the occafion tt make an homrabU mention of your i{ame^ that I might tejlifie not onely to jour Honor, but to all the world, my thankful remembrance and due acknowledgement ofyottr l^rdfhips un-deferfved refpeSis toward me^ who am ande'ver P?all be.

Your Honors in all humble and due obiervance,

feremiah burroughs.

•\-

THE

^

The Contents.

Chap. 7. what ufc we jhottUmake ef Gods ordering his people to -*/» affiicled condition, 60

Chap. 8. Steven Rules for prep4r*tson tofnffer*f' fliifions, 71

Chap. 9. Jyuties required ofm^ tohtn Code*U$ ut ta An dffiiiled condition, 85

Chap. 10, Wicked men hsve pleafures in wajs of fm^nhile Gods people endure much hArdjhif in lodjs of holintjs^ 99

Chap. 11. t^ffliSiedgodlinefs^ii tetter then delightful jvickednejSy i o5

Chsip.'ii.JVharethe truly wife men ^ withencou-rjgement la the Saints in the happy choice they havemdde^ iji

Chap. 15. The evil of an ill choice, difctveredy

145 Chap. ii{.7he drawing mens hearts to * happy choyce^

158

SUanfipered^ %y/^

ap.2i.Irfflru^$0Hs $$ thfe whore jr/nedin cpm-munion with Gods feofUj 291

Chap. 2^.Howp)0t4ldGddspe$ple fo walk as t0draw others in love with their communion^ 293

Cliap. 24. Wefheuld fatisfie our felves in communi' on with the Saints^ ana imfrove it to the ntmofi advantage we can^ 307

Chap 25 • Whatfoever is but for a feafon ^cannot fatisfie a gracious hearty 7 14

Chap. 26. Perfwafions to take off the heart from temporal things^ .322

Chap. 27. Exhortation to feek after eternal things^

Chap.28. Howwejhouldknow how it will be with as

/^r eternity, and what we fhould do that it may be

well with us eternally, 340

Chap. 29. 7/je review of CMofes choice, 345

Chap. 30. The condition of Gods feofle is a repoach-

td condition, 3^

Chap. 31, what ufe there is to be made of the reproaches the Condition of Gods people is liabe to^

362 Chap. 32- How we are to bear reproaches, 375 Chap. 33. what we fhould do that we may be able to bear reproach^ 395

. Chap. 34. 7he reproaches of Gods people are the re-I proaches of Chrift^ 404

Chap. 35. Sixteen feveral Confolations arijing to the Saints from this conjideration, drc 412

Chap. 35. The dreadful evgl there is in reproaching

the Saintsy f^^k

Chap. 37. Seei/ig Chri^m^kts our J^f^'^^^^S^ ^'^^!^^

\

The Contents.

jkeuldmake hU [ufferings onn, 431

Chap.58. j#_fr4Ci#if/Af4« hAth* hi^htjtttm»f re-

freaihes inthecaufe of Chnft^ 459

Chap. 39. Thcrt is aghnous revfurd for ihtfeefle

of God^ 477

Chap. 40. HOff far we may aim at tht recommence

tf reward in tv/fat wedo^ 4S5

Cnap. 41. what is this Reeemftace ef Reward,

494

Chap.42. thediff'erenceshetween that good were-ceivt hexefrtm Cod, and that we fjaS hat/e hereafter^ 50:

Chap. 43. The perftSiiontftht Mies andfetilsof the Saints in gfo'j, 512

Chap. 44. The glory thatfhallbt put uftn the Saints at the great daf^ 523

Chap. 45. The Saints enjoyment of Ced to he their portion. Their happinefs'in having hts preftnce^

The Concents.

Chap. $$. Wherein the power and efficacy of eying

the recompence of reward ^onfifts^ 606

Chap. 54* Godsfeofletobe highly honored, 555 Chap. 5^. To whom the Recompence of reward af-

pertains^ 660

Chap. 56- ChHfiians JhouldlWe and dye as becomes

heirs of fuch a glorious efiate 69%

Chap. $j0The great things of eternity to be much

fought after, 706

Chap. 58. How the Recompence of reward «r4jf be

attained, qi-j

u

^w.

a

\}

Mofes his Choice.

HfiB.I

I.2J.

Q)ufing rather tofujfer affiiBim with the people ofGodjthen to enjcy *^^ piea/nres of fin /w a/eajon.

Chap. I. Ced wiil femetimes h honored , rdther with tke^ fuffcrings of men in high Places, then with their Cervices.

Aving finiihctf ^Mofes his S b l f-D E N I A t, namely, what he rir/tf/^i/, together with the circumftancc of timet and the principle by which he was enabled thereunto : Nown-Wit was that he chofe, wc ^c to confider 5 his appearine for,and the joyning himfclf with the af-fiiiited people of God, although he knew he muft needs partake with them in their afflictions s lie faw that God Avould rather be honored by him in an affiled cftate, then in the enjoyment of all his glory that he might have had; he was willing tofubmittoi

M o s E s ^ir Choke,

Op.i

Yet he might have had many rcafonings in him-felf, that might have drawn his hcan another way-, he might Iiave thought, that in his keeping of the ho -nor and power he had in the Coi/r/, he might have done a grcit deal of fervicc for God,ih the improving of his favor with rhiraoh and his Nobles for ttit people ofGod;he might have been of great ufc for them, that it was a thing of great confcquence, for them to have a friend in the Court, that might do them fo muchgood,asit w^pfObaWc he might have done: Yea, nc miglit have thought with himfelf. Surely (jod intends to ufe me here in fome great fcr\'ice for bis people, for how wonderful hath his Providence I been towards me, in bringing me to, in raifingot mc np, and"continuing mc in this honor i what a ftrangc and extraordinary ProvitlerKC of God was it, to difpofcof my Parents hearts, to hide me infiicha maoer as thcy.did amojigft the rufbes ? and that the

ans •, and that God fhould chclinc the heart of Pha- Cap.i ragh to mc likcwifc^ that he (hould countenance me, and prefer me-, and that the hvotoiPharaBhs dangh-ttTj and of Phsraoh himfelf, fhould continue fo long as it does, even to my growth up to forty years •, that j I (hould nave favor in the eyes of his NibltSy and of all the C0urty none of them fecking to undermine me, to alienate Pharaohs heart from me < furely God intended to ufe mc in fome great fcrvice here in the Court 5 if I /houJd now do iny thing to provoke Phdraoh againft me, to lofe that favor, that honor, that power I havt, what a lofs would this be to the people of God i what would become of them < little hope then of any good to them: yea, if Pharaoh and the Court fhould frown upon me, it iS like they will be more enraged againft tnem, and rather make their burthen heavier, and their bondage forer-: Now \ then what a grievous thing would it be, that fuch an opportunity as I have in my hands (hould be loft <

But iMofes feeing Gods minde, that he would rather have nim venture himfcif in joyning with his people in afflidlion, and that this was the way, whereby God ;vould honor himfelf by him, he was content to let go all thofe reafonings, and yield up himfelf to Gods own way: God will fometimes rather be honored by the fufferings and affiiftionsof men in great Places (who one would think had large opportunities of fcrvice) then irt any fervice tliat they (hall or can do ^ and fuch men fhould be willing to fubmit to God herein: It is not what I or others think, Tiow God may be honored this way or an* other, but what the will of God' is^ '\vl\vcVw^*»\ W XfSlht honored •. and God t^v^&s ^^srov 'oStecv-*^

■.^

Cap. I.

Moses his Choice.

oncly that they ftiould feck his honor, but that they fliould feck it his own way: All the intentions and ayms at the glory of God that can pofliblybc, arc nothing i God cares not for them, if they be out of his own way. It was an excellent refolutionof D*-vid, 2 5*w.15.35,2^. If I fhaS fnde favor in the eyes of the Lord, he ma bring me back again , hut if he thus yijr, / hive nt delight in thee ^ eehtld, here 4 am, let hint do to me as feemtth' good to him. Wc readc of Ueman, a man of admirable wifdom, one of the wifcft upon earth in his time,as appears i t^ing. i.31. and yet P/ii/. 88. God kept himdorvn^ and low by affliBions all his days from hit youth. This God doth 5

Firft, to fliew his foveraignty over his creature, that he hath the abfolute difpofe of all, touie them as he will.

