientium 
 
 ^rlrn d -hen ^'*'^<^'^ ^^fl-^'^'^''"^ P'*''^^"^i confcientUs vero fiu^uantes non fedunt^ qtidque 
 
 h: c^n n- h-jdie m^.gfiA ammerHm contenticne agitu»tur^ cr m.-gnos ttimHltusinrehus 
 
 ^ qulr-: into the j>Hblicii excitant ^ nnllam prcrfttp tifum habere ^ qMinimo CcnfcicKfiAs fimpli- 
 
 wcaknclsof ciorum non alitcr ac olim in Papatu hi4muna figmcnta intriedre : C<tpit ab 
 
 healons, an ^^^ ^^^^ atiimo dbhorrcre, & in public is concionibus ta?itum ea prapou^re, nut 
 
 u;x)n prayers , _ , r i c • I i -a it < i ■ • 
 
 for the Spi- adjiacm JAlvipcam in C hrijtujn accendendam^ o adpietatcm vcramjHXtA 
 
 rits illuniinz- verbum Dei cxercendAnt^ veramcjueconJoUrioncminvita O" morte prxjlan- 
 
 :ion,hcnuy Jjtm Uciebattt ; When he had found in his vifiting the hck, and in his 
 
 know whn Q^j^ preparations for well dying,that the Controvclies in Divmity (which 
 
 wi'tfi'-'Bur? beget a fwelling knowledge, but do not quiet croubled confcicnces, and 
 
 hebc*un- which arc at this day agitated with fuch contention of fpirits, and raifc 
 
 learncH, let fuch tumults inCommonwcalthsJ are indeed utterly ufelefs, yea and morc- 
 
 him follow over, do intangle the confciences of the fimple, ju!l as the humane inven- 
 
 of^ Scripture^ ^'<^"^ '" Popery formerly did • he begun with full bent of mmde to fhun 
 
 and he will or abhor thcm,and in his publick Preaching to propound only [hofe things 
 
 not cifilybc which tended to the kindling a true faith in Jcfus Lhriil, and to ihc exci - 
 
 deceived J ice cife oftrue godlinefs, according to the Word of God, and to the p;ocur- 
 
 middlcway ^ ingoftrucconfolation, both in life and death, f I canfcarce cxprcfs my 
 
 between ex- own minde more plainly, then in this Hiliorians cxprcllions of the mindc 
 
 treams, and of Graferus. While I had fomc competent mcafurc of health , and 
 
 he (hall not j^ok't at death as at a greater difiance, [here was no man more de- 
 
 ^foImStezmL. lighted in the ftudy of coiitrovcrfie •, but when I law dyir.g n)cn have 
 
 Dodecad. de no mifidc OH it , and how unfavory and uncomforcable fuch con- 
 
 Ecckf. viator^ fcrencc was to them, and when I had oft been ne^-'r to death my felf, and 
 
 And I thirft it were wcllif the Learned would do as he advifcth the unlearned, 1 am furc it were 
 better for the Church and themfelves, unlcfs wc would h.;vc the unlearned the wifcr, hon.-flcr aiid 
 happier men. \ S-xciUgte jine dnb'io bl^jp'nemtd aligata cum qui v.Jlrjs iO.itroiev^/.is ^m.^'HAiC au- 
 fit (luliarj mrudita!, quaflione!, profan.is hi.in.'as , vcrborum I'Uf^d.n : h. c. loiove.bo-, nii-g.\s. £»» 
 veto quid de me fentiatis parum euro : h«c p.tlam dico : {iolid.rs-, tan.rsj'inutiliS , i,Uoit.is d'fpitt.r.i- 
 crics ■ v.d. rixniAS & gcrras tQ'eomnes eas^qu^ vel mhilfacmnt adptctat.m & ad'tficitioncn V.cclcfiXy vcl 
 in. verba Dei 710/1 fu/U plenc revelatx, cxplicaije, decifx, & fie a S/iriiu S.irlio ad filntvhnrmnus 
 necel[ariajudicat<t. At tales nm funt hodiernx qutcdnm eoUrevirJi^. Vera mc fcribcrc judicable 
 olim'Ecclefia j judieabit ipfe CknftuT. Solttis fupra modum ex agger. ire minutijlimai fxpe litien'aSi 
 quafi « qiiibui cardo fempiierru faint U uaice depr?uliat. At longe aliter foiiiuiii auicu -q le noniiim fuiU 
 ve^ris pr*conceptisopin}OntbmfafcintHii & (ontagio vepo infcHi. Rupert. Mclclenius I'arxncfi Votiy. 
 
 pxepMeEcclef.Tol.p.i' ^ • 
 
 founa 
 
Part I V* The Saints E'verUfiing Reji. ^55 
 
 found no delighc in them, further then they confirmed, or illullrated the 
 Doftrine of E:ernal Glory,! have minded them ever fince the Icfs: though 
 every Truth of God is p'-ecious, and it is the fin and fhame o''" ProfelTors, 
 that arc no more able to defend the Truth, yet Ihould all our ftudy of con- 
 troverfic heftillin reUtion to this perpetual Reft, and confequencly be 
 kept within its bour.ds, ar.d with mofl ChriQians, not have the tiventieihr 
 part of our time or thoughis : Who rhic hath .ried both (ludies doth not 
 cry out, as S utk mf rh ard w 2.^ v:ox\x. 10 do ofthcPopifh School-Divinity, » 
 J^/^ mc mlfcrtim tandem libcr/ibit ab ifia rix'fa Theolo^ia? Who will once 
 dgjiver me wretch from this wrangling kind ot'Divinit^ ? And as it is faid of 
 Sucholcer^Cum cximiis a Deo dotibn^ ejfct dccoratiuj/i cert amen titmen cum « 
 rabiops iHiHi fecsiHTheologis defcendere mlmt. Defii (inqait) difpfttare, 
 citpi fuvjiutare : ejuuniam illud d'Jftfationem, hoc colledionem fiamficat J'^dit 
 cnim ab in controverfi.fs mover':, cjhas nulla unquam amor is D<fi fcintilla 
 calefecerat : vidit ex diHtHrms Thcohgorum rixis^ tttlHtatis nihil ^ detrimen- 
 ti plHrimumin Ecclefta-s redund.ijfe •, i.e. Though he was adorned by God 
 with excellent gifts, yet would he never enter into contention with the fu- 
 rious Divines oFthat age. I havcceafed ffiichhej my Difputations, and 
 now begin my Supputation ^ for that figniheth Diffipation, but this Col- 
 !e<3ion : For hefaw, that thofe men were the movers of Controverfies, 
 whohadnever been warmed with one fpark of the love of God ^ he faw. 
 That from the continual brawls of Divines, no bcnefit,but much hurt did 
 accrue to the Churches ^ and it is worth the obferving which the Hiftorian 
 adds, Quapropter omnis ^jtu cur a in hoc erat^ ut auditoresfideifua, commiffos^ 
 doceret bene vivere cr beate mori j Et annotatPim in adverfariit umici ejtis 
 reperernnt, fermultos in extreme Agone conftitutos^ gratias ipfi hoc nomine 
 egijfe, ejHodipftiu dn^H fervatcrem futHm Jefnm agnovijjent, cujftiin cogm- 
 tione pfilchrum vivere^mori vero longe pHlcherrimum dacerent. Atqfte hand 
 fcio annen hoc ipff.m longe Bucholcero cor am Deo jit glorioftm fHtiirrim,(jTianf 
 ftalii^Mot c en-: entio forum libclloru mjriadas pojleritata memorix ccnfecrajfctv 
 i.e. Therefore this was a!l his care, That he might teach his hearers com- 
 mitted to his charge, Tc live ircll, and d:e happily : And his friends found 
 noted dovvn rnhis Paper-, a great many of pcrfons, who in their laft ago- 
 ny, did give him thanks for thisvery reafon, Thatby his diredion they 
 had come to the knowledge ofjefus their Saviour ; in the knowledge 
 of whom. They efleem it fweet to Hve^ but to die far more frveet. And I 
 cannot tell whether this very thing will not prove more glorious to Bn- 
 f/jj/ff/' before God, then ifhe hadconfecrated to the memory of pofic- 
 rity, many myriads ofcrntentiou?AVritings. And althe ftudy of eon- „ 
 troverfies is not the moll: pleafant, nor the moft profitable •, fo much 
 lefs the publick handling of them ; For do it with the greateft meck- 
 ncfs, and ingenuity, yet fhall wc meet with fuch unreafonabic men, 
 as the faid 5/*f ^o/cf r did, ^tti arrepta ex alicjuibus vocuUi calamniaH' 
 di materia , hdrefeos infimhlare C^ tradncere optimum virum non ertt- 
 hifcerent \ Frniira obtefiante ipfo^ djxtre data^ dtxtre acciperent •, i.e.Who 
 
 taking 
 
6S6 fthe Sawts EverUJlirJg Rcfl. Cliap.3. 
 
 caking occafion ofreproach from fome fmaU words, were not afljar.icd to 
 traduce the good man,and accufe him of Herefie, while he in vain obteftcd 
 with them> that they fliould take in good pare, w.hac was delivered with 
 a good intenrion. Simcidcs faith m Eccleft.-iflicus, Chap. 26. That a 
 « fcolding woman (hall be fought out for to drive away the enemies- hue 
 experience of all ages tels us to our forrovv,that the wrangling Divincis 
 their chidell in-lct,and no fuch Scarecrow to them a: all. 
 
 So then it is dear to me, "1 hat there is nothing worth our minding, but 
 Heaven, and the way to Heaven, 
 
 All the Qucftton will be about rhc affairs of Church and State .- Is not 
 
 this worth our minding ? to fee what things will come to ? and how God 
 
 will conclude our differences '•! 
 
 a jinfiv. So far as they arc confidered as the providences of God, and 
 
 as they tend to the fetling of the Gofpel, and Government of Lhrift, and 
 
 fo to thefavint^ofour own,andour pofteri ties fouls, they are well worth 
 
 our diligent obfervation; but thefe arc only their relations to eternity. 
 
 " Pvcad o?*"' a* Otherwife I fhould look upon all the ftirs and commotions in the world, 
 
 ms excellent ^uc as the bufic gadding of a heap of Ants, or the fwarmingofa neilof 
 
 crthT'Sdf ^^^P^ ^^ ^^^^ •■ '^^^^ ^P"^" "^^^ "^^"^ ^^•^^ dertroy s all their labour ^ or as 
 
 vanity md « ^" Entcrlude or Tragedy of a few hours long:They firft quarrel,and then 
 
 wickcdncfs figlit, and let out one anothers blood,and bring themfelves more fpeedily, 
 
 from his pro- and violently to their graves ^ which however they could not long have 
 
 ^eftinthe delayed,andfo comc down, and the Play is ended : And the next gene- 
 
 I °AdT)o-Iit ' J'^^^on fucceeds them in their raadnefs,and make the like buftlc in tiic world 
 
 for a time ^ and fothey alfo come down, and lie in the dufl. Like the 
 
 " RontAn GUMateres, that would kill one another by the hundreds to make 
 
 the beholders a folemn fliew; or as the young men of fo^il; and Abner, that 
 
 muft play before them^by flabbing one another to the heart, and fall down 
 
 and die, and theres is an end of the fport. And is this worth a wife maqs 
 
 obfervance ? 
 
 Surely, our very bodies themfelves, for which we maJ^e all this ado in 
 
 * the world, are very filly pieces : Look upon them (not as they arefet 
 
 out in a borrowed bravery) but as they he rotting in a ditch, or a grave ^ 
 
 and you will fay, they are filly things indeed. V/hy then, fure all our deal- 
 
 ** ings in the world, ourbuyings and felling?, and eating and drinking, our 
 
 building and marrying, our wealth and honors, our [>eaceandour war, fo 
 
 far as they relate not to the lite to coqie, but tend only to the fupport and 
 
 pleafing of this filly flelh,mufl: needs themfelves be (Illy thing«, and not 
 
 worthy the frequent thoughts of a Chriftian : Lor the Means (as fuch^ is 
 
 meaner then their end. 
 
 J And now doth not thy Confcience fay as I fay, that there is nothing but 
 
 Heaven, and the way to it, that is worth thy minding ? 
 
 SECT. 
 
Pare I V. The Saints BverUfting Reft, ^5 7 
 
 SECT. XV. 
 
 THus I have given thee thefe twelve Arguments to confider of, and if 
 it may be, to perfwade thee to an heavenly mind : I now delire thee 
 to view them over, read them deliberately, and read them again, and then 
 tell me, Are they Reafon, or are they not ? Reader, ftop here while thou 
 anfwercft my Qucftion .• Are thefe Confiderations weighty, or not ? Are 
 thefeArgumentsconvincing, or rot? Have I proved it thy duty, and of 
 flat neceflity, to keep thy heart on things above, or have I not fSay,Yca, 
 or Nay, man 1 If thou fay Nay ■, I am confident thou contradidcft thine 
 own Confcience-, and fpcakelt againft the light that is in thce,and thy Rea- 
 fon tcls thee thou fpeakeft falfly : If thou fay Yea, and acknowledge thy 
 felf convinced of the duty ; bear witncfs then, that I have thine own con- 
 feflion.-That very tongue of thine fliall condemn thee, and that confcflion 
 be pleaded againft chee, if thou now go home, and caft this oflF, and wilful- 
 ly negleA fuch a confeffed duty • and thefe twelve Confiderations (hall be 
 asajury to convift thee, which I propounded, hoping they might beeffe- 
 ftual to perfwade thee. I have not yet fully laid open to you, the nature 
 and particular way of that duty, which I am all this while perfwading you 
 to, that is the next thing to be done : All that I have faid hitherto, is but 
 to make you willing to perform it. I know the whole work of mans falva- 
 tion doth ftick moil at his own will : If we could once get over this block 
 well, I fee not what could ftand before us. Be foundly willing, and the 
 work is more then half done. I have now a few plain DireAionstogive 
 you, for tohelpyou in doing this great work • but alas, it is in vain to 
 mention them, except you be willing to put them in praftice. What fayeft 
 thou Reader, Art thou willing, or art thou not ' wilt thou obey,tf I fliew 
 thee the way of thy Duty ?However,I will fet them down, and tender 
 them to thee, and the Lord perfwade thy heart to the Work. 
 
 Rrrr CHAP. 
 
 I 
 
658 
 
 The Saints E^erU(}in(^ P.efl* 
 
 Chap. 4, 
 
 CMAP. IV. 
 
 Qonta'in'mg fo}yie Hmdcranccs of a Heavenly 
 Life. 
 
 $.1. 
 
 * Ad ill.-m vi- 
 a.n rtquiiitur, 
 l.Quoi homo 
 per vlrtuofam 
 afTaefadio- 
 nem Sc f;rati- 
 am, fie radica- 
 
 SECT. I. 
 
 Hcfirfl: task tliac Imufl: here fet thee, confils in the 
 avoiding of feme dangerous * hinderances,whith ocher- 
 wifewill keep tliecoflf from this work, as they have 
 done many a thoufand fouls before thee. If I fti .nv thee 
 briefly where the Rocks and Gulf do lie, 1 hope thou 
 w!k beware. If I flick up a mark at every quickfand,! 
 hope I need to fay no more, to put thee by .:. Therc- 
 tusin ViHucu ^*^^^ ^^ ^^^^'"^ valued the com forts of an Heavenly convcrfation, I here 
 bus-, Quoi il dm- ge thee from God to beware mod carefully ofthcfc impediments, 
 nullimdclc- et I. The fird is. The living in a known unmoitihed fin. Obferve this. 
 aKioncm hi-j Q ^{^^j. davock this will make in thy foul ! O. the joys that this hath 
 iit'.i vanx dedroyed! The blcfTed Communion wich God, that this hath interrupted .' 
 plo.jx, in cu^ The ruins it hath made amongd mens graces 1 The foul ftrengthenirgdu- 
 piditatc di- ties that this hath hindred 1 And above all others, it isefpccially an enemy 
 
 ccilorui"*'^ Chriftian Reader, I deflre thee in the fe.ir of God, flay here a little, and 
 £\i\x. 1. Re-**fcarch thy heart: Art thou one that had ufed violence with thy confcicncc? 
 quir:tur inter- Art tl)6u a wilful negledcr of known duties j eitlier publi-ck, private, or 
 niiiB filenti- fecret ? Art thou a, Have to thine appedte, in eating or drinking ? or to any 
 other commanding fenfe ? Art thou a p'oud feeker of thine own edeem ? 
 and a man that mud needs have mens good opinion, or elfe thy mind is ail 
 ina combudion .? Art thou a wilfully pccvifli and pafiionate perfon?as 
 if thou-wert made of Tinder, or Gun-powder, ready to takefire at 
 every word, or every wry look, or every fuppofed lleightingof thee? 
 
 Uin, ut non 
 ©ccupct fc 
 circa cxtcri- 
 ora ; Q^ld 
 aujicrit, Vwl 
 Vidcric foiis 
 nihil curan- 
 
 do , tAnquam . 
 
 jnfo-nno occurriflcnt. 5 Miorofa ad'ixfio cim Deo : ft omnia ejus judicia , oninia fafta, omnes 
 ilod ina^ , cun revjicnix a'.upledatur. 4. QuoJ nihil aliud qiixrat , fed rcpucct fibi ilium di- 
 ledum fuificiencifTim mij fu^jei cxccllentcm illii>n in corde fuo dilig.1t fupcr omnc quod poteft videri, 
 audiri, Ycl cogic 'li, vcl hviiinari: Quia totus amabiliSj totus defiderabilis, &c. 5. Quod fxpc 
 
 eiacit ad neuwriam [>5rfcdiones Dei, & ilh> imime congiatukttu-. GcrfoH.'^. part.ia Alphabeio 
 
 "i^'ai amorit, 
 
 00 
 
Part I V. The Saints EverUjiing Re/i. 6^9 
 
 or every negledof a complement or courtcfie? Art thou a knowing decei- 
 ver of others in thy dealing for one ihat haft fet thy felf to rife in the world? 
 not to fpeak of greater fins, which all take noticcof : Ifthis be thycafe, 
 I dare fay, Heaven and thy foul are very great ftrangcrs ; 1 dare fay,thou 
 arc feldom in Heart with God and there is linlc hope it (hould ever be bet- 
 rer,as long as thou continued in thcfe tranfgrcfllons.-Thefe beams in thine ' ^- w -i^fqiie 
 cyes.will not fulfer thee to look to Heaven- thcfe will be a cloud between l^f'^J^^'"' 
 V chec & God *Whcn thou doll but attempt to ftudy Eternity, & to gaiher^p^^-^J^'-/ 
 comforts from the life to comc.thy fin will prcfently look thee in the fice, ^tmb, poftbi- 
 ajid fay, Thcfe things bc!ong not to thee: How fliou! Jft thou take comfort l^' "oj <:'.t 
 from Heaven,who taked io much pleafurein the lulls of thy flelh? 0,!iow ^'^'f'°l;'Jl, f' 
 this will damp thy Joys / and make the thoughts of that day, and (late, to ^^,,^j^ ^f //* 
 become thy trouble, and not thy delight 1 Every wilful fin that thou livefl ht-unluum 
 in, will be to thy comforts as water to the (irc; when thouthinkcd to quick- Solh^ oalmn 
 en them, this will quench thera- when tiiy heart begins to draw near to P^g-pScc. 
 God,' his will prefently come in thy minde,ar,d cover thee with {hame, & vAlrniM^n- 
 fill thee with doubting. Befidesfwhich is mod to the point in hand)it Aqi\\^^.oi m hiff- 
 utterly mdifpofe thee, anddiiablc thee to this work : when thou lliouldfl ctrccup'utypcr- 
 vind up thy heart to heavL-n , alas, its bxafled another way ; it is intan- I'^i^Jocim 
 gled in the lulls ofthe fledi.and can no more afcend in Divine Meditation, '^yj-', /,j ^v 
 then the bird can fly,whofe wings are clipt,orthat is intangled in the lime- q,u ihrolngo- 
 twigs,or taken in the fnare.Sin doth cut the very finews ofthe fouljthere- >'^.V7 rorfiqa-i 
 fore, I fav of this heavenly life, as "Mr. Bolton faith of Prayer, cither it will ^^'''■'Ulg'nii.m 
 niske thee leave finnins, or fin will make thee leave it : and that quickly J' '"''''^'■^ 
 too: hor tnefe cannot continue together.! t thou be here guilty, who readeit ^^.^^^^ ^t^^^ 
 this,l require thee fadly to think of this folly. O man! what a life doll thouVrafcrf, e^ 
 lofe! and what a life doll thou chufe.' what daily delights doft thou fell, for /"''" "^^^^f 'mo- 
 tile fwinifh pleafureof a (linking luQlwhat aChrifllwhat a glory doft thou [3^f J^f 
 turn thy back upon, when thou art going to the embracenents of thy hel- ^kirc '^ftntiL • 
 hfh pieafures! 1 have reid of a Gallant addifted to unclcanefs,who at la(l,«»z</ ^o-.o atq.it 
 meeting with a beautiful Dame, and having enjoyed his flefhly defires of ^''fi\tii'oiUis 
 her, found her in the morning to be the dead body of one that he had ^^:^i'*'^^'^^^ td 
 formerly finned with, which had been a<ftcd by the devil all night, and left ,iiis"J"daiit' 
 dead again in the morning. Surely all thy finfull pieafures are fuch ; The i>itellg.ti -y^ 
 devil doth animate them in the darknefs of the night ; but when God ft.ifi ttmsex 
 awakes thec,at the farthe{l,at death,thc deceit is vanifhed, & nothing left 'J^," cpiiusi 
 but a carkcafs to amaze thee,and be a fpeftacle of horror before thine eyes, ^nf^ipcmu-' 
 Thou thinkeft thou haft hold of fome choice delighc,but it will turn in thy9iu-my& iq^ntn 
 hand as ^(j/^/ rod) into a Serpent , and then thou wouldftfain be rid c}iindie'judi- 
 of it, if thou kncweft how ; and wilt flic from the face of it, as thou doft ^"pr-fp^jra- ^ 
 now embrace it : and ftiall this now detain thee from the high delights of ^.^eZitrrm 
 ihc Saints ? If Heaven and Hell can meet together, and if God can become in >4;ri Ta- 
 alover offin, then maift thou live in thy fin, and in the taftes ofglory, and iefiibu^ pramU, 
 maifthavea converfation in Heaven, though thou cheriQuhy corrupti- Athanaf. ^t 
 on. If therefore thou findethy felf guilty, never doubc on it. but this is ff "^t •'^^I^*' 
 
660 JheSdintsEvcrUjlingRefl. Chap.4. 
 
 the caufc that ertrangeth thee from Heaven : And take heed, leR it keep 
 d'^ll^hitfs out theej as it keeps out thy heart- and do not fay, but thou waft bid, 
 WulJ will Take heed. Yea, if thou be a roan that hitherto hall efcaped, and knowcft 
 foonb; drawn no raigning fin in thy foul •, yet let this warning move thee to preventi- 
 totHi: which on, and ftir up a dread of this danger in thy fpirit. As H«««/«; writes of 
 r^h rr^^^'- *^'n^^<^'^>That hearing the mention of the unpardonable lin agarnfi the holy 
 A'.exaji'l Vte- Ghofb, it Rirred up fuch fears In his fpirit, that made him cry out, What if 
 digog.l c.:p. I. thisfhould be my cafe ? and forouzed him to prayer and trial. So think 
 * Nemo dlu thou, though thou yet be not guilty , what a fad thing it were, if ever this 
 tutus penculo {y^QuJ^i prove thy cafe : And therefore watch. * Efp^cially rcfolve to keep 
 Xff'fTt^^/f ^""^"^ theoccafionsof (in,and as much as is pofrible,out of the way of temp- 
 dijboUtn fir- stations. The ftronge.lChridian is unfafe among occafionsoffin. O what 
 'J !s Dei pote- need have we to pray daily, Lead us not into temptation, but deliver us 
 r/f, q.'itfcdia- f^Q^ gy;i ? And (hall we pray againft them, and call our felves upon them ? 
 impluVJk l^Dnvid, Selomsn.Peter^&Lc. teach you not, at lead look upon the multi- 
 Cyprian. £;». tudes that have revolted of late times, and fallen into the mod horrid fins 
 ix.f. 169. with religious pretences : As Chrift thought meet to fiy to his Difciples, 
 
 Remember Lots wife, and what I fay to one, 1 fay to all, Watch : So fay I, 
 
 Remember thefe and Watch. 
 
 SECT. II, 
 
 ^2 ^* A Secondhfnderancecarefully to be avoided, is. An Earthly mind: 
 * -LjLtor you may eafily conceive, that this cannot (land w^ith an hca-' 
 The defcn- venly minde. God and Mammon, Earth and Heaven, cannoVb'o^th have 
 \Cld°lin5 the delight of thy heart. This makes thee like Anfelmns Bird, with a 
 >/5«rfo«(^f4«f*ftonc tied to the foot, which as oft as fhe took flight, did pluck her to the 
 fitnduh m/t Earth again. If thou be a man that haft fancied to thy felf, fome con- 
 tcr'is accrtiui [gnt or happinefs to be found on earth, and beglnneft to taftc a fweetncfs 
 !>/»«>•/ 5 y£- in rain, and to afpire after a fuller and an higher eftate, and haft hatched 
 
 trttO Domini, -°'.. ''n-ii- j°j- t r- i r- 
 
 (icdax'ti corpore '^me thrivmg pro jeas m thy bram, and art dnvmg on thy nfing defign ; 
 fcbus; No I Believe it, thou art marching with thj' back uponChrift, and art pofting 
 ^itmoctras: apace from this Heavenly life. Why, hath not the World that from 
 ]^'^^'■^^^/'£'/'- " thee, which God hath from the Heavenly believer ? When he is blef- 
 c//* Horat. ^^"S himfelf in his God, and rejoycing in Hope of the Glory to come ; 
 J^d!po-efi then thou art blefling thy felf in thy profperity, and rejoycing in hope of 
 ji^uperejj'e qui thy thriving here : When he is folacing his foul in the views of Chrili , 
 ""^^^{y Yl ofthe Angels and Saints, that he (hallHve with for ever ^ then art thou 
 m7q!i'i)'odi'' comforting thy felf with thy wealth , in looking over thy Bills and 
 Wjc?? m.tm Bonds, in viewing thy Mony, thy Goods, thy Cattcl, thy Buildings, 
 fiuper illc efi 
 
 qu'i cum m'ilta haheiff^ plur.t ({"fidt rat.Vlcam toiidem quern xdmoitm fcntlo : mmit tarn pMfcr poteft cffe quam 
 nit:is efi. Jves fiie pariim>n.l) zivi^:it : & indkf pecora pafcuntiir, & httc noblt tamin nata fuityqua om- 
 'tin (i MS coii:'tpifc'im a, poljidemtts. ■ l?}tnr iii q d viam terit, eofxlkior quo levior lft:edit : ita beatior itt 
 ht:i.'mcie vivirkil q!u pMpcrtitc fe [MiVAt -^m^f^i^ dtvUkumomrc fufpim,l^\xt, Fceiix OClnv.p'i^i. 
 
 or. 
 
Part I V. The Saints EverUjling Re/i. 66i 
 
 or large PolTeiiionj and art recreating thy minde in thinking of thy hopcs^ 
 of the favour of foroe great ones, on vv-hom thou dependeft •, of the plea- 
 lantnefsofa plentiful and commanding ftate ^ of thy larger provifion for 
 thy children after thcc ; of the rifingofthy houfe, or thcobeyfanceof 
 thine inferiours : Are not thtfe thy morning and evening thoughts, when « 
 a gracious foul is above with Chrift ? Doft thou not delight and pleafe thy 
 fclf with the daily rolling thefe thoughts in thy mind, when a gracious 
 foul (hould have higher delights } If he were a fool by the fentence of » 
 Chrill, that faid, Scfi/uke thy refi^ thou haft enough laid up for r/i^nj years : 
 What a fool of fools art thou, that knowing this, yettakdtnot warning, 
 but in thy heart fpeakeft the fame words ? Look them over ferioufly, and 
 tell me, what difference between this fools exprcflions,and thy affedions ? 
 1 doubt not, but thou hal} more wit then to fpeak thy mind juft in his 
 language •, but man,rcmember,thou haft to do with the fearcher of hearts. ^JP''^!!' ^^' 
 IcmaybethouholdUon inthy courfeofduty, and praift as oft as thou v.ord [J'wL 
 didl\ before •, it may be thou kecpeft in with good Minifters, and with god- Bread ] faith, 
 lymen, and feemelt as forward in Religion as ever ; But what is all this wcthat have 
 to the purpofe ? Mock not thy foul, man ; for God will not fo be mocked. ^f"^""*^f? 
 What good may yet remain in thee, I know not • but fure I am, thy courfe (^L )°in iur 
 is dangerous, and if thou follow it on, will end in dolor. Methinksl Haptiimal 
 fee thee befooling thy felf, and tearing thy hair, and gnafliing thy teeth, Ccvcnrmc 
 when thou hearelfc thy cafe laid open by God : Thou fool, this night lliall with CKiift, 
 they require thy foul from thee : and then whofc are all thefe things ? a"vavthc *^^' 
 Certainly, fo much as thou delightcfl and rcfteft on Earth : fo much isttnchcsand 
 abatedof thy delights in God. Thine earthly minde may confill wi[h gloiyofitin 
 thy profcflion and common duties : butit cannot confift with this Hea- o"/ /belief of 
 vcnly duty. 1 need not tell thee a!l this, if thou wouldll deal impartially, Jrace"niuft 
 and not be a traitor to thy own foul : thou knoweft thy felf how feldora* only ask for 
 and cold, how curfory and flrangethy thoughts have been of the joys food and vi- 
 hereafter, ever fince thou didft trade fo eagerly for the world. Methinks ^^»ais,fceing 
 I even perceive thy confcience (lir now, and tell thee plainly, that this is i°^^ Js^he^^^' 
 thy cafe : Iiearit, man .- O, hear it now .- left thou hear ic in another that fo'rfaketh 
 manner when ihou wouldft be full loth. Othecurfed maJnefs of manyjjnot all that 
 ihitfecm to be religious / who thruft themfelves into multitude of cm- hs l^ath can- 
 ploymcnts, and think they can never have bufinefs enough, till they are "^'ir^- i*^^^ 
 loaded with labours, and clogged with cares. That their fouls are as unfit f^pr.Tn^orat. 
 to Gonvcrfe with God, as a man to walk with a mountain on his back : Do.n. in. Sea. 
 and till he hath even transformed his foul almoft into the nature of his M-r^i?- 
 drofliecarkafs, and made it as unapt to foar aloft, as his body is to leap f^orJ^i^.y^ 
 above the Sun : And when all is done, and they have loft that Heaven amoAem-^ 
 they might have had upon Earth, they take up a few rotten arguments to poralium, 
 
 -yi?;. Omnis 
 tcrrcnat fubftamix qux potcft effc de poffcflionc hominis ; & habltudinum refpcftl. r^rum 'n reVus 
 rerrcnis fundataruni, qaas homo irrationabilic;r apjctit, ficutdoaiinia & hcnorc* mundanoSj qui ex 
 poflclTione lalium oriiimur. He ita i T/;,"?. 6.-i^. Kadix omnium maloium eil ciipld^tas. JVicl^'ij'. 
 Txialog. i>3 . c. 1 8 . fol. 7 X J 7 3 . 
 
 Rr r r 3 - provi' 
 
662 The Saints Ever Uliirt^U eft. Qiap. <^ 
 
 (J prove It lawrul, and [hen they think tliacrbcy have falved all : though 
 
 thcle foes would not do fo for their bodies, nor forbear their eating, or 
 
 drinkinp, or Q?cping, or fporting, though they could prove it lawful lo ro 
 
 do : though indeed chey cannot prove ic lawful neither. They mifs not the 
 
 ^ pleafuresot this Heavenly Life, if they can but quiet their Confciercc?, 
 
 while they fallen upon lower and bifer p'.cafures. For thee, O Chriftian, 
 
 Quicquic^ no- wlio haft taHcJ of thefc pleafure? : I advifc thee, as thou va'ueft their cn- 
 
 b.sbonofutii- ,Qyfnfnc, as ever thou wou'.dfl taOeoifhem any more, take heed of this 
 
 us &VarVns R^'p^ ^^^" Earthly mind : For if once thou come to this, that thou wilt 
 
 noftcr in pro- bc rich, thou falleft into tcmptacion , and a fna'C, and into divers foolifh 
 
 ximo pofuit, and hurtful iufls : it is Saint Psuls own words, i Tim.6.9. Set not thy 
 
 Non cx;>:aa^^jj^j^gg j-^j^;^ on the AfT.'s, when the Kingdom of Glory is before thee. 
 
 n=!i "n"flrrm"^^*^P thefe things as thy upper Ciarments, Hill loofe about thee, that thou 
 
 ultrodcdit i maift lay them by, whenever there is caufe .- ButletGodand Glory bc 
 
 nocitura al- next thy heart, yea, as the very blood and fpiiits, by which thou live!) ■, 
 
 ll^"?'^ r^'^^J- Still remember that of the Splnz^Thc fric»cifbip ofthe'WorLi, /.- enmttj yvith 
 
 floVs qux'ri ^°^ ' ^i^W^^'^^^ therefore tvill beafriendoftbe World, u the enrmj f-f Gcd^ 
 
 poflanms. Jam. 4. 4. And 1 John 2.15. Love mt t '"c wcrld, n<ir the things i» the world : 
 
 Ea quibus Ifanjntanlovethcicvorld^the love of the Father ii not in him. This is plain 
 
 pfrircmus no- dealmc : and happy he that faithfully receives it. 
 
 1cm; rerum ° 
 
 narura ?c abfcondcnce protullmus. A<ldl\i;nus animum volaptati, cui inJul<:cre initium onn.iina 
 maloruin eft, 5r«''r.? Eplft. no. Tom. 2. p. 841. i Sam. 9. 20. Scd a;iior Dei adiv.ic cftvaldcmo- 
 dicus & dc' il s ; MunJanus vcro forcis & porens; icpusnatq'ac t"ortJt!.r, nt n^dam fuum feu hofpitium 
 quoi hibuit ab infantia inhominc peiji.u. Ec quoi plus molcftat, ipfe arr.or niunJi oluIis cc ni- 
 tur corporis, & fcnatur dulciscflc ad rctinendum, amarus vcio ad pcidcnJum : Air.or autcin Dcie 
 contra non vid.:tur 5 & fentitur durus ad acquircnium, & dulcis ad dimitrendmn. Gafoit. f,i,l. 3. 
 fei 381. De mo>Uc co 'Uemplat. cap. 2 1 . 
 
 •SECT. III. 
 
 $.3. li A Third hlnderance, which I muftadvife thee to beware, is, The 
 • I love the » x\ company of ungodly and fenfuai men.* Not that 1 would dirfwade 
 T£al of thofc ct thee from neccfTaryconverfe, or from doing tl^'in any office of Love ^ 
 Athenians, efpecially noc from endeavouring the goodof their fouls. as long as thou 
 not wafti in ^^^^ ^"V Opportunity or hopeiNor would I have thee conclude them to be 
 the fame * dogs and fwine, thac fo thou maift evade the duty of Reproof-, nor yet to 
 
 bath with rhe 
 
 pcrfccurors.of 5flC/-ii/fx. But this wife avcrfn:fs from the knoroi. cxe'ta of TcMt , may and muft 
 be accompanied with a friendly corrcfpondencc with ditfcrine; Brethren. Btfhop H.U jo tlic 
 Peacc-maicer, pag. 134, ijy. ^ucmcunque Veus fillit qi:i autoilute y quo jufc ho^ro d pulfn- 
 Yus cfl, dof-rcipfc De«r architcfior fit^ domitSy d'pukrt' ? I'udeat ergo Chrifti^tnos, q'ti infcieiitff- 
 fimh fui- pnejudicnf, aift impotcnttfjimii ftiiiii< ficabripiunJurt ui qu.im DTUi mtitni.itn demm f!'.4^' 
 locaty ipJi'/Kgcnt, avcrrant, <:^ omn:bni viribus interruibm'. Junius Ironic, in Pfal. iii. ^om. 1. 
 p'g^^i. An excellent Book for a Ccnforious, Separating, Turbulent CKiiftian to perufe. L'ge 
 Cy^n^ni Ep'iftol. yx. />. Ill, ixx. Of noc departing from the unity of the Cliuxph, bccaufcthcy 
 are wickci^. 
 
 ,. judge 
 
Part I V* The Saints Everlafii?7g Kcji. 66^ 
 
 \ 
 
 jjdge them fLch ac al ,as long as chere is any hope of betccr,or before chou 
 arc certain they are fuch irxdeed : much lels can ! approve of the practice « 
 of chofe, whojbccaufe the moll of the world are nought, do therefore con- 
 clude men Dogs or Swine, before ever thsy faithfully and lovuigly did ad- 
 monifhLhem,yea,or perhaps before they have known them, or Ipuke with 
 them : and hereupon thjy will not communicate with them in the Lords 
 Supper, but fcparate from them into diftind Conp/cguions ,1 perfwade 
 th.ee to no fuch ungodly reparation : As I never found one word in Scrip- 
 ture, wh.ere either Cbrifl or his ApoRlesdenyed admittance to any man 
 that defired tol)e a ^!ember of the Church, though but oidy profciling to 
 Repent and Believe •, So nether did I ever there nnd that any but convid- 
 cd Hereticks, or fcandalous ones fand that for iht mofl part after due ad- 
 monition j were to be avoided or debarred our rellowrmp. * And where-^^* l''irbo & 
 as it is urged,! hat they are to prove tlieir intereil to the privilcdges whxh dfciplma Dj- 
 ihey lay claim to,and not we to difprove it .- 1 anfwer, If that were grant- ^"y^«;l-<' 
 cd, yet their mcerfober profcfii.ig to llepeut and Believe in Chrift,isa3Co to'noq.ioT' 
 usafufticicnt evidence of their intcrefl to Church-member- (hip, and ad- no i poifi m : 
 mittance thereto by Baptifm (fuppofing them not admitted before : ) and f^^gio p.ilram 
 their beinc Baptized pcrfons, (it at accj or members ot the univerfal vi- "f''<"^/'^i 
 fiblcChurch (^into which it is that they are Baptized, and owning their j^^] r^^ '^s 
 Baptifmalp'olelTion,) is fufficient evidence o-fthcir intercfl to the Supper, Aifthit\cz\- 
 tiU they do by Herefie or Scandal blot that lividencc- f which Evidence if l^ndy, coi.\ 
 they do produce in the Church of which they are members, yea though Crcic. 7.- 
 they are yet weak in the Faith of ChrKl, who is he that dare rcfufe to re- fo by '?5ff ** 
 ceive them ? And tbis,after much doubting,difpuce,ind ftudy of the Scrip- on joh,i 17' 
 turesj rpeak as confidently, as almofl any truth of eq^ial moment^ So plam ^.66- i. c. 
 is the Scripture in this point, to a man that brings his underRanding to the ^^hat I on, 
 model of Scripture, and doth not bring a model m his brain, and reduce all ^'^^"word "^ i 
 he reads to thit model. The door of the vifible Church is incomparably^Difaplinc of 
 wider then thedoor of Heaven : and Chrift is fo tender, fo bountiful, thcLord^ 
 and forward to convey his grace, and the Gofpel fo free an offer and in- what I in- 
 vitation to all , that fjrely Chnfi will keep no nun off, if they will ""void "h-*' 
 come quite over in rpirit to Chnfl, they (liall be welcome ; if they wilictchitf, kftl 
 come but only to a vifible Profefilon, he will not deny them admittance prove fuch 
 there, bccaufe they intend to go no further, but will let them come as near ^^0' fj^f > hut 
 as they will, and thit they come no further Oiall bccheir own fault ■ "^551^0^^' 
 andfoit is not his readineifs to admit fuch, nor the opennnefs of the nothing. 
 door of his vifible Church, that makes men Hypocrites, but their Yetaneccf- 
 
 faiy ufc of 
 Churc'i Ccnfurcs I d;nj not ; which ho.v it was in the Primltiv-e times, aniho.v terrible, (prxf-idi- 
 c'lum fumm (mfntim \udicu) TcruU.Ctxzssi in Apologct.cap. 39. f tiiUritti lib.ad Conft. Aug. i>i.qui!, 
 T-.uffm'im nobU efi pmnin & foUvn Evang ficatt fid.m-, m Baptifin.ite coiiftffitm UKiilLitcmf^ rdi/!.?re, 
 &c. J^«i credit omru.t qnx ho: brcvi Symbolo co^nprxbcnfa J}abc»iiis, 'cit'imqu-t: Cjnjlt practpUs cosfov- 
 mcm aire coi.i i:r et aVjo C^^'i't^i-i'iOiumnoiicfi cpungeyui-i^ ncquc « Comwtnio >.? cum aliis ChuftuviJ cu^ 
 iufaitqu EccUfi-tmcmbrh .rjigcr^ius. E co^Ur.: q ti uUmcx hif-e Artidftis f^rcilLtt & fHgilU'.-, Licit 
 vomcn Chiiflr/t' ji'r. vc:.di:d) ab Oitho.-ioxa. um d nrntri-.o \c cir::n.lis eft-, vc. Davonint. pro Pace, pai^. 
 X.O, XX. vii. ulti. 
 
 own 
 
S6^ The Saitits Everlajling Reft, Chap. 4, 
 
 own wickcJncfs ; Chriflwill not keep fuch one aniorg InfideJs, lor rear 
 of making Hypocrites: but when the net is drawn unto thcfhorcj the 
 fiflics fhall he Icparared ^ and when the time of Harvcfi comes, then the 
 Angels fliill gather out of his Kingdom all things that offend, and them 
 that work iniqui:y,y'I/4f. 1 3 .41 .There arc many Saintsfor fandiHed men) 
 that yet fhall never come to heaven, who are only Saints by their repara- 
 tion from Paginifm.into fcllowfliip with the vifib!cChurch,but not Saints 
 in the ftridefl fenfe,by feparacion from the ungodly in:o the fellowfhip of 
 the myllical body ofChri{l,Hf^. 10.29. 7)r«r.7.6.'&:i4.2,2i.and 26 19. 
 
 * "'^m-'^^^^' ^'^^ ^S-Q.Exid. 1 9.6. 1 Cer.-j. I i,i^[.Rom. 1 1 . 1 6.HeIp. 3 , i X!Om pared with 
 ^(mtcf G^rm "^^^^^ ^^' ' Cor.^Aj. and 14.33. 1 Cor. 1. 2. compared with 1 1.20,21, 
 Duamrs)'mos &-'c C»//. 3. 26. compared with C^/.S -3 ;4-^"J 4.11.&: 5-2, 3, 4. ^c^ i).2.* 
 
 q:ii f.iUi>i'nr 
 
 & tAoic:t Commuri'ttnimfrMcrttJim cum ili.'a rct'urrc p.:r.7ti funty tjfc Schifm.tte cor:.m D mjgis evcuf.ttoi 
 quam qai vcyjs opirJones i thfcc co.^ oicrjiis tuaiiuri & m.itu.vn l;t(,';m Covmitioum cum aI'us £c/(- 
 pii ctiam dcfuhrivttibiis rjffcrnantnr. D. Davcuant de Pace Eccl. pag. 14, j j. ^ 
 
 Op'ime de hac jhus far I have digrefTed by way oFCaution,that you may not think that 
 
 Mat ""^-" ^ difT'.vade you fron I iwFul converfe ^ but it is the unnecefT-iry lociety of 
 
 :;9,4o. ubi " "'igodly n-;en,and too much familiarity wuh unproHrablc companions, 
 
 vid. p. fraihi) though they be not fo apparently ungodly, that 1 dilTvaie you from. 
 
 ^l^>-i9- tt There are many perfons, whom we may not avoid or extonimunicaceout 
 
 of the Church, no nor out of our private focicty, judicially, or by way of 
 
 penalty to them,whom yet we mufl exclude from « ur too much Ikmjliari- 
 
 ty in way of prudence for prefcrvationof our felve?. "* It is not only the 
 
 ei open prophane,the fwearer, the drunkard, and the enemies of godlincr«;, 
 
 * I Will tell that will prove hurtful companions to us, though thcfc indeed arc cliicfly 
 \vho they be [q {jg avoided ^ hut too frequent focicty with dead-hearted Formalifls, or 
 complain cf P^^'^on^ mecrly civil and moral, or whofe conference is empty unfavoury, 
 the unprofi- ^nd barren,may much divert our thoughts from Heaven, and do our felvcs 
 taMencfsof (,3 great deal of wrong :as meeridlenefs,and forgetting God,willkeep a foul 
 Chriftians : as certainly from Heaven, as a profane, liccntions.fleftily life : foalfo will 
 Bawds ^^^ ufual company of fuch idle, forgetful, negligent perfons, as furcly keep 
 Pandors , our hearts from Heaven, as the company Oj' men more diiroluce and pro- 
 Robbers, fane. Alas,our dulnefsand backwardnefs isfuch.thatwc have need of the 
 ''^^?'^^r ^A^ "^^^ conftanc and powerful helps : A clod, or a ftonc that lies on the earth, 
 fo'^A^e- " is as prone to arife and fly in the Air, as our hearts are naturally to move 
 houfcs, Ta- toward Heaven : you need not hold nor hinder the Earth and Rocks to 
 Tcrns , Play- 
 
 houfcSjGaming-HoufcSj&c. ) To be unprofitable to thcfc is no fin?.ll ProSt. Tcrlul. Apolog. 
 ddv. gL-ntes. cap. /^^- There arc many among usalfothat teach men to fay and dd things reproachful 
 .to God, and wicked, and yet they come in the Name of Jefus : and they ace diflnguiflied by fcvcral 
 names, taken from certain men, as every one was the Author of .ny new Doctrine or Opinion. 
 Some of them Blafphcmc God the Creator of all, and CSrift, &c. Wc commimlcacc with none of 
 ihefe men. For wc know thcni to be ungodly, unrcligious,, unrighteous, and unjuft, and that they 
 confcfsChrift only in name, but do not worihiphiin in deed, though tUey call thcmfclvcs Chrifti- 
 SLi)s. Jupn Martyr^ Dialog, cum TryphoH. 
 
 Keep 
 
V 
 
 Part I V. The Saints E'uerlaftwg Refl. ' 66 5 
 
 keep them from flying up to die skies ^ ic isftfficienc chat youtio not he^p 
 tlicm : And fureiy if our fpirits have not great ailiftance^they may eafily 
 
 • be kept from' flying aloft, theiigh they ncvci- fhould meet with die Icaft 
 impediment, O think of this in the choice of your company ; when your « 
 fpiritsarefo powerfully difpofcd for heaven, that you need no help to life 
 them up •, but as the flames you arc alwayes mounting upward, and car- 
 rying with you all thats in your way ; then you may indeed be lefs 
 carciul of yt ur company • but till then,as you love the delights af a hea- 
 venly life, be carefui herein .' * As its reported ofa Lord that was near to *5 q q^i , 
 his dcath,and theDoftor that praycd-with him read over the Letany, /"<?>• mebc'dumb 
 all vpowen Libering wth chiU^for al/Jlckperfons dr pun^ chiUrcfi^SiC.Frcfn to all the 
 
 ., lightmng and tcmpcfi^frcm pLigtie, peflilcnc! and famine^ from battel^ mur- ^^'orldjfo as I 
 thcr.And fuddcn ^^4?/?, &c. Alas,laith he, what is this tome, who muft j^lf/^^^f'^n 
 prcfently die I &c. So maift thou fay of fuch m.ens conference, who can for t'hce and^ 
 
 , tall^jef nothing but their Callings and vanity •, Alas, whats this to me who my own 
 mu^ fhortly be in RcO,and fhould now be refrclVingmy Soul with its" heart, Biilio;> 
 forecafts ? What will it advantage thee to a life with God, to hear wheree*^"' ' ^^"'^* 
 
 • the Fair is fuch a day,or how the market gocs,or what weather is,cr is like saiecaK^c^x- 
 to be, 9r when the Moon changeth, or what news is ftirring ? why^ this is r.ubn 1 allow, 
 
 . the difcourfe of earthly men. What will it conduce to the raifing of thy Sanabimur, fi 
 hear: God- ward, to hear that this is an able Mini!ler,or that an able Chri- '"^do fepara- 
 nian,or that this was an excellent Sermon, or ihac is an excelient book ? to i\j,^ jj^j.^ ^^[^_ 
 
 ■ hear a violent arguing, or tedious difcourfe, of Baptifm, Ceremonies, the joi- cfle vide- 
 Tower of theKeySjthe orcer of Gods Decrecs,or other fuch controveifies t"^' •' >deo po- 
 of great dffticulty, and lefs importance rYetthis, for the moft part, is the i^^^^fl. Nor. 
 fweetcfl: difcourfe, that thou art like to have, ofa formal, fpeculativCjdead"- rebus humanis 
 hearted rrofefror.Nay,if ihou hadi> newly been warming thy heart in the«»agitur, ut me- 
 
 , contemplation of the blefled Joys above, would not this difcourfe bcnum liora pluribuj 
 th:ne affcdior.s, and quickly frcezthy heart a^ain ? 1 appeal to the Judge- pl^ce-^nt- 
 ment of any man that hath trycd >c, and makcih cbfervations on the franTe ...iw^*^" "1^, 
 orhisfpuit. Men cannot well talkc>Uine tiling, and mmd another, e(peci-«ei>. Qiirra- 
 ally things offucbdiffering natures. You young men, who are moft liable musquid op- 
 to this tempcation, think fadly of what I fay .- Can you have ycur hearts**,""" faftum 
 in Heaven on an Ale-houfe bench, among your roaring, finging, fwag- ilffrTtrfl^muaT 
 gering companions? or whe-* you work in your Shops with none but &quid 
 fuch, whofe ordinary language is oaths, or filthinefs, or foolifli nosin po/Tc^- 
 talking, or jeftirrg ? Nay , le: me tell you thus much more-, that ifct^'!^ fteUatd- 
 you chufe fuch company when you might have better, and finde %Mu"at' Mti 
 
 quid ' vulgo 
 veritatis pcfTuTucinterpreti probatum fit. Vulgum autcm, tam Claiv.ydatos, quam coronam voco. 
 Non cnim colorcm vcftiumquibiit prxttxta corpora flint, afpic^o : oculis dc hominc non credo. Ha- 
 bco melius ccrtiufque lumen, quod falfis vcradijudlccm. A niiv.i bonum animus invcniat. Semes. 
 tic Vita beat. c. z. Ego confitcor imbccillitatcm mcam. Ntmqium mores quos cxn'-li (c turbi) rc- 
 fcro. Aliquid ex co quod compofui, tuibatur j aliquid ex his qux fugavi, redit S:n<:cn Hpift. 7. p- 
 f 30. Tom. 1. Falix eft illorum Conditio quibus datum eft quam longlffunc cb impiorum coliabica- 
 uonc abcflc. r«/*ww in Ezck. z. p. Sz. 
 
 Sfff m<Hl; 
 
666 The Saints EverUfti'ng Befi* Chap. /{•, 
 
 a 
 
 moft delight and content in fuch, you arc lb far horn a Heavenly Convcr- 
 fation,tliac .is \ ct \ ou have no title to Heaven at all,and m that cflate (hall 
 never come there : For were your ireafure thae,your heart would not be 
 on things lb diflant. MHt.6:zi,\iy a word, our company will be part of 
 our happinefs in Heaven, and itsa Hrgular part of our furtherance to it, or 
 hindcranccfrom it. As the c eatures living in the fevcral Elcmentf-.arc com- 
 monly of tlie temperature of the Element they live in, as the fillies cold 
 and moiit like the water, the worms cold and dry as the Earth, and fo the 
 rcll: So arc we ufually like the fociety whichwc moQ converfc ii. He that 
 ncrer found it Iiard to have a lieavcnly mind In earthly company, it is 
 certainly bccaufc he never tryed. 
 
 SECT. IV. 
 
 $/4^ 4-'*' A Eourcii Htnderance to a heavenly Converrationl5;,Too frequent 
 " x~\.difputes about lefTer Truths,andcfpccially when a mans Religi- 
 
 on lie"; only in his opinions, a furelign.of an unfmdiHed Soul. IffadcXr- 
 amples bedodrinal to you, or the J udgements ef God upon us be regard- 
 '» There m'j.fi. ed,I ne:dto fay the lefs upon this particul:tr.Its legibly written in tlieficos 
 .needs tKcrc- ofthoufinds •, It is viliblein the complexion of our difeafed Nation ^This 
 -orabc loms ^ f^^^i^j Hypocritica\s our facics Blpocrati a : He that hath the Icaft sk:!l in 
 '■ontcw verted Pnyliognomy,may lee that this complexion is mortal,anQ tins piaurc-likcy 
 IcflcrDo^ri- fhadow-Jikc vifageafforxleth our Hate afad Prognoftick. You that have 
 nals-i that been my companions in Armies and garifons, in Cities and Countries, I 
 tins IS no know have been my companions in this Obfervacion, That they are ufiial- 
 hear orjt ' * ^V "^cn lead acquainted with a Heavenly life.wlio are the violent difputcrs 
 rjiat wa: • aboutthc Circumftantials of Religion: He whofe Religion is all in his Opi- 
 nonc ; nions,will be moft frequently and zealoufly fpeaking his Opinions; And he 
 
 ^fid"°V^^' v/hofe Religion lies in the Knowledge and love of God in ChriU,wi!l be 
 inCbrifti "^^^ delightfully fpeaking of that time when he fhall enjoy God and 
 nicritis, veraa Chrift. As the body doth languifli in cunfuming feavers^ when the native 
 de vitje heat abates within, and an unnatural) heat inflaming the external parts 
 
 ^^•'"^^'^ fiaccecds ; fo when the zeal of a Chrifhan tfoth Icive the internals of Reli- 
 let • ho- in- gion^and fly to Ceremonials, externals or inferior things, The Soul muft' 
 foclari nan necds confumeand languiOi. Yea though you were fure your opini- 
 poremm Pon- oii3 were true, yet when the chicfeft of your zeal is turned thither, 
 cihcu. Ac gj^^ jj^g chicfeft of your conference there laid out, the life of grace 
 
 in his duobus -' ' " 
 
 caFdinibiK 
 
 omnls ChriftianiCinus vertitur. Q">i<l cigo in nobis Jcllderant ? V>.Jiif. Stcgm.in. Dodecad- de Ec- 
 cUf. Vi.ttor. Frxfat. Ad fidem fimicit pauca nodbj in rcliqnis fufhcit, Contrarium non tucri. 
 liUr/iibid- Mcmb- 1- p- i9. Quoad clcmcntaria adco dilucidc S. S mftus mentera fuam in Seriptu- 
 lisdeclaravit, m ex ipfo vcrborufn fono vcrus fenfus ftatim hauriri queat. id. ib. M(tnb. ix p.ii^ . 
 Qitando Confcquemiae ncceflitas non eft cvidcntci' co^nita, atque ita ncgatlo ilia ex infiimitatc> 
 non auiem anmii ex obtinnatione provcoita ut in Patribus favtwu gftj ditnnabilij Error non irtciu- 
 xitmv ld>ib p>izi, 
 
 dccdfs 
 
P^ftl V. The Saints E'verUjling Refi, 66 J 
 
 •-decays within^and your hearts are turned from this heavenly life.Notthac ct 
 1 would perfwa<lc you to undervalue the leaft truth of God, nor that I do 
 ^clvHOwlcdge the hot difputers of the times, to have difcovercd the truth 
 above their Brethren * ; but in cafe we fliould grant them to ha^e bit on * ^^"^ ridi, 
 •the Truth- yet letevcry Truth in our thoughts and fpecchcs have their due a!^^^^*^^'"' 
 vproporcion, and J am conHdent the hur^dreihpart ofour time-andour priinumcos 
 Gonfercnce would not be fpcnt upon the now common Theams : For as hxcfxcida 
 ■there is an hundred Truths of far greater confcquerce, which <io all jcabicsac dc- 
 challenge the precedency before thcle, fo many of chofe Truths alone, are /^^"^ » x 
 •of an hundred times nearer concernment to our Sou!s,and therefore Ihould inae^ti's'^fa^- 
 ■lu^ve an aniwerable proportion in our thought^. Ncidier is it any excufc^jemia! perfua- 
 for our carting by thofe great fundamcnral Triuhs, bccaufe they are com- ^on^ tumida, 
 /nan and known already : lor the chief improvement is yer behind ; and "-"""pa^'-t i 
 the Soul mult be daily rclrcfhed with the truth of Scripture, and the J,;, JJ^ f^'j"^_ 
 
 '. . goodnefsof that which it ofifereth and promifcth,as the body muftbe t.irc, Co'ntro- 
 with its daily food : orclfe the known Truths that lie Jdie in your heads, vcifusagl- . 
 .will no more nouiifli, or comfort, or fave you,then the bread that lies Hill **'^'^' T'"^°r 
 
 ■ in your Cupbords will feed yofi. Ah he is a rare and precious Chriilian, nuij^^ntca^ 
 who is skilled in the improving of well know-n Truths. Therefore let me eflcnt, novas 
 ■ advi-fe you that afpiieafter this Joyous Life ; fpend nor too much of your fufcltare, & 
 thoughts, your time.your zeal, or your fperches upon quarrels tlxit icfs o^^'^Jam 
 •-oncern your Souls; BviC when bypocri-iesare feeding on husks or (hcls, vcrfaHum 
 or on t!.is heated food which will burn their lips,far fooner then warm and ctiam nil tale 
 llrcnghen their hearts ; then do you feed on the Joys above. .1 could wifh coaitantcirt, 
 you were all underHanding men, able to defend every truth of God ; and "'^bu-^ile 
 ce thi6j;nd,that you would read and lludy t Controverhe more.-and your JJ^iJ^^J^'^^'^J. 
 underftanding and (lability in thefc dayes of tryal,is no fmall part of my Kupht. Md-^ 
 
 , comfort and encouragcment.-But ftill I would have the chiefefl to be chief- d:»!ii< I'a-rx- 
 
 , ly ftudied,and none to fnoulder out your thoughts of Eternity .-The leaft '''/ f^ot.pyo 
 controverted Points are ufuallv moll wcidity, and of moft neceflary frc- ^^'f^/' ^' -' 
 quentufetoour ^ouls, igAo« vctcri 
 
 Hrclefijt, eti- 
 ar.-. hoc tcmpoic /iik iGceptifTuurtamcn ncr^ font do£;inata. Gr.thoUcx'^Pxclciix. Mdiriihon. apud La- 
 :^^n-.'l'oin i. D.'//?/^'. p,-^. 441. j It is a good faying okFicin Mn\i:^c!uLi, wherewith D. Efrtus con- 
 ..udechkis Oration, Oc Ccrlit iHin: S.iliiiis ; J'ciit.iran Vhiofoph'utquicrn, Theohgt-i inz-enit. Relics 
 pojiidi'. '.btudyto obcy,not todifpuce : Turn not Ccrwcknce into QHcfliorb and Controverfies ; 
 left while th'ju art rclolving what to do, thou do jufir not'iing. Drav/ not all to Rcafon, leave 
 fonicthin^ to Faith. Where thon canll: not found tjic bottom, ndroirc the depth : Kifs the Book and 
 lay it down, weep over thy own ignorance, andfcnd one hearty w'lfh to Her.'vcn ; O when dial II 
 
 , come to know as lam known;' The time is at hand whm all niufl be accomplifhcd, and wc 
 
 cc<omptablc : When Arts llvailceafe, and tongues be aboliilied, and knowledge vanilli away. Do 
 hue think now one thor.glit what will be the Toy of thy heart when thou canft truly fay, Lord, thou 
 htft written to me the great things of thy Law, ^nd I have not accounted them as ftrange things, 
 &c. Vcmplc in Preface to f-^ifaiiaG/Vff/vc. NcceJJ'aria ignorafms, qidanofiiuccjjhia di<lkimiis : ki^% 
 
 :Riiipcrt Mtldcmus Parxneii. ■ . . . 
 
 ^Sfffz For 
 
668 The Saints BvcrUJling R^ft. C hap.4- 
 
 Ash isfc.:dof For you, my nciglibours and friend in Chrift, I blefs God that I have 
 /^-.r/'-'.-j (n f() little need to urge this hard upon yoUjOr to fpend my time and (pccchcs 
 dl^tpU'lf^-u '" ^^^^ Pulpit, or: thefc quarrels, as I hivebeen neccfiicaced to my dilcon- 
 t,'ib*i Tj.olo- tent for to do cllewhcre : Irejoycc in the wil'dom and goodncfs of our 
 gi^ xfgratri- Lord, who hath favcd^cmuch of this labotir. i . Partly by his temper- 
 ci, pr:or:pro,- ing of your fpirits to lincericy. 2. Partly by the doleful , yet proritablc 
 f-q'rrh Ut cxamp'c of thofe few that went from U9^ whofe former and prefenc con- 
 lot S^!Akk dition of fpirit makes them ftand as the pillar of Salt, for a continual ccr- 
 cYgKt k k- ror and warning to you^,and fo to be as ufefulas they were Iiketo be hurc- 
 cumbce, ut f^i;. 3 . Partly by the confcfllons and bewailings of this fir, that you have 
 TcmTu^'d' ^^^^^^ ^^^^ ^^'^ mouth of the * Dying, adyifing you to beware of change- 
 -vint fapien- ing your fruicfull fociety, for the company of deceivers. I dounfeigned- 
 tite. lyrejoyce in thefc Providences, and bicfsthc Lord who thus ellabl.fheth 
 
 KeadBin-iop hisSaints- Study well thofe Precepts of the spint ; Romi^.i. lUmthat 
 ten- B^'^ic' UTveAk^in the faith, receive^ bm not to doubtful dlfputntions. 2 Tim. 2. 23. 
 called The ^^'f fooli/h And unlearned juejlicns avoid^knowin^ that they do gendvrfirlfef. 
 Fca:c-:;u^tr, And the fervant of the Lord muU no: firive, Tit. 3 . 9. B»t avoid f<jolifh 
 and his P.w qttefiions, and 7ene.1lozies.nnd contention.^, ahd ftnvinffs ahoHt the Law ; for 
 '"; ' ^ they are unprofitable and vMn. i Tim. 6. 3 ,4,5 . If any man teach otherrfife^ 
 Aihortatio. andconfent not to roholfom words^ even the tvords of our Lord Jcfns Chrifl, 
 * Yet fill 1 I and to the doclrimrnhich is according to fodHnefj •, he is proud, k»omng no- 
 -io'At nor but thi/ig^ but doting about ^uefli ms and strifes of words, whereof comet h envj^ 
 wc lould bc^ ftrife, railing, evil furmijings,perverfe difpmings of men of corrupt minds^ 
 to -know " anddeflitute of the truthyfuppo/mg that gain u^godlimfs : Prom fuch rvith- 
 morci As, draw thy felf. 
 'D.vj. Chytr^e- 
 
 Ks fald when lie lay on [lis ieath-!»cd, Jncud^orem ftbl difccjfiin fo^c, fi moriiyindm ctixm iiliqiid 
 didiaijjk. 
 
 SECT, v.- 
 
 <5. 5. ct 5- * A ^ y^^ value the comforts of a heavenlyLife,takeheed of a "proud 
 » Radi^ cm- -ZjL and lofty fpirit. There is fuch an Antipathy between this fm and 
 jiiiun n\alo- Qod, that thou wilc never get thy heart near him, nor get him near thy 
 Ss ^Rid' ■" ^^^'^^.^^ '^"p ^5 ^^'5 prevaileth in ic If it caft the Angels from Heaven that 
 oomium Ma- were in it, it muft needs keep thy heart eltranged from it : If it caft our 
 Jjrum fupci- 
 
 bia. Hxc fecundutn viam intentionis : lUafecunium viam exccutionis : Hrc iK quxrcns quo hc- 
 nK> fatiari jioffu ; Ilia, quibus ad propofuam fxlicicatem pcrvenire. Llrraquc ab ilia inSnita Dei ca- 
 pacitate & «icfc-niens & ds^sacransj fenriente ><c gmdrntc hau-.n: ctiam pollqaam a Deo aberra- 
 vit, non nifJ inKnito fe poUc rcplcri> fua nquc vd ex hoc ini£;niiudin;in approbante, fed ftullra in- 
 iinitaiu inter finltaqurrin:c. Lltraq-a? cico prions & verr Io:uti oGcupic ^ & eft Origo Jcinccps 
 G unia.n aliorun maloriin ; 1 -d utrmfque prim-i Ori2;o ell: vera illa& Divini cipacitas j non qua- 
 teiv.is Dei cipa:itas & :i Deo data, fed quatsn.^ ruoa'.l.ivjicua 8c nl!)il'^u fajnorins. G'ibu'nf dc 
 Li'j:,- . Ub.z.cto 19. 5,T/.ii.&.?g? 414,415. 
 
Part IV. The Saints EverUfling Reft. 669 
 
 firft parents ouc of Paradife, and feparated between the Lord and us, and 
 brought bis curfe on all the creatures here below • it muft needs then keep 
 our hearts from Paradife,andir.creare the cm fed feparation from our God. 
 B-elievc it,Hearcrs,a proud heart and a Heavenly heart arc exceeding con- 
 trary. Entercourfe wi'.h God will keep men low .- and that lovvlinel's will*Qiianto ex- 
 further their entercourfe .- whenaman isufcdtobe much with God, and cclicmius in 
 takenupin the ftudy oFhis glorious Attributes, he abhors hin:ifelf indufl '"''-"^^-fis Dei 
 and afhes ^ and thac li^'f- abhorrence is his bell preparative to obtain ad- ^un"^an°a' 
 mittanccto God again. Thereforeafter a Soul- humbling day, or in timcsoh-.ajoresha- 
 of trouble, when thefoulisloweft, it ufeth tohave freellaccefs to God, bent caufas 
 and favour mofl of the life above ; He will brinn them into the wildernefs, ^o"i^"iinis & 
 and there he will fpeak comfortably to them, Hcf.z . 14. The dcfigbt ^'^'^l^T}'^ Lhl 
 God is in an humble Soul, even him that is contrite, and trembleth at his tatls auCTnaen- 
 Word-, and the deli;;ht of an Hu nblc Soul is in God : and fure w'lcrc there tis, mens-ilbi 
 is mutual delight,thcre will be :recRadmittance,and hcarricfl \velcom,and ccivfci.i, & 
 moft frequent converfc. Heaven would not hold God &: the proud Angcls^Jj^^j- T". ' 
 together ^but an huml le Soul he makes his dwclling-.and furcly if our dvvel- rai^amr ex- 
 ling be with him, and in him, and his dwelling alfo be with uf, and in us, ccflUs; & fiat 
 there muft needs be a molt near and fweet familiarity. But the Soul that immunda va- 
 is proud cannot plead this priviledfie ; Godisfo far fiom dwelling in it, "'t^tc,dumfi- 
 that he will not admit it to any near acccls,but looks upon it aJar otr, Pfa. ^a virtutc. 
 1386. The proud he rcfifteth Cand the proud refifleth him j but to the Piorpn-. Epift. 
 humble he gives this a;id other Gracei:, i fff. 5.5. A proud mind isa high^.'t.'/ v.'mctri.id. 
 mind in conceit, felf-elleem, and carnal-afpiring: A he ivenly mind is a high Superbia e(l 
 mind indeed, in Gods eftoem, and in higher (yet holy j afpii'ing- Thefe ^''^''^tta°yQ^\^cel~ 
 forts of high-mindcdnefs, aic more ad verfe to one another, then a high icmix pro- 
 mind and a low: A."? we fee that mod wars and bloodfhed isbctweenapriair, &c. 
 Princes and Prirces, and not betv/een a Princeand a Plowman. A low fpi- Confiftit pn- 
 fit and an humble,is not fo contrary to a high and heavenly,as is a high and "J°^^" anxcCi 
 Vi proud. A grain of Muftard Seed may come to be a tree -, A fmall Acorn ptflima fped- 
 may be a great Oak The fail of the Yv indmill that is now down, may pre- cs rupeibi3?,& 
 fently be the higheft ofail ; A fubjeft that is low may be raifed high,& he«J^''?'ofos no- 
 tbat is high may be yet higher, as long as h^ [lands ia fubordination to his <-„^°r^.gJf^j. 
 Princc,who is the fountain of honor; but if he break out of that fubordina- cum non prs- 
 tion,&: become a competitor, or will alTumc and arrogate honour to him- fumercnt fu- 
 felf; he will find this prove the falling way. A man that is fwelled in a*rcraddere 
 Dropfie with wind or water, is as far from a found wel-flefhed conilituti- J'^, t°"n_ 
 on, as he that is in a coafumlng Atrophy. Well then ; Art thou a man ofctg/jium, quz 
 worth in thine own eyes ? and very tender of thine eReem with others ? communiter 
 Art thou one that much valueft the applaufe of the people? and feelefl thy funt contra- 
 heart tickled with delight when thou heareftofthy^reatefteetn with men.^ J_!'^ H^^°oc't 
 and much dcjedcdwiicn thou hearcftthat men flight thee? Doftihou i^Iborarcm.^^ ' 
 love thofe bell who mod highly honour thee ? and doth thy heart r.icUifeTri.t- 
 bcar a grudge at thofc that thou thinkeft to undervalue thee, and en- h^A.Ti.c.io. 
 tcrcain mean thought? of thee, thongh tliey be oihsrwife men of ^°^'^«>5^i- 
 
 i ff f 5 godliaeis" 
 
570 The S dints EverUflhg Re fl. Chap. 4. 
 
 Cl A fio^''"^'** '^"^ honeliy * ? Arc thou one ch:ic muft needs have thy humors 
 
 cxand. a.o- ^ulftlleJ ? and chy judgcmcnc mufi be a rule to ilu- judgcmcnis of ochers? 
 
 mit. lib. 1. and chy word a law to all about chee?Art cl:ou ready to quarrel with every 
 
 citcth B;r?-.w- man that lets fall a word in derogar-on from thy honour ? Are thy pallions 
 
 Aooff" '■ i^indled ifthy word or will be croffcd ? Arc thou ready to judge humihty 
 
 ix\o \Vo\o ^o be fordid balcnefs t and i>nowe!l not how to lloop and fubmit ? and wile 
 
 .thci'nthic noc oc^roughc tv.'._Ihame --hy fc'.f, by humble confellion, when thou haft 
 
 arc iinJ.;r- finneu againft God, or injured thy brother ? Art thou one that honoui^ft 
 
 ftindtni; in j-jj^ godly :lvn are rich ? and tlunkell thy felf fomehody if they value and 
 
 conceic^ani ^'^'^ thecrbuc lookeil ftran^ely at the godly poor,and arcalmolLaQiamed 
 
 Knowinfr men to be their Companion ? Arcthou one thjt canft noc fervcGod in a low 
 
 ia their own place, as w^U as in an high ? and thinkeft tby fclf the Htteil for offices and 
 
 ^y-^' honours ? and lovcll Gods fervice when it iltands with prcfermer.t ? -Haft 
 
 thou thine eye and thy fpeech much on thy own defervings ? and are thy 
 
 . Ijoaftings reftraincd more by wit chcn by humility ? j Doft thou delight in 
 
 opportunities of fetting forth thy parts? and loveli co have thy name made 
 
 publich CO the world ? and wouldii fain leave bchmd thee fomc rrjonuracnc 
 
 ^,'7 r*r^^'^'^ of chy worth, that po[tericy may admire thee when chou arc dead and 
 
 ^^"''jJ/fiJl none? Hall thou wiccy circumlocutions co commend thy fclf, while thou 
 
 Jiomhui , j.j;- leemeft to debale thy leii, and deny thy worth ? Dolt thou dclire to have 
 
 itumpcccjtl all mens eyes upon thee ? and to hear men oblcrving thee, fay, This is he ? 
 
 fimrbia eft: Is thische end of chy ftudiesand learning, of chy labours and.duc'.^s, of 
 
 u*^°avjluv'i ^^f^ing degrees ,and citle-,and places, chac thou maift betaken for fome- 
 
 'fiomln.ititry ' body abroad in che world ? Arc chou unacquaii-;ted with the deccicfulncfs 
 
 quhuirjquc and wickednefs of thy heart ? or knowell: thy fqlf co be vile only by . read- 
 
 appciittitt ipg and by hear-fay^bat not by experience and feeling of chy vilcnefs ? Art 
 
 ^"t^ioct't'um ^^^^ readier co.detcnd chy felf and maincain chine innocency,then to accufc 
 
 iiy.i e- fu.m t^'V ^i^'^, or confefs thy fault ? Canft thou hardly hear a dofe reproof, and 
 
 inenjur.m doftdigeft plain dealing wich difficulty and dilUfte? Arc thou readier in 
 
 couuptfcit thy difcqurfe to teach then co le^rn } and co di<ftate to others, then to 
 
 ixctckrc-, & l^farkcn'to cheir inftrudions ? Arc thou bold and confidcnc of thy own 
 
 '4ivcsc(\'e opinions, and little (ulpicious ol the weakneisoi- thy undcilrandingr' but 
 
 mfi proxies: a ileighcer of the judgementsof all ,xhac arc a^ainft. cuc?^ Is thy fpivJc 
 
 tanqii.mh.i- morc difpofed to command and gov.ern , then it is to obey and be ruled by 
 
 hcaibocp- others? Arc thou ready co cenl'ure che dofirine of chy 'leathers, the 
 
 ut bofwrum 
 
 fuorum ipfefib't fitfons, ipfejibi cop'm. Profpcr //; FplfLol. ad Dciv.ctr. Seneca He ir.i l.b. 5 . cap. aa. 
 p.^A9. writes of /i.^fifo«;«5that hearing; two of his fcrvints without his tent fpcakinc, ai;,aiiiit hiin,hc 
 foftlycals to thcnijfay'.ng, Go further off, left t'le King hear y""- And wlvn hch.-ard rnnic.of his 
 fouldiers,' when they ft uck in the dirt, curfing the King that brouglit ihcm a March •, 'Kc went and 
 ficlpt out them that were in the raoft danger ■ ;ndwhen he had done, laid: Now curfc Aii'igomtT^ 
 that lead you into the quick fand, but thank him that helpt you our. It is a ftianic tlut a Heathen 
 VJno- can bear an ill word, better tlicn a mean infcriour CHtiftian. }^emo plun^ (cpmai/il x lit uteri- , 
 'quAmquiboiUvrnfamamptrdidit Tie coiifcivnUam pirdcnt : i(t Seneca admadsm I'hco.'mce'.' j, Oi'tim^ 
 fhytncui : Jmplumnomen t^ claritatem pepiiliirtm ,ia h:s tcrrh plxAque /tefamm, anlcqii-M f^aitcre 
 ecspitf cmitemiKrc : Ufbas (Unique edoSiicitmfiCVHmprxi.iflre fulmcn i}b arce fnit. fcro Wuvr .& Onifit 
 vhmcptamifs, 
 
 adions 
 
Part I V. The Saints Eveftafing A^eft. 6-j i 
 
 aftionsof thy Rulers, and the perVons of thy brethren ? and ro think, iF 
 thou wcrt a judge, thou vvouldil be more jult-, or if thou wert a minifter, 
 thou wouldfl: be more fruitful in Doctrine,and more faithful in (iverfeeing? 
 Or if thou haJrt had the managing of other mens bufincfs, thou V/ouldft jhouc;h the 
 have carried it more honellly and wifely } If thefe fympronies be ur.denia- (Salms; are 
 bly in thy hearr, beyond doubt thou t^n a proud pcrfon. I will not talk or thus chofen 
 thy followinn the fafhions, of rh\ bravay and comportment, thy proud ^J}^ app^^o^cd 
 gcftures, andarrogantfficeclies, thy living at a rate above thy abilities : °„ti^°ir'omS 
 Perhaps thv incompetency ofe!latc,or thy competency ofwit, may fuffice eyes they arc 
 torcftrr-m cheie unmanly fooleries ; perhaps th(m marli rather Icem fordid nobt;Jy,ani 
 to others, and to hve at a rate below thy worth, and ycc if thou be guilty 'hfapprcvcd : 
 of the former accufations,be it known to tiie?, thou art a perfbn abomina- cccd n^^ natu- 
 bly proud, it hathfeiTtd on thy heart, which is ihe principal Fort • th""crcis^rai to 'than, 
 too much ofhcM abiding in thee,for thcc to have am,- actjua ntsnteat hea- aniinfepa- 
 vea ; thy foul is too like tlic devil, for thee to have any f^n-.iiiarity with J'^'^^'^ J° ^^'^-'^ 
 God ; A proud man is all in theHclh, and he that will be heavenly mufi be j"'^^ r^?„ 
 much m the Spirit. Is it likely that the man whom I have here delcribed, c^sbcina no- 
 hath cither will or skill togooutofhimfelf andoutof the fltrn,asif were, thing, &c. 
 
 ^^xlly man, is the Zealot in forward worfliippingof God ,fo the ambitious count ihem- 
 man is the great z.^aloc in idolatry -, for what isliis Ambition, but a more Ic'.vcs as no- ^ 
 hearty and earnell delire afrer his Idol, then the common and calmer Ido- tKin2; worth, 
 latcrs do reach? And cm this man pofiibly have his heart in heaven ? It \'>Jiv,l,^^^^^^ ^ 
 poiliDlenis invention and memory raav turniin his tongue,DOth with hum- thcinrcives 
 ble and heavenly expreflions, but in his fpirit there is no more heaven contemptible 
 then there is humility. ^"'^ 'i'^**- 
 
 * I intreate you Readers, be very jealous of your fouls in this point : ty^^^^; V j-c- 
 Thcre is nothmg in the world will more cllrange you from God : I fore the- 
 
 are excellcHt 
 
 withGoJ, with tlicmfclvcs tK:y are nor fo. And when thcr arc inprogrcfs and the knowledge of 
 God, they arc to themfc Ives as if they were ignorant ofalltaings, and wlicn with God, they are 
 rich, in their own cvfs they are poor. And as Chrill ovcicamc the dLvil by humility in tlic form of 
 a fcrvant ; fo in the beginnihg the Serpent overthrew Adtm by arrogancy and Icftincls. And even 
 now the fame Serpent lying hid in the fecrfetcornzrs of the hearr, doth by priil- deftroy and ruins 
 the liioft Chriftians, Sfc. irloU Mud.i.t\- 'ux Hoiml.zj. Sct^c men void of citcrctlon, when they hare 
 got a little coJifort or rcfrcnmieru , and foaic delircs or prayer, begin prefcntly to look high, and 
 to belifc up With infolcncy, and to judge otiier.s, and by this means they fall in the lovvefl mifcry. 
 For the fame Serpent that overthrew .^ii^w, faying, Yc lliall be as Gods, doth now fuggcft arrogancy 
 into their hearts, faying,' Thou art now perfeft, mo^ haft enough, daou art rich, thou wantcft no- 
 thing, th©« art biefled. Micmm ubt fupKi. 
 
 ' tfi aliqtild b>tmiiUntis v/iro moh quod fur fnmf. Kit, cor,& cfi /I'iiqHid eUtiofks quod diorfHrnfuc'iat cor. 
 "Hoc qu'idem qu.ific$nti\taum vid.tur, ttt cUtio Jit dcorfum, cj;;' himiiitai fn-rfu/n : fed p:.thumUhai fiat 
 fub lUM.'ii fupenon j ndhil cjl Ml em ft per im Dajy & idea cx/tUa: humUituSjqii^ facit f^biUtiim V.o. Llatio 
 Mtemqut inv'tio c^,coi:>fo q.o refpu':lfubie{i:one,r> J c.idit ab illo, quonori ell fr.p:r'iui qmcqihi-n, &: 
 ex hoc exit infenw;. Augul. ^t; Civ'itdt. lib. i^. cap. 15. Mu. n. 18, z*?. Ifa. 57. 10. Sckhrff 
 ■^jl ili.(d KM'/Uvltit i ky>:i,::chimi!Jl'ir.tit cjhj Expeiiatio n:m ht>imrus fimt vermes. 
 
 fpcsk 
 
, j^7* '^^^ Saints.Everlafling Rell, Chap. 4. 
 
 fpcak the iTiore of it, becaufc icistiic molUonimonanJ dangerous fin in 
 Morality, and nioil promoting tlic great lin of Inhdelity : you would little 
 think ( yea ,ind tiie owners do little think) what humble carriage, what ex- 
 claiming againl^ pride, wh.at moanful lelf-accufing may Hand with this 
 deviliflirinorpridc •• O Chrillianjif thou wouldil live continually in the 
 * prcfence of thy Lord, he in the duil, ftnd lie will thence take thee up ; dc- 
 icend hrri \vA\ hmi into lIic grave, and tlicrcc thou maift alccnd with him 
 to glory. Lcirn of him to be meek and lowly, and then thou mairt taftc 
 of this Reft to thy foul. Thy foul cl'e will be as thetroiibled Sen, ftilj cart- 
 ing OK r.-.::e md dirr, which cannot rei^ : And indead of thefc fweet de- 
 lights in God, thy pnde will Hil thee with perpetual difquietnefs. It isthc 
 humble foul that forgets not God, and God will not forget the hum- 
 ble, Pfat. I o. I 2. and 9. 1 2 . As he that humbleth himfelf as a h'tcle childe, 
 " (hall hcieafcer be gre-arcft in tlie Kingdom of God, yJ/.ff. iG. 4. Sofliallhc 
 now be greatcft in the forctaUs of the Kingdom : For as whotocvcr exalt- 
 cth himlelf (ball be abafed ; fo he that humbleth himfelf fnall be fin bot-h 
 theferefpecftsj exalted, .4/,if. 23. 12. GoJ tiiereforcdwellcth wiih him 
 that is humble and contrite, to revive the Spirit 01 fuch with his prelence, 
 Ifai-')7. 1 5.T conclude with that counfel oijumes and P^rrr ,Humble your 
 " felves thcrefi'^re in the f ght of the Lord, and he flnll (now in the Spirit) 
 hft you up, fnm.^.io. and indue time (hall fpcrfediyj cxalcyou. i Pet. 
 Prov i< ''? 5'^" And when others are cait down, then ihait thou fay, There is 
 & i8. 21. lifting up, and he (hail fave the humble perfon, Jch 22. 29. 
 