Secondly, to fliew that he hath no need of any for

pcndencc upon him, humbly before him, notattri- Cap.i. During mucn to themfelves: wherefoir let fuch men learn not to fet too high a price upon their condition, that Cod hath raifed them unto above others: ai-thoi^h it is true, that it is one of thcgreateft hap-pineiles under heaven, to have large opporcunities of fervicc for God and his Church, vet wc fhould not (6 value them, as to ftretch confcience in the leaft degree,f6r the continuance or improvement of them: look to the word, Icccp clofc to it^ and then regard not what men (hall fuggeft, what a deal of good you m^ht do, how much (ervice, what honor you might bring to God ^ why will you hazard your felf and the lofs of all-f

There is much danger in liftning to thefe reafonings, becauie the opponunities for fervice, and the keeping up your felr in that condition in which you are, bemg involved together, there may lie much (elf-love^ under the pretence of doing fervicc, and that fo fecreciy, as without diligent and tatthful /carch into your own hearts, you ihall not perceive it your felves*, wherefore while you fee God offering opponunities of fervice, while you fee his minde in j improving you thus,follow it on with all your might, let no opponunity flip, do to the utmoft you can for God; and when you fee his minde to lay you afidc, and to u(e you in another way, although it be of at> fli^ion, and grievous fuffcrings, yet be as willing to yield to God in this, as in the former way 5 and thereby,

Firft, you fhall (hew the moft glorious Avork of felf-denial toat may be ^ it is more to deny ones felf here then in out\^'ard things, there is tvot!MssL^p«^'«^^'^^

Moses hia Choice.

higheft work you could have dcfircd to be ufed in: But if you fhail not be willing to lay down all when God calls you thereunto, and to be put into any low fu&ring condition that he (hill pleaic to put you into^ it is an evident (ign that you went on before in your way wth felf-confidcncc, that you aymed at your felf)thatyou did not give God the glory of your fervice 5 and if fo, although God might ufc you for the good of others, yet there will come no oleffingf I of it upon your felvcs. This in the general. i

Cap.a«

Chap. IL

theoftning a/ thef^^rdsjVfifb ihi ftv€Md§^rin€s in this Text.

BUt for a more particular handling this verfe, lihall fii-ft give afhort paraphraleof itj (e-condly 9 ihew the feveral dodrinal conclufions contained in it. [^He ckofe^ Ch§jce notes a comparing of one tlmg with another, and the delibo-racing of the mindc about the things compared, and at the laft a free determination of the will which way to go. Thus 2d0fes compares the^eftate of Gods people, and the plcafures of (in, one with another ^ he aeliberates in his mindc, which is the fafeft, and the beft way for him to go, and at laft freely, yet throughly and fully determines the cafe • He chofe rMher to firffer dffiilthn: he did not choofe dfAiSti* a» abfolutely, for affiidion in it felf is an evil, but rather then the fUafures of fin, afflidions are to be chdlcn: ^cb 36.21 ..BRhu charges ^oh^ that hie choCe fin rather then dffliSHon •, this cSo^ctv^^^^^'^^^

'

Cap. a.

Moses his Chice.

Mofes his choice was a wife and gracious choice ?■ he choofcs afpifion rather then fa. [^Affiiiftoity thatis^any athiiliion, not this orttat atWiftion, but whatfoever affliflion God ftiould think, fit; Many think thcmfelvcsivilling to fufer affliction in the general, until they be called unto fomc particular af-flidion, and then they think, Oh, if it were any other we couU bear it, but this we know not how to bear j whereas the true fubjcftion of the heart to God, is to bear what God himfcif iliaJI appoint. Hechofc tfferaffii^ion,yiQx to bring amnflion upon him-

elf:

fcif: Religion teaches no man, raflily and headily to bring himfcif into mifery. {Tjtjuffer nf^tBkn with tbtftofU ef God: J That is, cither in joyning with the people of God in the ways ofgodlinefs, in which they were ^ or in appearing for them •, or in joyning in communioa witn them. {Then ts enjoy the plea-furesof fn.'} The words arc in rhcOriginal, The»

Mos BS bis Choke.

6.

Tourthly, a fpiritual eye can fee an excellency in Gods people, though they be in never fuch alow af-

Ifliifled condition. Fifthly, a gracious heart is ivilling to appear for Gods people, te be on their iide^. although it be with much nazard to its felf.

Sixthly, theare is fo^ much good to be had witA Gods people,that it is \vonh the enduring hard things to be with them.

Seventhly, nothii^ rhit is but for a fcafon c2Xi fa*r tisfic a gracious Jiearc,that whiA muft fatisficit,muft be beyond any temporary things it muft he an eternal good.

G H A p. HI.

OodsfeofU^ though dear to God, yet ufiattj have been in an afjli£teaefiate.

FOe the firft: Gods })eople, although dear and precious in his cycSyyct they have ufually been an affliAed people in all generations unto this day* When God was making, his Covenant with-.Abraham^ Gen.i$.12* at the going down of the Sun a deep fleep fell upon him: and lo, a horror of great darkncfs was on him ^ and ver. 17.4 Jmoking furnace, and a turning lamp pafTed between his (acrificc, and the Lord tells him of the bondageoi hisfeed in '^SyP* The affli^d condition of Gods people who were to come from i^hrahamy was fhewn by the horror of darkn^lsy and the fmoking furnace: Afld^ ..this is.ob(ervable, As at the firft great Proimfirthat ^KS^madefor Gods choofia^ot ^^ci^ x^'^'ssS^^^^^

\

Cap.3.

Moses hk Choice,

out of Hinkdms loyns, their iffliAcd cftate was fee oui;fo where wc have the great promifc of the Gofpcl^ thclarocft of any in the Golpcl, forthc cncouragc-mcra of thofc who arc willing to part with any thing for Chrift, even there pcrfecution is annexed: for io the words are, (Jiiark 10.29,30. There it no «m» tb*t bath left henjt, or hrethren, or fifien, or futher, or mother^ or 9ife^ or children, or Unds for mj ftke, nfidtke Cojpds, hut he fht/I receive a hundred fold new tn thu life, hc»fes^*»dhrtthren, dnJftJlerSj and Moihers^Msdchildren^ sndUnds, with pcrfccutions, Mttdin the world to come eternal life^ Perfecutions come in atnongft all chofe great things that arc there promifcd. Ifrael is a people afflidlcd/row their youth, Pfil.129.1. When God appeared to-A/tf/i^j, tofcnd him a deliverer of his people, he appeared to him in a burning hujh, to fee out tlic afflided cftate of bis people.

^m

M OS BS hi&Chmce.

11

hath not learned his A.S.C« in Chriftianicy, whd hath not learned the IcfTon of the Cit^s. A ChriftiM is 4 Ctofs-itdrerj fiiys Luther. As God made the evening and the momii^ to be the ^ft day> and To tht fecoiid^&c. Sotfaedayof'GodsAADtolep God hath made to.be the evening of troubles here, and the everlafting morning of ^oryand happine(s hereafter. Itisanexpreflion of Mr« CMmn^ The godly (fays he) have their dark (liadow of troubles before them^ and their hnghtnck of ^ioty behJAderacome 1 hcreafter,but the men of the worldfhave cheff bright-I ncft before them*

Men ufe-to bring out dieir bcftfirft,aii(iife(ervethe worftdtl afterwards^ but Godi 4^tng with hispt<>-pic is etherwifc, their worft is firft with them. The way to C4ffiuif is through the miderntfsy even after a (ore and tedious bondage *, yea> and when God Ibwttght his people into Cdfuum^y he'«brought them into the worft part of: CM44ii'gtf(,\iM)^ fourherh part, which was the moft dry aiid ban^n papt of* t\vt hxuL The vfzy to ^/m is through the v^alfey of BMcai ?fd. 84.5. Man'ji Art the troubles of tf$€- r^httom^ hith Dwid^PfiL}^.V9^ According to that ef the Apoftles; ^^s 14. 2 2 ^ < Throujfh much trih\l$tioi^ ffjr mufi enter ins^ the iingdom of God. Ffalm^i^. is a ptx)phetical >y4r/»i of Ghhftsfuffenngs, and the title is upon jSijeleth Siehair, wbidh (ignifies fhenii£»'ning Hart or Stag, fochaone as th* Huntfmen feverout inthe inoming from the rcft^ to hunt for that day, Sicf] was Ghnft^and fuch is his Church,as the morning Stag fevered out tb be hurtteda^wbttiedby the iVMi^ld^ Inthe-ioorld je fkdihiCvi tr$MMfio9^^ faith ottrSttvior to his difciples^ ^•fcii\6%>>V'^^ ^^^

Cap.3.

Cbrijiiitim

efiCrudS" niu, non eft Chrifiig~ nm. Luther i*

Ecclefid eft hittts Cm

Moses hit Choice.

Cap.j. ^folletv Chhfi, jutd frf £tf Difdfles, but uftn theft Mrms, M'tt.ie.tx. Othere ufc totiwite Followers with promircs of honors and riches, but Chrift tells the worft at firrt, wlut vvc arc like to findc ; we muft he content xoxdke up our crofs, not tocndurcitby cempitlfi^n, and conftraint, but to take it up willingly and cheerfully ; Secondly,not what crofs we will, v,v muft not choofc our crofs, but what is appointed for us,

lie mM^ tdkt uf> hi$ crofs. But this crc^s it may be lliall be but now and then.

Yes,Z.«if j>. 23. He muft take ttf hA crtfi didy.

But it every day, I hope it i$ an cafic crofs.

Nay, itisakillingcrofsi i Cor. jj. 31. idjeiUHjy faith Sx. FmI.

Bui yet I hope thccc may be rcfrefliings feme part of the day. "*'

Not fo neither ( Som.S.^S. For thy fake are we

^tm

Moses his Choice.

»?

thcr violent againft his Miniftcry, then violent in cm-bracing of his Miniftery.

2 Tim,^.i2.Allth>it IP ill live godly y tnufi fuffer fer-fecHtion.'Vivfk air\Evcry one miift expeft it, although it is true, God calls not all to the like fiiffcrings, yet he exempts none from fome degree or other, let him be as wiw, and as difcreet as he will, yet if godly, he fliall not efcapc. Chrift was the beft Preacher that ever was, he lived the moft inoffcnfively that ever any did, and yet while he was preaching, the Fffari-fees blew their nofes at him in fcorn and derifion 5 for (b the word (ignifies in the Original, Luke 15.14-which is tranflated, derided him. And at another time they would have broke his neck, bj cdfting him from djteef hill^ after he had done his Sermon. Saint ?mI the moft famous Preacher next to Chrift, that ever was, and yet he was accounted a habler^ a ^efti-lentfell$\Py his Sermons were accounted/i^iwf and feditious.

Secondly, ffe that will live godly.'^ The Devil will let z man have many wilhes and defires, thefe are not perlccuted ^ but he that mlly if he be fet upon it, abfolutely refolved that he m/7/, and nothing fliall hindei-, then he muft make account to (ufer: When the wormn in the Revelations^ Chap. 12. rvas r^udy to bring forth her Childe^ the Dragon fougfiit tadevour it, he medled 4iot with her all the while flie was a breeding.

Thirdly, he that will live. ] If he keep his

fodlinefs in his heart, and not difcover it in his fe, he may go on well enough, but thefe (hews of godlinefs the world cannot endure. Wicked-ncfs muft appear with opea fatt. ^ Vycx ^^V.

Cap. 3.

I.

2.

3

\

'4

Cap.3.

M o s E s /?ij (^hoice.

ncfs muft keep within doors: Wtckedncfs trades openly,but godlincfs muft keep in as a bankrupt, that daic notbcfccn.

Fourthly, he that will livcgoMy.'] Not civilly onc-ly, for a man to live fairly, lovingly, juftly amongft men, tokecp from crying fms, and here to reft, this man perhaps may efcape fuffcrinas ? but if he begins to Wvegoalj^ to go beyond marahty in his profcmon, then he muft cxpcifl to ftiffcr.

Fifthly, he that ^\-ill live godly in Chrift ^-cfi, that is, in tlie vernte, ftrcngth and power */ C^/y? ^ejM(Xh.Q other may be done without knowledge of Chrift,biit this godlincfs in Chrifl lefus is that which is perfccutcd In the world [_ godly in Chrifi ^efm.']

That is, firft real and true godlincfs, not the flu-dowofgodlinefs: A Wolf flies not upon a painted llieep, we can look upon a painted toad with delight There arc fomc forms, and Ihadowsofgodlinefscn

fhould be Religious, fo be it they do not go too far, Cap.5, Revel. 1.2. Chrift faith to the Angel of the Church of Efhefusy I knorp thy Uhor And thy fatience •, mark how thefe two are joyned: If the Angel had not labored Co much, it is like he had not fuffered fo much; If Miniftcrs and Chriftians will be idle and do little, they are not like to fuflfer much, a little patience wiU ferve turn ^ bat thofc who put forth them-fclyes , ^vho are ftirring, aftivc, who labor much, they muft cxpe^ to fufltr much. It is very obferva-ble tkit of the feven Churches we reade of in the Revelationsy there are oncly tr^o of whofe troubles there are no mention • and which are they i the firft is SdpdiSy of which it is faid. She had a name thatjbe lived, and was dead: the other was Laodicea^ tnat was neither hot nor cold: Thefe two efcaped troubles, but none of the other.

Fourthly, the godlinefs that is in Chrift lefus^ is a powerful godlinefs, that will not yield and give in •, fuch as the Lord requires in leremy, Let them come in to yon J do not you go to them : Let men fay what they will, let them threaten, rail, flatter, perfwade, yet this.yields not. Now the world judges this td be fride^fiubbornnefsj not knowing what the power of godlinefs means: A reed that yields, is not (hatter-cd by the wind: So thofe who will be time-fer\Trs, whoic confciences will bow any way , thofe fhall fuffcr no great matter^ btit if men be unyicldable, efoecially in things that are counted fmall, as many or the Chriftians in the Primitive^iimts^ who ivould not caft one grain of frankincenfe into the fire to fave their lives^ thefe are hated, contemned and perfe-cuced in the World: Antichrift. ^& cotv\«vv\^Vx'^^>«^

Cap-j,

M o s £ s hU Choice.

name and profcfiion of Religion alone, but he pcr-fecutes the power of godlincls, it is that which wit-ncflcih againft him. Revel. 11.8. He flays thewir-nefics, but he lets their carcafTcs lie openly -, he cares not for the name and profcfiion, (b be it the witnef-ling power be (lain.

Fitthly, CodiinckinChrilf^efuf, is world-condemning godlincfs ^ Notk condemned the world by that he did: Other men fliould be accounted well of, were it not for theic -, but this darkens their light, and condemns their way, which they arc not able to abide, jPet./^.i2. Beloved, think it not grange {dkh the Apoftle) concerning the fery tryal, as though fome {{range thing happened unto yon-J be not moved at it, as at the coming of a Jiranger unexpedcdly, you muft entertain troubles *f ordinary daily gucfts.

It hath been, is, and will be the order of Gods providence towards his people, that they ihall be m an

I

M o s E s /^/i* (^hoice.