 SECT. VL 
 
 ^.6. jj 6. \ Nother Impediment to this Heavenly Life, i^WilfuIlIazinefs, and 
 
 .One wouIJbe X\. flothfulnefs of Spirit •• and I verily think tor knowing n.en, tlicre 
 
 'Holy, but he is nothing hinders more then this. 0,ific were only the cxcercife of tlie 
 
 wouldnoc « 3odv,themovinj?ofthe Lips, the bendinf; of the Kncc; then it wercaa 
 wait too lon^ v..».-i. ,1 
 
 at the door- ^ eafie work indeed, and mcH woulJ ascommonly flep to Heaven, as tiicy 
 ports of Gods go a few miles to vifit a fricndj yea,if it were to fpend moll of our days in 
 Houfc, nor numbering Beads, and repeating certain words and Prayers, in voluntary 
 1 ourrm"?"^ humility ,and ncglefting the body, after the commandments and doctrines 
 cxcrcifcofhis of men, (^o/. 2. 2 1, 22, 2 3.) yca, or in the outward part of duties com- 
 iHnted devo- manded by God, yet it were comparatively eafie \ Further, ifk were only 
 tions. Ano- Jn the exercife of parts and gifts, though we made fuch pciformancc our 
 thcr would be ^^jj., [j-ade, yet k were cafie to be heavenly minded- But it is a v.'ork more 
 would leap difficult then all this: Lo fcparate thoughts and affeftions from tiic world- 
 into heavcB to forcc them to a work of fo high a nature ; to draw forth all our graces 
 fuddenly 
 
 not abiding to think. of a leifurcly Towring up thichcrby a thoufand degrees of afccp.t, in the flow 
 proficiency of Grace. Whereas the great God of Heaven iNat can do all things in an inftant, hath 
 thought good to produce all the cfFcfts of natural agency not without a due fucccflion of time. Dr. 
 Hdi^/Soliloq. i6 p fS. 
 
 in 
 
Part I V. The Saints EvcrUpng 'Rcfi. 6j^ 
 
 in their order,and excrcife each on its proper ob jedj co hold them to this, 
 till they perceive fuccefsjand till the work doth thrive and profper in their 
 hands 1 This, this is the difficuitta?k. Reader, Heaven is above thee, the « 
 way is upwards : Doft thou think, who art a feeble, (hort-winded finner, 
 to travel daily th's deep nfccnr, without a great deal oflabour and rcfolu- 
 cion ? Canft thou gee thit earthly licart to Heaven, and bring that back- 
 ward minde to God, while thou lieft [{\\\, and takell thine eafe ? l(\) ing a 
 down at the foot of the Hill, and looking toward tlie top, and wifhing we 
 were there, would fervc the turn, then we ihould have daily travellers for 
 Heaven, 'hwl the Ki>:gdor/t of Heaven Jufereth vyjIcnce^ciHo, the vklent fake ^i•lt. ii.ii. 
 It hforce:TherG muft be violence ufed to getthefc Hrft fruits, as well as to 
 get the full poniilion. Doft thou not feci it fo, though I fhould not tell « 
 thcc? Will thy heart get upwards, except thou drive it? Is it not likea 
 vdulland jadillihorfc, that will go no longer then lie feels the fpur f* Dofl: 
 thou rind it eafic to dwell in the delights above - It is true, the work is ex- « 
 cceding fwect, and no condition on Eiirth fo dciirable ; but therefore it is 
 that our hearts are Co backward, efpecially in the beginning, till we are ac- 
 iquainted with it. O how many hundred Profefforsof Religion, who can a 
 • eafily bring their hearts to ordinary duties, as Reading, Hearing, Pray- 
 ing, Conferring; could never yet in all their lives, bring them , and 
 keep them to a heavenly contempKtion one half hour together 1 Con- 
 fider here. Reader, as before theLord.whcther this be not thine own cafe. 
 Thou haft known that Heaven i< all thy hopes ^ thou knoweft thou muft* 
 .(hortiy be turned hence, and that nothing below car^yield thee reft •, thou 
 knowelt alfo, that a Urange heart, a feldom and carelefs thinking of Hea- 
 ven, can fetch but little comfort thence •, and doft thou not yet for all this 
 let flip thy opportunities, a.-.d lie below in duft,or mecr duties, when 
 thoufhould!l walk above, and live with God f Dofl thou not commend 
 tlie fweetnefs of a heavenly life, and judge thofe the cxcellenteft Chriftians 
 that ufeit; and yet didlt never once try it thy felf? But as the fluggard 
 that nierchcdhimfelfon hisbed, and cried. O that this were working/ 
 So doft thou talk and trifle, and live at thy eafe, and fay, O that I could 
 get my heart to Heaven 1 This is to lie abed and wifh, when thou fhouldft 
 be up and doing. How many a hundred do read Books , and hear a 
 Sermons, in expectation to hear of fome eafic courfe,or to meet with 
 a (horter cut to comforts, then ever they are like to rind in the World ? 
 And if they can hear of none from the Preachers of Truth,thcy will fnatch 
 it with rejoycing from the Teachers of raidiood •, and prcfently applaud 
 the excellency oUhedoftrinc,becaufe it hath fitted their lazy temper-, 
 and think there is no other dodrine will comfort the foul, becaufe it will 
 not comfort It with hearing, and looking on. They think their Veni- 
 fon is beft, though-accompanied with a lie, becaufe it is the eafieft catched, 
 and next at hand , and they think will procure the chiefeft blcifing 
 ( and fo it may, if God be as fubjeft to miftake as blind Jfaac ) And j, 
 while they pretend enmity only to the impoilibiliticsof the Law, they 
 
 Tttt oppofc 
 
674 T^^^ 5j;///j E'VcrUjling Rc(i, Chap. 4. 
 
 oppofc the eaficr conditions of the Gofpcl, and cart off the burden thatis 
 hght alfo, arrd which ail rr.urt bear that will tlnde rcrt to their fouls j and 
 in my judgement, may as fitly be filled enemies to the Gofpcl, * as ene- 
 mies to the Law ffrom whence they receive tlicir comn-.on title. }Thc Lord 
 » Afitln-oml^s. of light, and Spirit of comfbrt, fliew thefe men in time, afurer way for 
 Many arc iartingcomfort. Thedelufionaofmany of them are rtrong,and unground- 
 hindcrcd, be- g^ comfotts ihey fcem to havic rtore,! can judge it to be of /lo better a kind, 
 fufccoo^vc' bccaufe it comes not in the Scripture- way ; f They will fome of ihcm 
 thcmfcfves to profefs, That when they meditate and labour for comfort themfclves,thcy 
 prayer or either have none, or at leart but humane,and of a lower kinde ; but all the 
 Mcduaton, comforts that they own and value, ard" immediately injeded without 
 fecUhcm-^ * ^^^''' P^>"5:So do I expcd my comforts to come injn Heavcn,but till then, 
 fcWes brought I ^^ g'^^^ '^ ^^ey will come with labor, and the Spirit will help me to fuck 
 to u by devo- them from the brcafts of the promife, and to walk from them daily to the 
 tionj and ^ face of God. It was an ertablifhed Law among the y^r^;, That if a man 
 whcrthcfc were perceived to be idle and lazy, he murtgive an account before the 
 duties dclloht Magi{l:rate,howhecame by his vidualsand maintenance ; And fure,when 
 thcBi, and Ifecthefemen lazy in the ufe of Gods appointed means for comfort,! 
 goto their cannot but queftion how they come by their comforts : I would [hey 
 •f'^^\*^f would examine it throughly themfelves ; for God will require an account 
 10 them un- of it from them. Idlenefs, and not improving the Truth in painful duty, 
 profitable. But is the common caufe of mens feeking comfort from Error ; even as the 
 thcfc kind of people of Jfrae/^whcn they had no comfortable anfwer from Godjbecaufe 
 hi*""h ^'b^ ^^ their own fin and negled, would run to feek it from the Idols of the 
 im'rcxcd Heathens : So when men were fallhearted to the Truth, and tlicSpiritof 
 wic^h cold, Truth did deny them comfort, becaufe they denied him fincere obedience •, 
 will not goto therefore they will feek it from, a lying fpirit. 
 
 the fare "cept * ^ multitude alfo of profefTors there are , that come and enquire for 
 warm'- or " Marks and Signs, How fliall I know whether my heart be lincerc ? 
 like one that and they think the bare naming of fome mark U enough to difcover ; but 
 is ready to pe- 
 
 rifh with famine, and will not ask meat, except he were firft fatisficd. For wliy doth a man give 
 himfelf to Prayer or Meditation, but that he might be wanned with the fire of Divine Love? or, 
 that he maybe filled with the gifts and grace of God > Thefe men are miftakcn, in thinking the 
 lime loft in Prayer or Meditation, if ihcy be not prcfcntly watered vithaftiowrof devotion i lor 1 
 anfwer them. That if they ftrivc as much as in them licth for this, nni do their duty, ahd are in 
 war, and in continual fight againft their own thoughts, with difpleafurc, becaufe they depart not, 
 nor fuffer them to be quiet : Such men foi this time, arc more accepted, then if the heat ofde- 
 ▼otion had come to ihem fuddenly, without any fuch conHicl : The reafon is, Becaufe they go to war- 
 fare for God, as it were, at their own coft and charges, and fcrvc him with greater labour and 
 pains, d'-c. Gcrfon.^Yt. 7,. fol. ■},%(. DemontecnmcmpldUonis-, caf.^^T,. Read this you Libertines, and 
 karnbetter the way of Devotion from a Papift. f Arbitrium roluntatis hcunanz ncquaquam dc- 
 ftruimus, quando Dei gratiam , qua ipfum adjuvatur arbitrium, non fuperbia ncgamus in^rata, 
 fed grata potius pictatc prxdicamus. Noftrum ell enim velle, fed Toluntasipfa etiam movetur, uc 
 ■furgat, &fanatur utvaleat, & dilatatur ut capiat, 8t imulctur ut habcar. Nam C\ nos non Vdlc- 
 mus, nee nos utlquc acclpcrcmus ca quje dantur, nee nos habercmus. Augiifi. lib. dc bono viduira- 
 lis. CA^. 17. • Vrojlttcm largr.ir fpirit us nitUis fin-bus pnemtuYi nee cocrceattbHs clanftm intra certa me - 
 tarumfpatiafrarutur : mariiU ju^iter ; .exubcrat ajfliienier. Noftrum tantumfittat pe^lhs & pateat : quM^ 
 Urn iliac jidei capaces aferimus, tMt»m gratix mmdmis bMrimns. Cyprian. £piji. i . ad Vtnat. p- $- 
 
 never 
 
l^^rc I V. The Saints EverUflmg Reft. 675 
 
 never beftow one hour in trying themfelves by the marks they hear. 
 So here, they ask for dire<fi ions for a Heavenly Life, and if the hearing, 
 and knowing ofthefe diredions will ferve, then they will be heavenly 
 Chriftians • But if we fet them to task, and (liew them their work,and tell 
 them.they cannot have thefe delights on eafier terms; then, here they 
 leave us, as the young man left Chrift with forrow. ( How our comforts 
 are only in Chrift, and yet this labour of ours is neceflary thereto, I have 
 fhewed you already in the beginning of this Book-, and therefore dill 
 refer you thither, when any fhall put in that objeSion. j My advice to 
 fuch a lazy finner is this ; As thou art convid that this work is necelTary 
 to thy comfortable living, forcfolvedly fet upon it; If thy heart draw** 
 1)ack, and be undifpofed, force it on with the command of Reafon •, and if 
 - thy Reafon begin to difputc the work, force it with producing the com- 
 mand of God ^ and quicken it up with the confideration of thy necefiity, 
 and the other Motives before propounded ; x\nd let the enforcements that 
 brought thee to the work, be ftill in thy mindc to quicken thee in it. Do 
 notlet fuch an incomparable treafure lie before thce^ while thou li<ii ftill 
 with thy hand in thy bofome : let not thy life be a continual vexation, 
 which might be a continual delightful! feafting, and all becaufe thou wilt " U omnm £^ 
 not be at the pains. When thou haft once tafted of the fweetnefs of it, fcpHna infi,- 
 V and a little ufed thy heart to the work,tliou wilt finde the pains thou 'l^jJ^J^^^^ 
 •takcft with thy backward flcftiabundandly recompcnced in the pleafures fincfumma aC- 
 of thy fpirit. Only fit not ftili with a difconfolace fpirit, while comfortStt^A/r^itc excx- 
 grow before thine eyes, like a man in the midft of a garden of Flowers, or citationis. Ci- 
 delightful Medow, that will not rife zo get them, that he may partake of ^"^[r '^l^^"* 
 their fweetnefs. * Neither is it a few formal l.izy running thoughts, thac«thcy take 
 will fetch thee this confolation from above : No more then a few lazy for- away the po- 
 raal words will prevail with God inllcad of fervent prayer. I know Chrift,fitivc Law, it 
 h thcfoimtain, andl know this, asevery other gift, is of God; But yet if '"J^^^ »^ccds 
 thou ask my advice. How to obtain thefe waters of confolation ? 1 muft every onc^bc 
 tell thee. There isfomething alfofor thee to do: The Gofpel hath its con-«*iea<i by 
 ditions.and works,though not fuch impolilbic ones as the Law • f Chrift hlso-.m 
 hath his yoke and his burden.though caficand thou muft come to him wea- luftjsn'i obey 
 ry and take it up,or thou wilt never finde reft to thy foul.Thc wdl is deep, ^^ Lgka"* 
 and thou muft get forth this water before thou canft be refrelhcd and de- that which is 
 lighted with icWhat anfwer would ^hju give a man that ftands by a Pump,»right and h<»- 
 or draw- Well, and fhould ask you. How lliall I do to get out the water ? ?^?'p"i ^^j 
 Why you muft draw it up, or labour at the Pump, and that not a motion & WitW 
 or two, but you muft pump till itcomes, and thenholdon till youhave fear, will be 
 ^nough.Or ifa man were lifting at a heavy weight or would move a ftone both ungodly 
 to the top of a mountain, and ftiould ask you. How he fliould get it up .? ^"'^ ""J"^» 
 Why what would you fay, but that he muft put to his hands, and put ?ak'^rthf ' 
 forth his ftrcngth f» And what elfe can I fay to you, in direding you to truth, 
 this Art ofa Heavenly Life, but this? You muft deal roundly with your ckm-Alexaad. 
 hearts, and drive them up ^ and fpur them on • and follow them dofe till f^^°''^-'^^- '• ^• 
 
 Ttt:2 ii,^ P'--'^!o pofi :r^:. 
 
6-] 6 The SMnts Ever Ujlingnefl : • Chap. 4- 
 
 the work be done, iis a man will do a lazy unfaithful fervanc^ who will do 
 
 nothing longer then your eye is on h.m •, or as you will your horfe or ox 
 
 at his labour, wh-) wil! not lUr any longer then he is driven ; And if your 
 
 j^.tid'-'i ewH) Jieart lie down in t!ie midftofthc work j force it up again till the work be 
 
 q.io.i c i.n i.ibo- done, and lee it not prevail by its lazy policies. I kn')W lb far as you are 
 
 nmcm i.>,ui\ fpiricual, you need not all this ikiving a.idviolcncc, bucthat isbutin 
 
 f^yj"" \ f' part, and in part you are carnal ^ and as long as it is fo, there is no talk of 
 
 cu>nUbore ' ^^^^- Though your renewed nature do dclighc in this wock,yca no delight 
 
 difdmuT, file on earth fo great , yet your nature, fo far as it is flefh'y and unrenewed, 
 
 hiorencjci- will draw back andren(l,and neccHicatcyourinduftry. It was the I'arthi- 
 
 rrj«5? f'<'f'^-^*ans cuflomC; that none mull give their children any meat in the morning, 
 
 fhie\-ibore ';;- ^^^oTc they faw the fwcat on their fncs, with feme labour. And you fhall 
 
 ertes pm*s? find this to be Gods mod ufualcourfe, not to give his children the tails of 
 
 ntmehinc ap- hisdcligh:s, till they begin to fweat in fee\ing after them. Therefore lay 
 
 ^T^''*^^'^ them both together, and judge whether an heavenly Life, or thy carnal 
 
 Juopr'o^cirjif ^^^^ ^^ better ? and as a wife man make thy choice accordingly. Yet this 
 
 c~p o-4-i fit ' diet me fay to encourage thee, Thou needed not expend thy thoughts more 
 
 i.tiofa i.uit,-A, then thou now doit ^ it is but only to employ them better : I p. el's thee 
 
 (j;- qtanta ope ^^j ^q ^^fig ^^y mindcmuch more then thou doll : but to bufie ic upon 
 
 ^•KriAd'mT? ^^^^^^ ^"^ ^^"^^ pleafant objeds. As * Socrates faid to a lazy fellow that 
 
 Atigumn. d'f « would fain go up to Olimpfu, but that it was fo far off;, Why faith he, 
 
 civitat. I. SI. walk but as far every day, as thou dofl up and down about thy houfe, and 
 
 cap. ii. in fo many days thon wilt be at Olympus : So fay I to thee, imploy but fo 
 
 lii^'^^' ^ ' ™^"y ^'^•''ous thoughts every day, upon the excellent glory of the life to 
 
 ^* come, as thou now imployeft on thy necelTary affairs in the world : 'nay', 
 
 as thou daily lofcfl on vanities and impertinencics, and thy heart will be 
 
 at heaven in a very (hort fpace. 
 
 To conclude this. As I have feldom known Chriflians perplexed with 
 
 « doubts of their eftate, for want of knowing right evidences to try by, fo 
 
 much as for want of skill and diligence in ufmg them : fo have 1 feldom 
 
 knojvnaChriftian, that wants the Joys of this heavenly Life, for want of 
 
 being told the means to get it, but for want ofa heart to fee upon the work, 
 
 and painfully to ufe the means they are directed to: It is the field of the 
 
 fldthful chat is over-grown with weeds', Proz/. 24 30,31,32,33,34. and 
 
 the dcfires of the flothful killeth his [_ foys,] becaufe his hands refufe to la- 
 
 bour,P/(;'i;.2i.2 5. Whiles he lies wiOiing, his foul lies (larving. He faith. 
 
 There n a. Lion (ch^e is difficultyj in the ivay^ anitHrneth hinifelf on the 
 
 bed ofhi6 eafe.as a door tfifneth on the hinges I he hlieth his handin hu befom, 
 
 Atidhgrieveth himtobrin^ittoh'4 month (though it be to feed himfclf 
 
 with th^ food oflife,) ?Vo'z/.26.i 3,1 4»i 5,16. what's this, but dcfpifing* 
 
 " the feaft prepared ? and fetting light by the dear-bought pleafures ? and 
 
 confequently by the precious blood that bought them?and throwing away 
 
 our own confolacions? For the Spirit hath told us, That he alfo that is 
 
 fkichful in his work,, is brother to him that is a great wader, Prov. 18.9, 
 
 Applj' this to chy fpiricual W6ij«, and iludy well the meaning of it. 
 
 SECT/ 
 
Part IV. The Saints EwrUfling Re f(\ ' 6'TJ 
 
 SECT. VII. 
 
 ^7' 
 
 a 
 
 a 
 
 7. IT is alfo a dangerous and fecrec hinderance, to content our fclvcs ^ 
 - ^ with the nicer p-'epAracives co this Heavenly Life, while we arc ut- 
 ter grangers to the Life it felf : when we take up with the meer iludies of 
 heavenly things, and the notions and thoughts.of them in our brain, or ' 
 the talking of them wirh one another, as if [his were all that makes lu hea-» 
 vcnly people : There's none in more danger of this fnare, then chofe that « 
 are much in publick duty, efpecially Preachcii of the Gofpel. O how 
 cafily may they be deceived here, while they do nothing more then read of 
 Heaven, and ftudy of Heaven, and preach of Heaven, and pray, and talk 
 of Heaven? what, is noc this the Heavenly Life? O that God would re- 
 veal to our hearts the danger of this fnare 1 Al is, all chis is but meer prepa- 
 ration : Thisij notthelifc wel"beakof, bii: ics indeed a neceflary help 
 thereto. I cntreatc every one of my Brethren in the ^hniUry, that they 
 fcarch,and watch arain'.l this Temptation : Alas, this is but gathering the u 
 materials, and not tlie erecting of the building it felf; this is but gather- 
 ing our-Manna for others, and not eating and digelting our felves.^ as he 
 that ilrs at home may fludy Geogi-aphy, and draw molt exact defcriptions 
 of Countries, and yet never fee them, nor travel toward cliem : fo may 
 you deicribe to others the Joys of heaven, and yet never come near it in 
 your own hearts •, as a man may tell others of the fwcecncfs of meat which ( 
 he never tailed, or asablindcman by learning may difpute of light and 
 of colours, fo may you On Jy and preach moll heavenly matter, which 
 yet never iweetned your own fpirits, and fet forth to others that heaven- 
 iyLight, wherewith your own fouls were never illightened, and bring j^ -fr ,. 
 that fire for the hearts of your people, that never once warmed your JljStmcx 
 own hearts : If you fhould ftudy of nothing but heaven while you \\\t^y^Apothegma : 
 and preach of nothing but heaven to your people, yet might your own NuUos pejus 
 hearts be (Grangers to it : What heavenly paffages had Balaam in his Fro- '^."'^f' ^^ °"^' 
 phcfies ? yet little of it fits like) in his fpirit ^ Nay, wc are under a ^^^^»\ln[%,2to 
 fobtil temptation then any other men, to draw us from this heavenly life •, qulmqui all- 
 Ifourimploymentsdid lie at a greater diflance from heaven, and did take to- vivufir, 
 up our thoughts upon worldly things, we (hould not be fo apt to be fo '2^"^ -viyen- 
 contented and deluded •, but when we find our fclvesimployed upon no- ^'^^P^^^^P^^^^^' 
 thing elfe, wcare eafier drawn to take up here ; Studying and Preaching 9 
 ofhcavenisfiker toan heavenly Life, then thinking and talking of the ^ , ,. , 
 worldis,andthciikenefsis it that is like to deceive us : This is to diettgj^^^^ej.,' 
 themoftmiferable death, even to famifh our felves, becaufe we have ftandfincc, 
 bread on our tables, wliich is worfe then to famirti when we cannot get it, about the 
 and to die for third while wc draw water for others ; thinking it enough ^°^^ ^^^^,. ^ 
 that we have daily to do with it, though we never .dririk it to our fouls XU' words," 
 rcfrcfliing. All that I will fay to you more of this, fhall be in the or very near« 
 wordsof my godly and Judici<His friend * Mr. George Abbot, which I will 
 
 J 1 1 c 3 tranfcribe^ 
 
67^ The Saints Evtr Ujiitig Rejl. Chap. 4. 
 
 tranfcribe, left you have not the book ac hand in his VindicU Sabbathi, 
 f4fx.i47,i48,i49- 
 
 And here lee me in an holy Jcaloudc annex an Exhortation to fome of 
 
 a the Minifters of this Land (Tor bleffcd be God it needs not to ail) that they 
 would carefully provide, and look that they do not build the Tabernacle 
 on the Lords Day :I mean, that they reft not in the Opiu opemriim of their 
 lioly imployments, and bufying themfelves about the carnal part of holy 
 things, inputtinpoflftheftudymgoftheirSerniDns, orgettmgthem by 
 heart, (except it be to work them upon the heart, and not barely commit 
 them to m.emory) till that day, and fo though they take care to build the 
 Tabernacle of Gods Church, yet they in the mean time negleft the Tem- 
 ple of their own hearts in fcrving God in the Spirit, and not in the Letter 
 or outward performance only .- But it were well if they would gather and 
 prepare their Manna, feethit, and bakeit theday before, that when the 
 SaW)ath came they might have nothing to do, but to chew and concoft it 
 into their own fpirits, andfo fpirltually in the experience of thtir own 
 hearts fnoc headsj diih it out to their hearer?, which would be a happy 
 means to make them fee better fruit of their labours : for commonly that 
 
 •* which is notionaliy delivered, isnotionally received : and that which is 
 fpiritually and powerfully delivered in tlie evidence of the Spirit, is fpiritu- 
 ally and favingly received, for fpirit begets fpirit, as fire begets hre^ &c. 
 
 jj It is an eafie thing to take great pains in the outward part,or performance 
 of holy things, which oft proves a fnare, caufing the negled of the fpirit 
 of the inner man -, for many are great labourers in the Work of the Lord, 
 that arc ftarvelings in the Spirit of the Lord, fatisfying themfelves in a Po- 
 pifli peace of confcience in the deed doing , inftead of Joy in the Holy 
 Ghoft ; bringing indeed meat to their Guefts, but through hafte or lazi* 
 licfs eating none themfelves ; or like Tailors, make cloathes for other mca 
 CO wear ; fothey, never affaying their own points how they fit, or may 
 fuit with their own fpirits ; but think it is thcir^uty to teach, and other 
 ©ens duty to do. So far the Author. 
 
 CHAP. 
 
Part I V. the Sn'tnts Everlaflhg Reft. ^79 
 
 CHAP. V. 
 
 Some general helps to an Heavenly Life. 
 
 SECT. T. 
 
 Aving thus (hewed thee tlic blocks in thy way, and told <5. i. 
 thee what hinderances will rellft thee in the Work : I Read Terk}»^ 
 (hall now lay thee down fomepofitivc helps,. and con- ^^^l?^ 
 elude with a Directory to the mam duty ic felr.But nrlt, ^^^ ^ ^^„ 
 I expect that thou refolvc againd the forementioned im- 
 pcdiments,chat thou read them ferioufly,and avoid them 
 faithfully, or clfc thy labour will be all in vain ^ thoudoft but go about 
 to reconcile Light and Darknefs, Ghrift and Belial, and to conjoyn Hea- 
 ven and Hell in thy fpirit' thou maift fooner bring down Heaven to Earth, 
 then do this. I muft tell thee alio that I here expect thy promife, faithfully 
 to fct upon the helps which I (hall prefcribc thee, and that the Reading of 
 them will not bring heaven into thy heart, but in their conftant practice 
 the Spirit will do it ^ It were better for thee I had never written them, and 
 thou hadft never fcen this Book, nor read them, if thou do not buckle<hy 
 felfto the duty. 
 
 As thou valueft then the delight? of thefe forctaftcs of Heaven, make 
 confcicnce of performing thefe following duties. 
 
 SECT. ir. 
 
 I. ly* Now Heaven to be the only Treafure, and labour to know alfo H §• ^' 
 
 Jl\.what a Treafure it is ^ be convinced once that thou haft no other « 
 happincfs, and then be convinced what happincfs is there;. Ifthoudo not i 
 foundly believe it to be the chiefeft good, thou wilt never fet thy heart up- « 
 on it •, and this conviction muft fink into thy affections ^ for if it be only 
 a notion, it will have little operation : And fure we have reafon enough to 
 be eafily convinced of this, as you may fee in what hath been fpokcn alrea- 
 dy. Read over the Defcription and Nature of this Reft, in the beginning 
 of this Book, and the Reafons againft thy Refting below, in Chapter Firft, 
 and conclude. That this is the only happinefs. As long as your judgements ct 
 do undervalue it, your affections muft needs be cold towards it. If yoUr 
 judgements do raiftake Blear-eyed Zf^,for Beautiful Rachl.Co will yout 
 affections alfo miftake them .- It Evah do once fuppofe fhe fees raofc a 
 worth in the forbidden fruit, then in the love and fruition of God, no 
 
 wonder 
 
6^'^ > The Saints Everlaftingfie^ Chap.. 5. 
 
 wonder ifir have more of her heart then God ^' Ifyour Judgements once 
 prefer the Jclights of che flcfh. before the delights in tfic prefenceof God, 
 « it^ impolliblechenyour hearts fhould be m heaven : as it IS the ignorance 
 ot the cmptinefs of things below, that makes men fo overvalue them, foic 
 is ignorance of the Iiigh delights above, which is the caufe that men fo little 
 smindethem : If you fee a purfe of Gold, and believe it to be but .Stones or 
 Countors,it will not intice your affecl^iv'ns to ir;it is not a things excellency 
 «* in it felf, but it is an excellency known, that provokes delirc ^If an igno- 
 rant man fee a Book containing the fecrtts of Arts or Sciences, yet he va- 
 lues it no more then a common piece, becaufc he knows not what is in it ^ 
 but he that knows it,doth bi^.hly value it, his very mindcisfetuponit, he 
 can pore upon ic day and night, l)e can foi bear his meat. &drink,and flcep 
 Maf^dMXj a. ^^ ^^^^ '^ • ^^ ^''^ ?f"'-f en(]uircd after Elias^ when Chrift tcts them, that 
 .-'•. ■ .11. verily EUm is already come.avul ye knew him not^but did unto i'.im what 
 foevcr ye lificd •, fo men enquil^ after Happinefsand Delight, when it is 
 offered to them in that promifeofRcl}, and they know it not, but trample 
 it under foot;,and as the Jews killed the A^tJJUh,\vh\\t they waited for the 
 * MsJJiah^ and that becaufe they did not know him {For had thej knoffn him 
 •John I. 10. they tvohU not have crucified the Lord of Glory, Ads i 3 . 27. 1 Cor. 2. 8.^ 
 So doth the world cry out for Reft, and bufil y feck for Delight and Happi- 
 nefs,even wlnle they are negleding and deilroying their Rell and Happi- 
 nefs,and this becaufe they throughly know it not, fordid they know 
 throughly what it is^ they eould not fo flight the evcrlafting Trcafure. 
 
 SECT. I.L 
 
 « 2, 2. T Abour as to know Heaven to be the only happinefs, fo alfo tobe 
 
 * Ji ^ thy happinefs. Though the knowledge of excellency and futable- 
 
 « ncfs may ftir up that love,which worketh by deine ; yet there muft be the 
 knowledge ofour intcrcft or propriety, to the fetting a work of our love 
 ct of complacency. We may confefs Heaven to be tlie bcli condition, though 
 wcdefpairofenjoyingit ^and wcmay defire,and fcekit, ifwclcethe ob- 
 tainraenttobebut probable andliopefull ; But we can never delightfully 
 rejoyce in it, till we are fomewhat per fwaded ofour title to it. What con.- 
 a fort is it to a man that is naked, to fee the rich attire of others ? or co a man 
 that hath not a bit to pu: in his mouth, to fee afeall which he muft not 
 tafte of ? What delight hath a man that hach not a houfeto puthis head in, 
 to fee the fumptuous buildings ofothers? Would not all thi.s rather increale 
 his anguidi, and make him more fenfiblc ot his own mjfery ? So for a man 
 to know the excellencies of Heaven, and not to know whether he (hall 
 ever enjoy them, may well raife defirc, and provoke to fcck it, but it will 
 „ raife but little joy and con tent. Who will fet his heart on another mans 
 polTefGons ?If your houfes, your goods, yourcattel, your children wer:C 
 ,not your own, you would Itis mind them , and delight lefs in them. 
 
 O 
 
,, Part IV. The Saints Everkfiing Re/l. S^ 
 
 () therefore C hriftians, reft not till you can call this Reft your own •, fit u 
 not down without afiurance ^ get alone, and queftion with thy fclf"; bring 
 thy heart to the bar of trial ; force it to anfwer the interrogatories put to 
 it ;fet the conditions of the Gofpel,and<jualificationsofthc Saints on one 
 lide, and thy performance of thofe conditions, and the qualifications of 
 thy foul on the other fide ^ and then judge how near they refemble. Thou « 
 haft the fame word before thee, to judge thy felf by now, by which thou 
 mull be judged at the great day : Thou art there before told the queR ions 
 that muil then be put to thee •, put thefe auctions now to thy felf: Thou 
 maiR there readc the very Articles, upon which thou (halt be trycd ; why 
 try thy felf by thofe Articles now^ Thou maift there know before hand,on 
 what terms men fhall be then acquit and condemned j why try now whe- 
 ther thou art podeffed of that which will acquit thee, or whether thou be 
 upon the fame terms with thofe that muft be condemned ; and accordingly 
 acquit or condemn thy felf; Yet be fure thou judge by a true touchAone, 
 and miftake not the Scriptures defcription of a Saint, that thou neither ac-<j 
 quit nor condemn thy felf upon mittakcs. For as groundless hopes do tend 
 to confufion,& are the greateft caufe of moft mens damnation-, fo ground- 
 lefsdoubtings do tend to dircomforts,and are the great caufe of the dif- 
 quicting of the Saints.Therefore lay thy grounds of trial fafcly,and advifed- 
 ly- proceed in the work deliberately and methodically: follow it to an iffuc 
 relolutely and induftrioufly ; fuflfer nbt thy heart to give thee the flip,and 
 get away before a judgemcnt,but make it flay to hear its fentencc:If once, « 
 or twice, or thrice will not do it, nor a few daies of hearing bring it to 
 IfTue, follow it on with unwearied diligence, and give not over till the 
 work bedone,and till thou canft fay knowingly off or on.- either thou art, 
 or art not, a member of Chrifl : either that thou hafl,or that thou haft n<!C 
 yet title to this Reft. Be fure thou reft not in wilful uncertainties. If thou «• 
 canft not difpatch the work well thy fclf,get the help ofthofe that are skil- 
 ful : go to thy Miniftcr, if he be a man of experience ; or go to fome able 
 experienced friend, open thy cafe faithfully, and wifh them to deal plain- 
 ly ; And thus continue till thou haft got affurance. Not but that fomc « 
 doubtings may ftill remain : but yet thou maift have fo much affurance as 
 . to mafter them, that they may not much interrupt thy peace. If men did a 
 ' rknow Heaven to be their own inheritance,we fhould lefs need to perfwade 
 their thoughts unto it, or to prcfs them to fet their to their delight in ito 
 O if men did truly know, that God is their own Father, and Chrift their 
 own Redeemer and Head, and that thofe are their own Everlafting habita- 
 tions, and that there it is that they muft abide and be happy forever : how 
 could they chufebut be raviihed with the forethoughts thercofMfaChri- 
 ^ ,ftian could buc look upon Sun,and Moon,& Stars ,and reckon all his own in 
 ' Chrift,and fay, Thefe are the portion that my Husband doth beftow,Thefe 
 are the bleftings that my Lord hath procured me,and things incompara- 
 bly greater then thefe, what holy raptures would his fpirit feel ? The more « 
 do they fin againft their own comfort«,as well as againft the Grace of the 
 
 U u u u Gofpel, 
 
6 8 J The Saints Ev€rU[ling R eft. Chap^. J^ 
 
 Gofpcl, who arc wilful maintaincrs of their own doubcings, and plead for 
 their unbelief, and chcrifh dillrullful thoui;hcs of God, and fcandalous- 
 injurious thoughts of their Redeemer: who repi'cfent the Covenant, as if it 
 were of works and not of grace, :\vlA reprefenc ChriJl as an enemy, rather 
 thenasaSaviour,asif he were glad of advantages againrttliem,&: were wil- 
 ling that they Ihould keep off from him and die in their unbelief-, when he 
 hath called thorn fo oft, and invited them fo kindly, and born the hell that 
 chey Hiould bear. Ah wretches that we are 1 that be keeping up jealou- 
 lies ofthe Love of our Lord, when we Ihould be rcjoyeing and bathing: 
 our fouls in his love ! That can queftion that love,which hath been fo fully • 
 evidenced 1 and doubt flill, whether he that iiath ftooped fo low, and fuf- 
 fercd fo much, and taken up a nature and office of purpofe,.be yet willing 
 to be theirs who are willing to be his ! As if any man could choofe Chrift, 
 before Chrift hath chofen him Ic* any man could deflre to have Ghrilf, . 
 more then Chrirt defires to have him lor any man were more willing to 
 be happy , then Chrift is to make him happy 1 He upon thefe injurious (if 
 not blafphemous)thoughts I if ever thou have harboured fuch tlioughts in 
 thy breaft •, or if ever thou have uttered fuch words witli thy tongue, fpic 
 out that venome,vomit out that rQncor,caft them from thee,and take heed, 
 how thou ever entertaincft them more. God hath written the names of 
 his people in Heaven, as you ufe to write your names in your own Books, 
 or upon your own Goods, or fct your marks on your own Sheep: 
 And rtiall we be attempting to rafe them out, & to write our names on the 
 doors of hell ? But blefled be our God, whofe foundation isfure, and who 
 keepeth us by his mighty power through I'aith unto falvation, i Per. 1.5. 
 Well then ; this is my fecorid advice to thee, that thou follow or.vthe work . 
 offelf-examination, till thou haft got afTurancethat this reft is tliy own •, 
 and this will draw thy heart unto it ^ andfeedthy fpiritswith frcflidc- 
 i ights, which elfe will be but tormented fo much the more, to think that 
 there is fuch Reft for others, but none for thee. 
 
 *Tim.i 1 5. 
 
 SECT.. III. 
 
 ^- 3 • 3 • A ^*^^^c^ ^clp fo fweeten thy foul with the foretafts ofReft, is this: 
 
 V'^tioptmc i'/-^ j^^ Labour to apprehend how neer it is. Think ferioufly of its fpec- 
 
 fiitktiuf^ cum jy approach.. I hat which we think is near at hand, we are more fenfibic 
 
 ImcmcJo^fii, o^'i t^^" ^^^f which we behold at a diftance. When we hear of war or fa- 
 
 .*/Zcno. Gitt.«niin in another Ccmntry,it troubleth notfd much : or if we hear it pro- 
 
 phefied of a long time hence, fo if we hear of plenty a great way off, or of 
 
 a golden age that fhall fall out, who knows when ; this never rcjoyceth us. 
 
 Rut ifjudgemcnts or Mercies begin to draw near, then they affeft us : If 
 
 we were furc we fliould fee the golden Age, then it would take with u$. 
 
 When the Plague is in a town but twenty miles off, wc do not fear it ; nor 
 
 much perhaps if it be but in another ftrcct : but if once it come to the next 
 
 door^ 
 
 A 
 
I'^irtlV. The Saints Ever Ufling Ke ft. 683 
 
 cIoor,or if itfeilcon oncin our own family •, then we begin to thint on it 
 more feelingly; It is fo with Mercies as well as Judgements. When they arc 
 faroff.we talkof fhemas marvels, but wlien they draw-clofe to us,Avcre- 
 joyce in them as Truths. This makes men think onHeaven fo infenfibly, » 
 bccaufc they conceit it at too great a diftance: They look on it as twenty, 
 or thirty, or forty years off • arid this is it that duls tlieir Icnfe. As wicked 
 men are fearlefs&rfenfelefs of Judgement, becaufcthe fcntenceis not fpce- 
 dily executed, jErr/r/^8. 1 1. So are the Godly deceived of t4icircomforts, 
 b-y fuppofing them further off then they arc. This is the danger of putting « 
 the day of death far from us, when mtn will promifc tl>cmlclvcs longer 
 time in the world then God hath promifed them, and judgeofthe length 
 of theirlives feyy'the pvob^.blicies they gather from their Age, their healthy 
 their conflicurion and temperature •, this makes them look at heaven as a 
 great way off. Ifthc rich fool in the Gofpd Iwd Jiot expected to have lukc n. i-.. 
 lived many years,he would furc have thought moreof providing foreter- iS,io, 20. 
 nity, and lefs of his prefenc llore and poffelHons • And if wc did not think 
 of ftaying many years from heaven, weiliould think on ic with far more 
 piercing thoughts. Thisexpedationof long life, doth both the wicked^, 
 and tlie Godly a great deal of-wrong. How mipch better -were ic co re- 
 ceive the fentence of death ^ in our fclves,^nd toiookon eternity ajs near 
 at hand ? Surdy, Reader, thou flandcft at the door, and hundreds ef 
 difeafes are ready waiting to open the door and Ice thee in. U not the ,4^^^^^^^^^ 
 thircy or forty years of thy life that is part quickly gone ? Is it not a very f/"f *^n^' 
 little time when tliou looked back on it ? And will not a<ll the reft be fhort- tinners 
 ly fo too > Do not daies and nights come very chick? Docft thou not ihat'Ian 
 feel that building of flefVi co Ihake, and perceive thy lioufc of clay t'^Lindcrthc 
 to totter? Lookonthy glafs,feehowit runs; Look on thy Watch, Iww r'^""^^"^- 
 ■faRicgettcch ; what a fhorc moment is between l^s and our rcft^ what licrkis bed 
 a ftcp is it from lierrcc to Everlallingncfi .^ While I am thinking, and and Write tile 
 writing of ic, it hafteth near, and I am even entring into it bdor-ej am S^^^^^ '^ing. 
 aware. Wiiilc thou art reading this, it pollech on, and thy life will be , J^ ^'"" ^/ 
 gone as a talc that is toid. Maift thou not eafily forefoc thy dying time; in'ot^-",^„.^ 
 and look upon thy fdf as ready to depart? Its but a few dayes till thy blina; thac 
 friends fhall lay thee in the grave, and others do the like for them. Itjj<^aniend 
 you verily believed you (hould<iietomorroAv,how' ferioufly would you ^.^l^^? 
 tfiinkof lieaven to night? The -condemned pnfoner knew before thac tdpnic"*^ 
 liemuftdic, and yet he was chen as Jovial as any: but when he hears ,Cro\Mibc- 
 the fenccnce, and knows Ire hath not a week co live, chen how ic finks i^fc ins Trl- 
 his heaiT within him? fot^ac the cruc apprehenhons of the nearnef&J^""^^ • ^"^ 
 of Eternity doch make mens thoughts of ic co be quick and piercing- hr,17^!!.. 
 anupuchlc mrochcirlears and lorrows, if tlieyare unticced, and into the kernel 
 
 of a Kaifin 
 asiiional as GflZ/rt^j's fpe.u : Tlut can iinfj>cak the whale World into nothing and. blow dowa. 
 a ?rc,K bubbl; \Mth an calk breath; that by drawing one mil, can throw down the ftatclicft 
 nuildin;4 5 '"incl undrcls vour SouK, by unpinriing one "pin, &c. hU.l'''ims Lll'tx Hearfc, p. n. 
 •iCor. 1.8: 9, 10. ' ' ' .V ^ 
 
 11 u u u z fj^.ir. 
 
^H r/te SJiifinZifeKiMf.rtg Reft. Chap.5 . 
 
 a their defircs and fovs^ifthey have affurancc of its g'.ory.Whcn the witches 
 3 Sjh.zS. 1 j. S^TKuelhid told .Vxv/, By too mon jiv this cinic thou (halt be with rac • 
 this quickly worked to his very hear L, and laid him do. vn as dead on the 
 earth. Andif Chrilifhouldfay toabehcving foul. By too raorro.v this 
 tl-ne thoa (halt be with vTij, this would b; a working word indeed, and 
 would bring him in fpint to heaven bv-rore. As Aii/^^hoH, was wont to 
 
 « lay of his uncertain fticiop.,bccaurcoftheperfecutioaofhis enemies, £^0 
 jam [urn hie, Tkihemfcift, ^ a»aos, O' nnncf nam ptui dicer mnt ctrtut 
 eft^m^ J>fr H,t4m fcptimAHAm mxnfurHm efe.i.e. I Iiav c now been here this 
 forty years, and yet could never iHy, or be furc, that I fhilj cai'ry here 
 for one week : fo miy we all fay of our abode on earth : A« long as thou 
 haftcontinuedout of heaven, thou canll not fay, thou fhaU be out of ic 
 one week longer. Do but fuppofc that you are ftill entring m it, and you 
 ^ill find it will much help yoa more ferioufly to raind it. 
 
 SECT. IV. 
 
 V h^'^'/ *'' A Nothcr help to this Heavenly Life, is, To be much in feriousdif- 
 praclpuTm " -LjLcourfingofit, efpccially with thofe that can fpeak from their 
 %'itKm* of- hearts,3nd arc feafoned themfelves with an heavenly nature.Its pity (faith 
 ^ciam dibcre "Mr, 5o//o»j that Chriftians fliould ever meet together, without fome talk 
 fn: Etiim ecu- of their meeting in Heaven, or the way to it before they part : Its pity fo 
 u!*j,\!!'^' ■ <nuch prctious time is fpent amonn Chriflians, in vain difcourfej. foolilh 
 
 Hi aum omrus . ,.» i r \ r \i r j r \ i r 
 
 fermimeHs & J^^ghngs, and ulelels dilputes, and not a loberword or Heaven among 
 fenfus loqua- them. Mcthinks we fhould meet together of purpofe, to warm our fpirits 
 f«r, Hiiaiius with difcourfing of our reft. To hear a Miniftcr or other private C hrillian 
 Aqui? f ;u ^^^ ^^""^'^ ^^^^ blefled glorious Ihtc, with power and life from the promifcs 
 GcntH. /.: of the Gofpel •, methinks (hould mak« us fay , as the two Difciples, Did not 
 c. 1. our hearts bhrn within uf^whi/e he wof openinf^ to m the Scripture f while he 
 
 -uke 24. y_ ^ yyas opening to us the windows of HcaA'eii ? li'a.Ftliyr, or wicked wretch 
 ^;z4. jj. v/ill tremble, when he hears his judgement powerfully denounced, why 
 fhould not the believing foul be revived when he hears his eternal reft re- 
 vealed ? Get then together, fellow-Chriftians, and taWc of the affairs ofyour 
 countr/andkingdom,andcomfortoneanother with fuch words, 1 Thef 
 tf 4. 18. If Worldlings get togethcr,they will be talking of the World ; when 
 Wantons are together,they will be talking of their Lufts, and wicked men 
 can be delighted in talking of wickednefs ; and (hould not Chriftians then 
 delight themfelves in talking of Chrift ? and the heirs of heaven in talking 
 of their Inheritance ? This may make our hearts revive within us, as it did 
 f4coifs to hear the Mcdage that called him toGoA'^^.and to fee the chariots 
 chat (hould bring him to fofeph. O that we were furni(hed with skill and 
 n refolucion, to t-urn the ftreamofmenscommondifcourfe, to thefe more 
 lublime and pretious thinj^s lAnd when men begin to talk of things unpro- 
 fitable, thai we could tell how to puc in a word for heaven, and fay ( as 
 
 Ptf:r 
 
Part IV. The Saints EverUfling Reft. 685 
 
 P^^fr of his bodily food j Noc fo, for I eac noc thac which i> common and Ads i-^. 
 unclcan,this is nothing to my eternal reft ; O chc i^ood that we might boch 
 do, and receive by this couiTe / If it had noc been needful to deter us 
 from unfruitful conference, Chrift would not have talked of giving an ac- 
 count of every Idle word at judgement ^ fay then as David, when you j.^j, jj ^ 
 are in conference, Let my tons^tic cleave to the roof of mj month if I prefer Pfal.tji?."^, ^, 
 not Jerufalcm above mj chUftjl mirth. And then you iliall hnde the truth r'rov. i^. 4. 
 of that, Frov. 15-4. A r^'holfom toyiaue is a tree of life. 
 
 \ 
 
 SECT. V. 
 
 5. A Nother help to this Heavenly Life, is this, Make it thy bufuTefs < 
 
 jTjL in every duty, towindeupthy affedions neerer Heaven. A * 
 mans attainments and receivings from God, are anfwerable to his own « 
 defires and ends ^ that vvhicli he finCercly feeks he finds -, Gods end in the 
 inttitution of his Ordinances was, thac they be as fo many ftepping Rones 
 to our Reft, andas the ftairsby which (in fubordination to ChriftJ wc 
 may daily alccnd unco ic in our atfedions : Let this be thy end in ufing 
 them,as it was Gods end in ordaming them^and doubtlefs they will noc be 
 unfucccfsful ^ though men be perfonally far afundcr,yet they may even by ct 
 Letters have a great deal of enccrcourfe.How have men been rejoyced by 
 a few lines from a friend, though they could not fee him face to face?whac 
 gladnefs have we when we do but read the expreflions of his Love ? or if 
 we read of our friends profperity and welfare ? Many a one that never 
 faw the fight, hath triumphed and fliouted , made Bonefircs, and rung 
 Bels, when he hath but heard and read of the Viftory ^ and may not we 
 have entercourfe with God in his Ordinances, though our perfons be yet 
 fo far remote? May not our fpirits re Joyce in the reading thofe line?, 
 which contain our Legacy and Charter for heaven ? with what gladnefs 
 may we read the expreflions of Love ? and hear of the ftatc of our ce- 
 Icftial Country ? with what triumphant (houtings may we applaud cur 
 Inheritance, though yet we have not the hap^inefs to behold it ? Men « 
 that are fcparated by Sea and Land, can yet by the mecr entercourfe of 
 Letters, carry on both great and gainfull Trades, even to the value of 
 their whole eftatc ; and may not a Chriftian in the wife improvement of 
 duties, drive on this happy trade for Reft ? Come not therefore with 
 any lower ends to Duties : Renounce Formality , Cuftomarinefs , and 
 Applaufe. When thou kneeleft down in fecret or publike prayer, let it " 
 be in hope to get thy heart neerer God before thou rifeft off thy knees r 
 when thouopencft thy Bible or other Books, let it be with this hope, to 
 meet with^fomrpaffag^Jif Divine truth,and fome fuch bleflingof the Spi- 
 rit with it, as may raifc thine affections neerer Heaven , and give thee a 
 fiillcr tafte thereof; when thou art fecting thy foot at thy door, to go to 
 she publike Ordinance and Worfhip, fay, I hope to meet with fomewhat 
 
 U u u u 3 from 
 
686 The Saints Evcrl^i,;^ Kcjl. Cliap. 5 • 
 
 from Cod, tiiat may railc my affcdions before 1 return , 1 Iiopetfic Spi- 
 rit will give me the meeting, and hveetenniy licarc with tliofecelellial de- 
 lights • 1 hope that (.hnrt will appear to mein ti;at way, andfhine about 
 me with light from Heaven, and let mc hear Ins inPtrL^ing and reviving 
 voice, and caufc the fcales to fall fro ti mine eyes, that I may fee more of 
 that glory than I ever yet law ; 1 hope before I return to my houfe , my 
 Lord will take my liearc in hand,and bring it witlim tlic view of lleO, atid 
 let it before his lathers prel'cnce, that 1 may return as the Shepherds, 
 ifrom the heavenly Villon, glorifying and prailing God, tor all the 
 things 1 have heard and feen, Luke 2 20. and fay , as thofc that beheld 
 b his Miracles, We havi^funJIrAM^c things to duj^ Luk 5.26. Remember alfo 
 
 to pray fo" thy leacher, that Cjod would pu: fome Divine MefTage into 
 his mouth, which" may leave a licavcnly relifli on thy fpinc. 
 
 If thcfc were our ends^ 'and this our courfe when we fet to duty, we 
 fhould not be (o llrangc a€ we arc to heaven, 
 a When the IndUti riril favv the ufe of Letters by our i:'»^/tyJ,they thouglit 
 there V/as lure fome fpint in them, that men<:ould fo convcrfe together by 
 a paper ^ If Chtillians would take this coorfe in their ducies, tl)cy might 
 come to fuch holy fellowfhip with God, and fee fo much of the Myftenes 
 ofthc Kingdom, that it would make the ihnders by admire what is in thofe 
 hnes, what is in that Sermon, what is in this praying • this fills his heart fo 
 full of Joy,3ind thatfo tranfportshim above himfelf-, certainly God would 
 not fail us in our Duties, if we did not fail our li^lves, and then expericiKC 
 would make them fweeter to us. 
 
 SECT. VI. 
 
 ^"^' ^- A Nother help is this : Make an advantage of every Ob jc(^ thou 
 
 " ^LjLfceft, and of every paflage of Divine providence, and of every 
 
 thing that befals in thy labour and calling^to mind thy foul ofitsappi'oach- 
 
 iHg Refl:. As.all providences and creatures are means to our Rell , fo.xio 
 
 * they point us to that as their end. Every creature hath the name ol God 
 
 and of our final Reft written upon it : winch aconfidei ate believer may as 
 
 truly difccrn, as lie can read uponapoftor handinacrols way, the name 
 
 of the Town or City which it points to. This fpiritual ufe ofcreatures and 
 
 providences, is Gods great end in bellowing them on man : And he that 
 
 overlooks this end,mull needs rob God pf his chielcft prai fc, and deny him 
 
 CI the greateft partof his thanks. The Relation that our prelc/it mercies have 
 
 to our great eternal mer<:ies,is the very quintoflcnce and fpirits ot nil thcfe 
 
 mercies : therefore do they lofe th'^ very fprrits of their Mercies^, and take 
 
 nothing but the husks and bran, who do overlook this Relation, and 
 
 draw not forth the fweetncfs of it in their contemplations. Gods fweet- 
 
 « eft dealings with us at the prefcnt, would not be half fo fweet as they 
 
 jjAre, if they did not intimate fome further fwectnefs. As our felves 
 
 hav 
 
Part f ¥• The faints EvcrliflhgRefl. ^3 7 
 
 fiave a flcfhly and a fpiritual kibOance, fo have our mercies a flefl-ily and 
 a fptritual life, and are fitted to the nouriflnnj^ of both our p:irts. He that 
 receives the carnal part and no more, may have his body comforted by 
 them, but not Ins foul. It is not all one £o receive fix pence meeriy as fix * ^^^.^^^^^ 
 pence, and to receive it inearnelVof a thoufand pound • though the lum ^^^^^ ^^ „^jj 
 bethefame, yet 1 trow the relation makes a wide difference. Tliou take^ Aliina'mvici- 
 but the bare earned, and avcrlookelUhe main fum, whcntbou reccivefl: ^o .r^ror, 
 tfiy mercies and forgettell thy crown. O therefore that Chi.:llians were '^^J ']^.^f- 
 skilleJ in this Ait I You can open your Bibles, and read there of God and^^^'^..'. ^^. ^^^ 
 of Glory : O learn to open the creatures, and to open the feveral paflages rifpo/r-dtjfe, id 
 of providence, CO read of God and Glory there. Certainly by fuch a skilful phi mmjl^. 
 induftrious improvement,we might have a fuller taikofChriil and leaven, T%'^'2^'^''^'^ 
 in every bit of bread that we ear,, and in every draught of Beer chat we f^^/^/^r •, bo- 
 drink^ t.hen mofl men have in theufe of [he Sacrament. Ifthou profper in"' mi na vrroy 
 the World, and thy labour fucceed, let it make thee more fenfiblc of thy rro/i ^rhres 
 perpetual profpericy : If thou be weary of thy labours, let it make thy j"'^"T* ^'l"'" 
 thoughts of Rel\ more fwec: : If things go crofs and hard with thee in the ,./'^^^^/!,f>.'_ 
 World, lee it make thee the more carnelllydcfire that way, when all thy tm^limidco 
 forrows«and fufFcrings fhall ceafe : Is thy body refreflied with food or eyiflimx.imy 
 flecp i* Remember the unconceivable refrefliings with Chrifl:. Doft thou q:<'-*p.-^l'~ 
 hear any news that makes thee glad ? Remember what glad tidings ic will S^ '^fl'faucH- 
 beto hear the found of the crump of God, andcheabd^lving fentence oi tercmCpici- 
 Chrifl our Judge. Art thou delighting thy fclfin the fociety oftheSarnrs? duturinpub' 
 Remember the Everlafting amiable h-aternity thouflialt have with per- ^"^"^ & 'tl>i><i 
 fefted Saints in Rcrt. Is God communicating himfelf to thy fpirit? Why f'.'^'ji,^/? 
 remember that cimc of thy liigheft advancement, when thy Joy (hall be ^ dUtUic 
 full, as thy communion is full. Doft thou hear the raging noifc of the /^('^/y pro- 
 wicked ? and the diforders of the \'ulgar > and the confufions in the ci<:fl'f:emtiibu<!^- 
 world ? like the noife in a croud , or the roaring of the waters ? Why think ^^^^J. ^'J^'"'* 
 of the blcfied agreement in Heaven, and the melodious harmony in [yj^ ^cd ta~ 
 that Quire of God. Doft-thou hear or feel the tempefl of Wars , men &iUud 
 or fee any cloud of Blood arifing ? Remember the Day when thou f-itendumy 
 Ihalt be houfed with Chrifl , wficrc there is nothing but calm- «'^''^ "''*'« 
 nefs and amiable unk)n , and. xvhcrc wc Oiall folace our fclves in ^ncmyZ'ul'ii 
 
 q'MKdam 
 ducemejj'e 
 ii D;i condUorisy volmt.uifj. ejus .ignitio^crr. Jae. Grynjcas in frsf.it. ante Comment, in H^ebr-i 
 Ns,n dfmOcuiiidcirco datt fnit cerpori, nt per ros tnti*eamHr cre.Uin-am , ac pfr h'ijufmodi mirMtem 
 hdrmonnm .tgnefcamus Qpificem : a:i<cf<iue iiidem , nj per eloq'-ii.t divini, & Dti Lt^s .wdiamus; am- 
 m.trvli{iiht'mum jp:cnluti0nfy agiltt.ite motHi fui, ad iU.i iam q'^ funt comran.i, mevctur cnartT. 
 Athanafius m lib. i. codfr. Gcntil. E.ype,to crcdcy .tliquKi nrnpUm mvenires in fylvii , quam m 
 »ngnL<:. L'gna tdr Upidts doahunt ff, qusd a M.tgijtrii sudtre nen pojis y in-quit vir cuMcmpLitivuSi 
 HcrnarJus, rcferenre Crynxo ubi fupra. Augufl inns fie J*.rir , C,e.Uyrarnm fpiaes, furtt qnttdam 
 vtctilxudirtiiAm "Dcum : Pr.f,?«f"w cnnm c»nccrt.tum , quamd^uyfat'tsiv impiormn qnoi'und.im homi- 
 nun attciie a»-i'y,-e. 'l'c%tnti'.r lUc, Veum jummiim bonnm, faptentem, & htminum ammtem, ommi 
 nndidtflty & taniijpc, d-imcldcm v:J'nfnclt, ctifivfiCy ut homiMm nj.bm, c> ooJficis floiix infefvi- 
 *v.. idim ibid, . ■ * ^ J 
 
 f erfeft 
 
<l 
 
 688 - The Saints Ever U/Iwg Reft. Chap. 5. 
 
 pcrfeft Peace^ under t!ie wing? or die Prince of Peace tor ever. Thus you 
 may fee, what advantages to a Heavenly Life every condition and crea- 
 tnre doth afford us,if wchad but hearts to apprehend and improve them : 
 a As its faidoftheTurkSjthatthcy'l make bridj^es of the dead bodies of their 
 men, to pals over the Trenches or dirciio'; in iheir way : So might Chrifti- 
 ans of the very ruines and calamities of the times, and of every dead body 
 or mifery chat they fee, make a bridge for the paflTage of their thoughts to 
 their Reft. And as they have taught their Pigeons which they call Carriers 
 in divers places, to bear letters of entercourfe from friend to friend, at a 
 very great diftancc: fo might a wife indiiflriousChnftian get his thoughts 
 carried into Heaven, and receive, as it were, returns from thence again, 
 by creatures of flower wing than Doves, by the aHi Ranee of the 
 Spirit the Dove of God. This is the right Dcdalian flight : and thus 
 we may take from each Bird a feather, and make us wings, and fly to 
 Cbrift. 
 
 SECT. VI r. 
 
 h7' 7- A N^^^^^'* lingular help is this, Be n.uch in that Angelical work of 
 
 * xjL Praife. As the moft heavenly Spirits will have the moft heavenly 
 iraployment, fo the more heavenly the imployment, the more will it make 
 
 ^ the fpirit heavenly .• Thougli the heart be the fountain of all our adions, 
 and the adions will be ufually of the quality of the heart;yet do thofe adi- 
 ons by a kind of reflexion, work much on the heart from whence they 
 fpring:The like alfo may befaid of our fpeeches.So that the work ofpray- 
 fing God, being the moU heavenly work, is likely to raifc us to the moft 
 
 ^ heavenly temper. This is the work of thofe Saints and AngeJs,and this will 
 be our own everlatUng work^if wc were more taken up in this imployment 
 now,we (hould be liker to what we (hall be then. When Ariflotle was asked 
 
 t* what he thought of Mufick, he anfwers, Jovem jieque cunere^ nc^Heiitha" 
 YAm pulf4re,Thzi Jupiter did neither fing, nor play on the Harp ; thinking 
 it an unprofitable art to men, which was no more delightful to God. But 
 Chriftians may better argue from the like ground, that fiuging of praife 
 is a moft profitable duty,becaufe it is fo delightful, as it were to God him- 
 fclf, that he hath made it his peoples Eternal work ; for they ftiall fing the 
 
 a fong of ^<3/f/,and the fongoftheLamb. As DefirCj^ I aith,and hope.are 
 of fhorter continuance then Love and Joy ; fo alfo Preaching and Prayer, 
 and Sacraments, and all means for confirmation, and expreflion of 
 Faith and Hope (hall ceafe, when our Thanks,and Praife, and triumphant 
 expreflions of Love and Joy (hall abide for ever.*' The livelieft cmblemcs 
 
 * '' of Heaven that I know upon Earth, is. When the people of God in the 
 "deep fenfe of his excellency and bounty , from hearts abounding 
 *' with Love and Joy, do joyn together both in heart and voice, in the 
 
 t,. " cheerful and melodious finging of his praifes. Thofe that deny the lawful 
 
 life 
 
Part I V. The Saints EverUfting Reft. 6%9 
 
 ufcoffinging the Scripture Pfalms in our times, do difclofc their unhea= 
 vcniy unexperienced hearts, I think, as well as their ignorant underftand- 
 ings. Had they felt the heavenly delights, that many of their Brethren in 
 fuch duties have felt, I think they would have been of another mind : And :t 
 whereas they are wont to qucftion, whether fuch delights be genuine, or 
 any l>etter then carnal or delufivc ? Surcly,thc very relifh of God and hea- 
 ven that is in them, the example ofthcSaints in Scripture, whofe fpirits 
 have been raifed by the fame duty, and the command of Scripture for the 
 ufe of this means,one would think fhould quickly decide the controverfie. 
 And a man may as truly fay of thcfe dclights,as chey ufe to fay of the tclti- « 
 mony of the Spirit, that they witnefs themfelves to be of God, and bring 
 the evidence of their heavenly parentage along with them. And wliereas et 
 they allow only extemporate Pfalms immediately dilated to them by the 
 Spirit : * When I am convinced, that the gift of extemporate finging, is 
 fo common to the Church, that any man who is fpiritually merry can uic *,^"Vt^J^ 
 am.$.i^. And when I am convinced that the ufe of Scripture Plalms i^us Tcnull. 
 is aboliflied, or prohibited, then I (hall more regard their Judgcment.Ccr- hoc m Ecck- 
 tainly, as large as mine acquaintance hath been with men of this Spirit, I fnpojicanas 
 never yet heard any of them fine a Pfalm extempore, that was better ^'^"^'J"" /^" 
 ihzn Davtds ^ yea, or that was tolerable to a judicious hearer, and not tkimuatie- 
 rathera fliametohimfelfand his opinion. But fweet experience will be a nem,vij_. Ec- 
 powerful Argument, and will teach the fincercChiirtian to hold faft his clcfi^ Aoofltli- 
 €xercifcof this fouUraifing duty. '''' 'i'*'*!" ''*/"* 
 
 " -' extiiiordi/tjnx 
 
 nondim cejfa-jere. Sic Tcrtul. Apologet. c.tp. 3 9. Pojl aq:ictm m.innnl.m & litinlm, ut qidfqi^e defcriptu- 
 ris faallis vd de propria ingcnio pot'jt, prifvocuur in mcd'iim T) cnrrc. Hinc prubatur quomoio biberit, 
 yj.et tarn EpiphcLU. fuhfinemlib. 3. adverf. hsref. & Pliniumfecundum,'it. 10. Epift. i. Eufcb.H.^a/-. 
 i:b. 1. cap. 16. & iib.^.atp.i^. Balil. a'^udKuffimm-, lib. z. biji. Ecd. c.ip. 9. Athanaf. Apology 
 
 Little do we know how wc wrong our felvcs, by (huaing out of our ^ 
 prayers the praifcsof God, or allowing them fo narrow a room as wc 
 ufually do, while we are copious enough in our Confefliions and Petiti- 
 ons. Reader,! intreace thee remember this : Let praifes have a larger room 
 in thy duties:Kcep ready ?.t hand matter to feed thy praife,as well as mat- 
 ter for Confefiion and Petition. To this end, Oudie the excellencies and « 
 gcodnefs of the Lord,as frequently as thy own neceillties and vilenefs^ftu- 
 4y the mercies which thou hafl: received, and which are promifed, both 
 their own proper worth, and tlieir aggravating circumflances, as often as 
 ihou ftudieft the fins thou haft committed. O let Gods praife be much in 
 your mouths, for in the mouths of the upright his praife is comely, PfaL 
 33.1. Seven times a day did Daviii praife him, P/i/.i 19.164. Yea,his 
 praife was continually of him,P/<«/.7i,6. As he that offereth praife, glori- 
 licth God, Pfal. 5 o. 23 . So doth he moft re Joyce and glad his own foul, 
 P,''^/.98.4. Offer therefore the facrifice of praife continually ,Hf^. 13.15. 
 In the midft of the Church !etusfinghispraife,H'f^.2.i2.Praife our God, 
 for he is good, fing praifes unto his Name, for it is pleafant, Pfal. 135.3- 
 and 147. I. Yea, Ice us rejoyce and triumph in his praife, P/i/. 1 06, .1 7. 
 
 >" X X K Ho 
 
6s Q Tht Saints Bvcrbfthig Pdft, Chap. 5 , 
 
 Do you think that Ddztdb^id not a rroft heavenly Spirit, who was fa 
 « much imployed in th;s heavenly work. ? Doth ic not ibmetimc very rr.uch 
 raifcyour hearts, when you do but lerioiifly read that divine fongofj/o- 
 fn^Drut ^2. and rhofe heavenly iterated praifcs of /X^W, having almoll 
 nothing fomerime, but praifc in his month ? How much more would ic 
 railcand refrcfh us, to be skilled and aceullomed in the work our I'dvcs ? 
 o Icontel"$,tO{»manoralangui(hing.body^where the heart d.>ih faint, and 
 the fpirits are feeble.the cheerful praifinj; of God is more dilficult ; becaufe 
 the body is theSoulsInflrument, and when it liesun(lringed,or untuned, 
 the mufick is likely to be accordingly bu t d ull. Yet a fpintual cheerfulnefs 
 there may be within,and the heart may prailejf not the voice. But where 
 the body is ftrong, the fpirits lively, the heart chee: fiil, and the voice ac 
 command, what advantage have luch for this heavenly work ? With 
 v/hat alacrity and vivacity may they fing forth praifes ? O the roadnefi 
 of heaUhtul youth that lay out this vigour of body and minde upon vain 
 delights and ficfhly lufts, which is fo iic for the noblcll work (.f man / And 
 
 a O the finful folly of many of the Saint?^, who drench their fpirits in con- 
 tinual fadnefs, and waft their daies in complaints and groans, and till 
 their bodies with wafting difeafes, and fo make thcmfdvcs both in body, 
 and minde, unfit for this fwect and heavenly work I That when they 
 Ihould joyn with the people-of God in his praifcs, and delight their Souls 
 in fingingto his Name ; they are quel^ioning their worthincfs, and ftu- 
 dying their miferics, or railing fcruplcs about the lawfulncfs of the duty, 
 andforob Godofhispraife, and themfVlvcs of their folace. But the 
 
 *greateftdcftroyer ofour comfort in this duty, is our flicking in the car- 
 nal delight thereof, and taking up in the tuneand melody, and fuffering 
 the heart to be all the while idle, which muft perform the chicfcft part cvf 
 the work, and which fliould make ufe of the melody,, for its rcviviug and 
 cxhilerating. 
 
 SECT. VJlf. 
 
 $.8. ct 8. T P thou wouldcft have thy heart in Heaven, keep thy foul ftiil pof- 
 AUoiir Lovc' Ifeflcd with true believing thoughts of the exceeding, infinite love 
 ismovedfron\ ofGod. Lovc IS the attradive of love. No mans heart will be fee 
 
 fo:nc oood * 
 
 which wc apprehend in the parry loved : when the f^rounl and motive of our Lovc fallcth, ilic atfc<fVi- 
 *m muft necJsceafe. Pifh. HiU(fckn thoHzhts-, Scft. ^^. p. i^8. God hath put that pity into a ligfite- 
 ous man,as to be merciful to his very bcait, and lovc his Fn;my : and yet people look on God, as 
 more cruel to ihofe that arc willincr to obey him. Even Vythagorai could not find in his heart to kill 
 and feed on the Helh of the Creatures : And yet men think tlic God of Lovc delights in the damna- 
 tioB of thofe that would fain be fuch as he would havct'^cmbe. Sem'fcri HOihomifUS^ qutnimo ftri, 
 quoi infal'tx necfjfttn^z^mMii^Hfus cdocmt c'ibos ex Wis carperet mifernt'io-u iTUcrAum ccninm»vcmur'tl' 
 hrutn-^aYfuimniKosipfoi •,pC'Uiuf4jrevifaatj,*nfpc£tadamtt.mxs,quo.i huntArktatis jtire dcpofuo^ natH' 
 ptraUsmui'tcoifoytiarKpyamus. Dcot (U'lquh crtdit p'ldy be>u:ficos,tmtcSi adcpecorum delcilAii ? &c. 
 (.'^fin'om'ms d.tmxtiioTii hdnwvim) f^mobhii tidvcrf. Gem. pa^.ii;i. I. -j. Ix. ^ccms Arriobim was of 
 P/);igffr*.tfmindjagainfl killing the Creatures CO cat. And MinM.Txlix faith,, that then Chriftiam 
 eat noblocdjj?, 350. ypon 
 
l^art 1 V. The SamtsEverUflin^ Jitfi, S91 
 
 upon him that bates Iiim, were he never fo cxce'lent; nor much upon 
 Iiim,thac doch not much love him. There is few fo vile, but will love 
 tbofe that love them, be they never " fo mean. No doubt it is the death « 
 •of our heavenly life, to have hard and doubtful thoughts of God; to 
 •-^conceive of him as a barer of the Creature (except only of obftinatc Re- 
 >bels J and as one that hadraiher damn us, then faveus, and that is glad of 
 an opportunity to do us a mifchief, or at lca[\ hath no greatgood will to 
 us ; This is to put the blcffs^d God into the fimilitude of Satan. Ar^l who 
 then can feth^s heart and love upon him ? When in our vile unbelief and a 
 ignorance, we have drawn the mod ugly pldure of God in our imagina- 
 cion!?,tbenwe.compl3in that wc cannot love him, and delight in him. This ^ -joj^n 4 i< 
 is therafe of many iboufandChrilh.mf. Alas, that we flionld thus belie and ifa ,^. ^" 
 •blifphe.r.e God, and bfart our own joys, and deprcfs our Spirits !Lovc«*Ezck. 18.51. 
 is the very effencc of God. The Scripture tels us, That God is Love ^ &33'". 
 it tellch us, That Fury dwelleth not in him , that be delighteth not in 
 thedeach ofhim thatdieth.but rather tiiat he repent and live. Much 
 more hath he tellified his love to hischofen •, and his full refolution cfFe- 
 ftually tofavcthem. O, If we could always think of God, but as we do « 
 of a friend ; asofonethatdoth unfeignedly l->ve us, even more then wc 
 doourfelvesj whofe very heart is (etup«'n us todousg<x)d, and hath 
 therefore provided us an everlafling dwcUirg with himfell , it would noc 
 then be to hard to have our hearts ftill with him. • Where we love moft ct 
 heartily, we (hall think moft fweetly, and moft freely : And nothing will 
 quicken our love, more then the belief of his love to us. Get therefore 
 a truer conceit of the loving nature of God, and lay up all the experien- 
 ces, anddiAroveries ofhislove to thee-, and then fee if it will notfur- 
 tiier thy heavenly mindednefs. I fear moft Chriftians tliink higher of the ec 
 Love of a hearty friend, thcnof the love of God : And then what won- 
 der if [hey love their friends better then God, and truft them more confi- 
 dently then God, and had rather live with them then with God ? when 
 tbey take them for better and trullier friends ihen.God, andof more 
 Dierciful and compafllonatc Natu; c ? 
 
 'SECT. IX. 
 
 '■^•- A Nother thing I would advife you tQ,is this ^ Be a careful obferver ee §. 9; 
 
 j^ Ji.ofthc drawings ofthcSpirit,and fearful of quenching its motions, HearaHea- 
 or refifting its. workings ; If .«ver thy Soul get above this earth, and^etc^^^"- ^'''^P'^ ^fi 
 acquainted with this livingin heaven, the Spirit of God muft be to theeas^n^f^7ty'f/?'l 
 the Chariot to EH)Ah , yea, the very living principle by which thou mult rJduo-y iitra 
 move and afcend.O tiien grieve not thy guide,quench not thy life,* knodi nos Sphkus 
 
 noc off cliy Chariot- wheels, if thou de, no wonder if thy foul be at a f^da.mal^tunh 
 
 bon/irumque 
 niltrorum ebfcrya'or & C'^poi.'Hic prout a nobU tr^ft.-ms eft,ita vosipfe ir.rB.tt. Bonus zirfpie Deo nemo cfi 
 Jti-fetrfl dijiih fHfrnftiiKHAm rx'fiabiUo rAjhtu^ exure;ere?Sen.Ep.\i:To.i.f.^c>^ *Eph.4.3o.iThef.5.i9* 
 
 X X K X 2 ' lofs, 
 
692 The Saints Ever Ufttng Re fl. Chap. 5. 
 
 lofsandalHhndftiH, or fall to the Earth ; you little think how much the 
 life of all your Graces, and the happinefs or your Souls doth depend upon 
 vourready and cordial obedience to the Spirit ^ When the Spirit urgcth 
 thee to fecret Prayer, and thou refufe;! Obedience ■ when he forbids thee 
 thy known tranfgreflions, and ^ct thou wilt go on , when he telleth thee 
 whichis the way, and whidi not ^ and thou wilt not regard, no wonder 
 ifHcavenandthy Soul be ftrange : If thou wilt not follow the Spirit 
 while it would draw thee to Chrilt, and to thy duty ;, how fliould it lead 
 thee to Heaven, and bring thy heart into the prcfcncc of God? O what 
 fupernatural help ? what bold acccfs (hall tfiat Soul hnd in its approaches 
 to the Almighty, that is accuftomed to a conltant obeying of the Spirit 1 
 And how backward, how dull, and ftrange, and afliamed will he be to 
 thefe addrcfTes, who hath long ufed to break away from the Spirit that 
 would have guided him ; Even as ftifF, and untit will they be for this Spi- 
 ritual motion, as a dead man to a natural . I befcech thec,Chriftian Reader, 
 ^ learn well thisLefTon, and try thiscourfc ; let not the motions of thy bo- 
 dy only, butalfothc very thoughts of thy heart be at the Spirits beck. 
 a Doft thou not feel foraetimcs a ftrong impullion to retire from the World, 
 ^Jp"''"<^^ and draw neer to God ? Odonotthoudifobey, but tak€ the offer and 
 i^^sl\r\i hoife up fail while thou maift have this blefled gale. When this windc 
 al^vc, or con- blows ftrongeft thou gocft fafteft, cither forward or backward. The more 
 trary to the of this Spirit wc refift, the deeper will it wound • and the more we obey. 
 Word, but thefpeedier isourpace ; As he goesheavicll that hath the wind in his 
 thVp^cc'cptl* f«c, and he eaficlt that hath it in his back. 
 
 arui Prohibiti- 
 ons of the Word upon our heart*. And that not pcrfwading the will, 1 thii^, iuamediatly by him- 
 felfjbut exciting and f« ufing our Reafon and Confcicncc, as his Inftruments to pcrfwadc the WiU, 
 andaffcfttbc Heart. 
 
 f. 10. 
 
 SECT. X. 
 
 10. T Aftly, I advife as a further help to this Heavenly work. That 
 I ^ fhnn negleft not the due care for the health of thy body, and for 
 the maintaining a vigorous chcerfulnefs in thy Spirits •, nor yet overpam- 
 per and pleafe thy flelh. Learn how to carry thy felf with prudence to 
 thy body. Itisaufeful fervantifthougivcititsdue,andbut its due; it 
 isa moft devouring Tyrant, if thou giveittheMaftery,orfufFer it to have 
 what it unreafonably defireth. And its as a blunted Knife, as a Horfc that 
 is lame, as thy Ox that is familhed, if thou injurioufly deny it what is ne- 
 ceffary to its fupport. When we confider how fi-equently men offend on 
 both extrcams, and how few ufc their bodies aright, we cannot won- 
 der if they be much hindrcd in their heavenly converfing. Moft men 
 are very (laves, to their feafuive appecice , and can fcarcc deny any 
 
 thing 
 
Part I V. The Saints EverUfling Reft. 69^ 
 
 ching to the fle(h, which tliey can give it on eafie races, without much 
 fliamCjOr lofs, or grief. The fledi thus ufed, is as unfit to (crvc you, as ,^"^ ^^^^^ j 
 a wild Colt to ride on. When fuch men Ihould con v^rfe in Heaven, the" they cram in ' 
 flcfti will carry them to an Ale-houfe, or to their fports, to their profits, their bellies, 
 or credit, or vain company ^ to wanton pradices, orfighrs, or fpcechcs, *« if they 
 or thoughts : It wilhhruft a Whore, or a pair of Cards, or a good bar- p "viffjJiTin a 
 gainintothcirminds, inf^eadof God. Look to this fpecially, you that Garner,rather 
 arc young, and healthful, and iufty.-as you love your fouk remember then eating 
 -that in Ro7n. 12. 14. which converted Auftin, Make not provifion for f«rdigcftion : 
 
 thefle(h,tofulfiHtsdefires;andthati?.w. 8.4, 5,6,7,8, 12.13,14. chcya^'rcfo 
 Some few others do much hinder their Heavenly Joy, by over-rigorous^cunous, and ' 
 denying the body its nccefTaries, and fo making it unable to ferve them, mufthave 
 But the moft by furfciting and excefs, do overthrow and difablc it. You ^f^cir dc- 
 love to have your Knife keen, and every Inftrumenc you ufe in order: ^^""'Jf *^' - 
 When your Horfc goes luftily, how cheerfully do you travel? As much pkafe/, that 
 reed hath the Soul of a found and cheerful Body. If they who abufc thcirttthe Cook is 
 Bodies, and negled their * Health, did wrong the flefh only, the matter got in more 
 were fmall, but they wrong the Soul alfo : As he that fpoils theHoufe, *^JJ"^ [J*"J 
 doth wrong the Inhabitant. When the body is fick, and the Spirits do m^ : This it 
 languid!, how heavily move we in thefe Meditations and joys? Yet called a*/- 
 ■ where God denicththts mercy, we may the better bear it, bccaufe he oft /^«p>i*, a 
 
 ' oct'afioncth our benefit by the denial. I 'V^'!(if^^ '" i 
 
 the Throat. 
 
 Clemens Alexander. Pxdag«g. /;.z. f . i. H»mAnui Animus quandt ctrfforibus nu'.lafamtiuritate conju)ti 
 
 gitur, Ttihilf. extrinfecuS) habet ctncupifctnliit cariulis xdmixtum,fed totum fccuai, ut ab i>viit condi" 
 
 tu<^,& infehaltitat,tii}ic fc/tJibUin & mortdU cunM* tranfcendens in auras vcne lii/ertatisevadit, ^ 
 
 verbuminiuensyirt e0 etiamipfitmpatnm videt. Athinif./ib.jceni. Gentil. * Thofe thar are proilc 
 
 to cxccfs or Daintinefs of Dyct, they noiU"i(h their own difcafes, and arc led by the great glutton the 
 
 Dcvil,whom I will not fear to call,Thc Belly-Devil, which indeed is'thc worft and nioft pernicious of 
 
 all Devils. And it is better be Happy then to have a Devil dwelling in you, Clemens Alexand. Px; 
 
 dagog. /it. Z.C.I. IX. 
 
 ■ ^ ■-.^■fi•M.^ , ,.■■ 
 
 C HAP. 
 
 
^94 
 
 The Saints Evertajlin^ Re It. 
 
 Cliap. 6. 
 
 CHAP. VI. 
 
 QontatningthcVefcyiptioncj- the great T>Hty 
 of Heavenly ContcnipUtm . 
 
 nM 
 
 SECT. 1. 
 
 Houph 1 hope what is already Tpokcn, be nor unufefull, 
 and that ic Will not by the Reader be caft afide j yet I 
 muft-tcl! you, that the main thing intended is ^et be- 
 Iiind^ and that which I aimed at when 1 fet upon this 
 Work. I have obferved the Maxim, that my princi- 
 pal end be laR in exerution, th^u^hit was firfl in tny 
 intention. A!l that ' have faidi* but for the preparatjpn 
 to this : The Do<5lrinal part is but to inflrud you for this j the rell of the 
 Ufcsarebatintroduftions to this •, The Motives I have laid down, arc 
 buttomakeyou willing for this-, The hinderanccs I mentioned, were 
 but fo many blocks in the way to this ; T lie general Helps which I laft de- 
 livered, are but the ceceffiry Attendants of this.s So that. Reader, If thou 
 negleft this that follows, thou doft fruftrate the main end of my defign, 
 and makeftmelofe fastotheej thechi:fofniy labour. I oncejmorcin- 
 treate thee therefore, as thou art a man that makcll confcierxe of a re- 
 vealed duty, and that darcfl rot wilfully reHfl the Spirit, as thou valuefl: 
 tbehighdelightsof a Saint, and the foul-ravin:!ing exercifc of heavenly 
 Contemplation, as all my former moving Confiderations fcem reafonable 
 to thee ; and as thou art faithful to the peace and profperity of tluneown 
 Soul, that thou diligently fludy thefcDircftions folio wing,and that thou 
 fpcedily and faithfully put them into pra(!^ice .- P.aAice is tlfe end of all 
 found Do<!trinc, and all right Faith dorh end in duty ; I pray thee there- 
 fore, refolve before thou rcadeft any furcher, and promifc here as before 
 theLord, thar if the followingadvice be wholfom to thy Soul, thou wile 
 confcionably follow it, and ferioully fee thy fclf to the Work, and that no 
 lazinefs of fpirit (ha'l take thee off, nor IcfTer bufincfs interrupt thy 
 courfe, but that thou wilt approve thy (c!f a doer of this Word, and not 
 an idle hearer only. Is this thy promifci^and Wilt thou fland to ic? Refolve 
 man, and then I fhall be encouraged to give thee my advice , if I fpread 
 not before thee a delicious feafl:, if ffet thee not wpon as gainful a trade, 
 and put not into thy hand as delightful an imployment as ever thou dealtlt 
 
 witb 
 
Part I V. rhe Saints B'VerUlling Reft. ^95 
 
 wich in all thy life,then caft it away. and cell mc I have deceived thee, oniy 
 try it throughly and then judge ^ I fay again, if in the fiiithful following ot 
 this prcfcribed courfe, thou doll not rind an increafe ofall thy graces, and 
 doft not grow beyond the llature oFcommon Chri{lian«,and art not made r.nmthac vU 
 more ferviceable in thy pl^ce, and more precious in the eyes of a^l that are ^^■^"/^^J^^ 
 difcerning ; if thy foul enjoy not more fellowflvp with God, and thy life ^^. ^.^^^^^ j-^^ 
 be not fuller of pleafure and folaee, and thou have not comfort read'ier by defuYfum eft : 
 thee at a dying hour, when thpu hall greateli need, then throw ihcfeDi- c> cuivult 
 redionsbackinmy face, and exclaim again;"t measa deceiver fur _ ever :• ^™!J'^^''jJ^ 
 Except God fhould leave thee uncomfortable for a little feafon, for the ^(^.l/C-JS"'"* 
 more glorious manifcllarion of his Attributes and thy integrity, and fin- cLmus^bisve- 
 gle thee out as he did Jobjor an example and mirror ofconflancy & pati- ro obfcurm. 
 cnce, which would be but a preparative for thy fuller comfort. Certainly Ocrfon part. 
 God will not forfake this his o ^^n Ordinance thus confcion-ibly perform- ^,ct"dlvinr' 
 ed.but will be found of thofe that thus diligently fcek him. God bath, as ^morisjc. 14, 
 iit were, appointed to meet, thee in this way : Do not thou fail to give him 
 the meeting, and thou (halt rind by experience that he will not fail. 
 
 SECT. II. 
 
 THc duty whith I prefs upon thee fo carnefllv, I (hall now defcribc (. 2. 
 and open to thee: for I fuppofeby this time thou art ready to enquire, *L ^ -mioit 
 Wliat is this fo highly extolled Wotk? Why, it is, Jhe let and folemn ad- jj •' ^ 
 ing ofall the powers of the foul upon this moftperfed objcd Qleft] by 
 Meditation. 
 
 I will a little more fully explain the meaning of this defcription, thix. fo 
 the duty may lie plain before thee. : . The general title rhat I give this du- « 
 ty is (^Meditation J Not asit isprecifely drtlingui(hed from Cogitation, 
 Confideration and Contemplation, but as ic is taken in the larger and ufai. 
 al fcnfc for Cogitation on things fpiritual, and fo comprehending confide^ 
 ration and contemplation. 
 
 That Meditation is a duty of Gods ordaining, not only in his written « 
 Law, but alfo in nature it felf, I never met with the man that would deny : 
 But that itisaduty conftantly ard confcionably pradtifed even by the 
 godly, fo far as my acquaintance extender muftjwith forrow,deny it: It 
 is in word confefTed to be a Duty by all,but by the conflant neglect denyed 
 by molh And ( I know not by what fatal cul^omary fccurity it comes to « 
 pafs^that jmen that are very tender confcienc't towards mod other duties, 
 yet do as eafily over flip this,as if they knew it not to be a duty at all • they 
 that are prefently troubled in mind, if they omit but a Sermon, a Faft, a 
 Prayer in publickor private, yet were never troubled that they havcomit- 
 2cd Meditation perhaps all their life time to this very day : Though it be « 
 that duty by which all other duties are improved, and by which the foul 
 digefteth Truths, and draweth forth their ftrength for its nourifhmcnc 
 
 andv • 
 
6g6 The Saints "Ev^rlafli fig Refl. Chap. 6. 
 
 d and rcfrcnnrg. Certainly I chirk that as a man i«; but fialfan hour in 
 chewing and taking inro his fromr.ck, that meat which hemuftharc fcven 
 or cighthoursatle.ifltodigell; To a man may take into his underflanding 
 and memory more Truth in one hour, then he is able well to digcft in ma- 
 tt ny : A man may eat too much, hut he canuot dir.cfl too well. Therefore 
 God commanded fo/huA,Thn that book of the Law depart not out of his 
 mouth.but that he meditate therein day and night, that he may obferve 
 to do accordmg to that which is written therein,y«>yz>. i . 8. As digeftion is 
 » the turning ofthe raw food into chyle and blood, and fpirits and fleOi : Se 
 Meditation rightly managed,turrcch the Truths received and remcmbred, 
 into warm aff.dion,raifed refolution, and holy and upright converfation. 
 Therefore what good thofc men arc like to get by Sermons or providences, 
 who are unacquainted with, and unaccuftomed to this work of Meditati- 
 on ; you may ealily judge. And why fo much preaching islolt among qj, 
 and profeftbrscan run from Sermon to Sermon, and are never weary of 
 hearmg or reading, and yet have fuch languifhing ftarved Souls ^ I know 
 no truer nor greater caule then their ignorance, and unconfcionabic neg- 
 a- left of Meditation. If a man have the Lientery, that his Meat pafs from 
 him as he took it in ^ or if he vomit it up as fall as he ears it, what flrength 
 and vigor of body and fcnfes is this man like to have ' Indeed lie may well 
 cat more then a founder man, and the fmall abode that it makes in the 
 ftomack, may refrefli it at the prcfcnt, and help to draw it out a linger- 
 ing, languifhing, uncomfortable, unprofitable life ; And fo do our hearers 
 that have thisdifeafi; •, perhaps they hear more then otherwifc they 
 r\cc(kd • and the clear difcovery and lively delivery of the Truth of God, 
 .may warm and refrefli them a little, while they are hearing,and perhaps an 
 hour or two after^and it may be, it linger out their Grace,in a languifhing, 
 uncomfortable, unprofitable life.- Bu^ if they did hear one hour and 
 meditate feven, if they did as conftantly digcfl: their Sermons as tlwy hear 
 them, and not take in one Sermon before the former is well concodted, 
 they would find another kind of benefit by Sermons, then the ordinary 
 fort of the forwardcft Chriftians do. I know many carnal perfons do 
 * make this an argument againft frequent preaching and hearing, who do 
 k mcerly from a loathing.ofthe Word, and knov/ far lels how to Medi- 
 tate then they know howunderftandingly to hear: Only they pretend 
 Meditation againft often hearing, becaufe that being aduty of the minde, 
 you cannot fo eafily difcern their oniiflion of it. Tlicfc arc Gck of the 
 " Anorexia and Apepfy^they have neither appetite nor digcllion : the other 
 ofthcBoulimos, they haveappctite, but no digeftion. 
 
 SECT. 
 
PartlV. IhtSaints EverlaftirtgReji. 69 j 
 
 SECT. in. 
 
 ^^ 
 
 2. R U t becaufe Meditation Is a general word, and it is not all Mcditath- 
 ■^ on that I here intend J (hall therefore lay thee down the difference, 
 whereby this Meditation that 1 am urging thee to, is difccrned from all 
 other forts of Meditation. And the dufcrencc is taken from the Ad, and 
 from the Objcft of it. 
 
 I. From the Aft, which I call QThe fet and foiemn ading of all the « 
 powers of the Soul.] 
 
 i.Icallit theQAdingofthcm]foritis Adion that wc aredireding« 
 you in now, and not relations or difpofitions .- yet thefc alfo are necefTari- us^ro he f ved 
 ly prefuppofed ; It muft be a foul that is qualified for the work, by the fu-**by our felves 
 
 ^■pcrnatural renewing grace of the fpirit,which muft be able to perform this {vn. unJci: 
 
 .•Heavenly exercifc. J ts the work of the Living and not of the Dead. Its ^^^O Tim 
 a work of all others moft fpiritual and fubiime, and therefore not to be JJJ" '^ Jf-"^" 
 well performed by a heart that's meerly carnal and terrene. Alfo they muftj^oul, tobcim- 
 RecefTarily have fomc relation to Heaven, before they can familiarly there pclledfor dri- 
 convcrfe ; I fuppofe them to be the fons of God , when I perfwade them to y^^n on) and 
 
 : love him -.and to be ofthe family of God, yea the fpoufe of his Son, when r"jf^'l^.^ ^\ 
 I perfwade them to prefs into hisprefence and to dwell with him ; I fup- Alexandr. 
 pofe them to be fuch as have title to l\cll,when I perfwade them to rejoycc stromt. i.g, 
 in the Meditations of Reft. Thefe therefore b?ing ail prefi>ppofed,arc not 
 the duties here intended and required .• But it is the bringing of their fan- 
 
 , dified difpofitions into Ad, and the dilightful reviewing of their high re- 
 lations : Habits and Powers are but to enable us to Adion ; To fay [I am " 
 ab!e to do this,or I am difpofed to do it ' doth neither pleafe God, nor ad- 
 vantage our fel ves,except withal we really do it. God doth not regenerate a 
 thy foul that it may be able to know him, and not know him ^ or that ic 
 may be able to believe, and yet not believe ; or that it may be able to love 
 him, and yet not love him .- But he therefore makes thee able to know, to 
 believe and Jove, that thou maift indeed both know,believe,and love him. 
 What goed doth that power which vs not reduced into Ad ? 1 hcreforel » 
 am not now exhorting thee to he an able Chriftian, but to be an Adivc 
 Chriftian, according to the degree of that abiliry which thou haft. As thy et 
 (lore of mony, or food, or rayment, which thou letteft lie by thee and ne- 
 ver ufeft.doth thee no good, but pleafe thy fancy, or raife thee to an efteem 
 in the eyes of others •, fo all thy gifts, and powers, and habits, which lie 
 fi ill in thy foul, and are never aded, do profit or comfort thee little or no- 
 thing, but in fatisfying thy fancy, and raifing thee to the repute of an able 
 :^zn, (b far as they are difccrnaWe to the ftaijyders by . 
 
 Yyyy SECT, 
 
i6p8 rbe Saints Ever UfltKgFtff, Chap. 6". 
 
 SEC r. IV. 
 
 ?• 4- 2. T Call this Meditation [^T^f aEling «•/ the powen of the foMi,'] roeaning 1 
 Vitxtftyn " the foul as r.KJonal, CO difference ic from the cogitations of the foul 
 
 ptr qi in «ii- as fenfitive •, tlic fenfitivc foul hatli a. kinde of Medication by the comnion 
 ^W w fiipfo fenfc, thcPhantarie,andE hmation: Thcflcbly man mindcth the things 
 '^ f^^Pf^Jlf^^' ofthe* flefti : Ifit wercthc work ofthecar,or the eve, or the tongue, or 
 'mumvcYo ip- ^"^ hands, which I am letting you on, I doubt not but you would more 
 fum afln/n,qua readily take it up -, but it is the work ofthe foul, for bodily exercife doth 
 a!iqnid '-/'^'^^ here profit but little. The foul hath its labour and its eafc, its bufinefs and 
 ^cljrat. Mil. i[j idlcnefs, its intention and remiliion, as well as the body.- And diligent 
 CatSoi!"fid. ftiwients are ufually as fenfible ofthe labour and wcarinefs of their fpirics 
 ;^7>i. /. 3. and brain, as they are ofthat ofthe members of the body. This sccionof 
 c.-9iii. che foul, is ic I perfwade thee to. 
 
 SECT. V. 
 
 §•5' 3. T Callittheaftingof fy^//] the powers ofthe foul, Todiffernce ic 
 ifrom the common Meditation of Students, which is ufually the meer 
 jmployraent ofthe Brain. It is not a bare thinking that I mean, nor the 
 raeer ufe of invention or memory -, but a buiincfs of a higher and more ex~ 
 «» cellent nature : when truth is apprehended only as truth, this is. but an 
 -unfavory andloofeapprchenfion ; but when it is apprehended as good, as 
 well as true, this is a faft and delightful apprehending .• As a man is not fo 
 ct prone to live according to the truth he knows, except it do deeply affeA 
 htm,fo neither doth his foul enioy its fweetnefs, except Speculation do pafs 
 to A ffection : The undcrQanding is not the whole foul, and therefore can- 
 not do the whole work : As God hath made feveral parts in man, to per- 
 ** form their feveral Offices for his nourifhing and life, fohath he ordained 
 the faculties ofthe foul to perform their feveral Offices for his fpiritual 
 N iifc; the Stomackmuftchyhfie and prepare for the Liver, the Liver and 
 
 Spleen muft fanguific and prepare for the Heart and Brain, and thefe muft 
 beget the vital and animal fpirits, &c. fo the undcrftanding muft take in 
 truths, and prepare them for the Will, and it muft receive them, and com- 
 et mend them to the Affections : The beft digeftion is in the bottom of the 
 Stomack ^ the affections are as it were the bottom of the foul, and there- 
 fore the beft digeftion is there : While truth is but a fpcculation fwimming 
 in the Brain, the foul haoh aot half received it, nor taken faft hold of 
 et it ; Chrift and Heaven have various Exellencics, and therefore God 
 hath formed the foul with a power of divers wayes of apprehend- 
 ing, that (o we might be capable of enjoying thofc divers Excel- 
 tt lencics in Chrift, even as the creatures having their feveral ufei, 
 God . hath given us fevaral .fenfes^ , that fo we might enjoy the 
 « delights of them all ; Wiu; the better had wc been for the pleafanr 
 
 ©dcriferocr 
 
Part I V. TheSAtntsEwrUjiing'Ktfl. 6^9 
 
 oderifcrous flowers and perfumes, if we had not polTefTed the fence of 
 fmeliing ?or what good would Language or Mufick hive done us, if God 
 had not given us the fenfe of hearing? or whac delighc ftiould we have 
 found in Mc3cs or drinks, or fweeccft things, if we had been deprived of 
 the fenfeof cafling- Why fo, what good Cjiiild all the glory of Heaven have 
 done us ? or what pleafurc fhould we have had, even in the gocdnefs and 
 perfedion of God himfelf, if we had been without the affedions of Lov^ 
 and Joy, whereby wcare capable of being delighted in that GoodncfsPfo ^ 
 . alfo, whatbenent of ilrcngth or fwectnefscanlUhou poAibly receive by 
 I : thy Meditations on Eternity, while thou doeft net exercifc thofe Affedi- 
 J ons, which are the fenfesof the foul, by which it muft receive this fweec- 
 ncfs and ftrengh ? 
 
 This. is it that hath deceived Chridians in this bufinefs ; They have ^ 
 thought that Meditation is nothing but the bare thinking on Truths, and 
 the rolling of them in the underftanding and memory, when every 
 School-B^y can do this, or perfons that haze the tilings which they 
 think on. 
 
 Therefore this is the great task in hand, and this is the Avork that 1 1/^?'*''''"^'/^'^*^ 
 would fet theeon jtogetthele truths from thy head to thy 'leart, and y"J^^"£*^-'^'* 
 that all the *>ermons which thou haft heard of Heaven, and all the notions intdlefluy alter 
 that thou ha't conceived of this Rell,may be turned into the blood and fpi- '"■ '*fcfhi ; 
 rics of Afli^dion. and thou maift fee) them revive thee, and warm thee at ^'^^^'^^f^n- 
 . the heart, and raaift fo think of Heaven as Heaven (hould be thoucht on. ■'f^^JJL'J'' 
 
 There are two accefTes of Contemplation (faith Bernard) one in Intcl-*«««x/";i itcgui- 
 , le(5tion,theotherin AffeAion • onein Light, the other in Heat -^oneinfiiisfic, alter m 
 ^ Ac(}uifition,thc other in Devotion. If theu fhouldft ftudy of nothing bntct^^^''^"'''^- 
 Heaven.whik thou liveft, and fliouldft have thy thoughts at command, to Can/s'^r'°< 
 turn tbfm hither on every occalion, and yet fliouldft proceed no further 
 then this •, this were not the Meditation that I ini end, nor would it much 
 advantage.or better thy foul, as it is thy whole foul that rouft poffefs God « 
 hereafter^ Jo mud the whole in a lower meafure poflefs him h^re. I have ^ 
 Hicwed you ii> the biginning of thisTreatife, how the Soul mull enjoy the 
 Lord in Glory, to wir,by knowing, by loving, and joying in him j why, 
 the very fame way muft thou begin thy enjoyment hc-re. 
 
 So much as thy undcrftanding and affediOfis arc fincerely acted upon « 
 God, fo much doeft thou enjoy him .- And this is the happy Work of this 
 Meditation. So that you fee here is fomewhat more to be dorre.^ than 
 barely to remember and think of Heaven ;, as running, and ringing, and ct 
 moving, and Aich like labours,do not only ftir a hand or afoot, but 
 . do ftrain and exercife the whole body, fo doth Meditation the whole fouj. 
 
 As the affections offinners are fet on the World, and turned to Idols, j, 
 
 and fain lioraGod,as well as the undcrftanding : fotnuft the affections of 
 
 men be reduced to God, and taken up with him, as well as the underftand- 
 
 ing ; andas the whole was filled with fin before,fo the whole muft be frfled 
 
 = with Gad nojv j as Saint P^«/ faith of Knowledge, and Gifts, and Taith « 
 
 Y y y y 2 tc 
 
7O0 Th( SAi»ts EverUpng Reft. Chap.e. 
 
 to remove mounrain?,tl-at if tbou Iiavea^lthefc without I. ove. Thou art 
 1 Cor. 13. 1 > but as foMnding Brafs or at a. tinkling Cjmhal ; fo I may fay of the excrcife 
 i. ofthefe, Ifin this work of Meditation, thou do exercife Knowledge, and 
 Gifts, and Faith of Miracles, and not cxercife Love and Joy, thou doll no- 
 thing, thou playcil the childe and not the man ; the finners part and not 
 the Saints, for fo will finners do alfo ; If thy Meditation tends to i\\ thy 
 * Note-book with notions and good fa\ ing« concerning Go J, and not thy 
 heart with longings after him, and delight in him, torought I know thy 
 Book is a; much a Chriftian as thou. Mark but DjviJs defcripcion of the 
 » Hcb. VO' bleffed man, Pf/tl. 1 3 . His delight u in tht Law * of the Lod^ and therein 
 Hr'iAt dtth be meditate day and night. 
 
 SECT. vr. 
 
 $, (J. ct 4- T ^^'^ ^^^* Meditation ^ Set and Solemn ] to difference it from that 
 1 which is Occafional and Curfory. As there is Prayer, which is fo- 
 lemn, ( when we fet our felves wholly to the duty ) and Prayer which is 
 fudden and (hort,commonly called Ejaciihtions, (when a man in the midft 
 of other bufincfs,doth fend up fome brief requell to God • ) fo alfo there 
 is Meditation ibiemn, ^when we apply our felves only to that work- ^ and 
 there is Meditation which is fhort and curfory, (when in the midll of our 
 bufinefs we have fome good thoughts of God in our mindcsj Andasfo- 
 * kmn Prayer,is either firft Set, ('when a Chriftian obferving it as a (landing 
 duty, doth refolvedly pradifeit in a conftant courfe ^ ) or fecondly, Occa- 
 fional, (when fome unufual occafion doth put us upon it at a fcafon extra- 
 ordinary ^ ) fo alfo Meditation admits of the like diftinftion.Now,though 
 I wou'd pcrfwade you to that Meditation which is mixt with your com- 
 mon labours in your callings ; and to that which fpecial occafions do direct 
 you to,yet thefe are not the main thing which I here intend: But that you 
 would make it a conflant (landing duty, as you do by hearing, and pray- 
 ing, and reading the Scriptare-and that you would folemnly fet your felves 
 about it, and make it for that time your whole work, and intermix other 
 matters no more with it, then you would do with prayer, or other duties. 
 Thus you fee, as it is differenced by its act, what kind of Meditation it is 
 that we fpeak of, •!/»■?.. It is the fet andfolemn ading of all the powers of 
 die Soul. 
 
 SECT. VII. 
 
 ^^ ^^ tt "T* He fecond part of the difference is drawn from its object, which is 
 A [Kt'^ 1 or the mod bleffed eftate of man, in his cverlafting cnjoyraent 
 
 id hath 
 :s, and 
 wor4s 
 
 a of God in Heaven. Meditation hath a large field to walk in, and hath 
 as many objects to wori« upon, as there arc matters, and lines, and 
 
Part I V. The Saints EverU fling Reft. 701 
 
 words in the Scripture, as there are known Creatures in the whole Crea- 
 tion, and as there are particular difcernable paiTagesof Providence, in the 
 Government of the perfons and a Aion?, through the world .- but the Me- 
 ditation that I now direft you in, is only of the end of all thefe, and of 
 theicasthey refer to that end; It is not a walk from MountainUoValleys, « 
 from Sea to Land, from Kingdom to Kingdom, from Planet to Planet; 
 But it is a walk from Mountains and Valleys, to the holy Mount Zio«", 
 from Sea and Land , to the Land of the Living ; from the Kingdoms of this 
 World, to the Kingdom of Saints •, from Earth to Heaven ;, from Time to 
 Eternity : It is a walking upon Sun and Moon and Stars ; it is a walk in the 
 Garden, and Paradife of ^od. It may feem far off-, but fpirits are quick ^ » 
 whether in the body, or out of the body, their motion is fwift : They are 
 not fo heavy or dull,as thefe earthly lumps , nor fo flow of motion as thefe 
 clods of flefli. I would not have you cafl off your otherMeditations • bun a 
 furcly,as heaven hath the prehemincnce in perfedion,fo (hould it have the 
 prchemincnce alfo in our Meditation. That which will make us moil: hap- » 
 py when wepoffefsit, will make us moll joyful when we meditate upon 
 it;efpecialiy, whenthat Meditation is a dcgrceofPofTelilon, if it be fuch 
 affeding Meditation as I here defcribe. 
 
 You need not here be troubled wkh the fears of th: World, left fludy- ^^ 
 ing fo much on thefe high matters, fhould craze your brain?, and make 
 you mad, unlefs you will go mad with delight, and joy, and that of the 
 purcil and meft folid kinde : If I fee you to meditate as much on Sin and « 
 Wrath, and to ftudy nothing but Judgement and Damnation, then you 
 might juftly fear fuchan iflue. But its Heaven, and not Hell, that 1 would 
 perfwade you to walk in;its Joy 5c not forrow that I perfwadeybu to ex- 
 ercife. I would urge you to look upon no deformed objeA, biif only upon 
 the ravifhing glory of Saints, and the w^fpeakable excellencies of the God 
 of glory, and the beams that Itream from the face of his Son. Ape thefe ftich « 
 faddingand madding thoughts ? will it diftract a man to think ofhiibriy 
 happinefs ? will it diftract the miferable to think of raercy ? or the captive 
 or prifoner, to forefee deliverance ? or the poor to think of riches and ho- 
 nour approaching ? neither do I pcrfwade your thoughts to matters of u 
 great difficulty , or to f\udy thorny and knotty controverfics of Heaven,or 
 to fcarch out things beyond your reach : If you (hould thus fet your wiC 
 andinventionupon the Tenters, you might be quickly diftraccedor di^ 
 f^empercd indeed. But it is your Affedions more then your wits and in- 
 ventionSjthat muft be ufed in this heavenly imployment we fpeak of. They ^ 
 aretruths which are commonly known and profe fled, which your fouls 
 inuft draw forth and feed upon. The refurreftion of the body, and the life 
 evcrUfting, are Articles of your Creed, and not nicer Controrcrfics. Me- u 
 thinks it fhould be liker tomakea man mad, to think of living ini world df 
 Wo, to think of abiding in Pov!erty andSicknefi»|araongthe rage of wick- 
 ed men, then to thinkof living with Chrift in Wifs : Methinks, if we be « 
 «otm*4 -already, it ftiould fooner di(tra<^ us, co hear the Tempefts 
 
 y y y y a and 
 
702 
 
 The Saints EverUflirtg Ueft. 
 
 Chap. 7. 
 
 Mat. T I. j>7- 
 Luke 7. 35. < 
 
 and roaring Waves, ro fee the Billows, and Rock«,aud Sands.and Gulfs, 
 then CO think of arriving fafc at Refr. But W<Lom is jultihed of all her 
 children , Knowledge hath no enemy but the ignorant. This heavenly 
 courfc was never fpoke ag^-nfl by any, but thole that never either knew 
 it or ufed it. I more fear the neglefi ofn^n i hat dr> appnrve it, than the 
 pppofiuonof Argiimentsofanyagain!\ it. Truth luleihmoreby loolc 
 jfriends, then by (hirpeft enemies. 
 
 -f^ 
 
 C H A p. V I I. 
 
 ^oncenjing the fttejl time and pLicc for this 
 Contemplation^ and the preparatkm of the 
 heart unto It. 
 
 h^ 
 
 SECT. r. 
 
 [Hus I have opened to you the nature of :his duty , and 
 by this time I fuppofc you partly apprehend what ic 
 is chat i fo prefs upon you ; which when it. is opened 
 more particularly, you will more fully difccrn. I 
 now proceed to direct you in the work; whercl 
 fhallfi-ft (hew you how you muft fctuponic • and 
 kcondly, how you muO behave your fclfin it ; and 
 . thirdly , how you fhall (hut it up. And here 1 fup- 
 pofethcctd bca man that doft confcionably avoid the forcmcntioned 
 hinderances , and confcionably ufe th- forementioned helps, or 
 elfc it is in vain to fee thee a higher lefTon , till thou hafl hrrt learn- 
 ed that ; which if thou have done, Ithen further advile thee .- Firfl: , 
 fomewhat concerning the time and feafon-fecondly/omewhat concerning 
 the place : andthirdly,fomcwhatconcBrDingthe frame of thy Spirit. 
 
 Andtirft for ttic time, |I advifc thee that as much as may be, it may 
 be fetarvironftant. Proportion out fuch a part of thy time to the work. 
 .Stick not at their fcruplc,who queflion the ftating of limes as fuperftiti- 
 ous : If thou fuitout thy time to the advantage of the work, and place no 
 more Religion in the time it felf,thou ncedeft not to fear left tbis be fuper- 
 Qitipn.Asaworkmaninhisihop wiliharca fee place for everyone of his 
 Tools and Waxes.or clfe when he (hould ufc it,it may be to fcek-.fo aChri- 
 ftian fhoijld have a £et time for every ordinary duty , or elfc when-he ffibuld 
 ' . pradifc 
 
Pare I V. The Saints EverUfiing Reft. 703 
 
 practife ic, its ten to one but lis will be put by ir. Seated time is a hedge ro « 
 duty, and defends ic againft many temprations to cmiflion. God hatha 
 ftaced none but the Lords Day himfclf^ but hchath left ic to beOated 
 and determined by our felves, according to every mans condition and 
 occafions , left oLherwifc his Law (hould have been a burden or a fnare. 
 Yet hath he left us general rules, which by the ufe of Reafon, and ChrilU- 
 an prudence may help us co determine of the rictefl: cimes.Ic is as ridiculous «* 
 a queftionof chcm that ask us, QwhereScripture commands us to pray fo 
 ofc, or at fuch hours, privately, or in families ? ] as if they askt, [| where 
 the Scripture commands that the Church-Houfe (or Temple) Aand in fuch 
 a place ? or the Pulpit in fuch a place ? or my feat in fuch a place ? or where 
 it comraarkis a man to read the Scriptures with a pair of Spectacles, &c.'\ 
 Moft thatl have known to break this bond of duty, and coarguc againfta ct 
 ftaced time, have at laft grown carelcfs of the duty it felf,nnd (hewed more 
 dili.ke againft the work than the tia>e. If God give me fo much mony or a 
 wealch.and cell me not m Scripture, how much fuch a poor man muft have, 
 nor how muoii my family, nor how much in clothes, and how much in ex- 
 pcnces •, is it not lawful, yea, and neceffary thatl make the diviiion my 
 felf, and allow to each the due proportion? So if God do bcftowon mea 
 day or a week of time, and give me fuch and fuch work to do in this time, 
 and tell me not how much 1 fnall alloc to each work;certaialy I muft make 
 tbe-divifion my felf, and cat my coat according to my cloth, and propoi^- 
 tion it wifely and carefully too.or elfe I am like to leave fomething undone. 
 ThoughGod hath not told you at what hour you (hall rife in the morning,* 
 or at what hours you (hall cat and drink, yet your own reafon, and expe- 
 rience will tell you, that ordinarily you lliould obfervc a Hated time.Nei-« 
 ther let the fear ofcuftomarinefsand formality deter you from this. That 
 Argument hath h;;ought the Lords Supper from once a week, to once a 
 quarter, or once a year •, and it hith brought family duties with too ma- 
 ny of late, from twice a day to oocc a week, or once a moncth ; and if it 
 were not, that man being proud, is naturally of a Teaching humor, and 
 addicted to Works of popularity and oflentation, 1 believe it would dirai- 
 ni(h Preaching as much : And will it deal any better with fecret duties? 
 etpecially this of holy Meditation? ladvife thee therefore, if well thou 
 maift, to allow this duty a flated time, and bcasconftant in it, as in Hear- 
 ing and Praying : Yet be cautious in underftanding this. I know this will « 
 ;iu)t prove every mans duty ^ fome have not themfelves and their time at 
 command , and therefore cannot kc their hours • fuch are moft fer- 
 vants, and many children of poor and carnal parents-, and many are 
 fo poor that the neccffity of their families will deny them this free- 
 dom. I do not think it the duty of fuch to leave their labours fora 
 this work, at certain fet times, no nor fdr Prayer, or other neceffa- 
 ry wor(hip : No^ fuch duty is at all times a duty ; Affirmatives,fpecially « 
 foCiiiycs^b'indQ hozfemper (^adJfmper.Vihen two diiticscdme together, « 
 aad cannot both be performed, it were then a fin to picrform -the le(reK 
 
 Of ■ ■■ 
 
704 TheSaifttsE'verlaJlhgReJ}. Chap. 7^' 
 
 Of two duties we muft chufcthc greater, though of two finswemuft 
 chufc neither. I chink luch pcrfons were beft to be watchful, to rcJccm time 
 asmuchas they can, and take their vacant opportunities as they fall, and 
 cfpccially to joyn mcdiration and prayer, as much as they can, with the 
 very labours of their callings. There is no fuch enmity between labouring 
 and mcdicatinc, or prayiny in ihe Spirit, but that both may conveniently 
 be done togc:her •, Ya I lay (is Paul in another cafe) if thou canA be free, 
 ule ic rather ; 1 hole that have more fparc time from worldly necefliries, 
 and are MaQers todifpofeofthemfelves and their time, I iliijadvife, That 
 they keep tiiiiduty to a Hated time. And indeed, it were no ill husbandry 
 nor point of folly, if we did foby all other duties: Jf weconfidercdofthc 
 ordinary works ol the day, and fuited out a fit feafon , and proportion of 
 time to every work, and fixed tliis in our memory and rcfolution, or 
 wrote it in a Table, and kept in our Clofets, and never break it but upon 
 uncxpcded. or extraordinary caufc. if every work of the day, had thus 
 its appointed time, we fliouid be better skilled, both in rcdeemmg time, 
 and performing duty. 
 
 SECT, r I. 
 
 $"2. 2. T Advifc thcC alfo, concerning thy time for this duty. That as it be 
 ** 1 ftatcd, fo it be frequent ; JuTt how oft it iliould be, I cannot detcr- 
 . mine, becaufe mens feveral conditions may vary it : But in general, that it 
 
 and i /g.^gy. ^^ fi:equent,the Scripture requireth, when it mentioneth meditating con- 
 and 148. 99. tinually, and day and night. Circumftances of our condition, may much 
 a vary the circumftances of our duties. It may be one mans dutytohear 
 ! ^n ^^'^^^"^"^ or pray oftner thenanothers ^ and fo it may be in this Meditation. But for 
 mnn£i '^^ ^^^^^ ^^^^ ^*" conveniently omit other bulinefs,! advife, 1 hat it be once 
 He would notj,a day at leaft. Though Scripture tell us not, how oft in a day wc {hould 
 believe Chrifl cat or drink, yet prudence and experience will dired us to twice or thrice 
 himfclf, if he a day, according to the temper and ncccflities of our bodies. Thofe that 
 ^^P^"*^'^^ *. think they (hould not tie themfelves to order or number of duties, but 
 Goi, befidcs ^lould then only meditate or pray, when they find the Spirit provoking 
 hiaiwhois them to it, dogo upon uncertain and unchriftian grounds. lamfurc, 
 thcCrcator « the Scripturc provokes US to frequency, and our neccfllty fecordcth the 
 If 1 !?'odl voice ofScripturc-, and if through my own negle(^, or refinance of ihe 
 not^bclicvc Spirit, I do npt finde it fo to excite and quicken me, I dare not therefor^ 
 the Spirit thut difobcy thc Scripture, nor neglcd the neceAities of ray own Soul*, 
 fhouidtakc I ihould lufped that Spirit which would turn njy foul from con- 
 du ^^n7obc-* ^'*™^y '" duuy ; if the Spirit in Scripture bid mc medhatcor pray, I 
 dScTto*^^ .dare not forbear it, becaufe I find not the Spirit within me, tofecond 
 God. Vid. « the command ; if I find not incitacion to duty before, yet I may 
 Nicephor. EC- findcaflTilUpce, while I wait in performance. 1 am afraid of laying my 
 clef, hjior. ^ corruptions upon the Spirit, „. or blaming- the want of the Spirits »f- 
 cap!/. ' "^ nftancc, wfeen 1 ihoqld blaajethcbackwardncfsofmyownheart •, nor 
 
 dare 
 
Part IV. The Saints Ei'erUjling Reft. lo 5 
 
 dare I make one corruption a Plea for another •, nor urge the inward rebef- 
 lion of my nature, ci? a Reafon for ihe outward difobcdiencc of my life i 
 Andfor the healing of my natures backwardnefs, I morcesped thatthe " 
 SpiritofChrillflioulddoitina way of duty, ("which I Oill findc tobe his 
 ordinary feafon of working) then in a way of difobcdiencc, and negled of 
 duty. Men that fall on duty according to the frame of their fpirits only, arc « 
 likeour ignorant vulgar (or if you will, like theSwine^ who think their 
 appetite Ihould be the only rule of their eating .- When a wife man judgcth 
 both of quantity and quality, by reafon and experience^ left when his 
 appetite is depraved,he(houId either furfeit or famifli. Our Appetite is no ct 
 fure rule fonour times of duty, but the Word of God in general, and our 
 Spiritual Reafon, Experience. Neceflitie, and Convenience in particular^ 
 may truly dircft us. 
 
 Three reafonsefpecially (hould pcrfwadc thee to frequency in this Me-. « 
 . ditation on Heaven. 
 
 I . Becaufc fcldom converfing with him will breed a ftrangcncfs betwixc ^ 
 thy foul and God ; Frequent fociety breeds familiarity, and familiarity in» « 
 creafeth love and delight, and maketh us bold and confident in our addref- 
 (t$. This is the main end of this duty, that 'ihou maift have acquaint<!nGe « 
 -■ and fcllowfhip with God therein : therefore ifthou come but feidom to it, 
 thou wilt keep thy fdf a ftranger ftill, and fo mil? of the end of the work. 
 O, when a man fceU his need of God, and mufl: feek his help in a time of tt 
 ncce/iky, when nothing elfecan do him any good, you would little think 
 what an enconragememt it is, to go to a God that we know, and are ac- 
 ■■■ quainted with.O,iaith theHeaveniy Chi illian J know both whither I go^ 
 andro whom-, I have gonc'this way many a time before nowrltis the fame 
 God chat T daily convcrfed with-^it is the fame way that was m v daily walk." 
 God knows me well enough, and I have fome knowledge of him. On the 
 other ilde, What an horror and difcouragement to the foul it wiUbe.when 
 it is forced to flie to God in flreights : to think, alas, I know not whither 
 to go ; I never went the way before •, I have no acquaintace at the Courc 
 of heaven ; My foul knows not that God that I muft fpeak to • and I fear 
 he will not know my Soul ! Butcfpccially when we come to die, and mult « 
 immediately appear before this God, and exped to enter into his eternal 
 Refl, then the difference will plainly appear : Then what a joy will it be to 
 think, tarn going to the place that I daily conver fed in ; to the place from 
 whence I tafted fo frequent delights •, to that God whom I have met in my 
 Meditations fo oft 1 My heart hath been at Heaven before now, and tafted 
 the fwectnefs that hath oft revived it ^and { as Jonathan by his hony) if i Sam. i/^\%^\ 
 mine eyes were fo illightned,and my mind refrclhed, when I talled'hut a 
 little of that fweetnefs,what will it be when I (hall feed on it freely?On the 
 other fide, what a terror muft it be to think, I muft die, and golknov/ 
 not whither ; from a place where I am acquaintcd,to a place where Ihavc 
 Ao familiarity or knowledge 1 O Sirs,it is an unexprefiible-horrbrto a dy~ 
 ing man, to have ftrange thoughts of God and Heaven ; I am perfwaded « 
 
 .Zzz,2i there 
 
705 74jtSAi»ts BvtrUfling Rtfi, Ctup.7; 
 
 there is no caufe To common, that makes death even to godly men unwel* 
 come and uncorofort.ible. TlKreforel pcrfwade thee to irequency in this 
 duty, Tiiat feldomnefs breed not eftrangednels from God. 
 2 2. And bcfidcs that, Seldomncfs will make thee umkilful in the work, 
 andftrangc to tlteduty^as well as to God. How unliandlbmly andclum- 
 
 * fily do men fct th«ir lands to a work that they are (eldom imploycd in? 
 Whereas frequency will habituate thy heart to the work, and chou wik 
 better know the way which thou daily walkcft- yea,and it will be more ea- • 
 
 a ik and delightful! alfoHhe hill wh;ch made thee pant and blow at the firft 
 
 going up, thou maift run up eafily when thou art once accurtomed to it. 
 
 The heart which of it felf is naturally backward, will con:rada greater 
 a unwillingnefs through difafe: And as an untamed Colt not u fed to the 
 
 Jiand, ic will hardly come to hand, when thou iliouldft ufe it. 
 
 3. Andlaftly, Thou wilt lofe that heat and life by long interraillions, 
 
 which with much ado thou didfl: obtain in duty. If thou eat but ame.^l- 
 
 * ;n two or three dayes, thou wilt lofe thy Itrcngth as fait as thou getccfl 
 it ^ iftn holy Meditation thou get neer to ChriU, and warm thy heart wi[h - 
 the fire -of Love- if thou then turn away, and come but felcom, thou wilt/ 
 feon return to thy former coldnefs. Ifthou walk or libour till thou Iiaft 
 
 * got thee heat, and then fit idle all day after, wilt thounot furely lofe thy 
 heat-again '' efpecialiy, it being {0 fpintnal a work, and fo againd the bene 
 of nature, we (hail be fti 11 inclining to our natural temper. 
 
 CI If water that is heated be long from the hre,it will return to its coldnef?, 
 becaafc that is its natural temper. I advifethee therefore that thou be as 
 
 a oft as may be in this foul-raifing G"uty,!efk when thou haft long rowed hard 
 againft the ftream orTy-Je, and wind, the ^o^^f (liould go further down by 
 thy int-crmiAion, then it was got up by all thy labour: And left when thou 
 haft been l&ng rolling thy Jlo^y heart towards the top of the hill, it fhould 
 go fafter down when thou doft flack thy diligence. It is true, the inter- 
 
 a fn^xed ufe of otjffr dmies may do much to the keeping thy heart abovc,efpe- 
 cialiy fecret prayer ; but Meditation is the life of moll other dntits: and the 
 views oiHeAven is the Life of Meditatioyi. 
 
 SECT. I II. 
 
 ^ ^ 3. /'^Oncerning the Time of this duty, I advifethee that thou chufe the 
 l?^ ttmfOYf * ^^ ^^^ fcafonablcTime. All things are beautiful and excellent in 
 fretdndl^j'ide their fcafon. Unfeafonablenefs may lofe thee the fruit of thy labor •, It 
 <f .'<rf fcripjiti niay raife up difturbances and dilTituIties in the work •, yea it may turn a 
 Cf^r^dtOra- ^^^y ^^ fin : when thcfeafonablcncfs of a duty doth make it eafic,doth 
 cj.^caTca^j remove impediments^.doth embolden us to the undertaking, and dothri- 
 2>7. pag. Edit, pen its fruit. 
 
 ?am=i *^' « e» ^^^ fcafons of this duty are either firft, rxtrwrdittary 3 or fccondly, or*' 
 ' "' " dinar J, 
 
 X. Tbc 
 
 Gou'.art.i\%. 
 
 J 
 
Pare I V. The Saints Everlafting Reft. 767 
 
 I. The or din aryfeafon tor your daily per tbrmance cannoc be parttcu- « 
 larlydeterminedby man : OclierwifeCr(?t:^ would have determined it in his 
 Word : But mens conditions ofemploymenc,and Freedom, and bodily tem- 
 per, are To various, that the fame may be a (eafonable hour to one, which 
 may be unfeafonable to another. If thou be 2.fervantox a hard Uhonrer^ « 
 that thou hail not thy feif,nor thy time at command, thou mull take tbac 
 fcflfon which thy bullnefs will beft afford thee • Either as thou fittcfl: in the 
 jhop^t thy work, or as thou travellell on the way, or as thou lieft waking 
 in the night. Every man bcft knows his own time, even when he hath Icaft 
 to hinder him of his buiinefs in the World. But for thofe whofe neceftuies et 
 tie them not fo c!ofe,but that they may well lay afide their earthly affairs^ 
 and chufc what time of the day they will, ^Nly advice to fuch is, that they 
 carefully obferve the r<'«i;>fr of ihcir body and mind, and mark when they 
 hnde their fpirits mofladivcand ht for contempUtioft.^nd pitch upon that 
 as the dated time. Some men are iVecQ for all duties when they are fading, tt 
 and fomeare then unfitted of all. Some are fit for duties of humiliatie» ac 
 one fcafon, and for duties oi exaltation at another. Every man is the mect- 
 cd Judge for himfelf. Only give me leave to render you my ohfervatioH, 
 v;hich time 1 have aJway found fitted for my felf,and that is,The Evening, 
 from Sun fetting to the twilight : and fomctimein the night when itls ^^ 
 
 warm and dear. Whether it be any thirgtrom ih^ temperature oi my kdj 
 I know not \ But I conjedure that the fame time would be feafonable to 
 mod tempers ; for fevcral -naturai ReafotiSy which I will not now dand to 
 mention. Neither would I have mentioned my own experience in this, 
 but thrit I was encouraged hereunto by finding it fuit with the experience 
 of a better and wifer man then my felf, and that is Jfddc : fork is faid in 
 Gen. 24.63. That he tvent to Aiedit.ite in the field at the eventide : and his 
 experience I dare more boldly recommend unto you then my own. And 
 a£ I remember D. Hall, in his excellentTreatifcof yJ/f/;/jM/iV«, givcsyou 
 the like account of his own experience. 
 
 SECT. IV. 
 
 7. "T" He Z,(?^Vij^4;' is a time exceeding fenfonable for this exercife. When et ^ -? 
 
 I fliQuld we more fcafonably contemplate on Red, then on that day 
 of Red which doth typifie it to Ui?Neiiher do I think that typifying ufe is « 
 ceafedjbecaufe the Antitype is notfully ytt come. However it being a day 
 appropriated -to Worjhip znd fpiritual duties, mcih'mk^ we fhould never ex- 
 clude this daty which is fo cmmentlyrpiritual. I think venly this is the « 
 chiefed work of a Chriftian Sabbathy and moll agreeable to the intent of 
 its pofitive inflitMtioK. What fitter time to converfe with our Lord^ then a 
 on that day, which he hath appropriated to fuch employment , and 
 therefore -caHcd it, The Lords Day ? What fitter day to afcend to r<.y. i. i^i 
 Heaven ^ thcnthac on which our Lord did arifc from Earth, and fully 
 
 Z z X z 2 "tnum^h 
 
•7^S The Satnts EvcrUjlwg Rqh Chap. 7. 
 
 1 
 
 triumph over D.a:h and Hell, and take pdOTeirion ot Heaven before us ? 
 
 «» T he htteii temper for a true Believer, isto bein tlie/f/>»r on the Lords 
 
 Day : This was Sc. 'fJjns temper on ti at day. And what can bring us 10 
 
 this ravilhment in the Spirit, but the fpiritual beholding o! our ravifhing 
 
 e, glory?Surely though an outward Ordinance ma^ delight the ear,or tickle 
 
 the fancy, yet it is the views oi God that mult ravifli tlic Soul. There is a 
 
 great deal of difference tetwixt the receiving of the Word with joy ,yl/xf. 
 
 13.20. and being in the Spirit on thcLord>bay,^!ft/. 1. 10. 
 
 Two forts of Chriftians I would cntrcate to take notice of this cfpc- 
 
 « cially. 
 
 . I. Thofe that fpend the Lords Day only in publick Worfhip; cither 
 through the neglect of this fpiritual duty of Adcditatton, or clfc by their 
 overmuch cxercife of the puhlck, allowing no time to private lintj : 
 Though there be few that offend in this laft kind, yet fome there are, and 
 a hurtful miflakc to the Soul it is. They will grow but in ff////, and com- 
 mon accomplifhments, ifthey cxercife but their ^i/r/ in outwird perfor- 
 mances. 
 J 2. Thofe that have time on the Lords day, for idlcnefs, and vain dif- 
 courfe, and find the day longer then they know how well to fpcnd : Were 
 thefe but acquainted with this duty o^xontempLiuon^ tiiey would need ro 
 other recreation nor paftime ^ they would think the longeft day fhorc 
 enough, and be forry that the night iiath fhortencd their pleafure. 
 ^ . - - . * Whether this day beof pofitlve Dlvi^ieinjiitf^tiort^ and fo to u> Chrifli- 
 avcr y crcat * ^"^ of neccfTary ohfervation^\s out of my way to handle here ; I refer thofe- 
 confirmrtion that doubt, towhatiiin Print on that fubject, efpecially Mafter Gtorge 
 ro mc, thit Abbit againft Broad, and (above all j Mailer Cnyvdry and Mafter Palmer, 
 ^^^^^'^^.^y ihclr SabbatttmRedivivum. Its an encouragement to the doubtful, to 
 S(fpara:ionr« find the generality of its rational oppofers, to acknowledge the ufefulnefs, 
 t&feni It fo' yea nccelTity ofa ftated day, and the fitncfs of chis above all other daies. 
 exceeding ^ I would I could perfwade thofe that are convinced of its morality^ to fpend 
 clear an| ^ greater part of it in this true fpintuaiity. But we do in this as in moft 
 ^zchich ^ " things elfCjthink it enough that we believe our duty,as we do the Articles 
 Jnth ftiU oS- of our Tath^ and let who will put it in practice. We will difpute for duty, 
 fervedit ever and let Others perform it; As I have known fome drunkards upon the Alc- 
 ^"J*^^ . bench will plead for godly men, while themfelves arc ungodly : So do too 
 Ko: th"t l^^^' manyfor the obfer vation of the Lords day,who themfelves are unacquaint- 
 
 takc my FaitW 
 
 from Amiquity. But this a$ to the cafe of Fad is a clear proof that the Apofllcs ufcdit, and foa 
 fuller £.r;;cy?.'/o;t of Scripture concerning its Inftitutlon. IgnMms frequently prefl'cth it. Or if any 
 doubt of his writings, yet /«/?/» >/<>•/>/ is a witnefs beyond exception, who in the end of his fecond 
 Apology tcls u;, that the Chriftians ftiil met on that day, ar>dfl\ews how they fpcm it in Kendhtg-, 
 Exhortatio/i, Trttyer, Sjcramyit, &r. Scci.Ko Ttrtii!. Apologet. c. 16. &ll.di ldololAtri:t, cap. 14. 
 pa^. (ffif/f . Pamcl.) i??- 'W. lo-;. c> //. dc Coym. Mtlit. p. io6. n. 38- & 108. n. 11 j. & Cyprian. 
 Eptfi. ^cj. ad Fi(i»/«£ufeb. Led -f. Htftor. It. 4. c. 17. «> /. ;?. c. 17. & Anguft. Epift, H9. 4d Januar. 
 d^ Clement. Co>iftttiH. Ap[iol. I. %. c.63. Bafil. de Sph: f.vUl.c. 17. CynL'tn JoitOr lix.c %\. Ambrof. 
 Stm. 6^-H''citininvit.PsiU\.ld;fn T.ptft. /idE'tJiodi, CtmU Co:-iJl.uUmojf. Can. S.Cryfoft. 5w;».y. 
 dt T^tfmclf. Auguft.£/>iJ?.?7.rt^C<V«. 
 
Part I V» The Saints Ezerlafting Refl. yop 
 
 •ed with th\s fpirirnAl fart of its chfervathn. Chriftians, Lee Heaven have « 
 fome more fliare in your iy^^^^r;^/, where you mufi: (hortly keep your 
 . everlafting Sabeiath. As you go from ftair to ftair till yoii come to the top, 
 foufe your SnbhMhs^s[\Q^s, to glory, till you have pafTed them all, and 
 are there arrived. Efpecially you that are poor men, and fervants,that can- « 
 not take time in the week as you dcfire.fec chat you well improve this dap 
 Now your labour lies not fo much upon you now you arc unyoaked from 
 your common bufinefs ^ He fure, as your bodies rell: from their labours, 
 that your fpirits feek af-.cr Refl with God. I admonifh alfo thofe that arc « 
 poflefTed with the cenfonous devil, that if they fee a poor ChriUian walk- 
 ing privately in the fields on the Lords day, they would not Pharifaically 
 conclude him a SAbbathirc<xhr^ til! they know more ; It may be he cakes 
 itascheopporcunefl place, to withdraw himfelf from the World to God ; 
 Thou feeft where his body walks, but thou fcel^ not where he is walking 
 in the fpirit, HAnnnh was cenfured for a woman drunk, till Eli heard her 
 fpeak for her felf ;, ind when he knew the truth,^^^ was afhamed of his cen- 
 furcThclilcnt fpiritual vvorfliipper is mof^ liable to their cenrurejbecaofe * 
 he gives not the World an account of his worfhip. 
 
 Thuj I have directed thee co thefittcH: feafonfor thcoz-^/^^rj'/'fr/or- 
 ww^ffofthisheavenly work. 
 
 SECT. Y. 
 
 2 
 2V T^Ot ihtextraordi^.^ry performance^ thefc following arc feafonnble « ^^ j; 
 JTtimcs. 1. When G£7c?' doth extraordinirily revive and enable thy John I J. ^. 
 fpirit. When Ccihath enkindled thy fpirit with fire from^above, ic is that As cnfon in 
 it may mount aloft more freely. It is a choice part of a Chriftians skill, toa^'j^ forccucd 
 obferve the temper of his own fpirit, and to obferve the gales of grace,and T^^/jJ^or 
 how the Spirit oiChriJl doth move upon his. Without Cbrifl we can do way of Mcdi- 
 nothing. Therefore let us be doing, when he is doing : and be fure not to tation is not 
 be out of the way, nor afleep when he comes.The fails of the windmill f^iraj'^^rned chicf- 
 not without the wind : therefore they muftfet them a going when the Booji'\°L 
 wind blows': Be fure that thou watch this wind and Tide, if thou wouldil the Spirit of 
 have a fpeedy voyage to HeaveTi. A little labour will fet thy heart a going God bcftow- 
 at fuch a time as this, when another time thou maift ftudy and take pains ^^^^ ^^ ^^ he 
 to little purpofe. Moft Chriftians do fometime find a more then ordinary j^f^J^^"'* ' ^ 
 reviving and activenefs of fpirit-, take this as fent from Heaven to raife piemifu°[y, 
 thee thither : And when the/)?;m is lifting thy /?f<»rf from the earth, be andonfomc 
 fure thou then lift at it thy felf. As when the Angel came to Peter in his pri- "^°^« ^F- . 
 fon and Irons, and fmote him on the fide, and raifed him up, faying, Jrifi ^^^^"f' 
 nf quickly^ 'gird thy felf, hind on thy fandals ^ani cafi thy garment dam thee, 
 ^dfollovf tne : AndVa^x aroje Artdfollorved till he tv.^s delivered, A^. 1 2 , 
 7,8 ,&c. So when ihz fpirit finds thy he Art in prifon and Irons, and fmitcs 
 it,and bids thee, Arife quicklj (irtdfellovt me, be fure thou then arife and 
 
 Zzzz I follow. 
 
71 o The Saints EvcrUfling Refl, Chap. 7. 
 
 follow, and til ju Ouk find cliy chains fa. I otf, and ali doors will opcn,and 
 thou wile be ac Hc.-iveyf before ihou arc a.vare. 
 
 shcr. vj. 
 
 $•6. 2 2. VW" Hc'i thou art ca^ inco perplexing troublc<: of mind, through 
 et \V ffifferh!(r, or fc. v\or c.ire^ or :ct}:ftatims^ then is it feafonabic to 
 
 addrefsthy teU cotliisducy. When fhould we take our cordials but in our 
 times of fainting ? V/h*en is it more icafonable to walk to Heaven^ then 
 when we know not in what corner on Earth coHve v/ith comfort P or when 
 (hould our thortghts converfc above, but when they have nothing but grief 
 
 Ccn. 8.8,9. to converfe with below ? W'liere (hould NoJ:s Dove be but in the Ark^^ 
 wlien the voAters do cover all the Manh, and fhe cannot find Rcfl for the 
 foleoflier foot ? What (hould we think on but our Fathers houfs^ when 
 we want even the husks of the vporUzo feed on ? Surely G^d fends thcc thy 
 ct affliSiions to this very purpofc. Happy thou poor man, if thou make this 
 pfc o(ih)- poverty : and thou that art fick, if thou fo improve thy (ickncft. 
 It is feafonabic to go to the Promifed Land, when our burdens and tasks 
 are increafed in E^JP' i ^^'*^ when wc endure t!ie dclors of a grievous wil- 
 dernefs. Believe it, Reader, ifthoukrcwcfl but what a cordial in thy 
 griefs and care, the fcrious views of^/o^-;' are, thou wouIdR lefs fear thefe 
 harmlefs troubles.and more ufe that preferving reviving Remedy :I would 
 tt not have thee, as MountcbAnl^s^ take poifon rtrft, and then .-heir Antidote 
 to (hew its power •, fo to create thy affliction to try this remedy : But if 
 (7i?i^ reach thee forth tUebittereft cup, drop in but a littleof the Taftes of 
 Heaven, and I warrant thee it will l.ufficiently fwcetcn it 10 i\\y fpSrit : If 
 the cafe thou art in fecm never fo dangerous, take but a little of this Anti- 
 dote of Reft, and never fearthe pain or danger. I will give thee.toconL/irm 
 j^this, but the example of /)^z'/ti, and the opinion ofP./;//, and d^fire thee 
 throughly to confider of both. /=; the multitude of my thoughts rcithin.mc 
 (faith David) thy cqwfayts delight mjfoul^ Vfil.C)^. i 9. As if he (hould 
 fay, I have multitudes o\ fadding thoughts that crowd upo,n ?c\t^thotights of 
 my fins, and thoughts of my foes, thortghts of my dangers, and thoughts of 
 ray pains ^ yet in the midfl of all this crowd, one ferious thought of the row- 
 fprts of thy Love ^ and efpccially of the comfortable life in 67o>-;, doth (o 
 difpelthe throng, and fcatter my care?, and difperfe the clouds that my 
 . f ro«^/(? J. had rai fed, that they do even revive and delight my Soul, And 
 Paul^ when he had caft up his full accounts, gives thee the fum in Rom.'i.' 
 18. For J reckon that the ffijferings of this prt/entfimey are »Jt tvurthy to. he 
 compared with the glory which /hall i>e revealed ia «:<;.Study thefe words wel, 
 . for every one of them is fulloflife. If thefe true fayings of God were truly 
 and deeply fixt in thy heart,and if thou could(t in thy iohcr Meditation but 
 draw QUt.the comfort of tl^is.one Scripture^ I dare affirm it would fwceten 
 the bittercft crefs^^nd in a fort make tiiee forget thy rro*^/f (as Chrift faith, 
 
 John 1 (J. i I . j^ -woman forgets her trAvd for joy tb/nt a wan U born into the world J yea , 
 
 and 
 
Part I V. The Saints £verU/^if$g Acfl. 711 
 
 and make thee rcjoyce^ in thy tribulatie}!. I will add but one Text more^ 
 2 Cor.4. 1 6,1 7. For which canfe we faint fjot^ but thsHgh oar outward man 
 feri/hyjct the imvard is rem ned d^y bj da). For our light affii^lion which 
 is b fit for a mom(nt ^rverk^th for hs a fur more exccediifg eternal veeight of 
 glory-. While ve look^mt at the things yvhichare fetn, but the things which 
 Are not feen •, For the things which Are feen are temporal ^ but the things 
 Tfbieh are not ftcn are eternal. 
 
 SECT. VII. 
 
 3.' A Nother fit jfeafon for this heavenly duty is, When the Mellen- J ^=7. 
 
 XAgersofCw^dofummonus to die ; when e.ther our gray hairs, « 
 or cur languifhing bodies, or fome fuch like fore runners of death, do 
 tell us that our change cannot be far off , when fhould we moft frequently 
 fwecten our Souls with the believing thoughts of another life, then when 
 we find that this is almoR ended f and wlien flefh is raifing fears ahd ter- 
 rors ? Surely no men have greater need of fupporting j<.ys, ihen dying" 
 men ; and thofe joys mufl be fctch'd-fi'om our eternal joy. Men that havfe « 
 earthly pleafurcs in their hands, may think they are wcl), thoogh they 
 taftc no more : but when a man is dying and parting with all other plea- 
 furcs, he muft then fetch his pleafure from Heaven, or have none • when 
 health is gone, and Vricnds lie weeping about our beds, when houfes, and 
 lands, and goods, and wealth cannot afford us the leaft relief, but we are 
 taking our leave of wrr/; for ever;, except a hole for our bodies to i^of in ; 
 when wcare diilyexpedingour final day, its now time to look' to Hett' 
 -i;? >7, and to fcteh in comfort and fupport from thence and as heavenly « 
 delights arc fweeteft, when they are unmixed and pure, and have no 
 earthly delights conjoyned with them ^ fo therefore the delights of dy- 
 ing Chriftians are oft- times the fweeteft that ever they had : Therefore a 
 have the i'4/«/j been generally obferved to be then moft Heavenly when 
 they were neereft dying; what a Prophetical bleffing hath Ictcobfor his f on s, a 
 when he lay a dying ? and fo Jfaac ? What an heavenly Song I what a Di- 
 vine Bcnediclion dorh Mofes conclude his life withajl > Deut. 3 2. &~ 3 3 . 
 Nay,asour J*«z//o;^rincreartdinn'//£Jo»;andii:w)y/fi^(', fodidhc alfo in « 
 their bleJfedexprcfsioHs, and ftill the laft the fweeteft ; what an 'beayenty 
 prayer ? what an heavenly advice doth he leave his Difciples when he is 
 about to leave them ? when he faw he muft leave the j^'orldand go to the 
 Father^ how doth he wean them (wmrvcrldly expetftinons ? Mow doth he 
 mind them of the Manfions in his Fathers hot4fe?SLnd remember them of his 
 comingagaiH to fetch them thither? and open the union they (hall have 
 whh him,and with each other ?and promife them to be with him to behold 
 his Glory ? There's more worth in thofe four Chapters, loh.i^. i$.\6.\7, 
 ibch in all the books in the worU befide.Whtn Blcfled Paul was ready to be et 
 offered up, what heavcn'y Exhonatitn doth he give the Philipians ? what 
 tdvice toTimothy? whatcounfel to the Elders of the £//b<ry?4» Church ? 
 
^ 1 2 The Saints EverU fling Refl. Chap. .7. 
 
 ct ^£?j20.Howneir wasS. /«/;;* to Heaven in his banifhment in P^rmw, a 
 little before his rru»/24//V/» to Heaven ? what heavenly difcourfe hath Lu- 
 ^ ther in his lad ficknefs ? How dofe wis'C^Jvin to his Divine fludies in hii 
 very fickncfs that when they would have di it vaded him from it, Hean- 
 {wcTS,yffItif»e me otiofhrn iidomitfo apprchcnai .' What, would you have 
 Go<i Hnd me idle ? I have no: lived idlv, and fhall I die idly ?The like may* 
 bcfaid of our lamous Ruinous. When excellent Euchclccr was nccr his 
 tt end, he wrote his Book De confoUticnt DecHmbcntl^m. Then it was that 
 ToQAnus wrote his J'aJIc mccum. Then Dodor Vrcflcn was upon the At- 
 tributes ofCjod •, And then M. Bolton was on tlie lojs of Henvin. It were 
 endlcfs to enumerate the eminent examples of this kind. It isthe general 
 tempcrof the/j?<>m of the Saints^ tobcthenmoft heavenly when the.y 
 are neareft to Ht'^tY«. As wc uic tolay ofiheold and the weak, that 
 they have one foot in the^rtive alrcadj/^ fo we may fay of the godly, when 
 they are near their Kelt, r/jf^r have,t»efoet(zs it were) in Heaven already : 
 a When (hould a Traveller look homewards with Joy, but when he is come 
 within the fight of his home ? Ics'true, the pains ofour bodies, and the 
 
 * fainting ofourfpirits may fomewhat abate the livelincfs of our jo'y, buc 
 the racafurc we have will be the more pure and fpiritual, by how much 
 the lefs it is kindled from tb<:'Flefh. O tlia: we who .ire daily hnguifhing, 
 could learn this daily heavenly convcrfing / and could fay as tl,e Apofilc 
 
 " intherorecitedplacc,2 Cor.4.16,17,18 ! O that every gripe that our bo- 
 
 «*xliesfeel,might make us more fenfiblc of future eafe 1 and that every weary 
 
 '" day and hour might make us long for our eternal J^^fl'Uhzz as the pulling 
 down of one end of the balance is the lifting up of the other, fo the pulling 
 down ofour bodies might be the lifting up of our Souls ! thac as our fouls 
 
 " were ufually at the worll when our bodies were at thebefl, fo now. they 
 might be at the befl when our bodies are at theworftlwhy (liould we 
 
 " not think thus with our fclves ? why every one ofthefe gripes that l/cpl 
 arc but the cutting ofthe Hitches for the ripping offmme old atttirc^ thac 
 Ged may cloath roc with ihz glory ofhis Saints : Had I rather live in theie 
 rerr?^;'*?^/, then be at the trouble and pains to fliift me? Should the Tn- 
 
 «* fane dcfireto flay in the womb, bccaufeof the ftrairnefs and pains of the 
 pafTagei* or bccaufc he knows not the rcorld that he is to come into i* nor 
 is acquainted with the faftiions or t«/;4^ir4;jf J thereof? Am not 1 nccrer. 
 to my defired reft, then ever I was ? If the rem.embrancc of thcfe griefs 
 will increafc my joy , when I fhall look back upon them fr-om abov.e ; why 
 then (hould not the remembrance of that joy abate my grieft, when I 
 look upwards to it from below ? And why (hould the prcfcnt feeling of 
 
 " thefe dolours fo much dimini(h the forctafts of Glory , when the remem- 
 brance of them will then increafc it ? All thefe gripes and woes that L fecl^ 
 
 '"are but the farewell of fm and forrows : As Nature ufeth to ftruggle hard; 
 
 * a little before death, and as theJDevil caft the man to the ground and tore 
 hjro^ vff ben he was going out of him, Mark^^.26. fo this tcjrinsatKl 
 troubling which I now fccli is buc at the departure of fm and miTcryV 
 
 fos: 
 
Part I V. The Saints EverUflmg Rcfi. 7 ^ 3 
 
 for as the effeds of Grr.ce are fw-cetcfi at laft, fo the elieifts of fin are bit- a 
 , •■•tere(lacthclal},a!icl this It thetafl that ever I (hailtaOeof it .-when once « 
 -^ this whirlwind andearthquke is pan,the Hill voice will nei:t fucceed ; and 
 God only will be in the voice, though fin alfo was in the earthquake and 
 whirlwind. 
 ThusChriftian, as every pang of ficknefs ihould mind the wicked ofa 
 ■ their eternal pangs,and make them look into the bottom of Heil.fofhould 
 all thy woe and weaknefs mindetheeof thy ncer approaching joy, and 
 make thee look as high as Heaven : and ('as a Ball J the harder thou arc « 
 fmitten down to J?^rrfy?,the higher fhouldll thou rebound up to Heaven. If 
 this be thy CAk who readeft thefe lines/S: if it be not now,it will be fhort- 
 ly) if thou lie in confuming painful ficknefs.ifthou perceive thy dying time 
 draw on, O where (hould thy /;Mrt be now but with Chrift? Mcthinks a 
 thou fliouldQ even behold him, as it were,(>andingt)y thee, and (houldft 
 befpeak him as thy Father, \.\\'^ Kusb3nd,thy Phylician, thy Friend 1 Mc- 
 thinks thou (houldft even fee, as it were, the Anycls about thee waiting to 
 : perform their lalt office to thy Soul, as thy Vriends wait to perform theirs 
 to thy body ; Thofe j^/r^f/j which difdained not to bring the Soul of a 
 fcabbed Begger to Bcave>i.;w\\\ not think much to r ondud thee thither. O 
 " viook upon thy lkknefs,a$yrfco^did on /cj/cp/:?/ Charets, and let thy fpirtt 
 revivewithin thee, and fay, It is enough, that /cz/f/j/;, that Chrift, is yet 
 alive, for bccaufe he livcs,I fhall live alfo, foh.i^. 1 9. As thou are lick and ec 
 needed the daintiell foad,.and choiceft Cordials, fo here are choicer then 
 the world affords, here is the food of Angels and glorified Saints • here is 
 all the joycsthat Heaven doth yieid, even ihe Vifion o^God, the light of 
 ( hrift,and whatfoever the bleiled there polTefs ; This table is fprcad for 
 thee to feed on in thy fickncf«, thcfe dainties are offered thee by the hancj 
 of Chrift : He hath written thee the Receipt in the promifes of the Gofpdy 
 He hath prepared thee all the /w^rM'/Wifj in Hf/j^w, only put forth the ' 
 
 hand of/*{t//7,and feed upon them, and rejoyce and live; The Lord faith to 
 thee, as he did to Elias ,Arife i.V'tilcar^(:'ecAnfs the joumj is too great for theei 
 I Kin^s IQ.7. Thoughitbc nQCiong,yec the way is foul : 1 counfel thc«; 
 therefore that thou obey his voi-ce, and arife and cat, and in tJie Urcngxh 
 • of that meat thou mayft walk till thou come to the Mount of God-^ Die rioc a, 
 in the dirch of horror ov fiupidity •, but (as the Lord faid to Mofes) Coup j. , 
 into the Mcunt, and fee the Land that the.Lerd hath prcmi/ed, and die in the ' ^ ^' ^J** 
 
 Mount; And as o\(i Simton when he faw Chriftin his infancy in the 
 Tcmpfe, fo do thou beholdhtm in the Temple of the New ferafakm as in 
 "his Glory, and take him in the arras of thy i^^/f/7, and fs.y. Lord now lettefi 
 thou thjfirvant depart it; peace, for mint eye (of faith) hath feen thy Sal- 
 ration : As thou waft never fo neer to Htavest ai now, fodec thy fpirit be 
 neerer it now then ever. 
 
 So you have feen which is tht fitted feafon for this duty : I fhould here RcadMaiicx • 
 advifc thee alfo of fome times unfeafonable ; but I fhall only Add this^SymonisBe- 
 ■one Caution ; The unfeafonable urging of the raoft fpiritual duty, is felted Souly p; , 
 
 Aaaaa more *^5r»i^' "7* 
 
 L 
 
•/14 JkSAtiits E^iKrUflrrigRift.' Chap.'^'. 
 
 ^ more from the Tcmpir tlwn from lIic Si-irit of God -^ When S.itdn fees a 
 
 Chriftian in a condicion wherein he is \\n ble and uivhc tor a duty, or where- 
 in he may have more udvanrage againll us by our pcrtornianco of it, then 
 by our oiiittingit, iicwill then drive on as earneOly to duty, as if ic were 
 the very f;'>irit of Hohnef? .- ih't \o u^on our omuii-ig or ill performance-, 
 ])c may Invc fomewliac cocafl in our tecih anJco troLibi-v.'us with. And this 
 is one of his waves of deceiving, when hetranstormsh nifeif uitoan An^d 
 
 t% of Light. It may be when thou art on thy knees in prayer, thon rti ilc have 
 mmy ^oodsthjaghts will cone into ihy n^iinde .• or vvhc.i rhou art Iiearing 
 she y/ord,QVd.i fu-ch unfeafonablctime? Re'ill iht^Q crooA thoughts ascom- 
 i-ngfrom the Devil, for chcy are formally evil, though they a: e materially 
 gooA-^'^'^fQu good thought s'\v\ themfelves may be finful tothee. It may he 
 
 " when thou fhouldl^ be diligent in :hy necefTiry labours;, tliou (linjr be mo- 
 ved to ca.^afide all, that thou mayft go co Aduitittiomjr to Praitr, Thefc 
 motions arc ufu-ally from the fpinc of delufion ; The Spirit of (Jhrift dothr 
 nothing unfcafonably : God is not the God ojconfufion^ but of order. 
 
 SECT, VIII. 
 
 $. g. _ npHusmuch as I thought necefTary to advil'e tliee concerning the time 
 1 of thiiduty. Ic now follows chat I fpeak a word of the Hcce'.\ place. 
 
 • Etcry puce * -fhoushGod is every where to be found by a fiithfulSoul • Yet iomc 
 
 Ji ttuiy Hcly a y ^ • r j i 1 
 
 wUre we re- piaces are more convenient for a duty then others. 
 <ciYc the I .As thisis a Private & SpiritualDuty, fo it is moft convenient that chou 
 
 Knowledge retireto fome private pl.ice. Our fpirits had need of every help, ^nd to be 
 ^^ S°PV^^' freed from every hinderance in the work.- And the quality of thefecircum- 
 
 * 'm- A ex, fbnces,though CO forae they may fcem fmall things, doth much conduce to 
 :S/^wJJ^/. 7. J, our hinderance or our help, t Chrillhimfclfchoughcic noc vain to direft 
 Vide Gi-rfoit. 
 
 HUinfrd.cip.iif. i Dami'WS docet n»^, uioptn fuiimltcmur ^&~fr-H:'ipfcfccii itx& nosfdchmm : 
 Eccc onturus crdtt & afcea.iit in montem ; Oportct etiari no^ a nrp-ows otiofiis orarey & '*o;; hi -ncdio rml- 
 torn>n;fcdptrnoCtanteSin.?ftatimutcce!>ermitscejJ'emus. TKeo-jjhyhfl. in Li({'ec.6. Yet the principal 
 ■fecrccy and {Ucncc muft be in the Soul within, rather then without ; cliAt is, that the Saul fluit out 
 of itfelf all human© worldiy cares, all vain and hurtful thouahcs, and whatrocvermay hinder it from 
 teaching to the end which it doth intend. Forii-ofr fals cut t'lat a man is alone,, fcparatcd fio.n the 
 company ol men, jnd yet by fancafies, thoughts and melanchoHes doth futfer the moft grievous 
 andV^'^cnroni coiiapany in himtlf : Which fantafics Jo-beget him various tui^ults, and conferences, 
 ?nd pratlings ; bringing before the eyes of his underft mling lometiiTie one thing, I'ometime another ; 
 leading him foiTiecimc into the Kitchin, foinctime into die Market j bringing thence to him rhc un- 
 clean tlelights of the fle£h 5 flicwing him dinccs,aruibjautics, and fongs, ■ and fuch kind of vanities 
 ■drawing to fin. As Saint /c/O'M humbly confcfletli ofhimfclf, That when he was in the wildcrncfs 
 without any company fa ve wild Bcafts and Scorpions yet H: was often in his thoughts, in dances, and 
 in t')e compariy of the X-adics at Rem:. So ihefe fantalies will make the Soul even when 'it is alone to 
 fcc af^ry,and quarrel wit'i fonic one that is abfenc, a$ if he were prefcnf; to be counting rponey; It 
 will pais over the Seasrit will Hy -abroad the Land^ fonicrirae it wiU -be in- high dignities, and fo of 
 innufnprabU fancies the like : fuch a foul is noc. fccret nor alone 5 Nor is a devout Soul in contem- 
 plation alone. For it w- never tefs dlonc. - ic is in- the bcft company, even with God and Siiints by ho- 
 ly. 4cfji€$ *nd cogUa:ion$. Girf6.i.^(ut. ^-foU^ij.. X?i' mntt contempUtUiniifCap. 15. . 
 
 in 
 
Part I V. The Saints EverUjlhg Rcfl. "7 r 5 
 
 inch:scircumii:anceoi";?r<i//<ff ia!«rj',^</rf/-.6.4,6,:8. \tti\\>rivAte prayer wc 
 muft fhutour door upon us, chat om FAther rriay hear us in fecrcr, fois 
 it alfo rfqiii{;tc in rhis Meditfltioti. Hotv ofcdoth Chrifl himfelF depart « 
 to fomc rpioun tain, or wilder rcfs, or other folitary plac« ? for occafional 
 iJ/f.s/;M//«» l.givethecnot [his ?id vice, but -for this daily fecund folemn 
 duty, ladvife, that thou vvirhJraw thy fclf from all Pocicty., yea though 
 it were the focety of godly ncn, that thou maift awliiic enjoy the fo- 
 ciety ofChrift .- \*[Z jludtnt cannot fiudy in a crowd, who exercifethorJy a 
 his invention snd memory, much lels when rhou mull exercifeal! the 
 • powers of ;hy Soul, and thit upon an objcc'l fofar above JV^fi/r/r : When 
 [hy eye? are filled with cheperionstind anions of men.and thine ears with Caryfofto- 
 fheirdifcourfe ; its hard then to haveihv thoHohtsdiud a*}\clhHs i-:(ic for '.„ ,-, n",'^' 
 this duty. Though 1 Would not perfwadc thee to PythagoraslMS Ca.\'c*^:;/>^.iu/aJrh:- 
 n-T to ihe Hfrwifi-jWildernefs, nor tothc/T/o«4/ Cell ; yet I would ad- I'ofophi.im; rc^ 
 vife thee ro frequent folitannefs, cTifit thou \m\i\ fometimcj confer with >^'"*''' T^c. 
 Chrift and with thy fc f,as well as with other?. We are fled fo far froma.P"?*'"-, r 
 xhtfolitude oi/fifcr/iitkn,ih2it we have call o^zht f^lirude of co^ten^pUtive Dgminusfecn^ 
 devonvn. Friends ufc to converfc moQ familiarity in private; and to open<*ro orayom 
 their Secrets^ and let out their aftedions n oft freely. Pub iquc converfe f ■•<'^"f' ^ ; »« 
 isbut common converfe.'Uie therefore (asChri(lhim(elfdid,^/4r/S^i. 55.) ^^l!'^ '^ff'- 
 to depirtfometimcsinto a/oAVrfrjpuf.r.thatthoumaift be wholly vacant cub'xui'nipfii 
 for this^rMf emf hymen:. See yl/^fr. 14-23. >AIarkJ>. 47. Luke 9- 1 S, 36. quod rmgii 
 fohn 6.15,16. We feldom reador'Gods appearmgby himfelf,cr his An-tt'^^''^f^'M' • 
 gels, to any ol his Propljcts or Sai-Ats in a throng •, but frequently when ''if"-'^^*"j{ 
 they were alone. ■ efj-e"^JfM, 
 
 And as I advife thee to a pldce of retiredncfs - fo alfo that thou obferve andhe omnei 
 more particularly, what place and poilure bell agreeih with thy fpirit : c^ yidcre^ O 
 Whether within doors, or without •, whether Htting Hill, or walking. I ^f^'^-^^^'J^ ^^^ 
 believe 7,'>r4£*j example in this alfo, will direft us to the place and pofture, ,, !,»,^;;', ^,^^„ 
 which will bell fuit with moft, as it doih wich me, viz,. His walking forth que & occulta. 
 to weditfitsMi th: ficldM theevratiJe.Ar^d Chrifts own example in the pla- pc^t-tr^re. Cy- 
 ces fore-cited, civcs us the like d'.rcdion.Chrift was ufcd to a folitary Gar-^P^^-'^J^'' 9^-^' 
 den, th.ac even fudas when he came to berray hitri knew v\ her« to find him, ^^^^ , ' "' ' 
 f/jhn 1 8. 1, 2. And though he took his Difciples thither with him,\ct did he (^mth,) 305, 
 iVparate himfelf from them for more/'frift devotie»j, Lkj^ zz-^i. Anda 
 though his medctatifijt be not direftly named, but only his praying,yetitis 
 very clearly implyed, Af^f 26.38,39 His Soul is firft made forrowfut 
 with the bitter wediiaticns on his death and fufferings,and then he poureth 
 it out in prayer, Alark^ i4«34- So that Chrifl had bis accuflcmed place, » 
 and confcquently accuftomed duty,and fo muft we.-Chrift hath aplace that 
 is folitary, whither he retireth himielf even from his own Difciples, and fo 
 iTin-ft we : Chrifts meditaiions do go further then his thoughts ; they affcft 
 arKi pierce his ^r.irr and/o«/,and lb muft ours. Only thcreisa widediffc-ct 
 rtnce in the obje^; Chrill meditates on the fuflfcricg that our fins had-dc- 
 fer.vedjthat the wrath of his Father even paffed through his thongktsu^on 
 
 Aaaaa 2 ai! 
 
1 6 Tkc Saints Evcrhflin^ Bcjl. Chap. 7. 
 
 all his Soul j But the medication that we fp.-ak ef, is on c!;c glory he hath 
 purchafed ^ that the love of the 7-^i/^f'*, and the Joy oF the Spim, might 
 cm-era€our thnohts^ and reviveour <jf^a*//ow.<,andovci flow ouv fai*ls. So 
 that a? Chrifis mtdh.ition was the fiuce »»r flooJgate,ro let in He!l to over- 
 flow his Affections -. fo our Meditat'tLn fhouU be the ilucc to Ice in BtA- 
 ^ vw into our aficctions. 
 
 SECT. IX.- 
 
 ^ Q O much concerningthe Time and Place of this duty. I am near to ad- 
 * n i3 vife thci fomcwhac concerning the prep,iraf{o<s of thy he/trt. The fuc- 
 jj eels of the work doth much depend on the frame of thy heart. When mans 
 .♦?f4rf had notliing in ic that might grieve the Spirn,ihcn was it tlie delight- 
 ful hubitAtlon of his Maker. G'oi did not quit his rcfidencc thcre.till man did 
 expel him by unworthy provocatio>7s- There grew no ilrangcnefs, till the 
 heitrt grew finful, and too loatiiforo a dungeon for God to delight in. And 
 were this foul reduced to its former innocency,God would quickly return 
 10 his former /?^^;rrfrzo» • yea^^ fo far as it is renewed and repaired by the 
 Spirit, and purged ofitslufts, and beautified wi'.h his Image; the Lord 
 will yet acknov^lcdge i-t his own, and Chri!"^ will mamf''ft himfclf unto it, 
 and the Spirit will cake it for his Temple and Rcfidence. So far as the Soul 
 Is qualified for converfing with God, fo far it doth adually (for the moO: 
 part) enjoy him. Therefore with all diligence keep thy heart -, for from 
 thence arc the iducs of life, P/jt/.4.2 3 . 
 
 More particularly, when thou ferteH; on this duty, "Firft, Get thy heart 
 
 * as clear from the world as thou canft ; wholly lay by the thoughts of thy 
 
 i bufinefs, of thy troubles, ofchy enjoyments,- and of every thing that may 
 tak^f up any room in thy Soul. Get thy Soul'as empty as poliibly thou 
 (canft, that foitrnaybe the morecapableofbeing filled with God. It is a 
 work (asl havefaid) that will require all the powers of thy Soul, if they 
 were a thoufandtifnes more capacious and ad (vc then they arc^and there- 
 fore you have need to lay By all other thoughts and AffeEHons^ while you 
 arc bufied here. If thou couldft well perform foms outward duty with a 
 piece of thy ^f-ztrr, while the other is abfcnt, yet this above all I am furc 
 
 ct t'hoa canft not. Surcly,if thou once addrcfs thy felf to the bufinefs indeed, 
 th&H wilt be as the covetous man at the heap of Gold;, that when he might 
 take as much as he could carry away, lamented that he was able to bear no 
 more : So when thou flialt get into the Mount {ncontempUtkn-^ thou wile 
 find ihere.as much of (7o<Jand Glory^^i thy narrow hs/trt is able to contain; 
 anci almoft nothing to binder thy full pofiefiion, but onLy the uncapablc- 
 Jiefsof thy own Spirit. O then fwilt thou think/ that this underftanding 
 werclarger,that I might conceive more .' that thefe affcftions were wider 
 
 ^ so contain more ! it is more my own unfitnefs, then any thing elfc, which 
 as thccaufej <that even this place ianct my Ba^cn / God is in this piaccj 
 
 and 
 
Part I v. The Saints EverUjHng Rcji. 71 y 
 
 and I know it not. This Alount is full of the Angels of God , bu: mine' 
 eyes are (hue and cannot fee them. O the words of love that Chrif^ hath 
 to fpeak / O the wonders of love that he hath to fliew ! But alas, 1 cannot *» 
 bear thein yet 1 Heaven is here ready at hand for me, but my uncapablc 
 heart is unready for Heaven ! Thus vvouldltthou liment, that the dead- « 
 nefs ofthy heiirt doth hinder thy joys ; even as a Tick man is forry that 
 he wants a ftomac k, when he fees a fcalt before him. 
 
 Therefore^ Reader, fe&ifig it is'much in the capacity, and frame of thy 
 ■heArt^ how much thou iililc enjoy of God \\\K[\\scontemfi.\tion-^ befcrc 
 that all the room thou haft be empcv : and fif ever) fe^k him here with 
 all thy Soul : Thrufi not Chrill: into the (table, and the manger, as if thou " 
 hadl^ better giiefts for the chicfed rooms. Say to all thy worldly bufincfs 
 an^lfW^/zr/jasChrift to his Difciples, Sit jon here, yvhiU 1 go a>jd pray 
 ^'nder^ Mnt. 26. 7,6. Or as A/'rah/jmwhsnhc went to facnfice T/^.w, 
 left his fervants and Afs below llic Atof^nt, fa\ xn^^StajjoH here^ and J and 
 the Lad will go yonder and'yvorpjtf^ a»dcomc dgAiH to j)u '• So lay rlwu to 
 all thy worldly thought s.^ Abide you helow, vrkile J go up to Chrift^ and 
 then I will return to yen again. Yca,asGod d.dterriHe the people with « 
 l\\i threats o{ death, if any one (hould dare to come to the J:/c/;.^«/, when 
 Mofes was to receive the Law from God ^ in do thou terrihe thy own 
 heart., and ute violence agamll: thy intruding thoughts^ if they offer to ac- 
 company thee to the Aloum 0^ Contemplation, bvcn as the Priefts thruft 
 ZJz.^.iaht\\z King out of the Temple, whereheprefumedto burnincenfe, 
 when they fawthe Leprofie toarifeupon him ^ fo do thou thrufi thefe 
 thoughts from the Temple of thy /jr^r/-, whichhave the badge of Gods 
 prohibition upon them. As you will beat back your dogs, yea, and leave « 
 your fervants behinde yoL, when your fclves arc admitted into the Prin- 
 ces prefcnce; foalfodo by thefe. Your felves'may be welcome, but 
 fuch followers may nor. 
 
 SECT. X. 
 
 2. He furethou fet upon this work with the greatcft fcrioufnefs that et ^. 10,' 
 
 pofiibly thou canft. Caftomarinefs here is a killing fin. There is.no 
 trifling in holy things /God will be fanAified of all that draw neer him. 
 Thefe fpiritual, excellent, foul- raifing duties are the mofl dangerous, if we et 
 mifcarry in them, of all. The more they advance theSoul,bcing well ufed, 
 the more they dcflroy it, being ufed unfaithfully : As the beft meats cor- 
 rupted, are the worft. To help thee therefore to be fcrious when thou j, 
 fctteft on this wotk,Tirft, Labour to have the deepert apprchenfions of the i 
 prcfenceofGod, and of the incomprehenfible Greatnefs of the Majejiy 
 which thou approached. \^ Rebeccayi\\ her face at her approach to Jfaa^i « 
 ifEjiber muft not draw neer, till the King hold forth the Scepter ; if duft 
 and worms-meat muft have fuch rcfped:. Think then with what reve- 
 rence thou (houldl^ approach thy Maker : Think thou art aidrcffing rhy » 
 
 Aaaaa 3 felf " 
 
71 8 Tk Saints EvcrlaflingRep, Chap. 7. 
 
 fc!f CO hiai, thic m:idc the Worlds with the word of his mouth ; rbac up- 
 holds the E.irih as in the palm of his hard ^ t! at keeps the Sun, and 
 Moon, and Hcivens in their courfes •, that bounds the raging Sea with the 
 Jer. 5. 11. Sand5,a.iid rai:h,Hi;/\-rfP^o, «t»J«) Arr^i-r : Thou arc goinf; about to con- 
 yerfc with him, bcJore whom t!i:; E.irth wdl qunke, and DeviU tremble ; 
 before wl.ofc bar thou mull Ihortiy Qxind, and ail the, world with thee, to 
 recer^'e their doom. O t<iink, I fhali then have hvely apprchenfions of his 
 Majeicy ; mydrouzy fpirits will then be wakened : and my- ftup^d unrc- 
 verencc belaid afide : Why fhoulJ I not now hz roufed w;th the fcnfc of 
 bis(7re.7/«.'/},andLhedrcadof his Name pQlT^fs my Soul ? 
 a Secondly, Labour to apprehend ihc fi^rratncfs of che work which thou 
 actemptell, and to be deeply fenfible both ofiC<; weight and height ; ofits 
 concernment and excellency. If thou were pleading for thy lite at the Ear 
 ofajudge, thou woald'1; be ferious ^and yet that a'erc but a trifle to this : 
 If ttiou were engaged in fuch a work as David was againft (7c//W?, whereon 
 the Kingdoms ddiverance did depend, in it felf cori('idered,it were nothing 
 to this. Suppofc thou were going to fuch a wrei.iing as fACoh •, fuppofc 
 thou were going to fee the fight, which the three Difciplesfaw inthe 
 ^oftnt : How feriouflyl how reverently wouldft thou both approach and 
 behold ? IftheSundo fufferany notable Eclipfc, how feriouily do all run 
 tt out to fee it? If fome An^d'irQm Heaven fliould hut appoint to meet thee, 
 at, the fame time and place of thy contempl.ttions^ bow dreadfully, how ap- 
 prehenfively wouldft thou go to meet liimPWhy , confider then with what 
 afpirit thou fhouldil: m^ec the Lord; and with what fcrioufnefs and dread 
 thou (houldrt daily converfc with him : When Afanoah had ken but 
 an ^ngel^ he cries OMl^ We Jhall fnrelj die, becaufe vr: have feen Cod, 
 
 Jrtdg.ll.Zl. 
 
 Confider alfothe bleffed ifTue of the work^ if it do fucceed ^ it will bean 
 * admiffionofthecintotheprefenceofGod, a beginning of thy Eternal 
 Glory on E^rth; a means to make thee live above the rare of other men, 
 andadmit thee into the next room to the Attrr^els themfeUes; a means to 
 make thee both live and die both joy fully and bleffedly .-So thac the prize 
 heing fo great, thy preparations (hould be anfwerable. There is none on 
 cArth thac live fuch a life of joy and blelt^ dnefs, as thofe that are acquaint- 
 ec t^w\t\ii\i\% heavenlj converfation : The Joys of a!'. oLher men are but like 
 a childs play , a fools laughter, as a. dream of health to the Hck, or as a frelh 
 pafture toan hungry Beaft. It is he that trades at Heaven that is tt,e only 
 gainer; and he that ncgleActh it that is the only lofer. And rhcreforc how 
 ferioufly ftiould this work be done ! 
 
 >..CHAP. 
 
 I 
 
P art I V. ^ ^'^ Saints Ever U fling Reft. y x 9 
 
 GHAP. VIII. 
 
 $. I. 
 
 Of Conjidcra-tion^thc mjlmment cfthis If^ork^-^ 
 -and ivhat force it hath to mo^e the Soul. 
 
 S£CT. I. 
 
 Aving il^ewed thee bow thou muO fft upon iliis work 
 1 come now todireft thcc in the work it felf and to 
 fliew iheeche way which thou mnQ take to perfonTi ir. 
 All this hath been but to {^i the Inllrument (rhy heart j 
 in i.unc :, and now we are come to the Ali*fu\ it*s.elf; 
 all this hath been but togct thee an appetiteJMoi lows 
 now, That thou approach unto the Feafl^that thou fii down and take 
 what isoffercd,and delight tliy foul, as wiih marrow and tatntf";. Whoever 
 you arc that arc children of the- kingdom, 1 have this mcfTagccoyou . 
 iromih^'Lovdi, Bihold^the dinner is f re fared -^ the QxevAnd f.itUn^s arc ^^^^t. 1^.4.' 
 killed \ Come, for all thi^ffs arc now ready. Kcavcn is before you, C hrift is " ^ *^' ^^' 
 before you, the exceeding Eternal weight of Glory is before ^ ou ; come 
 thcr-cfore, and feed upon it •• Do not make light of this invitation (Mat. 
 22.5.) nor put off your own mercies with excufes,fX«/(:f 14. 18 J what 
 ever thou arc, rich or poor, though in Alni>houfes or Hofpirals , 
 though in High-waics or Hedges, my Commidion is, if pofTible, to 
 compeil you to come in ; jind hle^ed ishe that eatcthhreadinthe Kin^- Luke 14. i<. 
 domefCjcdy L^ke i^. 1 ^. The manna iieth about yourTcr.zs ; walk 
 forth into the Wilderncfs, gather it up, take it home, and feed upon it : 
 fo chat the remaining Work is only to dired you how to ufe your 
 hands and mouth to ked your flomack, I mean how to ufe vour llnder- 
 ftandings for the warmings of your AffeAions , and to fire ^our 
 Hearts by the help of your Heads. And herein it will bf. neceffary that 
 lobfcrvcthis Method^ Firft, to iTiew you what inflruraenc it is thiC' 
 you muft workby. Secondly, Why, and how this way of working is like 
 to fucceed and attain its end. Thirdly, What powers of the foul ihould^ 
 here be adcd", and what arc the particular Affe(ftit>ns to be excited, 
 and what objeAive Confidcrations are neceftary thereto, andinivhan 
 wdcr youlhould proceed. Fourthly, By what acts you rauft advance 
 
72 The Saints Evcrlaflw^ Ucp. ' Chap. 8 
 
 to the height ff (he work. Fiftly, whit auvancagcs you rr.uft take, and 
 what helps you m\i[\ ufe for tbe facil;[ar:ng your liicccr«. Sixthly , In what 
 particulars yotj mul> look narrowly to your hearts through the whole: 
 And I will be the briefer in all.lc t you (hould lofc my meaning in a 
 croud of words, or your thoughts he carried from the Work it fcif, by 
 anorer-loogand tedious Explication of it. 
 
 SECT. ir. 
 
 «.2. 
 
 r.^pHe great Inftrumcnt that this Work is done by, is Ratiocination, 
 
 JL Rcafoning the cafe with your felvcs, Difcourfe ofmind,Cogitati- 
 
 ^ on, or Thinking- or, ifyou will, ciliic Confidcracion. I here fupprile you 
 
 ct to know the things to be conHdcred, and therefore fhall wholly pafsover 
 
 that Meditation of Students which tends only to Speculation or Knowing^ 
 
 They arc kno'^'n truthsThat 1 perfwadeyou to confider ; for tl;c grofly 
 
 ignorant that know not the D.odrineofeverlalUng life, are, for the prc- 
 
 fcnt, "uncapablc of this duty. 
 