17

of the fcrfecution of Abel. Noahs Ark on the n^^- Cap .3 ttrs^ was a type of the condition of the Church in affii^kions. What hard things did Abraham^ and the reft of the FAtrUrchs endure in their generations < How fore was the bondage of the Ifraelites in Egyft ? Their paiTage through the Redfea and the difmall V/ildcrnefs into Canaan^ was a type of the affi^d condition of Gods people in after ages 5 through which they were to pafe to Heaven: How was D^t;/^ hunted as a Partridge in the mldernej's ? What bitter and fore complaints do we hear, or the grievous fuffering he met withal^ Pfd. 129. the church there bemoans her condition, thzi frtm her youth nfjhe had been afAiSied: What hard ufege did the blelicd Prophets or the Lord findc i Eliah was perfecutcd, and muft flie for his life, whilc/wr hundred falfe Prophets were fed at leT^bels table: Mi-caiah muft be fed with the bread ofaffliSfiony and the neater of adverjity.

Hiftories tell us, that Ifaiah was fawn afunder with a wooden faw 5 leremy was put into a dungeon,ftick-ing in the mire (as fome ftories fay) even up to the ears, and after was ftoned to deatn in EgyftyE^e-kiel was flain in Babjlon ^ UHscah was thrown down afteepplace, and nis neck broke., Amos vj^sdnit-ten with a clulx and fo brained: The Story of the pcrfecutions of the Maccabees propheficdof, Dan. 11.36. and recorded by the Apoftle, Heb, 11. from the 3 5 Verfe to the end, is exceeding lamentable •, the Texts (ays. That they were tortured^ that they had the tvyz\ of cruel mockings znd fcourgings^ of honds and imprifonment^^ they vfcxc ftoned, were fawnajunder^ {lain with the fword, tvandxti. u^ wvi'

AjUtAW

Sp.j.

I.

!

t-

■V L

Moses hit Choice,

down in Shetf-skins AndGodts-skins^yeiitgdejiitute. affiiiied, tonaented, they mndred in dejerts , and mcunttitts^anddens^dffdcd'ves in the edrih.

And after, for the Chnftian Church, we know what CAr(^ himfclf, the great leader of his people fuffered, what ctntrddtiinn of ftnnen ? whzx. contempts ? miferies ? [corns ? jceurges ? c»rfed, cruel, jhdmeful death ? yshcn Stephen the ftrft Chriftian Martyr was ftoncd, Dorothem witneffcth, that tw§ thoujand others rohtch believed on Chrifi^ were fut to death the fame day. All the twelve Apoftlcs after many fore and grievous afflitfhons endured, fuffered many violent (waths, ^shn onely excepted ; who yet, as the Scripture teftifieth, was banimcd into Fatmos^ and as fomc Hiftories, tliat he ^vas by Domitian thrown into a Tun of fcalding lead, yet as they fay, delivered by a miracle.

Peter was crucified with his heels upward, bccauTc

I

tt^

Moses his Choice,

Hft

»9

(lories fay^ that FmI before his converfion, had a fpecial hand in this: LeMctu wis dzmby Agtarn^ King of Edejfd : Simon the Canannite was crucified in Bgjft^ or as others fay, he and It^e was flain in a tumult of the people: Matthias that canac into iht number in ftead of ludas^ was ftoncd, and then beheaded : Panlxfis beheaded at Rome^ under Nero.

Thofc ten fearful Perfecutions in the Pritnitivc time^) from the time of Domitins Neroy unto Con-ftantinCy doth (et our fully unto us the truth of this

(argument: for three hundred years together, the name of a Chriftian was death, except now and then, the Churches had fome little breathings. Brightman (peaking of the ftories of thofc times, fays, that eve-ryfage^ andleafjs at it roere allred^ colonredin blood: the Covenant of grace is a bloody Covenant, both in regard of the bwod of Chrift, firft fealing it, and the blood of the bldfcd Martyrs^ adding likewife their feals in confirming of it. In that Treatife that goes imder the name or Cyprian^ de dMplici Mdrtyrio-^ fpcaldng of that place, i lohn j. 8. Three bear tPit-nefs on earthy the Spirit^ water and blood»^ the third is applyed to the olood of the Martyrs in thofc times..

It is a moft heart-breaking meditation to confider the ragings, madnefs and fury of the Heathens a-gainft the Chriftians in thofc times. Jerome in an E-piMcto CromatiftSy fays, that there was no day in a whole year, unto which the number of five thoufand Martyrs cannot be afcribed, except onely the firft day of lanmry. Vincentius reports,that at Aquileia^ the Emperor gave leayc to every man that would, to Chriftians 1 Mthcpokcv^^vx^few^e^^.^

Cap.3.

i'

I

r-:

\

M o s E s A/f Ch'fce.

Op.j.

invention, of men and devils, were excrcifcd and ftrctchcd out to the utmoft, t'ordevifingthe moft miferablc torments, and cxquifitc tortures • as plates of Iron burning hot, laid upon their naked flcfti; pinfcrs red hot, pulling off the ficili from the bonesj bodkins, pricking and thnifting all over their bodies: carting into lime kilns, and into caldrons of fcalding lead: whippings until almoftall the flcfti was torn off their bodies, and their bones and bowels appeared, and then laid flat uponiharp ilicls and knives: their skins were flcad off alive, and then their raw flcfli was rubbed with fait and vinegcr: their bodies were beaten all over with clubs, until their bones and joynts were beat afundcr: they were laid upon gridirons, roflcd, and baftcd with fait and vinegcr: one member was pulled from another ■ by faftcning them to the boughs of trces,thcy rent their bodies apieccs: hey were toffcd upon the horns of Bulls, with their

Moses his Chotcem

fiimmy lanid Ghrifii4H<^ at which they being maci^ they clapt on plates of brafs red hot, to the moft tender parts of his body, wherewith although his Spirit flirunk not, but ftijl continued conftant, yet bis body was fo drawn together, chat it loft the proper fliape of a man • and after he lyine in prilbn a while, they brought him forth again to the common fcaflbld in the face of the people, and put him to all kindeof tofmentsthey c^uld^evifc, ai^.th^^bhc had been put to none htioxc^zsfcoutgings^ tedrings

Ihj mlde beafis^ \()s body being thus torn, i\ity, brought zn iron chair red hot with fire, and fct ;him' ^ \xi \t^ and (b fryed aiid fcorched hioi, as upon a grid-" iron: Tbus^c being made tjae whplcdayja fpeillaclc tathe people,ui ftead of their g4mes,and lights, xhty could get nothing from him, but his firft confcifion, Chri^Unm fum^ lam a Chrifii^n.

The example of Rem^nusj who was of noble birth, but more noble in his MartyrH&m, is. ytty fanioui 5 he was Btf^ whipped with knaps of lead at the $nds of the cords ^ he dcGred them not to (pare him fo^ his Nobility^' N$fihe hUod of my,frpgtnmrs^ (ays he, hut CbtifiUn fr^feffi^n nfatis me n$ble: then they lanced him'wtth kniyes; until the bones appeared white, his face was bjitfet^d, bi$ eye-lids torn with their nails, his hair pulled from ms face •, the -G^ptaio bging.aftoniflicd.^'hi^ ,<;dnftjinqy, commanded them to ceafe frpnj tortures.^. he was after brought forth and Icourged again upon his old foresj they plucked put his tongue py the roots: the Ca-pta«n beicg yet tnote aftoniA^ed to fee him continue iConftant,commaiided him to b(J broughtioito prifoft^ ^d there te to ftran^cd.. ' . v ^ ^

21

\

the femimm fix : WfuLti are mtwemddeofthi fame matter that men are f yeay after tJods image are we made ai tPeS m they * God did net nfe fiejb te mak e ww^en efin teken of infirmity y we are bone of his bone^ in token we mnfi be ftrong in the living Cod. Thcfe were the fufifcrings of^hofe times; we flirink at every thing, at every fcorn and frown.

As for after times, it pkafcd God to ftir Conjian-tine a Cluriftian Emperor, and then the Church had fome rcftjto \yhich lome apply that place, Kev.zo.z.