 ^ Mans foul, as it receives and retains ihz Idea's or fhapcs of things, fo 
 
 hath it a power to choofe out any of rhefe depofued Ueys^imi draw them 
 
 » For (as A- forth, and ad upon them again and again ; even as a fheep cm fetch up 
 
 quims and " his meat for rumination -^ otherwife nothing would affed us.but while the 
 
 others) the fg^fc is receiving it, and fo we fhould be fomewh.it below the Bruits. This 
 
 p'o-^ n r' cf '* ^^^^ power that here you muft ufe : To this choice t>f Idea's or fubjcds 
 
 ourAftions, "for your Cogitations, there mull neccfTarilycorcur the a(fl of the Will, 
 
 quo.ul cxerci- * which indeed mull: go along in the whole Work ; for this muft be-a vo- 
 
 tium AcUh luntary, not a forced Cogitation : Some men do confider whether they 
 
 ''^T^ft^^^i c ^'^^ ^^ ^^' ^^^ ^^"^ "^'" ^^^^ ^^ ^'^''" ^""^^^ their own thoughts, fo will God 
 be t"c bcei"- ^^^^ ^^^ wicked confider of their fins, when he fliall fet them all in order 
 ncr, quo.id before them. P/aI 50.21,22. And fo fhall the damned conHdcr of Hea- 
 altus fpecifjcA- vcn, and of the excellcacie ofChrill: whom dieyoncc dcfpifed,andof the 
 ttonm: hew- gjernal ]oys which they have foolifhly loft. But this forced Corifideration 
 {baid"vi is not that I mean, but that which thou doll: willingly and purpofcly 
 they mull choofc ; but though the W^ill be here retjuiiite, yet ftill Conlideration ts 
 concur here, j the inftrumcnt of the Work. 
 
 SECT. III. 
 
 3 ' TT ^- 'M^'^^ ^^^ "^ ^^^ ^^^^^^ force Confidcration h^th for the moving the 
 
 x\ afiedions, and for the powerful imprinting of things in the 
 
 heart. 
 
 " Why, Firft, Confidcration doth, as it were, open the door betweert 
 
 the Head and the Heart : The Underftanding having received Truths, 
 
 • lays them up in the Memory , now Qonfidcration is the ?on vcy er of them 
 
 ..froin 
 
Part l V. The Saints E'verUfting Refi. 7^ V 
 
 from thence to the Afifeftions : Thcr's few raervof fo weak Undcrftanding ct 
 or Meraory^but they know and can remember that which would ftrangely 
 work upon them, and make great alterations in their ipirits, if they were 
 not locked up in tlieir brain, and if they could but convey them down to ' T.iucis opm 
 their hearts : Now this is the great work of Confideration. O whatrarCjj^i^;'^^^''^'^ . 
 men would they bc,who have ftrong heads,and much learning,and know- Vf^Vo's «/ cI-** 
 ledge, if the obflrudions between the Head and the Heart were but open- 'tcra^ in fuper^ 
 cd land their affcAions didbutcorrcfpond to their Undcrftandings 1 why ^^^acuum dif- 
 if they would but bcRow as much time and pains in fludying the goodnefs f'^'^^''!^*^^^* ,. 
 and the evil of things, as they beftow in fludying the Truth and falfhood "^ ipn^/!' *'" 
 of Enunciations, it were the readicft way to obtain this : He is ufually dieaqucm.^dmdun 
 bcft Scholar, who hath thcquick, the clear, and the tenacious apprehenfi- omnium, fie 
 on ; but he is ufually the bell Chriftian, who hath the deepcf>, piercing, I'jc^'^rum qw 
 and affefting apprehenfion ; * He is the bert Scholar who hath the readieft c^^/, iS.w^ * 
 pa(rage from the Ear to the Brainjbut he is the beft Chriftian who hath the ;,g;i ir/r^ Cei 
 readicft paflage from the Brain to the Heart ; now Confideration is that«t5f/;a/^ dtfci- 
 on our parts that mufl open the paflage, though theSpitiCopcnastheprin- ^■'"' '"^'^'f. 
 cipal caufe : Inconfiderate men areftupid and fenfclefs. '^"^"' 
 
 •SECT. IV. 
 
 2. \yfy?r/cr:^ of great weight, which do neerly concern us^arcapteft to J, ^ 
 
 J. VI work iiioft effe^ually upon the Heart ; Now Me^itAtim draw- ^* "^" 
 eth forth thefc worjving Obje^s and prefents them to the JffcHioTij'm 
 their worth and>f/^>yr : The moft delegable Odjeft doth not pleafe him « 
 that fees it not, nor doth the ioyfulIeQ news affeft him that never hears it ; 
 now Conftfi^cration prefents before us thofc Ob jcds that wei c asabfent,& 
 brings them to the Eye, and the Ear of the/^/// : Are not Chrift and Glo- ^ 
 ry, think you, affeding ob jeds ? would not they v/ork wonders upon the 
 /o«/if they were but clearly dilcovered ?and ftrangely tranfport us^if our 
 apprehenlions were any whit anfwcrable to their worth 1 why, by Ce^/J"- 
 deration it is that they are prefented to us. This is the ProfpeAive Glafs 
 , of the Chriftian,by which he can fee from Earth to Heaven. 
 
 TTrirr' ' ^ — : : — 'r':'A\ iS.iv.^iiiv. i\^,. jjti-- 
 
 u:oi:.:bb :)..::;• 
 vj . A S Confideration draweth forth the weightieft Objeds,fo it prcfent- <, ^ ^ 
 X\ cth tfacm in the moft affecting way, and prefleth them home with " ° ^' 
 ^nfox cmg ArgHments. Man is a Rational Crf^r^rf, and apt to be moved in et 
 a Reafoning way, cfpecially when Rcafons are evident & rtrong:Now<*«x- • 
 ftckrittion is a reafoning the cafe witb a m^is own hearty and what a rauit^-,^. ^^' ' \[ 
 tujje of rcafons both clear and welgh'ty,are alwayes at band for to woritup^l*! a rn '\ ', 
 on the heart ? When a Believer would reafon his heart to this heavenly « . 
 
 ;Bb-bbb work. 
 
72 2 Tin SMsts BverUfling Rtfi. Chap.S. 
 
 work, how many Arffuments dooff^r ihcmfclrcs ? from Co^, fiom the 
 ivf^ff^-wfr, from every one ot ihe Dizi'e e^utril/ntej^ from our formci 
 £j}ateJ'rom our prefent Ej},ite^ from Premifc-j^trovn Seuls^ from JuirneJI^ 
 from the EviUve now luffcr,from t!;c Coo^^ i^'c parrake of, from Hr//,from 
 Heaven ! every thing doch oifcr it fclf to promote our joy ; no.v AicdltA* 
 
 ** riowisthe Hand to draw forcli all chefe; as when you arc weighmg a thinj^ 
 in the Ballancc,you lay ona/m/f moyf,nndA/itrJe more, till it weigh 
 down ; fo if your AffeAions do hang m a dull indiiferency, why, due Me- 
 ditation will add Ileafon after Rcafon, till the fcales do turn : Or as when 
 
 " 3'ou are buying any thing ofneccilicy for your u'e,you bid a little moie,& 
 a httle more, till at la'l you come to the Sellers price : fo when Meditation 
 t&pcrfwadmgyouto joy,it will hrft bring one Rea((.m,and then another, 
 till it have filenced all your diftrufl and forrows,and your ciufcto re Joyce 
 lies plain before you. if another mans Rcafons will work lb pv.verfully 
 
 * with us, though we are uncertain whethci-his heart do concur with his 
 /pecches, and whether his intention be to inforrri us, or deceive us •, how 
 much morefhould our own Reafons work with us, when v/e are acquaint- 
 ed with the right intentions of our own hearts? NAy,how much more 
 
 « rather (hould Gods Reafons work with us, which we are fure are neither 
 fallacious in his intent, nor in themfclves, feeing he did never \ et deceive, 
 nor was ever deceived? Why now Meditation is but the Rciding over and 
 
 * repeating Gods Reafons to our hearts, and fo difputlng with our felves in 
 his Arguments and Terms : And is not this then likely to be a prevailing 
 way ? What Reafons doth the Prodigal plead with himfclf, why he (hould 
 return CO his fathers-houfc ? And as many and ftrcxig hav-c we to plead 
 with oar affedions, toperfwade them to our Fath.^s Everlalling Habi- 
 rations. And by Confideration it is that they muft all be fet a work 
 
 SECT.vy.X;. 
 
 $^6- CI "^'^ \/fEditation puts Reafoa, in its Authority and prehemincnce. ft 
 jLVJl hclpcth to deliver it from irs captivity to the fenfes,and fettcrh 
 'l^nlumas b':- it again Hpon thcthroneof the Soul. When Reafon isfilent,itisufually fub- 
 ^"'i"''^'^^-''*"iect:For whenitis aneep,thelcnres domincer.-Now confideration awake- 
 ^(l- 4ut°ab "^^^ ^"^ reifon from its deep, till it rouze up it felf as Sampfon^ and break 
 imtrnt phi' t^''^ bonds of fcnfuality wherewith it isfettered : and then as a Giant rc- 
 up^:6 & a^cn- freftied with wincjt bears down the delufions of the flifh before it. What 
 te, vel ab _ ^ ^ 
 
 ixtermi. ■. iruevius princl^.Hm efl turn naturalis iitdiniuo hi fuum bbje^umy turn Dens ipfe (al'ifnatu- 
 ralii inclifutioti': a'itben idc'tno nemo patcjl Vdluntntem nt inte-rhct ngen.'i mivrre rCfi Df«r, ^ ipfc cujus 
 efiyoluitir Extc,7kmmave:is duplex, unum ipfuin.l'^olun-tM'ti Obiciltmy Bo>i'i>»,yr\z. ab mciliUn ap- 
 irehmfnTi & ydututl crfi.nacitct obLitttm : Alter um [hh' ipfa Pal/iot^s ,y_ coacup'ifcentia aliique af- 
 fdim, qui n ■ipp~t:ti4 de^in: S:r:(i ivo. A'i ns trwm f^pe l^olnnt:xi Mi ■niia:iiU P'olr.kium fcducitu/- .itqut 
 afieitir. "Nxm efi:hrk[}x?:i ft arts Ht m^llaqiict mall fiikt, v'i^e,t'ttiirVolu:t:itita3Uf ttaute.1 i/ih.tc 
 ifuli.it. Ita Dtmgttf^Pifftnt afe^dntwbjtre, cm:mvtYe'^ Apcere : <ir' pvr ho^ VolmtiXtcin.' Zanchius 
 To. 3. 1. 4. c. M.jvipi.<icT«t..D«jn, . 
 
 llrength 
 
Part IV.' The Saints E'verlajiir'rg Kef!: 7 2 5 
 
 flccngch can the Lion put forth when he is aflecp? What is the King more « 
 then another man, when he is once depoled from his Throne and Autho- 
 rity ? When men have no better Judge then the flei"h, or when tht joys of tt^'°^^^^ 
 heaven go no furt!ier then their fantafie, no wonder if they work but as ilioii^henVof 
 common things : fwcet things to [he eye, and beautiful things to the ear,*?. Drunkard 
 will work no more then bitter and deformed : every thing worketh in its to take .1 for- 
 own place, and every fcrJe hath its proper objed: Now it is fpiritual;-ea-K^'/^'^'-I' S"P» 
 Ton excited by Meditation, and noc the fantaHe 01 fli?{]ily.fenfe,which mufl: ^^,^,. l°'"^" 
 favour and judge of thefe fuperior Joys.Conddei atiQn exaltcth theobjeascfwhorc, whil; 
 offaith,and difgraceth comparatively the objcds of fenfe. Themoft in-uhis Confci- 
 confideratc men arc the molt fenfuall men. It is too eafie and ordms.ry to,^'^"'^^^'^!^ hlin 
 lin againft Knowledge : but againftfober»ftiong,continued Confidcrati-. ^n'^gnd tVu 
 on,men do more feldom oftcnd. h:c'& riimc, 
 
 it is better to 
 fojbcar ; the Good of honcfly being to be preferred before the PJeafure. For when fenfe is Tlolcnr,it 
 is not a bare knowing or concluding a2;ainft lln, tliat w ill rcftrain,cxcepc It bcalfo fo n;rong,and fei i- 
 ous, and conftant anading of our judgement as is fufficicnt to bear do.wn the violence of pa flion. 
 And this is the work of deep Confidcration. I conclude therefore that the favingor lofing of yicns 
 louls lies moll on the well or ill-managing this work of Confideration. This is the gre.it budnefs 
 tUat Goi cals men to for thci; falvation ; and which he '^9 bicflcth, that I think we mayffay chat every 
 wel-confidcring man is aGodly ntaa, (that ufcth it en true grounds, fvrloufly and conflantlv) and 
 every wicked mnn is an inconfidciatc m:.n. 
 
 SECT. VII. 
 
 • 5. \ /i Editarionalfo putDeth ixrafon into his rtrength.Reafon isar the ^ $• 7. 
 
 XVjL llrongeft when it is moll in adion : Now Meditation producerii 
 reafon into Act. Before it was as a Handing water, which can move no- ce 
 thing elfe when itfelfmovech not:but nowitisasthe fpeedy llrcam which 
 violently bears down all before it. Before it was as the fiill and filent Air, 
 but now it is as the powerful motion of the wind, and overthrows thcop- 
 pofitionofthe flefh and the devil. Before it was as the (tones which lay 
 ilill in tlie brook •, but now when Meditation doih fee it a work, it is as the 
 ftonc out oi Davids fling, whiclifmites the Goli^h of our unbelief in the 
 forehead. As wicked men continue wicked, not becaufe they have not rca- et 
 fon in the principle,buc becaufe chcy bring it not into Act & ufc.-fo godly 
 men are uncomfortable and fad, not becaufe they hare no caufestorc- 
 joyce,nor becaufe they have not reafon to difcern thofecaufes, but becaufe 
 they let their reafon and faith licafleep,&: do not labour to fet them a go- 
 ing,nor flH' them up to action by this work o^ Meditation. You know thacf « 
 our very dreams will deeply affect : What fears ! What forrows ! What 
 
 I joy will they flir up? How much more then would ferious Meditation 
 ^fecc us } 
 ■■'■■■ •■'■" 
 
724 
 
 The Saints E'VcrUflir?^ P-eji- 
 
 Chap. 9, 
 
 V8. 
 
 SECT. V 1 1 1. 
 
 6. \/K Editation can continue this Difcoarfivr fmploymcnt : Thar 
 ItX may be accompHfhed by a weaker wcticfi continued, which will 
 not by a Wronger at the firft ^ttanpt. A plailler that is never fo effcAual 
 tocure, muft yet have time to do its work, and not to be taken oflfas foon 
 as its on. Now Aieditation doth hold the plaifter to the fore : It holdeth 
 JReafoHZndi Faith to ihcM work, and bloweth the fire til! it ih*oughIy 
 burn. To run a few ftepj will not get a man hear, but walking an hour 
 together may ; So though a fudden occafionai thought orHe<iven,will not 
 raifcour affections to any fpiritual heat • yet Afeditaiio» can continueour 
 ihougbts^ and lengthen our walk till our hearts grow warm. 
 
 And thus you fee what force MeditAtion or Confiderarion hath, for the 
 effecting of this great elevation of the Senl^ whereto 1 have told you it 
 mail be the JnfirHment. 
 
 CHAP. IX- 
 
 TJ^hat AffeUions mufi be Mcd^O" by yvhat Con^ 
 f derations andObjeBs^ and In what order. 
 
 hi. 
 
 SECT. I 
 
 Hirdly, To draw yet nearer the heart of the work ; The 
 thirdthingtobcdifcovcrcdto you is, What powers of 
 the foul muft here be acted, What u4ffecllons excited, 
 What Confiderations of their ohjtHs are necefTary 
 thereto, and in what crdervie muft proceed. I joyn 
 allthefc together, bccaufe chough in themfelves they 
 arc diftinct things, yet in the practice they all con- 
 cur to the hmtAQion. 
 •J The w»#fffr/ of C/«»</ which we are to think on have their yarioos ^>i/rA^- 
 c4tions^ and arc prefcnted to the fonl of man in divers relative and Modal 
 ^iConfiderationf : According to thefc fevera! conftderatitns of the oBjefh, the 
 jiWitielfis diftinguifhcdinto its feveral/<^^*(/;;>j, pwtrs and capacitiej : 
 u Thatas(7o^ hath given man fivefenfcs to partake of the five diftinrt ex- 
 eellenciesofthetf^jtf^j"offenfe-rohchathdivcrfifiedtheyo;»/ofman,eithcr 
 inzo faculties, powers, or v/Ays ofacting,anfwerablc to the various ejnalifi' 
 catlQniZ.ni confidirations of himfclf and the infcrioyr ohjdii of this foul : 
 
 And 
 
part I V. T/jeSatpjts Everlaftwg^Refl. 725 
 
 And as if there be more feniible excellencies in rhe crcAtmes^ yet they arc a 
 unknown to us who have but th fe live fenfes to difccrn then by:, fo what- 
 ever other excellencies are in God and our h,ippiners,nnore thep. thQ(cf,7cnl' 
 ri«orpoB7frj of the /oWc3n apprehend, mull needs remain wholiy un- 
 known to uSjtill our fouls have fcnfes (as it were j fut^ble to tliofe objeds: 
 even as it is unknown to a tree or a ftone^what found, andlighc,anu fweet- 
 nefiare ; or chat there arc any fuch things in the vvovld at alU 
 
 Now thefe matters of G.)dareprimariiy divcrfincd to our conlrderati- <» 
 on ujider thedirtindionofTrueand Good, accordingly the primary Di- 
 Ilinc^lipn-concerning the Soul, isintothe Fjicukies of llnderftandingand 
 Will ; the former having Truth for its ob jed, and che latter GooJfjefs.Th'ii a 
 Trutbh fometime known by evident Demonlh'aciofi, and fo it is the ob- 
 jed of that wecaitlCnowledf^e ( which alfoadmitsof divers diflinAions 
 according tofcveral waies otdemonOration, whch I a-n loth liere to puz- 
 zle you with .• ) Sometime it is received from the TcfliiDony of others, 
 which receiving we call belief When any thing e!fe would obfcure it, or « 
 ^nndsup'mcompctmoTiwkh it-, then we weigh their feveral evidences, 
 and accordingly difcover and vmdicate the Truth, and this we call Judge- 
 ment. Sometime by the fircngth, the clearnels, or the frequency of the « 
 Underftandingsapprehcnfions, thisTrz/r/zdoih make a deeper impreffi- 
 on, and fo is longer retained, which impreilion and retenfion we call Me- 
 mory. And asTrhth is thus varioafty prcfented to the llndcrllanding,and » 
 received by it ^ fo alfo is the goodnefs of che objeft varioufly rcprefented ^^^"^ Cifbieuf. 
 to the Will, which doth accordingly put forth irs various acts. When it a/^ ^'^s^^a' ' 
 appcareth only as'^^ood in ic felf, and not good for us, or futablc • it is not p.^27. Uc per- 
 thc object of che Will ac all jbut only this Enunciation [_Ii /ij^oo^Jis pafTed fpicue folidc- 
 upontt by the Judgement, and withall it raifcth an admiration at ics ex- qs expcdiatur 
 ccllcncy. Ifitappeareviltous,thcn weNiH it. Butif it appear both good , .^ S^^^^/'^' 
 in it felf, and to us, or fu table, then ic provoketh the affection of Love : ^f^^hVlofophari 
 the good thus loved do appear as abfenc fi-om us, then ic exciteth the paiFi- acbcnms acfi 
 onofDefire : Ifche good fo Loved and Defired do appear pofiible and intclledus & 
 fcafiblc in the attaining, then it exciteth the pailion of Hope, which is a ^o]^'"^" ""^ 
 compound or Delire and Expectation -^ when we look upon it as requiring r^n^^^i^t ctiatn 
 our endeavour to accain it, and as ic is to be had in a prefcribed way, then ab cflemia 
 it provokes the pafTion of courage or boldnefs, and concludes in refoluti- minimc di- 
 on. Laftly. Ifchis good be apprehended as prefenc, thenicprovokech co ^^""go'^^"^"^,^' 
 delightorjoy : Ifthcchingicfelf beprefcnt,the Joy isgreateft : Ifbuc«i„^j^^,°"^J."! 
 the /Jf^ of it (either through che remainder or memory of che good chac is coiam arripis 
 paft, or chrough the fore-apprchenfion of that which we expect) ) et even nos, five ab- 
 this alfo exciteth oar Joy. And this Joy is the perfection of all the reft of f^"spro^o"fj 
 the Affections, when it is raifed on the full fruition of the Good it felf. ^^^ vo?a°"fc. 
 aur prxfcns, auc futurui'rt, aut prjcteritum, aut pofTibile eft. Uhique Voluntas quictera quarrens in-- 
 «^uietat bonum : uniique illam malum incjuictat. Ifthinc diftribuuntur affeftus pro boni obtentione 
 auc cautione. Amor redo & fimplici o')tutu inbonum ruit : Cum iftud prxfens videt, tiansfomii- 
 lar in brtUiam : Cum futurum putat, faccflit in Spem ; cum prxterilumj aut pclBbilc eft, ip dcfidc- 
 7iu;n dift<nd«ur; £«/". Kcrefrbcf. dc Arte Voluntatis I. 4. p. 1^5, vide ultra. 
 
 Bbbbb 3 SE CT" 
 
7^ <^ The Smti Everh fling Reft, Chap. 9 • 
 
 SECT. II. 
 
 $ . i. C cha: by this time, I fuppafc you fee, borh whac are the objects that 
 
 l3 mud move our affvTcions, and what powers of the Soul apprehend 
 
 thefeobjccis ; you lee alio, I doubt nor, uhac affections you niuit excite, 
 
 and in what order ic ii to be dor.c .- Yec for your better aliiftance 1 4;vill 
 
 JX more fully direct you in the feveral particulars. 
 
 (t I. Th.'n,you muliby cf^i*M»'<;<go CO [hehkmory (whichis the Maga- 
 
 zine or Treafurc of :hc undirrilandingj thence you n»ull taKetorth thofc 
 heavenly d:/tirif:t's^wh\d\ you incend to raake the fuhjcct of your AIciiitaH- 
 - eTjjfor the prelcnt purpof*:, you may look over any promife of eternal Life 
 in the Cofpr/,in)' dcfcnption of the glory of the S^iints^ox the very Articles 
 oftheRefurrectionoftheBody, and the Life evcrlafling ; fomc one fen- 
 tence concerning thole Eternal foys^rn^y afford you matter for many years 
 Meditation ; yet it v^ill be a pomt of our wifdom liere, to have alwaies a 
 flock of w.^'/.v- in our memory, tliat fowhcn we fliould ufe it, we may 
 bring forth out ofour Treafury things new and old. For a good man hath 
 2^ good Trcaiury in his heart Jrom whence he bringech forth good things, 
 Z^'f 6.45.and out ofthisabundar.ee of his //y^'; he fliould fpeak to bira- 
 felfas wcllas toothers. Yea if we took thin"> in order, and obfervcd fomc 
 Method in refpcct o^zht matter^ and did Meditate firfl on one Trw//; con- 
 cerning Eternity, and then another, it would not beamifs. And ifany 
 • ihould be barren o^ matter through weaknefs of memory, they may have 
 Notes or Books of this fubject for their furtherance. 
 
 SECT. III. 
 
 2. \(/ Hen you have fetcht from your memory the mattir of your -Ale- 
 ^^ ditatioK^ your next Vv'ork is to prcfcnt it to your fHdgerner.t: open 
 there the cafe as fully as thou canO -^ fet iorth \]\tfcvt:ral ornaments of tiie 
 Qrovin^xh^i feveral dignities belonging to the Kingdom, as rhey are partly 
 laid open in the bcginnuig of this Booiv : Lc^jadgement deliberaiely view 
 them over, and takeasexactafurvcy asitcan,Thenput thequeltion^and 
 xciiuirc2i determination. Is there happmefs in all this, or not? Is not here 
 enough to make me blcffed .? Can he want any thing, who fully polfefTeih 
 God ? Is there any thing higher for a creature to attain ? Thus urge thy 
 judgement to pafs an upright fentence^-Aud compel it to fubfcribe to the per- 
 fection of thy Celcftialhappinefs, and to leave ih\s fent( nee a» under its 
 hand upon Record. If thy fenfcslhould here begin to mutter, and to put 
 in a word for fleftily pleafuie or profits • k-r )tid;?ement hear what each caa 
 fay : weigh the Arguments of the world and fiefh in one ci^d, and the Ar- 
 guments (or the preheminence of glory in the other end, and judge impar- 
 tially which {hould be preferred.Try whether there beany comparifon to 
 
 be 
 
Part I V. The Samts Evarlafling Rift. -727 
 
 be madejwhich is more excelieni? which more man^?whichismorc fatif- 
 faetory ? and which more pure > which freelt moft from mifcry ? and ad- 
 vancech us highell: ? and which doll thou think is ofloncer continuance ? 
 Thus \Qi deliberate jiidicmcrtt dccj^dcit ; a;-:d lor not Flefh carry it hy noife 
 and by violencc^^nd when tht fentcnce is pafTed and recorded in thv he/irt, 
 it will be ready at hand to be produced upon any occnrors, and to filcnct 
 theflcfhinics«PA.Vrtrr/w;»r, and to difgrace the world in its r.cxt cOKr- 
 fetiticn. 
 
 Ihusexeuifethy Jt:d^cme>it in the contempLitlcn of thy Refl- •, thus 
 Ma j^niHe and Advance the Lord in thy keart, till an holy admiratis:-j haih 
 pofleffed thy Soul. 
 
 ^.4- 
 
 SECT. IV, 
 
 3, n lit the great work ( \vhkh you may eiti cf premife, or fubjoyn to « 
 
 thisasyou plcafej is, To c>:'ercireth\ belief of the truth ofihy RcjT: 
 And that both in refpect oftherr//r^ot thcPromife, and aifo [lierr«r/jof " 
 thy own JntercftsLnd Title. As unbelief d.>th ciufe the Imruifhiing of all te 
 our Graces, fo Faith would do m.uch to revive and actuate them, if it were 
 but revived and actuated it fclf : Efpecially our belief of the verity of the 
 S-criptHrCy I conceive as needful to be cxercifed and confirmed, as almoft 
 any point 0^ Faith. But of this 1 have fpoken in the Second P.nt of this 
 Book, whither I refer thee for fomccon^rming Argrtments. Though few 
 complain of their not believing Scripture.^ yet I conceive it to bcthc com- 
 moneft partof unbelief, and the very rooi of hittemefs, which fpoilech our 
 Graces. Perhaps thou haft not a poiitive belief of the contrary, nordoftn -r-^^, ^ 
 not flatly think that ^<rrpf«7-f is not the Word of God , that were to be Dcocrcdis,fi 
 a down right Infidel indeed ' And ye: rhou maiil have but little belief that quid ocalis 
 .ymyari? is Gods Word, an J that both in regard of the habit, and the act. noftris Kebe- 
 Its onethinf^notto believe Scrirtureiobctvuc ; and another thincj, noli-cif.^"^ fubtr.i- 
 tively to believe it to be falfe. Fajth may be idle, and fufpend its exercifctft,',; omne five 
 toward t he Tr^f/;, thougli it do notyetact againft the Truth. It may arcfciiin 
 fland Hill, when it goes not out of the way ^ it may be aOeep, and do you pulvcrem,(Tvs 
 little fervice, though it do no: directly ftght againft you. Befides, a greats'" '^':*"^®^^"^ 
 deal of unbelief may conHfl: with a fmall degree of P<7;>^.Ifwedid foundly incincrcm 
 believe, * that there is fuch a glory, that within a few daies our eyes fhall co.nprimitur , 
 feehold it : O what pailions would it raifc within us ! Wer'e w<r throughly v^I in nldo- 
 perfwadedjThat every Word in the Serif ture cov.ctrx\\ngx.hz unconceiva- '^"'^^ c'^^'- 
 ble joysoftheKingdom, and the unexprelTible.5/f]r^^«f// of the life to Jur'nobis"'^*' 
 
 Scd Deo Elemcncorum-c;:ftodi refeivatur. Nee ullum damnum fepultiira timeniu?, &c. Vide 
 quam infolatiumnoftriRcrurrcAloncmfuturam omnisnatura meditetur. Sol demcr^it & nafcitur, 
 aftra l.ibur.tur'& redeunt j fiorcs cccidunt & rcvivifcunt j poll fenimti arbufta tWndcfcunt j fe- 
 niina noimifi corrupta rcvircrcunc. lea Corpus in Scculo uc arboics m hybcrno. occukant virorum 
 oriditate iiicntlta. Quid fellmas ut ciuda adhuc hycmc rcvivifcat & fedcat > Eexnci^andum nobis 
 ctiam cocporis vcr eft. Mratt. l-tclix, Oit.iv. p. .^ f ^• 
 
 come. 
 
'J 2% The symts EvtrUflingRcf. Cha|). 9. 
 
 come, were. the very Word of r/df /Jz;««^ GU, and (hould certainly be 
 performed to the fnailelt titfle •, O what aji-cnipnnff apprchcffJicKs of that 
 l.f- would it breed '. whit amazmp, lorror would laze upon our hearts, 
 when we found our felves Grangers to the fczf^j/iWf of that life 1 and ut- 
 terly ignorant of our ^orrit;;* therein :' what love, what longings would ic 
 raife within us ! O, how it would actuate every affection ! how it would 
 tranfportus with joy upon theleal^alfuranceofour T»V/f .' If I were as 
 verily perfwaded,that I Qiall rtiortly fee thofe^rcat things cfF.tcnsitj, pro- 
 mifedin the Word, as I am, that this is a chair that I (it in, or that this is 
 paper that I write on •, would it not put another Spirit within nic ? would 
 it not make me torget and delpifc the world ? and even forget to flcep, or 
 • Jv^hn 4.5:. to cat ? And fay (as Chrift ) / have meat to cAt that ye k^ow not c/ / O, Sirs, 
 you little know what a through-belief would work. Not that every one 
 hath fuch affections, whohavearr^r /"j/>» .- But thus would the acting 
 and improvement of our pAith advance us. 
 
 Therefore let this be a chief part of thy builnefs in Meditation. Produce 
 the firong ArgHments for the Truth oi Scripture •, plead them againft thy 
 unb^Ueving «»if«r^ •, anfwer, and filence all the cavils of ?«j':£i'//r7 : Read 
 over the Promifcs ^ rtudy all confirming Providences •, call forth thine own 
 zccor<iLt<i experiences : Remember the i'cr;/?f«rf/ already fulfilled ; both CO 
 the Church and S,,nfits in former ages, and eminently to both \n this prc- 
 fent age, Jind ^hofe that have been fulfilled particularly to thee: Get ready 
 the clcarert and moft convincing Argumems^ and keep them by thee, and 
 et frequently thus ufe them. Think it not enough, that thou waft once con- 
 vmced, though thou haft now forgot the Arguments that did it •, no, nor 
 that thou haftjthe Arguments (i\\\ in thy Dook, or in thy Brsin ,• Thisjs 
 not the acting of thy Faith : but prefcnt them to thy Underftaading in 
 ih^ frequent meditatiofis^3.nd urge them heme till they force belief Actual 
 convincing when it is clear and frequent,will work thofe deep imprelFions 
 ' on the /jwrf, which an old neglected forgotten conviction will not. O, 
 ifyou would not think it enough, that you have Faith in the habit, and 
 that you did once believe, but would be daily fetring this firft wheel a 
 going, Surely all the inferiour w.heels oftheAffectic«is would more ea- 
 filymove. Never expect to have Love and Joy move, when the forego- 
 ing grace of Faith ftands ftill. 
 
 An^lasyoufhould thus act your affcnt tothePromifc, foalfoyour 
 
 « jicceptatien, your Adherence, your Apa>fce^^nd your Ajnr^nce -Thefe 
 
 are the four fteps 0^ Application of the Promifc to our felves. 1 have faid 
 
 fomewhat among the Helps, to move you to get AfTurancc ; But that 
 
 which I here aim at, is,lhatyou would daily exercifeit. Set before your 
 
 ** Faith jiht Freenefs 3ind the Vniverfalitjofzhe PromifcConddcr of Gods 
 
 offer,and urging it upon all y and that he hath excepted from the conditio' 
 
 nal Covenant HO man in the World ; nor will exclude any from Heaven, 
 
 who will accept of his offer. Study alfo thegraciousdifpoiition of Chrift, 
 
 ** and his readincfs to entertain and v/clcome all that will coir^:- Study 2A\ 
 
 the 
 
Part I V. The SdintsEvtrUfiing Reft, 729 
 
 the Evidences of his love,which appeared in his fuff^rringSjin his preaching 
 the Gofpeljin his c^ndefcention tofinntrs^xn his edftecinditions^Ti his exceed" 
 hg patience ^'Sind in his t4rge»t hvitdtiottj :Do not ail thefc difcover hisrea- 
 dinefs to fave ? did he ever yet manifcft himfcif unwilling ? remember alfo 
 his fait hfft/»ep to perforna his engagemeHts. Study alfo the Evidences ©f his ** 
 Love in thy felf • look over the works of his Grace in thy Soul : If thou do 
 not finde the degree which thou defirell, yet deny not that degree which 
 thou findeltjlookafter the yf««y/V7 more then the tjuantitj. Remember* 
 what difcoveries of thy ftate thou haft made formerly in the work of/?//- 
 examinatioH •, how oft God hath convinced thee of the finceritj of thy 
 heart : Remember all the former Teftiraonies of the Spirit ; and aU the 
 fwee( feelings of the Favor of God •, and all the prj^yers that he hath heard 
 and granted ^ and all the rare prefervatiom and diliverances ; and all the 
 progrcfs of his Spirit in his workings on thy Soul^and the difpofals of Pro- 
 vidence, conducing to thy good : The vouchfafing of means, the directing 
 thee to them , the directing of Minifters to meet with thy fiate^ the 
 rejiraint of thofe (ins that thy natnre was moft prone to. And though one tx 
 of thefe confidered alone, may be no fure evidence of his fpecial love, 
 Cwhich I expect thou fhouldft try by more infallible figns) yet lay them 
 altogether, and then think with thy felf, Whether all thefe do notteftific 
 the good- will of the ZorW concerning thy Solvation, znd may not well be 
 pleaded againft thine unbelief And whether thou mayft not conclude with 
 Sampfons Mother, when her Husband thought they ihould furely d\Q^ If 
 the Lord "were pie a fed to kill m, he would not have received an ojfering at our 
 hands, neither vfeuld he have fhe wed us all thefe things ^ nor vfould, as at thU 
 time, have told nsfuch things m thefe y Judges 13.22,23. 
 
 SECT. V. 
 
 2. T >T 7 Hen thy yl/ir^;>^m» hath thus proceeded about the/r«r;^ of f. 5, 
 
 V V thy Happinefs, the next part of the work is to meditate of its * 
 Gaodnefs-^ That when the Judgement hath determined,and Faith hath ap- 
 .prehended, it may then pafs on to raife the Affections. 
 
 I . The firft Affe Aion to be acted is Love ; the object of it ('as I have « 
 told you) is Goodnefs : Here then, here Chriftian, is the Soul-reviving 
 part of thy work j Go to thy Memory ^thy fu^gement^^nd thy Faith ; and » 
 from them produce the excellencies of thy Refi; tike out a copy of the 
 Record of the Spirit in Scripture, and another of the fentence regillreJ in 
 thy/jp/ri>,whereby the tra-fifccndent glory of the Saints is declared : Prefent 
 thefe to thy affection of Love • open to it the Cabinet that contains the 
 Pcarl;{hew it the Proinife,& that which it affureth:Thou necdeft not look » 
 on Heaven through a multiplying Glafs-^o^cn but one Cafement, that Love 
 may Jook in: Give it but a glimpfe of the back parts of God,and thou wilt 
 finde thy felf prefently in another World: Dobutfpeakout,andLovecan 
 
 C c c c c hear ; 
 
73© ^^^ Saints Evertafihg Reft, Chap. 9* 
 
 hear ; do but reveal chefe things, and Love can fee : Its the brutifti love of 
 the World that is blindc ^ Divine Love is exceeding quick-fighted . Let thy 
 * Faitb^ as it were, take thy heart by the hand, and (hew it the fumptuous 
 buildings of thy Eternal Habitation, zn<i the glorious Ornaments oi xhy 
 Fathers hotife • fhcw it thofc Mar.ftons which Chrift ii preparing, and dif- 
 plty before it the Honors of the Kingdom : Let Faith lead thy heart 
 a into the prefcnce o^God^ and draw as near as pofiibly thou canft, and fay 
 • He that to it,* Btholdythe Ancient of dayes\ the Lord fehovah^whofe nameis^l AM; 
 dou'jtcth This is he who made the Worlds with his iyo^^;this is the Caufe of all Cau- 
 ^M "f^hcrs ^'^'' ^^^^ ^P^^'^S ^^ Aft ion, the Fountain of Life, the firll Principle of the 
 'ai^*fdvcr^ Creatures Motions ^ who upholds the Earth^who rulech the Nations, who 
 did acV:now- difpofeth of Events, and fubdueth his focs, who governcch the depths of 
 Icdocihcfe the great Wacer$,and boundeth the rage of her fwclling Waves ^ who 
 Divine excel- juj^.fh j.{^e^,pj^^jpjj moveth the Orbs, and caufeth the Sun to run its 
 i'^°^^"'a Fc'- '"^^^'^"'^ ^^^^ feveral Planets to know their courfes ; This is he that loved 
 ?«•/. de (bditis thee from Everlartm^^, that formed chee in the Womb, and gave thee this 
 Re/.m canfis. Soul-, who brought thee forth, and fhewed thee the Lighc,and ranked thee 
 c:w. 9- , with the chiefeft of his earthly Creatures ; who endued thee with thy Un- 
 Phto /» Epi- (Jerf^anding, and beautified thee with h'xs gifts-, who maintaineth thee with 
 "rit fare^ vi- ^if'^>^ health, ^nd comfortsiwho gave thee thy pre ferment s,8iC dignified thee 
 d.rcy audire- with thy honors, and differenced thee from the moft miferable and vileft 
 quemma-yM' of men : Here, O Here is an objed now worthy thy love ; here (houldft 
 hilipfoifuine; ^^^^ ^y^^^ ^^^^ ^^^ ^j^y ^^^^j jj^ j^^^ . ^^^^^ ^^^^^ may ft be fure thou canft 
 
 T°a!it'^>):em' ^^^^^^^ ^^^ much : This is the Lord that hath bleft thee with his benefits, 
 'perc:pi pojfct : that hath fpred thy f Table in the fight of thine Enemies, and caufed thy 
 Eos omiia pof- cup to overflow. This is he that Angels and Saints do praife,and the Hoft 
 
 fe quxcunqae of Heaven muft magnifie for ever. 
 
 mortdci im- ° 
 
 fno talc fvepajfan-t : Bonos illos, immo optimas cjfe. J^kquid morlnle efl, qttkq:iid viv'it & fpii.n, 
 
 qii'rcquid ufquam eft) cceluifiy tciram, tmrlh abiis omiu.i& faitacffc & pojjideri. El in. Parmcnidc, 
 
 yuU^m /ufi Deu/n fupiern.im habere reriim fcicritiam, ncqitc ilL.trum cogmtione pnntmdum- Et in Epi- 
 
 nomide, Eg-i ^(}oo Dcum caufam omai'tm ejfc, nee aiiier fieri poff.iUgt ctiarn Aiiliotel. de CoclOi \.i. fum. 
 
 noiia. t I'fj^'^- ^3' 4> ^• 
 
 Thus do thou expatiate in the Praifes of God,6«: open his Excellencies to 
 
 thine own heart, till thou feel the life bcj^in to (tir,ind the fire in thy breft 
 
 tt begin to kindle ; As gazing upon the dufty beauty of flerti doth kindle the 
 
 fire of carnal Love ; fothis gazing on the Glory and Goodnefs of the 
 
 Lord will kindle this Spiritual Love in the Soul. Bruiting will make the 
 
 Spices odoriferous, and rubbing the Pomander will bring fotth the fwcet- 
 
 nefs : Ad therefore thy Soul upon this delightful ob jed j tofs thefe cogita' 
 
 tions frequently in thy heart, xwh over all thy Affedions with them,as you 
 
 will do your cold hands, till they begin to warm : What though thy heart 
 
 be Rock and Llint, this ofcen ftriking may bring forth the fire ; but if yet 
 
 «t thou fecleft not thy love to work, lead thy heart further, and fhew'it yet 
 
 more :, fhew it the Son of the living God,whofe name \s,Wenderful,Coftn- 
 
 fetlorfThe Mighty G9dX^f Everlajiing FatherfT be Prime of Feaceili 9-6. 
 
Part IV. The Saints EverUfiing Refl, 731 
 
 (hew h the King of Saints on the Throne of his Glory, who is thcfirfl 
 and the lafi, who is, and was, and is to come ; who hveth, and was dead, 
 and behold, he lives for evermore •, who hath made thy peace by the blood 
 of his Crofs, and hath prepared thte, withhirofclf, an HabitAticH cf 
 Peace :Y{'\s office is, to be the ^r^r Peace Ai^ikcr :\\\s Kingdom is a 
 Kingdom of Peace ^ his Gofpel is the tydirgs of Peace j his Voice to thee 
 now is, the Voice of Peace ; Draw near and behold him : Doft tliou not 
 hear his voice ? He that called Thomas to come near, and to fee the print luj.^ , 
 of the Nails, and to put his finger into his Wounds •, Heitis that calsto 57,3839.^ ' 
 thee. Come near, and view the Lord thy Saviour, and be not faithlefs, but 
 believing : Peace be unto thee,fear not,It is I : He that callech,B^hold me, Joh.7. 17. 
 behold me, to a rebellious people that calleth not on his Name, doth call j^^^"^* 
 out CO theea Believer to behold him : He thatcals to them who pafs by, ■'^^•-°-^^'^-3> 
 tobeholdhisSorrowinthedayofhisHumiliacion, doth call now to thee Lam. i. n? 
 to behold his Glory in the day of his Exaltation : Look well upon him j 
 Dofl: thou not know him ? why, it is He that brought rhce up from the 
 pit of hell : It isHcthatreverfed the fcntenceof thy Damnation • that 
 bore the Curfe which thou fliouldrt have born, and reflored thee to the 
 bleillng that thou had(t forfeited and loft, and purchased the Advance- 
 ment which thou muft inherit for ever: And yet dofl: thou not know him? 
 why his Hands were pierced, his Head was pierced, his Sides were E^.ek.Kf.^r, r, 
 pierced, his Heart was pierced with the fting of thy fins, that by thefe ^^^^ ^i"^' 
 marks thou mighteft always know him ^ Doft thou not remember when c^c. °^°' 
 he found theclying In thy blood, and took pity on thee, and dreft thy if the Love of 
 wounds, and brought thee home, and faid unto thee, ZtVr .^ Haft thou God in us 
 forgotten fince he wounded himfelfto cure thy wounds, and Jet out his t^"^?^^'^^ 
 own blood toftopthy bleeding ? Is not the pafTagcto his heart yet ftand- the wo. la in 
 ing open ? If thou know him not by the face, the voice, the hands ; if thou others, it 
 know him not by the tears and bloody fweat, yet look nearer, thou maift ^^«"1'^ m^ke 
 know him by the Heart .• That broken- healed Heart is his, that dcad-re- "^."hoHy ac- 
 vivcd Heart is his, that foul-pitying mclring Heart is his; Doubtlcfsic Jorla and 
 can bcnone'sbuthis, Loveand Compaftion areits certain Signatures: foroctit, as 
 This is He, even this is He, who would rather die then thou fliouldft die, ■ \voildly love 
 who chofe thy life before his own, who pleads this blood before his Fa- "^■^^'^''^l^^." 
 ther, and makes continual intercefiion for thee ; if he had not fuffcred, and It would 
 O what hadft thou fuffercd ? what hadft thou been if lie had not bcfoftroncr, 
 Kedecmed thee ? whither hadft thou goneif hehad not recalled thee ? andaidaito 
 
 and rooted in 
 a mans heart, tliat he would not be able voluntatily and trccly to think of any thing clfe : He would 
 not fear contempt, nor care tor difgracc or the repro.iches ot pcrfccutions, noi would he be afraid o'i 
 death it felf, becaiifc of this Love of God •, and all the tilings ot this woili w!i;cl\he fecth and hear- 
 etli, would bring God to liis mcmoi y, and themfelves would I'cem to liim but as a dream, or a fable^ 
 and he would cftecm them as nothing in icfpcft of God and his Glory. And (to be lliort") in thfi* 
 judgement of the world lie would betaken for a tool or a drunken man, becaufe he To little 
 
 caretli for the things of this world; • This is that love of God to which we lliould 
 
 aim to attain by djis contemplative \\{c'. Gerfon de wonu CoiUem^Ltt'wy.s iiifaceo^Limn terti.:, 
 /V. 38:. * ^ 
 
 Ccc cc 2 there 
 
73 ^ ^^ S^iftts Evtrlafting Refl. Chap. 9. 
 
 there was but a ftep between thee and Hell, when he ftept in, and bore 
 the ftroak j He flew the Bear, and refcued the prey , he delivered thy Soul 
 from the roaring Lion •, And is not here yet fuel enough for Love to feed 
 on ? Doth not this Load-flonc fnarch thy heart unto it ? and almofl draw 
 It forth of chy brcaft ? Canfl thou read the Hiftory of Love any further at 
 once ? Doth not thy throbbing heart here ftopto cafe it felf ? and doft 
 thou not, as Joftph^ feek for a place to weep in ? or do not the tears of thy 
 Love bedew thcfc lines ? go on then, for the field of Love is large , it will 
 yield thee frelh contents for ever, and be thine eternal work to behold and 
 love : thou needcQ not then wanfwork for thy prefcnt MedifAtion. Haft 
 thou forgotcen the time when thou waft weeping,and he wiped the tears 
 from thine eyes ? when thou waft bleceding , and he wiped the blood 
 ifdMc. Ep'ijl- from thy Soul ? when pricking cares and fears did grieve thee, and he did 
 4^7. M:mi/u^ refrelh thee, and draw out the Thorns ? Haft thou forgotten when thy 
 mMUcnm'!sa. foUy did wound thy Soul, and the venemous guilt did feize upon thy 
 gemsdetcrgtrci heart ? when he fucked forth the mortal poyfon from thy Soul, though 
 juoindifioiti therewith he drew it into his own ? I remember its written of good 
 quuumerat » ji^gia»Eihof$, that when his child was removed from him, it pierced his 
 ^Hic^rcnus%- ^^^""^ ^^ remeraber,ho w he once fate weeping with the Infant on his knee, 
 ttHr.ivit m and how lovingly it wipM away the tears from the fathers cyesj how then. 
 anlmim mc- (hould it pierce thy heart to think how lovingly Chrift hath wipM away 
 Sim, fee. jjjjj^g I Q j^Q^ Qf[ jjj^j^ jjg found thee fitting weeping, like H^gar^ while 
 
 1/" 7 Vj/iV ^^^" gaveft up thy ftatc, thy friends, thy life, yea thy Soul for loft ? and 
 " he opened to thee a Well of Confolation, and opened thine cies alfo that 
 thou mighteft fee it. How oft hath he found thee in the pofture o^Elias, 
 1 Kings 19. 9. {Acting down under the tree forlorn and folitary, and defiring rather to 
 dye then to live ? and he hath fpread thee a Table of relief from Heaven, 
 and fent thee away refreflicd, and encouraged to his work ? How oft 
 - ^'"S* ^•^*> hath he found thee jn the trouble of the fervant o^EUJha^QxyxngouX^Alas, 
 '^' Tvhat/hallwe do, for ah Hoft doth compafs the (^itj ? and be hath opened 
 thine eies to fee more for thee then againft thee, both in regard of the ene- 
 mies of thy Soul and thy body?How oft hath he found thee in fuch a paffi- 
 on as fottas, in thy peevifh frenzy, a weary of thy life ? and he bach not an- 
 fwercd paffion with pafl]on,though he might indeed have done well to be 
 Mat 14 ^7. angry ,but hath mildly reafoned thee out or thy madnefs,and fiid,DoJ} thou 
 Luke IX. 45, T*'^// re ^f^»^>7,or to repine againft me?How oft hath he fct thee on watch. 
 4 6. ing and praying, on repenting and believing, and when he hath returned, 
 hath found thee faft afleep ? and yet he hath not taken thee at the worft, 
 but in ftead of an angry aggravation of thy fault,^ he hath covered it over 
 with the mantle of Love, and prevented thy over-much forrow with a 
 Wat. i6- 41' gentle excufe, The Spirit it ypillin^, hut the fle/h k "^etikj He might have 
 tt done by thee SisEpamivondas by his fouldier,who finding him afleep upon 
 the Watch, run him through with his fword, and faid. Dead J found thee, 
 anddeadl/eave thee j but he rather chofe to awake thee more gently, that 
 his tcndernefs might admonifti thee , and keep thee Watching ; 
 
 How 
 
Part I V» 7be Saints lEverUjHng Kef. 735 
 
 How oft hath he been Traduced in his Caafe,or Name,and thou haft like 
 Pfffr, denied him Cat left by thy filencc) whileft he hath ftood in fight ? yet 
 all the revenge he hath taken hath been a heart-melting look, and a filent Luke ix. 6i> 
 rcmembring thee of thy fault by his countenance. How oft hath Law and 
 Confcience haled thee before him, as the Pharifces did the adulterous wo- 
 man? and laid thy moft hainous crimes to thy charge ? And when thou 
 haft expected to hear the fentence of death , he hath (hamed away thy Ac- 
 cufcrs, and put thcna to filence, and taken on him he did not hear thy In- 
 didment, and faid to thee. Neither do 1 4€cufe thee, go thy ttAj^ and Jin 
 no more. 
 
 And art thou not yet tranfported and ravifhed with Love ? Can thy 
 heart be cold when thou think'ft of this ? or can it hold when thou reraem- 
 breft thofe boundlefscompaflions ? Remembrcft thou not the time when 
 he met thee in thy duties > when he fmiled upon thee,and fpakc comforta- 
 bly to thee ? when thou didft fit down under hts fhadow wUhgreAt de light ^ 
 and vhen his fruit WAf fweet to thy tafle ? when he brought thee to his 
 BdnefHetting Houfe, and his Banner over thee wm Love ? when his left hand 
 •0M nnder thy head, and with his right hand he did embrace thee ? And doft 
 thou not yet cry out, Stay we, comfort me^ for lamfick^of Love f Thus Canca-jHj?* 
 Reader,! would have thee deal with thy heart • Thus hold forth the good- 
 nefs of Chrift to thy affedions ^ plead thus the cafe with thy frozen Soul, 
 dll thou fay as David in another cafe, Mj heart was hot within me, while I 
 yfos miifingthefre IfHrnedj Pfal.39.3. If thefeforementioned Arguments 
 will not rouze up thy Love.thou haft more,enough of this nature at hand : ^ 
 Thou haft all Chrifts perfonal Excellencies to ftudy ; thou haft all his par- 
 ticular mercies to thy felf,bothrpecial and common; thou haft all his fweec 
 and near relations to thee, and thou haft the happinefs of thy perpetual 
 abode with him hereaf:er; all thefedo offer themfelves to thy Meditation^ 
 with all their feveral branches and adjunds. Only follow them clofe to 
 thy heart, ply the work, and lee it not cool : Deal with thy heart,as Chrift a 
 did with Peter, when he asked him thrice over, Lovefl thou me ? till he 
 vi2iSgut\tdi,^r\A2in(wtrs,L9rd,thouknow€[i that Hove thee. So fay to thy John xi. u, 
 Heart, Loveft thou thy Lord ? and ask it the fecond time, and urge it the i^>i7- 
 
 third time, Loveft thou thy Lord ? till thou grieve it, and ihame it out of 
 its ftupidity, and it can truly fay. Thou kno weft that 1 love him. 
 And thus I have (hewed you how to excite the affeftion of love. 
 
 SECT. VI. 
 
 2, *Tp He next Grace or affeftion to be excited, is Defire. The Object 5^.6. 
 
 X ofitis Goodoefsconfidcrcd asabfenc, or not yec attained. This** 
 being foneceffiry an attendant of Love, and being excited much by the 
 fame fore- mentioned objective confiderations, I fuppofe you need thelefs 
 direction to be here added ^ and therefore I fhall touch but briefly on this. 
 If Love be hot, I warrant you Defire will not be cold. 
 
 Ccccc 3 When 
 
.y34 The Sahts £v€rUfihg Reft. Chap. 9. 
 
 When ttou lufr thus viewed the goodndjs of the Lord, and confidcred 
 of the pleafurcs that are a: his right hand j then proceed on with thy Ale- 
 ditAtion thus ;, Think with thy felf, Where have I been ? what have I feen ? 
 a O the incomprehenfible aftonifhing glory / O the rare tranfcendcnt Beau- 
 ty .' OblefTedSouls that now enjoy it 1 that fee a thoufand tiroes more 
 ^ \ clearly, what I have feen but darkly at this diOance, and fcarce difcerncd 
 
 through the interpofing Clouds / What a difference is there becwixt my 
 Ikte and theirs '. I am righing,and they are Ringing : 1 am rinning,ar,d they 
 are plcafing God; I have an ulcerated cancrous Soul, hke the loathfom 
 * Faciiiuspof- bodies of 70^ or LazarM, a fpectacle of Pity to thole th!it behold me • buc 
 ^"^^dTwlT'^ in ^^^y ^^^ perfect and without blemifti : I am here intangled m the love of 
 Vn.i\ulx icici- the world, when they are taken up with the Love of God : Hive indeed 
 ?ji, qn.im quid amongft the means of Grace,and I pofTefsthefellovvfliinof my fellow-be- 
 ft. Su'icft ib\ lievers ; But I have none ot their immediate views of God, nor none of 
 mrs,no^c(lihi ^^^^ feijowftiip which they pofTefs • *They have rone of ray carci and 
 j'b: Smdy, ^^^^^ • ^^Y ^^^P "^^ '" fecret: They Janguifti not in forrov'/5;Thefe tears 
 :ie)t eft inp'm'!- are wiped away from their eyes : O happy,a thoufand times happy fouls 1 
 /,tr, lu) I cfifi- Alas, that I muft dwell in dirty flefh, when my Brethren and companions 
 '""/*"^«^'^' do dwell with God / Alas , that I am lapt in earth, and tied as a moun- 
 Tiu'icorriip- ^*^" down to this inferioiir world j when they are got above the Sun, and 
 tto,dHa.i'r,iAi- have laid afide their lumpifh bodies. .' Alas, that Imuft lieand pray and 
 gen-i.iiffiU.i wait, and pray and wait as if my heart were in my knees .* when they do 
 molejti.a, nidla. nothing but Love and Praife, and Joy and Enjoy, as if their hearts were 
 ^dixmns quid'^ %^\ ^^^^ ^^^ ^^"^V ^reaft of Chrift,and were ciofely con joyncd to his own 
 ibi not fa. heasc. How far out of fight and reach, and hearing of their high en/oy- 
 ^»:d Mitm merits do t here live -, wheo they feel them, and feed and live upon them ! 
 ibi fit VIS nofe? What ftrangc thoughts have 1 of God ? What ftrange conceivings ? Whac 
 ^m viAit^mc ^^3ngc affections ? I am fain to fuperfcribe my beft fcrvices, as the blind 
 AiaisaiJuit, y4thema)3s^Toxhc\inknown GodJ when they areas well acquainted with 
 nee i>i cor ho- him,as men that live continually in his houfe ^ and as familiar in their holy 
 mifus nfcendit, pj^-aJfcs, as if they were all oqe with him 1 What a little of that God, that 
 Vn-De7s^'dm- ChriR, thatSpirit,that life^tbat love, that Joy have I ! and how foon doth 
 gentibiisfc. ic depart and leave me in fadder darknefs 1 Now and then a fpark doth fall 
 Si tn COY ho- upon my heart, and while I gaze upon it, it ftrait goes out ; or rather, my 
 mms -non. ^q\^ relifling heart doth quench it ! But they have their light in his light, 
 ttfccitdit ,cor J^n(j live continually at the fpring of Joyes 1 Here are we vexing each 
 IfeerSJ. Co,- Other with quarrels, and troubling our peace with dircontents,when they 
 %Vi h.tbc.im:is : are onc in heart and voice, and daily found forth their Hallelujah's to 
 furfim corda God with full delightfull Harmony and Confent. O what a Veaft hath 
 ievemus nc pu- jj^y paith beheld ! and O what a Tamine is yet in my Spirit 1 I have feen 
 TJ:qZlvn' a gHmpfe into the Court of God, but alas I ftand but as abegger ac 
 fUctt nobii the doors, when the Souls of my Companions are admitted in. O 
 qwodibi ngiint blcffed Souls / I may not, I dare not envy your Happinefs ^ I rather 
 An^u. Au- rejoyce in my brethnens profperity.and am glad to think of the day when 
 rf^Svm^c I fhall be admitted into your fdlowlhip : But I cannot but look upon 
 ^ * ' '** you 
 
,_ ^i_ — . — , , —.. - ■ I _.,■ „ ■ ■■■-■,. .■■ , ■ ,.. - ■■ ■ ■ — ' ' ■' " ' ■■'■■■ ^.. 
 
 Part I V* The Saints EverUfiwgReft. 73 j 
 
 you as a child doth on his brother who fcts in the Mothers lap while 
 .himfelf ftan4s by,and wiifh that I were fo happy as to be in your placc^not 
 to difplatre you,buc to reft there with you. Why muft I ftay and groan ^ 
 and weep, and wait ? My Lord is gone ; he hath left this Earth, and is en- 
 tered into his Glory : my Brethren arc gone, my friends are there,my 
 houfe, ray hope, my All is there / and muft I ftay behind to fojourn here ? 
 what precious Saints have left this Earth ? of whom I am ready to fay as ^ ^^jt, ^^^^ 
 AmerbachiHs when he heard of the death oiZuing^rus,Piget me vivere ^oft%i -j^a Zuin- 
 tantifin virum, cuJHs magna fuit do^rina, fed exiguafi cam pietate confer a- gen inter vitai 
 tfir. It is irkfom to me to live after fuch a man, whofc learning was fo great, Medicorttm 
 and yet compared with his godlincfs,very fmalhlf the Saints wereall here, ^^^'"^'^^^f"' 
 if Chrift were here.then it were no grief for me to ftay ; if the Bridegroom 
 were prefent, who could mourn ? But when my Soul is fo far diftant from 
 my God, wonder not what aileth me, if I now complain ; An ignorant 
 ^i<r<2^ will do fo for his Idol, and fliall not then my Soul do fo for God? Judg. is. 14. 
 And yet if I had no hope of enjoying, I would go and hide my felf in the 
 dcferts, and lie and houl in fome obfcure wildernefs, and fpend my dayes 
 in fruitlefs wiftics : But feeing it is the promifed Land of my Reft, and the 
 ftatc that I muft be ad vanced to my felf, and my Soul draws near, and is 
 almoft at it ; I will love and long-, I will look and deftre ,1 will breathe „ 
 out bleffed Calvins \Aoito,Vfcjue(jMo £)o»»w, How lonp, Lord, How Bf,^;^^^;^, 
 long .' How long. Lord, Holy and True, wilt thou fuflfcr this Soul to pant c.i/v//;. 
 and groan I and wilt not open and let him in, who waits and longs to be 
 with Thee? - 
 
 Thus, Chriftifln Reader, let thy thoughts afpirc : Thus whet the defircs 
 of thy Soul by thefe yl/^J^4/io«^ •, Till thy Soul long fas Davids ^or the 
 waters ot Bethlehem) and fay , O that one rvonldgive me to drinkjfthe yvells 
 ef Salvation ! 2 Sam.Zi .15, and till thou canlt fay as he, Pfal. 1 1 9. 1 74. 
 I have longed for thy Salvation^ O Lsrd. And as the mother and brethren 
 of Chrilt, when they could not come at him bccaufe of the prefs, fent to 
 him, faying, Thj/ mother and brethren ft and ^ithoHt^ dejiring to fee thee ^ fend 
 thou up the lime mefifigc; tell him,thou ftandeft here without, dcfiring to 
 fee him, he will own thee even in. thefe neer relations •, for he hath faid, 
 They that hear his word and^Jx, it J are his mother and brethren. And thus l^jjo, 
 1 have direded you,, ji^^tiieactiijgof your defire after your Reft. 
 ■ .' ... •' 1 
 
 SECT. VII. 
 
 3 . 'T'Hc next AffeAion to be aftcd,is Hopc.This is of fingular ufe to the 
 X Soul. It helpeth exceedingly to fupport it in fufferings •, it encou- 
 rageth to adventure upon the greatcft difficulties : it firmly eftablifhech it 
 in the moft lliaking Tryals- and it mightily enlivens the Soul in duties- and 
 is the very fpring that fees all tlie wheels a going : Who would Preach, if 
 it were not in hope to prevail with poor Tinners for their Converfion and 
 Confirmation? who would pray, but for his hope to prevail with God? 
 
 who 
 
 ^7- 
 
75 <5 The Saints MverUjihg Refi, Chap, p. 
 
 who would believe, or obey, or ftrivc, or fuffcr, or do iny thing for Hca- 
 Fidcs intuc- vcn, ific were not for the hope that he Iiaih to obtain it ? would the Ma- 
 rd ^Ss"^u* ""^'" ^*''» ^"^ ^^^ Merchant adventure, if they had not hopt of fafcty and 
 tcm'rcm vcr- fucccfs ? Would the Husbandman plough, and fov^', and take paini.ifhc 
 bi ; m ojnime had not hopcof increafcat Harvcft? Would the Souldier fight,if he hoped 
 aiftinguic not for vidory ?Surc no man doth adventure upon known impoflibilittc*. 
 FHcT & fpes " '^^^''^^o^c it is, that they who pray mecrly from Cuftom, or mecrly from 
 concurrunc in coafcience,confider!ng ic as a duty only, but looking for no great matters 
 idem reram from God by their prayers, arc generally formal and heartlcfs therein • 
 fpcrandariim whereas the Chriftian that hath obferved the wonderful fuccefs of prayer* 
 tl^^n in- ^"^ ^^ ^^"^^' ^^^^^ ^^^ hincdt by ic, and triving to his Soul in the ufc ofit! 
 tclliacndo,ar- ashelooksforbcnefitby his labours, and thriving to his body in tbeufe of 
 fcncicndo, re- his food, how faithfully doth he follow it ? and how cheerfully go through 
 prcfcmando,j^it ? O, how willingly do we Minifters frndy ? how cheerfully do wc 
 itcm^'fncn- P''c*ch ? What life doch ic put into our Inftrudions and Exhortations, 
 tcr^elvim^^' when we have but hopc that our labour will fucceed?When wedifcern 
 complcmen- a people attend to the word, and regard the Mcflage, and hear them cn- 
 tum cxpcftan- quire what they (hall do, as men that are willing to be ruled by God 
 *^u df^'^^^"^ and as men that would i-ain have their Souls to bcfaved- you would 
 ncdseft. "^"' "°^ ^^'"^ ^^^^ *^ helpeth us, both for invention and expreflion / O 
 Jiceb.GryiucHs who can chufe but pray heartily for, and preach heartily to fuch a peo- 
 inHeb. ii. aple! As the fucking of theyoung one doth draw forth the milk, fo will 
 Lta.z^. pag. tjig peoples dcfire and obedience draw forth the Word r So that a dull 
 ®*** people make dull Preachers, and a lively people make a lively Preacher. 
 
 ec So great a force hath hope in all our duties. As hopc of fpeeding encreaf- 
 cth, fo doth diligence in feeking encreafe •, befides the great conduccment 
 tc of it to our joy. Even the falfe hope of the wicked doth much fupport,and 
 maintain a kinde of comfort anfwerableto their hope^though its true,t heir 
 hope and joy will both die with them : How much more will the Saints 
 hopes refrefh and fupport them / All this I have Hid, to (hew you the ex- 
 cellency and necefficy of this Grace, and fo to provoke you to the more 
 tt conftant ading of ic. Jf your hope dieth,your duties die,your endeavours 
 die, your joys die, and your fouls die. And if your hope be not aded, but 
 lie afleep, it is next to dead, both in likencfs and preparation. 
 
 Therefore, Chriftian Reader, when thou art winding up thy affedlons 
 
 to Heaven, do not forget to give one life ac thy Hope • remember to wind 
 
 up this peg alfo. The ob jed of Hopc hath four qualifications ^ Firft,ic 
 
 *muft be good-fecondly Future; thirdly Difficult ■ fourthly, yet Poflible. 
 
 For the goodnefs of thy Reft, there is foraewhat laid before, which thou 
 
 mayft transfer hither as thou findeftitufeful ;foairoof the difficulty and 
 
 tt futurity .Let faith then (hew thee the truth ofthePromife,and Judgement 
 
 the goodnefs of the thing promifed, and what then is wanting for the rai- 
 
 j^ (ing of thy hope ? Shew thy foul from the Word,and from the Mercies,and 
 
 from the Nature of God,what po(ribility, yea,what probability ,yea,what 
 
 certainty thou haft of po(re(ring the Crown. Think thus, and rcafon thus 
 
 with 
 
& ^?. IV. 
 
 '^PartlV. iheSaints EverlaftingRefl. 'j-^'] 
 
 with thine own heart : Why fhould 1 not confidently, and comforfably 
 
 hope, when my foul is in the hands of fo compafiionate a Saviour ?and 
 
 when the Kingdom is at thcdifpofaloffo bounteous a God? Did he ever 
 
 manifell any backwardnefs to my good I or difcover the leaft inclination 
 
 to my mine ? Hath he not fworn the contrary to me in his Word ? nhac he ^f f^_ 
 
 delights not in the death of him that dicth.but rather that he (liould repent 
 
 and live? Have not all his dealings with me witneffed thefame?Didhenoc 
 
 minde me of my danger, when I never feared it '' and why was this, if he 
 
 would not have me to efcape it ? Did he not mind me of my happinefs, 
 
 when 1 had no thoughts of it fand why was this, but that he woul-d have 
 
 'metoenioy it? How oft hath he drawn roe to himfelf,andhisChrift,whcn 
 
 1 have drawn backward, and would have broken from him ? Wbatrefllefs 
 
 importunity hath he ufcd in his fuit ? how harh he followed me from place 
 
 to place ? and his Spirit inceflantly foliiciccd my heart, with winning 
 
 fuggcftions and perfwafions for ray good ? and would he have done all 
 
 this, if he had been willing that I (hould pcrifh ? If my Soul were in the 
 
 hands of my mortal foes, then indeed there were fmall hopes of my 
 
 falvAt'wn •, yea, if it were wholly in my own hands, my fietli, a-nd my folly 
 
 would betray it to damnatim. But have I a> much caufe to diftrull God^ 
 
 as to diftrull my foes ? or to diflruft my felf ? Sure I have not. Have I not 
 
 a fure Proihife to build and rel^ on ? and the Tmth o/(7(5£^ engaged to ful- 
 
 Hl it ? Would I not hope, if an honefl man had made me a promlfe of 'any 
 
 thing in Iii? power ? And fliall I not hope, u hen I have the Covenant^ and 
 
 the Oath of God ? Its true, the glory is out of fight •, we have not beheld the , 
 
 Manfionsofthci'y^w/ : Who hath afcicnded up to difcover it,anddefcend- 
 
 cd 10 tell us whathe had feen ? why, but the word is near mc : Have I not 
 
 ^/^y?j,andtlTe rrc;//?ffj fCbriflapid hisApoflles? Is not the Promife of 
 
 God more certain then our Hght ? It is not by Hght, but by hope that we 
 
 mull: be favcd : and hope that is fccn is not hope ; for if we fee it, why do 
 
 we yet hope for it ? but if we hope for that we fee not, then do wc with 
 
 patience wait for k,RoT»,^.i^,z%. I have been afliamcd of my hope in the 
 
 arm o^flefh, but hope in the promife of God makctb not afhamed, Rom. 
 
 5.5.1 will fay therefore in my greatefl fufferings with the Church, Lam. 
 
 3 .24, C^ c. The Lord is mj portion, therefore trill I hope in him. The Lord is 
 
 good to them thjit wait for him, to the Soul that fee keth him. It is good that 
 
 J both hope, and ijttietLy tvMtfor the Salvation of the Lord. It Is good for a 
 
 WitK^that he be.tr the joke inhis youth. I mil fit alone,md keep ftltnce^hecaufe 
 
 I have born it upon me. I will put mj month in thedtsji, if fo be there maj be 
 
 hope. For the Lord mill not cafi off for ever ; Bnt though he caufe grief, yet 
 
 rfill he ha^e contpajfion according to the multitude of his mercies. Though I 
 
 languilh and die, yet will I hope; for ht hath kid, The Righteous hath 
 
 hope in his dMth^Prov.i 4;3 z.Though I muft lie down in dull and darknefs, 
 
 yet there mj flcpp /hall rcfi in hope, Pfal.i6.g. And when my flefh hath 
 
 nothing , in which it may rcjoycc , yet wilil keep the rejoycing of 
 
 hope firm U the e*fd, Bek 3. 6. Vor he hath faid, The hope of the 
 
 Ddddd Rt^hieoHS 
 
73^ The Saints EvcrUfling Refl. Cbap. 9. 
 
 Righteous Pja>il ht gladnrfs^Prev. lo 2^. Indeed, iM liad lived fiil! under 
 rhc (^ov(nAnt of H'irkj^ and been put my felf to tlic fatisfying of that Ju- 
 Aicc, then there had been no hcpcj But Chrift hath taken down thofc 
 impojfibilities, and hath brought m a better hope, by which we may now 
 draw nigh to God, Hch. 7. 1 9. Or if I had to do with a feeble Creature^ 
 there werefmaii hope ; for how could hcraife this body from theduR ? 
 andliftmcaboveupthcSunPBut what is this to the y1 Iwi f ht ^ Porrcr, v,ho 
 n\iidc the HuvcHj and Earth of noihln^} Cannot that fame power that 
 raifedChrift, raife me? and that hath glorified the Head, alfo glorifiethe 
 Members ? Doubtlefs by the hlood ofChriJls CovenAnt will God\cn\ forth 
 his prifoncrs from the pit, wherein is no water; therefore will I turn to 
 this ftrong hold, as a prifoner ofhopc ;Zfr(>. 9. 11,12. 
 And thus you fee how Meditatiurt may cxciic your Hope. 
 
 SECT. VIII. 
 
 $. 8. A' n^Hc next AffcEtion to be afted is C^urAge or Boldnefs ; which lead- 
 • **■ eth 10 RefolHtion^ and concludeth tn J^ion. When you hac 
 thus mounted your Love, and Defsre, and Hope •, go on, and think further 
 thus with your felves •, And will C/«^ indeed dwell with men ? And is there 
 fuch a glory within the reach of >^<j/'f ? 0,wby do I not then lay^old upon 
 it ?«rherc isthechearful vigoroi myfpirir} why do I not gird up the 
 loinsofmy minde? and play the man for fuch a prize ? why do I not 
 Tm g 11 ^^^ ^'^^ fpeed the race before mc ? and fet upon mine enemies 
 \/_ on every fide i> anivaHantly break through all refinance (> why do I no: 
 1 Pet. 1 .1 3 . take this Kingdom by force ? and my fervent Soul catch at the place ? do 
 Hib.ii. 1. I yet fit ftill, and HcAvcn before me ? If my Beaft do but fee his ProVen- 
 1 Cor. 9.14. «(jgr^if my greedy Senfcs perceive but cheir deligthful objet^s,! have much 
 ado to ft a vet hem off ; And fhould not my Soul be as eager for fuch a 
 bleffed Rcll ? why then do I not undauntedly fall to work ? what fliould 
 flopme?orwhatflioulddifmay me ? Is God with me, or againft me in 
 the work? willChrift (land by me? or will he not? If it were a way 
 offinthat leads to death, then I might expcd that God (houldrefift mc, 
 and ftand in ray way with the drawn fword of his difplcafure, or at leaft 
 overtake me to my grief at laft ; But is he againfl the obeying of his own 
 commands? Is perfect good againft any thing but evil.? doth he bid me 
 feek,and will henotafliflmeinit? doth he fet raeawork, and urgemc 
 to it, and will he after all be againft roe in it ? It cannot be. And if 
 Rbin. i' 3 !• he be for me, who can be againft me / In the work of fin, all things alraofl 
 * irc ready to help us, and (7o</ only, and his Servants arc againft us-, and 
 hpw ill doth that work profper in our hands / But in my courfe to HeU' 
 ven, almoft all things arc againft me, but God is for me-, and how happi- 
 ly ftill do:h the work fucceed f Do I fet upon this work in my own 
 ftrcngth, or rather in the ftrcngth ofChrifi my Lord .'and cannot I do all 
 things through him that ftrcflgthcncch mc.'was he ever foiled, oriiib- 
 
 ducd 
 
 
Part IV. 
 
 The Saints EverUfling itefi. 
 
 739 
 
 dued by an enemy ? He hath been afTaulted indeed; but was he ever con- 
 quered ? Can they take the ilicep, till they have overcome the Shepherd ? 
 why then doth my flefhiay open tome thedrfficultics, and urge me (p 
 much with the greatncfs and troubles of the work? It is Chrift chat muft 
 anfwer ailthcreO^;rf7»;?«/- and what arc the ("ifficulcics that can (lay his 
 .power ^ Is any thing coo hard for the Ommpctcnt God ? May not ?(ter 
 boldly walkonthcSea,U'Chrifl: do but give the word of command ?& if 
 he begin co fink, is it from the wcakncfs of Chrifi^ or the fmalnefs of his 
 Faith} The water indeed is but a finking ground co tread onjbuc if Chrilt 
 be by, and countenance us in it, if he be ready to reach us his hand ; who 
 would draw back for fearofdangci?Is not Sea & Land alike to himPShali 
 I be driven from my God, & from my Eve rlafting Reft , as the filly Birds ** 
 arc feared from their food, with a man of clouts, or a loud noife.whcn I 
 know before there is no danger in it?Ho\v Jo I fee men daily in thefe wars 
 adventure upon Armies, & Forts^tL CanHonj^Sc caft thcmfelves upon the 
 inftruments of death/and have not 1 as fair a priic before me? Sc as much 
 encoHTAgemcnt to adventure as thcy?what do I venture?my life is the moft^ 
 & in tnefe profpcrous timcs^there is not one of many that ventures that : 
 What do I venrureon?arethcy not unarmed foci>?A great hazard indeed,* 
 to venture on the hard tho/t^^htj of the world! or on the fcorns & flandcrs 
 ofa wicked conguelSure thck firpcpstiucth arc ouc,.thefe Vipers arc cail- 
 ly fhaken into the fire; thefe Adders have no ftings^thcfc thorns have lofi 
 their prickles:as all things below are (illy co?nfcrtnsSo arc they filly tocth- 
 lefseMemies„ Bugbears to frighten fools and children, rather then power- 
 full dreadfull foes. Do I noc well deferve to be turned into Hell , if the a 
 fcorns and threats of blinded men,if the fear of filly rotten earth can drive 
 me thither ? do I not well dcferve to be rtiuc out-of Ucavnt ., if I will be 
 /righted from it with the Tongues of nnnerb?.Surely my own voice mufl 
 needs condemn me, arid my own hand fubfcnbe the fentcncc, and com- 
 mon r<afon would fay that my damnHiion were juH:. What if it were F^-^ 
 ther^ or Mother ^or Hftsbujid^ or vy;/'>,or the nearefl friend that I have in 
 .the worJd, ( if they may be called Friends that would draw me to dam- 
 nation j (hould I not run over all that would keep me from Chrift ? Will « 
 their friendfhip countervail the enmity of God ? or be any comfort to my 
 condemned foul? Shall I be ^ielding,and pliable to thedcfircsof men, ana 
 only harden my felf againft the Xor^ ? Let men, let Angels bcfeech me 
 upon their knees, I will flight their tears, I will fcorn to ilop my courfe 
 to behold them,l will (hut mine ears againft their cries: Let them flatter, 
 or let them frownjet them draw forth tongues and fwords againft me, I 
 am refolved to break through in the might of Chrift , and to look upon 
 tbemall as naked duft. If they would entice mc with prefermeutj with the ", 
 Kindgdoras of the world ; I will no more regard them, then the dung of 
 the £arth.O B\Q{(cd Reft/0 moft unvaluablc Glorious Statelwho would 
 fell thee for dreams and (haddows ? Who would be enticed or affright- 
 -cd txocn thee ? Who would noc ftrire, and fight, and watch, and 
 
 Ddddd 2 rus. 
 
74© . The Saints Everl^jlirg Reft. Chap.9. 
 
 run, and chat with violence, even to the Lift breath, fo he might but have 
 hopeatlaftco obtain thee? Surely none but thofe thic know theenor.and 
 believe not thy glory. Thus you fee with what kinJ o^ Afeditauons yea ■ 
 may excite your Courage, and raife your Rffolmions. 
 
 SECT. IX. 
 
 io 5" T^Helafl: AffeJliontobeaAedisJoy. 1 his is the end of all the Reft-, 
 
 '* « ■ X LovCy Defirf^ Hopc^znd Cottra^e^ do all tend to theraifing of our 
 Joy. This is fo defirable to every man by n.uure^ and is fo efTentially ne- 
 ceflary to theconftitutingof his happiners,that I hope I -leed not fay mtich 
 to perfwade you to any thing that would make your life delighrful. Sup- 
 poling you therefore already convinceJ.That the pleafures of the flefh are 
 brutifhandperifhing, and that your folid and lafting Joy mufl be from 
 Heaven, infteadof perfwading, I (hall proceed in direding. 
 
 Well then, by this time, if thou haft managed well the former work, 
 thou art got within the ken of thy Reft ^ thou believeft the truth of ic-,thou 
 artconvincedof the excellency of if, thou art fain in love with ir, thou 
 loingeft after it ; thou hopeftfor it, and thou artrefolvedcouragioufly to 
 venture for the obtaining it : But is here any work for joy in this > we de- 
 light in the good which we do pofTefsIt is prefent goodthat is the ob jed of 
 joy-,but(thou wilt fay) alasj am yet without it. Wcll,but yet think a little 
 " further with thy felf j though the Real prefcnce do afford the choiceft joy, 
 yet the prefcnce of its imperfed iJeaor imag: in my undcrftanding, may 
 ^ afford me a great deal of true delight j Is it nothin^^ to have a deed of gift 
 from God ? Are his infallible prowi/fj no ground of Joy ? Is it nothing to 
 live in daily expectatior* of enznng into the Kingdom ? Is not my affurance 
 of being glorified one of thefe dales a fufficient ground for unexpreffible 
 6*1. 4- !• joy ? Is it no delight to the Heir ofa Kingdom, to think of what he muft 
 hereafter pofTefs, though at prefent he little differ from a fervant ? 
 Am I not commanded to rejojce In hope of theghrjof God? Rom. 5. 2. 
 & 12. 12. 
 
 Here then. Reader, take thy /?Mr^ once again, as it were, by the hand. 
 Bring it to the top of the higheft Mount ;, if it be po/Tible, to fome AtUs 
 above the clouds j (hew it the Kingdom of Chnfi ^nd thtg/ory of it : fay 
 to it. All thii will thy Lord beftow upon theey vcho h/tji believed in him^ . and 
 beenaworjhipper of him : It is the Fathers good pleafure to give thee this 
 Kingdom • Seeft thou this ajionijhing glory above thee ? Why all this is thy 
 own inheritance. This Crown is thme, thefe pleafures are thine, this com- 
 pany, this beauteous place is thine, all things are thine, becaufe thou arc 
 Chrifls, and Chrift is thine j when thou waft married to him, thou hadft 
 all thii with him. 
 ThiM cake thy hinn into th: Luni of promift jflic'w it the plcafant hills, 
 ' aft 
 
Part IV. The Saints Ever tailing Refi. 74 1 
 
 and fruitful] valleys ^ Shew ic checlufters of Grapes which chou haft ga- 
 thered; and by chofe convince it thacic is ab!e0ed Land, flowing \vi.ch 
 better then milk and honcv;enrer the g.nces of the WrC/r^, walk through 
 the ftreets of the new 'jcrufilem,\v^\k about Sioti,go round about her,teli 
 the towers thereofimark well '^cr bulwarks,confider her pa!aces,that thou 
 mayeft tell it to thy foul. (/y.?/.-j8. 1 2,15. ) Hath it not the Glory of Gedy 
 and is not her light like to a iionc mo9: precious;See the frvehefom.Utionl 
 of her walls,and the names o'^iht twelve Jpe/lles of the Lamb therein^ the 
 building of the walls of it are of Jafper, Sc the City is of pure gold,as clear 
 as glafs •, The founJation is garnifhed with precious ftones, and the twelve 
 gates are twelve pearls,cvery fcveral gate is ofone Pearl, & the flrectof the 
 City is pure Gold, as it were tranfparent glafs- there is no Temple in it,/«)^ 
 the Lord God iyflmi^^htj, & the T^rub are the Temple of lt.\ t hath no need 
 of Sun or Moon to'lViine in it, for the Glory of God doth lighten it.andthc 
 Lamb is the light thereof, and the Nations of them which are favcd (haJl 
 walk in the light of ic . Thefc fajings are f^itbfull and true • and the Lord 
 Godofthe holy Prophets hath fcnt his Jn^^cls(^nd his own Son) to fiew unto 
 hlsfervants the things that muji Jhrrtly he done^ Rev z 1.11,12,13, crc to 
 thecnd,and2 2.6.Whatfayft thounowtoall this' This isthy ReIl,Omy 
 Soul, and this muft be the place of thy Everlafting habitation : Let all the 
 fons of Si on then rejoyce, and the daughters of ^erpifalem be glad^ for great 
 is the Lird^ and greatly is hcpraifed in the City of our God ^ Beantifull for 
 fituatiou, the ]oji of the yr he Is Earth isMonnt Sion^ God is known in her 
 Palaces for a refuge, Pf^l. 48.11,1,2,3. 
 
 Yet proceed on : Anima cjsi<t amat afctndit^&cThz Soul(faith Aujlin) » 
 that loves, afcends frequently, and runs familiarly through the ftrcets of 
 the heavenly ferttfulem, viliting the Patriarchs and Prophet s, faiuting the 
 /f;>o/?/f/, admiring the Armies ox Martjrs and Confeffors^&c. So do chou 
 lead on thy heart as from ftrcct to Itreet, bring it into the Palace of the 
 Great King, lead it, as it were, from chamber to chamber ; fay to it,Here 
 muft I lodge, here muft 1 live, here muft I praife, here mufti love, and be 
 beloved-.I muft (bortly be one of this heavenly Quire,I Hiall thenbebec- 
 tcrskilled inthemufick; among this blefled company muft I take my 
 place ; my voice muft joyn to make up the Melody , my Tears will 
 then be wiped away, my groans are turned to another tune,my Cot- 
 tage of Clay will be changed to th is Palace, and my prifon rags CO thefe 
 fplendid robes ; my fordid nafty ftinking flefh fhall be put off, andfncfi a 
 Sun-like fpiritual body put on , for the former tilings are done away. Glo- 
 rioHs things are fpoken of thee ^ City of God : There it is that trouble pfalm 87. 3« 
 and lamentation ceafeth, and the voice of forrow is not heard : O when 
 1 look upon this glorious place, what a dunghill and dungeon,racthinks 
 is Earth I O what a difference betwixt a man feeble, pained, groaning, 
 dying, rotting in the gtave,and one of thcfc trium.phant,,b|e(fed,{hining 
 Saints ? Here (hallldrmk of the river of pleafure, the IRrwrns where- 
 of' W4i^e^/4<i^/?r Citjofohr'God, For the Zor^ will ' create ji iV^i*' 
 
 JerfifaUm 
 
.j^ The Saints EvcrUfiing Uefh, Chap. 9. 
 
 ferufalem and a iVrw EArtb, and tlic former fhall not be rcmcmbrcd, nor 
 Pralm4^. 4. come into mind ; we fhall be glad and re Joyce forever in that which he 
 ,creares:for he will create J^frw/^Aw a re joycing and her people a joy-,And 
 he will rcjoyce in feruft/em^Sc joy In hii people: &: the voice of weeping 
 (hall be no more heard in her, nor the voice of crying : there fliall beno 
 more thence aninfant of daics, nor an old man that hath not filled his dales, 
 
 a 7/4.65; 1 7,1 8,1 9,2o.Mufk //rW on Earth under the bondage of the Law 
 fervcthc Lord with joyfulnefs and gUdncfs of heart, becaufe of the abun- 
 dance of all things which they poffcfs ? furcthcn I (hall fcrve him with 
 joyfulnefs and gladnefs, who (hall have another kind of fcrvice, and of 
 abundance in glory, Dr«f.28. 47. Did the Saints fake joyfully the fpoiling 
 of their goods, ff*^. 1 1.^4. ?andflull not I take joyfully the receiving of 
 my good,and fuch a full reparation of all my loffcs^ Was it fuch a remark- 
 able, celebrated day, when the Jews reQed from their .enemies, becaufe jc 
 was turned to them from forrow ro Joy, and from mourning into a good 
 day? EjlherQ.zz. What a day then will that be to my foul, whofe Reft 
 and change will be fo much greater ? When the wife men faw but the Star 
 of Chrift, they rejoyced with exceeding great joy, Matth.z.io. But I 
 fhalllhortly fee the Star of 74fi?^,cvenhimfdf who is the bright and morn- 
 ing Star, iV«w^. 24.1 7. iJ^z'.z 2. 16. If they returned from the Sepulchre 
 withgrcac Joy, when they had but heard that he was rii'en from the dead, 
 Matth.iS.S. What Joy theo will it be to me, when I (hall fee him rifcn 
 and reigning in his glory ? and m^ felfraifed'to a bleiTed communion with 
 him ? Then (hall we have beauty for a(hes indeed, and the oyl of Joy for 
 mourning, and the garment of praife for the fpirit of heavinefs, /fai.6 1.3. 
 When he hath madeSion an eternal excellency, ajoy of many generati- 
 ons, Ifai. 60. 1'y. 
 
 Why do I not then arife from the duft,and lay afidc my fad complaints, 
 and ceafe my doleful mourning note? Why do I not trample down vain de- 
 lights, and feed upon the forefecn delights of glory ? why is not my life a 
 continual Joypandtbe favour of Heaven perpetually upon my fpirit? And 
 
 * thus. Reader, I have direfted thcc in Ading of thy Joy. 
 
 $ECT. X 
 
 f jQ T ¥ Ere alio when thou findeft caufe, thou haft a lingular advantage 
 jrlfrom thy Meditations 0^ Heaven, for the ading of the contrary and 
 m. more mixedpallions ; As 
 
 « I. Of thy hatred and. deteftation of fin, which woulddcprivf thy foul 
 ofthefe immortal Joys. . ; .^,,, 
 
 2. Of thy godly and filial Fear Jeft thou (houldft either abufe or hazard 
 this mercy. 
 
 3 . Of thy ncceffary grief, for ftjch thy foolKh abafe and hazard, 
 /f. Of thy godly O^ame, which (hould cover thy /ace for tl?e ibrcmcn- 
 tloqcd folly. 5 Of 
 
 V 
 
Part I V* ^^^ Sahts BverUfling Reft, 745 
 
 5 . Of thy unfeigned repemattce for what thou Iiaft done againft thy 
 
 Joys. 
 
 6. Of thy holy anger ov indignation ^g2i\r\^ thy fclf for fuch mifcaf 
 
 riage. 
 
 7. Ofthy Zealand jcaloufieover thy /;p<«r/', left thoa fliouidll again 
 be drawn to the like /w/^rtuj. 
 
 8. And of thy pitty coward thofe, who are ignorantly walkirt^ in the 
 contrary courfc,and in apparent danger of lofing all this. * 
 
 But I will confine my felf to the former chief affcftions.and not med- 
 dle with thefe, left 1 be too prolix, but leave them to thy own fpiritual 
 prudence. 
 
 I would here alfo have thee to underftand, thatldo not place any flat « 
 neceftity in thy adingofall the forcmentionedaffw^dions in this order ac 
 one time, or in one duty : perhaps thou mayft fometime feel fomc one of 
 thy affe(ftions more flat then the rcft.and fo to have more need of exci- 
 ting : or thou mayft finde one ftirring more then the reft, and fo think it 
 mbre feafonable to help it forward .• or if thy time be fhort, thou mayft 
 work upon one affv'ftion one day, and upon another the next, as thou I 
 lindeft caufe : All this I leave ftill to thy own Prudence. 
 
 Andfol have done with the third part of theDiredion, t/i^.What 
 powers of the Soul are here to be aAed ; what affeftions excited- by what 
 Objedivc confidertctions^ and in what order. 
 
 ii 
 
 CHAP. X. 
 
 ^j what JBings of the Soul to proceed in thh 
 yt^orl^of Heayenly Qontemplation. 
 
 SECT. I. 
 
 ^, Ourthly ; The fourth part of this DireEiorj is, To fhew you $. i . 
 I how, and by what ads you fhould advance on to the height 
 of this work. 
 
 The firft and main InJirHment of this work,is that Cogitd- m 
 r»o«, or Confideratitn vj]\iQ\\ I before have opened , and 
 which is to go along witli us through the whole. But bccaufc meer Co- 
 litfitioM, if it be not pccft home, will not fo pierce and affed the heart, ■ 
 
 Therefore ■ 
 
;j4 -I'htSainti^BvtrUflii^Refl. Chap. lo. 
 
 ^ Therefore wcmuftlicrc proceed to a Iccondltcp, which »s called ScUlo' 
 cjuy, which is nothing but a pleading the cafe with our own Sou!?. As \n 
 * preaching toorher?, the bare propounding and opening of rr«//;/ and ^«- 
 ties, doth feldom find that fuccefs as the lively application : fo itisalfoin 
 meditating and propounding ;r«r/;j to ourfelves. The moving p,ithetical 
 pleadings with a finncr^wiil make him deeply affefted with a common 
 TrHth^ which before, though he knew it, yecic never ftirr'd him : What 
 heart meltings do vre fee under powerful 4/j^AV^<'/>>i«, when the naked ex- 
 plication did little move chem ? If any where there be a tender- hearted^ af- 
 feHioHAte people, it is likely under fuch a moving, clofe-applying.'T^/W/?rj'. 
 •Why thus muft thou do k\ thyy^^r^iM/Zo;* to quicken thy own //fwn.-Encer 
 into a ferious debate with ic •, Plead with it in the moft movmg and affect- 
 ing language ; Urge ic with the moft weighty and powerful ArffHments ; 
 £ Th\ifoliloqHj\ or kl^-conference^ hach been the prad:ice of clveboly men of 
 God in all Times; How doth David plead with his Soul againl\ its de« 
 jedions^and argue it into an holy confidence and comfort ? Pfal. 42. 5, 
 1 1 . and 430. ff^hj art. than caft doivyi O my Soul^ and why art thon/q dift 
 quieted within me ? Truflin God^for I ftjulljet five him thankj^ irh^js ihc 
 health ofmj countenance^ and my ^jod. So in Pp^l- ^ Q?. I,l^&ic.^ JSlepthf 
 Gen, 49.6. Lord my Soul ^ and all that is within mc h/efs his holy Nan./e. A/ffsthi^ 
 Judpr.^. 1 1 . Lord, my Sonl^and forget not all his benefit s^^. fo doch he alfo "Cpd the 
 Pfalm. i6.i. pfalm iflnd fo doth he begin 4nd end the i04.Pfalm. So 146. i.^So Pfal. 
 jjci. 4. 19. J ^^ ^^ RttHrn untnthy ReJl^O mjfoul^ forth: Lord haijh dealt-hoHftHfttlLy 
 With thee. The like you may fee in the Meditations of holy men of later 
 Times ^ Aujlin, Berrtard^^c. So that this is no new path which I perfwadt 
 you to trcadjbuc that which the S^.ints have ever ufedin their Mi Jiuthft. 
 
 ^SECT. II. 
 
 < 2; T^HiSiyo/j/o^/yjrhath its fe vera! parts, and its due method whei:ein<it 
 i fliould be managcd.Thepartsofit are, according CO thefcvera! aficw 
 AionsoftheSoul, ^nd according to the fcveral necieiiltles thjCr^of-, ac- 
 cording to the various Argjtments to be ufed,and according to the various 
 waies of Arguing. " So that you fee if 1 iliould attempt the full handling 
 .hercof,it would tajie up more time and room ihenl intend or can allow it. 
 Only thus mqch in brief. As every good Mafler and Father of a Family is 
 
 " ^ good Preacher to his. own Family ; fo every good Chriftian is a good 
 Preacher t» his own Soiri. SolUotjtij is a Preacbii^ to ones fclf. Therefore 
 
 ct the very fame Method which a Alinifler ihou^d ufe in Iiis Preaching to 
 otherSj(houldaC/7r;7?Z<?«ufcin fpcakingtohirafelfDoftthon underlTand 
 
 ^ ihf beft i»fpfW fora publick Pr€achcr?Doft thou know the right parts-^rj^;; 
 
 ' pr4cr of n Sermon.? and which is the moft cffe^-uai way of applkaiipn'r 
 wJtiy then I need to lay it open no^rtber : thou Bflderftandeft ^e- method 
 
 et ZT^f^trtsoh\MSQitl9^M^. Mark thcmoftaflTeding, heart" mclting JTi^- 
 
Part I V. The Saints Everlafiing Re/i. 745 
 
 flcy •, obferve his courfe both for matter and manner ; fee him as a fatter^ 
 before thee for :hy/,w/r4r;5>;-, and the fame way that he takes with the 
 /;f;?r/-j of his prop /£■, do thou alfo take with thy own heart. Menarenatu- „ 
 rally addifted to imltatlcH^ efpecially of thofe whom they moft afFed and 
 aj>prove of-, How neer do fome Afmijieirs come Jn their Preaching to the 
 /wtfrff;^;; of others, whom they ufually hear, and much reverence and va- 
 lue? fo mayft thou in this duty of preaching to thy /j^^n: Art thou not rea- a 
 dv fomecime when thou hearcfl a^/«//?rr,to remember divers things 
 which thou thinkcft might be moving and pertinent, and to wifh tliat he 
 would have m.er.tioned and preffcd them on the Hearers ? why,remen ber 
 thofe when thou art exhorting thy feif> and prcfs them on thy own hcArt 
 as clofeasthou canft. 
 
 As therefore this is accounted the moft firailiar Method in Preaching,fo » 
 is it for thee in Meditatmg ; ^•/i. Tirft, Explain to thy felf the fubjeft on ^- ^^^'H'-icnim. 
 which thou doft Meditate, both the Terms a^d the fubjcA Matter, ftudy a. confir.nMi- 
 the difficulties till the dodrine is clear. Secondly, Then confirm thy F^jith ^n. 
 in the 5f/iV/ofit,by the moft clear convincing Scriftiire-Reafons. Third- 3- 4^i'/'f'''/«», 
 lv,Thcn A.pply it according to its nature and thy neceflity. As in the cafe 
 -w-e are upon, That there is a Reft remaining for the pcopleof God. 
 
 • I. Confider of the ufeful CoyifeSlctrics^ or Conch-tfoits that thence arife, '^-'^feofufm'" 
 for the clearing and confirming of thy i:id^c7ncnt^\^\\\d\ is commonly ^"^•*''^' 
 called a life of /w/^rwrfm;^. Here thou maylt prefs them alfo by other 
 confirming Argumc/its , and adjoyn the ccnfmrniGn of the contmrj 
 Errors. . r Ti 
 
 2. Proceed then to confider oftl^e Dutiet, vvhidi do appear to be fuch ^^JijJJ '*^ 
 from the Do^rwc in hand, which is commonly called, A Ukofl^Jfrfiflicn, 
 
 as alfo the rcprehenfian of the contrary vice*. 
 
 3 . Then proceed to queftion and try thy ftif, how thou haft valued this 3- OfExaioi-' 
 Glory of the Saints /how thou haft loved it, and how thou haft laid out ""'^ ""' 
 
 thy felf to obtain it? This is cal'ed, A 11 fe of rv^'w/M<^r;o«.Here thou mayft 
 alfo make ufc of difcovering Si^»s^ drawn from the Natitre^ Properties, 
 Ejf\n-s^ Ad]tiy.cts, &c. 
 
 4. So far as thisTryalhath difcovered tviy ne^led,and otherfins againft 4- Of'^roof, 
 this lleft, proceed to the reprehenfion and cenfuringefthy felf .-chide thy 
 heart for its OmiJfioMsSLnd Corfjmljfions, and do itlharply till it feel the 
 fmart ; as Pr/rr preached rfpoc/ to ins Hearers, till they were pricked to 
 the heart, and cried out •, And as a Father or Mafter will chide the child till » 
 it begin to cry and be fenfiblcof thefl^uk-,fo do thou in chiding thy own 
 heart •, This is called a life 0^ Reproof. Here alfo it will be very neceffary, 
 that thou bring forth all the aggravating Circumftanceg of thefin,thac 
 thy heart rr.ay feel it in its weight and bittirnefs -^ and if thy heart Ao evade 
 or deny the fin,convince it by producing ihc feveral Difcoveries. 
 
 5. So far as thou difcovereft that thou haft been faithful in the duty, 5- 
 
 turn it to Encortragement to thy klf,and to Thanks to God, where thou 
 maift confider ohhcjeveral aggravatians of the mercy of the Spirits ena- 
 bling thee thereto. '^ Eecee 6. So, 
 
74^ 7'^nr Sdints hv€rU[Utig Reft, Chip, i c»'. 
 
 o. 6- So, asic reipeccschy duty kr ihefiiture, confidcr howihou maift' 
 
 iv\pro\'e ih'iscomfcrtahft doSrine, which inuft be by llrongarKi effectual 
 fcrfvfufioH with thy he^rt. 1 irfi,by way oi'Dchi^tMion from the foremcn- 
 tioned fins. Secondly, by way oi Exhortation to the levcral duties. And- 
 tliefe are Cither, firfl, Imtrnal,ox recundly^^Ar/fr^^/.V'irft, Therefore ad- 
 rnonifhthy/jf^rr of its own inward nef;lectsand confCl^pt^. Secondly, And 
 then ofthe neglects and TrefpafTci. in thy practice agninit this blcffed flatc 
 of Reft. Set home ihck fcviral admonhior.s to the quick ; Take thy heart as 
 to the brink ofthe bottomlefs pit, force it to look in, th.eatenthy fclfwith 
 the thrcatHiH^s of the Word^ tell it ofthe torments that it draweih upon it 
 feU^ tell it what joys it is madly rejecting, force it to promife thee to do ffv 
 'n© more.and that not with a cold and heartlcfs promife^hni carnclHy with 
 i m(A\ foiemn A^cveraticns and cnjagemcnts. Secondly , The wq^hi and laft is, 
 :o drive on thy Soulio zbo(c pojttivc duiicf^ which are required of thee in 
 relation to this Reft : As firft, to the inward duties of thy heart, ^nd there 
 firftjTo be diligent in miking fure of this Reft : feconuly, To rcjoyce in 
 iho-expeBatmi ofit.This is calleda Ufe o^Co/ifoUtlcn : It is to befurchered 
 by firlt laying open the excellency ofthe State: and fecondly,thcfY/'r^j>f7 ■ 
 oficinitfe'f-, and thirdly, our own intereft in it : by clearing and proving 
 all thefe, and confuting allfadning objertions tliat may be brouglit againft 
 them : Thirdly, So alfo for the provoking o'i Lovc^ ofHope^ and all other 
 the Ajfe^ioHs in the way, before more largely opened, 
 
 And fecondly, prcfs on thy heart aifo to all outward duties, that are to 
 
 be performed in thy way to Reft, whether in worfliip or in chil conzier- 
 
 ^y<«fi'ff», whether publike or private, ordinary, or extraordinary- This is 
 
 commonly called, A Ufe oi Exhortation. Here bring in all quickning Con- 
 
 fider at ions, ckher thofe that may drive thee,or rhofe that may drawj which 
 
 \?/orkby Fear, or which work by Deftre -.Thdn are commonly called 
 
 «• Jiiotl^es j but above all be fure that thou follow them home: Ask thy 
 
 heart what it can fay againft them ; 's there weight in them ? or is there 
 
 hot ? and then, what it can fay againft the duty • Is it. nccefTary ? is ic 
 
 comfortable ? or is it not ? when thou haft filenccd thy heart, and brought 
 
 it to a ftand, then drive it further ; and urge it to a Promife : As fuppofe 
 
 it were to the duty o{ Meditation', which we are fpeaking of : Force thy 
 
 felf beyond thefe lazy purpofcs 3 refolve on the duty before thou ftir: 
 
 Enter into a folemn Cox/r/j^iw/ to be faithful^ let not thy i^^^r; go, tillic 
 
 have without all halting and rcfervations flatly promifed thee. That it 
 
 willfall toche work J writedown this prow/f, fhew it to thy hea*t the 
 
 nest time it loiters ; then ftudy alfo the Helps- and Means, the Hinde- 
 
 rancesyznd the DireEHoas that concern thy duty. And this is in brief 
 
 « the cxercife of this Soliloquj, or the Preaching of Heaven 40 thy arm 
 
 Hearty 
 
 SECT. 
 
 M 
 
m 
 
 -PaitrV. TheSofntsEverUjling^Ref;, '747^ 
 
 SECT. III. 
 
 Off'jfct. pile perhaps thou wile fay. Every man cannot underhand this ^- 3- 
 
 -^ Afethod, this is for Afinijiers and Irarned racn, every man is 
 not able to play the Preacher. I anfwer theejirfl:, There is not that abili- 
 ty required to this,as is to the work of publike Preaching- Iiere thy thcnghu 
 -may fervcthe turn, but there rauft be alfo the decent ornaments of Lan- 
 guage; here is needful but an honert underllanding h<:(ti-t, hnt there muft be 
 a goodprofju/jciation and a voluble ;«»^«r-hcre if thou mifs of the Alcthod^ 
 thou mayft make up that in one piece of Application which thou hafl neg- 
 Jeded in another, but there thy failirgs are injurious to many, and a 
 fcandaland difgracc to the Work of Co^ ^thouknoweft what will fit thy 
 -own heart, ^nd what y^r^;/w?«rj take bed wi[h thy own JfectioMs^hut 
 -thou art not (o well acquainted with xh^difpofitions of others. Second- « 
 ly, I anfwer further, Every m.in is bound to be skilful in the Scriptures as 
 v/ell as Minifters '.Kings and Maj^ilh.'tes, D(f«;.i7.i8,i9,20. ^ty^^.i.S. 
 And the people alfo, Bent. 6.6 j^k. Do you thinl:, if you did as is there 
 commanded, Write it upon thy heart., lay them up in thy Soul, bindihem 
 upon thy hand, and between thine eies, meditate on them day and night ; 
 1 fay, if you did thus, would you not quickly- underhand as nuich as this ? 
 vSee P fa. 1. 1. Dent. I i.i3.— 6. 6, 7. Doth not God command thee,to teach » 
 ihem ddigenly tothy childrenPand to talk of them when thou fittefl: in thy 
 iioufe,-'vvhcn thou walked by the way, when rhou lied down,and whenihou 
 rifeft up? And if thou mud be skilled to teach thy children^much more to 
 teachthyfelf^anJ ifthoucand talk of them.toOLhers,why not alfo to thine 
 own /??*?/-/ /"Certainly our unskilfulnefs and difabil!ty,ba[iii in a Methodical « 
 and lively teaching ofour families, and of our felvcs, is for the -mod pare 
 tjieeriy through our own negligence, and afui for which we have no ex- 
 cufe : You that learn the skil of you r Trades and Scicnces,mi.ght learn this j[ 
 alfo, if you were but willing and painful. 
 
 And fo I have done with this particular o^Solllo^uj. 
 
 SECT. I'V. 
 
 z. A Nother Hep to arife by in our Contemplation, is, from- this -fpeak- *■ fi 4 
 
 X\. ing to our felves to fpeak to God ; Prayer is not fuch a Granger to * 
 this duty, but that ejaculatory requeds may be intermixed or added, and 
 that as a very part of the duty it felf ; How oft doth Z)^^';^ intermix thefe «i 
 in his Pfalra5, fomctime pleading with his Soul, andfometime with God ? 
 ajid that in the fame Pfalm, and in the next Vcrfes ? The Jpojl/e bids us m 
 /peak to oui- felves in Pfalms, and Hymns,and no doubt we may alfo fpeak 
 t-o God in them; this keeps the Soul in mind of the Divine prefence{\t tends ^ 
 alfo^ CAceedingly to quicken andraifeit : fothat as God is the hi^lieft 
 Objcd o^omThoftghtsJo our viewing of him, and our fpeakingtohim, 
 
 E ccce 2 and 
 
748 The Saints Ever Upng Re fi. Chip. 10. 
 
 and pleading with him, doth more elevate the Soul, and actuate the Affe- 
 ctions, then any other part ofAfcdit^tion cnn do. Men that are carelefs of 
 " their carriage and rpjcches amongchildren and Ideots, tvjilbe lobcr and 
 ferious with Princes or gtave men : lo, though while we do bur plead the 
 cafe with oi-:r feives, we are carclefs and unaffected, yet when we turn our 
 fpeech to God, it may Hrikc us with awfulncfs -, and the Hi/;«f/jand Afi- 
 _-_. r ;ey?j of him whom we fpeak to, may caufe both the matter and words to 
 
 '/.af'if-'tJii pierce the deeper; Ifaac rvent forth to pray (faith the former Tranflation,) 
 ad Luckndmy'^To meditate f faith the latter • ) The Hebrew Verb, hv-h Ptrrxiif n Lc. 
 Jc extranJnm; {\g(^\R'nhhoth^dOra>idum O" Afcdit.itidnr». 'I'hc mcnofG.^i^ both for- 
 Jcclal tn: m- ,.^j^j. j^p^ later, who have left their Altditatiom on Record for our view, 
 qui arxus. j^^yg [j^Qg intermixed ^oA7o^«j and /^r^jTr ; fometime fpeaking to their 
 own hearts, and fometime turning their fpeech to God : And tliou;!) th.s 
 may feem an indiff.*rent thing, yet I conceive it very futable and noceffi- 
 ry , and that it is the highcft (tep that we can advance to in the work. 
 
 Ohjeft. But why then is it not as good take up with Prayer alone, and 
 
 fo fave all this tedious work that you prefcnbe us ? 
 
 a Anfrs>. I. They are feveral duties, and therefore muft be performed 
 
 ^ both : Secondly, We have need of one as well as the other, and therefore 
 
 , ihall wrong oi>f felves in the neglecting ofeither.Thirdly.The mixtuie,as 
 
 in Mufick, doth more affect ; the one helps on, and puts life into theoths-'r. 
 
 Fourthly, It is not the right order to begin at the top ^ therefore meditati- 
 
 e»^ and fpeaking to our felves, (hould go before Prayer, or fpeaking to 
 
 God i want of this, makes Prayer with mo(}, to have little more then the. 
 
 nameofPraycr,and men to fpeak as lightly and as flupidly to the dreadful 
 
 God^ as if it were to one of their co»j;7<f»/<7»/,and with far lefs reverence and 
 
 3ffection,then they would fpeak to an Angel, if he fhould appear to them, 
 
 yea, or to a Judge or Prince, if they were fpeaking for their lives : and 
 
 . confequen:ly their fuccefs and anfwers are often like their Prayers. O, 
 
 fpeaking to the Cfj^ofHf^t/^^ in Prayer, is a weightier Duty then molt 
 
 are aware of 
 
 SECT. V. 
 
 ^»5» tt ^T^ He ^»r;>»// had a Cuftom by Apoflroj>-hc' s and Profopopt£ia*s, to 
 
 JL fpeak,asit wcre,to An^fls and Sdints departed, which, as it was ufed 
 
 by them, I take to be lawful ^ but wh-\t they fpoke in Rhetorical Fignres.^ 
 
 ** wereintcrpretedby the fuccceding Ages, tobefpokcn in /rifl propriety^ 
 
 and Do{}ri»aiConc/ufio»s for p:2iy'm^ to Saims and Angels, were rai fed 
 
 from their fpccches : therefore I will omit that courfe, which is fo little n«- 
 
 2 ceffary, and fo fubject to fcandalize the lefs- judicious Readers. 
 
 And fo mudi for the fourth part of the Direilion, by what fteps or acts 
 we muft advance to the height of this Work. I (hould clear all this by fome 
 Exampksj but thatJL intend (hall follow in the end. 
 
 ^ CHAP, 
 
Part I V. The Saints EverU fling Refl. 749 
 
 CHAP. XL 
 
 Some 0^1 chantages and Helps for raijing and 
 affeflingthe Soulby this Adeditatwn, 
 
 SECT. I. 
 
 'Ifchly •, The Hfch pare of this Z);Vf f/o^i?, To fhewyou ^. r. 
 what Advfincagcs you fhould tak':, and what Helps i. "Fetch Help 
 you (hould ufc co make your Adeditations of Heaven ^""^"^ Scnfc. 
 morequickning, and co make you taite thcfweecncfs 
 that is therein. Vor that is the main work chat I drive 
 
 at chrough all ;1 hat you may not flick in a bare Think- T>: coloribiti' 
 
 ina .but may have che lively fenfeof all upon your hearts : And this vou*J,'*f"/ ?t'.. f" 
 willhndeto be the molt dimcuicpart orchework- and that ics calier antcmmt kt- 
 barely tothinkof Hctt'f^ a vvholedAy, chen to be lively and affectionate bet, nfte Ari- 
 inr/jr/efW^^fj one quarter of an hour. Therefore let us yet a little furJ^o^- -'^'^^A'^''^ 
 ther confidcr what may be done, to make your thoughts of Heaven co be i**^'^ 'u^q-''^ 
 piercing, afftctmg, railing thoughts. ^ aur-f.t Jim' , fe 
 
 Here therefore you muft undcrfland, That themcer pure work of^hab:t bi(m.vt:ts 
 J/t/r/j hath many difadvantages with us, in comparifonof the work oN^-f^^f^*^} *'»- 
 ScKfe. Faith is imperfect, for we are renewed buc in part •, but Senfe hath ^'^^"'"^ [*' 
 ics{irength,according to the Arengthofche flcfh ; P^/r^ goes againft a ^JJ^^f^^^^r^''/''^ 
 world of refinance, buc Sxnfe doth not. TXtth is fupernacural, and there- c\t prxdcjlina- 
 fore prone to declining, and to langnifh both in the habit and exercife/ur- tiuna sterna, 
 thcr then it is ftill renewed and excited ;but fenfeis natural^and therefore ^J',^''^^'^'^ . 
 continueth while nature continueth. The object of Faith is far off; we mufl: S'^Jtlm'te- ' 
 go as far as Heaven for our Joyes : *But the object of fenfeis clofeat neamus, c^c. 
 hand .It is no eafie matter to re Joyce at that which we never faw,nor never Arriba Con- 
 knew the man that did fee it : and this upon a raeer promife which is ':^j- '^^^'''^f- 
 written in the Bible : and that wh^ri we have nothing elfe to rejoyce in^ ' iss.""^ ^°* 
 but all our fenfibk comforts d» fail us : But to rejoyce in that whkh we 
 fee and feel, in that which we have hold of,and poffeffion already ^ this is 
 not difficult. Well then, what (hould be done in this cafe ? Why furc it « 
 will be a point of our Spiritual Prudence, and a fingular help to the fur- 
 
 Eeecc 3 - thering 
 
/75G Th€ saints Ev€r up r:g Re jl. Chap. 11. 
 
 » j^i.a.i ibet thering of the work of Faich, to caM in our * Scnfc to its a!li(lance : If wc 
 
 iite uien: I'c * can make u; fnends of tb.cf- ufual enemies, and make them inllrumcnts of 
 
 '"^.ly 7'T rairin|:j u? to God, which t:c the ufjkl means of tlrawing us from God, 
 
 rt«i^ »';!:/« w?.!x ^ '^^'"^^^'^ ^^'' perform a-vcrycxtelienc work. Sure it is both pofiiblc 
 
 im.ii un cc/--''and lawtull, yea, and rcccfniry too, to do fomcthing in tli:s kinde : for 
 
 pr. i.tmacog- God would not have given us either ourScnfes thcmfclves, or tlieir ufual 
 
 mtiomcomuf- ,,bjefts,if they might not have been fcrviccablc to his own Praife, and 
 
 c'r'cimoTptoi ^^^^^ ^^ ^ ''^''^ ""^ ""^ ^'^ ^^^^ a|_)p-ehen!:on of hif^her things ; And it is very 
 
 fpy/UHob 'ocz/'iConliderable, how the holy Uhoft doth condefcend in the phrafe ef Scrip- 
 
 In cordis ad- Cure, in bringing thitigs down to the reach ofSenfe ,-how he fcts forth the 
 
 mveaii adiy.ic excellencies ofSpjritual things,.in vvLords that are borrowed from the ob- 
 
 !iT/'^T' ieasofSenfe;howhcdcfcribeththcgloryofcRe new JernfAlcmAn ex- 
 
 -videre gloiam prcliions that might take even with fieih ic Icii" : As that the Streets and 
 
 Di'tmv. valet^ IBuildings are pure Gold/.hat the Gates are Pearl, that a Throne doth ftand 
 
 ficut eft. scd in the midit ofit,G''c. Revel. 2 1 . and 22. That we fliall eat and drink with 
 
 r'Slf '^' Chnftac his Table in his Kingdom j tJ«t he will drick with us the fruit of 
 
 mentl refplen- ^^^^ Vine new, that we fhall fhincasthe Sun in the lirmamenc of our Fa- 
 
 <^c'.y;«(7/Wo,tt«tiicr ; Thefe with moft other defcriptions of our glory are expreffed, a$ if 
 
 ^d-'yatipfi it were to the very flefh and fcnfc • which th'iugh they are all improper 
 
 H^iiT^?^ ^"^' ^"^ figurative, yet doubtlefsif fuch cxpreAions had not been bcR, and 
 
 U'.detnmoi eft ^^ "^ neceffary , the Holy Ghoft would not have fo frequently ufcd 
 
 uthi fh'ijufmo m^them : He that will fpcak to mans unJcrftanding, mud: fpeak' in mans lan- 
 
 4" TAiiombiti guage, and fpcak that which he is capable to conceive. .-Vijd doubdefs as 
 
 '^^h'^'T^^f^^ .the Spirit do[h fpcak, To we mufl hear , and if our neceflity caufe him to 
 
 jM'is hima/ii ncondefcend in his cxpreilions, it muft needs caiife us to be low in our con- 
 
 £xerceat,dim- xeivings. "j Thofe concjcivingj and exprellions wi\ich we haveofSpi- 
 
 ^Mda dcfit ^ rits,and thing mcerly Spiritual, they ar^ commonly but fccond Notions, 
 
 c^mrchuiAeri- vvichouc the fir ft : but mcer names tlut are put into our nit'ijth>\ without 
 
 fir.tndi br>e- ^"Y c^^ue conceivings ot the things which they Iigmtie;, or our conceivings 
 
 .fumpiio : quia which we cxprefs by thofc notions or. terriis arc mecrly negative-, what 
 
 cs reir-is altif- things are ROt, ra,t!ier,thea what they are : As when we mention [Spirits] 
 
 jJwx fri4«« , * we mean they are not corporeal fubltanccs, but what tlicy arc we cannot 
 
 "Vonfi^imitlLT f^^'» "^ "^^"^^ ^^^^ ^^'^ ^^^^^ ^^^^'^ '^^^'''{ficf^es A-i^itnlz Pdmjt. h is one 
 
 cliquid pojfe tt rcafonofChriftsafTumin^and-Continuinp, our nature with the Godhead, 
 
 infpiccre )u- that we might know Ivim the better, when he is fo much nearer to us- 
 
 cunJ^ftmum ^^^ might haveiuone pofitivc conceivingsof him , and io our mind«s 
 
 "con^GcmiL "^"g^t &v£ famLliat;ity ,wuh liim^ wjio before was .^yiceheypod clicii* 
 
 ' U.i.cif.i. reach. 
 
 J lAqnum eft .."""'..■ 
 
 mifnifi'ijfe, & me qudifferam & vos qui judicahltii homines c(lc, if! ft fiyobjl^jli.t diccmur ndul ullcrhs 
 
 reqairatis. Plaro in Timan. idem In Epiftola ad Vianyf. monet ul cos tanquam bji\t(hftm dxlirUt-, qui dc 
 
 ' D'hs tanquar/; de tis qu/e mmbus teneri & apprchcndi pofthit, certas ex'tgum derno'hfti'aiterKi.V.t in Thxiane 
 
 ee mmiae gf-ttvijjlme reprehendit eos qmd. ambit}oftshttii;'fe ■vsrihsfrumpugnis & laxni: def^'ifh'.itioiiu)tuit- 
 
 7uau,pmicipesfe myprtim & pugnaiitium dpgi-n.uicn (pnftitu/vjJ i4e rebus if fis niod ccriiup^ffiLi! ftabiiepSJ- 
 
 hilftYmum habc'iM. Ipfeque [nam deplorar cxcitaicm ; qui qua fc 'pr'ius pcrfpicuc fdrc/^iltimirfty n^pcr 
 
 umbram qaidemftbi uyu^tiam vifa cffc compcrerit : lit quorum aliqunrp ci)'e r^nns fiu'rat fo-liditiifcM, c>ihunc 
 
 »mnia tun [ems ac iiinrus fommirkm ima^tes vmcfcexe. 
 
P-art I V» ■ The Sn'ints EverLillinz Reft. 75 t- 
 
 But what is my fcope m all (his f is it rhac we mighc chink Heaven to be » 
 made of Gold and Pearl ? or chac we iliould * PiccureChrift,as the Papills 
 do, in fuch a fhape ? or that we fhould chmk Saints and AngeU do indeed ^ ^^. . 
 eac and drink? t No, rioc that weihvuld cake the Spirits figurative expref- ^v/^.^^^ 
 fions to be meant a-ccordiiig co ilrict propriety :or have flelhly conceivings opifican banc 
 ©f Spiritual things, lb as to behevc tliem to be fuch indeed ; But thus ^ tou<^'- ■[■'''» cffiiio- 
 thinkthatto conceive or ipeak of them in ilrict propriety, is utterly be- '^'^^'l^^ivf'^^ 
 yond our reach and capacity and therefore, we mui\ conceive of them as ^j.;,/. J^^. 
 we are able ; and that the Spiric would not havereprcfented them in thefcct/wrf^j^ic autcm 
 notions co us^ but that- we have no better notions to apprehend them by ^ &jioid. cro 
 and therefore that we make ufeof thelc phrafes of the Spirit to quicken*C"' 3arr.7/;y. 
 our apprchen:ions and aftccticns, but not to pervert itiem , ana uie tlielce^^ ,,^,j duibJ) ' 
 low notions as a Glafsin which \7C mull fee che things chcmlelves,though ^ nonagnofci- 
 thercprefentation be exceeding imperfect, till we come to ^n immediate tiri;)iiiliisoci<- 
 and perfect figJic ; yet rtill concluding, that thefe phrafes, though ufeiul,«^^j*.<;<';'^^^^^ 
 are but borrowed and improper, liie hke may be laid of chofe <^^P^"«^ii<J"S«^;7;J','^«"/i' 
 of God in Scripture, vvl>erein he rcprefents himlelf in the im perfections ot dUcffigic 
 Creatures, asanger, repenting, willing what fhall nor come co pais, ^c. mfci pof- 
 1 hough thefe be improper, drawn from the manner of men, yet there is fi'-^'q^eO*^ 
 fomewhat in God which we can fee no better yet, then in this glafs, and "sgcyaiJofca- 
 which we can no better conceive of, then in fuch notions, or elfc the H-oly ptum Ugirms) 
 Ghofl: would have given us better. I would the judicious Reader would* q.n cmUa 
 (on the by) well weigh alfa, how much chrs conduceth to reconcile us and few// A '/'A 
 the Arminians, in thofeancient and like to be continuing Controvcrfics. ^■'^TT/u'rr- '^ 
 
 }n.:gn;i.i n'mi- 
 ■rum potcafj.^ efj} cogmfcitur : ^!u'i .wJcm fie f.tde igiiwatiir. Fcrntlius de abdiris reriim caufis, 
 cap. J. • t E;i qudcfn & dc coynmumbus jcifibus, Japae i>i D.i rtbwi '.fed in tifiimon'um l^ir't , 
 noii'vitidiutor'nan fdfi : qnod fil fcciindm D'ivi/i.in, r-on. ce'!i;\i D vi^im difvefnieiUin. T'Siuiilian.U. 
 deRefurreft. Carnls, cap. 5. p. 407. H.tc omi.i ,i'j hum^n'n m D.um qiidlta.Uhus rraHa fufU, dn>n 
 ddtt-gflrxHfirm'-hv.i^ vcrbi d'.'fcendit;ti- 1 in qtmfi q.ilbtifdm nobis ^•tciibn' faftn, & j;ixta kos pofi^ 
 fif , per ea qua mbis vichia confficlmus^ ad fufrru ijus nfcendtrt quandoquc vAlamits. Grcgor. 
 Moral. 1. 20. cap. za. 
 
 ^ect: li. 
 
 I. /"^O too then ; When thou Tetteft thy felf co meditate on the Joys ^ §. 2. ' 
 
 VJfabove, chink on chcm boldly as Scrip[urc hath expreiTed them: i. Draw 
 Bring down thy conceivings co the reach of fenfe. Excellency wichout fa- J^"^®"" f^PF- 
 miliaricy, doth raorcamaze thendelighc us .- Both Love and Joy are pro- 5^^'°^^ ^'^^ 
 moted by familiar acquaincancc : When we go about to think of God and jj 
 Glory in proper conceivings without thefe fpectacles, v;e are loft, and 
 have nothing to fix our thoughts upon : Wcfet God and Heaven fo far 
 from u«,tbac our choughcs are ftrxinge, and we look at them asfhings be- 
 yond oar reach, and beyond our» line, and arc really t© fa^'. That which is 
 
 abors • 
 
*.pji ISCCt 
 
 752 The Saint i Everhfling Re fl. Chap, ii* 
 
 a above is nothing to us. To coi-cci\ e no morcoKJcd and Glorv, but thac 
 we canno: corxeivc chem-ar.d to apprehend no morc,bu: thac chey are paft 
 our apprclienfion ■, will produce no more love but this, To acknowledge 
 chat they are lb far above us that wc cannot love them; and no more 
 Joy but clu?, That they arc above our rejoycing. And therefore put 
 * Chrift no further fioiii you, then he hath put himfclf, left the Divine 
 ^ Nature be again inacceilible. Think of Chrift as in our own nature 
 gloriried-, think of our fellow Saints as n-,en there perfcded^ think of the 
 *City and State, as the Spirit hnthexpred'ed it, (only with the Caution 
 and Limitations before mentioned ) Suppofe thou were now beholding 
 ^^thisCity of God ; and thac chou hadPc been companion with Johm in his 
 v'^mibuicim- ^u^^v^^y 0^ its Glory • and hadll feen the Thrones", the Majefty, the Hea- 
 fis ttrrs luxit- venlv Hofts, the fhining Splendor wliich he faw. Draw as itrong fuppo- 
 rioAs nlumi) ^fitions as may be from thy fenfe for the helping of thy atfeiftions : It is 
 fchiduit^ gri- lawfull to fuppofe we did fee for the prefent, thac which God hath in Pro- 
 Tcr^epifZm P^^cies revealed,and which we mull really fee in more uafpeakabic brighc- 
 fio^,e::b'i' ncfs before long. Suppofe therefore w;ch thy felf chou hadrt been thac 
 altimiicmor.1 *Apoftles fellow-traveller into the Ce'.eLlial Kingdom , and thac thou 
 tolluntitr m [^^^j^^ ("ggj^ ^\i t.[ie vai^ts in their white Robei, wich Palms in their 
 
 SriSr' ^' ^^"<^^ • ^lippo^^ ^^^^^^ ^^2^ft ^^'^^'^ -ciiofe Songs of Afofes and of 
 denfto,e comj. the Lamb ; or didft even now hear them praihng and glorifying the 
 -jcjlitHYi quiC' Living God: Jfchou hadll feen thcfc things indeed, in what a rapture 
 quid cur j.nii' y/ouldft thou have been ? And the more feriouily thou pucteli: this 
 . j'^i!, fiippoliciontothy felf, the more will the Medication elevate thy heart. 
 
 ill aCjACC/li Til 1 I iii-n i I ^ 
 
 wimbnr'it. al would not have tnce, as the Papilts , draw them in Pi a u res , nor 
 OmmxilLc ufe myllerious, lignihcanc Ceremonies to rcprefcnt them. This, as 
 nonfrigoris jt jg a courfe forbidden by God , fo it would but feduce and draw 
 
 ^^u^invi- *^^^" "^^y ^^'^^'"^ • ^^^ S^^ ^^^ livelieft Pidure of them in thy minde 
 iumio arvii thac pofllbly thou canft ; meditate of them, as if thou were all the while 
 rcqHiefcafU, beholding them, and as if thou were even hearing the tLi/k/r/jaks^ while 
 ant at iurtm t^QU art thinking of them ■ till tliou canll fay, Mcthinks I fee a glimpfe of 
 Hr'^ Uciiltt the Glory ! Mcchinks I hear the fliouts of Joy and Praifc / Rethinks I 
 fituriit unhts cvcn ftand by AbralhimdivA IXiv^l, Peter and /'.//.-/, and n.orc of thefe 
 cmictifiMt triumphing Souls ! Methinks I even fee the Son of God appearing in the 
 Lcmooa<i sum- clouds, and the World (landing at his Bar to receive chcir Doom ^ Me- 
 utpm.ifc- tj^inks I even hear him fay, Cow? jf hh^'edofmj FatheA nnd even fee chem 
 'tis; "^q^ippe go rejoycing into the Joy of their Lord ! my very dreams or' thefe things 
 cum ncc men- have deeply affected mc ^ and fholild not thefe juiX fuppoficions affect mc 
 fibnsfuh rw'ic^much more? What if I had feen with P^«/, thole unutterable things? 
 Lufix defer- ftiould I not have been exalted fand that perhaps above mcafurc ) as 
 fol'pzr hoY-imm well as he? What if 1 had flood in the room of ^rf/j/^f^i, and feen Heaven 
 ttimtriia At- opened, and Chrift fitting at the right hand of God? Surely thac one 
 
 curraty ant 
 
 in twttem luxfugatu concedit', Habet populos qules Uta,fedcs tenet placidtiS) kbifo^s {tatumr.s medio fm 
 alvei proYHmpeMiiemergtt, & rtuico per iiittnj.xU.i ctiCHittijitHOJiiflexib!<sLil}':tur^ tit inora ti.ifceatium 
 pM f'timinum divhiatifr, Cyprian, dc lau4c Martyr. 
 
 .fight 
 
Part I V. The Saints EverUfiing Refl. 753 
 
 fight was worth the fuffering his ftorm of (lones. O that I might but fee 
 what he did fee, though I alfo fuffercd what he did fufFcr / What if I had 
 feen fuch a fight as Michaiah faw ? The Lord fitting ttpon his Throne^ and 
 aU the Bofis of Heaven ftanding on hu right hand And on his left : Why thefe 
 men of God did fee fuch things j and I ftiall (hortly fee far more then ever 
 they faw, till they were loofed from this flefti,as I muft be. And thus you 
 fee how thefamiliar conceiving of the State of Blcfrcdnefs, as the Spirit 
 hath in a condefcending language exprefled it, and out ftrong raifingof 
 fuppofitions from our bodily fenfes, will further our AfFedionsin this I 
 Heavenly work. 
 
 SECT. III. 
 
 n 
 
 2. *^ here is yet another way by which we may make our fenfes here «« ^' 5» 
 
 1 ferviceableto us ^ and tbat is, by comparing the objeds of Senfc oj^Sj^^^^ 
 with the objedsof 1 aith ^ and fo forcing Scnfe to afford us that Medium^ Scnfe with 
 from whence wcmay conclude the tranfcendent worth of Glory, By ar- obj^as of 
 guing from fenfitive delights as from thelcfs to the greater. And here for Fuch. 
 your further affiftancc I fhallfurnifh you with fome of thefe comparative 
 Arguments. ^ir i f 
 
 And firft. You mufl ftrongly argue with your hearts, from the corruptet^,J^^^,"|^" 
 delights of lenfual men. Thmk then with your felvcs, when you would be ^ho have 'the 
 fenfible of the Joys above ; Is it fuch a delight to a finner to do wickedly ? Spirit of the 
 and will it not be delightful indeed then to live with God ? * Hath a very v.orld, are fo 
 drunkard fuch delight in his cups and companions, that the very fears dcfuous to fee 
 of damnation will not make him forfakethem } Hath the bruitifh whore- Kin£r,at^icaft 
 mafter fuch delight in his whore, that he will part with his credit, and inallhisor- 
 efiate, and falvation, rather then he will part with her ? Sure then there namcntsand 
 are high delights with God 1 If the way to Hell can afford fuch plea- pW* ^<^- 
 fuie,wbat are the pleafures of the Saints in Heaven? if the covetous ^^^^ fi,ouIi 
 
 they (defirc 
 tofecChrJft) Into whom the drops of the quickning Spirit of the Godhead hathinftillcd, and whofo 
 heart he haih wounded with a Divine Love to Chrjft tiic Heavenly King i They are enchained in thac 
 Beauty and unfpeakablc Glory, in that incorruptible fplcndor, and incoinprchenfiblc Riches of the 
 true and eternal KingJ Chrift ; with defire and longingt after whom, they arc wholly taken up, be- 
 ing wholly turned to him, and long to attain that uncxprclliblc Blcflednefs, which by the Spirit they 
 behold J tor the fake of which, they cftecm all the Beauty, and Ornaments, and Glory, and Riches, 
 and Honour of Kings and Princes, but as nothing : for they are wounded with the Beauty of God, 
 and the Heavenly Life of immortality hath dropped into their Sou]s;II>'20 do they wifli for tlie Love of 
 thcHacvenlv King,& hav-ng him alone before their eyes in all their defircs,thty rid themfcivcs bv kim, 
 of all worldly Love, and depart from all terrene Engagements, that lo they may ftill keep that defirc 
 alone in their hearts,JWi?c.r/7/<j Bomil. <{. a.* ^ux trge nos angu vcftWia^xiiiorumjiHre abf)nih'tHm-, bajus 
 mioidi fcqiii >i.infragtHm,ut4eprafentispfti infu/tmiu^fiy im^ia tyran-iuJtis ftrre dommumi& /ton mms 
 coniolriVe ad S-inClerum fduitatcm, ad afigciorum fiCHt.ittm , nd fokmiUtatem [Kpcrnn Utiti^c, d> iid fu^ 
 cuHditatem con'emphxt'ivx vitx^ nt pojjimus pitrarc i/ij/otentius domin'h & -^idae jHptrabundnjiUi dnntiAi 
 htfULUii tjus ? Bernard, dc prjcmio.pat.Ca-lefl-. 
 
 1-ffff man 
 
754 ^^^ Saints EverUflwg Reft. Chap. 1 1 • . 
 
 man hath fo much pleafure in his wealth, and the ambitious man in power 
 and titles of honour- what then have the Saints in the everlafting treafures? 
 and what pleafure do the Heavenly honours afford, where we (hall be fet 
 above principalities and powers, and be made the glorious fpoufe of. 
 Chrift? What pleafure do the voluptuous finde in their fenfual courfes? 
 how clofcly will they follow their Hunting and Hawking,and other recre- 
 ations from morning to nightPHow delightfully will they fit at their Cards 
 and Dice, hours, and daies, and nights together ? O the delight that rauft 
 needs then be, in beholding the face of the Living God, and infinging 
 forth Praifes to him and the Lamb 1 which muft be our recreation when we. 
 come to our Reft ! 
 
 SECT. IV. 
 
 ^•4- 2. /^^Ompare alfo the delights above, with the lawful delights of mode- 
 
 ll,dTulr'nJ^ ^^^^^ ^^"^"' "^^'"^ ^'^^ ^^y ^^*^' ^^"^ ^^"^ ^5 ^^^^ ^^ ^y ^^^^ 
 
 u-.bilaiu, ios dt when I am hungryPefpecially ,as Ifaac faid,that which my foul loveth? that 
 |.W;# Ci£lcp which my temperature and appetite do incline to ? What delight hath the 
 jubUarc run d:- taftein fome pleafant Fruits ? in fome well relifhed meats ? and in divers 
 bemiii, q^od^^^ Junkets? O what delight then muft my foul needs have in feeding upon 
 fltc.rre nonyof- Chrift the living bread? and in eating with him at his table in his King- 
 fimui ? Lt dom r Was a mefs of pottage fo fweet to Efau in his hunger,that he would 
 ^Htm decct ip buy them at fo dear a rate as his birth-right .' How highly then ftiould I 
 ^'*%\b°i '"d' "^^'"^ ^^'^ never- per idling food? How pleafant is drink in the extremity of 
 »w? £f '^ D:- ^^'''^ ^ ^^^ delight of it to a man in a feaver or other drought, can fcarce- 
 umfari nonpe- ly be expreffcd : It will make the ftrength of Sampfo» revive: O then how 
 m, & tame delightful will it be to my foul to drink of that fountain of living water, 
 noidebcs, quid which who fo drinks (hall thirft no more?So pleafant is wine,and fo refre(h- 
 ifcf ? Au- ^"S ^0 t^c fpirits, that its faid to make glad the heart of man : How plea- 
 guft. inPf.?4. fant then will that wine of the great marriage be ? even that wine which 
 si c»n[idirm»s our water was turned into?that beft wine which will be kept till then.'How 
 qutt & qtuMA delightful are pleafant odors to our frael ? How delightful is perfeft Mufick 
 ^itlsdXulT' ^^ ^^^ ^^'^ ^ ^^^ delightful are beauteous fights to the eye ? fuch as curious 
 in die judicii, pi^ures : fumptuous, adorned, well-contrived buildings ;, handfomc, ne- 
 qua & quoiUii ccflary rooms, walks, profpeds ^ Gardens ftored with variety of beaute- 
 g«* ?iob>s pro- qus and odoriferous flowers ^ or pleafant Medows which are natural gar- 
 ^xV^'^nr^ ' dens? O then think every time thou feeft or remembreftthefe, what a fra- 
 tmi'a'qui\i' S^'^"^ fmel hath the pretious ointment which is poured on the head of our 
 itit:tr m term- glorified Saviour, and which muft be poured on the heads ofall his Saints? 
 Terrenii nm^ which will fill all the room of heaven with its odor and perfume? How de- 
 fuhpntuh . lightful is the Mufick of the Heavenly Hoft? How pleafing will be thofe re- 
 TAtl'^mmaa ^^ beauties above ? and how glorious the building not made with hands ? 
 f»,idM efty m:i and the houfe that God himfclf doth dwell in ? and the walks and pro- 
 I ubjiiium.Gic- fpedsin the City ofGod? and the beauties and delights in the celcftial 
 gox.iniioml. Paradife ? 
 
I 
 
 Part I V« The Sdints EverUfling Refi. 75 5 
 
 Paradifc ? Think fcrioufly what thefc muft needs be. The like may be faid 
 of the delight of the fenfe of reeling, which the Philofopher faith is the 
 grcateftofall the reft. 
 
 SECT. V. 
 
 3 . /^ompare alfo the delights above, with the delights that are found in « $. 5. 
 
 ^ natural knowledge : This is far beyond the delights of fenfe ; and Ceuim i)«rum 
 the delights ofHearen are further beyond it. Think then, can an y^rc/?»- ^ ""^"* ^^* 
 medes be fo taken up with his Mathematical invention, that the threats of Tucii'^m-vsi 
 death cannot take him off, but he will dye in the midft of thefe his natural fit amicus : in- 
 contemplations ? Should I not much more be taken up with the delights of ?«'' ^I'ito »« 
 
 pleafure is it to dive into the fecrets of nature ? to ut a vtvtiuibui 
 finde out the myfterie of Arts and Sciences ? to have a clear underftand- '"<'>^*« • ut 
 ing in Logick, Phyficks, Metaphyficks, Mufick, Aftronomy, Geometry, /^""^ Arifto- 
 &c flf we make but any new difcovcry in one of thefe, or fee a little more ^/ /i ^°^ "*' 
 then we faw before, what lingular pleafure do we finde therein? Why dtitum^^ i^ 
 think then what high delights there are in the knowledge of God and doitumjqued 
 Chrift his Son. If the face of humane learning be fo beautiful, that fcnfual '■'^'*^. f?''*'» 
 pleafures are to it but bafe and bruitifti : how beautifu'Ithen is the face of "^j"""" ^ 
 God ? When we light of fome choice and learned Book, how are wc taken It AdEus • 
 with it ? we could read and ftudy it day and night ; we can leave meat,and Homim doa» " 
 drink, and fleep to readeit -.what delights then are there at Gods right ^"'^^'^^ quanAa 
 hand, where we (hall know in a moment all that is to be known. ^' laqtitudumy 
 
 qu.indo taccH- 
 
 Grynarus Jn Aphorjfmis. * Terunttmegnum Mel.1nclh9n.cm cbcerefoljrum. Ken credere fci;i unjvcr'^d 
 CermaniartpmripeJJe ullum,qni u?iic.iminleri.impaii'timin Ariftoiclis Organo relte inttll rm C»fn 
 hxc tromiljio compUbUur, quid irimiis ? qunics erimu'i ? J^<e henavi iUo regno acteptuyi I'umus aui 
 Chrifte ma, kme pro nobis tale jam pgms accepmus? ^Hialis irit Spiritus homims nuaum mnino 'hkens 
 xitium, rue Jub quo jacdit, nee cui cedat, nee co'itra quod dimittn, p/tcatiffim.t virtute »; r felt us, "Berum Hi 
 tmnium quanta, t quam fpeciofa \ qu.mcertn fcicniia \ fine errors aUquo vellabore ? ubi Dei f.ipiem'ia de 
 ipfo fuofonte pot ubitur cum fumm.i feclicit^tc fine uUa difficult att ? Auguft.dc Civitar. 1. 22. c 14.11 
 Defxlicitate inter libros commorantjs. Lege Stnzcimfuazij^me diJfereiUiin, Li. de brcYit.Vit. c. 14 i< 
 
 SECT. VI. 
 
 4. r^Ompare alfo the delights abovc,with the delights of Morality, and ^ 
 ^^ of the natural affedions : What delight had many fober Heathens ** 
 in the rules and Pradice of Moral duties ? fo that they look him only for 
 an honeft man, who did well through the loveof Vertue, and not only for 
 fear of punifhment ? yea, fo highly did they value this moral Vertue, that 
 
 Fffff2 they 
 
 $.<5. 
 
75^ The Saints EverUfihg Refl, Chap. 1 1 . 
 
 they thought the chief happinefs of man confiftcd in it. Wh^' think then, 
 what excellency there will be in that rare pcrfedion which we (hall be 
 raifed to in heaven? and in that uncreated perfeAion of God which 
 tt we (hall behold ? what fwcetnefs is there in the excrcifc ofnatural Love ? 
 whether to Children, to Parents, to Yoakfellows, or to Friends ? The de- 
 light which a pair of fpecial faithful friends do lind in loving and enjoying 
 one another, is a moft pleafing, fweet delight .• It feemed to the Philofo- 
 phers to be above the delights of Natural, of Matrimonial friendlhipiand I 
 think it feemed fo ro DAvid himfelf, fo he concludes his Lamentation for 
 him; J Amdiftrefe^for thee^my yrotherjonathan^ verj^leafant hufi thoH 
 .... been fi^to wf , thy love to me was wonder fu I, fajfing the love of women, 2 Sam. 
 ^AHciTuT 1-26. YcA, the foul of fo«4r^^^« did cleave to Z)4W. Even Chrill him- 
 c^m':, tbifecn- fclf, as it feemeth, had fome of this kind of Love, for he had one Difciple, 
 tdi civiumfii- whom he efpecially loved, and who was wont to lean on his breaft •, why 
 fj^orum i ibi [i^jpjj^ f {^gn, if tlw delights of clofe and cordial friendHiip be fo great, what 
 tlitprg^i"' ^^I'ght ^^1' ^^ ^^^^ '" ^^^^ frienddiip of the moft High ? and in our mu- 
 >iati$iiii bujus tual amity with JefusChrift? and in the deareft love and confortwith 
 iriji'tUborc n- the Saints? Surely this will be a dofcr and ftridcr friendftiip then ever 
 dcitdiiuTii ibi ^2l% betwixt any friends on earth ^ and thefe will be more lovely andde- 
 ^p'^.fif fine ^j^jjjjg ft-jends then any that ever the Sun heheld ; and both our affcdions 
 (i,u labej fere- to our Father, tnd Our Saviour, but elpecially his aneaion to us will be 
 iiitAsftneiMb:. fuchasherewe never knew ^ as fpirits are fo far more powerful then 
 Augua.m **flefli, that one Angel can dell:roy anHofl:, foalfo are their affedions 
 Johan, moTt ftrong and powerful, we fhall then love a thoufand times more 
 
 flrongly and fweetly then now we can ;and as all the Attributes and Works 
 of God are incomprehenfiblc, fo is the attribute and work of Love- He wili 
 love us many thoufand times more,then we even at the perfedeft arc able 
 IQ love him,what joy then will there be in this mutual Love ? 
 
 SECT. VII. 
 
 5. A^Compare alfo the Excellencies of heaven with thofe glorious works 
 " V-Jof the Creation which our eies do now behold •, What a deal of wif- 
 
 dom, and power, and goodncfs appeareth in and through them to a wife 
 Pfal. jz.4,f . Obferver ? What a deal of the Majefty of the great Creator doth (hine in 
 Pfal.i ii.i. the face of this fabrick of the world ? furely his Works are great and admi- 
 Pfal. 14^. 6-> rable, fought out of them that have pleafurc therein^ This makes the ftudy 
 \\ &^'^°'"' ofnatural Philofophy fo pleafant, becaufe the Worksof God are fo excei- 
 Plal. 13^.4/ 'cnt ; Whatrareworkmanrtiip isin thebody ofaman ?yea, in the body 
 f.-,(>t&e. of every beaft ? which makes the Anatomical ftudies fo delightful ; what 
 job 3 6. »4, excellency in every plant we fee ? in the beauty of Flowers? in the nature, 
 »^*^ * diverfity and ufe of Herbs? in Fruits, in Roots,inMinerals,and whatnot ? 
 
 But efpecially if we look to the greater works^ if we confider the whole 
 
 body of this earch, and its creatures, and inhabitants ^ the Ocean of 
 
 waters. 
 
Part I V. The Saints EverUfling Reft7 737 
 
 waters, with its motions and dimenfions, the variation of the Searons,and 
 of the face of the earth ; the entcrcourfe of Spring and Fall, of Summer 
 and Winter J what wonderful excellency do thefc contain? Why, think 
 then in thy meditations,if thefe things which are but fervants to finful man, 
 are yet fo full of my fterious worthy what then is that place where God 
 himfelfdoth dwell ? and is prepared for the Juft who are perfeded with 
 Chrift ? When thou walkeft forth in the Evening,look u pen the Stars,how 
 they gliflen, and in what numbers they befpangle the "Firmament ; If in j;^c/wt^r« 
 the day time,look up to the glorious Sun^ view the wide expanded encom- d.i Rex vcri- ' 
 parting heavens, and fay to thy felf. What glory is in the leaft of yonder '•"> ^fv c/m- 
 Stars? whatavaft, whatabrightrefpendent body hath yonder Moon, '";^'''^'S'"'^^ 
 and every Planet? O what an unconceivable glory hath the Sun ? Why all ^a'lklu/^^ 
 this is nothing to the glory of Heaven^ yonder Sun muft there be laid afide Vit.i aumita!. 
 as ufelefs, for it would not be feen for the brightnefs of God : I (hail live Aug. Dc Cir. 
 above all yonder glory, yonder is but darknefs to the luftre of my Fathers ^^'* 
 Houfe, I (hall be as glorious as that Sun my felf; yonder is but as the wall 
 of the Palace-yard ; as the Poet faith, 
 
 Ifi» Heavens outward Court fuch beauty be^ 
 
 What is the GUry which the Saints do fee ? 
 
 * This moncch 
 So think of the reft of the Creatures : This whole earth is but ray Fathers ot Ap,u (m 
 footfiooli this Thunder is nothing to his dreadful voice-, thefe winds are ^.^^"^'' Chnrt 
 nothing to the breath of his mouth : So much wifdom and power as ap- ^j^;.^ 'lufurrc- 
 peareth in all thefe •, fo much, and far much more grcatnef«,and goodnefs, aion moncth) 
 and loving delights ihall I enjoy in the adual fruition of God. Surely, if is the Hrft 
 the Rain which rains, and the Sun which fliines on the juft and unjuft, be "^<="^th'" i^'^- 
 fo wonderful • the Sun then which muft (hine on none buc-Saints and An- joycctValUhc 
 gels, tRuft needs be wonderful and ravilhing in glory * . Cramres, this 
 
 cloatlieth the 
 naked trees ; it ©pencth the earth : it c;hildetli every living thini!;. This is the fir ft moneth of Chri- 
 ftlans, even the time of t!ieRefurre£Vicn, when their bodies (lull be glorified, by thu Light which 
 now lies hid within them, that is the Spirit, which then will be to them both cloathing, iweac and 
 drink, and Joy,and Peacc,and Ornaiiicnt, and eternal Life. Maciuvts Homil. <{. 
 
 SECT. VIII. 
 
 6. /^ Ompare the things which thou Qialt enjoy above, with the excel- ,» < g^ 
 
 ^ lency of thofe admirable works of Providence, which God doth 
 exercifc in the Church, and in the World. W^hat glorious things hath the 
 Lord wrought ?and yet we ftiali fee more glorious chcn thefe. Would ic 
 not beanaftonifhing{ight,to fee the Sea Pandas a wall on the right hand, 
 and on the left, & the c'rvLand appear in rhernidft,and the people of 7/r;?f/ 
 pafs fafely through,and Pharaoh and his people fwallowed up ? what sf we 
 
 Fffff 3 Ihould 
 
758 Tbt Sdnts EverUfthg Refl. Chap, it; 
 
 (hould fecbuc fuch a fight now?If wc had fccn the ten Vbgueso( ty£gjpt^ 
 or had feen the Rock to gufli forth llrcams, or had feen Manna or quails 
 rained down from Heaven, or had feen the Earth open, and fwallow up 
 the wicked, or had feen their Armies llain with Hailftoncs, with an Angel, 
 or by one another. Would not all thefe have been wondrous, glorious 
 fights? But we fhall fee far greater things then thefe. And as our fights (hall 
 be more wonderful, fo alfo they fliall be more fweet : There fhall be no 
 blood nor wrath intermingled ^ we (hall not then cry out as 'David^ Wh$ 
 canflattci before this Holj Lord God ? Would it not have been an aftonifli- 
 ing fight, to have fccn the Sun ftand Ihll in the Firmament ? or to have feen 
 AhAi:. Dyal go ten degrees backward ? Why we (hall fee when there (hall 
 be no Sun to (hinc at all ^ we (hall behold for ever a Sun of more incom- 
 parable brightnefs. Were it not a brave life, if we might ftill live among 
 wonders and miracles ? and all for us,and not againft us .' if we could have 
 drought or rain at our prayers, ?isEUas ? orifwc could call down fire 
 from Heaven to dcftroy our enemies ? or raifc the dead to life, as Elijha ? 
 or cure the difeafcd, and fpeak flrange languages, as the Apofilcs ? Alas, 
 thefe are nothing to the wonders which we (hall fee and poflefs with God! 
 and all thofe wonders of Goodnefs and Love ! We (hall po(refs that Pearl 
 and power it felf, through whofe vertue all thefe works were done ^ wc 
 (hall our felves be the fubjeAs of more wonderful mercies then any of 
 thefe. JonM was raifed but from a three daies burial, from the belly of the 
 Whale in the deep Ocean j but we (hall be raifed from many years rottcn- 
 nefsandduft-, and that duft exalted to a Sun- like glory; and that glory 
 perpetuated to all eternity What faift thou,Chri(lian,Is not this the grcat- 
 cft of miracles or wonders? Surely , if wc obferve but common providences, 
 the motions of the Sun,thc Tides of the Sea, the (landing of th^ Eartb,thc 
 warming it, the watering it with Rain as a Garden, thekeeping in order 
 a wicked confufed world, with multitudes the like ; they are all very admi- 
 rable : But then to think ofthc»y;o« of God, of the Vifion of the Divine 
 Majefty, of the comely Order of the Heavenly Hofl:^ what an admirable 
 fight muft that needs be ? O what rare and mighty works have we feen in 
 Britain in four or five years ? what changes ? what fubduing of enemies ? 
 what clear difcovcries of an Almighty ArmPwhat magnifyingof weaknefs? 
 what calling down of ftrcngth ? what wonders wrought by moft impro- 
 bable means ? what bringing to Hell, and bringing back ? what turning of 
 tears and fears into fafety and Joy } fuch hearing of earneft prayers, as if 
 God could have denyed us nothing that we asked ? All thefe were won- 
 derful heart-raifing works. But O, what are thefe to our fiill deliverance ? 
 to our final oonqueft? to our eternal triumph ? and to that great day of 
 great things ? 
 
 LCT. 
 
Part I ¥• The Saints EverUfling Reft. 759 
 
 SECT. IX. 
 
 7. /^^orapare alfo the Mercies which thou (halt have above, with thofc a §.9. 
 
 ^particular Providences which thou haft enjoyed thy fclf, and thofe Temporalis vii 
 obfervable Mercies which thou haft recorded through thy life.If thou be a ^^ ^terfu 
 Chriftian indeed, I know thou haft,if not in thy Book, yet certainly in thy ]°„'^/J^tadice!h 
 Heart,a great many precious favours upon record.The very remembrance da potius 
 and rehearfal of them is fweet : How much more fweet was the adual en- quam yita. 
 joyment ? But all thefe are nothing to the Mercies which are above. Look ^P.f^ tmm qu(i' 
 over the excellent Mercies of thy Youth and Education ^ the Mercies of ^fi^t'cmHpti^ 
 thy riper years or age^ the mercies of thy profperity, and of thy adverfity: om, qud eft 
 the mercies of thy feveral places and relations ; are they not excellent and ^tH^d qiaA 
 innumerable? Canft not thou think on the feveral places thou haft lived in, f';olixnas mor- 
 and remember that they have each had their feveral mercies ? the mercies ^//J^^^^* X 
 offucha place, and fuch a place ^ andallofthem very rich and engaging cerc,veiqm 
 mercies?0 how fweeet was it to thee,when God refolved thy laft doubts? meU.'^us ca- 
 when he overcame and filenced thy fears and unbelief ? when he prevent- f^yefufficit U- 
 cd the inconveniences of thy life, which thy own counfel would have caft i['*J[s"qu"nta. 
 thee into ? when he eafed thy pains ? when he healed thy ficknefs, and raif- f^t g^vid'ia ? 
 cd thee up as from the very grave and death ? when thou prayedft, and Aagdorum 
 Weptft, as Hezekiah,^nd faidft. My dales Are cut iff, I/ha/ho to the gates of chonsinteYejfe,^ 
 the grave 1 1 Am def rived of the re ft due of mj years : / faid I Jhall not fee the ''rlfyjrjll, J^t 
 Lordy even the Ltrd in the Land of the Livings I (Jjall behold man no more mt co'iditorii 
 ypith the Inhabitants of theWor Id. Mine age is departed and removed from me njfi'hrc ;/»■<<- 
 as a Shepherds Tent : I have cut offlil^e a Weaver mj life-. He iviUcut me of f'-''^'^^'^ ^-* 
 with fining ficknefs ^ from day to day wilt than make an end ofme,&c. Tet ^" j!!'/!]^!^ 
 did he in love to thy foul deliver it from the pit of corruption, and cafl thy ftns fcrimim limett 
 hehind his back^: andfet thee among the t^ving., to praife him as thou doji this vldr,e, nnlh 
 day : Thatthe fathers to the children might make kpown his Truth : The mrt':s dulors 
 Lord rvas ready tofave thee, that thou mightefi fing the fongs of praife to him '^^^■•' '^'^"'f^ 
 In his houfe all the dales of tljy life, Ifai.38.10. to the 20. I fay, were noc 'Jtux tmrKere 
 all thefe moft precious mercies ? Alas, thefe are but fmall things for thee /<<rr;7 ? Greg, 
 in the eyes of God ; he intendeth thee far greater things then thefe, even »" H°"i' 
 fuchasthefearefcarceatafteof. Ic was a choice Mercy that God hath 
 fo nocablyanfwered thy prayers i and that thou haft been fo ofc and fo 
 evidently a prevailer with him : But O think then. Are all thefe fo fweet 
 and precious that my life would have been a perpetual mifery without 
 them? Hith his providence lifted me fo high on Earth, and his merciful 
 kindnefs made me great ^ How fweet then will the Glory of his prefence 
 be ? And hoiv high will his eternal Love exalt me ? And how great (hall 
 I be made in Communion with his Greacnefs .' If my Pilgrimage, and 
 Warfare have fuch Mercies, what (hall Ifindcinmy Home, and in my 
 Triumph ? It God will communicate fo much to me while I remain a 
 finnerj wbacwillhcbelbw whenlacna perfcftSaint ? Ifl have bad fo 
 
 much i 
 
ry 
 
 ySo The S dints EverUftiftg Reft. Chap, i r 
 
 much in this Grange Country at iuch adiftance trom him; what (hall 1 
 have in Heaven in his immediate prefence, where I (hall ever (land about 
 his Throne? 
 
 SECT. X. 
 
 §. i&. ^ ^. ^^Omp^rc the comforts which thou (halt have above, with thofe 
 V^ which thou haft here received in the Ordinances. Hath not the 
 written Word been to thee as an open fountain flowing with comforts day 
 & night {"when thou haft been iatrouble,thcrc thou haft met with refre(h« 
 ing ; when thy faith hath ftaggered, it hath there been confirmed : What 
 fuitable Scriptures hath the Spirit fet before thee? What feafonable pro- 
 mifes have come into thy minde? fothar thou raayft fay with Z)<ft//W,If thy 
 Word had not been my delight, I hadpenfhcd in my trouble ? Think 
 thenjf the Word be fo full of confolations,what overflowing fprings (hall 
 wefindeinGod? if his letters are fo comfortable, what are the words 
 that flow from his blefled lips ? and the beams that ftream from his Glori- 
 ous Face ? \f Luther would not take all the world for one leafof the Bible, 
 what would he take for the Joys which it revealeth ? If the promife be fo 
 fweet, what is the performance ? If the Teftament of our Lord, and our 
 charter for the Kingdom be fo comfortable, what will be our pofleflion of 
 the Kingdom it felf? Think further^ what delights have I found alfo in this 
 Word preached ? when 1 have fat under a heavenly heart-fearching Teacfr- 
 cr, how hath my heart been warmed within me ? how hath he melted me, 
 and turned my bowels? methinks I have felt my felfalmoft in Hea- 
 ven;methinks 1 could have been content to have fat and heard from morn- 
 ing to night, I could even have lived and dyed there : How oft liave I 
 gone to the congregation troubled in fpirit, and returned home with qui- 
 ctnefs and delight ? How oft have I gone doubting,concluding damnation 
 againft my own foul ^ and God hath fcnt me home with my doubts rcfoi- 
 ved,and fatisfied me,and perfwaded me of his love in GhriltPHow oft have 
 I gone with darknefs and doubtings in my judgement,and God hath open- 
 ed to me fuch preciour truths, and opened alfo my underftanding to fee 
 * C'tr/tui am them, that his light hath been exceeding comfortable to my foul? what 
 'Diem nmdii- Cordials have I met with in my faddeft afflidions? what preparatives to 
 ^jj^»'^ ^^^opYim > fortifiemefor the next encounter? Well then, if v^o/I'j face do (hinefo 
 ntm^tiMicm ^^^^^^^^)\ what Glory is in the Face of God '' If the very im of the 
 AxdlffeiiiUud *Meirengersof thefe tidings of Peace be beautiful, how beautiful is the face 
 leciure [ok- of the Prince of Peace? If the word in the mouth of a fellow-io vant be fo 
 bat^quodrnfii- pjeafant, what is the living Word himfelf ? If this Treafure be fo precious 
 ^canmTontli!- >" ^^^'^^en VefTds, what is that Treafure laid up in Heaven ? Think with 
 c'n : ^im vi- tby fclf, If I bad heard but fuch a Divine Prophet as Ifaiah^ or fuch a per- 
 d'hqucm am*- fwading moving Prophet as Jeremjfii fuch a worker of Miracles as Elijah 
 
 :vh -qncm di' gr Eli/hah, how delightful a hearing woiild this have been ? If 1 had heard 
 kxi. Ij^j. 
 
 1 
 
nam »*- 
 
 Part I V. 7k Saints BverUfting Keft. 761 
 
 buc Peter, or fohyt, or Paal, I ihould rejoyce in it as long as I lived •, but 
 what would I give that I had heard one Sermon from the mouth of Chrift 
 himfclf?fureI{houldhavcfclt the comfort of it in my very foul j why, 
 
 but alas, all this is nothing to what we fhall have * above : O blefled are ♦ qi^tr-u 
 
 the eyes that fee what there is fcen, and the ears that hear the things that pam rZldi- 
 there arc heard ! There (hall I hear Elias^lfniah, Daniel, Peter, fobn, (not f"m, compuu- 
 Preaching to anobftinatc people in imprifonment, in perfccution, and re- ^«f P^'j«/« 
 proach, but) triumphing in the praifes of him that hath advanced them. habcre'um\^^ 
 Atifiin was wont to wi(h thefe three wiflies;firfl:,that he might have fcen pimm : ^lid 
 Chrift in thcflefh; feconaly. That he might have heard ?W Preach; nanproptramut 
 thirdly, That he might have fecn Rome in its glory : Alas, thefc are fmall ^ cummus ut 
 matters all to that which Anfii» now beholds-, there we fee not Chrift in ^nfJ^^J^^^^ 
 the form of a fervant, but Chrift in his Kingdom, in Majefty and Glory • Parentcs falu- 
 not Pttul Preach in weaknefs and contempt, but Paul with millions more tare pofimus ? 
 rejoyringand triumphing jnot perfccuting Rome in a fading glory, but ^%"«^'^'c 
 }erfifalem which is above, in pcrfcd and lafting glory. ZmtZ7xZ- 
 
 So alfo think. What a joy it is to have accefs and acceptance in Prayer, itat,p.ire?itm, 
 that whin any thing ailcth me, I may go to God and open my cafe, and fratnmy fiih- 
 unbofom my foul to him as to my molt faithful friend ? efpccially know- •'■'^ifrcqmis 
 ing his fufficiency and willingnefs to relieve me ? O but it will be a more ^^*.!, ^, '^ff.^ 
 fur pa fling unfpeakable joy, when I fhall receive all blefliings without ask- ^^-m de fux'm* 
 ing them; and when all my neccfiitres and miferies are removed, and when mytduate 
 God himfelf will be the portion and inheritance of my foul. fuura, & ndr- 
 
 hue dc nojira 
 falute felidta. Ad horum confpe^um & co-nplcxum venire quanta & illis & nobis in commiin.: Utltia eji > 
 Ghtalis illk cielcliium regriorHm -joJupias, jim t'mon me,ienAi & cumxtcrmtate vh'endi? ^nam fiimmx 
 crpcrpctitafalkitji? lUic Afojle'ormn gioriefiis cimm'^ iHcTrophetarum exuUantium jtumerax ; illic 
 Mirtyrum hi'iiimcrabiHs popul:is, ob ccrt.tmims & p.ijjlonis vittormm Coronatus j Tiinmpfwuei ilitr l'"ir- 
 ginest qiuc ca:icupifccntiam carn'n ei?- corpiris, coniineMia robore fnbegeru7U : Ktmmcraii ftufcricerdcs qiti 
 filimcrrUi & UrojtiBiubus pMpcrumjupua opcrafcccrunt i &c. Cyprian, dc Immortalitate. 
 
 What confolatlon alfo have wc oft received in the Supper of the Lord ? 
 what a priviledge is it to be admitted to (it at his Table? to have his Cove- 
 nant fcaled to me by the outward Ordinance, and his fpecial Lo"vc fcaled 
 by his Spirit to my heart .? Why, but all the life and comfort of thefe, is 
 their declaring and afluring me of the comforts hereafter ^ their ufe is, but 
 darkly to fignifie and fealthofe higher mercies : when J (hall indv!ed drink 
 with him the fruit of the vine renewed, it will then be a pleafant feaft in- 
 deed. O the difference between the laft Supper of Chrift on earth, and the 
 marriage Supper of the Lamb at the great day ! Here he is an upper room, 
 accompanied with tw^elve poor feleded men, feeding on no curious dain- 
 ties, but a Pafclial Lamb with fowre Herbs, and a Judas at his table ready 
 to betray him : But then his room will be the Glorious Heavens ^ his at- 
 tendants all the Hoft of Angels and Saints • no Judas nor unfurnifhcd 
 gucft comes there ;, but the humble believers muit fit down by him, and 
 the Raft will be their mutual Loving and rejoycing. Yet further 
 think with thy felf thus ^ The communion of the Saints on earth is a moft 
 
 Ggggg deledable 
 
7^2 The Saints EverUfling Reft* Chap. 1 1 . 
 
 delegable mercy: What a plcafure isic tolivewiLh underrianding,and 
 Pfal. \6. heavenly Chnftians ! Even D4z/i^ faith, they were all his delight : O then 
 
 what a delightful fuciety fhall I have above ? The Communion of Saints is 
 there fom?what worth, where their underftandings are fully cleared, and 
 their affedions fo highly advanced. If I had feen but fob in his fores upon 
 the Dunghill, it would have been an exc^'llent fight to fee fuch a mir- 
 ror of patience : what will it be then to fee him in glory, praifingthac 
 power which did upliold and deliver him ? If 1 had heard but FauI and 
 SUm finging in the tk'cks, it would have been a dclightfull hearing, what 
 will it be then to hear them fing praifcs in heaven 1 If I had heard David 
 fing prailes on his Lute and Harp, it would have been a pleafing Melody ^ 
 and that which drove tlic evil fpirit from <y/r«/, would fure have driven 
 away the dulncfs and fadncfs of my fpirit, and have been to me as the Mu- 
 fick was to Elipjahyihit the Spirit of Chrift in joy would have come upon 
 me ^ why, I fhall fhortiy hear that fweet Singer in the heavenly Chore ad- 
 vancing the King of Saints- & will not that be a far more melodious hear- 
 ing? If I had fpoke with Pa»l when he was new come down from the third 
 Heavens, and he might have revealed to mc the things which he had 
 feen, O what would 1 give for an hours fuch conference ? how far would 
 I go to hear fuch a Narration ? why, I muft (hortly fee thofe very things 
 my felf ^ yea, an<i far more then Paul was then capable of feeing, and yet 
 ihalll fee no more then 1 (hall pofTefs. If I had fpoke but one hour with 
 Laz^arus when he was rifen from the dead, and heard him defcribethe 
 things which he h.id feen in ; noLhcr world f if God would permit and ena- 
 ble him tiiercco,) what a joyful difcourfe would that have been ? How 
 many thoul'and books may I read, before I could know fo much as lie could 
 have told mc in that hour ? If God would have fuffered him to tell what 
 ... he had feen, the Jews would have more thronged to hear him, then they 
 ' ^^*\fnomtti- (ii<l CO fee him ;0 but this would have been nothing to the fight it felf, 
 bn^t & tUiui ancl to the * fruition of all chat which Lazarus faw. 
 
 prtefcnthiom- ' ... 
 
 ncs (iniifj£ '^.corporis impUbit appetkus -^ ceffabunlt^de c/etcro confummaUi omnihs, muuftraiorn Ange- 
 Ikariim zkt4iii>n difcurfus : Et hnflctaordtmtaq:u omiuno civltaie De;, ticcmMvabitur, ntc mutabitur 
 ultra fix. i & confummata beatitudfus ftatus. Cyprian, dc laude Martyr. 
 
 Onceagain,think with thy felf, what a foul-raifing imployment is the 
 praifing of God ? efpecially in confort with his affedionate Saints ? What 
 if I had been in the place of thofe Shepherds,and feen the Angels,and heard 
 the multitude of the heavenly Hoft, praifing God, and faying, Glorj toCed 
 in the higbeft^and on earth peace,godd mil towards w^».'Luke 2. 1 5 ,1 4. what 
 a glorious light and hearing would this have been ? but I (hall fee and hear 
 more glorious things then this. If I had ftood by Chrift when he was 
 thanking his Father ,7c^. 1 7. 1 (hould have thought mine ears even blc(red 
 with his voice, how much more when I (hall hear him pronounce mc blef- 
 fcd c" If there were fuch great joy at the bringing back of the Ark, 2 Sant' 
 6. 1 5 . & fuch great joy at the re-edifying the raatcriaiTemple,i\rf^. 1 2 .43 . 
 
 whac 
 
 J 
 
Part IV. The Saints EverUfiing Refi. 76$ 
 
 what joy will there be in the New ferufalem ? why, If I could but fee the * ipfeperfe 
 Church here in Unity and Profpcrity, and the undoubted Order and Dif- pUcct,&perfe 
 cipline of * Chrift cftabhflied, and his Ordinances purely and powerful- P'ffi':^': 'id m- 
 Jy adminiftred,what an unfpeakable joy to my foul it would be ? If I could ^^T^/,"£,"' 
 fee the Congregations provided with able Teachers, and the people re- ncc extra illim 
 ceiving and obeying the Gofpel, and longing for Reformation, and for quicqumqua- 
 thc Government of Chrift, O what a blefled place were EngUndf If I ■['f^r'^^toum 
 could fee our Ignorance turned into Knowledge, and Error turn into [I' Jau^lu' 
 foundnefsofUnderftanding,and fhallow Profeffors into folid Believers, dcfidemur. 
 andBrethreniivingin Amity ,and in the life of the Spirit, O what afortu- Semper Iket 
 nace Hand were this .? Alas, alas, what's ail this to the Reformation inHea- <:"f>i ^dfpiarcy 
 yen ? and to the blefTed condition which we muft live in there ? There is |-^,2f/ hi Wo'' 
 another kinde of change and glory then this 1 What great joy had the pco- d(lea'ayi,& ii~ 
 pie and David himfelf, to fee them fo wijlingly offer to the Service of the lo perfmi : i» 
 Lord f and what an excellent Pfalm of Praifc doth David thereupon com- 'Z^" clarificatur 
 pofe ? I Cbro.29.9^10, (frc. When Sdewon was anointed King in fcrufa- J^^^i^f 'f' ^ 
 /fw,the people rejoiced with fo great joy, that the earth rent at the found fcHusyadco^-' 
 of them, I Y>.ifjgs 1.40. what a joyful (hour will there be then at the ap- nofcaidam '^c^ 
 pearing of the King of the Chui ch .'' If when the foundations of the earth (^'I'g^'idam 
 were fattened, and the cornerstone thereof was laid,thcmorningfl'ars did H'J^T^l ^^ 
 fing together, and all the Sons of God did fliout for joy, fob 3 8.6,7. why ionmn IwmmT, 
 then when our glorious world is both founded and fini(hed,and the corner fjofj'e fcUicct 
 ftone appeareth to be the top- Hone alfo, and the Holy City is adorned as "^ ^'''^'■''■'''^ cre- 
 the Bride of the Lamb, O Sirs, what a joyful (hout will then be heard ? ^!°'''''" ('^"f-> ' 
 
 SECT. XI. 
 
 prxiv.io coe- 
 lefti. 
 
 9. /^"Omparethe joy which thou (halt have in heaven, with that which ^ $.11. 
 
 V^ the SamtsofGod have found in the way toit,andin thcforeraftes 
 of it ; when thou feed a heavenly man re Joyce, think what it is that fo af- 
 feds hiro?It is the property of fools to rejoyce in toys,and to laugh at no- 
 thing ■ but the people of God are wifer then fo, they know what it is that 
 makes them glad: When did God ever reveal the leaft of himfelf to any of 
 his Saints, but the joy of their hearts were anfwerable to the Revelation ? 
 Patil was fo lifted up with what he faw,that he was in danger oi being ex- 
 alted above meafure,and raufl: liave a prick in the flcfli to keep him down ; 
 when Peter h^d fee n but Chrift in his Transfiguratiop, vhich was but a 
 fmall glimpfe of his glory,and had fccn AIofes2iv,d EHas talking with him, 
 what a rapture and extaHeishecaftinto ?yl/.ty?fr f faith he} it is good 
 for us to be here^ let us here build three Tabernacles ^ one for Thee, and ere for 
 Mofes^ and one for Elias ; as if he (hould fay, O let us rot go down again 
 to yonder perfecuting rabble •, let us not go down again to yonder droffie 
 dirty world, let us not return to our mean and fuffering ftare,is it rot bet- 
 ter that weftay here now we are here .> is not here better company ? and 
 fwccter pleafures ? but the Text faith, f/f kfjew not vfhat hiJuid^U^i. 1 7.4. 
 
 Ggggg i When 
 
7 64 The SAim BvcrUJling Reft. Chap. 1 1 . 
 