I Satan was hound a thoufand years ^ not to ra^efbr a rhoiifand years after, fo as he then did, um3 Anti-chrifi got ftrength: but the Text will not bear this interpittatiQii ^ we read Rev. 8. x. at the opening the firfijeal^ there was filence in Heaven halt an hanr ^ that is, a fpace of intermiilion, wherein the Church had Come little breathing for a while^ but yet continued not long L for Licinius^ who nrft )oyned in the maintenance or Chriftian Relidon, fell otf and turned an outr^ous perfccuter. After that the Church endured inmurc tix)ubles by the here& oiJrrianifm^ dot ipread it ieif mightily abroad, fo that the whole world almoft was become an Arrian^ at. this time fays Hilary^ the Church ^vas fo obfcured, as it was not to be fought in any external pomp in publiquc places^ but in prifons and dens ^ Non in te^iSy fjr extenori fomfay fed fotim in carceribus ^ ffelmcis. Arrim was a man o/excellent parts, and forward in good, but through pride, being difappointed of his CKpeiScd preferment, fell oC Mr. Brightman upon Revelations 8. ii. thinks it was he^ that wasj

Cap.j.

Cap-S^

Moses bis Choice.

tftre mndt bitter, and mapiy dyed pf the watiri.'

After thai Antkhrtji began to rile more and mt>rc, and tobrlflg at'earfiildarkners over the face of the Church i ot which times the holy Ghoft prophefics, Rev.^.ii,Themoa», /«», and fiars ivere jtvitt^rn. The firft open and bloody pcrrccution of Antichrift, was that of the Wddcnjes, in the year 1160. and ittfo. andfoon; there is a whole volumn written of the lamentable extremities that thefc poor people cndurcdjChc reading whereof might caufc the hardcft heart that lives to break. A fpccial a§ent in this per-fccutionwas one Deminick^ father of the Dominicans, of whom his mother dreamed when ftie was withchilde with him, thatflic had 4 Wolf fiamm^ tvitbfirt out of his mouth in her body.

In after times wt read of the moft famous inftru-mcnts of Gods glory, what hard things ihey en-' dured; zsWicktiff, Hufs, lerome of Prague^ and

\

Moses his Chrce.

efiate of Gods feople is an affii£ied efiate ^ they cry our aloud unto us, that throngh many tribulations we mufi enter into the kingdom of God. This hath been th« way of God even towards thofe who have been dcarelt to him, and it is fo at this day, but yet a great difference hath God made, between us^ aiid thofe in former times, in regard of the degree of afflidtions yea, between us and others of his Servants, in other'^ places now : we feel but little of thofe hard things that many of Gods peopie have fclt^znd Ml do feel; we fit nndir onr vinesy and fig-treesy in fedce and f lent J, not onely under thejhadows of tkem^ but wc tafte and cat plentifully of tne fruit of them, they arc not cnipty vines, nor empty fg-trees unto us.

Chap. IV.

WSat ufe rot pjould make of Gods (paring ue from the woful affliHions which have be fain, and do be-fal others.

NOw what ufe fhouldwc make of this diflfe-rence:'- Firft, we had need examine whether our prpfperity be in love or not, whether it be fandified unto us or not •, for we have a great deal more then Gods people ufe to have: And we (hall know it by this, if the chief thing we rejoyce in,.in the enjoyment of our profperity, be the opportunity of fcrvice for God, that we have by it.

Secondly^ let us admire Gods goodncfs to us, and blefshis name: How favorable is the Lord to us, who fpaies us,that wc fuffer little or nothing in com-gadfonc^ what others have dow.'. Np^^«s.^^^&i.^

n

Cap. 4.

■#

Cap.4.

M o s £ s /?if Chice.

and if wc iliould hive felt luch things as others have, what Ihouki have become of us ■f They endured JPoihngef their goods, imprtfenment^ tortures j but we may go to Heaven, and have /""f c, comfort^ the ufe of the creature, hgufes, Unds, friends .- had wc onely the bleflings of the upper fprintjs, although wc wanted wholly the blcfhngs of the nether, wc were happy •, but oh the goodnefs of our God unto us, wc do plentifully enjoy both! Though a man do lofc all the world, and! win his foul, although he beg his bread from door to door, if he be faved at laft, he is a happy man, happy that ever he was born : but we may lave our fouls, and yet have the good things of the world too.

But it may be faid,A liiiFcrin^ condition is the joyful condition, why then (hould we thus blcfs God that wc arc freed from it <

1. Sufferings in themfclvcs have no

mvfi^^Hm ■■«ijia|j — -y.

" 1^ . ■■ n il 1 ^ 1 ■ IMi lif H iP'

tics, and tJiofc comforts that wc do enjoy, which wc Cap.4, might have been deprived of by the malice of men 5 let out ftrength now be employed for God, in dping ftrvifCjyilnch might have been fpent in f/iffering the rage of man, yea, might have been fpent in bearing the wrath of God himlelf: O how much better is it, that we have it to fpend it in doing fervicc for God in an active way, for his praife andour own comfort! The more peace and outward comfbrts,the more fervicc is doe to God. It i$ obfervablc that Silampns Altar was four times ^higzs Mpfts'^. We read BxUi 2J.1. That M$jes was to make an Altar five cubits long, and five broad, and three high,but S§lo-m0n made an Altar twenty cd>its long, and twenty cubits broad. Mpfes was \xi the wildemeis, in an on-fetlcd condition, full oS troubles: Splmtw on his Throne, in a peaceable condition, full of profperity %

i' as our peace and t>rpfperity is m<Mrc then others, fo^ our jGervice ihovda be more then theirs, and that in a due proportion.

S^Ivujf wrking about the condidon of Gods peo* pk in their fuffcring of affliftion, anfwcrs an Objedli-on which fomcniight make- Btnwtdo nptHveun-^ fiiwRI' der ferfea$ting Emper$rSj si formerh Ckrifiians diii fcryioi, nt To that he (ays, By how much the lefs they ^vcrc in K^[^ their paffivt obedience, by fo much the more they L^m^k. fliQuld.bc in their a Aivc obedience. God ^s concent, Wf^^ ^ fays he, that our peace (bould fcrve him> that wc|J25i7i

fuffimepUuam: fUuafi4es& dcioth vcftra debet quU minora diipbk»Uh^

lucifa CbrifUmuL fim ^[irfecuthuulUfitef^rtiif^

(jlfmCfttm

mejoucoj:cejJIt^ 0*ide9ciimfrtMcl

nouhqumcttir. tjuiiifrohMdimjjdemexferimentif duri^ibmnoncmt^^H^ur,tufirir^

9!^Hm'{ekomeffiiik imine;htfUceredtbcmm. f^mrtumm ergo iUd quM hutiffrnm

I MrlvB feriulit, videmas, fiin iUk f^Uem redgiofs deffOfknko^oqfitii §9^ minoH i$\.

I {fitCMMiM/ij c^c. Salmfl. it gubcnmiouc Ot'u lib^/

.H •

^o

Cap.4.

CiMt extTC-ufiiiU-Urtra cb-itttn it-\ium i(ti-lerc mluii, L [u(J iu-L ion ;«««-'*-( cr M-

::

tuitoit

Moses his Chaice.

related of \^nchtfes t^/uof his father ^ when *y€.neas would have faved his life. Far be it from me, lays he, that I fliould dcQrc to live when Troy fuffcrs that it does:

Ahfit, ut exci[if$ffm (u^ervivere Troia.

Far then be it from us to dcfire to live dilicioufiy, when not Trey, but the Churches of God fuffer fuch things as they do. It is repotted of Alexander^ that being in cxtrcam thirft, when a little water was ofer-ed to him, he thought it a hard thing and not Princely, for him alone to quench his thMl, when others in his Army had not wherewithal to abate theirs ; ^vhc^cfo^c he gives back again the cup with this fpccch, faying, I cannot bear to drink alonc,and here is not enough to divide amongft the reft.

Sixthly, let us learn to be compaflionatc towards chcm that do fuffer; while the bowels of others arc torn out by the rage of men, let the bo^vcls of our

■■■1

I- ■

Moses hit Choice.

-•:■>%;-^

?»