 When Mofes had been talking with God in the Mount , it made his 
 Vifagc fo (hining and glonous,that the people could not endure to behold 
 it, but he was fain to put a vail upon it .- No wonder then if the face of 
 God muft be vailed, till we arc come to that ftatc where we fhall be more 
 iCor. 3. 1^, capableof beholding him, when the vail (hall be Mken away, and we all 
 ^' ^ ' beholding him with open face, (hall be turned into the fame Image from 
 
 glory to glory. Alas, whatis the back-parts which Mvfeshw from the 
 clefts of the Rock, to that open face which we (hall behold hereafter ? 
 what is the Revelation to fohn in Patmos, to this Revelation which we (hall 
 have in heaven ? How (hort doth Par4ls Vifion come of the Saints Viiion 
 above with God .' How fmall a part of the glory which we muft fee, was 
 that which fo tranfported Peter in the mount ? 1 confefs thefe were all ex- 
 traordinary foretafts, but little to the full Beatifical Vifion : when DAvid 
 forefaw the Rcftirredion of Chrift and of himfelf, and the plcafures which 
 he (hould have for ever at Gods right hand, how doth it make him break 
 forth and fay, Therefore my heart was glad^ and mj glory re'pjceth^ my fiejh 
 alfojhallrefl in hope, Pfal. 1 6.g. Why think then ; If theforclightcan raifc 
 fuch ravi(hing joy, what will the adual po(re(Iion do ? How oft have wc 
 read and heard of the dying Saints, who when they had fcarce ftrength and 
 life enough to exprefs them, have been as full of joy as their hearts could 
 hold ? And when their bodies have been under the extremities of their fick- 
 ncfs, yea ready to feel the pangs of death, hive yet had fo much of heaven 
 in their fpiri:s, that their joy haih far furpafTed their forrows ; and if a 
 fparkof this fire be fo glorious,and that in the midflof the fea of adverfity; 
 what then is that Sun of Glory it felf?0 the joy that the Martyrs of Chnft 
 have felt inthemidftof the fcorching flames .?fure they had life and fenfe 
 as we, and were flefli and blood as well as wc : therefore it muft needs be 
 fome excellent thing that muft fo rejoyce their fouls, while their bodies 
 were burning ; When Bilney can burn his finger in the Candle,and Cran- 
 „. wf/canburnoflFhisunworthy right Hand -.when ^<<;«/6^w can call the Pa- 
 
 Yti Jr^ftlum pifts to fee a Miracle,and tell thcm,that he feels no more pain then in a bed 
 vitam non de- of Do wn, and that the fire was to him as a bed of Rofes *. when Farrcr can 
 fpexiJJ'eat, nift fay, If I ftir,believe not my Dodrinc. Think then, Reader, with thy fclf 
 certiorem a/tif -^^ ^^y ^Meditations, furc it muft be fome wonderful foretaftcd glory that 
 ^Hbfeqit: So- ^^^ ^^ ^^' ^^'^» ^^^^ "" mzkt the flames o-f fire cafie, and that can make the 
 rent. Greg. King of Fcars fo welcome j O what then muft this glory it felf needs be f 
 Dial. 1. 4. when the very thoughts of it can bring PahI into fuch a ftraight, that he 
 'Nihil crus tlcfired to depart and to be with Chrift, as beft of all ; when it can make 
 slmn'mmr- men never think themfelves well till they are dead; O whatablefTcd 
 -vo.qnumajii- Bx'X i$ this ? Shall Sanders fo delightfully imbrace the Stake, and 
 mnsejimcKlo^Q^y qqc^ Welcom Crofs , and ftiall not I more delightfully imbrace 
 Mamr.'"^ my bleffedncfs, and cry, Welcom Crown ? Shall bleffed Bradford 
 kifs the Faggot, and (hall not I then kifs the Son himfelf? Shall the 
 poor Marcyr rejoyce that (he might have her foot in the fame 
 hole of the S Locks that Mr, Phibots foot had been in before her ? 
 
 Hd 
 
Part I V. The Saints EverUftmg Reft. 76 5 
 
 and fball not I rcjoyce that my foul fhall live in the fame place of glory 
 
 where Chrift and his Apoftles are gone before me ? Shall Fire and Faggot, 
 
 fliall Prifons and Banifhment, fhall Scorns and cruel Torments be more ^'^f^^-^ift-^^' 
 
 welcome to others, then Chrift and Glory fhall be to me ? God forbid, i^'^'^^'^'^^' 
 
 What thanks did Z««w the Martyr give them, that they would fend him ^^^ "•^•^ 
 
 to Chrift from his ill raafters on earth ? How defiroufly did Bajil wifh 
 
 when his perfecutorsthreatned his death the next day,that they might not 
 
 change their rcfolution,ieft he fhould mifs ofhisexpedation/What thanks 
 
 then fhall I give my Lord, for removing me from this loathfom prifon to 
 
 his glory /and how loih fhould I be to be deprived thereof! When Luther « 
 
 thought he fhould die of an Apoplexy, it comforted him, and made hira 
 
 more willing, becaufe the good Dukeof J'4Aro«j,and before him the Apo- 
 
 flle John had died of that difcafe ; how much more fhould I be willing to 
 
 pais the way that Chrift hath pafTcd, and come to the glory where Chrift 
 
 is gone ? \i Luther could thereupon fay, Feri Domine^feri clcmcnttr^ iffe 
 
 faratHi [nm^ quia vero tuo a feccatuabfolutHS ^ Strike Lord, ftrike gently, 
 
 lam ready, becaufe by thy Word I am abfolved from my fins j how much 
 
 more cheerfully fhould I cry, come Lord and advance me to this glory, 
 
 andrepofe my weary foul in Reft / 
 
 SECT. XII. $.^2. 
 
 Cimch.ip 
 
 I o. /^^ Ompare alfo the Glory of the Heavenly Kingdom, with the glory '*A»»/'«'' vlve- 
 V^of the imperfed Church on earth, and with the Glory of Chrift ''^J^^'/-'^/'. /"''*. 
 in his ftate of Humiliation : And you may eafily conclude. If Chrift under [uml'/fj^xul- 
 his fathers wrath, and Chrift ftanding in the room offinners, werefo won- tahirms fempe? 
 derful in excellencies, what then is Chrift at the Fathers right hand ? And fpfit*ur.iore 
 if the Church under her fins and enemies, have fo much beauty, fomething ^'^P^'^t- ^"7 
 it will have at the marriage of the Lamb. How wonderful was the Son of J^*J ch-ifh'^^ 
 God in the form of a fervant: When he is born, the Heavens mull pro- fimlgioriofi 
 claim him by miracles ; A new Star muft appear in the firmament, and dcDcoPatre 
 fetch men from remote parts of the world to worfhip him in a manger; the ''f'^f'' deperpc- 
 Angelsand Heavenly hoft muft declare his Nativity, and folemnize i: with /^^^^/*'^r^ 
 praifing and glorifying God, When he is but a child he muft difpute with per U con'fpe-' 
 the Dodors and confute them. When he fcrs upon his office, his whole ^iiu Dei, & 
 life is a wonder. Water turned into wine j thoufands fed with five loaves i^gi^^-fcs Do 
 and two fifhes ; multitudes following him to fee his miracles -, Tlse lepers S;-^' '•"'/«'■«/'->♦ 
 clcanfed, the fick healed, the lame reftorcd, the blind receive their fight, icfuii^^'^J^' 
 the dead rai fed i ifwehadfeen all this, fhould we not have thought it Utuscjfe fern- 
 wonderful ? The moft defperate difeafcs cured with a touch, with a word pf; & gratust 
 fpcaking-, the blind eyes with a little day and fpittle, the Devil depart. ?'•'/*'", '""Z^* 
 ing by Legions at his command ;, the winds and the feas obeying his word ;, us/lctuTel^d" 
 are not all thefe wonderful ? Think then, How wonderful is his Ceiefti- immrialitate ' 
 a! Glory ? If there be fuch cutting down of boughs, and fprcadmg of /> ww.Cypii- 
 
 G gg g g 3 Garments, »"• ^^ l^c"^«- 
 
«56 The Sabits EverLtJling Fxcfl, Chap. 1 1. 
 
 " Garraencs, and crying Hofanna, to one thac comes into ferufalcm riding 
 
 on an Afs ; what will there be when he comes with his Angels in his Glo- 
 ry } If they that heard him preach the Gofpel of the Kingdom, have 
 their heart? turned within them, that they return and fay, Never man 
 fpake like this man .- Then fure they that behold his Majelly in his King- 
 dom, will fay,There was never glory like this glory. If when his enemies 
 come to apprehend him, the word of his mouth doth caft them all to the 
 ground ; If when he is dying, the earth muft tremble, the vail of the Tem- 
 ple rent, the Sun in the firmament muft hide its face, and deny its light to 
 the finful world, and the dead bodies of the Saints arifc, and the llandcrs 
 by be forced to acknowledge,Verily this was the Son of God : O then what 
 a day will it be, when he will once more fhake,not the Earth only , but the 
 Heavensalfo, and remove the things that are ftiaken ? when this Sun (hall 
 be taken out of the firmament, & be everlaftingly darkned with the bright- 
 ncfs of his glory ? when the dead muft all arife and ftand before him; and 
 all (hall acknowledge him to be the Son of God, and every tongue confefs 
 him to be Lord and King .? If when he rifeth again, the Grave and Death 
 have loft their power, and the Angels of heaven muft roll away the ftone, 
 and aftonifh the watchmen till they are as dead men, and fend the tidings 
 to his dejedted Difciples^ If the bolted doors cannot keep him forth •, If the 
 Sea be as firm ground for him to walk on; if he can afcend to heaven in the 
 fight of his difciples, and fend the Angels to forbid tliem gazing alter him.- 
 O what Power, and Dominion,and Glory then is he now poffefled of / 
 and muft we for ever pofTefs with him ! Yet think further ; Are his very 
 fervants enabled to do fuch miracles when he is gone from them ? Can a 
 few poor fifhermen, and tent-makers, and the likeMechaniiks, cure the 
 lame,and blind, and fick ? open their prifons ? deftroy the difobedient/'raife 
 the dead ? and aftonifh their adverfaries ? O then what a world will thac 
 be,where every one can do greater works then thefe?' and (hall be highlier 
 honoured then by the doing of wonders f It were much to have the devils 
 fubjed to us ; but more to have our names written in the book of life. If 
 the very preaching of the Gofpel be accompanied with fuch power, that ir 
 will pierce the heart,and difcover its fecrets, bring down the proud, and 
 make the ftony (inner tremble ; If it can make men burn their books, fell 
 -■ their lands,bring in the price,and lay it down at the Preachers fcet;If it can 
 make the fpirits of Princes ftoop, and the Kings of the Earth refign their 
 Crowns, and do their homage to Jefus Chrift ; If it can fubdue Kingdoms, 
 and convert thoufands, and turn the world thus upfide down ; If the very 
 mentionofthe Judgement and Life to come, can make the Judge on the 
 bench to tremble, when the prifoner at the bar doth preach this doctrine ^ 
 O what then is the glory of the Kingdom it felf ? What an abfolutc Domi- 
 nion hath Chrift and his Saints ? And if they have this Power and Honour 
 in the day of their abafement,and in the time appointed for their fuffering 
 and difgrace, what then will chcy have in their full advancement? 
 
 SECT. 
 
part I V* The Saints Everlafting Reft. 7^7 
 
 SECT. XIII. 
 
 II. /^^omparethy mercies thou (lialt have above, with the mercies et < j,; 
 ^ which Chrift hach here beftowed on thy foul • and the glorious » Hear an* 
 change which thou (halt have at laft, with the gracious change which the Heathen, in- 
 Spirit hath wrought on thy heart : Compare the comforts ofthy Glori- ccr boms vires 
 fication, with the comforts of thy Sancftification. There is not the fmaileft %-^lTjiT' 
 Grace in thee, which is genuine and finccre, but is of greater worth then cillaJu virtu- 
 therichcsof the Indies-, notahearty defire and groan after Chrift, but is tc. Jmiciiiam 
 more to be valued, then the Kingdoms of the World : A renewed nature „''''^<' ? ^'"^ 
 is the very Image of God- Scripture calleth it by the name of [Chrift Jj^'^f ^'fc. 
 dwelling in us]] and [the Spirit "J ofGod abiding in us : * It is a beam iiiudo,qnom- 
 from the face of God himfclf ; it is the Seed of God remaining in us ^ it is ain bams ipfe 
 theonly inherent beauty of the rational Soul ; it enobleth man above all tempore taruum 
 nobility ^ it fitteth him to underftand his Makers pleafure, to do his Will, 'jY^^if^^- j. 
 and to receive his Glory. Why think then with thy felf, If this grain of ^S/^orl^'d^ 
 Muftard feed be fo precious, whatis theTreeofLifein the midft of the vtraprogcmesy 
 Paradife of God ? If a fpark of life which will but Itrivc againft corrupti- qumparem 
 ons, and flame out a few defires and groans, be fo much worth .* how glo- fU-»^'it'"f'(^'*^} 
 riousthen is the Fountain and End of this lifePIf we be faid to be like God, icmcxa^or, 
 and to bear his Image, and to be holy as he is holy -, when, alas, we are (Jcutfcvcr'ip.i- 
 preflcddown withabody offin-, Sure we fliall then be much likcr Ciod, trcsdimus 
 when we arc perfedly holy and without blemifh, and have no fucli thing f^'^"^;"^- Aene- 
 as fin within us. Is the defire after heaven fo precious a thing ? what then ynilalc^l'l . 
 is the thing itL felf which is defired ? Is the love fo excellent? what then is pag.37^. 
 the beloved? Isour Joy in forefeeing and believing, fo fwect? what will be 
 the joy in the full pofTelling ? O the delight that a Chriftian bath i^ the a 
 lively excrcifeof fome of thefe affedions / What good doth it to his very 
 heart,when he can feelingly fay ,He loves hisLord ? what fweetnefs is there 
 in the very aftof loving?yea,even thofe troubling pafilonsof forrowand 
 fear,are yet delighcfui^when they are rightly exercifcdjHow glad is a poor 
 Chriftiaii when he feeleth hi": heart begin to melt ? and when che thoughts 
 of finful unkindnefs will difTolve it?Evcn this forrow doth yield him mat- y 
 terof Joy. O what will it then be, when we(halldono:hing but know 
 God, and love,and rejoyce,& praife,andall this in the highe'l pcrfedion ? 
 what a comfort is it to my doubting foul, when I have a little afTurance of 
 thelincerity of my graces ? when upon examination I can but trace the 
 Spirit in his fanftifying works ? How much more will it comfort me, to 
 find that this Spirit hath fafely conduced nie, and left mein thearmsof 
 Jefus Chrift what a change wa« it,that the Spirit made upon my fouIjWhen > 
 he firft turned me from darkncfsto light, and from the power of Satan un- 
 to God? To be taken from that horrid ftateof nature,whereinmy felf and 
 my aftions were loathfom to God, and the fentcnce of death was paft up- 
 on me,and the Almighty took me for his utter enemy-, and to be prcfently 
 
 11 urn bred 
 
7^8 T'Ae Saints EverUftis^ Kefi. Chap. 1 1* 
 
 numbred amonj^ his Saints,and called his Friend,his Servant, his Son ^ and 
 the fcncencc revoked which was gone forth ^ O what a change was this 1 
 To be taken from that Rate wherein I was born, and had lived delightfully 
 fo many years, and wasrivettcd in it by cuftom and engagements, when 
 thoufandsoffins did lie upon my fcorc; and if 1 had fo died, I had been 
 damned for ever ;and to be juRified from all thefc enormous crimes, 
 and freed from all thefc fearful plagues, and put into the title of an Heir 
 of Heaven ; O what an aftonifhing change was this ? Why then confider, 
 how much greater will that glorious change then be ? Beyond ex- 
 prelD ngi beyond conceivingl How oft,when I have thought of this change 
 in my regeneration, have 1 cryed out, O bleffcd day land bleflcd be the 
 Lord that I ever faw it 1 why how then fhall I cry out in Heaven, O blefled 
 Eternity ! and bleflcd be the Lord that brought me to it 1 Was the mercy 
 of my converfion fo exceeding great, that the Angels of God did re Joyce 
 to fee it ? Sure then the mercy of my falvation will be fo great, that the 
 fame Angels will congratulate my felicity. This Grace is but a fpark that 
 is raked up in the Alhes ^ it is covered with flefti from the fightofthc 
 world, and covered with corruption fometimcfrom mine own fight : But 
 my Evcrlafting glory will not fo be clouded, nor my light be under a 
 bu(hel, but upon a hill, even upon Sion, the Mount of God. 
 
 SECT. XIV. 
 
 $.14.' 12. T Aflly, compare the joys which thou (halt have above, with thofe 
 
 * JLy foretaftesofit, which the Spirit hath given thee here. Judge of 
 
 the Lyon by the Paw, and of the Ocean of Joy , by that drop which thou 
 
 haft tafted : Thou haft here thy ftrongeft refrefhing comforts, but as that 
 
 man in Hell would have had the water to cool him ; a little upon the tip 
 
 Jl>i»on gup' of the finger for thy tongue to tafte •, yet by this little thou maift conje- 
 
 fua-jitfit've- ^^^^ ^^ ^^^ quality of the whole. Hath not God foraetime revealed him- 
 
 u^^/idimple- felf extraordmarily to thy foul, and let a drop of glory fall upon it ? Haft 
 
 bftntur & fa- thou not been ready to fay,0 that it might be thus with my foul continu- 
 
 utibiintur dul- ally^and that I might alwayes feel what I feel fometimesl Didft thou never 
 
 %A-W>'il els cry out with the Martyr after thy long and doleful expedations. He is 
 
 decr'k ; n'hil come, he is come ? Didft thou never in a lively Sermon of Heaven, nor in 
 
 •berit, omnz thy retired contemplations on that blefled State, perceive thy drooping 
 
 defidertum fpirits revive, and thy dejeded heart to lift up the head ? and the light of 
 
 Tunrarem Heaven to break forth to thy foul, as a morning Star, or as the dawning 
 
 mplebit. Non 
 
 fenefce/itt Tion tabefcait^ non putrefcent amplm : Vctpctmi famtm , falix aternitas, beatitudinis il^ 
 ut fufficlcTUmm confirm.ibuyU- Ni/t e it concuplfccntia hiTficmbm, ?ion ultra ulla exurget rebd'io car- 
 nis, fed titus flatus homlnJs pacificus, fine omm macula & ruga pennancbit. Cyprian de laudeMartyr. 
 J^ucunqut f.ifra ccelum funt, mtntes & formnt'i olympici illms habit aculi civesy finoncandcm atqite 
 J>:us, ilti tamen digmatc & nalhraji/oximam conditionem accepcntnt, Femcl. de abdit. rerum cauns, 
 cap.o. Ex Plat<«e. 
 
 • of 
 
Part I V. Ihe Sahts EverUfiing Reji. 'J69 
 
 of the day ? Didft thou never perceive thy heart in thele duties, to be as 
 the childc that Elijht% revived ? to wax warm within thee, and to recover 
 life ? Why think with thy felf then, what is thircarneft to the full Inheri- 
 tance ? Alas, all this light that foamazeth, and rejoyceth roc, is but a Can- 
 dle lighted from Heaven, to lead me thither through this world of dark- 
 nefs 1 If the light of a Star in the night be fuch, or the little glimmering at 
 the break pf the day ;what then is the light of the Sun atnoon.tide?Iffomc a. 
 godly men that we read of, have been overwhelmed with joy, till they 
 have cryed out, Hold Lord, ftay thy hand ^ I can bear no more ! like weak 
 eyes that cannot endure too great a light. O what will then be my joys in 
 Heaven, when as the objcA of ray joy (hall be the mofl glorious God, fo 
 my foul (hall be made capable of feeing and enjoying him ^ and though 
 the light be ten thoufand times greater then the Suns, yet my eyes (hall be 
 able for ever to behold it i* 
 
 Or if thou be one that haft not felt yet thefc fweet forci-aftcs ("for every 
 believer hath not felt them j then make ufe of the former delights which 
 thou haft felt, that thou mayft the better difcern what hereafter thou i 
 fhaltfeel. 
 
 And thus I have done with the fifth part of this Diredory , and (hew- 
 ed you on what grounds to advance your Meditations, and how to get 
 them to quicken your afFedions,by comparing the unfecn delights of 
 Heaven, with thofe fmaller which you have feen, and felt in the flefti. 
 
 "dL." "it' "'s." "s.- 'X' ^s.~ J *' "x' "*- ^'i' 't- ^'jt' '±' ">" '*" 't 
 
 CHAP. XII. 
 
 Bow to manage and yvatch oyer the Hearty 
 through the yvhote JVor\. 
 
 SECT. I. 
 
 ^., Ixthly, The fixth and laft part of this Diredory-is, To guide ^^ ^■ 
 % you in the managing of your hearts through this work, and 
 to (hew you wherein you have reed to be exceeding watch- 
 full. I have (hewed before, what rauft be done with your 
 hearts in your preparations to the work,and in your fetting 
 upon it : I (hall now (hew it you, in refpcd: of the time of performance. 
 Our chief work will here be to difcovcr to you the danger, and that 
 
 H h h h h will 
 
-770 The Sahts EverUfling Refl* Chap, 12. 
 
 -rj will direftyou to the fittcft remedy. Let me therefore here acquaint you 
 beforehand-, That whenever you fet upon this Heavenly employment, 
 you fhall hnd your own hearts your greateft hindercr,and they will prove 
 falfc to you in one or aJI of thefe four degrees. Pirft,They will hold off, 
 that you will hardly get them to the work ^ fecondly, or elfe they will be- 
 tray you by tlieir idlenefsin the work- pretending to doit, when they 
 do it not ; or thirdly, they will interrupt the work by their frequent ex- 
 curfion-j, and turning afide to every objeA •, or fourthly, they will fpoil 
 the work by curting it fhort, and be gone before you have done any good 
 on it. Therefore I here forewarn you, as you value the unvaluable com- 
 fort of this work, that you faithfully rcfifl thcfe four dangerous evils, or 
 elfe a!! that I have faid hitherto is in vain, 
 i I. Thou (halt findc thy heart as backward tothis,! think, as to any 
 work in the world. O what excufes it will make ! what evafions it will 
 finde out ! and what delays and demurs,when it is never fo much convin- 
 ced ! Eitherif will queRion, whether it be a duty or not ^ or if it be fo to 
 ochers, yet whether it be fo to thee ? It will rake up any thing like reafon 
 tb plead againft it ; it will tell thee. That this is a work for Miniftcrs that 
 have nothing elfe to Rudy on-or for Cloyfterers or perfons that have more 
 leifure then thou haft .: If thou be a Minifter, it will tell thee, This is the 
 duty of the people; it is enough for thee to meditate for the inftruding of 
 them ; and lee them meditate on what they have heard, as if it were thy 
 duty only to cook their meat, and ferve it up,and perhaps a little to tafte 
 the fweetnefs, by licking thy tingers while thou art drefiing it for others ; 
 but it is they only that muft eatif, digeftir,andliveupon it. Indeed, the 
 fmell may a little rcfrefh thee, but it muft be digefting it, that muft main- 
 tain thy ftrength and life. Ifallthiswillnotferve, thy heart will tell thee 
 of other bufinefs ^ thou haft this company ftays for thee, or that bufinefs 
 muft be done; it may be it will fet thee upon fome other duty, and fo 
 make one duty (hut ou: another •, for it had rathe? go to any duty then 
 rothis. Perhaps it will tell thee, that other duties are greater, and there- 
 fore this muft give place to them, becaufe thou haft not time for both ; 
 Publike bufinefs is of more concernment ;toftudy,to preach for the faving 
 of fouls muft be preferred before thefe private contemplations : As if thou 
 hadft not time to fee, to the faving of thy own foul,for looking after others! 
 or thy charity to others were fo great, that it draws thee to negled thy 
 comfort and falvation I or, as if there were any better way to fit us to be 
 ufcful to others, then to make this experience ofour dodrine our felvcs I 
 Certainly Heaven, where is the "Father of Lights,is the bcft fire to light our 
 candle at,and the bcil book for a Preacher to ftudy ^ and if they would be 
 pcrfwaded toftudy that more, the Church would be provided of mpre 
 heavenly liglus : And when their Studies areDivine,and their Spirits di- 
 * vine, their preaching will then be alfo Divine,and they may be fitly called 
 Divines indeed. Or if thy heart have nothing to fay againft the work, then 
 it will trifle away the time in ddaies ; and proraifc chisdiy and the next, 
 
 but 
 
Part IV. The Saints Ever Ufting Re fi. 771 
 
 but ftill keep off from the doing of the bufincfs. Or laftlyjf thou wilt noc 
 be fo baffled with excufcs or dclaies, thy heart will give thee a flat denial, 
 and appofe its own unwillingncfs to thy Reafon : Thou (halt find it come 
 to the work, as a Bear to the flake, and draw back with all the ftrength it 
 hath. I fpeak all this of the heart, fo far as it is carnal, (which in too greac 
 a meafiire is in the beft) for I know fo far as the heart is Spiritual, it wili 
 judge this work the fweeteft in the world. 
 
 Well then, what is to be done in the foremcntioned cafe ? wilt thou ^o 
 it, if I tell thee ? Why, what wouldft thou do with a fervant that were « 
 thus backward to his work ? or to thy beafl: that (hould draw back when 
 thou wouldft have him go forward ? Wouldft thou not firft pcrfwadc,aDd 
 then chide, and then fpur him, and force him on ? and take no denial, noc 
 let him alone, till thou hadft got him clofely to fall to his work ? Wouldft 
 thou not fay, Why, what (hould I do with a fervant that will not work ? / 
 or with an Ox or Horfc that will not travel or labor ? Shall 1 keep them 
 to look on /"Wilt thou then faithfully deal thus with thy heart.?! f thou bs 
 not a lazy felf-dcluding Hypocrite, fay, I will-, by the help of God, 
 I will ; Set upon thy heart roundly ^ perfwade it to the work, take no de- 
 nial ^ chide It for its backwardnefs ; ufe violence with it j bring it to the 
 fcrvice, willing or not willing : Art thou mafter of thy fleOi, or art thou « 
 a fervant to ic? haft thou no command of thy own thoughts ? cannoc 
 thy will ch'ufe the fub jcd of thy Medications, cfpecially when thy judge- 
 ment thus dlrcdeth thy will ? I am fure God once gave thee maftery over 
 thy flefli, and fome power to govern thy own thoughts : Haft thou loft 
 thy authority ? art thou become a Have to thy depraved nature? Take up 
 the authority again which God hath given thee, command thy heart j if 
 it rebel, ufe violence with it ; if thou be too weak, call in the Spirit of 
 Chrift to thine afiftance : He is never backward to fo good a work, nor 
 will deny his help in fo juft a caufe : God will be ready to help thee, if 
 thou be not unwilling to help thy felf. Say to him. Why Lord, thou gaveft 
 my Reafon the command of my Thoughts and Affections j the authority 
 I have received over them, is from thee, and now, behold they refufe to 
 obey thine authority ; Thou commandeft me to fet them to the work of 
 Heavenly Meditation,but they rebel and ftubbornly refufe the duty : Wile 
 thou not ailift me to execute that authority which thou haft given me? O 
 fend me down thy Spirit and Power, that I may enforce thy commands, 
 and effedually compel them to obey thy Will. 
 
 And thus doing, thou (halt fee thy heart will fubmit ; its refiftance will 
 be brought under; and its backwardnefs will be turned to a yielding 
 compliance 
 
 Hhhhh2 SECT. 
 
77Z 'J^he SdiMts EvcrUfting Rcfl. Chap. 1 1* 
 
 SECT. II. 
 
 i2 ^' T '\ 7 Hen thou haft got thy heart to the work,beware left it delude 
 » V V thee by a loitering formality : Leftitfay, I go,andgonot ; 
 
 left it trifle out the time, while it fhould be effectually meditating. Cer- 
 tainly, the heart is as likely to betray thee in this, as in any one particular 
 about the duty : When thou haft perhaps but an hours time for thyMedi- 
 tation,the time will be fpcnt before ihy heart will be ferious.This doing of 
 duty, as if we did it not, doth undo as many as the flat omillion of it. To 
 rub out the hour in a bare lazy thinking of hcavcn^is but to lofc that hour, 
 and delude thy felf. Well, what is to be done in this cafe ? why, do here 
 tt alfo as you do by a loitering fervant^ keep thine eye alwaies upon thy 
 heart j look net fo much to the time it fpendeth in the duty.as to the quan- 
 tity and quality of the work that is done : You can tell by his work, whe- 
 ther your fervant hath been painful; ask, what affedions have yet been 
 atftcd? how much am I yet go: nearer Heaven ? Verily many a mans heart 
 muft be followed as clofe in this duty of Meditation, as a Horfe in a Mill, 
 or an Ox at the Plow, that will go no longer then you are calling or 
 fcourging : if you ceafe driving but a moment,the heart will ftand ftill; 
 and perhaps the beft hearts have muchof this temper. 
 I would not have thee of the judgement of thofe, who think that while 
 « they are fo backward,it is better let it alone ^ and that if meer love will not 
 bring them to the duty, but there muft be all this violence ufed to compel 
 it, that then the fervice is worfe then the omiilion .- Thefe men underftand 
 i not i Firft, That this Argument would certainly cafhicr all Spiritual obe- 
 dience, becaufe the hearts of the beft being but partly fanftified.will ftill be 
 "i refifting fo far as they are carnal ; Secondly, Nor do they ufiderftand well 
 J the corruptnefs of their own natures ^ Thirdly,Nor that their finful undif- 
 pofedncfs will not baffle or fufpend the commands of God ^ Fourthly,Nor 
 ^ one fin excufe anotl»er ^ Fifthly, Efpecially they little know the way of 
 ^ God to excite their Affedions-, and that the love which fhould compel 
 them, muft it felf bc^rft compelled,in the fame fenfe as it is faid to compel; 
 Love I know is a moft precious grace, and fhould have the chief intcreft 
 in all our duties : but there be means appointed by God to procure this 
 love ; and fhall I not ufe thofe means, till I can ufe them from love ? that 
 were to negled the means, till I have the end. Mufti not feek to procure 
 love, till I hare it already ? There are means alfo for the increafing of love 
 where it is begun : and means for the exciting of it where it liech dull: And 
 muft I not ufe thefe means, till it is increafed and excited ? Why , this rea- 
 foning-confidering-duty that wearein hand with, is the moft fingular 
 means, both to ftir up thy love, and to increafe it : and therefore ftay not 
 from the duty , till thou feel thy love conftrain thee,(that were to ftay from 
 the fire, till thou feel thy felf warm^ but fall upon the work, till thou art 
 conftrained to love ; and then love will conftrain thee to further duty. 
 
 My 
 
Part I V. The Sahts EverUftingReji, 773 
 
 My jealoufiejeft thoufhouldll mifcarry by thefe Toctifli opinions, hath 
 made me nacre tedious in the opening of its error. Let nothing therefore 
 hinder thee while thou art upon the work, from plying thy heart with 
 conftant watchfulncfs and conftraint J feeing thou haftfuch experience of 
 its dulnefs and backwardnefs, let the fpur be never out of its fide j and 
 when ever it flacks pace, be fure to give it a remembrance. 
 
 SECT. III. 
 
 3. AS thy heart will be loitering, fo will it be diverting. It will be « ^* ^* 
 
 Jl\ turning afide like « carelefs fervant, to talk with every one that 
 pafTeth by : When there (hould be nothing in thy minde, but the woVk in 
 hand, it will be thinking of thy calling, or thinking of thy afflidions, or of 
 every bird, or tree, or place thou fceft, or ot" any impertincncy, rather 
 then of heaven.Thy heart in this alfo will be like the Husband-mans Ox or « 
 Horfe-, if he drive not,he will not gOj and if be guide not, he will not keep 
 the furrow ; and it is as good ftand ftill, as go out of the way. Experience 
 will tell thee, thou wilt have much ado with thy heart in this point, to 
 keep it one hour to the work without many extravagancies and idle cogi- 
 tations. The cure here is the fame with that before ; to ufe watchfulnefs, a 
 and violence with your own imaginations, and as foon as they ftep out, to 
 chide them in. Say to thy heart, What 1 did I come hither to think of my 
 bufinefs in the world ? to think of places, and perfons, of news, or vanity, 
 yea, or of any thing but Heaven, be it never fo good ? what ! Canft thou 
 not watch one hour ? wouldft thou leave this world, and dwell in Heaven 
 with Chrift for ever ? and canft thou not leave it one hour out of thy 
 thoughts, nor dwell with Chrift in one hours dofe Meditation } Ask thy 
 heart as Abfdom did Hu/hai, Is this thy love to thy freindPDoft thou 
 love Chrift, and the place of thy Eternal, Bleffed abode, no more then fo ? 
 When P/;4r4(?^^ Butler dreamed, That he prelTed the ripe Grapes into Gen. 40. io» 
 Pharaohs Cup, and delivered the Cup into the Kings hand, it was a happy i ij &c. 
 dream, and fignified his fpeedy accefs to the Kings prefence : But the 
 dream of the Baker, that the Birds did eat out of the Basket on his head, 
 the baked meats prepared for PWWj.hadan ill cwf«, and fignified his 
 hanging, and their eatingof his flefli. So when the ripened Grapes of 
 Heavenly Meditation are preflcd by thee into the Cup of Affedion, and 
 this put into the hands of Chrift by delightful praifes (if thou take me 
 for skilful) this is the interpretation,That thou (hilt fliortly be taken from 
 this prifon where thou liel^,andbefet before Chrift in the Court of Hea- 
 ven, and there ferve up to him that Cup of praife fbut much fuller, and 
 much fweeter) for ever,and for ever.But if the ravenous fowls of w .nder- 
 ing thoughts,do devour the Aledhatienslmcndcd for Heaven^ I will not 
 fay flatly it fignificth i\\y death ^h\iz this I will fay, That fof-^r as thefe in- 
 trude, they will be the death of that ferv' ce ; and if thou ordinarily admic 
 
 Hhhhh 3 them. 
 
n^A The Sahts EverUpng Refl, Chap. I2« 
 
 them. That they devour the life, and the joy of thy thonqhts -, and if thou 
 continue in Tuch ^ way of duty to the end, It Hgniries the deAth of thy foul, 
 as well as of ihy fcivice. Drive away thefc birds of prey then from thy fa- 
 criHce, and ftridiy keep thy he^rt to the work thou art upon. 
 
 S E C T. I V. 
 
 $.4- 4. T Aniy,Bc furealfoto lookto thy/^Mrrinthis, Thatitcucnotoflf 
 « JLithe work before the time, and run not away through wearinefj, 
 before it Rave leave. Thou fhalc find it will be exceeding prone to this ; 
 « like the Ox that would unyoke , or the hjorfe that would be unbur- 
 dened, and perhapscaft off his burden, and run away. Thou maid eafily 
 perceive this in other duties;If in fccret thou fet thy felf to pray, is not thy 
 heart urging thee ftill to cut it IhortPdoft thou not frequently hnd a moti- 
 on to have done ? art thou not ready to be up as foon almoft as thou arc 
 down on thy knees ? Why , fo it will be alfo in thy contemfUtions of Hsa- 
 ven : As faft as thou getteft up thy heart, it will be down again : it will be 
 weary of the work ; it will be minding thee of other bufinefs to be done ; 
 and ftop thy heavenly walk, before thou art well warm. Well, what is to 
 bedonein this cafe alfo ? why the fame anthoritj and refoLmion, which 
 brought it to the work,and obferved it in the work, muft alfo hold it to it, 
 till the work be done.Charge it in the name of God to ftay.-do not fo great 
 a work by the halves : fay to it. Why foolilh heart 1 If thou beg awhile, 
 ct and go away before thgu haft thy alms, doft thou not lofe thy labour ? if 
 thou ftop before thou art at the end of thv iourncy,is not every Itcp of thy 
 Travel loft ? Thou cameft hither to fetch a walk to Heaven^ in hope to 
 have a fight of the glory which thou muft inherit; and wilt thou ftop when 
 thou art almoftat the top of the Hill ? and turn again before thou haft 
 taken thy furvey ? Tboucaraeft hither in liopeto fpeak with God, and 
 wilt thou go before thou haft fecn him ? Thou cameft to bathe thy felf in 
 theftrcamsofCo«/o/4rM», and to that end didft unclothe thy felf of thy 
 Earthlj thoughts : and wilt thou put a foot in, andfo be gone? Thou 
 cameft tofpyouttheLandof Promife; O go not back without the bunch 
 of Grapes, which thou maift fhew to thy Brethren^ when rhou comcft 
 home, for their Ctnflrmation atod Encouragement : till thou canft tell them 
 '^''.' ' by experience, Tifcrff it U a Land flowing with i Vine and Ojl^ rrith Aiilk^anti 
 Honej. Let them fee that thou haft tafted of the Wine, by the gladnefs of 
 thy heart : and that thou haft been anointed with the Oyl.by the cheerful- 
 nefsofthy countenance: Let them fee that thou haft tafted of the Milk of 
 the Land, by thy feeding, and by thy mild and gentle difpofition : and of 
 the Honey, bv the fweetncfsof thy words and converlation. The views of 
 «• Heaven would heal thee of thy finfulnefs,and of thy fadnefs;but thou muft 
 hold on the Plailter, that it may have time to work : This Heavenly fire 
 Would melt thy trozen heart, and refine it from thedrofs, and take away 
 
 the 
 
The Saints EverUfling Refi. 
 
 PartIV> 
 
 the earthy part, and leave the reft more fpiritual and pure; but then 
 thou muft not be prefently gone, before it have time, either to burn or 
 warm. Stick therefore to the work, till fomething be done-, till thy gra- 
 ces be acted, thy affections raifed, and thy Soul refreflied with the M- 
 //>jbrj above; or if thou canft not obtain thefe ends at once, ply it the 
 clofer the next time, and let it not go till thou feel the blefsing. £IeJfeel is 
 thatfervant, wh9m his Lord^ when he comes, Jhdlfindfo ^o/;)i^,Mat.24. 46. 2 
 
 CHAP. XIII. 
 
 775 
 
 T^he (^bjlra?i or Sum of all^ for the ufe of 
 the rvea^. 
 
 SECT. I. 
 
 Huslhavcby the gracious afsiftance of the Spirit, dU 
 rected you in this work o^ Heavenly Contemplation^ and 
 lined you out the beft way that I know for your fuc- 
 cefsfiil performance, and lead you into the path where 
 you may walk with God. But bccaufel would bring it 
 down to the capacity of the meanclt, and help their me- 
 mories who are apt to let flip the former particular j^^nd 
 cannot well hy to$,cihcr the fevcrdl hrAnchesef th\s method. That they 
 may reduce them to practice : I fliall here contract the whole into a 
 brief fum, and lay ic all before you in a narrower compafs. But ftill Rea- 
 der, I wi(h thee to remember, that it is the practice of a duty, that I am 
 direfting thee in • and therefore if thou wile not praccife it , do not 
 readic. 
 
 The fum is this, As thou makeft confcience of praying daily, fo do thou 
 of the acting of thy Graces in Meditation : and moreefpecially in medita- 
 ting on the joys of Heaven. To this end, Set apart one hour or half hour 
 every day ,whcrcin thou mayft lay afide all vvordlyr/?ojs<_^;[;fj-,and with ail 
 pofsible fetioufncfs &: reverence ,asif thou were going to fpeak with God- 
 himfelf, orto hivea fight of(f«sW/?, or of that blefTed place; fodo thou 
 withdraw thy felfincoforacfccrcc place, an J fee thy felf wholly to the 
 
 Ibllowirig 
 
 $.1, 
 
mm^ The Saints tverUflhg Refi, Chap, ij- 
 
 following work ; If thou canO, take JfaAc's time and phce, who went 
 forth into tbe Field, in the Evening to medicate •, But if thou be a fervanc 
 or poor nian that cannot have thac icafurc ; take the Htteft time and place 
 that thou canft, though it be when thou art private about thy labours. 
 When thou ki'\\ to the work,iook up toward Heaven^\tx. thine eye lead 
 * thee as necr as it can • remember that there is thine Everlafting Refi : Uu- 
 dy its excellency, ftudy its reality, till thy unbelief be filenced, and thy 
 faith prevail : ihhy jud^emetit he not yetdrawn to Admiration^ ufe thofc 
 fenfible helps and advAritages which were even now laid down. Compare 
 thy heavenly joys with the choiccft on earth ^^x\^ fo rife up from Senfe to 
 Faith -^ 1 f yet this meer f<>«^</fMr/i'» prevail rot fwhichyet bath much 
 force, as is before exprcffed J then fall a pleading the cafe with thy heart j 
 Preach upon this Text of Heaven to thy felf ^ convince, inform, confute, 
 inftrud,reprove,examine,admoni(h,encourage, and comfort thy own 
 Soul from this Celeftial Dodrine ; draw forth thofe feveral confideraticns 
 of thy Refi, on which thy feveral affcdions may work, efpecially that af- 
 feftionor Grace which thou intendeft toad. If it be Love which thou 
 wouldftad, (hewitthelovelinefsofHMffx, andhowfutableitisto thy 
 condition {\iilht Defirc, confider of thy abfence from this lovely ob- 
 jeft ; if it be Hope, confider the fojfibilitj and probability of obtain- 
 ing it; if it be Courage, confider the lingular aflirtance and encourage- 
 ments which thou mayft receive from God ^ the weaknefs of the Enemy, 
 and the neceflity of prevailing ^ if it be Joy, confider of its excellent ra- 
 vilhing glory, of thy intereft in it,and of its certainty, and the neernefs of 
 the time when thou mull pofTefs it. Urge thefe confideraticns home to thy 
 heart •, whet them with all poffible ferioufnefs upon each affection; If 
 thy heart draw back,forcc it to the work •, if it loiter,fpur it on j if it ftep 
 afide, command it in again ; if it would flip away , and leave the work, ufc 
 thine authority ; keep it clofe to the bufinefs, till thou have obtained thine 
 end : Stir not away, if it may be, till thy Love do flame, till thy Joy be 
 raifed, or till thy Defirc or other Graces be lively aded. Call in af- 
 (iftance alfo from God ; mix Ejaculations with thy Cogitations and Soli' 
 bcjuies. Till having fcrioufly pleaded the cafe with th) hearty and reve- 
 rently pleaded the cafe with God , thou have pleaded thy felf from a clod 
 to a flame,from a forgetful finner, to a mindful lover; from a lover of 
 the world, to a thirftcr after God; from a fearful coward, to a rcfolved 
 Chriftian ; from an unfruitful fadnefs, to a joyful life. In a word, What 
 will not be done one day, do it the next, till thou have pleaded thy heart 
 from Earth to Heaven ; from Cv)nverfing below, to a walking with God ; 
 and till thou canfk lay thy heart to reft,as in the bofora of C^^*fi» ^" ^^^ 
 I MedttatioMohhy full and Everlafting Reft. 
 
 And this is the fum of thefe precedent Directions* 
 
 CHAP, 
 
Part IV. The Saints Ever U fling Rejf. ^j^ 
 
 CHAP. XIV- 
 
 Jn Example of this Heavenly Contemplation, 
 for the help of the unskilful. 
 
 ci 
 
 7 here remaineth a ^ft to the people of God. 
 
 SECT. II. 
 
 Eft I How fweet a word is this to mine ears ? Methinks 
 the found doth turn to fubftance,and having cntred at the 
 car, doth pofTefs my brain, and thence defcendeth down 
 to my very heanimeihinks I feel it ftir and work,and that 
 through all my parts and powersjbut with a various work 
 upon my various parts ; to my wearicd/<r»/?jand languid « 
 ffirits, it feems a quieting powerful Opiate; to my dulled powers it is fpirit * Prjem'nm fj! 
 and life .- to my dark eyes, it is both eye-falve, and a profpedive ; to my '^'.^'^^ Dem, 
 Tafle it is fweetnefs : to mine ears it is melody : to my hands and feet it is ^^j^'^^^^^rc de 
 ftrength and nirablcnefs : Methinks I feel it digeft as it proceeds, and in-^jy^fleffecim 
 creafe my native heat and moifture, and lying as a reviving cordial at my Dcoy cffcm 
 he4rt :itom thence doth fend forth lively /|pmV/,which beat through all the '^^"^ "?'" ^"*^ . 
 pulfes of my foul.Reft / Not as the ftone that refts on the esrth.nor as thefe ^T-lTbrJ^"^' 
 clods of flefli (hall reft in the grave ; fo our bcaft muft reft as well as we : '2)/i,mq!'u efi 
 nor is it the fatisfying of our flelhly lufts,nor fuch a reft as the carnal world fimmum bo- 
 defireth .- no, no, we have another kind of Reft then thefe : Reft we fhall »"^' '^ «^» 
 from all our labours, which were but the way and means to Reft, but yet [^.[l^l^'^lflu 
 that is the fmalleft part ; O bleffed Reft, where we fhall never reft day or r«;^X' 'falci- 
 mght,CYying^Holy^hoiy^beIj,Lorii GedofSalflfathjlwhcn we (hall reft from tei^JfummajH- 
 fin,but not from worlhipl from fuffering and forrow,but not from folace! canditasy zcr* 
 O bleffed day, when I (hall reft with God * / when I (hall reft in the arms r'^^'l^'lll'.-',^. 
 and bofom of ray Lord ! when I (hall reft in Knowing, Loving,Reioy cing (Jt ^^07^'/^-' 
 and Praifing 1 when my perfeft Soul and Body together, (hall in thefe per- air:ta>. Ber- 
 fcct actings perfectly enjoy the raoft perfect God! when God alfo, who is nard .de pvx- 
 love it felf,(hall perfectly love me ! yea,and reft in his love to me,as I fhall "^'° calcfl. 
 reft in my love to him Mndrejoyccover mcwich joyandfinging,asI(halL zcph. 3. 17. 
 rejoyce in him/How near is that moft bleffed joyful day ? it comes apace, 
 even he that comes will come, and will not tarry : Though my Lord do 
 feem to delay his coming, yet a little while and he will be here ; What is a 
 few hundred years when they are over ? How furely will his (ign appear ? 
 
 liiii and 
 
^■7 8 The Saints EverUftirtg Refl. Chap. 14. 
 
 and how fuddenly will he fcizeupon the carelefs World? Even as the 
 Lightning that (hines from Eaft to Weft in a moment 1 He who is gone 
 hence will even fo return :Xkthinks I even hear the voice of his foregoersl 
 Methinks I fee him coming in the clouds, with the attenddnts of his Angels 
 in Majefty and in Glory ! O poor fecure finners, what will you now do? 
 
 tt where will you hide your felves ?or what (hall cover you ? mountains arc 
 f^one, the Etirth and Heavens that were are paflcd away ; the devouring 
 lire hath confumcd all, except your felve5,who muft be the fuel for ever : 
 O that you could confuine as foon as the Earth ! and melt away as did the 
 
 I Hr;?z/f»j/Ah,thefe wifhes arc now but vain i the Lamb himfclf would have 
 been your friend, he wouW have loved you, and ruled you, and now have 
 faved you , but you would not then,and now too late : Never cry, Lord, 
 Lord ; too late, too lace man ^ why doft thou look about ? can any fave 
 thee -^ whither doft thou run ? can any hide thee } O wretch ! that haft 
 brought thy felf to this! Now bleffed Saints that have Believed and Obey- 
 ed \ This is the end of faith and Patience : This is it for which you prayed 
 and waited ; Do you now repent your fufferings and forrows ? your felf- 
 denying and holy walking .' Are your Tears of Repentance now bitter or 
 fweetPO fee how the Judge doth fmileupon you'.there's love in his looks ; 
 The Titles of Redeemer, Husband, Head, are written in his amiable, (hi- 
 ning face : Hark,doth he not call you? He bids you ftand here on his right 
 hand;,fear not,for there he fets his (heep.-Ojoyful Sentence pronounced by 
 that blefted mouth ! (^omeje hlcjfedofnty Father ^ inherit the Kingdom pre- 
 pared for yon from the foundations of the vorld : lee how your Saviour takes 
 you by the hand, go along you muft, the door is opcn,the Kingdom's his, 
 and therefore yours;, there's your place before his Throne^ The Father rc- 
 ceiveth you as the Spoufe of his Son, he bids you welcome to the Crown 
 of Glory, never fo uaworthy,crowned you muft be : this was the projeft 
 of free redeeming Grace, and this was the purpofe of eternal Love. O 
 blcfled Grace 1 O blefred Love / O the frame that my foul will then be in! 
 
 how Love and Joy will ftir !but I cannot exprcfs it !l cannot conceive it. 
 This is that joy which was procured by forrow-,this is that Crown which 
 
 was procured by the Crofs^myLord did weep,that now my tears might be 
 wipM away jhe did bleed , that I might now rejoyce ^hc was forfaken,thai: 
 
 1 might not now beforfaken ; he did then die, that I might now live. This 
 wceping,wounded Lord,{hallI behold^this bleeding Saviour (halil fee,& 
 live in him that died for me*.0 free mercy ,that can exalt fo vile a wretch I 
 free to me, though dear to Chrift / Free Grace that hath chofen me, when 
 thoufands were forfaken!when my companions in fin muft burn in Hell,& 
 I muft here re Joyce in Refl ! here muft I live with all thcfe Saint s\0 com- 
 fortable meeting of ray old aicfHaintancelwiih whom I prayed,and wept, 
 and iufferedjwith whom I fpokcofthisday & pUce/lfec the Grave could 
 not contain you,theSeaand Earth muft give up their dead^the fame Love 
 hath redeemed and faved you alfo: This is not like our Cottages of Clay, 
 flor like our prifonsjor Earthly Dwellings .-This voice of Joy is not like our 
 
 old 
 
Part IV. The Saints EverUflingRefl. 779 
 
 old complainings, our groans,our fighs,our impatient moansjnor this me- 
 lodious praifc like our fcorns & revilings,nor like the oaths and curfes which 
 wc heard on Earth : This Body is not like the Body we had, nor this Soul 
 like the Soul we had, nor this life like the life that then wc lived : we have 
 changed our place, wc have changed our jiate, our clothes, our thoughts, 
 oar/ooks^our La>igfiage'. w^hsLXc changed our company for the greater 
 part, and the rell of our company is changed it felf : Before a Saint was 
 weak and dcfpifed, fo full of pride and pccviflinefs and other fins, that we 
 could fcarce oft-times difccrn their graces : But now how glorious a thing 
 is a Saint I where is now their body of fin, which wearied themfelves and 
 thofe about themPWhcrc arc now our different /'W^fwf;;rj'?our reproach- 
 ful Tit!es?our divided ffims? our exafpcratcd paflions? our Grange looks? 
 «ur uncharitable ccnfures? Now we are all ofonc jW^r wfwf , of one name, 
 of one heart, O^onQ /;<»;//? ,and ofoncglsrj. O (wcet reconcilement ! O hap- 
 py Union ! which makes us Hrft to be one with Chrifl, and then to be one 
 among our fclves / Now our differences (hall be dallied in our teeth no 
 more, nor the Gofpel reproached through our folly or fcandal. O my 
 vSouI,thou (halt never more lan^ent the fufferings of the Saints^ncver more 
 condole the Churches ruincs •, never bewail thy fuffering friends ^ nor lie 
 wailing over their death-beds or their graves. Thou fhalt never fuffer thy 
 o\dtemptatioMSy(r(ymSataHfihcwor\d,or thy own flefh ; Thy body will 
 no more be fuch a burden to thee: thy pains and fickneflcs arc ail now cu- 
 red : thou (halt be troubled with wcaknefs and wearinefs no more ; * Thy » A-),y^^/^ ^,.^, 
 head is not now an aking head ^ nor thy heart now anaking heart : 1 hy Cd^jius, quod 
 hunger and thirft, and cold and fleep, thy labor and ftudy are all gone- O o^n^nmoio jyt- 
 what a mighty change is this / Trom the Dunghil to the Throne 1 from ''['"•^.('i'^^i^^h 
 perfccuting finners to praifing Saints ! from a body as vile as the carrion f% '-Jvifuu'i 
 in the ditch^ to a body as bright as the Sun in the firmament I from com- mlln allmm-L 
 plainings under thcDifpleafure of God,to the perfed enjoyment of him in Judigeblt? No i 
 Love ! from all my doubts and fears of my condition, to this pofleflion ^I"J" 1^^'^^ '*■ j 
 which hath put meow of doubt 1 from all my fearful thoughts 0} deaths to erJfhaban 
 this molt bleffed Joyful Life .' O what a blefifed change is this / Tarcwel (in qhidm cams, 
 and fuffering for ever : Farewell my hard and rocky heart, farewell my Jed fine uu.i 
 proud & unbelieving heart: farewell Atheiftical,IdolatrGus worldly heart, "^'''':^^' '"?- 
 farewell my fenfual carnal heart ; And now welcome moft holy, heavenly E^'IS''^ Au- 
 nature ^ which as it muil be employed in beholding the face of God, fo is it guftdc Civk. 
 full of God alone.and delighted in nothing elfe but him.O who can quefli- 1- ::• c. 24. 
 on the love which he doth fo fweetly tafte ? or doubt of that which with 
 luch loy hefeeleth.' larewel repcntance,confeilion and fupplcation^ fare- 
 wcl the moft of hope and faith:And welcome lov'e and joy and praifc.l (hall 
 now have my Harveil without plowing or fowing ^ my wine without the 
 labor of the vintage .-my joy without a Preacher or a promife.-even all from 
 the face of God himfelf. 1 hat's the fight that's worth the feeing : that's 
 the book that's worth the reading. What ever mixture is in the fireams, 
 there is nothing but pure jov in thc/(?;r«M/«. Here (hall 1 beiiicircled with 
 
 Uiii z Etirnitj, 
 
7 8 o The SAtvts Evcrixjliiig Reft. C hap . 1 4. 
 
 Eternhjy and come forth no more : here (hall 1 live, and ever live : and 
 praife my Loxi, and ever,ever,evcr praife him. My face will not wrinJiie, 
 nor my haif be gray : but this mortal fhal! have put on immortMlity^ and 
 this eorrupcible ittctrruftion : and Math (hzW be fwallowed up in viftory : 
 O Dcith^ ffhere u ttcw thyfiing ! Grave^ rvbere is thy viElory 1 The date 
 of my Icafe will no more cxpire.nor fliall I trouble my felf with thoughts of 
 death j nor loofe my joy? through fear of lofing them. When millions of 
 ages are pari,my glory is but beginning, and vvhe^ millions more are paO, 
 it is no nearer ending. Every day is dWrnontidty and every moncth is May 
 " or harvcfl:,and every year is there a Jubilee,and every age is full manhood'^ 
 and all t his is one Eternity. O blcffed Eternity ! the glory of my glory ! the. 
 perfedion of my perfection 1 
 
 Ah droufie, earthy, blockifli Ite^rt 1 How coldly dolt thou think of this 
 reviving day ? Doft thou fleep when thou thinkeft of eternal Reft ? Arc 
 thou hanging earthward, when Heaven is before thee ? Hadft thou rather 
 fit thee down in dirt and dung, then walk in the Court of the Palace of 
 Ged ? Doft thou now remember thy worldly bufinefs ? Art thou looking 
 back to the Sodom of thy lufts ? Art thou thinking of thy delights and mer- 
 ry company ? wretched heart 1 Is it better to be there, then above with 
 God?is the company better ? are the pleafures greater ? Come away- make 
 noexcufe, make no delay, (/o^ commands, and I command thee, come 
 away,gird up thy loins.-afcend the mount and look about thee mzhferiouf- 
 nefs and with Faith. Look thou not back upon the way of the wildernefs, 
 except it be when thine eyes arc dazled with the Glory, or when thou 
 Tha er nth wouldft compare the Kingdom with that howling defart , that thou maid 
 Philofophcrs ^^"^^ fenfibly perceive the mighty diflference. Fix thine eye upon the Sun 
 undcrfteod it felf; and look not down to Sarth as long as thou art able to behold it ; 
 that there was except it be to difcern more eafilyjthe bri^tncfs of the one,by the d^irkncfs 
 fee ^^^^'T' of the other. * Yonder ,far above yonder,i$ thy Fathers glory jyondcr mull 
 «; dt abdit. ^hou dwel when thou leaveft this earth^yonder muft thou remove, O my 
 rcr. cojij: fouljwhen thou departed from this body,and when the power of thy Lord 
 cnp. 9. hath raifed it again,and joyned thee to it^ yonder muft thou live with God 
 
 And Anflot. ^^j. gver. There is the glorious New Jerufalem^iht gates of Pearl, the foun- 
 
 1. I.e. 9. 
 
 ManUcftum eft qucKl ncquc locuj, ncquc vacuum, ncquc tcmpuj eft extra Coeluin. In omni 
 cnim loco corpu» cflc pombilc eft j Vacuum autem cffe dicunt in quo non oft corpus ; poflibi- 
 Ic autcra eft cflc. Tcaipus autem eft numcrus motus , niocus autem fine naturali corporc non 
 eft, <J^f. Quapropter ncquc qujB illic funt, nata funt in loco cfle ; ncque temuus ipfa fa- 
 c!t fcnefccre, ncquc uUa iranfmutatio ulliu* eorum eft, qux fuper cxtima difpofita lunt latione, 
 fed inaltcrabilia & impaftibilia optimam habentia vitam, & per fe fu'.hcientifliman\ pcrfercranc 
 loio xvo, &c. * Nu mirem ft Deum non v'sdeai : Venio & fldnbm omn'o. impeHunittr, vibran- 
 tt'.r, agitAntuTi &fHb ochint.imen non vtn'it ventHS & flatus. Solem, qui vidcndi emnibm caiifx 
 (ft, tntucri non pdjfumHS : r/tdiis acies fubmovttur j obtiKus intuenlis hebetniur : & fi diittiin in- 
 fpiciai omm vifn^ extinrunitr. ^itipfum SoUs ariificem -, ilium Luminls fontem, poffis fuftinere; 
 (urn te ab eJHs fHlgeribHi avcrtas , a fitlminibus abfcondai? Deum oculis carndibus vis videre, 
 cumipfAmanimamtitam, /[HA vivificArii ^ loqHerHi nc( afpiccre psjjfisj nectimi, Minucius Fatlix 
 Oftav..fol. 393. 
 
 dacions 
 
Part I V. The Saints EverUfting Refl. 781 
 
 dacions of Pearl, the Streets and Pavements of tranfparent Gold : Seeft 
 thou that Sun which lighteth all this world ? why, it muft be taken down 
 as ufelefs there, or the glory o^ Heaven will darken ir,and put it out j even 
 thy felf (hall be as bright as yonder (hining Sun : God will be the Sun, and 
 ChiiH the Light, and in his Light fhalt thou have light. 
 
 What thinkcftthou,0 my Soul, of this moftbleflednate ?What! Doft 
 thou dagger at the Promife of God through unbelief? though thou fay no- 
 thingjOr profefs belief j yet thou fpeakcll fo coldly and fo cuftomarily,thac 
 I much fufped thee : I know thy infidelity is thy natural vice. Didfl: thou 
 believe indeed, thou wouldftbe more afe^ed with it "^ Why, haft thou 
 not it under the hand and feal, and Oath o^God ? Can God lye ? or he that 
 is the Truth itfeif,be falfe ? Foolifh wretch .' What need hath God to <• 
 flatter thee, or deceive thee ? why (hould he promife thee more then he 
 will perform ? Art thou not his Creature ? a little crumb of duft ? a fcrawl- 
 ing worm j ten thoufand times more below him, then this fly or worm is 
 below thee ? wouldft thou flatter a flea, era worm ? what need haft thou 
 of them ? If they donotpleafc thee, thou wilt chrulh them dead, and ne- 
 ver accufe thy felf of cruelty : Why yet they arc thy Felhw-CreatHres^ 
 made of as good metal as thy felf-, and thou haft no Anthorit) over them, 
 but what thou haft received : How much Icfs need hath God of thee ? or 
 why fhouldhe care, if thou pcrifh in thy folly ? Cannot he govern thee 
 without either ^^rrrr; or/4//yiJ0(s! ? Cannot heeafily make thee obey his 
 will ? and as calily make thee fuffer for thy difobedience r Wretched unbe- 
 lieving heart 1 Tell a fool, or tell a Tyrant^ or tell forae falfe and flattering 
 man of drawing their fubjeds by filfe proniifcs, and procuring obedience 
 by deceitful means : But do thou not dare to charge the Wife, Almighty^ j 
 FaithftdlGodmih this. Above all men it befeems not thee to doubt,either 
 of this Scripture being his infallible Word, or of the performance of this 
 Word to thy felf Hath not Argument convinced thee ? may not thy own 
 experience utterly filenccthee? How oft hath this J'tWprwrf been veriried 
 for thy good ? How many of the /'row //^j have been performed to thee ? 
 hath it not quickncd thee? and converted thee ? haft not thou felt in it 
 fomething more then humane ? would God perform anothers promife ? 
 or would he io powerfully concur with a feigned word?]f thou hadft feen 
 the Miracles that Chrifi and his A pofiles wrought, thou wouldit never 
 furehavcqucltioned the truth of their dodrine:why they delivered it 
 down by fuch undoubted Tcftimony, that it may be called Divine as well 
 as Humane. Nay, haft thou not feen its Prophecies fulfilled .^ haft thou 
 not lived in an age, wherein fuch wonders have been wrought, that thou 
 haft now nocloke for thy unbelief? haft thou not feen the courfe q( nature 
 changed ? and works beyond the power o: nature wrought ? and all this in 
 the fulfilling ofthis Scrip ure}h2Sk thou fo foon forgoten fince Natirre fail- 
 ed me,and ftrength failed me, and blood, and fpirits^and flefh, and friends, 
 and all means did utterly fail ? and how Art and Reafon had fentenced mc 
 for dead ? and yet how God revoked the fcntence ? and at the requeft 
 
 of 
 
^§2 The Sat/fts Everlaji/ng Re/}. Chap. 1 4* 
 
 of praying,bclievinp^4J«r/, did turn thee to the Promife which he verified 
 CO thee ? And canft thou yet queftion the rrftrh of this Scripture? haft thou 
 fcen fo much to conhrm thy faith^ in the great adions of I'even years paft, 
 and canft thou yet doubt? Thou haft feen fignsand wonders, and arc thou 
 yet To unbelieving ? O wretched heart ! Hath God made thee a promife of 
 iff/?, and wilt thou come fhort of it ? and (hut out thy fclf through unbe- 
 lief? Thineeyesmay fail thee, thy cars deceive thee, and all thy fenfcs 
 prove ddufionSjfooner then a promife of God can delude chce.Thou mailt 
 be furer of that which is written in the word, then if thou fee it with rhinc 
 eyes, or feel it with thy hands.Art thou fure thou liveft? orfurethac this 
 is Earth which thou ftandeft on ? art thou fure thine eyes do fee the Sun ? 
 As fure is all this glory to the Saints-^ as fure (hall I be higher then yonder 
 y?4-'/,and live for ever in the Holy City , and joyfully found forth the praife 
 of my Redeemer: if I be not fhut out by this evil heart of unbelief.caufmg 
 me to depart from the living God. 
 
 And is this Reft fo fweet, and fo fure ? O then, what means the carelefs 
 world? Do they know what it is they fo neglcft ? did they ever hear of it? 
 or are they yetafleep ? or are they dead ? Do they know for certain that 
 the Crown is before them, while they thus fit ftill, or follow trifles .•' un- 
 doubtedly they are quite befidc themfelves, to mindfo much their provill- 
 on in the way, and ftrive, and care,and labour for trifles, when they are 
 haftingfo fait to another world, and their eternal happinefs lies at ftake. 
 Were there left one fparkof V^if or Reafo»^thcy would never fell their Reji 
 for Toyl,nor fell their Glory for worldly vanities, nor venture Heaven for 
 thepleafureofafin. Ahpoor men 1 That you would once confider what 
 you hazard, and then you would fcorn thefe tempting butts. O blefled foe 
 ever be thatLove,that hath refcued me from this mad bewitching darknefsl 
 Love acted. JJ Draw ncerer yet then, O my foul ^ bring forth thy ftrongeft burning 
 Love ; here is matter for it to work upon ^ here is fomething truly worth 
 Vo}idus meiim [{^y lovin-g. O fee what beauty prefents it felf : Is it not exceeding lovely? 
 /{nor mens : j^ ^^^ gjj ^[^^ beauty in the World contraded here ? 1$ not all other beauty 
 lufuue^firdr. deformity to it ? Doft thou need to be perfwaded now to love ? Here is a 
 ibi mi cBllocA- fcajl for thine eyes : zfeafl for all the powers of thy foul : Doft thou need 
 -uiti/olunins ^ to be entreated to feed upon it ? Canft thou love a little fhining Earth ? 
 bona, "^'^1'^^ Canft thou love a walking piece of clay ? and canft thou not love that God^ 
 Tuam pcmaru- ^hat Chrifi, that Glory, which is fo truly and unmeafurably lovely ? Thou 
 re iUic in «canft love thy friend becaufe he loves thee : And is the love of thy friend 
 atcraum. like the lovc o'ichrji ? Their weeping or bleedinj^ for thee, doth not eafe 
 
 i3.ConfefTion j|^^^^ ^^^^ ^^^ ^^^ courfeof thy Tears or blood ; But the Tears and blood 
 cajTed^J^to) '^^^ ^"^'^ ^''^^^ ^^y Lord, have all a foveraign healing vertue^^ud. are Tvaters 
 of Life, and Balfom to thy faintings and thy fores. O my Soul ! I f love dc- 
 fervc,and Oiould procure love, what incomprehcnfiblelove is here before 
 thee? Pour out ail the ftore of thy affections here: and all is too little. O 
 that it were more ! O that it were many thoufand times more .' Let 
 him be firft fcrved, that fervcd thee firft j Let him have the firft-born, 
 
 and 
 
Part I V» The Saints Everlafling Reft, 785 
 
 and ftrength of thy lovc,who parted with ftrength and life in love to thee : 
 If thou haft any to fpare when he hath his part, let it be iniparted then to 
 ftanders by. Sec what a fea of Love is here before thee •, caft thy felf in ,and » 
 fwim with the arras of thy love in this Ocean of his love : Fear not left 
 thou fhouldft be drowncd,or confumed in itjThough it feem as the fcaid- 
 ing* fornaceof Lead,yct thou wilt find it but mollifying Oyl ; Though it * l".^^'*^'^ '^ 
 feena a fornacc of fire,and the hotteft that was ever kindled upon earth,yct '^J caft "^nd 
 is it the fire of Love and not of wrath ; a fire moft effedual to extinguilh came ouc'an- 
 fire ; never intended to confume, but to glorifie thee : venture into it then noimed only, 
 in thy believing meditations ^^nd walk in thefe flames with the Son of God j ^ . ...^ ^ 
 when thou art once in,thou wilt be forry to come forth again. O my Soul ! juram Amoris 
 what wantcft thou here to provoke thy love ? Doft thou love for excel-«icontcmple- 
 lency ? why thou fceft nothing below but bafencfs,except as they relate to "^i^r- Totam 
 thy enjoyments above. Yonder is the Ce/^f^, the region of light, this is a compofiwm 8c 
 Land of palpable darkncfs. Yonder twinkling 5'M^-j,that fliining Moon,iht ^J.^ invcnis- 
 radiant i'«»,are all but as the Lauthoms lianged out at thy Fathers Honje^ mus -, Nulli 
 to light thee while thou walkcft in the dark ftrects of the Earth. But little alicui ici ap- 
 doft thou know ('ah little indeed^ the glory and blefled mirth that is with- ^^^^ ^^^^^ 
 in 1 Doft thou love for futablenefs ? why what perfon more futable thene«^^"J^^"^^'"^jj^^j.* 
 Chrifi ? His (jodhead^ bis A^anhood^ his fnlnefs, hisfreenefs^ his willingnefs, cohxrcre; im- 
 his conflancj^Ao all proclaim him thy moft futable friend. What ftate more mo corteiis 
 futable to thy mifery, then thatof mercy ?or to thy finfulnefs and bafe- rci-dite,turpi- 
 ncfsjthen that of honour and perfedion ? What place more fucable to thee J^^' Q„^j^^i,|' 
 then Heaven?^ho\x haft had a fuiiicient Trial of this world:Doft thou find i;v:lic,iis quam 
 It agrece with thy nature or de(ires?are thefe common abominations,thcfe amiror,& non 
 heavy fufferings, thefe unfatisfying vanities futable to thee ? or doft thou ^-'? '^"j?'. '-'^ 
 love for intereft and neer relation ? Why where haft thou better intereft«2"|^^^"y "Jj^_ 
 then in Hcaven^ox: where haft thou ncerer relation then there ? Doft thou (^^m a fc pci- 
 love for acquaintance and familiarity r Why though thine eyes have never cs^iinatioicuiu 
 fcen thy Lord,^zi he is never the further from thee; If thy Ton were blind,'*n"Q'^am Ipon- 
 yet he would love thee his Father.thouqh he never faw thee ; 1 hou haft-""^^ '"^'^'^^". 
 heard the voice o^Chrift to thy very heart, thou haft received his benefits; t^j^j-s eft ; & 
 thou haft lived in his bofom,and art thou not yet acq.uainted with him? it quocidam fine 
 is he that brought thee I'eafonably and fafcly into the world; It is he neceflltace fa- 
 thatnurfcd thee up in thy tender infancy, and helped thee when thou ^"'"." Af'^^^- 
 couldft nor help thy fcIf;, Vie taught thee to go, to fpe^k, to read, to un- Eremui d" le ' 
 derftand •, He caughc chee to know thy felf and him ;he opened thee that cosUat nihil ; 
 firft window whereby thou faweft into Heaven ■ Haft thou forgotten piovidct ni- 
 fince thy h^an wascarelefs,and he did quicken it? and hard and ftubboro, "'|' ^ """ 
 and he did foftenit, and made it yield? when it was ac peace, and he ncc'nife^ne- 
 did trouble it .? and whole, till he did break it.? and broken, till he did quefecum 
 beal it again ? Haft thoa forgotten the time, nay the many, very many cceitabk. 11- 
 
 lud eft arca- 
 num ingcniofi affeftus, mori cum fxnorc, perire cum lucre vjtae •, fi amarc fcias, fi ames in:|uam De- 
 um, ifta eft amaiidi ai s. Quod rcftat ex amante, amatus-eft. N'nrcmlfrg. dc art? Volunt. lib.4. cap. 
 13,14.. pag. i87:i88. 
 
 times 
 
784 
 
 The Saints EverUfling Rejl. 
 
 Chap. 14. 
 
 yolantas feu 
 Amor vivifici 
 tur amO'C A- 
 morii •, a quo 
 
 cidit amor cs- 
 amitum. Dens 
 eft Amer : qu 
 Dc:im amitiA- 
 tnorem amat. 
 Card. Cufa- 
 nus Vol. 1. 
 Excitat. 1. 7. 
 fol. 131.15. 
 
 times when he found thee in fccrec all in tears ^ when he heard thy dolo- 
 rous lighs and groans ; and left all to come and comfort thee? when he 
 came in upon thee, and cook thee up, as it were in his arms, and asked 
 thee, Poor Soul, what doth ail thee .' dofl thou weep, when I have wept 
 b.ibit utfttVo- fo much !* Be of good cheer ; thy wounds arc faving, and not deadly, It 
 Itns fcii libere jj j fj^^^ {^^y^ ^^g j^ them, who mean thee no hurt ^ Though I let out thy 
 .rnvtr, feu L- blood, I Will not let out thy life. 
 
 Etff nttt O mcihinks I remember yet his voice,and feel thofe embracing arms that 
 
 adutnis^AmoY took me up ; How gently did he handle me 1 how carefully did he drcfs my 
 Dt'inon ifl wounds and bind them up 1 Methinks I hear him ftil! faying to me, Poor 
 4«w'f ^dmod ^""^^' though thou haft dealt unkindly with rac, and caft me off^ yet wUi 
 4mi!um aind ^oz I do fo by thee ^ Though thou haft fet light by me and all my mercies, 
 fb more ; fe:i yet both I and All are thine^what wouldft thou have,that I can give thee? 
 ttbi nofi coin- and what doft thou want that I cannot give thee ? If any thing 1 have will 
 pleafurethee,thou (halt have it ^ If any thing in Heaven or Earth will 
 make thee happy, why it is all thine own-, Wouldft thou have pardon? 
 thou (halt have it, 1 freely forgive thee all the debt : wouldft thou have 
 grace and peace ? thou (halt have them both .• wouldft thou have my fclf ? 
 why,behold,Iam thine,thy PWf»^,thy Zo^^^thy Brother, thy Husl^and, 
 and thy Hf/«^: wouldft thou have the JF/irWf why I will bring thee to 
 
 him •, and thou (halt have him in and by mc. 'Thefe were my L9rds re- 
 
 viving words .-Thefe were the melting, healing, raifing, quickening paf- 
 fages of love. After all this, when I was doubtful of his love ; methinks I 
 yet remember his overcoming and convincing Arguments. — ~Why {in- 
 ner, have I done fo much to teftifie ray Love, and yet doft thou doubt ? 
 Havel made thy believing it, the condition of en joying it, and yet doft 
 thou doubr?Havc I offered thee my felf and love fo long,and yet doft thou 
 queftion my willingnefs to be thine ? Why what could I have done more 
 then I have done ? At what dearer race (hould I tell thee that I love thee ? 
 Read yet the ftory of my bitter pafllon, wilt thou not believe that it pro- 
 ceeded from love ? Did I ever give thee caufe to be fo jealous of me ? Or 
 to think fo hardly of me,as thou doft ? Have I made my felf in the Gofpel, 
 a Lion to chine enemies, and a Lamb to thee, and doft thou fo overlook 
 my Lamb-like nature ? Have 1 fet mine arms and heart there open to thee, 
 and wilt thou not believe but they arc Ihuc ? why, ifl had been willing to 
 lee thee perifh,l could have done it at a cheaper rate,whac need I then have 
 done and fuffered fo much ? what need I follow thee with fo long patience 
 and entreatini> whzt doft thou tell me of thy wantsPhave I not enough for 
 me and thee? and why doft thou fooliftily tell me of thy unworthincfs,and 
 thy fin ? I had not died, if man had not finned : if thou were noc a finncr, 
 thou wert not for me ; if thou wert worthy thy fclf, what (houldft thou 
 do with my -worthiuefs ? Did I ever invite the vcorthj and the righteous ? or 
 didleverfaveor juftifiefuch? or is there any fuch on mM? Haft thou 
 nothing ? art thou loft and miferable ? art thou hclplefs and forlorn ? doft 
 thou believe that I am a fufficicnt Saviour ? and wouldft thou have me ? 
 
 why 
 
Part I V. The Sahts EverUfting Refi, 785 
 
 why then take me, Lo, I am thine ^ if thou be willing, I am willing, and 
 
 neither fin nor devils (hall break the match. 
 
 Thcfe, O thefe were the bleffed words, which his Spirit from his Gaf- 
 
 pel fpoke unto me, till he made me caft my felf at his feet, yea into bis 
 
 arras,and to cry out,My Saviour and my Lord : Thou haft broke my heart, 
 
 thou haft revived my heart^ihon haft overcome, thou haft won my heart, 
 
 take it, it is thine : If fuch a heart can pleafe thee, take it, if it cannot, make 
 
 it fuch as thou wouldft have it. — Thus, O my Sou!,maift thou remember 
 
 the fweet familiarity thou haft had with Chrif -, therefore ii'ae quaint ance tt 
 
 will caufe affcftion, O then let out thy hean unto him • It is he that hath 
 
 flood by thy bed of ficknefs,that hath cooled thy heat8,arKl eafed thy pains, 
 
 and rcfreftied thy wearinef3,and removed thy fears ; He hath bern always 
 
 ready , when thou haft carneftly fought him ; He hath givm thee the 
 
 meeting in publickand in private ; He hath been found of thee in the Coh- 
 
 iregatioft^ln thy houCe,in thy charaber,in th^field,in the way as thou waft 
 
 walking, in thy waking nights, in thy decpeft dangers. O if bounty and* 
 
 compaiuon be an attractive ofLove, how unmcafurably then am I bound 
 
 to love him ? All the mercies that have filled up my life da' tell methi«, all 
 
 the places that ever I did abide in, all the focierics and perfons that i have 
 
 had to deal withjevcry condition of life that I have paffedtffl'<^t^^»lJrtiy 
 
 impIoyment$,and all my relations^evcr^' change that hath befii^nifleUU tell 
 
 me. That the FouHtain is Ovcrfioroing GoodnTfs. — Lord, what a furo of 
 
 love am I indebted to thee ? and how doth my debt continually increafe ? 
 
 how fhould I love again for fo much lovei* But what t^ iliall I dare to think «t 
 
 of making thee requital .'or of recompcnfing ail thy love with mine ! Will 
 
 my mite requite thee for thy golden Mines?my feldom wiflies for thy con- 
 
 ftant bounty ? or mine which is nothing, or not mine, for thine which is 
 
 infinite and thine own ? fhall I dare to contend in love with thee ? or fee 
 
 my borrowed languidfpark, againft the Element and Sun of Love 1 Can I 
 
 love as high, as dcep,as broad, as long * as Love it felf .' as much as he that ^ ^ . 
 
 made me?and that made me love? that gave me all that little whip h I have? moi^m- 
 
 both the heart, the hearth where it is kindled, the bellows, the fire,thefu- bramnopm 
 
 cl,and all were his : A$I cannot match thee in the worksof thy Power,nor f'^p^rare nm 
 
 make,nor prefcrve,nor guide the worlds ; fo why (hould I think any more ^"^"['I'^'PPi 
 
 of matching thee in Love ? No,Lord,I yield,I am unable,I am overcome • pr^it^qitaMun 
 
 O bi'efTed ConqueftlGoon vidoriouflyjand ftill prevail,and triumph in thy py«gredimur,& 
 
 lovejThe captiveofLovcfliall proclaim thy Vidory when thou leadeft me "^^'^'^ poniuM 
 
 in triumph from Earth to Heaven, from death to Life, from the Tribunal A^/'^'"^»^«- 
 
 ' ' cedity neque 
 
 fupra caput 
 effe potefi corpoiis magmudo , cumiUudfcmpercrrporifupi.rpofitum/tti/jcne^ueVtimlaygkndo vix- 
 cei'C poJJ'umus. Ncque enim quippjam Inrgmur quod lUius non fit, ant mjgnifictntiam & iiberalit^i- 
 tcm antectdat j cttifidera. undefittibi id ipfiimquod cj, quod fpiras, qiodjapis, & id qued maxi- 
 mum eft, quod Dcum cognefcis , quod [perns regmm ccelorum , Xiiualem Angclis dign-iraiem, pu- 
 ram, inrfeltamquc giorix qiiam mnc in fpccidis & anigmatibu^ ami eorrtemplatiomm ; quod fa- 
 Sui cs ptiiis Da, coheres Chrifti (audakcr dicam) c^Dtv/i- ipfe. NazJanx. in OnU. de Tiiuper. 
 
 Kkkkk to 
 
fSf ' fie Satah Ever hfii/igRe^.' * <Sap,i4. 
 
 to the Throne • my fclF,and all that fee it,ihall acknowledge that thou baft 
 prevailcd,and all fhall [ay, Behold hovf he loved him, — Vcciet nie love tbcc 
 
 * jn fubjedion to thy Love, as thy redeemed Captivc,choughBoc thy Pcer^ 
 Shall I not love at alljbecaufe I cannot reach thy meafurc?or tt lca£i,icc- 
 
 3 me heartily wi(h to love thee. O that I were able / O that 1 cotili- liecl- 
 ingly fay, //ozrr thee ! even as I feel 1 love my friend, and my fclf I Lord, 
 that I could do it ! but alas, I cannot j fain I would, but alas, I cannot. 
 Would I not love thee, if 1 were but able ? Though 1 cannot fay as thy 
 Apoftle, ThcM kuowefi that Hove thee ; yet can I fay, Lord, thou knowcft 
 that I would love thee : but I fpetk not this to excufe ray fault,it is a crime 
 that admits of no excufc, and it is my own,itdwellethasnearmeasmy 
 very heart ; if my heart be my own, this fin is my own, yea aod more niy 
 own then my heart is. — Lord, what (hall this finaer do ? the fault is ray 
 
 " own, and yet I cannot help it ; I am angry with my heart that it doth not 
 
 *p;K^eTem*v'- ^^^^ ^^^^» ^"^ V" ^ ^^^^ '^ '^^^ '^^^ "^^^'^ ^^^ ^^^^ j ^ frown upon it, and 
 u-n v.v'musy Vct it cares not • I threaten it, but ic doth not feel : I chideit, and yet ft 
 tAtndiu Car doth not mend ^ I rcafon with it, and would fain pcrfwade it, and yet I doi 
 n^'^'*'"c.u^ not perceive it ftir ; I rear it up as a cirkafs upon its leg$,,but it neither 
 pleitlmu'c S^^ ^^^ ftands, * I rub and chafe it in the ufe of chine Ordmances,and yet 
 mfiiiiofub- J ^cel it not warm within me. — O miferablc can that! am — unworthy 
 jeetu'n : unie Soul ! is not thine eye now upon the only lovely objed ? and art thou not 
 ifLiur,fy.i /«« beholding the ravilhing glory ofthe Saints? and yet doft thou not love? 
 Immmu?'' ^"^ ^^^ ^^^ ^^°" "^^ ^^^^ '^^ ^^^ ^"^^^^ forth? why,art thou not a ^oulfa 
 efiD.'um ' jj hving fpirit?and is notthy love the choyceft piece of thy life? Art thou noc 
 AtinsAtcs & ft- ^ rational SoulPand (houldft not thou love according to Reafons condud? 
 nattts. At in. and doth it not tell thee, that all is dirt and dung to Chrift ? chat Earth is 
 7"b'%To^'d' a dungeon to the Celeftial Glory? Art thou not a fpirit thy feU>and fbouldft 
 Deim cjilyn- ^^^^ "^^ '^^^ fpiritually ? even God,who is a fpirit,and the Father of Spi- 
 ■tmodo, & ta-^^^^^ ? Doth not every creature love their life ? why,my Soul 1 art thou like 
 lis cui nthil to flefh ? or gold ? or ftately buildings? Art thou like to meat and drink,or 
 jSr'^o'''^^' «»clothes?vyilt thou love no higher then thyhorfeor fwine?haft thou nothing 
 mhds actual i^^^^^^^ ^^ '^^^ ^^^" ^^^Y ^ ^^^^ '^ ^^^ beauty that chow haft fo admired > 
 Bcnti, in peim ^^"ft thou not cven wink or think it all into darknefsor deformity ? when 
 fertHr. Ltfcut the night comes, it is nothing to thee, while thou haft gazed on ir,it hath 
 veu^ nihil nc- withered away ^ a Botch or Scab.the wrinkles of confuming ficknefs, or 
 mafcipfum of age,do make it as loachfomas it was before delightful: Suppofebut that 
 Autfetpfe : ;//i«thou faweft that beautiful carkafs lying on the Bier,or rotting in the grave, 
 fa>in:ti- quia the fculldig'd up,and the bones fcactered-, where is now thy lovely objed? 
 plam rci for- couldft thou fwectly embrace it, when the Soul is gone • or cake any plea- 
 vhiucamxt ^^^^ '" it, when there is noching left that's like thy felf ? Ah.why then dolt 
 mfiD^Hitt tmi thou love a skinful of dirt, and canft love no more the h^>vcnly ,Gloi:y ? 
 
 in Dee. Deus . . io:j /I^'/Jij i^" 2ii: a^.* 
 
 qmlibetfarMorumficutfibtfHJlficiemAefiy Plemtutit eft, 0mnia cfi : & omKcm rationales mmiis poiMti- 
 aliiatem adimpkt. ^od non evit prtfeiity fifatSlos aliqmd extra Deutn videre duns : (t emm Al'tquid ex- 
 i to. Deum aminty UlMtpfitm cum Dcoy in tornm corde hefpitnbnur. Et quomodo Dens, -0 bun^i tibt p*3^^^' 
 entia, Plmmdo, OmTuaefijfiittieft ? Gibicuf, l.a.cap, zj. fed. 7. p. 413.^ "' - ' *'' ''^?' • * "^ ^^^^ ' 
 
 What 
 
P&rt I ^?^^ The Saints EverU fling Reft, 7^7 
 
 WJiat thinkeft thou ? (halt thou love when thou comeft there ? when thou u 
 feeft ? when thou doft enjoy ? when the Lord (hall take thy carkafs from 
 the grave, and make thee (hineas the Sun in glory, and when thou ihalc 
 cverUftingly dwell in the blcffcd prefence ? (halt thou then \oye, or (hak 
 tfaoanoths not the place a meeting of Lovers? is not the life a iiatc of love? 
 isiic not tfhe great marriage-day of the Lamb ? when he will Embrace and 
 entertain his Spoufe withlove ? Is not the iraployment there the work of 
 love ? where the Souls with Chrift do take their fill ? O then, my Soul be- 
 gin it here : be fickof love now, that thou maift be well withlove there .* Canf.y. 5. 
 lieepchyfelfnow inthcloveofGod {fudc 21.) and let neither life nor 
 death, nor any thing feparate thee from it, and thou (halt be kept in the Rom.s.jf. 
 fuloe(s of love for ever, and nothing (hall imbitter or abate thy pleafure, 
 for the Lord hath prepared aCicy ef love,a place for the communicating of 
 love to his chofcn,& chofe that love his Name (hall dwell there,P/.69 36.^ 
 
 Awake then,0 ray drowfie foul ! who but an Owl or Mole would love >>. 
 this worlds uncomfortable darknef*, when they arecalled forth to live in ■■ 
 ligiit? To flcep under the light of Grace is unreafonable, much more in the 
 approach of the light of Glory : The night of thy ignorance and mifery is 
 paft,the day of glorious Light is at hand,this is the day- break betwixt them 
 both .' Though thou fee not yet the Sun it felf appear, mcthinks the twi- <» 
 hght of a Promife (hould revive thee 1 Come forth then, O my dull con- 
 gealed fpirits 1 and leave thefe earthly eels of dumpifh.fadncfs ! and hear 
 thy Lord that bids thee Rejoyce,and again Rejoyce ^ Thou haft lain here et '» ?>«? 
 long enough in thy pnfon of fleflii, where Satan hath been thy Jaylor,and 
 the things of this world have been the Stocks for the feet of thy Aflfedions, 
 where cares have been thy Irons, and fears thy Scourge,and the bread and 
 water of afflidion thy food^where forrows have been thy lodging,anu thy 
 fins and foes have made the bed.and a carnal,hard, unbelieving heart have »v e\r|^^\^«\ 
 been the iron gates and bars that have kept thee in, that thou couldll fcarce 
 have leave to look through the Lattices ,and fee one glimpfe of the immor- 
 tal light.- The Angel of the Covenant now cals thee, and ftrikes thee, and 
 bids thee arifeand follow him: up,0 my Soul,and cheerfully obey.and thy 
 bolts and bars (hall all fly openjdo thou obey,and all will obey, follow the 
 Lamb which way ever he leads thee : Art thou afraid becaufe thou know- 
 cll not whither ? Can the place be worfe then where thou art ? Sbouldft 
 thou fear to follow fuch a guide ? Can the Sun lead thee to a ftace of dark- « 
 nefspor can he miflead thee that is the light of every man that comech into 
 the world? will he lead thee todeath,who dyed to fave thee from it?or can 
 he dp thee any hurt, who for thy fake did fuffer fo much?foUow him,and he 
 will (hew thee the ParadifeofGod,he will give thee a fight of the New fe- 
 rAf/<T/cA»,he will give theeataftcoftheTreeofLifc ; Sit no longer then by 
 the rire of earthly common comforts, whither the cold of carnal fears & for- 
 rows did drive thee.- Thy Winter is paft, and wilt thou houfe thy fclfftill 
 ' in carfhlythoughcs,and confine thy felf to droop n^^-dulnefs r Even the 
 filly flies will leave their holes wheii the Winter is over,and the San draws 
 
 K k k k k 2 near 
 
 .w.( 
 
 -.■^n- 
 
y S 8 The SaixtJ BverlAJitng Rfft. Chftp. r4. 
 
 near them •, the Ants will iHr, the Fifhes rife, the Birds will fing, the Earth 
 look gr€cn,and all with joyful note will tell thee the Spring is come Come 
 forth then^ O my drooping Soul, and lay atide thy Winter morning robes, 
 let it be Teen in thy believing Joys aRdPraife,that the day is appfaring,and 
 the Spring is come •, and as now thou feeft thy comforts green, thbu f!lalc 
 (hortly fee them white and ripe for Harveft } and then thou WhOirt-t h6w 
 called forth to fee and talk, (hall be called forth to reap, and gather, and 
 take pofleflion. Shall I fufpcnd and dday my joys till then?Shou{d not the 
 " joys of the Spring go before the joys of Harveft? Is Title nothing before 
 pofTefiion > Is the heir in no better a ftate then the flave ? My Lord- hath 
 taught me to rcjoyce in hope of bis Glory , and to fee it through the bars of 
 Rom. ^. 1. a Prifon, and even when I am ferfecutedfor rightecufn'tfs fnke,\^hcT\ lattt 
 Mat. <i.\0)i^i reviied,andull mdnwr of evil fjtyift^s are^fttid afawff mefaljlj ftrhis'fdkfy 
 ^*- then hath he commanded me to rejojce^& be exceeding gl/td, bQ(:zu{c of rhis^ 
 
 mygrext rereard in HeAven. Howjuftly is an unbelieving heart pofTcffcd 
 by lorrovv, and madeaprey to cares and fears, when it felfdoth create 
 them, and thruftaway its offered peace and joy ?\ know it is the pleafure 
 * of my bounteous Lord, that none of hi* family fhduld want for comibrt j ■ 
 nor live fuch a poor and miferable life, nor look with fuch a familhcd de- 
 jedcd face. I know he would have my joys exceed my forrows j And as 
 « much ashedelightethinthe humble and contrite, yet doth he more de- 
 light in the Soul as it delighteth in him ; I know he Cakcth no pleaforc in 
 my fclf procured fadnefs •, nor Would he call on me to weep or rtfetirn, 
 but that it is the only way to thefe dclights.Would I fpread the TabWbti- 
 c» fore my gueft,and bring him forth my beft provifion,& bid him fit down, 
 and cat and welcom,tf I did not unfeignedly dcfire he (hould do fo ? Hath 
 my Lord fpread roe a Table in this WildeFnefs,and furnifhed it with the 
 promifes of Everlafling Glory, and fet before me Angels food, and broach- 
 ed for me the fide of his beloved Son,that 1 might have a better w^ine then 
 the blood of the Grape f Doth he fo frequently and importunately inVitc 
 * me to fit down, and draw forth my faith, and feed, and fparenot ?Nay 
 hath he furniihed me to that end with reafon, and faith, and a rejoycing 
 difpofition? And yet is it poifiblethat he (hould be unwilling of my joys? 
 a Never think it, O my unbelievi'nn Soul ^ nor dare to charge' him w^ith 
 thy uncomfortable heavmefs, who offcrcth thee the foretalie of the hi^h- 
 eft delights, that Heaven doth affwd, and God beftow. Doth he not 
 « bid thee delight thy felfin the Lord? and promife t6 give thee then the 
 Pfal. 37.4. defires of thy htart .' Hath he not charged thee to rejojce evermore 't Yea to 
 I Thcl. 5. 16. ftng Aloud, and jhsftt for ]6j .^/y4/.47. 1. Why (hould I then draw back dif- 
 Pfal.ji. II. couraged ? My God is willing. If 1 were bu-c willing. He is delighted in 
 my delights. He would lain have it my con^aht frame, and daily btifi- 
 nefsjto be raear to him in my believing Meditations •, and to live in 
 the fweeteft thoughts of his goodnefs, and to be alwayes delighting 
 my Soul in himfcif. OblefTcd work I Employment fit for the fori! of 
 ,GodI ' 
 
 But, 
 
Part IV* 7beS/dfms Everla^gRep. 789 
 
 But, ah ray Lord, thy feaft is nothing to me without an appetite : Thou 
 muft give me a ftoraack as well as meat. Thou haft fct the dainties of hea- 
 ven before me, but alas, I am blind, and cannot fee them •, I am lick, and 
 .t;^nnot rcli(h them ; I am fo bcnummed, that I cannot put forth a hand to 
 take them. What is the glory of Sun and Moon to a clod of earth? Thou 
 knowcft I need thy fubjedivc grace, as well as thine objedivc, and that 
 thy works upon mine own diftempcred foul, is not the fmallcfl: part of ray 
 falvation. I therefore humbly beg this grace,that as thou haft opened hea- 
 ven unto me in thy blefTed Word,fo thou wouldft open mine eyes to fee ic, 
 and my heart to atfed it ; clfe Heaven will be no Heaven to me. Awake 
 tuerefore, O thou Spirit of life, and breathe upon thy graces in me ; blow 
 upon the garden of my heart, that the fpices thereof may flow out j Let 
 fnj beloved come into his garden ^tid eat his fleAfantfrnits, ( Cant .^-i 6. ) 
 And take mr by the hand, and lift me up from Earth thy felf, that I may 
 fetch one walk in the garden of Glory , and fee by faith what thou hail laid 
 up for them that love thee and wait for thee. 
 
 Away then you Soul- tormenting cares and fears 1 A way you importu- 
 nate heart- vexing forrows ! At leaft forbear me a little while- (land by,and 
 trouble not my aTpirijr,g foul •, Hay here below, whileft I go up, and fee my 
 Reft. The way isftrange to me, but not toChrift. There was the eternal ** 
 dwellingof his glorious Deity ; And thither hath he aifo brought .his af- 
 fumed glorified flcfti. It was his work to purchafe it ^ it is his work to pre- 
 pare it, and to prepare me for it, and to bring me to ic.The eternal God of 
 Truth hath given me his Promife, his Serl, and his Oath to aftiire me,that 
 bellcvin^inChriji 1 fJjall notferiJJj^ hut have everUfiing life -^ Thi[herftiall John ^ \6. 
 my foul be fpeedily removed, and my body very (hortly follow. * Itisnot^* ^^^Iti nobis 
 fo far, but he that is every where can bring me thither, nor fo difficult and ^'^^'^"^" > f-'i 
 unlikely .but Omnipotency caneffeft it. And though this unbelief may di- aiim p.^udfa- 
 rainiih my delights, and much abate my joys in the way s Yet (hail it not mus : Nos . 
 abate the love of ray Redeemer, nor make the promife of rone cfftd.Andcpcmcs Ma- 
 can my tongue fay, that 1 fhall (hortly and furely live with God : and yet ^^^"^f"^"^ di- 
 my heart not leap within me ? Can 1 fay it believingly , and not re joycing- fcj^U^e^uni 
 ly ? Ah Faith I how fcnfibly now do I perceive thy wcaknefs ? Ah unbelief/ demus eft 
 if I had never heard or known it before, ycthowfenfibly now do I per- Mundushic 
 ceive thy malicious tyranny ? But, though thou darken my light, and dull ^°^"* ^^^S=s 
 my life, and fupprefs my joys, yet flialc thou not be able to conquer and f!^"^!."^ officla 
 dcrtroy me. There {hall I, and my joys furvive, when thou art dead : and Mimflioniiu 
 though thou envy all my comforts, yet fome in delpight of thee, I fliall unlvcrfa no- 
 even here receive; But were it not for thee,what abundance might I have? ^'^^f •,P'^^ « 
 The Jigh: of Heaven would (hioe into my heart : and I might be as farai- '^^^'^^ ^^l^ 
 liar there as I am on Earth. foium in ocu- 
 
 Comeaway my foul then,ftop thine cars to the ignorant language of in- lis ejus fed J 
 fidelity : Thou art able to anfwcr all its Arguments .- Or if thou be not, '" ^"^^ ^iyi- ^ 
 yet tread them under thy feet. Come away, ftandnot looking on that ^"r\/f?'*""" 
 grave, nor turning thofe bones, nor reading thy kffon now in the duft : o£Uv p xqx 
 
 Kkkkk 3 Ihofc 
 
7P0 Tht SdUnif EvtrU/Hiig Re/t, Chap.i4. 
 
 i.Tv.m 1? "iiwfe lines wrill loon be wipe J cue :Buc lift upchy head and lookcoHea- 
 Kc».x3.8.a;:a ven.anJread chy Inllruftionsinchofc rixcd Scars; Or ycc look higher then 
 1?. thofeeyei can fceincothic fo jndacion which ftanieth fare : and fee thy 
 
 a"h^ h°-/° nini- in g )lden leccters written before the foundations of the world.in the 
 Habitations ^'-^^^ "^''^^ ^'^^^^ ^*'" Limb. What ifan Angel from heaven (hould teJl 
 •rcdirtributcd ^'^ce, tha: tlicre is a minfion prepared for thee? thatic (hall certainly be 
 (by order) to thinc Own, and thou Hiilc podv-M's it for ever ? would not fuch a mcfligc 
 
 rJ^H 1^^s''"t' '^^^^ ^^^*^^ ^'^^ ^ ^'^'^ ^"^'^ ^^^^ ^^^'^ *'S'»t: of the infallible Word of Pro- 
 ilullbc^fct'^'in mifes,which were delivered by the Splrit,and by the Son himfelf i'Suppofc 
 Holy places j ^'^^" ^^'''^'^ ^^^^ ^ '^^ry Chariot com: for thee,and fetch thee up to heaven 
 cnti being like £'ixs I would not this rcjoycc thee ? Why, my Lord hath acquaii>te*d 
 '^iTn^'^^ ^ "' ^^^ affured mc,thac the Soul of a La^^arM, a bcggar,goes not forth of 
 iL°\vM-^ its corrupted ficfh, but a Convoy of Angels are ready to attend it, and 
 ihall cQ.nc to f'-ing it to the comforts in AbrahAws bofom. Shall a drunkard be fo nwrry 
 abccrcr Con "among his cups ? and a glutton in his delicious fare ? and the proud in his 
 *tiuonm bcc- bravery and dignity? and the luftful wanton in the enjoyment of his mate/ 
 roVembra- ^"^ ^ ^'' "^^ ^ rcjoyce who muft fhortly be in Heaven ? How glad is vo- 
 ting chc Di- ^"?'"uo'J5 youth of their play-times and Holy-days ? Why,in heaven I (hall 
 vine Concem-^haveaneverla'.ting Holy-day of Pleafurc. Can meat and drink delight me 
 ^'r^f '"g'"? ^^^" ^ hunger and thirft ? Can I find p'cafure in Walks, and Gardcns.and 
 brn'oci^na' convenient dwellings «* Can beauteous fights delight mine eyes fand odors 
 welcomed at "^V ^"^^'' •'' ^nd mclody mine ears ? And (hall not the forethought of the 
 t'le Everlait- CcleftialBlifs delight me .? My beaft is glad of his frefh pallure, and his li- 
 in.^Feaftof ^berty,a<nd his Reft: And (hall not I ? What delight have I found in my pri- 
 dent"trulv " ^^^^ ^^^'^'^S efp:cially whcn they have profpered to the increafe of my 
 Pure,rncerc knowledge / Methinks I could bid the world farewel, and immure my fcif 
 and Evcrlaft- among my Books, and look forth no more fvve.e it a lawful courfe) but 
 in;; Concern- ('as Hienfim in his Library at Lejden ) fhut the doors upon me, and as m 
 God^rwith ^^* '^P of Eternity, among thofe divine Souls,imploy my felf in fw^et con- 
 which the tent, and pity the rich and great ones that know not this happinefs. Sure 
 Souls that then it is a high delight indeed, which in the true lap of Eternity is cnjoy- 
 abound with cted / U Lipfim thought when he did but read Scneat^xhait he was even upon 
 vcTb "ati*^-^" ^^y^P^^ ^^P» ahovc mortality and humane things : What a cafe (hall I be 
 ted,)'anVen-'*!" ^^"'^ ^ ^^ beholding Chrift ? U Julius Scaliger thought twelve Verfes 
 ioying \in- in Lhc4h better then the whole German Empire j What fhall I think mine 
 meafurablc « Inheritance worth ? If the Mathema ticks alone arc fo deledable,that their 
 '^d for cv'^r" ^'•^'^'^'^" '^^ profefs, that they (hould think it fwcet to live and die in thofe 
 c'ley remain' ^^^^'cs^Howdcleftable then will my life be, when I (hall fully and clearly 
 honourcdjas 1 ^tiow thofe things, which the mofl learned do now know but doubtfully 
 may fay, & darkly ?In one hour (hall I fee all difficulties vanilh-.and all my doubts in 
 d'^mi!''-*' / ! - ^^y^^^'^^'^^taphyficks. Politicks, Medicine,&c. (hallberefolved- fo hap- 
 Un^YcrialLV Py^'"«^he Students ofchit Untverfity. Yea all the depths of Divinity will 
 cclkncy.c/.;;;. hs Uncovered to me , and all difficult knots untyed ; and the Book un- 
 Aiexafid. fealed, and mine eyes opened. For in knowing God, I (hall know alJ 
 sr.amt.l7. things thacarefitor good for the Creature to know. There Com- 
 
Pare IV. Ike Saints EverUfting Reft, 791 
 
 memtis's actcmpc is perfected j and all the fcicnces reduced to one. Seneca ct 
 choughr, that he that lived without books,was but buried alive .• But had 
 he known what it is to enjoy God in Glory, he would have faid indeed, 
 'That to live without him, is to be buried alive in Hell. 
 ^ )[f/^po//o«i«i travelled into z^thhpiA and Perjia 10 confult with the *' 
 learned there : And ifP/ato and Pythagoras left their Country to fee thofe 
 wik ty£gyptian Prtefis : And if (as Hieromhith) many travelled thou- 
 fand miles to fee and fpcak with eloquent Lhj : And it the Queen of 
 Sheha came from Ethiopia to hear the wifdom of Solomon^ and fee his 
 glory ; O how gladly (hould I leave this Country ! how cheerfully Ihould 
 J pafsfrom Earth to Heaven to fee the glory of that Eternal Majefty .- 
 andtoattainmy felf that height of wifdom, incomparifon of which the 
 mofl: learned on Earth are but filly, bruinfli fools and Idiots 1 U BevAard. 
 were fo ravifhed with the delights of his Monaftery (where he lived in 
 poverty, without the common pleafures of the world^ bccaufe of its 
 green banks, and (hady bowers, and herbs, and trees, and various ob- 
 jeds to feed the eyes, and fragrant fraels, and fwect and various tunes 
 of Birds , together with the opportunity of devout Contemplations, 
 that hecries cut in admiration. Lord, what abundance of delights doft 
 thou provide, even for the poor ? How then Ihould I be ravilhed with 
 the Defer iption of the Court of Heaven ? wherein flead of herbs, and 
 trees, and birds, and bowers, 1 (hall enjoy God and my Redeemer, 
 Angels, Saints, and unexpreflible pleafures ? and therefore fliould with 
 more admiration cry our. Lord, what delights hall thou provided for us 
 miferableand unworthy wretches that wait for theellf the heaven of glafs a 
 which the /'fryf4»Emperourframed,werefo glorious a piece^ and the hea- 
 ven of filver which the Emperor Ferdinand fent to the great ruik,becaufe 
 of their rare artificial Rcprefentations and Motions j What will the Hea- 
 ven of Heavens then bePwhich is not formed by the Art of man, nor beau- 
 tified like thefc childifh toysj but is the matchlefs Palace of the great King, 
 built by himfclf for the refidcnce of his Glory , and the perpetual enter- 
 tainment of his beloved Saints. Can a poor deluded Mahometan rejoyce in 
 expeftation of a feigned fenfualParadifc? And (hall not I rejoyce in ex- thcrecond" 
 pectation of a certain Glory .? If the honour of cheambitious,or the wealth*dayofthefir{l 
 of the covetous perfon do increafe, week. 
 
 his heart is hfted up with his eftate, Th- Empyreal Palace, ^vhercth' ecern.l Trcafurcs 
 
 i_ L •/- I. L u •/- Ox Ncttar no\s •■. where everlaltmg pleafures 
 
 as a boat that nfeth with the rifing ^rc heaped up, where nn immortil May 
 
 of the water.- If ihey have but a lit- in blifsful beauties flounH.-jth for aye : 
 
 tie more land or.mony then their Where life ftilllivcs : where God his S17.cs hold's 
 
 neighbours.how eaflly may you fee Environ-d round with Seraphins and Souls 
 
 ■ ■ t ■ J • nought with his precjous blood, whole plonousHjCK 
 
 it wi their countenance and cam- y,,^\ „,^^,„^^j ^l^^^ ^bovc the heaven, bnoht. ^ 
 age ? How high do they look? how 
 
 big do they fpeakPhow (lately and loftily do they demean themfelvesfAnd 
 
 (hall not the heavenly loftinefs and height of my fpirit difcover my title 
 
 to this promifed Land ? bhalllbc the adopted Son of God, and coheir 
 
 ■■• ''' wi:h 
 
y^ The Sdlnts EwrUfifrf^ Reft, Chap. 14. 
 
 with Chrift of that bleffed inheritance, and daily look when I am put into 
 poflfcflion ? and (hall not this be feen in my joyful countenance ? What tf 
 « God had made mc commander of the earth? What if the mountains would 
 remove at my command > What if I could heal all difeafes with t word or 
 a touch ? what if the infernal fpirits were all at my command ? Should I 
 not rejoycc in fuch pr'iviledges and honours as thefe ? yet is it my Saviours 
 command, not to rejoycc that the devils are fubjcd to us : but in this to 
 rejoyce, chat our names are written in heaven. 
 ^ I cannot here enjoy my parents, or my near and beloved friends with- 
 out Ibme delight, efpecially when I did too freely let out my aflPedions to 
 my friend, how fweet was that very excrcife of my love ! O what will ic 
 ..then be to live in the perpetual love of God/ For brethren here to live to- 
 gether in Unity, how good and pleafant a thing is it ? To fee a family live 
 in love ^ husband, wife,parents,children, fcrvants, doing all in love to one 
 another j To fee a town live together in love , without any envyings, 
 , . brawlingSjhcart-ljurningsor contentionSjfcornSjlaw-fuitSjfaAionsordi- 
 
 Mct.s. vifions J but every man loving his neighbour as himfelf,and thinking they 
 
 ofaUx hom'i- cannever dotoomuch for one another, but ftriving to go beyond each 
 mm gen:i.s\ Si^otherin lovCjO how happy and delegable a fight is this/'O fweetcft bands' 
 '^'^""^mTJ- ^^*'^^^ SenccA)vj\\\ch bind fo happily ,that thole that are fo bound,do lore 
 lumrc^urre- their binders, and defireftill to be bound more clofely,and even reduced 
 ^a. into one/ O then,what a bleffed fociety will be the Family of Heaven ?and 
 
 thofe peaceable Inhabitants of the New ferufa/em ? where is no divifion, 
 nor difli:nilitudc,nor differing Judgements, nor difaffeftion, nor ftrangc- 
 LrafApoipeg- nefs, nor deceitful friendfbip j never an angry thought or look, never a 
 m^^nonubi* cutting unkind expreflion, but all are One in Chrift,who is one with the 
 A-n:'mat. tjFather,and live in the love of Love himfelf.?C^r(? could fay. That thefoul 
 Which Gibicuf of a lover d welleth in the perfon whom he loveth ; and therefore we fay, 
 expoundcth jj^g ^q^\ jj ^^^ more where it liveth and enliveneth, then where it loveth. 
 ^oaulJ^ti Howneer then will my foul be clofed to God, and how fweet muft that 
 iffum q'iod conjundion be, when I (hall fo heartily, ftrongly , and unceffantly love 
 Anat efl ei ct him •' As the Bee lies fucking and fatiating her felf with the fweecnefs of the 
 A6lni& ant' f iowcr;or rather as the child lies fucking the Mothers breaft,inclofed in her 
 SJ ammax *r"^'>^"d fitting in her lap^even fo (hall my loving foul be Aill feeding on 
 fubficitur thut the fweetncfsofthe God of Love. Ah wretched,flc{hly,unbelievingheartl 
 aflui Potcntia: that can think offuch a day, and work, and life as this, with fo low and 
 fdijor vcro efl ^^\\ ^j^^^ feeble joys / But my enjoying J oys will be more lively. 
 tTe£%e a ^^^ delegable is it to me to behold and ftudy thefe inferiour works of 
 fubjciti ab " God /to read thofe Anatomical Ledures o^Du Bartus upon this great dif- 
 (i^Uyt{u.m feded body ! what a beautiful fabrick is this great houfe which herewc 
 co)ifrAA5iiis a dvvell inl The floor fo drefl: with various Herbs.and flowers,and Trees,and 
 Po'uiiA Gi- watered with Springsand Rivers,and Seas 1 theroof fo wide expanded/fo 
 bieufl.i.^e admirably adorned Ifuch aftoniChing workmanfhip in every part 1 The 
 Libcrtate D:i» ftudiesofan hundred Ages more (if the world fhould laft fo long j would 
 c. 26. Sett. 8. nocdifcoverthcmyfteries of divine skill, which are to be found in the 
 P'475' narrow 
 
Part I V. The Saints Everlafling Kefl. 7P3 
 
 narrow compafs of our bodies. What Anatomift is not amazed in his 
 Search and Obfervations ? What wonders then do Sun, and Moon, and 
 Stars, and Orbs, and Seas, and Winds, and Fire, and Air, and Earth, ^c, 
 afford us 1 And hath God prepared fuch a houfc for our filly finfiil corrup- 
 tible flcfh I and for a foul imprifoncd / and doth he bcftow fo many milli- 
 ons of wonderful rarities,even upon his enemies ! O then what a dwelling 
 muft that needs be, which he prepareth for pure, refined, fpiritual, glori- 
 fied ones/and which he will beftow only upon his dearly beloved children, 
 whoiti he hath chofen out, to make his mercy on them glorified and admi- 
 red 1 As far as our perfeded glorified bodies will excell this frail and cor- 
 ruptible flefh, fo far will the glory of the New Jerufalem exceed all the 
 prefcnt glory of the creatures. The change upon our Manfion,will be pro- « 
 portionable to the change upon our felvcs. Arife then,0 my foul^by thefe 
 ftepsjn thy Contemplation land let thy thoughts of that gIory( were it pof- 
 fiblej as far in fweecncfs exceed thy thoughts of the excellencies below ; 
 Fear not to go out of this body, and this world, when thou mull make fo 
 happy a change as this ; but fay , as Zuingtrus when he was dying [] * I am »* <^Mdt6 :gi 
 glad , and even leap for joy, that at lalt the time is come wherein that, even ^J^*'^ ''■'^^° '^' 
 that mighty Jehovah, whofe Majefty in my fearch of Nature I have admi- dmiiluxln^'^' 
 red, whofe goodncfs I have adored, whom inlaith I have dcfired, whom tcmpus.qntiUc, 
 I have fighed for,willnow (hew himfclftorae face to face.]And let that be '1^' pr^potcnT 
 the unfained fenfeof thy heart,which CAmerartM left in his Will ftiould hQa{f''^n/,'*^'*' 
 written on his Monument j T/r^ w/^/ morsefi, morsmihi vita nova efi • natirJjndara' 
 Life is to me a death. Death is to me a new Life. tione miratua 
 
 Moreover, how wonderful and excellent are the works of Providence /*Wj vencratus 
 even in this life ? to fee the great God to engage himfelf, and fet a work his ^■"^1'-<^ bomta- 
 Attributes for the fafety and advancement of a few humble, defpicable, d^crav? 
 praying pcrfons/ O what a joyful time will it then bc,when fo much Love, qucm fufpira- 
 and Mercy, and Wifdom, and Power, and Truth fhall be manifefted and "^-'j ^fmcjsm 
 glorified in the Saints glorification ? /f" ^^^^K '^^ A- 
 
 How delightful is it to my foul, to review the working of Providence I'rhlltebn^ud- 
 for my fc!f ? and to read over the Records and Catalogues of thofe fpccial chior Adam 
 mercies wherewith my life hath been adorned and fweetncdPHow oft have in vitis Ger- 
 my prayers been hcard,and my tears regarded, and my groaning troubled "^^^"or""! mc- 
 foul relieved .' and my Lord hath bid me,Be of good cheer ? He hath heal- J^^^^^l* 
 ed me when in refpeft of means I was uncurable : He hath helped me 
 when I was hclplcfs.-Inthemidftof myfupplications hath heeafedand 
 revived me: He hitb taken me up from my knees,and from tlie duft where 
 I have lain in forrow and defpair ; even the cries cwhich h^ve been occafi- 
 oned by diftru(V,hath he regardedywhat a fupport are thefe experiences to 
 my fearful unbelieving heart?Thefe clear Tcftimonies of ray Fathers Love, 
 do put life into my afflided drooping fpirit, 
 
 O then, whjta bleifedday will that be, when I (hall have all mercy, 
 perfedion of mercy,nothing but mercy,and fully enjoy the Lord of Mercy 
 himfelf ! Witcn 1 fhallftand on the ihore, and look back upon the raging 
 
 Lllll Seas 
 
794 TheSAtHts EverUJlingRefi. ^ Chap. 14, 
 
 / Seas which I hive fafely pifTii ! when I (hill in fafe and full poJellion of 
 
 glory, look back upon all my pains and croublcs, and fears and tears, and 
 upon all ihz rajrcics which 1 here received • and then Hiill behold che glo- 
 ry enjoyed there, which was the End ofall ch:s! O what a blefT^d view will 
 th\t be .' O glorious profped which I (hill have on the celc.tial Mount 
 Zhn /Is it pDlTiblethatthrre (houldbeany defed of joyPor my heart not 
 railed, when f am fo raifed } If one drop of lively faith were mixed with 
 th?re coilidorations, O wluc work thsy would make in my breaft 1 and 
 what a Heaven-raviflieJ heart (hould I carry within me 1 Fain would I be- 
 lieve J LrrJi, help mj unbelief. 
 
 Yet furthcr,confidcr,0 my foul, How fweet have the very Ordinance; 
 been unto thee? What raptures haft thou had in prayer and under heave.i- 
 ly Sermons ? What gladnefs indaiesofthankfgiving,after eminent delive- 
 rances to the Church or to thy felf? What delight do I find in the fweet 
 focicty of the Saints? To be among my humble faithful neighbours and 
 friends ? To joyn with them in the frequent worHiip of God ? To fee their 
 growth and liability and foundnefs of underftanding ? To fee thofe daily 
 added to the Church which (hall be faved?0 then what delight (hall I have 
 to fee the p^rfeded Church in Heaven ? and to joyn with thefe and all the 
 vSaints in another kinde of wor(hip then we can here conceive of' How 
 fweet is it to joyn in the high praifes of God in the folemn AfTemblies ? 
 How glad have I been to goupto thehoufeofGod? Efpecially after long 
 reft|:aint by fickncfs,when I have been as H<.'^?i^.«/7releafed,and rc-admit- 
 , ted to >oyn with the people of God,and to fet forth the praifes of my great 
 
 deliverer ? How fweet is my work in Preaching the Gofpel, and inviting 
 linncrs to the Marriage feali of the Lamb ? and opening to them the trea- 
 furcsof free Grace? Efpecially when God bleff^'ch my endeavours with 
 plenteous fuccefs, and giveth me to fee the fruit of my labours : even this 
 alone hath been a greater joy to my heart, then if I had been made the 
 Lord ofall the riches on earth. 
 
 O how can my heart then conceive that joy, which I (hall have in my 
 admittance into the celeftial Temple,and into the heavenly Hoft,that (hall 
 do nothing but praifethe Lord for ever: When we (hall fay to C[\6[\,Here 
 Am /, an J the children than h.ifl given me ^ and when Chrift (hall prcfcnt us 
 all to his Father,and all are gathered, & the Body compleated I If the very 
 lb I' «WordofGod were fweeter to /t?^ then his neceffary food; and to 7*^«»i»^, 
 Jer. I r. iV. was the very joy and re joycing of his heart ; and to Dnvid^ was fweetcr 
 Pfal. 119. 97. then the Hony and Hony-comb ; fo that he cryeth our, O how I love thy 
 Pfal. 119. 91. Lxrolit is my meditation continnjilly :andif thy Lirv had not been mj delight ^ 
 70. 77, &c. J f3^4penf^;4 ift my troubles. 6 then how blclfjd a day will that be, when 
 We fuily enjoy the Lord of this Word /and (hill need thefe written pre- 
 cepts and promife* no more 1 but fh ill inf^ead of thefe love-letters, enjoy. 
 our beloved ^ and inftead of thefe promifes, have thehappincfs in pofjfef- 
 fion i and read no book but the face of the glorious God I How far would 
 "I go CO fee one of chofe blclTed Angels, which appeared to Abraham^ 
 
 to 
 
•^ — ■ ■ ——_______— -■-._ 
 
 Part I V. The Saints EverUjling Reft. 795 
 
 fo Lot^ to fohn^dcc. Or to fpeak with Henoch or Eiias or any Saint, who vifcoiM adco 
 had lived with'God ^efpecially if he would refolvcall my doubts, andde- fiitcup(i^s:>i*t 
 fcribe to rac the ceJeltial habitations? How much more dedrable muft it ^'"^''^^'^ ^^ 
 needs be to hvc with thefe bleffed Saints and Angels,and to fee and poffcfs '^l\"dubit^ ' 
 as well as they ? It is written of Erafius^ that he was fo delirous to learn *<j/»«/?(?;i.'itff j 
 that it would be fweet to him even to die, fo he might but be rcfolved of ''* (imbusfM 
 thofe doubtful queftions wherein he could not facisfie himfcif. How fweet 'pi'^J^-^f^^^'^ 
 then fliould it be to me to dye, that I may not only be rcfolved of all my ^e'S^'frle- 
 doubts, but alfo know what i never before did think of, and enjoy what </ ,f. Mekh. 1 
 before I never knew?It was a happy dwelling that the twelve ApolUes had^Adam in vica 
 withChrift^ to be alwaies in his company, and fee his face, and hear him E^^^'- 
 open to them the mylteries of the Kingdom.- But it will be another kind of ^J,r(;c^-l%^ 
 happinefs to dwell with him in Glory. It was a rare privtiedgc o{ThomM%^ L, [-lUc- ■. 
 to put his fingers into his wounds to confirm his faith, and of John to be mm in fepttl^ 
 called the Difcipic whom ^e/i/j loved, on whofe brcall at fupper he was ^''''''> P^'^'^!" 
 wont to lean. But it will be another kind ofprivilcdge which I (hall enjoy '^"jj^*^ \ ^'^^-^ 
 when 1 fhall fee him in his glory, and not in his wounds j and (hall enjoy a ^,1. l. C. 
 fuller fence of his love then /o^« then did; and fliall have the mofl hearty Luke 3.43. 
 entertainment that Heaven affordcth . I f they that heard Chrift fpeak on t» 
 earth, were aftoniflied at.his wifdora and anfwers; and wondredatthe 
 gracious words which proceeded from his mouth ; How (hall I be affeded 
 then to bcliold him in his Ma jefty ? 
 
 Rowfc up thy felf yet O my foul.and conHder ; Can theforefight of this « 
 glory make orhers embrace tl e flake, and kifs the fagot, and welcome the 
 crofs,and rcfuie deliverance. And can it not make thee chcarful under IcfTcr 
 fufferings? Can it fweeten the flames to .r , r » , r 
 then, f and can ir no: fwccrcn thy !,fe, or 5f S.ttf'o^:^^^^ % .,.„ : 
 thy lickrteis,or natural death ? If a glirapfe what wonders Hull wcfeel when we ihall fee, 
 could make Afofcj h:s iacc to fliinc,and Pe- Thy full cyd Love ! 
 
 ter on the m.ount fo tranfportcd and Paul '^^'l*^" thou (Halt look us out of pain, 
 fo cKalted,and U» fo rapt up in the fplrit? mI 'T ^ ^f °['^]Pl ^^'^1'? '^f ^^'- , 
 
 „,, n ij • r F'-"t''"'-''^4"^»-' More then athojfand Suns disburfc in li^h'. 
 
 Why Inould it not lomewhat revive me InHc-ivn above, 
 
 with delight .? Doubtiefsit would, if my Hirbcrti?$ms, The Ghncc. 
 
 thoughts were more beiieVing: Is it not the fame heaven which they and I 
 mull live in? Is not their God.thcir Chri{l,their Crown a nd min? the fame? 
 Nay how many a weak woman, or poor defpifed Chriftian have I feen, 
 mean in pai-:s,but rich in faith, who could rcjoycc and triumph in hope of 
 this inheritance ? And fhall I look upon it with fo dim an eye ? So dull an 
 heart.? So dejeftcd a countenance? fome frr.all foretatls alfo I have had my 
 felf ( though indeed fraall and fcldora through mine own belief; and how 
 much more delightful have they been, then ever was any of thcfe earthly 
 things ? The ful: enjoyment then will fure be fweet. Remember then this 
 bunch of Grapes which thou haft tafted of : and by them conjedure the 
 fruitfulnefs of the Land of Promife. A Grape in a wildernefs cannot be like 
 the plentiful Vintage. 
 
 L 1111 2 Confider 
 
79^ The Saints Ever I A^ing Re fl» Chap. 14. 
 
 Confider alfo, O my foul, What a beauty is there in the impcrfeift Gra- 
 Col. 3. 10. cesofthefpirit here rfo great that they are called the Image of God :and 
 can any created excellency have a more honourable title ? Alas how fmall 
 a pare are thefe of what we (hail enjoy in our perfed (late > O how preci- 
 ous a mercy fliould I eftecm it,ifGod would but take off my bodily infirmi- 
 ties, and reftore me to any comfortable meafureof Iieakh and ftrengtb, 
 that I might be able with chcarfulnefs to go through his work? How prc- 
 tious a mercy then will it be, to have all my corruptions quite removed, 
 and my foul perfcfted, and my body alfo raifed to fo high a ftate, as I now 
 can neither delire nor conceive ? Surely as health of bodyjfo health of foul 
 doth carry an unexpreffibicfweetncfs along with it.Wcre there no reward 
 befides, yet every gracious ad is a reward and comfort. Never had I the 
 * lead ftirring of Loving God, but I felt an heavenly fweetnefs accompany- 
 ing it: even the very aft of loving was unexpreflibly fweet.What a happy 
 life (hould I here live,could I but love as much as I would ? and as oft, and 
 as long as I would ? Could I be all love, and al waies loving / O my foul, 
 what wouldft thou give for fuch a life 1 O had I fuch true and dear apprc- 
 henfions of God,& fuch a true underftanding of his words as I de{ire,could 
 I but truft him as fully in all my freights ; Could I have that life which I 
 would have in every duty: Could I make God my conftant dcfire and de- 
 light i I would not then envy the world their honours or pleafures ; nor 
 change my happinefs with a Cttfar or AlexMndtr.O my foul,what a bleflcd 
 ftate wilt thou (hortly be in, when thou (halt have far more of thefe then 
 thou canfl now defire?and(haltexercifeall thy perfeded graces upon God 
 ' in prefence and open fight, and not in the dark, and atadiftance,asnowl 
 And as there is fo much worth in one gracious foul, fo much more in a 
 ^ gracious fociety,and moft of all in the whole body of Chrift on earth : If 
 there be any true beauty on earth : where fliould it be fo likely as in the 
 Spoufe of Chrift ? It is her that he adorneth with his Jewels, and feaQeth 
 at his table ; and kecpeth for her alwaics an open houfe and heart : he re- 
 vcaleth to her his fecrets,and maintaineth conihnt converfe with her : he 
 Dti Buftii in ^s ^cr conftant guardian,and in every deluge inclofeth her in his Ark : He 
 the fevcnth faith to her, Thou art all beautiful, my beloved 1 And is his Spoufe, while 
 day of the firft black,fo comely ? Is the afflidcd,finning,weeping,lamenting, perfecuted 
 
 week. p. 187- • * Church fo excellent ? O what then will 
 
 \Vith cloudy caic*fh' one's multicd up lomc whiles • , ^i , . . . r n l j 
 
 The ochcrsfacc isfull of plcafing fmilcj : be the Church.when it is fully gathered 
 
 For ncYcr grief, nor fear of any fit and glorified? When it is afcended from 
 
 Ofthclcaftcarc, (hall dare come near to it : j the valley of tears tO Mount Sion ? 
 
 »Tis the grand Jubilee, the fcaft of fcafts When it (hall fin no morc j nor weep, 
 
 Sabbaothof Sabbacthi, cndleU Relt of Refts : " . ^ » . _'f^» 
 
 Which with theProphct, and Apoftlcs zealous, nor groan, norfufferany more? The 
 
 The conftant Marcyrs, and our Chriftian fellows, Stars, or the fmallefl: candle are not 
 
 Gods faithfull fcrvants, and his chofen (hccp, darkncd fo much by the brightnefs of 
 
 In Hcav'JiYtc hope wiihm{h.rt time to keep. ^^^ g„„ ^ ^5 jj^g excellencies of the 
 
 firft Temple will be by the celefiial Temple. The glory of the old 
 JernfAlem will be darkncfs and deformity to the glory of the New 
 
 Ic 
 
Part I V» 'The Saints EverUfiing Refi. 79 7 
 
 It is faid in E^ra 3.12. that when the foundations of the fccond Temple u 
 were laid, many of the ancient raen,who had fcen the firft houfe did weep, 
 i.e. becaufe the fecond did come fo far fhort of it : what caufc then (hall "^ 
 wc have to (hout for joy, when we fhali fee how glorious the heavenly 
 Temple is, and remember the meannefs of the Church on earth ? 
 
 But alas,what a lofs am I at in the midft of my contemplations/I thought 
 my heart had all this while followed after, but I fee it doth not ; And (ball 
 I let ray Underftandings go on alone ? or my tongue run on without Afifc- 
 Aions ? what life is in empty thoughts and words ? Neither God nor I 
 find pleafure in them. 
 
 Rather let me run back again, and look, and find, and chide this lazy 
 loitering heart, that turneth off from fuch a plcafant work as this : Where 
 haft thou been , unworthy heart, while I was opening to thee the everlaft- 
 ing Treafures? Didft thou flcep ? or waft thou minding fomething eife? or 
 doft thou think chat all this is but a Dream or Fable ? or as uncertain as the 
 prcdiAions of a prefumptuous Aftrologer ? Or haft thou loft thy life and 
 rejoycing power ? Art thou not afhamed to complain fo much of an un- « 
 comfortable lifc,and to murmur at God for filing thee with forrows,when 
 he offerech thee in vain the delights of Angc!s,and when thou treadeft un- 
 der foot thcfe tranfcendent pleafurcs ? Thou wilfully pincft away in grief, 
 and art ready to charge thy Father with unkindnefs for making thee only 
 a veffd of difplcafure, a fink of fadncfs, a skin full of groans, a fnow- ball of 
 tears, a channel for the waters of affliction to run in, the fuelof feari, and 
 the carcafs which cares do confume and prey upon,when in the mean time 2 
 thoumightefthvea lifeof Joy ; Hadft thou now but followed me clofe, 
 and believingly applycd thy felf to that which I have fpoken,and drunk in 
 but half the comfort that thofe words hold forth, it would have made thee 
 revive and leap for joy, and forget thy forrows, and difeafcs, and pains of 
 the flefh .• but feeing thou judgeft thy felf unworthy of comfort, it is juft 
 that comfort (hould be taken from thee. 
 
 Lord, what's the matter that this work doth goon fo heavily ? Did I 
 think my heart had been fo backward to rejoyce? If it had been to mourn, 
 and fear, and defpair, it were no wonder : I have been lifting at this ftone, 
 and it will not ftir, I have been pouring A^ma viu into the mouth of the 
 dead: I hope. Lord, by that time it comes to heaven, this heart by thy 
 Spirit will be quickned and mended, or elfe even thofe Joys will fcarcc 
 rejoyce me. 
 
 Bnt befides my darknefs,deadnefs,and unbelief,! perceive there is fome- 
 thing elfe that forbids my fulldefired Joys : This is not the time and place " 
 where fo much is given : The time is our Winter, and not our Harvcft : 
 The place is called the Valley of tears .- there muft be great difference be- 
 twixt the Way and the End, the Work and Wages, the fmall foretafts and I 
 full fruition. 
 
 But Lord, Though thou haft refcrved our Joys for Heaven, yet haft D</.f.. 
 ihou notfo fufpcndcdour Dclires I They arc moft fuitabicandfeafonable 
 
 Lllll 3 in 
 
79S i:h€ Saints EverUftingRejl, Chap. 14, 
 
 «in this pre fent life ; therefore, O help mc to dcfire till 1 may pbflcfs, and let 
 me long when 1 cannot as I would rejoycc : There is love in Dciirc,as w«ll 
 as in delight ■, and if I be not empty of Love, I know I (hall not long be 
 ^ empty of Delight. — 
 
 Rowfe up thy felf once more then, O my foul, and try andexcrcifcthy 
 et fpiricual Appetite^ though thou art ignorant and unbelicving,yet art thou 
 reafonable, and therefore mult needs delirc a Happincfs and Rell : Nor 
 canft thou furc be fo unrcafonablc as to dream of attaining it here on earth.- 
 Thou knowcft to thy forrow that thou art not yet at thy Reft, and thy 
 own feeling doth convince thee of thy prefent Unhappinefs ; and doft thou 
 know that thou art rcftlefs, and yet art willing to continue fo ? Art thou 
 * neither happy in Deed, nor in Dcfire ? Art thou neither wcll,nor would- 
 cftbe well? when my flefh is pained, and languifhetli under confuming 
 licknefsjhow heartily and frequently do 1 cry out,0 when fhall 1 beeafed 
 of this pain ? when fliall my decaying ftrtngch be recovered ? There's no 
 diflcmbling nor formality in thcfe Delires and Groars. How then fliould 
 I long for my final full recovery ? There is no ficknefs, nor pain, nor weep- 
 ing, nor complaints. O when (hall 1 arrive at that fafe and quiet Harbor,- 
 v/herc is none of thefc ftorms,and waves, and dangers ? when I fhall never 
 ^ more have a weary, rcftlefs night or day .' Ihen (hall not my life be fuch 
 a medly or mixture of hope and fear, of Joy and forrow, as now it is ; nor 
 (hall Fle(h and Spirit be combating within me, nor my foul be ftillasa 
 pitched Ficld,or a Stage of contention,wherc Faith and Unbelief,Affiance 
 and Diftruft, Humility and Pride,do maintain a continual diftrafting con- 
 flict ; then (hall I not live a dying life for fear of dying, nor my life be made 
 J uncomfortable with the fears oflofing it. O when (hall I be paft thefe 
 foul- tormenting fears, and cares, and griefs, and pafiionsl When (hall 
 
 I be out of this frail, this cor- 
 
 ^ Hoi.-m- Poems, Detage. fuptiblc, ruinous body 1 This 
 
 Fallc elozine plcaluics : Casks of happincfs : r i j .a- - r 
 
 Foolim night fires : Womcns, and Childrcns Nvifl^s : ^^"1 COntradlfting, enfnaring, 
 
 <* Chafes ia Arras : Guildcd-Emptmcfs : deceiving fleih 1 * When fhall 
 
 Embroidcr'd Lyes ; Nothing between two difhcs : I be Out of this Vain, vexatioUS 
 
 .. Thcfe arc the PIcafurcs here. World 1 Whofe pleafurcs are 
 True carnelt Sorrows : Rooted Mirenes: j i j- ,. j - a n.^ 
 
 Anguifh in grain : Vexations ripe and blown : ^^cr deluding dreams and (ha- 
 
 Surc footed Griefs : Solid Calamities : dows ; whole miferies are real. 
 
 Plain Demonftrarlons, evident and clear, numcrous.and UncefTant? How 
 
 Fetching their proof even from the very bone : j^np (^^W I fee the Church of 
 
 R Orl, f n Thefe are the Sorrows here. ^^-^ j; j^ ^^^^^ ^^^ 
 
 But, O the tolly of dillraacd men, r c r \r 
 
 Who Griefs in earncft, Joys an jeft purfuc l feet of perlecutors ? or elfe as a 
 
 Preferring like brute Beads, a loathfom den (hip in the hands of foolifh 
 
 Before a Court j even that al>ove fo clear, guidcs ( though the fuprcam 
 
 Where are no Sorro-.vs, but Delights rnore true ^^ ^^ moderate all for 
 Then Mifencs arc here. .Ln\Ai u- a a A 
 
 the beft.) Alas,that i mult itand 
 
 « by and fee the Church and Caufe of Chrift, like a Football in the midft 
 of a crowd of Boys, toft about in contention from one co another ^ 
 
 every 
 
Part I V. The Saints EverUfting Re/i. 799 
 
 every one running,and fweating with foolifh violence, and labouring the ^ . . 
 downfai of all that are in his way , and all to get it into his own power, that cum^a^j^^Tre 
 he may have the managing of the work himfclf , and may drive it before Ivaula "pioi- 
 him, which way he pleafeth^ and when all is done, the beft ufage it may ex- iff opes cir 
 pcd: from them Js,but to be fpurned about in the dirt, till they have driven %'"^-^^f'« be- 
 lt on to the Goal of their private interefts,or deluded fancies .' There ^s'^tl"'j!i//^'t'^'_ 
 none of thisdiforder in the Heavenly feyu/a/em ^ there (hall I find a Go- cula,inquity fi 
 vernment without impcrfedion, and obedience without the lead unwil, nofi'es quanta 
 lingnefs,or rebellion ^ even an harmonious confent of perfected Spirits,in ''^:^^'^ hicpan-. 
 H)beyfng and praifing their Everlafting King. O how muclr better is it to pj^^^^^j^wl 
 be Door-keeper there,and the leafl: in that Kingdom,then to be * the Con- re'fatut, ic li 
 querer or Commander of this tumultuous World .? there will our Lord ^o-afterquilifiio 
 vern all immediately by himfelf, & not put the Reins in the hands of fuch ^'"^f'" jace:^- 
 ignorant Riders.f nor govern by luch fooliOi & finful deputies,as the beft 2 1'^^ ^°!b'''^^ • 
 of the fons of men now are. Doft thou fo mourn for thefe inferiour difor- ;;,^ Rcipubika 
 dcrs, O my foul ? and yet wouldft thou not be out of it ? How long haft cft,cHi ad funi" 
 thou dcfircd to be a Member of a more perfed,rcformed Church ? and to i^{^'» libey'tatan 
 joyn with moreholy,humble,rincere fouls, in the pureft & moft Heavenly ^''.'^^^'^i^.] '''^ 
 worship ? Why,doft thou not fee that on Earth thy defires flie from thee? E.^*Sencc"de 
 Art thou not as a child that thinkech to travel to the Sun, when he fceth i t** Clement. /. i, 
 rifing or fetting, as it were clofc to the Earth -, but as he travellcth toward f- i • 
 itjic feems to go from him ; and when ho hath long wearied himfelf, it is J'^'^j^p" ""^\ 
 as far off as ever ; for the thing he feeketh, is in another world. Even fuch ^o parthr^^ 
 hath been thy labour in feeking for fo holy,fo pure,fo peaceable a Society, 
 as might afford thee a contented fettlement here. Thofe that have gone as 
 far as America for latisfaetion, have confcfTed themfelves unfatisficd ftill. J 
 When wars, and the calamities attending them , have been over, I have p^^j ^^. 
 faid. Return now my foul unto thy Reft : But how reftlefs a condition 
 hath next fucceeded i* When God had given me the enjoyment of Peace, 
 and Friends, and Libc»^ty of the Gofpel ; and had fettled me even as my 
 own heart defired •, I have been ready to fay. Soul take thy cafe and reft : 
 But how quickly hath Providence called me Fool? and taught me to 
 call my ftate by another name } When did I ever begin to congratulate my « 
 flefh its felicity, but God did quickly turn my :une ? and made almoft the 
 fame breath to end in groaning which did begin in laughter; I have 
 thought oft-times in the folly of my profperity [_ Now I will have one 
 fweet draught of Solace and Concent,^ butGolhach dropped in thej 
 Gail, while the Cup was at my mouth. We arc ftill weary of the prefent « ,,;: 
 
 condition,andde ire a change-, and when wehave it, itdoch not anfwecj^-^ 
 ourcxf>cd:acion .• but our difcontent a.id ^eftlefnefs is ftill unchanged. 10m 
 time of peace, we thought that war would deliver us from our difquict- 
 mencs ;, and when we faw the Iron red-hot, we cacched it inconfidcracely , 
 thinking that it vas Gold, till it burned us to the very bone, and fo ftuek 
 to our fingers, that wefcarcc know yet whether we are rid of ir, or 
 not. In this onr raifery , we long for Peace ^ and fo long were we 
 
 ftrangers 
 
8co Thi Sa:>iti Ez'crUflm^Rcfi. Chap. 14. 
 
 flranpers 10 ic, that wc liad forgot ics name, and begun to call it R ES T 
 
 or H H A V^ E N : Bu: as foon as we are again grown acquainted with 
 
 I it, we (hall better bethink us, and perceive our raiftake. O why am I then 
 
 no more weary of this wcarinefs?and why do I fo forget my refting place? 
 
 Up then, O my foul, in thy moR raifedand fervent deHres ! Stay not till 
 
 Jcr. JO. 6, a this Flefli can dcfire with thee ^ its Appetite hath a lower and bafcr ob- 
 
 jcrt. Thy Appetite is not fenfitive, but rational •, diflind from its-, 
 
 and therefore look not that Senfe fliould apprehend thy bleffed objcd, 
 
 jj and tell thee what and when to defirc. Believing Reafon intheGlafs 
 
 fScripcuremay difcern enough to raife the flame; And though Senfc 
 
 Thcthlnaiof "pp'chend not that which mull draw thy denrcs : yec that which may 
 
 this world do drive them, it doch eafily apprehend. It can tell thee, that thy prefent life 
 
 nothing de- |s filled with diftrcfs and forrows, though it cannot tell thee what u in the 
 
 light mc, ^^or Avorldtocorae. Thouncedell not Scripture to tell thee, nor Faith to dif- 
 
 Kinedt>nr!°'^lt "^"> ^^^^'^ ^^V ^^^^ aketh, and thy ilomack is Tick, thy bowels griped, and 
 
 is better for - thy heart grieved ^ and fomeofthcfe, or fuch like,arethy daily cafe. Thy 
 
 mc to die in friends about thee are grieved to fee thy griefs, and to hear thy dolorous 
 
 Jcfiis Chnll, groans and lamentations , and yet art thou loath to leave this woful life ? 
 
 in*thc'cndr of '^ ^h''* ^ ^^^^ ^^ ^^ preferred before the Celeflial glory ? or is it better to 
 
 the earth. be thus miferable from Cbrift , then to be happy with him ? or canft 
 
 For 1 defire thou poflibly be fo unbelieving, as to doubt whether that life be any bet- 
 
 L ^^d ^^h f ^^'^ ^^^^ ^^'^ ^ ^ "^y ^^"^ ■' ^^^^ ^^^ ^^^ dulnefs of thy defircs after Reft, 
 
 ofthctrue °"*^^^^^'^^'^^^^^"^^^^^^^'^*^^^^"S^^^'^"^*^*"^ foUy ? Muft thy Lord pro- 
 
 God, and the cure thee a Reft at fo dear a rate, and doft thou no more value it ? Muft he 
 
 Fath«r of Je- purchafe thy Reft by a life of labor and forrow, and by the pangs of a bit- 
 
 fus Chrift. ter,curfed death ? and when all is done, hadft thou rather be here without 
 
 andhim"hat * ^^ ^"^^ ^^ 8^ before to prepare fo glorious a Manfion for fuch a wretch j 
 
 dyed and rofc ^"^ ^^^ thou no w loth to go and poflefs it ? muft his blood, and care, and 
 
 for us. Spare pains be loft ? O unthankful, unworthy Soul I Shall the Lord of glory be 
 
 mc, Brethren willing of thy company, and art thou unwilling of his ? arc they fittQ 
 
 fromlif^'por ^well with God, that had rather ftay from him .'Muft be crown thee, 
 
 Jcfus is the ^"^ glorifie thee againft thy will ? or muft he yet deal more roughly with 
 
 life of the thy darling flelh, and leave thee never a corner in thy ruinous cottage for 
 
 Faithful; to cover thee, butfire thee out of all, before thou wilt away .'Muft every 
 
 ^** "o ir ' ^^"^"^ ^^ ^" *"'^^ ^^ ^^y ^^^^^^^ • ^"^ every friend become, thy fcourgc ? 
 
 For Life ' 3nd fobs Mcflengers be thy daily intelligencers ? and bring thee the Cur- 
 
 without ranto's of thy multiplied calamities, before that Heaven will fcem more 
 
 Chrift, is defirable then this Earth ? Muft every joynt be the feat of Pain .' and evc- 
 
 Peath, Being ^^ j^^cmber dcny thee a room to reft in ? and thy groans be indked from 
 
 Gods, Imay"^ the very heart, and bones, before thou wilt be willing to leave this 
 
 notplcafcthc flefh .?Muft thy heavy burdens be bound upon thy back? and thy fo 
 
 world. Suffer 
 
 mc to behold the pure light. When I come thither 1 {hall be a man of Gcd. Let me alone that I may 
 
 be an imitator of the fuffering of ray God. He that would have him in himfelf, let him know 
 
 what I would have, and fuffcr with mc, as kn»7ving yyhat is in mc, faith Ignat'mi m Epijl. ad Kom.in. 
 
 idn.uJJ'cri'fpag.^7. 
 
 intolerable 
 
Part I V. The Saints E'verUfling Refl. 80 1 
 
 intolerable Paroxyfms becorr e inccflant ? and thy intermittent agujfh 
 woes be turned into continual burning Fcavers ? Yea, mull Earth become 
 a very Hell to thee, before thou wilt be willing to be with God ? O impu- 
 dent foul, if thou be not afhamed of this / what is loathing, if this be love ? 2 
 Look about thee, O my foul ; behold the moft lovely Creature, or the 
 moftdcfirable State; and tell me, Where wouldft thou be, if not withct 
 God ? Poverty is a burden, and riches a fnare : Sicknefs is little pleafing to 
 thee,and ufually health as little fafe -, the one is full of forrow,and the other 
 of{:n. I he frowning World doth bruifc thy heel ; and thefmiling World « 
 doth fting thee to the heart : When it feemcth ugly, it caufcth loathing 
 when beauteous,it is thy bane ^ when thy condition is bitter,thou wouldlt 
 fainfpitit out- and when delight ful.it is but fugcred mifery and deceit:The 
 fweeteft poy fon doth often bring the furcft death. * So much as the world 
 is loved and delighted in, fo much it hurtethand endacgereth the lover- ^ « •. 
 -and if it may not be love4, why fhould it be defire<l ? If thou be 3pplsud-«^^°J^f^^J^' 
 €d, it proves the moft contagious breath ^ and how ready are the fails of rtmav//n.'<m 
 •Pride to receive fuch winds ? lb that it frequently addeth to thy fm, but Poii-dns,c^ pe 
 not one cubit to the itature of thy worth : And i^'thou be viliHed,flander- '^■'"^■f''» '«- 
 ed, or unkindly ufedjmethinks this (hould not entice thy love/ Nevcretf^'Jf^'^J;^^- 
 didft thou fit by the fire of profperity and applaufe, but thou hadll with it ^cm, vtl'de- 
 the fmoke that drew water from thy eyes; never hadft thou the Rofe with- fojj'.v ftrues-y 
 out the pricks^and the fwectnefs hath been expircd,and the beauty faded, ^"^ ^^'^^. . 
 ■before the fears which thou hadft in gathering it were healed. Is it ^o^if,l^^^fyct!doi 
 as good be without the honey ,a$ to have it with To many fmarting ftirgs ? 'ce^uationn 
 Thehigheft delight thou haft found in any rhujg below, hnh been in thy inccrt^tfe- 
 fuccefsful labors, and thy godly friend?: And have thefe indeed been fo ^-'"^«<^« «^'- 
 fwcer, as that thou (houldtt be fo loth to leave them ? if they lecm better (^^^"/l\fj 
 to. thee, then a life with God, it is time for God to take them from thee ,' ^pcrcuifo/ 
 Thy fiudies have been fwect,and hav« they not been alfo bittcrPN^y minde iafejiet,'rte 
 hath been pleafed,but my body pained;,and the wearinefs of the flcHijhath '«"'«''^'i c^- 
 rurckly abated the pleafures of the Spirit. When by painful lludies I have ^''/l"'.^"^'^' 
 notdilcovered the trutn,it hath been but a tedious way to a grievous end, vidticdum- ' 
 difcontent and trouble purchaled b^ toilfom wearying labours • And if I nofn iiubni 
 have found out the truth ( by Divine afliftancej I have found but an ex- ''"T«'^'»f- 
 pofed naked Orphan, that hath cofl me much to take in and doath, and ^^'^"^"^ f<^' 
 keep • which (though of noble birth, yea, a Divine off-fpring, and ami- ve^lTngtrl 
 able in mine eyes, and worthy I confefs of better entertainment, yec ) fufpiratiUe 
 from men that know not its defcentjhath drawn upon me their envy, i^convrjigt 
 and furious oppolUion • and hath brought the blinded Sodomites fwith ^'^•^''"^'^* 
 
 ^ ^ gemma ; & 
 
 c:tm epulis 
 mAnidum eerpH: toru^ meU'm flte finucenSdcit^ zigilat itiplurra. Nec'tHteltigir mifcr Jiuijpeciofxeffe 
 fupplic'A-^ atirt fe aiuiii:!tintenen-,& peftden m^igis qttam peffidere d'niiiAS atj. opts. detifi,J)'iUf 
 cxcitxs menli^m \ Et ckp:ditatis tnfnjue pefundn calig0 \ C*^ txomrare fepejfct, &' hv.ire fonderibis, 
 pergit mdg:s formnis augcHitbus.^ inchbarc, pagit pA/iaLhs tumnlis pcnmndtir Adhtercre \ Cyprian* 
 Epifl. I. ad VoMt, pag. 5. ' 
 
 M m m m m u hom 
 
8o2 The Saints BverUjihgRefi. Chap. 14. 
 
 » Mm.m q:i,d whom I l:vcd ai fjmc peace before) co crowd * about mc, and afTaulc my 
 Buchoice- doors, thati might prorticute my heavenly Guelts to their plcalure,ind 
 ^^*^l '^^'~ ^§^*" expofe them, whom I had fo gladly and lately entertained ; yea, the 
 fa" ir/°Wi' ^^^y Tribes of 7/r4f/ have been gathered againfl me.thinking that the Altar 
 ia-od'ca/re- which 1 builc for the intereft of t Ttu:h, and Unity, and Peace, had been 
 / ht: ^iidvn cre<5ted !o the Introdudion of Error and Idolatry ; And fo the increafe of 
 /.'i.>^ Anathc- Knowledge,h3th been the increafe ofSorrow. My heart indeed is raviflied 
 ma cfW.vw with the beauty of naked Truth • and 1 am ready to cry ouc \_\ have found 
 fccundumflfe : '^J^^j^^ AjHi»4j,[^CoHclufum e^ corttr a, Sic^Bnt whcn I have found 
 M'Uemtgt itjknownot whattodo with icifl confine it to my ownbreaft,andkeep 
 cui. PhiJippo 11 fecret to my felf,ic is as a confuming fire,{hut up in my heart and bones. 
 ^^^^'"7 ^'' ^ *^ *^ ^^^ Lepers without SttmariA.ot as thofc that were forbidden to tell 
 quam"cum^ih *"/' manof the works of Chrift, I am weary of forbearing, I cannot rtay. 
 juundum ejfe. if I reveal itto the* world,I can expcft but an unwelcome entertainment, 
 Jofh. IX. and an ungrateful recurn^For they have taken up their ftanding in religi- 
 Lccl. I. is. Q^5 iinowledge already,as if they were at Hercules Pillars,and had no fur- 
 jcx. 20. 9. jjjgj, ^Q ^^ j^Qj. jij^y j^Qj,g ^^ jgj|.j^ . I -j-j^gy j^i,g jjg ^Q ^ji^^j. jjjg^ jj^gy ^^g 
 
 already, no; receive any more of Truth, then they have already received, 
 left thereby they (hould accufe their Anceftors and Teichers,of Ignorance 
 /^ n, and Imperfedion, and themfelvcs (hould fecm to be mutable and uncon- 
 
 niolcn^'cm' ft*f^^^R^ to hold their opinions in Religion with referves. The moll preti- 
 d}coy nonxiiigt ous Truth not apprehended,doth fcem to be Error,and fantaftick novelty: 
 me nd unum Every man that readcth what I write, will not be at the pains of thofe tedi- 
 aiiqiictn e pr»- qqj fludies to finde out the truth.as I have been • but think it (hould meet 
 m!hul]tfeHS' ^^^'^ ^y" '" ^^^ ^'*^y rcading.lf the mecr writing of Truch,with its cleared 
 ;*r. jta^ ali- Evidence, were all that were neceffary to the apprehenfion of it by others, 
 ^nem fenHar j then the loweft Scholar in the School might be quickly as good as the high- 
 r//^«€OT jHbt- €ft. So that if I did fee more then others,to reveal it to the lazy prejudiced 
 dimdrrTror- ^*^^^^» would but make my friends turn enemies, or look upon me with a 
 ta^e & pdfi ftrange and jealous eye. And yec truth is fo dear a friend it felf (and he that 
 /)OT«i cUatust fcnt it much more dear) that what ever I fuffer I dare not ftifl :, or conceal 
 n hi improbiibo it. Q ^y'^iat then are thcfe bitccr-fweec ftudies and difcoveries, to the cver- 
 <xhn qu^ ^^^ views of the face of the God of Truth ? * The Light chat herd 
 
 p' tores. MC re" ° " 
 
 dicaiHi Hoc gmpliHs fcHtig. Scmcide vita biAtdi cap. 3. * Nihil modo qitietis aut fecuritd- 
 
 tfs invenirc poffumus, dum Ad'm: m mbli ipfn t/igemifcimit^i grav.iti sdopilon'm exfc^laates ; Ci*m 
 anftm mortitle hocinditiiit immsit.tlitatem, tunc nail a ent diaboHc<e frandii impHgn-icio, Mllum hxreti- 
 c/e pravltatm dogma , nulLti^fideiis popiti; impietas j ommbus itA pacat'n & C0m'iofitis , ut in tabe,- 
 njctilfsjupernm fo!aandiuti*r vtx cxultationls & falutis. Greg. iny.Pfal. poeniccnr. -f Docibilis 
 tHeefiy qui eft ad difandi patieniiain lenii & mitis. Oportet eriim Epifcapum noi tantum dactre, 
 ftd & difure. ^'ta & die /neUus docetyqti quotidie ere fat y & proficit difcendo miitra. I would Goi 
 would humble Miniftcrs to learn this cxcellcHt Icflbn. Ic is in Cyprians Epift. j/^. ad Temp, that 
 fanxoas Deftruftory of the Komanc ufurpation, and of unwritten TTraditions. * Et ego indigntr, 
 quu n$ii novi Jitjtitiam Dei ? Si htmo fitmytun indirmr : excedam h9ml.i:mji poffum, ^ forte attin- 
 iom : fed itfi .i'tigcrfy hem'tino^ dicam; Excedat & ipfe, & ming.u mecum. Auguftin. Serm. 10. 
 de Verb.. Apoft. cap. 3 , l^illus mmfnivior ojumi cibus eft qitam Cog'tiUo viritutis : at LaUAntim In- 
 fiitHt, lib, I. cap. i. 
 
 have, 
 
 i 
 
Part IV. The Saints EverUfting Reft. 803 
 
 have, is b»c a knowing in pare ^ and yec it coQeth me fo dear, chac in a 
 temptation I am alrooft ready to prefer the quiet filent night, before fuch a 
 rough tempeftuGusday. But there I fhali have Light and Reft together, 
 and the quietnefs of the night without its darknefs. I can never now have 
 the Lightning without the Thunder, which raakcth it feem more dreadful 
 then delightful. And (houidft thou be loth then, O my foul, to leave 
 this for the Eternal perfed Light ? and to change thy Candle, for the glo- 
 rious Sun ? and to change thy Studies,and Prcaching,and Praying, for the 
 Harmonious Praifes and fruition of the BlcfTed God } 
 
 Nor will thy lofs be greater in the change of thy company, then of thine , Am^bile eH, 
 imployment. * Thy friends here have been indeed thy delight : And have ^pr^eejfe ^ch^ 
 they not been alfo thy vexation, and thy grief? They arc gracious j and bits;fedpiacere 
 are they not alfo finfu! ? they are kinde and loving ; and arc they not alfo dificile. hUl-^ 
 peevifti, froward and foon difpleafed ? they arc humble ^ but withaJ, alas, '"** ^^'^. ^ 
 how proud 1 they will fcarce endure to hear plainly of their difgraceful *fmpcr^dii^^A' 
 faults ; they cannot bear undervaluing, or difrcfped ^ they itch after the co^flmin efi. 
 good thoughts, and applaufe of others • they love thofe beft, that highlieft Spimaehus 
 cfteera them .• The milfing of acurtehe, a fuppofcd flighting or difref- ^'^'yl^' j^f^* 
 pcd j the contradiding of their words or humors,a difference in opinion, ^ ' 
 yea, the turning of a ftraw, will quickly fhe w thee the pride, and the un- 
 certainty of thy friend. Their graces are fweet to thee, and their gifts are 
 hclpful-,butarenot their corruptions bitter,& their imperfedions hurtful? t l^etusdifium 
 Though at a diftance they feem to thee moft Holy and Innocent ^yet when ^^'' ^ ^'^'7^. 
 they tome nearer thee,and thou haft throughly tried rhem,alas,what filly, '^^'L^'S-'di 
 frail,&t ft-oward pieces are the beft of menlthen the knowledge which thou cft^riuu:, &■ 
 didft admire,appeareth clouded with ignoranccjand the vertucj that fo (hi- /'■'■'f«^fj & "^ 
 ncd as a Glow-worm in the night,are fcarcely to be found when thou fcek- ^^ " h»mm': 
 eft them by day- light. When temptations are ftrong, how quickly do they Ye^^trlt}^^ 
 yield ? what wounds have they given to Religion by their Ihameful fals Fh'jm ut ulcere. 
 Thofe that have been famous for their HoIincf5,have been as infamous for ^ Uvcmti- 
 their notorious hainous wickcdnefs^thofe that have been thy deareft bofom ^'f'^^ t^Tr 
 friends, that have prayed and conferred with thee, and helphed theeto- Ifo^r^tarfll-^ 
 ward Heaven, and by their fervour,forwardnefs, and heavenly Jives, have cotidolefcu-.v : 
 (hamed rhy coldnef5,and earthlinefs,and dulncfs •, whom thou haft fingled nx animus .if- 
 our, as thccboiccft, from a world of profeflors ; whom thou madeft the A*^'**' '^»«"^«' 
 daily comp.vnions and delights of thy life; are not fomeof them fain ut'^lrA'^f^l 
 toDrunkennefs, and fomc to Whoredom, fotne to Pride, Perfidioufriefs LtJio^cp'-Jioil] 
 and Rebellion, and forf.c to the moft damnable Herefies and Divifjons? 9r.iti» &)?i- 
 And hath thy very heart received fuch wounds from thy friends*? ifrrtg-itio U 
 and yet art thou fo l#th to go from them to thy God ? Thy fricnds^^^^'jJ'J'J',^'*''' 
 fine <)ucrtla xpa tanpumur. (How true bare I proved this when I hare dealt plainly and faithfully 
 •^^Mth phe moft fecmingly humbled,; Seitcadc Ir^ti. i^ c, lo. p. {mihi) 440. '^ Offtridet tc fupc- 
 Lui contempt H i dfnc^ coruiimtin^pttulan': m^urmy hyidus MAliituLV.ty pn^^tx contenUozt^ vettofu; ^ 
 mcudax vMUale. Key f:rcs u/ufptaofutimcri; afcuUjKt vinc» ; a deUaro f.ifiidtr!. Blige fimph- 
 £(s,fa{i!esymodcr.:lo^iq-ii i,itm tu.%wiiioitfjoctnt:fcdfer.vu. Migis Adhuc prodcrkntfubmifti & hitma- 
 ni fif dnUcs I n$n- tirnm itf}. in Ad/il.i'.i»a'm. Seneca li. :^ , dc Ira, riu . « .p. 4^3. 
 
 M m ni m m 2 tbat 
 
^^4 The S Aims Ever UfHngJieji* Chap, 14, 
 
 tbac are weak, are little ufefui or comfortable to thee : and thofe that ar€ 
 ftrong are the abler to hurt thcc,& the beftjifnot hecdfully ufed.wil prove 
 tha«.'or!}.lI« better and keener thy knife is, the fooncr and deeper will it 
 2 cut thy fingcr5,if thou take not heed. Yea,the very number of thy friends 
 » isa burden and trouble to thee: ererv one fuppofeth he hath feme intereft 
 in thee, yea tiic interelt of a friend, which is not a little : and howtnfuffi- 
 cicnt art thou tofatisfie all their expeftacions, when it is much if thou 
 cinflanfwer theexpecftacionsof one ? If thou wercdivided among fo ma- 
 ny, as each could have but littleof thee, fothy fclf and God fwho (hould 
 » ligratUud'i- have mod ) will have none. And almoft every one that bath not more of 
 fimcave M*- thee then thou canft fparc for all, *isrcady to ceriTure thee as unfriendly, 
 ejuAmMix-i- and a neglcAcr of the duty or refpeds which thou owcft them : And 
 ne'^oA'njusl'- ^^"'^^^ thou pleafe them all , thegain will not be great; nor art thoa- 
 1^40 fee tan-' 2 fure that they will again plcafe thee. 
 
 quAm Uujjimo^ Awake E^en,0 my drowfie foul, and look above this world of forrows.' 
 f .idm'ijfitm cfi. ^jift chouborn the yoke of afflictions from thy youth, and fo long fclc 
 ffi'UYil fHmm ^^^^ Smarting rod, and yet canft no better underftand its meaning > h not 
 Bincfiaum per- every ftroke to drive thee hence ? and is not the voice of the rod like that 
 didi(l>?faijum to Elijah^ What dolt thou here ? Up and away.Doft thou forget that fure 
 ijt ilk ex lUo prediction of thy Lord, In the vorld ye Jkall have trouble : hnt in mi ye JJmII 
 ^r« Dfi?/' ^'''^' f'^" ■ ^^" ^^^^ ^^"^ ^*^^ ^onnd^ true by long experience: and of the 
 Seneca dc Be- later thou hafthadafmall foretafte j but the perfed peace is yet before, 
 ncfic 1. 1. which till it been joyed, cannot be clearly underftood. . , 
 ■:■ 10. p.58<v Ah my dear Lord, I feel thy meaning ^ its v/ritten in my fiefh j its en- 
 graven in my bones : My heart thou aimcH; at : thy rod doth drive, thy 
 iilken cord of love doth draw ; and all to bring it to thy felf- and is that all. 
 Lord r is that the worft? Can fuch a heart be worth thy having ? Make it 
 fo Lord, and then it is thine : Take it to thy felf, and then take me. I can 
 ci but reach it toward thee, and not unto thee : I am too low : and i: is too- 
 dull ; This clod hath life to ftir, but not to rife ;, Legs it hath, but wings it 
 wanteth. As the feeble child to the tender mother, it lookech up to thee, 
 and ftretcheth out the hands, and fain would have thee take it up. Though 
 I cannot fo freely fay [_ My heart is with thee, my foul longeth after thee ] 
 2 yet can I fay, 1 long for fuch a longing heart. The twins are yet a ftriving 
 «* in my bowels : the fpirit is willing, the flefh is weak : thcfpirit longs, the 
 flefti is loth. The flefh is unwilling to lie rotting in the earth : the foul dc- 
 lirCstobewith thee. My fpirit cryeth. Let thy Kingdom corae,orelfe let 
 me come unto thy Kiogdom; but the flcfh is afraid left thou fliouldeft hear 
 my prayer, and take meat my word. What frequent contradidionsdof]: 
 " thou find in ray requeftsl^ becaufe there is fuch contradidion in n*y felf. 
 My prayers plead againft ray prayers ^ and one part begs a denyal to the 
 other. No wonder if thou give me fuch a dying life, when I knew not whe- 
 ther to ask for life or death. With the fame breath do I beg for a repri- 
 val and removal ; And the fame groan doth utter my dcfircs and my 
 fears. My Soul WQuId go, my Fiefh would ftay. My Soul would 
 
 fain 
 
Part I V» 7'-&^ ^^^^^' EverUfling Refi. 805 
 
 fain be out, iny fkfh would have thee hold the door. Oh bleffcd be thy « 
 Grace that makes advantage of my corruptions, even to contradidand 
 kill themfclves.For I fear my fears, and forrow for roy forrows^and groan 
 under my flefhiy groans; I loath my lothnefs^and 1 long for greater long- 
 ings i And while my foul is thustormented with fears and cares, and with- 
 the tedious means for attaining my defircs, it addeth fo much to the bur- * 
 denofmy troubles, that my wearinefs thereby is much incrcafcd, which- j 
 makes me groan to be at Reft. Indeed, Lord, my foul it felf alfo is in a 
 i^raight,ai>il what to chufe I know not well , but yet thou knoweft what 
 to give : ,To depart .'and be with thee, is Beft ; but yet to be in the flefti 
 lecms needfull.Thou knoweft I am not weary of thy work, but of forrow 
 and fin I muft needs be weary: I am willing to ftay while thou* wilt here « 
 employ me,and to difpatch the work which thou liafi: put into my hands, 
 till thefeftrange thoughts of thee be fomewhat more familiar, and thou 
 haft raifcd me into fomt degree of acquaintance with my felf; But I bc- 
 fecch thce,(lay no longer when this is done.Stay not till fin (hallget advan- 
 tage,and my foul grow earthly by dwelling on this earth, and my defires 
 and delights in thee grow dead; But while Imuft be here, let me be ftili « 
 amending and afcending, make me fiiil better, and take me at the beft. 1 3 
 dare not be fo impatient of living, as to importunethee to cut off my time, 
 and urge thee to fnatch me hence unready -becaufe Iknow njy everiafting 
 ftate doth fo much depend on the improvement of this life. Nor yet would 
 I flay when my work is done; and remain here finning when my brethren 
 are triumphing : I am drowning in tears whil^thcy fwim in joys •, 1 am " 
 weeping, while they are finging -^ I am under they feet^while they arein 
 thy bofome;Thy foot ftcps bruifeand break this worm, while thofe Stars 
 do (bine in the Firmament of glory ;Thy frowns do kill me,while they arc 
 quickncd by thy fmiles; They are ever living,and I am daily dyings 1 heir 
 joys arc railed by the knowledge of their endlcfnefs,my griefs are enlarged 
 by ftillexpefting raoue j while they poffefs but one continued plcafure, I 
 bear the fucceflivc affaults of frelh calamities.-One billow falls in the neck 
 of another ,and when I am rifing up from under one, another comes and 2 
 ftrikes me down. Ye: 1 am thy child as well as they, Chrift is my head as 
 well as theirs;why is there then fo great a diftancc ? How differently doft 
 thou ufc us when thou art Father to us all ? They fit at thy Table, whilf I 
 muft fland without the doors. ButI acknowledge the equity of thy ways; 
 Though we ail are children,yet I am the Prodigal ^ and therefore meetec ° 
 in this remote countrey tofeed on husk?, while they are alwayes with, 
 thee and poffefs thy glory .Though we all are me[nbers,yet not the fame: 
 they are the tongue and fitter to praife thee ; They are the hands and fit- 
 ter for thy fervice ; I am the feet and therefore meetcr to tread on earth, ^ 
 and move in dirt; but unfit to ftand fo near the head as they. They 
 were once themfelvcs in my condition •, andlfliall (hortiy be in theirs. 
 They were of the loweft form,bcforc they came to the higheftiThcy fuf- 
 fcred before the^' reigned; They came ouc of great tribalation, who now 
 arc Handing before thy Throne • And Paa!l not I be concent Vd come to 
 
 M m (Twm m 3 the 
 
 a 
 
8^5 rht Saints Everlaliing Kejl, Chap. 14 
 
 the Crow.'i as they didpand to drink of their cup, before I fit with them in 
 the Kingdom ? The blefTcd fouls of 754Z'iJ, PahI, Aftjiin^ Calvin^ Perkins, 
 'It bcfaU i;s Bajn,PAr'f^y ^ Amej, Brud/ham/J)od, Pre/ton, Srou^hton^SiHs, with all 
 bjcrgcr chil- thcfpirits 0.^ the juft made pcrfed, were once on earth as lam now, as far 
 r/"* **^>°^ from the fight of thy face and glory •, as deep in forrows ; as weak and fick 
 faUou Qii'l *"^ ^"'' of pairs as I ; Their fouls were longer imprifoncd in corruptible 
 drcn- Thofc ^^^ * ^ ^^'' 8^ but the Way that they all did go before me ; their houfe of 
 w'lo.n they clay did fall to duft, and fo muft mine. The world they arc now in, was is 
 lovc,and arc f^range to them before they were there, as it is to me. * AncTam 1 better 
 to^and^L ^ : then all thefe pretious fouls ? I am contented therefore, O my Lord, to 
 wkh?y«th:y ^ay thy time, and go thy way, fo thou wilt exalt me alfo in thy feafon, 
 arc afraid of and take me into thy barn whenihou feeft mc ripe. In the mean time, I 
 if they fee « may defirejthough I am not to repine j I may look over the hedpe.though 
 f d"^w^^"* ft I may not break over ; I may believe and wiflijthough not make any fm- 
 icniovc^ihc J ^"' ^^'^ > ^ ^^ content to wait, but not to lofe thee ; And when thou feeft 
 vixzard, not mc too contented with thine abfcnce, and fatisfying and pleafing my felf 
 from pcrfoni here below ; O quicken up then my dull defires, and blow up the dying 
 only, butalfo fp^^j^QfJQyg . And leave mc not till I am able unfeignedly to cry out, 
 that" wc'imy ^ ^^ ^^^ ^^>'t fanteth after tite hrookj, and the dry ia»d thirfieth for the fva- 
 kc ih;m bare ter flreams^fo thirfieth mj foul after thee O G c^,yt> ben fijall I come andap^ear 
 faced. Tell before the living God ? Till mj daily cunvirfation be mth thee in Heaven, 
 not >^c»f an^from thence I may longingly exfeB: my Saviour : Till my affcEltons are 
 fvc^ and" a -^^ °" things above^ where Chrifi u reigning^ and my life is hid : Till J can 
 company of valkj'y Faith and not bj fight ; vfUling rather to be abfentfrom the body .rnd 
 Termcntors ^ prefent vfith the Lord. What intereit hath this empty world in me ? and 
 racing aboui what is there init that may feem fo lovely, as to entice my defires and 
 avva hc'r^? '^^''S^^ ^^m thee , or make me loth to come away ? when I look 
 xar^d'of that' about mc with a deliberate undeceived eye ; methinks this world's 
 pomp, which a howling wildernefs , and raoft of the inhabitants are untamed 
 covers it and ^ hidcous monflers. All its beau« 
 
 frightcth N«t that wc may not here ^, j ^an wink into black ncfs , 
 
 fools; and all Taft of the chcei : ' j u- ■ ur .k' i • . 
 
 .s but Death , But as bird, drink and ih:n lift up the head, f "? ^'' '" "^"^^.^^ ^ "" ^.f '"^ '"^0 
 which my fcr- So muft we fip, and thmk ladnels ; I can d^OWn all )tsplea- 
 
 vant lately Of betccr drink fures in a fcw penitent rears, and 
 
 dcfpifcd Sf- Wc may attain to akcrwc arc dead, j^e wind ofafij^h will fcatter 
 
 MdLua.Uel. ^ , ^ ^ them away. When I look on 
 
 •f Pfal.4i. 1,1.- them witliotit thefpeftacles officfh, I call them nothing, as bc:ng va- 
 riiil. ;. ij, *nicy, or worfc then nothing, as vexation. Olet not this fje(h fofc- 
 ic, 21. ducemyfoul, as to make it prefer this weary life before the Joys that 
 
 J^ 3®*^" ^"'''uare about thy Throne ! And though death of it felf be unwelcome to 
 Col. 3. 1,2, Nature, yet let thy Grace make thy Glory appear to me fo defirable, 
 i??4- J that the King of Terrors may be the Meflenger of my Joy •, * O let 
 
 ">/>/;;/£/?/?«/» not my foul be cjedcdby violence, anddifpo/TcfTcdof its Habitation 
 
 digmus^qiiam ad pricmiJ c^lcfii.i., am 0bfeqiiio volHiHatts ticnryerei fed neJjfttaUs vhcult invitus tr,-bi. 
 Ooraarus i»0(X';#«. r^/rt£"'i''« /''«». 
 
 againfl 
 
 i 
 
Part I V. The Saints EverUfthg Rejl. 807 
 
 againft its will,buc draw it forth to thy felf by the fecrec power of thy love, 
 as the Sun-ihinc in the Spring draws forth the creatures from their Win- 
 ter Ccls ; meet it half-way, and entice it to thee,as the Loadftone doth the . 
 Iron, and as the greater flame doth attract the Icfs ; Difpd therefore the 
 Clouds chat hide from rac thy love, or reraoye the Scales that hinder mine 
 eyes from beholding chee : for only the Beams that ftrcam from thy Face, 
 and the fore-fight or tafteof thy great Salvation can make a foul unfeign- 
 cdly to fay, Novf let thjfervmt depart in peace ; * Readmg and Hearing j,* Acclot, anoi 
 will not fervc ; my Meat is not fweet to my Ear or to my Eye : it muft be fcmtur, ante- 
 a tafte or feeling that muft entice away ray foul : Though arguing is thta^ '-^ff^difciturt 
 means to bend my will>yet if thou bring not the matter to ray hand,and by ''^^ ^^'' ^".^^^ 
 the influence of thy Spirit make it not eflf<£ctual, I (hall never rcaion ray ^Il^agniZJ^' 
 foul to be willing to depart. In the Winter when its cold and dirty \vkh-ac8!tfgitnr ; fed 
 out, I am loth to leave my Giamber and fire ; but in the Summer, when sonpcidio gn- 
 all is warm and green, I am loth to be fo confined •, Ihew me but the Sum- ^'^ mAturamn 
 mer-fruits and pleafures of thy Paradife, and I (hall freely quit my earthly Cy!,'r Ep/ft 1 
 Cell. Some pleafurcl have in ray Books, my friends, and in thine Ordi-etrf^y vm.r.^^. 2. 
 nances; till thou haft given me a tafte of fomcthing more fweet, my foul 
 will be loth to part with thefe:The Traveller will hold his Cloak the fafter a 
 when the winds do bluftcr,and the ftorms affault him : but when the Sun 
 ihineshoc, he will caft it off as a burthen j fo will my foul, when thou 
 frowneft, or art ftrange, be lothcr to leave this garment of flefh ^ but thy 
 fmiles would make me leave it as my prifon ^ But it is not thy ordinary dif-c« 
 coveries that will here fuffice ; as the work is greater, fo muft be thy help. 
 f.O turn thefe fears into ftrong defires, and this lothnefs to die, into long- t MindltAs 
 ings after thee 1 while I muft be abfencfrom thee, let my foul as heartily«i'^^'<'''^/'^'^-'f'"» 
 groan under thine abfence, as my pained body doth under its want of ch^-'J^^^-^ 
 health ; And let not thofe groans be counterfeit or conftrained, but ^ct%us pefiL^'efty 
 themcomefrora a longing, loving heart,unfeignedly judging it beft to de-ji/^i d i fovh 
 part and be with Chrift ; And if I have any more time to fpend on earth //'•«/'"'^'" f^^/"/- 
 let me live as without the world in thee, aslhavefometimclivedas with- ■^'^'^^" T"n»"» 
 out thee in the world. Ofutferme not to fpend in ftrangenefs to thee ,, 
 another day of this my Pilgrimage 1 while I have a thought to think,Iet me 
 not forget thee ; while I have a tongue to move, let me mention thee with 
 delight ; while I have a breath to breathe, let it be after thee, and for thee^ 
 while I have a knee to bend, let it bow daily at thy Footftool : and when 
 by ficknefs thou confined me to my Couch, do thou make my Bed, and 
 number my Pains, and put all my Tears into thy Bottle. And as when my e* 
 fpirit groaned for my fins, the flelh would not fecond it, but defired that 
 which my fpirit did abhor ; fonow, when my fljihduch groan under its 
 paini, let not my fpirit fecond it, but fuffer the flefti to grom a!one,and let 
 raedefirethat day which my flcfli abhorreth, that my Friends may noc« 
 with fo much forrow wait for the departure of mv foul, as my foul with 
 joy fhall wait for its own departure ; and then Ut me die the death of the 
 Righteous, and let my laft end be as his, even a removal to that Glory that 1 
 
 (hall 
 
8oS rbe Saints EverUfiing Rcff. C>iap. 14. 
 
 fhall never end, Send forch thy C«nvoyot Angels tor my departing Soul, 
 and let them brmgit among the perfedcd fpiritsot'the Juft,and let ore 
 follow my dear Friends that have died in Chrift before me ; and when my 
 Friends are weeping over my Grave, let my spirit be repofed with thee in 
 Reft ;and when my Corps fhall lie there rotting m the dark, let my foul 
 be in the Inheritance of the Saints in Lights And O thou that numbcreft the 
 very hairs of my head, do thou number all tl e dayesthat my be)dy lies in 
 the duft •, and thou that writeft all ray members m thy Book, do thou keep 
 an account of all my fcattcred bones ; and haften, O my Saviour, the time 
 of thy return •, fend forth thine Angels, and let that dreadful!, joyfull 
 
 a. Trumpet found ^ delay not, left the living give up their hopes ^ delay nor, 
 left earth (hould grow like hell, and left thy Church by divilionbe crum- 
 bled all to duft, and diffolved by being refolved into individual Units ^ 
 
 ct Delay not, left thine enemies get advantage of thy Flock, and left Pride 
 and Flypocrifie, and Scnfuality, and Unbelief (hould prevail againft thy 
 little Remnant, and (hare among them thy whole Inheritance, and when 
 thou comcft thou findc not Faith on the Earth. Delay not, left the Grave 
 
 * (hould boaft of Viftory ; and having learned Rebellion of its Gucft,(hould 
 plead prefcription, and refufe to deliver thee up thy due , O haften that 
 
 * great Refurredion Day ! when thy command ihall go forth, and none 
 (hall difobcy •, when the Sea and Earth fhall yield up their Hoftagcs, and 
 all that flept in the Grave fhall awake, and the dead in Chrift fhall firft 
 trifc i when the feed that thou fowcdft corruptible, (hall come forth in- 
 
 et corruptible \ and Graves that received but rottennefs, and retained buc 
 duft, fhall return thee glorious Stars and Suns ^ Therefore dare I lay down 
 my carkafs in the duft, entrufting it, not to a Grave but to Thee, and 
 therefore my flefh fhall reft in Hope, till thou raife it to the pofTeflion of 
 
 I the EverU^ihg REST. Return, O Lord, how long ? O let thy King- 
 
 5t dom come! Thy defolate Bride faich^Ccw^^ for thy Spirit within her faith, 
 Comty who teacheth her thus to pray with groanings after thee,which can- 
 
 ^ not be exprefTed • The whole Creation faitb,Cflwr, waiting to be deliver- 
 %<i from the bondage ofcorruprion into the glorious liberty of the Sons of 
 
 « God : Thy fcjf hath faid, Surtiy Icomt •, Amtn^ Even fo ctme LORD 
 
 ifESVS. 
 