Cap.y.

is mdd&m while our (hip is in the haven, tci mend it there, and to prepare it for ftorms^ that it may meet withal at Tea ^ when ftorms arife^ it is no time then: /hips lie in the harbor on puipofe to prepare them for the dangers they meet withal afterwards in Sea. Naturalifts tell us, that while the Halcyon^ird b fOA brooding her eggs, and bringing forth her yong ones, there is ufually fair weather •, from whence wc call pleafant weather. Halcyon days •, (he neglefts not any of thofe days^butis diluent inbringing ferth her yong; God gives us fair weather, much peace, that we may be diligent in our work, to provide for after-times: let none of thofe Halcyon days be k>ft.

^efi.

Anfw. I,

Chap. V.

The Ktdfons of the affliSfed efistt of Gods feofUyfrom thcmAlise of the DtvH Mdwickedmtn.

BUt what are the reafons why it muft needs be, that the cftatc of Gods people muft be an af-Aided eftatc < Firft,as long as there is a Devil in the world it muft needs be; he in his inftruments is that red Dragon, red with fiiry and rage 5 he is that old Serpent, ftill of poyfon and deadly malice. fUnj fpeaks of the Scorpion^ that there is not one minute> wherein it does not put fonh the fting, as being unwilling to lofc any opportunity of doing mifchief. He is called Satan, an adverfary, the deftroyer, roaring Lyon, he infinitely hates God, and fins that fin, that is the fin againft the holy Ghoft, every moment: he hates the m>]ioc& of God, and the glory of God^ ^^^^^^^wlSfV.

9i viderii iliqumdo pcrfccuto^ rem tuum nimu /le-viaium

ub d[€cnfon fuo dam§H tr urgt^ ur. Bcr.

Cap.;.

.,[*

Moses his Choice,

cfpccially fliincs in his Saints) with deadly hatred: he is caft om himfclf, and therefore envies and vexes at the Salvation of any: as one that had commiticd the finagainft the holy Ghoft faid^ he willicd thatliis wife,and cliildrcn, and all the world might be damned togctlicr with him: hence he is refolved. that if any be favcd, it (liall be with as great difficulty as he can procure.

Secondly, the poyfon of this old Serpent, ungodly men have fucked up, they fwcU with it, and by it arc enraged againft godlincfs. It is reported of Tygcrs, that they enter into a rage upon the fcent of fragrant fpices^fo do ungodly men at the bleffed favor ofgod-lincfs. I have read of fome barbarous Nations, who when the Sun thines hot upon them, they Ihoot up their arrows againft it ; fo do wicked men at the hght and heat of godlincfs. There is a natural antipathy between the fpirits of godly men, and the wicked

Forfirft, it breaks all bonds of nature, the bond Cap.y. between father and childe, between brother and brother 5 and all bonds of love and kindenefs: we have a remarkable example for this^iV^^m^. 22. 3^4. Moab was irked becaufe of ^frael^ or did fret and vex, fo the words ^ the fame with that, Exod. 1. 12. There was no caufe for the Moabites thus to fret, they were allyed to Ifuel^ for CMoabwzsoi Lpt, to whom i^traham was Uncle: Ifrael paiTed by them in peace, andbythe/iaiighrer of the ^morites they had freed them from evil Neighbors, which had before taken away part of their Land, and were likely in rime to take away more 5 yet being of a different Rc-ligipn, malice breaks all tnefe bonds. The like ver./^. of the Midiamtcs, who came of Abrdham , Gen. 2^.1^1. The Ifraclitis had freed them from Sihons yoak, and yet they confpire againil them, and feek their ruinc. .

Secondly,it is mighty bitter where it iscP/ii^ya 3, it is faid, that God hath ordained his arrows againft the pcrkcuxoTS'^thc word fignifies, fuch as burn in danger and malice againft the godIy',and the word tranflated ordaincdj fignifies God hath wrought his arro\ys: he doth not fhoot them at random, but he works them againft the wicked. lUtricHs hath a ft cry,which may be a Commentary upon this Text, in both the parts of it. One/V// a: Earl of Wartenburgy one of the Captains of the Emperor Charls the fifth, fworc in the prcfence of divers at fupper,that before he dyed, he would ride up to the fpurs in the blood of the Lu-therans-here was one that burnt in malice,but behold how God works his arrows againft him: that very nightthchandof God fo ftruck him, that Kc ^«»V^ V.

T\

J4_

Cip.;.

Moses bis Choice.

(hanglcd and choakcd in his own blood ^ (6 he rode nor, but bathed himfclt', not up to thcfpurs, but up to the throat, not in the blood of the Lutherans, but in his own blood before he dyed. Saint Pdul^ A£fs 26. 11. Giys of himfelf before his converfion, that he was exceeding mad againft the Saints of God-jthis bitter malice tliat is in the hearts of wicked men, againft the godly, puts them upon ways of op-pofuion agiinil ^1 rcafon and comEnon fence. After ^■oIm HhJswzs burnt, his idverfarics got his heart, which was left untouched by the firc,and beat ic with their ftaves. St. P'tul in 2 The^, 5. z. dciires the brc-thrcnto pray, 7h4t thn might he delivered from uttreAfonailc 4nd mcked men -^ the word is, ibfurd men. The malice of wicked mens hearts againft the godly, makes them break all bounds of humanity, and go againft Laws or any thing, in way of oppou-tion againft the fcrvams of God. In the Hiftory of

Moses his Choice.

1

Snbjcds: the Biftiop aD^wcTcd^^^lthcuj^h the Kin^ at thefrfi d$ think it evil done^ tfe mil (o bring it to fafsy that within a Jhort /pace^ he Jhaa think it well enough^ ferwe have the Cardinals on our fide, and cfpccially the moft reverend Cardinal of To»rnou. We read likewife of the unreafonablenefs of the malice of wicked men againft Gods fervants, in the Hi-ftory of the JValdenfes : they petitioning^ that feeing it was permitted to the Tnrks, Saracens^ and ^ewfy (who are mortal enemies to Chrift) to dwell peaceably in the faireft Cities of Chriftendom, that

£ity and compaflion might be (hewed to them, who ave their whole Religion founded upon the Gofpel, and wtorftiipping the Lord Jefus-, and that they might be fuffcred to live quietly in defolate Mountains^and defarts, and valleys, protefting that they would live in all fear and reverence of God, with all due fubje-

Idion and obedience to their Lord and Prince, and to his Lieutenants and Officers-, and yet this Petition could not be granted. We read like\\ife,*that when that worthy Sen'^ant of God, ^of^n Frith, who was a learned and godly Minifter, was burnt at the ftakc, together with one Andrew Hewet • that one Dodlor Cook a Parfon in London^ openly admoniflied all the people, that they fliould in no wife pray for them, no more then they would for a dog. O what bitternefe and rage is there in the hearts of wicked men, againft Gods fcrvants ! No marvel then, feeing they live amongft them, they fuffer fo much afflidlion as they do. The Lord tells E^kiel, that he lived amongft bryars and thorns, and that he dwelt amongft fcor-pions.' Thus all Gods people, living with the men of. the world, may be faid to Uv^^mwss^Vs^'^s^'^^

?5

ap.5.

'Ezck.» 6.

\

Moses hit i hake.

Cap. J.

thorns, and to dwell amongft Scorpions -, no marvel then though they be fo torn and ftung as they are-, fotne have oncly fnarling, wrangling, railing fpirirs, snd there is all they can do-, the worft is but to prick and tear the fle/h, as a bryar and thorn % bnt others arc fcorpions, able to do a great deal more mifchief.

Fourthly, this oppofition of wicked men againft the godly, is an univerfal oppofition.

As firftj oppofing all that do belong unto the ways of eodlincls : asZ«/'f 9, 53. it isfaidof the Samaritans, that they would not receive Chrift, bccaulc his face was as though he would goto :}erujalem^ their hearts were againft any inclinationj againft any thing that tended that way.