 The 
 
Part IV. The Saints E'verlaflwg Refl. 809 
 
 ift 
 
 The Goncluiiorie 
 
 Hus, Reader, Ihavegivcn tbccmy Left advice , for the ^I'^'Z^'^L 
 attaining and maintaining a heavenly Converfatton. hominlbJ per- 
 The manner is imperfed , and too much mine own ; huz fc eta juptir. : 
 for the main matter, I dare fay, 1 received it from God. &tamcnm~ 
 From him I deliver it thee, and his charge I !.iy upon thcc, ^^/'f^^" ni;« 
 (That thcu entertain and pradife it. If thou canft not do it mechodically y; Imta'^volm- 
 and fully, yet do it as thou canft ^ only, be fure thou doit feriouny and fre- iasudhhremr, 
 qucntly. Ifthou wilt believe a man that hath made Tome fmall Trial of it'^'^-"''* A#c;r 
 thou (halt finde, it will make thee another man, and elevate thy foul, ancP''"'^'* ^f^' ^^~ 
 clear thine underfianding,andpolifhthy converfation,and leave a plcafant ta,^t&}iiU':i 
 favour upon thy heart ;,fo that thy own experience will make cbec confefs, eerumquxpr,- 
 That one hour thns fpent will more effedually revive thee, then many in "«f«^ aHfu- 
 barecxternalduties-.andaday in ihefe contemplations will afford theetru- P'-''^'^^''^ ^^' 
 er content, then all the glory and riches of the Earth. Be acquainted "^^^^^dJfliaunt 
 this work, and thou wilt be (in fomc remote foitj acquainted with God : mimum^nt 
 Thy joys will be fpiritual, and prevalent, and laOing,accordingto ihc nz-^q'^cquid a'.i- 
 ture of their bleffed Ob je A: thou wilt have comfort in life,and comfort in "^^ yj'iptiis, 
 death : When thou haft neither wealth nor health, nor the pleafureofthisa^;^^ jj^/SS 
 worid,yet wilt thou have comfort : Comfort without the prcfeRce,or help ni'ifupcrarer. 
 of any Fricnd,without a Minifter,without a Book,when all means arc de- A\igdefpy,:& 
 nied thce,or taken from thee,yet maift thou have vigorou8,real Comfort. *'^- ^^P- 34535- 
 Thy Graces will be mighty, and adivc, and victorious .- and the daily, joy * suppofc thy 
 which is thus fetcht from Heaven, will be thy flrength. * Thou wilt be as«»felf awhile 
 enethat ftandcth on the top of an exceeding high Mountain :he looks taken wp inrc 
 down on the world as if it were quite below him :How fmall do the Fields, ^'l^ ^'S'^ ^°? 
 and Woods, and Countreys feem to him ^ Cities and Towns feem but |J-.<int"in and 
 httlefpots. Thus defpicably wilt thou look on all things here below. Thcathence behold 
 grcatcft Princes will feem below thee but as Gra(hoppers : and the bufie, the face cff aU 
 contentious, covetous world, but as a heap of Ants. Mens threatningSa|*^"^?^^^^^'*^ 
 will be no terrour to thee : nor the honours of this world, any llrong en- ^^j^ , jnJ^be- 
 ticement: Temptations will be more harmlefs,as having loft their ftrengtli; m^ there free 
 and Affliftionslefs grievous, as having loft their fting: and every Mercy thy felf from 
 
 will be better known and rclifhed. ^^^ blufter- 
 
 ings ot tlie 
 raginewoild, doftcaft thine eyes on all abroad. Thou wouWft then pkythc world, and remember 
 thy felf, and be more thankful to <jod, and exceeding olcd that thou hadft escaped it. Behold 
 thence the high ways ftopt with RoWbers j the Seas befet with Pirats ; and Wars all abroad in horrid 
 bloodshed of Armies : The world isdrencht in the Blood of one another; and Murder, which is a 
 Crime when finglc men commit it, is called valour, or a vcrtue when it is publickly peiformed. 
 They efcapc the pumflmitnt of their wickcdncfs, not by Iilh«ccncy, but by the GreatnefsandSvligHc 
 
 xf their crucify. Cypvipn. Epift. i. cd Dofut. Lcfr Mllr.i. (;,;■. \ j 
 
 Nnj\nu Rentier, 
 
8io The Saints EverUflingRefl, Chap. 141 
 
 Ileader,:tis, under God, in thine own choice nox, whether thou wilt 
 live this blcfTcd life or nor ; and whether pII this pains winch I have taken 
 for thee,(]iallp;orperor belolt. Ific be lofl through thy lazincfs, f which 
 God forbid) be it known to thee, thou wilc prove che grcatcfUofcr thy 
 
 » feif. If thou value not this Heavenly Angelical life, how canft thou 
 fay that thou valued Heaven? And if thou value it not, no wonder if 
 
 a thou be fhuc our. Tlie power of Godlinefslieth in theadingsof the 
 foul : Take heed thit thou Hick not in the vain deluding form. O man I 
 
 tt What halt thou to minde, but God and Heaven ? Art thou not almofl out 
 01 this world already ? Dofl: thou not look every day, when one difeafe or 
 other will let out thy foul ? Doth not the Rerftand ready to carry thee 
 to the Grave ? and the Worms wait to feed upon thy face and heart? 
 What if thy Pulfc muft beat a few ftrokcs more ? And what if thou have 
 a few more breaths to fetch, before thou breathe out thy laft ? And 
 what if thou have a few more nights to flccp, before thou flcep in the 
 duft ? Alas, what will this be, when it isgone .' And is it not almoft gone 
 already ? Very ftiortiy thou wilt fee thy glafs run out, and fay thy felf, 
 My life is done / my time is gone 1 its paft recalling / there's nothing now, 
 but Heaven or Hell before me !0 where then ftiould thy heart be now, 
 but it Heaven ? Didft thou but know what a dreadful thing it is, to have 
 aflrange and doubtful thought of Heaven, when a man lies dying, it 
 would furc rouze thee up. And what other thoughts, but ftrange, can 
 that man have, that never thought ferioufly of Heaven, till then } Every 
 
 "mansfirft thoughts are flrange about all things : Familiarity and acquain- 
 tance comes not in a moment, but is the confequent of Cul^ome, and fre- 
 q^ient Converfe. And ftrangenefs naturally raifcth dread, as familiarity 
 
 tt doth delight. What elfe makes a Fifh or a wild Beall flie from a man ? 
 when domefHck creatures take pleafure in his company ? So wilt thou flie 
 from God fif thou kneweft how) who (hould be thy only happinefs, if 
 thou do not get this ftrangcnefs removed in thy lifetime ? And is it not, 
 
 M pitty, that a Childe fhould be fo ftrange to his own Father , as to fear no- 
 thing more then to go into his prefence ? and to think himfelf bcft when 
 he is furtheft from him ? and to flie from his face, as a wilde Creature will 
 
 J, do from the face of a man ? Alas, how little do many godly ones differ 
 from the worW, either in their comforts, or willingncfi to die .'and all 
 becaufethey live foilrangcto the Place, and Fountain of their comforts. 
 Bcridcs,a little verbal, or other outfide duties, or talking of Contro- 
 verficsand Dodrinesof Religion, or forbearing the praAifc of many 
 fins, how little do the moftofthe Religious differ from other men, when 
 God hath prepared fo vaft .a difference hereafter ! If a word of Heaven 
 
 ** fall in now and then in their conference, alas, how flightly is it, and cufto- 
 mary, and hcartlefs ? And if their Prayers or Preaching have heaveiriy 
 cxprefllions, they ufually arcfctcht from their mecr invention, or me- 
 mory , or Books, and not from the experience, or feeling of their hearts, 
 O what a life might men live, if they were but willing and diligent ! 
 
 God 
 
Part I V. The Saints EverUfting Refl. 8 n 
 
 God would have our joys to be far more then our forrows • yea he would « 
 have us to have no forrow, but what tendcth to joy ^ and no more then 
 our fins have made necefTary for our good. How much do thofe Chri- « 
 ftlans wrong God and thcmfelveSjthat either make their thoughts of 
 God the in-let of their forrows, or let thefe offered joycs Jic by, as 
 negleded or forgotten ? Some there be that fay, It is not worth fo much « 
 time and trouble, to think of the greatncfs of the joycs above •, fo wc can 
 make furc they arc ours, we know they are great. But as thefe men obey 
 not the Command of God, which rcquireth them to have their Converfa- 
 tion in Heaven, and to fet their Affcdions on things above ^ fo do they * J^^ii^fefcia^t 
 wilfully make their own lives mifcrableybyrcfufing the delights that God '^^."l/^'^^"- 
 hath fet before them. And yet if this were all, it were a fmaller mmer -^^l^/J ^^fjf^' 
 if ic were buclofs of their comforts, I would not fay fo much .-But fee n:c effe cerife- 
 what abundance of other mifchicfs do follow the abfence of thefe heaven- ^^''^s "^ qnoi 
 ly Delights. ■ ^Appctmhm 
 
 * Firli,It will damp, if not deftroy, our very love to God : fo deeply Z^i-"^"J?/f' 
 as we apprehend his bounty, and exceeding love to us, and his pur pole to tu-i-nfitojuum 
 make us eternally happy, fo much willit raife our love ^ Love to God, and D:fe:tct,quan' 
 delight in him, are Ihll con jund. They that conceive of God, as one that ^J"^' T>digcn- 
 denreth tlieir blood and damnation, cannot heartily love him. ^^aiun s ^^t 
 
 vSecondly,It will make us have fcldom and unpleaflng thoughts of God *fy? a>,imx. Au- 
 forour thoughts will follow our love and delight. Didwc more dclight^gaft- ^6' y>ir. 
 in God then in any thing below, our thoughts would as freely run after <^/'^f..U'?j* 
 him, as now they run from him. J TmcBomm 
 
 Thirdly, And it will make men to have as feldom and unpleafing fpcech^ d pit am 7iil^ 
 of God ■, For who will care for talking of that which he hath no delight^jfc/'a/'c cape- 
 in .? What makes men ftill calking of wordlincfsor wickedncfs, but that '''''• ?«'»«'^<» 
 thefe arc more pleafant to th«rj then God ? J^'JJ ^'^^"^^ 
 
 t Fourthly, It will make men have no delight in the fervicc of Godfycjun'itu'fit'' 
 when they have no delight in God, nor any fweet. thoughts of Heaven, bonum.mndim 
 which is the end of their fervices.No wonder if fuch Chriliians Complain,*^''^'''"]^^. benum:, 
 That they are Rill backward to Duty ; that they have no delight in Pray- ^^^'^^^^'^■^orde^ 
 cr, in Sacraments, or in Scripture it l"clf:Ifthou coiildrt once delight \n %°tuYi-a\Tirc, 
 God, thou wouldft e.ifily delight in duty ; efpecially, that which bringeth quando m^xUei' 
 ihee into the neareft converfe with him .- But til! then, no wonder if thou ''"'»'' wtnfACi' 
 be weary of all • f further then fome external excellency may givetheea ^'''•^ x^^^^ 
 carnal delight. ) Doth not thiscaufe many Chriftians to go on fo heavily TSiktiaHl- 
 in fecrct duties? like the Ox in the Furrow, that will go no longer then cedinisefi rm- 
 he is driven, and Is glad when he is unyoked ? th Dei, qua. 
 
 Fifthly, Yea, it much endangereth the perverting of mens judgements/.'^^ mtwbis, ut 
 concerning the ways of God, and means of Grace, when they have no de- ZpiamlTllT 
 light in God and heaven. Though it be faid Perit omrte judicium cum res^ft., ammus, 
 tranfit inajfeElum^ That judgement periflieth, when things pafs into Af- qi'nd prxapit 
 fe(^ion;yec that is but when Affw^dion leadeth the judgement ,& not when "^^'^'- •^"g"ft' 
 it followeth. Affedtion holdeth its objed faftcr then barejiidgementdoth.,^; ^; ''"^ ^°^*^' 
 
 N n n n n z The 
 
S i i- The Sdjits EverUfling Refl\ Chap. 1 4* 
 
 jj 'jfhc Soul will not much care for tluc Truth, which is not accomplnitd 
 with fuitable gooJnel's ^ and it will more cafily be drawn to believe that to 
 ^ bj filfCjWhich it djth not delightfully apprehend to be good; which doubt- 
 lefs is no fna'l ciufe of the ungodlies prejudice agiinft the waies of God, 
 and of miny formil mens difl.ke of cx-.emporate lVayer>, and of a ftrlA 
 obfervation of thcLords-diy : HiJ chcy a true delight in God and hea- 
 venly things, it would rcAi.ie their judge nencs better then all the argu- 
 ments in the world. Lofe this delight once, and you will begin to quarrel 
 wiih the 0:Jininces and \Vaies0fG3d, and to bemoreoffindedat the 
 , , . \ Preachers imperfeiflions, then pro.lted by the D)ftrine. 
 ci-ajJ'^efir'ji^ * Si:g:hly, Anditis the want of thcfc He ivenly Delight? in God, that 
 't^Siu: Ilk' mi-*;^ toen (0 entertain th^ delights of the flefh : This is the ciufe of moll 
 mr^iimi ^m.'.is vftuptuoufnefsand flefh-pleafing. The Soul will no: rc.l without 
 fouimdat />r^- fone kind of delights : If it hid nothing to delight in, either in hand.or in 
 fem/vcim ^^^P^' it would bc in a kind of hell on Eirth, vexmg it felf with continual 
 t'.'um donxi CI forrow and defpair. If a Dog have lolt his Mifter, he will follow fome- 
 ^r Spintum body elfe. Men mull hive their fweet Cups or delicious Fare,or gay Appa- 
 chantaiem, cu- ^^\^ ^^ Cards,or D,ce,or flefhly Luib, to mike up their want of delight in 
 ^^J^dc- G^^ • -^^^ ^^^' ^^^-^^ will ferve in fteid of God, ourflefhly youths will 
 '.cctAiio peccA- ^e b:rter able to tell m?, when we meet ac judgement. ) If men were ac- 
 ri : al;oi\:t':t aquiinted with this Heaven-ly Life, there would need no Laws ngiinfl Sab- 
 fcrfevcr.tt u- bath breaking and riotoufnefs^ nor would men need to go for mirth to an 
 "^-.u^rTlT Ale-houfe or a Tavern : They would have a far fweeter paflime and rc- 
 f jr. Auguft. creation nearer hand. 
 
 •pif. mperf. 7 Seventhly alfo,This want ofheavenly Delights will le ive men under the 
 '• ^■_^- JO?- power of every Afflidion ; they will have nothing to comfort them, and 
 \ivit 'uicvi^^^^^ ^^^^ '" their fuflfering?, but the cupty, uneffedual pleifurcs of the 
 vivit L qii.vi- flc^ • ^^^ when that is gone, where then is their delight ? 
 tum/f^c'.dit g Eighthly, Alio rt will make men fearful,ind unwilling to die : For who 
 md* conciipif-^yffQ^X^gQ^Q aGowl,oraplaccthatheha[h no delight in ? Or, who would 
 %'tkiath^'^'^ leave his pleafure here, except it were to go to better ? O if the people of 
 Juftitne. AucT. God would learn once this Heavenly Life, and rake up their Delights in 
 E<Khk'C.iii. God, while!\ they live, they would not tremble, and be difconfolate at 
 the tidings of death. 
 ^ Ninthly, Yea, this want of Heavenly Delight doth lay men open to the 
 power of every Temptation: A little thing will tice a man from that which 
 he hath no pleafure in. 
 jg Tenthly, Yea, it is a dangerous prepirative to total Apoftaflc. A man 
 jj will hardly long hold on in a way that he hath no delight in • nor ufe the 
 means, if he have no delight in the end •, But as a Beaft, if you drive him a 
 v/ay thit he would not go, will be turning out at every gap. If you be re- 
 ligious m your a^ftions, and be come over to God in your outward Con-' 
 verrafion,ani not in yom' delight, you wiH (hortlybeg )ne,ifyour trial 
 etbcftrcng.How many you ig people have we known, who by gooJ educa- 
 tion, cp the pecfwaficn of friends; or for fear of Hell, have been a while 
 
Part I V. The Saints EverUfling Reji. Si 5 
 
 kept up among Prayers, and Sermons, and good company, as a Bird in a 
 Cage ; when, if they durft, they had rather have been in an Ale-houfc, or 
 at their fports , and at laft, they have broke loofCjWhen their reftraint was 
 taken off,and have forfakcn the way that they never took pleafure in? You 
 fee then, that it is not a matter of indifferency,whether you entertain thefe 
 Heavenly Delights, or not j nor is the lofs of your prefent comfort all the I 
 inconvenience that follows the neglcA. 
 
 And now, Chriftjan Friends, I have here lined you out a Heavenly Pre- 
 cious Work; would you but do it, it would make you men indeed : To de-a 
 light in God,isthe workof Angels,and the contrary is the work of devils. 
 If God would perfwade you now to make confcicnce of this duty, and help 
 you in it by the bleffed influence ofhis Spirit, you would not change your 
 lives with the grcateft Prince on the earth. But I am afraid, if 1 may judge 
 ofyour heartsby thebackwardnefsofmy own, that it will prove a hard 
 thing to perfwade you to the work, and that much of this my labour will 
 be loft. Pardon my jealoufie •, it is rai fed upon too many and fad experi- 
 ments. What fay you - Do you refoive on this heavenly courfe or no ? 
 Will you let go all your finful flefhly pleafurcs, and daily feek after thefe 
 higher delights } I pray thee Reader, here (hut the Book, and confider of - 
 it, and refoive on the duty before thou go further. — Let thy family per- 
 ceive, let thy Neighbors perceive, let thy Confcience pcrceive,yea,let God 
 perceive it,that thou- art a man that haft thy daily Converfation in heaven. 
 God hath now oflfered to be thy daily delight ^ thy negleft is thy refufal. « 
 What?Refufedclight?and fuch a Delight? If I had propoundedyou only a « 
 courfe of Melancholy, and Fear, and Sorrow, you might bett6" have dc- 
 murM on it. Take heed what thou doft : Refufe this, and refufeall .- Thou u 
 muft have Heavenly Delights, or none that are lafting. God is willing « 
 that thou fhouldft daily walk with him,and fetch in Confolations from the 
 Everlafting Fountain j if thou be unwilling,even bear thy lofs : and one of 
 thefe dales, when thou lieft dying, then feek for comfort where thou canft 
 get it, and make what (hifc for contentment thou canft ; Then fee whe- 
 ther thy flefhly delights will ftick to thee, or give thee the flip .- and then 
 Confcience, in defpight of thee, (hall make thee remember, That thou 
 waft once perfwaded to a way for more excellent plcafures, that would 
 have followed thee through death, and have lafted thee to Everlafting. 
 What man will go in rags, that may be cloathed with the beft ? or feed on n 
 pulfe, that may feed of the bcft? or accompany with the vileft, that may 
 be a companion to the beft ? and admitted into the prefence,and favour of 
 the greateft ? And fhall we delight fo much in our cloathing of flefh ? and 
 feed fo much on the vain pleafures of Earth? and accompany fo much with 
 (in and finners, when Heaven is fet open, as it were, to our daily view,and 
 God doth offer us daily admittance into his prcfence ? O how is the unfeen « 
 God negleded ! and the unfeen glory forgotten,and made light of? arid all 
 becaufe they are unfeen/and for want of that Faith,which is the fubftancc Heb. 11. i, 
 of things hoped for, and the evidence of things that are not feen ? 
 
 Nnnnn 3 Buc 
 
■314 7he Saints EnjeriaJlwgRe^. Chap. 14. 
 
 But for you, fincerc Believers, whole hearts God hach weaned from all 
 things here below, I hope you will value this Heavenly Ltfe,and fetch cnc 
 walkdaily in the New JtrHfaUm ! I know God is your Love, and your 
 
 ^ Delire •, a^d I know you wouM fain be more acquainted with your Savi- 
 our ; and I know it is your grief, that your hearts are not more near him, 
 and that they do no more feelingly and paflTionatcly love him , and ddighc 
 in'him. As ever you would have all this mended, and enjoy your defircs, 
 O try this Life of Meditation on your Everlading Reft ! Here is the Mounc 
 ylrarat^ where the flui^uared Ark of your Souls muft Reft. .O let the 
 
 ** World fee by your heavenly Lives, That Religion lieth in foraething more 
 then Opinions and Difputes, and a task of outward Duties •, let men fee in 
 
 ^ you, what a Life they muftaimat. IfeveraChriftianbelikchimfelf, and 
 anfwerable to his Prmciples and Profeflion, it is when he is moft ferious, 
 and lively in this Duty,when,as Mofes before he died^went up inco Mounc 
 Nebo^x.0 take a furvey of the Land o^C^naan-, fo the Chriftian dotli ifcehd 
 "this Mount of Contemplation, and take a furvey by Faith, ofhii Reft. He 
 looks upon the glorious delecta^e Manilons, and faith, Glorious things 
 are defervedly fpoken of thec,0 thou City ofGod^ He hearetb,as it were, 
 the melody of the heavenly Chore ,and beholdeth the excellent imployment 
 of thofe Spirits, and faith, BIcfled arc the people that are in fuch a cafe •, 
 yea, blcfTed are they that have the Lord for their God •, He next looketh 
 to the glorified Inhabitants of that Region, and faith, Happy art thou, O 
 thcT/r^f/of God, a people faved by the Lord, the Shield of thy ftrcngth, 
 the Sword of thine Excellency. When he looketh upon the Lord himfelf, 
 who is their Glory, he is ready with the reft, to fall down and worfhip him 
 that liveth forever, and fay. Holy, holy, holy. Lord God Almighty, which 
 VAS, and is, and is to come ; Thou art worthy, Lord, to receive Glory, and 
 Honour, and Power. When he looks on the glorified Saviour of the Saints, 
 he is ready to fay. Amen, to that new Song, Blejfing, Honour, Glory, and 
 Power be to him thatfttteth on the Throne, and to the Lamb for ever and ever; 
 For he hath redeemed us out of every Nation by his blood,and made us Kings, 
 and Priefis to God, When he looketh back on the Wildernefs of this world, 
 he blcilech the believing, patient, defpifed Saints ; he pitieth thp ignorant, 
 obftinate, miferable World ; and for hirafelf, he faitli as Peter, It is good to 
 be here-, or zs David, It is gwd for me to draw near to God, For all thofc 
 that are far from him, (hall pcrifh. 
 Thus as Z)4mV/ in his captivity did three times a day open his window 
 
 " lov/ird ferfifalem, though far out of fight, whenhe went toGod in his 
 Devotions; fo may the believing Soul in this captivity to the flefh, look 
 towards Jemfalem which is above : and as Paul was to the Colojfiuns, fo 
 
 " may he be with the glorified Spirits, Abfent in the flefh, but prefcnt in fpi- 
 
 rit, joying in beholding their fHeavenly j Order. And as Divine Bncholcer 
 
 <• inhisIaftSermon,beforehisdeath,didfofweetIy defcant upon thofe com- 
 
 Col. Z.J. fonable words, foh. 3.16. [ Whofoever belitveth in him pjall not peri/b, 
 
 but have everlajiivg Life.2 T^hat he raifcd and raviftied the hearts of 
 
 his 
 
Part I V« 7he Saints EverUjling Reft. 8 1 5 
 
 his (^otberwifc fadjhearcrs : So may the Meditating Believer dofthrough 
 the Spirits affiftance^.by his own heart. And as the pretty Lark doth fing « 
 moftTwcctly, and never ceafe her pleafant Ditty, while (he hovereth 
 aloft, as if fhe were there gazing into the glory of the Sun, but is fudden- 
 ly filenced when (he falleth to the Earth : So is the frame of the Soul, raoft 
 Delegable and Divine, while it keepcth in the views of God by Contem- 
 plation \ But alas,we make there too fliort a {lay, but down again we fall, 2 
 and lay by our mufick. 
 
 But, d thou, the Merciful Father of Spirits, the Attractive of Love, 
 and Ocean of Delights, draw up thcfe droflie hearts unto thy felf, and 
 keep them there, till they are fpiritualized and refined •, and fecond thefe 
 thy Servants weak Endeavours, and perfwade thofe that read thefe lines, 
 to the practice of this Delightful, Heavenly Work. And, O fuffer not 
 the Soul of thy moft unworthy Servant to be a ftanger to thofe Joys 
 which he unfoldeth to thy people, or to be feldom in that way, which he 
 hath lined out here to others ; But,0 keep me while I tarry on this Earth, 
 in daily ferious Breathings after thee, and in a Believing, Affectionate 
 Walking with thee ^ And when thou coiireft, O let me be found fo doing, 
 not hiding my Talent, nor fcrving my Flefh, nor yet aflccp with my 
 Lamp unfurnilhed ; but waiting and longing for my Lords return,That 
 ttiofe who fhall read thefe Heavenly Directions, may not read only the 
 fruit of my Studies, and the product of my fancy-, but the breathings of 
 my active Hope and Love ^ That ifniy heart were open to their view, 
 they might there read the fame moft deeply engraven, with a Beam from 
 the Face of the Son of God ; and not finde Vanity , or Luft,or Pride with- 
 in,where the words of Life appear without ^ That fo thefe lines may not 
 witnefs againft me ; but proceeding from the heart of the Writer, may be 
 effectual through thy Grace upon the heart of the Reader j and fo bcthc 
 favour ofLife to both. Amen^ 
 
 (jlory be to (fod in the highell ^ 
 On Earth Teace ; 
 (joodAioilltoi^ards Men. 
 
 FINIS, 
 
«lf 
 
 BROUGHT 
 
 In the Conclufion of His 
 
 Concent of Scripture: 
 
 Concerning the ^^'W-fernfalem^ and the 
 Everlifting SabbatiliTi meant in my Text, as be- 
 gun here, and perfedled in Heaven. 
 
 [He Company of faithful Souls called to the 
 bleffed Marriage of the Lamb, are a ^erufd' 
 lem from Heaven, jifoc. 3. and 21. Heb. 12. 
 Though fuch glorious things arc fpoken 
 concerning this City of God, the perfedion 
 whereof cannot be feenin thisValsof Tears^ 
 yet here God wipeth all tears from our eyes, 
 and each bleffing is here begun ; The Name of this City much 
 helpeth 'Jetv and Gentile j to (ee the {^ate of Peace: for this is 
 called ^(rufaUmy iind that in dwann hath Chrift deflroyed : 
 This Namelhould clearly have taught both the Hebrews not to 
 look and pray daily for to return to Canaan^ and Pfeudo-Ca- 
 tbolicksnot to fight forfpecialholinefs there.- We live in this 
 by Faith, and not by Eye- fight-, and by Hope we boholdthe 
 Pcrfciition ; Of this City Salvation is a Wall, goodly as Jaf- 
 per, clear as Cry ftal •, the Foundations are in Number twelve ; 
 of twelve precious S tones, fuch as Aaron wore on his breaft, all 
 
 O 0000 the 
 
8i8 
 
 the Work ofthe Lillys twelve Apa(lles:theGKesare twelve, 
 each of Pearl , upon which arc the H iriies of the twelve 
 Tribes of Ifr/idy of whofe Faith all muft be which enter in : 
 Twelve Angels are Condudois from Eifl, Weft, North and 
 South, even the Stars of the Churches : The City is fquire ; 
 of BirgelTes fetled for all turns. Here God (ittethon aThronc 
 like Jafper and Ruby, Confortable and Juft 5 The Lamb is 
 the Temple, that a third Temple (hiild not be loiked forco 
 be bailt .* Thrones twice twelve are for all the Chriftiins born 
 oilfrAds twelve, or tmghtby the Apoflle^,, who for Dignity 
 are Seniors, for Infinity are termed but foar and t.venty, in 
 regard of fo many Tribes and Apjftles. Here the Majefty is 
 Honourable, as at the Delivery of the Law, from whofe 
 Throne. Thunder, Voices, and Lightnings do proceed: Here 
 O/l of Grace is never wanting, bu: barning wichfeven Lamps, 
 • rdmuA. in the fpiritsof * ^JMeJ^iM, of Wit and Wil'dom, of Counfcl and 
 Ch^'^'chcUc Courage, of Knowledge and Qaiepd aiding, and of the Fear 
 A>i.73.b. "due to the Eternal: Here the Valiant, Patient, W^tty and 
 Speedy, with lliirp Sight, are winged as thofe Seraphims that 
 waited on Chrift, when tea Cilamitles, an .1 ucter Deftru(5tion 
 was told for the low J^^rufaUnx : They of this Oty are not as 
 Jfracldiktt the fledi, which would not fee, for all the Wonders 
 that our Lord did-, but thefe Redeemed with his precious 
 Blood, are full oFEyes,lightned b/ Lamp?, the Glory of ^e- 
 hov.tht^ni behold Chrift through all the Prophets, a Perfor- 
 mer of ou: Faith, Sealed of God, Seahr of all Vifion, Opener 
 of Seals for the Stories of the Church. Here is the true Light 
 where the Saved walk, hither Kingdoms bring their Glory, 
 hither the bleffed Nations carry their Jewels • This is a King- 
 don uncorrupted, which (hill noL be given to a ft range and 
 unclean People^they muft be written in the Book of the Lamb, 
 and chofen of Eternity, Sandifiedof God, which here are Cir 
 tizens •, Through this there gufheth a Stream better then the 
 four in Echn^a Stream of lively Waters b/ Belief in Chrift,a5 
 thofe Waters flowing from L^b.inon .• Here is that Tree of Life 
 in the mid t of the Paradife of God, with Leaves to Heal the 
 Nations that will be cured, whileit is faid to Day, with twelve 
 Fruits to give Food continually to fuch as feed alfo upon the 
 hidden Martna, who after Death receive the Crown of Juftice 
 and Life, the Mofqiing-Starj white Cloathing, and the white 
 
 Stone, 
 
 John 6. 
 
 Dan. 9. 14. 
 Apoc. 6. 
 
 1ft. 60. 
 
 Apoc. 11. 
 
 Ifa. 3 '. 8. 
 Ua^...8. 
 
 Dan. z. 4 [. 
 
 Ephcf. 1.4. 
 tp.^sf. 1. \9 
 
 <Xint. 4. I J. 
 Apoc, J. 
 
Sip 
 
 Stone, where n a Name is written equal to all the Law, Vcut, Pfaj. ^^j^ 
 27.2. The firft Seat of the firft J dam in the firft Paradife was 
 glorious^ this isbetter^ and as A^o/w began with theTerreftrial, Apo'c™!.^^ 
 10 the holy Woid ends in the Celeftials that to Wheels full of 
 Byes may the Writ of Tiuth be compared: The full Concent Apoc.i. 
 and Melody of Prophets and Apoftlcs, hew their Harps are 
 tuned on Mount Sion^ it will fully appear in the full Sight of 
 Peace, when our Bodies are made conformable toChrift his phii. 3.11. 
 glorious Body in the World to come, and our Eyes ftiall fee the 
 Lord in that Sion. For that Coming, othcuwhcm my Soul Canti.&y. 
 Uvetby he like to the Roe ufen the CM cuntains. Amen. Even [0 
 come Lord ^efm. Then we fliall in f erfe(5l Holinefs Worfliip 
 thee, to whom the Angels alway give holy Woifliip, faying, 
 FrAtfe^ar/d Glory ^andWifdom^ and Thanks^ and Honour, and fomr^ 
 and Might be ttntfi cur Cod for evermore. Amen . 
 
 O o 000 2 
 
SlO 
 
 
 
 
 
 A 
 
 p 
 
 O E M 
 
 O E 
 
 In His Temple. 
 
 HOME. 
 
 'Ome Lord, my head doth burn, my heart is fick, 
 
 ' While thou doft ever, ever ftay , 
 Thy long defcrrings wound me to the quick •, 
 
 My fpirit gafpetk night and day. 
 
 ojhew thjfelfto me^ 
 Or t4ke me up to thee. 
 
 How canft thou ftay, confidering the pace 
 
 The blood did make which thou didft waft t 
 \yhcn I behold it trickling down thy face, 
 "1 never faw thing make fuch hafte. 
 
 ojherv thy fe If to me, 
 Or take me up to thee. 
 
 When man was loft, thy pity look'c about, 
 
 To fee what help in tn earth or skie : 
 But there was none •, at leaft no help without j 
 The help did in thy bofome lie. 
 
 Ojhew thy [elf to me^ 
 Ortahtmuptotheci 
 
 There 
 
S2I 
 
 There lay thy Son : and muft he leave that neft, 
 
 That hive offweetnef*, toreirove 
 Thraldom from thofe, who would not at a feaft 
 Leave one poor apple For thy love f 
 
 ofJuwthj jclftome^ 
 Or take me u^ to thee. 
 
 He did, he came. O my Redeemer dear. 
 After all this canft thou beftrange -i 
 So many years baptiz'd^ and not appear < 
 As if thy Love could fail or change. 
 
 O fijem tby [elf to w*?. 
 Or tdke me up to thee. 
 
 Yet if thou ftay eft ftill, why muft I ftay 1 
 
 My God, what is this world to me f 
 This world of wo i Hence, all ye clouds, away, 
 Away 5 1 muft gtt up and fee. 
 
 O p)em thy [elf to me^ 
 Ortahemeuftothee, 
 
 What is this weary world c* This meat and drink. 
 
 That chain's ns by the teeth fo faftr 
 What is this woman- kind, which I can wiok 
 loco a hlackocfs aad diftafte ^ 
 
 Ojhewtbyjelf t$ me. 
 Or take fjf€4*^ t$ thet. 
 
 With one fmall figh thou gav*ft me th'other day, 
 
 I blafted all the joys about me ^ 
 And fcouling on them as they pin'daway. 
 Now come again, faid I, and flout mc. 
 0fhef9 thy [elf to me^ 
 Or take me uf to thit. 
 
 Nothing but drought and dearth, but bufti and brake 
 
 Which way fo trc I look^ 1 fee : 
 Some may dream merrily •, but when they wake 
 They drcfs themfelves, and come to thee. 
 fhew thy {elf to mc, 
 '^ tnhe mc ffp to thee, 
 
 O - o o 3 We 
 
S22 
 
 We talk of Harvefts .• there are no iuch dungs, 
 
 But when we leave our Corn and Hay : 
 There is no fruitful year, but that which brings 
 The laft and lov'd, though dreadful day. 
 OjJjew thjfclfto me^ 
 Or take mc uf to thee, 
 
 O lofc this frame •, this knot ofman unty, 
 
 That my free foul may ufe her w ing, 
 Which now is pinion'd with mortality 
 As an entangled, hampered thing. 
 
 O [hew thyfelftfi me^ 
 Or take me up to thee. 
 
 What have I left that I iliould (lay and groan i 
 
 The moft of me to Heav'n is fled : 
 My thoughts and joys are all pack't up and gone. 
 And for their old acquaintance plead. 
 O (hew thy fe If to me. 
 Or take me uf to thee. 
 
 Come dearefl Lord ^ pafs not this holy feafon ^ 
 
 My flefhand bones and joyntsdo pray ^ 
 And even my verfe, when by the rhyme and rcafon 
 The word is, Stay, fay's ever, Come. 
 OlbetPthyfelftomey 
 Ortakemcuftotbee, 
 
 Ae 
 
Sl^ 
 
 ADDITI ON 
 
 T O 
 
 The 1 1^^ C H A p T E R of the 3^^ P A R T 
 
 OF THE 
 
 SAINTS REST- 
 
 iT hath fcemcd meet to Mr. K. to fecond Mr. Crandon^ by 
 an Impetuous oppohcion of my poor Labours, and having 
 in his firft Volume againft Mr. G. aflaultcd my Afhorifmst 
 in the fecond to fall upon my Method for Peace of Confci- 
 (rtcey and my Book of Ref}. Againft the 1 2"" Giapter (mif- 
 printed the 11'"^ of the 3^ Part, he hath a Copious Di- 
 gredion, which I will not now Charaderize either as to the Intellcduals 
 or Morals, the Judgement or Honefly appearing in it, having refervcd 
 that to a 2"'and plain Admonition to himfelf. But becaufc I intended chcfc 
 writing's for ordinary dpacicie*, I would have nothing remain in them 
 whichmay bean occalion of their ftumbling : For the fake therefore of 
 Aich Readers as would neither Err,nor be puzzled with Contentious /ang- 
 lings about meer words,l fliall give them this brief Ad vertifcment follow- 
 ing. It is fo far from my defire to teach men to build the Peace of their 
 Confcienccs, upon any nice Philofophical Controverfies, much Icfson any 
 Erroursorfing'jl3r Opinions of mine, shati defire nothing more then to 
 lead them co, (ind leave them on the plain infallible Word of God. My 
 
 own 
 
S24 
 
 own Judgement concerning thac finccrc faving Grace, which wc may fafc- 
 lytry our crta:c5by,Ihave plainly ( as I could) laid down in that Chap- 
 ter, and my DirtElKms for Peace, and in the i p'^ ^ to ^. 53. of nry Refiy 
 to Mr. Blake : from whence I muft ddire the Reader to fetch it, and not 
 from the Interpretations of Mr. /T. which fo feldom have the hap to,bc ac- 
 quainted with the Truth, and who profeflVth himK?)f that he doth not: 
 underlhnd me : ( whether it be long of me or himkif, I determine not.y 
 To thefc I (hall now add only thcle few words, 
 cft Thcevcrlaiting Enjoyment of God in Glory by perfeded Man, is the 
 Felicity which all (hould defire and feek. 1 his is propounded to us by Gotl 
 in his Word, and the ncccffary mean thereto prefcnbed • Even Jefus 
 Chrift, and Faith in him, and Obedience to him,and to God in and by him. 
 The diAempercd fenfual Appetite, and depraved Will of man, do incline 
 to inferiour fenfual Delights. God hath refolvcd that chcfe (hall not be 
 their felicity ^ and that they (hall never be happy in the enjoyment of him, 
 except they take him for their Chief Good, and fo far forfakc Inferiour 
 Good, which would draw the heart from him : and except alio they give- 
 up themfelves to his Son Jefus Chrift, and to his Spirit, to be recovered 
 
 d unto him. Though all men by Nature defire to be Happy, yet all do not 
 Defire God as their Happinefs : Nor do the Regenerate themfelves yet 
 perfectly Defire him, or perfeftly forfake that Inferiour Good, which 
 was their fuppofcd Happinefs before they were Renewed. The Under- 
 
 « ftanding is commonly aci>nowledged to have three kinos of ads : i. A 
 
 i fiuiple apprehenfion of the meer Entity ofa thing, or of a firaple term. 
 
 2 2. Judgement : or the Conception of a Complex term. 3 . Difcturfc. The 
 
 2 tirft alone moves not the Will, becaufc it concludes not of the Goodnefs* 
 or Evil of the thing Apprehended. Thefccond (Judgement^ iseither 
 about the End or the Means ; and either Abfolute,or Comparative. Seve- 
 
 8 ral things are commonly called. Mans End ( how properly I now enquire 
 not.j I ; Felicity in General. 2. Himfelf, thefubjed, commonly called 
 the Finis cni- 3 . The Natural and Moral perfection of his Perfon. 4. The 
 Act of frui'.ion, or perfect Complacency in the BlefTed object, upon a full 
 Vi(ion : commonly called, our formal felicity. 5. The Object it felf (that 
 is, the BleffcdGod) commonly called our objective Felicity, and our 
 finis ifui or cujHs ( whether fitly, we(hall better know hereafter. ) The^ 
 
 «* two firft Nature hath tied us to : But not fo the Object, nor to the Per- 
 fection of the Soul in a fpiritiuil fuitablcnefs thereto. The fir{\ Abfolurc 
 
 * Judgement produceth in the Will, a fimple Complacency or Dtfplacency ; 
 this is the firfl motion of the Will. The Comparative Judgement where 
 it is neceflfary, produceth Intention and Election, orelfeRefufal, and re<^ 
 
 tt folves the fluctuating Will. Where there is but one Good propounded, 
 ( either one Objective End,or one Means ofabfolutc neceflfity ) or where- 
 ever there is •mnimodA Ratio Boni, nothing but Good apparent in the bo- 
 ject,thereisno work forConfuitation, or the Comparative act of Judge- 
 fiicnt,and Confequently for Election; but the Abfolute Judgement would 
 
 proceed 
 
 i 
 
825 
 
 proceed to be Practical, and carry ouc the Will CO Intention and proie- 
 cution : Weie not mans foul blinded and depraved, there fhould be no a 
 Deliberation about his End, and fo no Choofingof Cod as our End : but 
 an Abfolutc Intending him, as having no Competitor ; and it cannot he 
 without great fin, for the Judgement to m.ake any Queftion or Compari- 
 Ton, and fo to Deliberate, Whether God or the Creature be our felicity ? 
 andj Whether God or our Carnal fclvcsfliould be our End? But feeing ct 
 our depraved Judgement and Wilt, and Vitiated S'enres,and the Tempters 
 fctting the Creature in Competition with God, do ncccffitate a Compa- 
 rative Judgement and Deliberation, even about our End itfelf, therefore 
 thcreisakindofEledionofGodas be^oic the Creature, or a Confent 
 or Refolution fo to prefer him, that is necelTary, before or with a right 
 Intention and Profccution of th?.t End : Befides, ihe Elcftion of the Due " 
 Means, that is Ncceflary, fceingSatanand our flefti are fo ready to pro- 
 pound wrong means,in Competition with the Means of Gods prcaribrng. 
 All this being fo, I further add. That the fame Will that hath a Compla- « 
 ccncy in a thing as Judged fimply Good, mayyetRcjed and Nill it, or 
 Refufe to Seek or Receive it, if it be Judged cither a Leffcr Good incon- 
 fiftent with a Greater ,or any way to have more Evil in it thx^n Good: 
 And as the Underdanding doth at once apprehend it as Good Abfolutcly, n 
 or in fomc Refpect, and Evil in other refpects, and Comparatively a lefs 
 Good ; fo doth the Will at once continue to Love or Will it fo far as it is 
 Apprehended as Good, and to Nill and Reject.it as Inconfillent with a 
 Greater Good, oranhindcrerofit. But if it fall out that the Incon- 
 fiftency of thcfc is not difcerned or believed, or. but Imperfectly, tiien 
 may the Will by a Practical Volition W»il them both. 
 
 To apply this .• The Underftandingof the unregenerite may know that a 
 God is Good, and Good to them, and that in very many and weighty 
 refpccts he is defirable. They may know that worldly things will fhort ly 
 leavcthem, and then if they h^ve not Gods Favour they llialUperifh .• 
 butifthey have, they fhall attain both perfection of body ( which they 
 may dcfirc J and perfection of minde, f which they deiire in general, 
 andmay fubmittoin thepaicicular way of Holincfs, as more tolerable 
 thcnKell) befides kne imperfect ineffectual knowledge of a beauty, 
 and dcfirablenefs in KoHnefs it feif, accompanied with an anfwerable mo- 
 tion of the Will ' But every urvenewed man , hath more prevalent Ap-a 
 prehenfionsof the Goodnefs of the Creature C partly by unmaOcred 
 {cnfe, and partly by perverted reafon ) ar,d therefore apprehendcth God 
 as Evil to him,fo far ss he would hinder his cnjoYrj''ent thereof, or would 
 punifh him for f nful adhering to it •• So that i .His Highell Pxactical cfti- n 
 ination is of the Crcr.ture, yet not without feme eftcem of God .- 2. And 
 his prcvaiting Will is to the Creature, but rot without fome V/iU to God. 
 And ordinarily fuch m.cn are fo fully convinced ofthclmpollihility of<n- 
 joying the Creature for-ever, and being Happy any other way then in 
 God, that, though they could wiflian everlallingfulnefsoCthe Creature, 
 
 Ppppp ^C£ 
 
 a 
 
S26 
 
 yet ( feeing none but foo)s do Intend an End which they know impofli- 
 blc to be attained j they do therefore compound a felicity in :hctr own 
 fancies, ofthe worfd for a time, and Heaven for Everlalling ; One part 
 Handing in Ehc enjoyment of the delights of the flefh, while they live here ; 
 andtheocher in the deliverance from Hell, and bleflednefs in He?.Yen 
 hereafter .- hoping that thefe are not inconfillcnt, but they may hare hca- 
 ^ ven \7hen thev can enjoy the world no longer : bec.iufc they fee that ma-* 
 ny Saints Poffef? abundance of eirthly bleflings, and perfecution is not 
 now fo common as it hath been, therefore they fuppofe they may poffcfs 
 et chelikc : upon which expcdation they Enjoy what the Godly do but 
 ufc, and fo give it the prehemincnce in their hearts ; Or if they be con- 
 evinced of the Inconfiftency of a Carnal mind C in a prevalent degree j 
 with an Intcreft in the Happinefs in the Life to come, they will either pcr- 
 fwade themfelves that they are not carnally minded when they are.or one 
 way or other will under-prop their hopes ofEnjoying both: But ftill their 
 « flcfhly mind is predominant, and therefore they will caft their Salvation 
 upon the ad venture of fuch hopes, as have nothing but their own dcluli- 
 onstofupportthcra. 
 
 On the other fide, the Regenerate, being here Imperfect in all their 
 
 Graces, are Imperfectly taken ofFthofe Carnal Ends which they Intended 
 
 in their unfanctified ftate, and Imperfectly Inclined to God as their End : 
 
 fo arc they alfo both in difccrning and choodng the fictcft Means, even 
 
 Chrifl himfelf,and Obedience to him. So that the bert: are Carnally minded 
 
 " in fomc Degree, but not in a prevalent Degree, for then they ftiould die : 
 
 Theflefli and world have Hill fome Intereft in the Saints, but not the 
 
 » ftrongeft : as God and the Redeemer may have fome Interefl, though not 
 
 the chicfeft, in the practical Judgement and Will of the unfanctirted.Whe- 
 
 ei ther you will fay. That the fame man hath two diftinct inconfilknt Ends, 
 
 one as Regenerate, the other fo far as he is (till Carnal •, Or whether you 
 
 you will give the name of an E»d^ only to that Good which hath the 
 
 grcatelt Intereft in him, I will not contend about a word : If that only 
 
 * He called our End, which is prevalently Intended in the main courfe of 
 our lives, then it is God only that is our End : But if that may be called 
 a mans End, which is Intended in his diftempers, and deviations, then 
 the Creature may be called our End, fo far as we arc ftili Carnal ^ For it 
 
 «• i« not only ai a wrong chofcn Means to our Right End, that wc finfully 
 adhcrt to the Creature •, but it is more as it fliands in Competition with 
 our Right End, and as we Will and Love our flefh- plea(ing/or itfelf. Its 
 
 d true, the fenfual Appetite may defire it /or*? /r//, becaufeit belongs not 
 to it to carry us higher, and to Intend an End : But the Rational Powers 
 muft fubordinate both Crcatures,andour natural delight in them to God. 
 And I do not think that it is by a meer bruitilh Irrational motion that the 
 godly adhere too much to the creature. 
 
 I did rhcrcfore deliver my thoughts on this point, thus : That as the 
 
 * A<it is dcROmiuated from the Ob jcd, and fpecified by it, fo the Grace 
 
 that 
 
827~ 
 
 thacisfavingmuft (' asco the Ac^sj conlift notonly intheAbfolute,buc 
 Gomparative Judgement, and in that Choice or Comparative Willing 
 that follows thereupon : And though there be 40. intricatePbilofophical a 
 Controverfies about mans Willing the End and Means, \^fiich {land in 
 their way that would make the mort cxaft difcufljon of this point, yet 
 every Chriftian may fafely go on thefc Grounds, and Conclude, That 
 when Chrifls Intercrt is predominant orgreaccft in the foul, there is fa- 
 ving Grace ; but where it is not, there is none, though yet he may have 
 fome Intcreft there. Here is a double preheminence that ChriG mufl hayc, « 
 Of a double prcvalency of Grace, that it may befaving: i.The Object 
 muft be Frcfeircd before that which Hands in Competition with It. 2. The 
 Aft mud be prevalent in Degree againft its Contrary, fo far as that the 
 heart and life may be denominated from it. 1 . The Abfolute ad of the a 
 Judgement makes no Comparifon : Therefore in that only the later muft 
 be lookt after. Aflfcnt to Gods Word upon his Authority, mud be Pre- a, 
 valentagainftour Diflent ; and that will appear in our ferious obeying it, 
 C^c. 2. In the Comparative act of the Judgement there mufl: be both .- u 
 God muft be Valued and ElUemed above all Creatures : And our Efteera 
 muft be Prevalent againft our flighting and difeflcem of him. 3. The a 
 main point of Trial is in the Will : And there mufl be both thefe prcvalcn- 
 cies before mentioned. God mufl be Willed as better then all Creatures : 
 and our Willing of him mufl be in a prevalent Degree againft our Nilling 
 ©r Unwilling. Tor there is in the belt on eartli fome remainders of Averf. t, 
 nefs to God, which may be called a Hating of him, fofar as they are Car- 
 nal ; thoDgli they are not therefore fitly to be called Haters of God, but 
 Lovers of him ; b<caufe they muft be denominated from the Prevalent 
 Pare. The like may be laid of all the Affections, fo far as they are of the ct 
 Rational part ; forofthc fenfirive Paflions, there isnotfo fure a Judge- 
 ment to be made, as I expreflcd fag.zi 3 . and in my Aicthodfor Peace of 
 Confcitncc. In the Choice of Means all this is clear, if not much more. « 
 Chriftmuft be preferred before all Competitors, and all rejected for him •, 
 and our Willingncfs muft be in a Degree that is prevalent againft cur Un- 
 willingn€fs,and our Faith as prevalent againft Unbelief, and our Subjecti- 
 on muft prevail againft our Rebellion, and our Obedience againft our 
 Difobcdiencc in thccourfeofourjivcs. He muft have the main bent of^^ 
 OUT hearts and cndeavour«, though in a particular act the flefli may pre- 
 "vail. This is it that I have aftcrted ^ and with a C onfent to this I am fa- 
 tisficd. As for the point of fpecif^cation of our ads, I never look to fee « 
 the Schools acreed about it, how conhdently foevcr Mr. K. talks, as if 
 the)' all Confpired with him. Call the difference Gradual or Specifical, as 
 you pleafc, fo we agree in thcfenfe, 1 am contcLt. I chofe to call it a 
 Moral Spccifical difference, and in that fenfe do maintain, That the Faith 
 of the bcft of the unfandified is not fpectfcally the fame with that of the 
 fandilied,and fo of LoYcand other Graces. As to that Saving Faith, all 
 other is but Analogicjilly called faith,as I have (hewed in the J before cited 
 
 P p p p p 2 againft 
 
828 
 
 a.^iind Mr. BUkf. But yet I am not of Mr. K's opinion abouc the Natu- 
 caral Spejiiicatien of A(?ts, for all his Contidencc. I yec think, thai Ads 
 * arc naturally (ani nor only Morallyj fpiciticd from their ObjcAs, con- 
 fidjred Phyficilly: and arc Mj^ally fpecified by thofc Objeds,as Related 
 to :he Laws that command, forbid, threaten, promifc •, and fo by the Laws 
 themfclves : (which Dr. Twits will needs fay, arc no y)^c»>/ ofaccs,though 
 vjlgarly fo called, FiHd.Grat.l z.pdr.z.Di^refg.p.j^io.) 
 
 I now dcftre no more of the R.cader then to Confenc ^ i . To the exprefs 
 words of Scripture, which I cited in that Chip.ii.§.i$. which I dcfirc 
 him to review : 2. Aad to chat which Mr. K. and [ are agreed in. I hope 
 you will take this for a reafonable motion, it b:ing unlike that the CretUm 
 penof fo bold a man,fofelf-conceiced, and fupercilioufly fcornfui, (hould 
 grint me cnuch more then he needs mull. Let us examine h-is Conceflions, 
 for Matter and Words. i.Forfenfejheconfeffcthp^r. i3 7<'thus, Q I am of 
 Af/-. Baxters wjW, thatmfobtr Divine iviU tell w, that if we love God ne- 
 vtr fo little withoHt di^emblingy jet he wUl Accept it, though we love »Mr 
 lujls before him.'] So oft heyieldeth that all lincere Love to God, doth 
 prefer iiim before all other. Where then is our difference ? Why, he 
 thinks that no others Believe or Love God at all, but thofe chat Love him 
 ^ above all. I did affirm , That as to that fame Moral Species of Faith and 
 Love, they do not at all Believe and Lore God : but as to another Species 
 they do, and truly do it. How oft doth Scripture fay of the unfanctified, 
 that they Believed in Chrift, arleaft, for a time? Bud fhali leave it till 
 1 fpeak to Mr. K. himfelf, to prove that men unrenewed may have Faith 
 and Love to Chrift, though not faving. And whereas our Doctor ac- 
 c» cording to the complexion of his Confcience, doth prefer me to fucccdc 
 PtUgiiti in his Chair, for affirming, that Carnal men ( by the greateft 
 hslp of common Grace, as I opened my meaning ) may have weak Incli- 
 nations to Spiritual and Supcriour Good, while he hath ftronger to Infc- 
 riour : I would have him review his Sobriety, in making all Divines and 
 Churches of Chrift, (inccthe Apoftlesdaics, fo far as I am able to difcern 
 hy ray fraall Reading, or by Reports, to be PeUgiA»s. I never heard 
 ofany that thought fo bafely of the highcftmeafure of that Grace which 
 isnotproper to the Saints, as this man doth. Ifit no whicieadto God, 
 how is it Grace? If this Dodor dare warrant his hearers, that they 
 fliill all be faved that have the leaft Fairh,or Love, or Inclination to God ; 
 I dare not imitate him. Exceptthey love him above all, I dare not tell 
 rhem that they are true Difciples. Nor do I think that Nature it felf is 
 * Averted from God in the higheft Degree, nor all the wicked of one De- 
 gree of finfulnefs, nor yet as bad as they fhall be in Hell. Our Divines 
 that tell us how far Hypocrites may go, do noi talk in the ftrain of this 
 Doftor. 
 
 Well Ibuthowfarare weyetdifagreed even in terras? Why I fatd, 
 that it is not a Natural, but a Moral fpecifick difference, and fo doth he: 
 »^^. iQp. he faith, Q BHtag^i'nJiwboml prAj do jqh difpnte then? 9cq. 
 
829 
 
 J dare be btld to fay, there id not one that affirms a Natural or Phjflcaldtjfe" 
 rettce, asjoHcaUit^ between tht a fls $/ Common attdSavhtg Grace in this 
 yourfenfe.'^ And is it not pity that this Doftor that is fo well agreed 
 with rac for fcnfc and term?, (hould be put to the trouble of fo tedious a 
 Digreffion. Forfooth, I did unhappily cxprefs my fclf, becaufc I ufed 
 not his term [Appretiative] which though I neglected, I think on fuffi- 
 cient rcafon, yet to Plcafe him, I will ufe it when I think on it, and have 
 no bcccer. And fo wc were befl pare while we arc Friends. 
 
 To 
 
 ■■^•■■■■■■BaB^ 
 
830 
 
 TotheREADER. 
 
 Leader^ 
 
 Am fo loath to leave thee under any miftake of 
 my meaning in this point, that I fhallyet make 
 fomefurcher attempt for the exphinnig of it. 
 And whereas T underfland that romeRe?>dcrs fay 
 that this nice diftinguifliing doth but puzzle 
 men .- and others ftill (ear not falfly to give out, 
 that I make common Grace and fpecial tociffer only gradu- 
 ally andnotfpecifically, in defpight of my cxprefs alTertingof 
 the contrary ; I intreate the firft fort to tear that leaf out of the 
 book which fpeaks of this fubjccf, that it may not trouble 
 them, or to be patient while wefpeaka few words to others, 
 that underfland that which they are but puzzled with. And 
 ^ I defire the fecond fort once more to remember, i.That I ftill 
 « affirm that common Grace and fpecial do differ by a moral fpe- 
 cifick difference, and not a gradual only. 2. But that this mo- 
 «* ral fpecifick difference doth materially confift in aPhyfical 
 Gradual difference. 3. And it being aMoral fubje^ that jr^ /^4i;ff 
 * in hand, our terms muft be accordingly ufed and underftood, 
 & therefore it is raoft proper when we fpeak of any unfandified 
 man,to fay thatf he is not a believer,hc hath no faith, he hath no 
 Love to God , &c. ] becaufe we are fuppofed to fpeak only of 
 a true Chriftian faving Jaith, Love,&c. ] 4. But yet when it is 
 « known that we (peak of another faith and love, we may well fay 
 that an unfandified man hath thcfe.-and when we enquire oi the 
 difference, we muft be asexad as poffible^in fhewing wherein 
 itlieth,leff we delude the hypocrite, and trouble the regenerate. 
 That the Faith,and Love,and Sandity of the ungodly are but 
 Equivocally or Analogically fo called, in refpe(5l to the Faith 
 and Love of the Saints, 1 have proved in my fifth Difputation 
 of Right to Sacraments. 
 
 That which 1 ftiallnow add to make my fcnfe as plain as I 
 .can.ftiall be thefe following Diftin(5lions and Propofitions, 
 « Wemuft diftinguifh between, i. Thofe Gracious z£t$ ihac 
 i ' - ' arc 
 
831 
 
 ZTC about Our Ejfd, and thofe thatare about the means. 2. Be- 2 
 tween God confidered generally as God, and considered in his 
 fcveral properties and attributes diftin>f>ly. And Chrift coifi- 
 dcvcdperforfalljijZnd confideied fully in the parts of his office, 
 whether the effential or integral parts. 3. Between the Good- 3 
 nefs of God in himfelf confidered, and as fuitable unto us. 
 4. Between the fimple act of the Intelleft, and the comparing * 
 ad. 5. Between the fimple Velleity of the will and the choice r 
 that followeth the Comperate ad of the Intelled. 6. Between a 
 the Speculative and Pradical ad of the Intelled. 7. And be- 7 
 tween the Ads of the will that anfwer thefetwo. 8. Between an S 
 End that is ultimate, but not principal and prevalent, and an end 
 that is Ultimate and Chief alfo. 
 
 Prop, I. An unfandified man may Love him that is the " 
 true God, and believe in that Peifon who is Jefus Chrift, the ^ 
 Redeemer. This is paft controvei fie among us. 
 
 Frep, 2, An ungodly man may Love God as the Caufe of 2 
 his Profperity in the world. 
 
 Prop. 3. He may know that his cvcrlafting happinefs is at ^ 
 the difpofe of God, and may believe him to be merciful and 
 ready to do good, and that to him. And confequcntly may have 
 fome love to him as thus Gracious and Merciful. 
 
 Prep, 4. He may by a fimple apprehenfionknow thatGo^ 4 
 is Good in himfelf, and Goodnefs it felf, and preach this -to 
 others. And confequcntly may have in his willaconfent 
 or wiUingnefs hereof, that God be what he is, even infinite 
 Goodnefs. 
 
 Pr0p,'s.He may have a fimple Apprchenfion that God (hoiild 5* 
 be Glorifiedjand Honoured by the Creatures And fo may have 
 a fimple Velleity that he may be Glorified. 
 
 Prep. 6, He may have a General dim apprchenfion that ever- ^ 
 laftingHappinefsconfiftethin the fight of the Glory of God, 
 and in his love and f;ivour and heavenly Kingdom .* and fo may 
 have fome love to him as thus apprehended. 
 
 Prop. 7. He may compare God and the Creature together, 7 
 and have a fpcculative or fuperficial knowledge that God is 
 better then the Creature, and better to him •, and may write and 
 preach this to others : And fo may have an anfwcrable fuperfi- 
 cial unefFcdual velleity oilovc to him,evenas thus confidered. 
 Prop. 8. One and the iame man may have two contrary ulti- B 
 
 nwte - 
 
832 
 
 mate ends of his particular Adllons : Even the pleafing of 
 God, and the Pleafing of his flefh : proved. 
 
 Argument, i. If the fame heart may be partly fandified and 
 partly unfandifid (that is, in fome degree)then it may have two 
 contrary ends • Or if the fame man may have flerti andyj?/>/V,then 
 he may have two contrary ultimate ends. But the Antecedent 
 it certain, therefore— fo far as a man is Carnal and unfan(5tified, 
 flefh- pleafing and carnal felf is his end. 
 
 Argum 1 .\i \.\\t fame man might not have two contrary ulti- 
 mate ends, then the godly fliould never fin but in the mifchoof- 
 ing of the means, or abating the Degrees of love ro God : Buc 
 theconfequcnt is falfe and againft experience,therefore — Peter 
 did not-only mifchoofe a means to Gods Glory when he denied 
 his mafter. A godly man when he is drawn to eat or drink too 
 much, doth it not only as a rnift^ken means to Glorifie God, 
 but ultimately to Plcafe his Flefli. Either Davidiw Adultery 
 did defi re fltOi-pleafing for icfclf.or for fome other end. Iffor 
 itfelf, then it v/as his ultimate end in that zGt : Iffor fomewhat 
 elfe as his end < For what i no one will fay his end was Gods 
 Glory. And there is nothing elfe to be it. 
 
 Prop. 9. There is a continual flriving between thcfe two con- 
 trary ends where they are-Onc drawing one way ,and the other 
 the other way •, and fometimes one, fometimcs the other pre- 
 vailing in particular ads. 
 
 PrcpAO. hut yct,every man hath one only Prevalent ultimate 
 end,which is to be called Finis hominis^ or is the Chief ultimate 
 End ofthe Habitual Predominant Inclination or Difpofition of 
 his foul, and ofthe tenour or bent of his Courfc of life. And 
 that which goes againfi this Habitual bent, is faid to he the A(5b 
 f not of him, but of fomething in him] that is, not of that Pre- 
 dominant difpofition which fliould denominate the man to be 
 Godly or ungodly, but of fome fubdued difpofition that by ac-» 
 cidenthath gof: fome advantage. 
 
 Prop. 1 1 . As Godly men have God for their end, as to the 
 predominant habit of their fouls, and bent of their lives, fo all 
 wicked men in the world have the Ci-eatureand Carnal felf for 
 their end, as to the Predominant Habit of their hearts, and bent 
 of their lives : fo that this is fimply to be called their feveral 
 end, which is the Ruling end, and hath the grea:eft Intereftin 
 tthena : But y^t as Carnal felf is a fubdued refilling ^nd in the 
 
 Godly, 
 
G'Oclly,prev billing in fome particular A(5^ioos-, (as is too fure ;) (q 
 God and falvation may be a ftifled, abufcd, fubjciSed end of the 
 ungodly that have but common Grace, and may prevail again ft 
 the Flefli in fome particular outward A(5lions. 
 
 This is evident in the foregoing Propofitions. Ifamanby c« 
 Common Grace may have fuch a fimple and fuperficial apprc- 
 henfion of God as is before mentioned, knowing him to be 
 Good inhimfelfjV ea Bcft, and Good and bcft to him, whenyec 
 at the fame time he hath a more deep predominant habitual ap- 
 prehenfion that the Creature is beft for him, then certainly he 
 may have a fubdued Love to God as beft in himfelfand to him, 
 that's anfwerable to this fuperficial knowledge, and confifteth 
 with a Predominant habitual love to the Creature and Csrnal 
 Self. I would defire every Divine to beware that he tell not a 
 the unfandified, that whoever hath the leaft degree of love to 
 God, for himfclf, or notjas a means to Carnal ends, Ihall Cer- 
 tainly be faved.* For he would certainly deceive many thou- 
 fand miferable fouls that fliould perfwade them of this. He 
 that believeth that there is a Godjbelieveth that he is the Chief 
 Good, and bcft for him if he could fee his Glory, and fully 
 enjoy his love for ever : And many a wicked man doth preach , 
 all this, and think as he (peaks , But it is all but with a fuper- 
 ficial O pin ionative Belief, which is mattered by more ftrong 
 apprehenfions of a contrary Good •, and fo they love but with 
 a fuperficial love, that's anfwerable to a meer Opinionative be- 
 lief, and is conquered by a more potent love to the contrary. 
 So that ftri<5lly, if you denominate not that fingle act, nor the a 
 perfon as thus difpofed,but the knt of his affections, or the 
 Ferfffn according to what indeed he is in the Predominant habit 
 of his foul , (o It is fitteft to fay that the Godly lovcth not the 
 world nor the things of the world, and the wicked loveth not 
 God, nor the things of God, as fuch. 
 
 Pr0p, 12. The fincere Intending of the end, doth concur a 
 toro«/?i>w/f;ifincere choice of the means. And therefore the u 
 fchooi-menfey that Charity (or Love toGod)informethall 
 other Graces : not being the form of them as fuch or iuch a^s 
 or bAhits^ but as Gracious means : As the Means are elTentially « 
 as meaiBS fer the epJy and fo aQinf>ated by it \ fothe mediate acts 
 of Grace as mcdiate,are efTentiaily animated by the love of the 
 end, andpartidpaccofit. la this fence their doctrine, of the e» 
 
 (^1 q <1 c[ lafonaing 
 
 83J 
 
K 
 
 «i4 
 
 Informing of other Graces by love, is not only true, but of ve- 
 ry great weight, and giveth light to many other points. And 
 thus as men of Common Grace have only an abuted, fubdued 
 will or love to God as their end, that's conquered by the con- 
 trary, fo they have but an unanfwerable faithm Chrift as the 
 way to God the Father, & jnanfwerableufe of all other means, 
 which will never bring them to attain theendthit is fo fuper- 
 ficially, and uneffectually apprehended and intended. I defire 
 the learned Reader toperufe well the firft Difputation of Aada 
 for Scot (4f, on this queftion. 
 
 ij Prop, 13. The Act of loveorfiith are confiderable, i. Phy- 
 
 „ fically : I .In General as Faith and Love. 2 . In fpecial, as this 
 Faith md love about this object,the Father, and the Son. And 
 thus by common Grace men may have True faith and love •,thac 
 is fuchas is Phy fically a true or real act. 2. They are confider- 
 " able Morally : and that, i . Either as Duty anfwering a Precept 
 i [Believe and love God.] and thus they have an Analogical 
 defective Morality in theiD, and fo are that far fincere or true 5 
 but not that fame true love or faith infpecie morali which the 
 command requireth.For it commandeth us to love God above 
 
 a all,&c. ^.Thcy are coniiderable as conditions of the promifes, 
 and evidences of fpiritual life in the foul: And thus wicked 
 men by common Grace are never made partakers of them. 
 They have not the things themfelves. Their faith and love is 
 not the fame thing which hath the Promises made to them in 
 the Gofpel : and fo are not true or fincere. 
 
 ^ Prop. 14. By common Grace men may love God under the 
 Notion of the Chiefcft Good, and moft defirable end, and yet 
 not with that love which the chiefeft Good muft be loved with 5 
 and therefore it is not morally fincere or faving. 
 
 ,y Prop. ' 5 . There is no notion what foever that a true Chriflian 
 hath of God, and no word that he can fpeak of him but an un- 
 regenerateman may have fome apprehenfion of that fame noti- 
 on, and fpeak thofe words 5 and knew every propofition con- 
 cerning God and Chrift as Redeemer which a godly man may 
 know : and fo may have fome love to God, or faith in Chrift in 
 that fame notion: though not with fuch a clear efFectuall Ap- 
 prchenfion, and lively powerful love, as the fanctified have. 
 
 Ob. He cannst love God as his tnd.IKn^wcz, I have proved 
 before that h;; may with a fupcrficial uaeffectaal fubdued love. 
 
 Ob. 
 
 J 
 
8?5 
 
 Ob. He cannot Uve him as the cheif Good. Anfrv. I have proved " 
 that he may love him under that Notion, though not with that 
 love which the Chief Good muft be loved with. 
 
 Ob. He cannot helieve m Cbrift, or deftre hiwj as a Saviour t^ 
 free hipt from every fin, Anfrv. Not with a prevalent faith or « 
 defire •, for ftiU he hath more love then Averfnefs to that fin ^ 
 and therefore more Averfnefs then love to Chiift as fuch .• But 
 as in General he may wifh to be free from all iin, (o in particular 
 he may have unefFe(5tual wiflies to be from his moll beloved fin 
 in feveral refpeds. 
 
 Ob. But net to he free from ftn as fin^ or as againfl C&d. 
 Anfw, Yes : A man by common Grace may know that fin, as * 
 finis evill-, and therefore may have unefFectual wiflies to be 
 freed from it as Aich : But at the fame time he hath ftrongcr ap- 
 prehenfions of the pleafure, profit or credit that it brings him, 
 and this prcvaileth. Indeed mens Carnal Intercft which in fin « 
 they Love, is not its oppofition to God, nor the formal nature 
 of fin. Doubtlefs all men that are ungodly do not therefore « 
 love fin becaufeit is fin, and againft God, atleaft this is not fo 
 total in them, but that thei e may be a fubdued mind to the con- 
 trary, and diflike of fin as againft God. Many a common 
 drunkard I have known,that when he bath heard or talktof fin 
 ts fin, and as againft God, hath cr^ ed out againft himfelf, and 
 wept as if he abhorred it : and yet gone en in it, for the pleafure 
 of the flefli. 
 
 Qh.But where then is mans natural enmity to Cod and Holinefs ? 
 Anfw. 1 . Its doubtful whether man naturally have an enmity " 
 to God and HolinefSjConfidercd fimply : Or only confidered as 
 being againft mans Carnal Intereft. 2. But were the former * 
 proved, yet Common Grace abateth that enmity, and gives 
 men more then corrupted nature doth. 
 
 Ob. But the experience of the Godly telleth them that it is another 
 Kinde of Light and Love which thiy have after converfton then he- ^ 
 fore. Jnftv, i. It is not all converts that can judge by experi- ^ 
 ence in this ; becaufeall have not had Common Grace in the 
 highcft, or any great obferved meafure before converfion. 
 2. Its hard for any to milkethat experiment, becaufeweknow a 
 not in our change juft when Common Grace left, and fpecial 
 Grace began. 3. A Phyfical Gradual difference may be as J 
 great as that which your experience tels you of. Haveyoa « 
 
 Q^qqqq z experience 
 
836 
 
 experience of common licht and love before converfioii, and 
 ofanotherfi nee which diftereth ho.Tj it. more then the greneft 
 fljmetrom a ipark, and more then the fun-lh i>e at noon, from 
 ihe twilight when yoa car>not kno.v a mm 1 Or more then the 
 6§ht of the cared blind in ui, that law cfcarly from thit by 
 which he favv men hke trees >r Or mare then the pain of the 
 ftrappado from the fmaUeft prick of a pin < 
 
 Obj. B'^t tt is not comin»^ gifts tkat dre werkt Hp is hffptchl 
 CrACi'^ Oni ffecies U not turyii^d into anothfr. An((K\ True : Im- 
 ^ perfection is not turned Materially into perfection. The 
 Dawning of the day, is n3cM-it rially turned into the greater 
 light at noan. But a greater Light fuperveneth, and is added 
 to the lefs. The blind mans feeing men like trees, was nor it 
 that was the perfect following (Tgf^t-, but an adtditiottal light 
 was it. 
 
 Obj. But fpecial Grace is , the Divine ffdtitre, the ImAgf ofGffd^ 
 
 the new Credtwe^dcc. and therefore doih differ more from ccmmoit. 
 
 i A»(rv, leafilyyieldthe Antecedent, but deny the Confe- 
 
 quence. The Difference is as admirably great as thcl^ terms 
 
 J cxjMcft, though it be but a Moral fpecifick difference. 
 
 Reader, I will trouble thee no more, but to intreatethee, if 
 thou be of another mind, to differ from me without breach of 
 charity, as I do from thee, and to remember that I obtrude not 
 my explications onany-,andif I have done thee wrong.it is but 
 by telling thee my thoughts, which thou haft liberty to accept 
 or reject as thou fecft caufcBut again I intreate thee rather lay 
 this by, or tear it out of the Book, then it (liould be $ny ftum- 
 bling block in thy way, or hinder thee from profiting by what 
 thou readcft. The Lord increafe our light, and life, and love, 
 
 ^4n, 15. 1657. 
 
 A 
 
AN ALPHABETICAL TABLE- 
 
 BRothcrly AJmonit'toftihov/ to be ptr- 
 formed, /*• T 57 
 
 Afiiciio>ii t)ot in heaven, ■ p-99 
 J ffUcTions why hcM\ th= Saints, p-48^ 
 Coaiforts in , and benefits of Affi'fdio'Ji 
 
 Several kinds of AffUciions confidercd 
 
 andfatlsfied, ibid. 
 
 AHi'imm'iam confuted in their defcription 
 
 of faith, p.%z% 
 
 Appitrit'ions of Devils, p.i6i. 
 
 Jlfurance. ' p.^oo 
 
 Authority of Scriptures to be preached by 
 
 Minifters, f- I95 
 
 Authors thzt prove the Divine Authority 
 
 of the Scripture. p. 170 
 
 B 
 
 B 
 
 Ackbiting, p. ^oz 
 
 Bsely not to be neglefted, nor yet pam- 
 
 p. 691 
 p.119 
 
 pcred, 
 iurdtnfom Duty not in Hcavcnj 
 
 /'•174 
 
 ("^Anmcall Books, 
 ^Carnal mirth and contcntracncs not in 
 hell, P-54I 
 
 ClrtMttiy of Salvation , p. 4 
 
 Certainly of evidence and adherence , 
 
 p. 144, &c. 
 
 Ctrenntion of the Saints, f. ^S 
 
 iove/iaM between God and his people, 
 
 P 149 
 Cow^^gti />. 738 
 
 D 
 
 DE:it') not to be feared by Saints, fr.< 9^ 
 D::cci( of a mans fclf caufed by what, 
 /'•410. It is eafie , co.inironj dange- 
 rous, p- 4'^^ 
 D((i,c of Heaven, p. 73 j 
 D fpMr of one kin Je neceflary, f- 5 3 3 
 There is a D!'w/,proved, p. itfi 
 Difputesj and the difputers of the times, 
 
 />. ic8 
 Vivifiens and D/ff'enliens not in heaven, 
 
 ibtii. 
 Doubts not in Heaven, p. 99 
 
 Doubts in Chriftians, whence they are 
 
 caufed, and how removed. 
 
 P* Arthly mndedhffs^ 
 *-^En.joymrnt of God, what It is. 
 Eternity of Heavens happinefs. 
 
 p- «I4 
 
 p.ti 
 p. iio 
 
 C/;r»/?r glorious appearance, 
 
 Chitrch-mcmberfhip to be denied to none 
 but convifted Hcteticks, ov fcandalous 
 <mes, p^66^~6^i 
 
 CtmrnuiMn with Sainw and Angels in 
 Rtoryj p. 80 
 
 Company of wicked men to be »ro«lc4, 
 
 ConvfUion^p. 1^3. of what God convinceth 
 
 *«i^3 p.ll^ 
 
 IUftify4ng Talth^ whit it is, 
 Faith may be without aflur 
 
 aflurancc, 
 
 147 
 447 
 
 ^■41 I True Tnith may be in a wicked man,/7.47i 
 
 Tears not in heaven, p. 100 
 
 F/e/5 {hall not fcducc Saints In heaven, 
 
 p. lOi 
 
 Heaven a Tree-gift, p,j^ 
 
 Free-TviUi'm what fenfc It is in fallen man, 
 
 p.:iZX 
 
 Tuftdament:^! of- Religion, p' S7? 
 
 Cod 
 
— ^*- 
 
 GOd litde known of men, p. ti 
 
 Grace taken four waycs j P-^^i- 
 toiz^'. 
 GrdCfi whether properly in the undcr- 
 ftanding, /■ 4^^ 
 
 H 
 
 HAppinefs of heaven proved to be moft 
 excellent, p. 6i 
 
 Hatred of fin as fin may be in a wicked 
 man> p. 471 
 
 Heazenly mindednffs, or an heavenly life, 
 Motives to it, p. ^11. Hindcrances of 
 it removed, p.fcjS. Helps to it, />. ^79 
 
 Heavenly co^fcffjp/.if '<7«, what it \s,p.69.^- 
 the time for it, 701. place for it, 714. 
 preparations for it, 71^. How it is 
 to be profecuted , and \shit faculties 
 and affedions arc to be aftcd in it, by 
 what ads it is promoted, advincagcs or 
 helps in it, P- 7^6 
 
 Hope, P- 7^') 
 
 Hypooi Us of two forts, P- ? 7 o 
 
 IMitPd'iatcntfst^th.z Saints joy:s in hea- 
 ven from God, /'. 84 
 Independency i p <i<;% 
 Indifpoftdnefs to duty no plea ibr the ncg- 
 leftofit, ^-771 
 Chrifti3n/<(»y, p. 7^0, 76:1 
 Joy in heaven, p. 4^,44 
 General //irfgfwwf terrible to th: wick- 
 ed} /»y*w to the godly, /, 5 1 
 
 K 
 
 KT^oroledgt is perfcfted in heaven , ig- 
 norance and error being removed, 
 
 p.c,6 
 
 Knovpledft of G od in glor y, p■^9 
 
 l(w7i'/f^ge of friends in glory, )>. 80 
 
 Yjwtvltdge in the damned, aggravating 
 
 their mifery, f«3o8 
 
 T Ovt ofGodinhcavcn,;>.84,85;,3i,70. 
 
 ^~^L9ve to God may be in a wicked man, 
 
 yea, a true love, p* 47 3 > «^f • 
 
 Love 10 Gods people asfuch, maybe in 
 wicked men, p. 47 tf 
 
 Lo-jc to God is tobeaftcd in heavenly 
 Contemplation, p.719, c>f. 
 
 M 
 
 MEditaticn,t.i^^. or confidcration the 
 benefit of it, p. 720 
 
 Mmny in heaven of all things done or 
 fuflfcrcd on earth, p. 3 1 
 
 Many Mhi:ftcrs fhould be in one Congre- 
 gation, p. ^71 
 
 Mi'tift'.rt Duty is to prefer falvation of 
 fouls before gain, or credit, /). 7^,3^1 
 
 Mimfins ought to preach with life and af- 
 fcdion, p- ^71 
 
 Mifiiji y not to be invaded without a Call, 
 
 p. SOI 
 
 Maintcnartcc of the Miniftiy, p. jio 
 
 Contempt of the Mi»iftyy) ibiet. 
 
 MfmfieiS dmy, ^-H' 
 
 M'rada prove the Divine Authority of 
 the Scripture, />^ »I4 
 
 jlf'/frj of ric damned in hell, />. i?S 
 
 N 
 
 N 
 Eccjjity of Scripture, 
 
 O 
 
 *Omfori in Oidinaices, 
 
 ;-M9 
 
 p. 7^0 
 
 PArenii duty to inftruft their children, 
 where are the Motives to it, objedi- 
 ons anfwercd, means how. f ^(Q 
 
 FalfepM/;?, P- .^3* 
 
 ?(oplc oiGoA two-fold, p. I 
 
 Pf op/f of God defcribcd, and parrs of the 
 defcription prolccuted, p. ii/^, drc. 
 P<r/fftfr/«?r not in heaven, P- ^'^^ 
 
 PojjiJ/io/i of men by the Devil, p. xg^ 
 Praifi^g of God an excellent duty, p. 683 
 Piefumption and vain hope, ^' 3 ' 8 
 
 Pride defcribcd, p- 663 
 
 Priv.t/f meetings of Chriftians, p- ^i9 
 Providences d Cud for the Church, glo- 
 rious, /'•Mf'??? 
 Panicular Trovidenees, p-7^^ 
 Heaven, the Pur chafe of Cbr'tjli p. 69 
 
 \ 
 
REgcneratiofincczff^irfi />• I3^ 
 
 Af /? , what it is, p'<)^<^'^- 
 
 Rcfty what it prefuppofeth, p.ii,&c- 
 Keft, what it containeth, p- 1 9 
 
 Kfj? remains for Gods people, proved by 
 fix arguments, p. 1^9- but for none 
 clfe, 17 5 
 
 Reji, not to be enjoyed here. p.^7^ 
 
 RcfurreHion of the S3:mts to glory, pro- 
 ved and opened, /"• 45 
 
 Scriptures not the device of devils or 
 men, i'-'-?^ 
 
 Self-cxaminatioh P- 4^4 
 
 Separation from a Church for the mixture 
 
 of wicked men unwarrantable, p. 662. 
 Sin againft the holy Ghoft, what it is. 
 Sina. great hindcrancc to an heavenly 
 
 life, ^ P^58 
 
 Sincerity ot \u\mi%cdncCs of heavens hap- 
 
 pinefs, P-91 
 
 Sincerity^ the Marks of it, ;>• 43 8 
 
 Singularity of Saints vindicated, p. 18 
 Singing of the Pfalms of David-, p- 6Z9 
 Soliloquy, P- 744 
 
 Spiritual Sloth to be avoided, p- 67 z 
 
 Sutahlenefs of the Reft of Heaven to 
 
 Saints natures, to their Jefires, to their 
 
 neceffitics, p. 91, &c- 
 
 S«mc common Marks «f Sincerity con- 
 
 fut«d, P-476 
 
 Syntpa.thn(ing with Saints in their fuflfer- 
 ings not in Heaven, ^-114 
 
 T£.:chcrSi how fir to be obeyed and be- 
 lieved, . -P-i3 5 
 Tempt. itio^s, p. z6i 
 Tempt. ttie'is not in heaven^ p. loi 
 TnrO/y of God nut in heaven, f>, 100 
 Tcfiimony of the Spirit, what it is, and 
 whether that be the only evidence of 
 Scripture-authority, P'^97 
 Humane Tcjlimo ly, how it may be cer- 
 tain, p. 1 18. how it may be ufcfuU 
 and necefliry in matters of faith, 
 
 , , P-13I 
 
 Torments of hell. p.^ 44 
 
 U 
 
 VNcertkinty of falvation a general and 
 dangerous diftemper, 402. 
 
 Un:oi with God , of what kind it is, 
 
 f.zi 
 UniverfaUty of heavens happinefs, p. 9 5 
 etnfea.ftnable urging of duty is from Sa- 
 tan, ^ p.713 
 
 W 
 
 Wllfulmfs the ground of mens dam- 
 nation, /'•177 
 mtches y tbcir compad with the devil, 
 
 p.zH 
 ^'trld fiiallnot allure Sainu in glory, 
 
 p. 101 
 
 F I ^1 S. 
 

237.4 B355SB 186^98 
 
 University Library 
 
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