Secondly, if they can have advantage againft any

one, who makes any fticw of Religion, they Ictflye

" all, they rage againft all, as H-irmn againft

Moses his Choice.

37

goodncfs, but bccaufc they oppofc Laws, and wc would fee the Laws to be obcycci-, we do not oppolc them for their godlinc(s,but for their hypocrific. For anfwer, the Devil never oppofed Religion, but under fome coloiu:.P)&4r4^)& cryesout of the people oflfmel that they were idle* Ham4/$ fays, that it was not for the Kings profit to fuffer the ]cxvs. Tobidh and San-bdlldt cryes out of them, that they were enemies to Kings and Government. Saint PauI was accufed of fcdition. But fijreJy it is not for the execution of

I Laws, that mens hearts do (o rife againil fuch as are forivard in the ways of Religion, for in other things they count men too biifie,wnen they feek the execution of Law. It was Tertullians appology in the behalf of the Chriftians againft the Gentiles> who ob-jeded the fame thing againft them •, O fays he, there are other Laws more for the good of the Commonwealth, that you do not execute ^ as he inftanceth in Laws that were made to reftrain men fromfum-ptuoufncfs in feaftings, and in apparel, and houdiold-/lufl^ and in their cxce/fivecofts about their Shows and Games, yea, and many ancient Law5 about Religion they regarded not. And as for that plea of hypocrifie, take this one evidence, that it is not that wmch is oppofed, but Religion it felf: if it were hypocrifie that were oppofed, then the better they did grow when they were in their moft ferious moods, the more they would oppofe it 5 for chat which is evil muft nceas be fo much the more oppofed, by how much the more any grows better -, but it is apparent, that howfoever men in the heat of their pride and lufts, fct chemfclves againft the fervants of God, under that name of hypocrifie, by which the^ blisxdc v

Cap. 5.

TmuL

Apol.

vcrfus

c. 6.

ad

J8_

Oip.6.

Moses his Choice,

their own confcicnccs^ yet when at any time they arc in any fcrious mood, and their hearts grow into any better difpofition, then ihcy arc not lb wt againft them as before j whereas if it were evil that they hate them for upon their fick beds, and death-beds, ihcy\\juldhate thcmmoftofalli but we know it is not fo.

Sixthly and laftly, the oppofition that comes from Antipatny, is an irrcconcvlcablc oppofition ^ it may be curbed and reftraincd a Urtlc, and for a time, but reconciliation can never be made, except one of the natures be changed i no arguments, no perfwafions, nomeanscandoany good here, it is oncly change of nature tlwt can help. Now then fccingthat there is fuch an antipathy between the people ot God, and the men of the world, with whom they live, how is it polTiblc but that while they live with them, they muft needs be afliifted by them •:

t

I.

able to devour a flock of ihecp^ what then would Qijp.tf. many wolves do amongft fheep, if there were not an over-ruling hand ^ butasP/i/. 76, lo. Surely the wrath of man fliall praifc thee, the remainder of wrath {halt thou reflrain ^ God fufiFers^ and orders this fo, that he might turn all to his own praife. For, Firft, fometimes by this means, he fcatters his peo-le abroad in the world to difperfc his truth,to fprcad is Gofpcl further then o'therwife it would be 5 as A£fs S. ^,4. it is faid, Sau/ made havock of the Church, haling men and women, committing them to prifon, therefore they that were fcattered abroad, went every where preacning the Wordj according to the jxophefie of Daniel^ chsf. 12.4. prophefying of the times of the troubles ot the Church, he lays, Many (hall run to and fro, and knowledge ihall be increafed.

Secondly, this God fuffers for the manifeilation of his glorious power, and that four ways,

FirlL' in the continuing of his Church, and the profe/uon of h\s truth, notwithftanding all the rage of men and devils-, Gods power was fcen in preferving the bufli from being conlumed, though it were all on a light fire: to prefcrvc a fpark of fire alive, in the midft of thewaves of the {ea,and tokeep a light fct up, in the midfl of ftorms and tempefts, is a great work ^ there appears as great a power of God, in preferving his Church in the midft of fo much opponrion, notwithftanding their grievous affli^ions and perfecu-tions, as there did appear in the prelervation of the three Children in the fiery furnace* ElUh would

Ihave water poured upon the (acrifice, he would have it covered with water, that the ^w« oC GcA^sii^k

■ s

40

CagA

M o s E $J)is Choice.

! Cbrifti avorum' ^utm ftt"

Hits y qudm fortif Do-minus Bci*. lie confer enu3»ca.2

Tlwtcs S-timur quo* tier men-mar-

more appear in the fire that came down from Heaven upon it 5 fo God will have affiidions, perfecutions, troubles, to bcfal his people, that he may manifcft his power fo much the more in their prefervation.

Secondly, the power of God appears not onely in the upholding, but in the raifing the fpirits of his fervants in their afflidions, with what courage, holy maenanimity, heavenly chearfulnefs that appeareth in tnem: even weak women and children,triumphing over the moft fore affliftions, and grievous diftreffes, which made a. Heathen, one Cafoccrius beholding this, break forth with this acclamation, Of a truth, great is the God of the Chriftians ! Bernard fays, Thofe whom God frees from troubles, have experience how fwcet the Lord is-, and thofe whom he exer-cifes with many troubles^have experience how ftrong the Lord is. The glory of Gods power is as clear in the raifing the fpirits of his fervants in fuffering, as if he flioiud deliver them from fuffering by miracle. And therefore Rt^perttu faith, that God did more glorioufly triumph in St. Laurence his patience and conftancy when he was broiled on the Gridiron, then if he had faved his body from burning by a miracle.

3. The power of God is glorious, not oncly in pre-ferving his Church, in raifing the fpirits of his fervants in their greateft aflliftions, but in increafing his Church by them: if it bea wonder to be upheTd in them, it is much more to be encreafed by them • the more we are cut dbwn, the more ftill wc are, faith "Tertuliian. The Church never grew fo faft, as when it was under moft affiiftion. Suhitius fays of the Chriftians in the primitive times, tnat they then were

as,

as greedy of Martyrdom^ as in his time men were Cap.(j. greedy of Bifliopricks. The blood of Martyrs was the feed of the Church. Pliny reports of the lilly, that it is increafed by its own juyce that drops from it:fo the Church which is the lilly that grows among the thorns, the very blood that falls from them, multiplies them 5 the fufferings of one begets many to the love of the truth. Mr. Knox in his Hiftory of Scott And ^ repons of a Gentleman one ^ohn Lind-fay J familia-r to Bilhop ^antes Bettouny that he faid to tht Bi/hop upon the occafion of the burning of Mr. Patrick Hamilton , My Lord, if you burn any more, you will deft roy your felves-, if you will burn them, let them be burnt in hallow cellars, for the Imoak of Mr. Patrick Hamilton hath infefted as many as it blew upon. It is a report of one Cecilia a Virgin, that by her conftancy and exhortations, before and at her Martyrdom,was the means to convert ;^««*> cy four hundred people. By blood and prayer 'the ^''^'•"^ Church converts the whole world, fays Luther. FoiirrWy,God fhews the glory of his power,in doing fuch great things as he doth, by a few aftii(5lcd, di-ftre(red,perfecuted3ContemptibIe people; Thegreat-efiihings that ever God hath dorie in the world,have been by thefe: the more afflided, the more mean and defpifed they have been, the more hath the arm of the Lord appeared in them. Gods power is made perfeA in wcakncfs, 2 Cor. 12. What great things hath God done by a few afflifted, perfecuted filher-mcn, the Apoftles ^ What great things by St. Paulf who many times had not rags to cover his naked-ncls •, who was whipped up and down, and put into ftocks, and counted the bafeft and vilcftof naca^l

r

tummuiu

convert it. Lutb, r.&.

S

Moses ha Choice,

Op.*?.

the wry otf-fcouiing of men, and the filth of the earth: and yet ncverwere fuch great things done in tlic world, bythofe who had the grcatcft learning, the mofl: power, the moft valor, tlic moft glory in the world, .IS was done by thefe ; they did even fub-due the world unto them, and that by preaching the Gofpcl, a Dodrincl'o above nature, To contrary unto nature. Chryfojtom ina Sermon upon the lo. of Mdjthctv, fpeaking concerning this argurrienr, calls forth PlatOy and PjihAgoras, and the reft of the Phy-lofoplicrs, and challenges them to (liew what they had done in comparifon of thefe. But becaufe fomc might fay that amongft the Heathens there have been moft famous Captains, who have done great things,as Themifiecles and Pericles: If you compare, fays he, what they have done, with what hath been done by thefe poor fiilicrmen, all their braveft a(ib will appear but childes plays, and the cntcrprizes of

time oftryal and temptation.Firt tryes mertals what drofs is in them -, ftrong winds, ftomis, and tempers, try what our foundation is, whether we be built upon the rocki or upon the fands: they difcover what fap the leaves have from the root-, withered leaves wnen the wind rifcs, fall off, the green leaves that have fap holds on: they try whatfoundnefs is in us : if you hang heavy weights upon the boughs of trees that arc rotten, they prefcntly break, but if upon fovmd, they bear them; hard weather trycs what foundnefsand health there is in the body*, foaffli-dions and troubles, what foundncfs the Spirit hath. Wooden or earthen vcflcls, if they be fet to the fire empty, they are foon riven, and break, but not when they are filled with liquor: fo empty hearts, when they feel the heat of afflidions, they foon break, but if failed with grace, and the comforts of the holy Ghoft, they hold found. When a mans cloaths are on, the detortnitics of his body cannot be feen: but when he is ftripped naked, then all appears. In Summer timc^ when the trees are covered with leaves, you cannot fee the knots, and rifts, and moflinefs of the tree-, but in winter when the leaves are gone, then you may fee all. Hence the Hebrew word that is afed for Winter, comes from a word, that fignifies difgrace and (hame, bccaufe wnter takes away the glory and beauty of the earth, and puts a kinde of (hame and difgrace upon it. The deformities and distempers of mens hearts, are much difcovercd in the winters of their afflidlion: although there was much glory and beauty on their profeflion before, yet now they appear moil vile and bafe. We read L»ke 2. 35. That Chrift was appointed for the fall

Cap.d,

'cs funr ill ^'icc cognO' ftiiiyficnim

imeuu

iOU pTOdC'

Aita cU aHcs qui fortcm fs

VlfACCgh flAfUU

Greg. Mor l.ij

iAos Es his C hice.

of many, and for a rock of offence, that is, in regard of thefiifieringsthatfliould follow upon the proftfli-onof ihcGotpcl: and mark what God aymsat in this, it is that the thoughts of mens hearts might be revealed •, there are many fecrct thoughts, fecrct haunts of evil in mens hearts, fccrec windings and turnings of mensfpirits, that arc not revealed until then: when the c«ul"c of God,and our own ends come m competition, when they miift part one from the other, then IS the iryal what wc arc: aswhenafcr-ving-man follows two Gentlemen, you know not whofe he is, untU they part one from the other:. as we read £^fi. 21.21. tncKingof Jj^f/wftoodat tlic parting way, at the head of the two ways, to ufc divination; the bcft diviniiig of men, is at tht parting way: although the times of afflii^ions, in regard of the darknefs of them, one way be called the night of afflitflions, yet they have light in them, and may be

1

Moses his Choice.

45

it caft up light and empty tliings,but not things folid and heavy •, he applies this to amidions, and fays^that light and empty fpirits are tofled up and down by them, and keep not their conftancy •, but folid fpirits are like the rock that ftands firm, and abides the fame: men do not know their own hearts, they finde their heans otherwifc when troubles come,thcn ever they thought before •, they, never thought they had had fo much pride-, fo much impatience, fo much un-

I belief 5 they thought before they could have fub-mittecf to the hand of God, that they could have bom more then is now upon them with patience and meeknefe -, but now they finde their wretched heans murmure, repine> fret, vex 5 now they finde corruptions ftir exceedingly: they had thought they could have depended upon God in ftraits-, but now they finde tneir hearts finking, they finde they have bafc (hifting hearts. When the fire comes to green wood, there comes out abundance of watery ftuff that was not difcerncd before- fo when tiic fire of zffliifiion comes , much evil runs out that you faw not, that neither you nor others thought to be in your hearts before. When a Pond is empty, then appears the mud and the filth, and Toads in the bottom: fo when God empties men, when he takes from them his blef-fings, then much filth, many crawling lufts appear that did not before: fometimes more grace appears in affliftions then did before: fome of Gods people arc low in their own eyes, they fufpcft and fear themfelves, they think their graces will fail them in trouble, that their peace, is falfe^ yet when it pleafes God ui bws^'^'^Vs^^

Cap. 5.

4

\

\ios Eshis Qhtace.

that hcit is trinflated pnyer^ is a word that is uicd forinchantmcnt ^j^^^h bccaufc fuch \\ords were conceived to be full of efficacy, containing much in a little room. So the prayer now is not an empty thing, but full of efficacy, containing much in a few worcU. The graces of Gods Spirit arc the moft lovely tilings in the world in Gods eyes, and therefore God delights much to fee the cxcrcife of them. When (bices arc beaten, then they fend forth their fragrant fincU -, fo when Gods (cv/ants arc in affliftipns, then their graces (end forth their fweetneft, in the adivc-ncfs of xhcm: when the box is broken, and the precious oyntment is poured forth, then it fends fonh its delightful favour s fo when the heart is broken with afSiftions, and the grace is poured forth, then they give a fwcet fmell in the noftrils of God and men. A tool that is daily ufcd, is kept bright and (hining-, and foerace, when it is moft exercifcd, it it is moft beautiful: The glory of the things of the world miniihcs in the ufc of them, but grace is ever better fov tiie wearing.

Fifthly,in aifiiifiions the po\wr of grace does much appear-, the abiding.ftrong againft oppofition, is a true argument of ftrength : this was the honor of ^ofephs ftrength in his bleffing, Gen. 49. 2 3, 24. Tie archers have jorelj grievedhimy yet his htv ah$de in jlrengthAi is notning for a man to go on in the pro-feffionof Rehgion, while all things arc well about him, while he feels no trouble, but GoJ hedges about his way : if God fhould always profper nis people in outward things, who would not be a pro* feflbr of godlinefe < When the people faw how Mor-i/rcifi was raifcd, then many became Jews- I read of

Cap.6.

5

CVCN*^

k

, fAmt

O' ttt

, CbtiftiJ' m.

M o s £ s hU Choice.

one f^wwAy** a Heathen, ihat he faidto the Pope, Make me a Bithop, andl willbeaChriftian. Every bird canfing in fair fun-lhinc weather: but here is thcj)owcr of|:race, not to be offended inChrifts luftcrings: Biejfec/are they who -ire not offended in wf,faysC!irift, to difire to know nothing, huichrijl And htm crucijitd: To embrace Chrift in his rags, in bis poverty, in his fliame, in his atPiidions ana Ibr-rows; tliis argues a power of grace indeed: it argues the power of love, that much water cannot quench it. It Jsanotc that ^i'y«'/'w hath, writing the Hiftor)' of the titnc of Chrift-, At that rime, fays he Jcfus a wife man did many miracles, and although he was condemned to the crofs,yct did not thofc that followed him from the beginning forbear to love him, notwiihftanding the ignominy ot his death*. He notes it is an argument of great love in his fol* lowers, as it was indeed, that they did not forbear to

of the Lord in which the Lord delights, that he hath a people whofe hearts are dofely knit to him, in the moft afflided diftrefTed condition that can befal them, who are content to fuflfcr any thing for him,to fubmit to his blefled will, to honor him any way that I he flial plcafe, though it be in the lofs of deareft comforts, and fuffering the foreft and hardeft affliftions.

Sixthly, by afflictions the graces of the Saints arc much increaled , as {/''^^^ never increafcd fo much as when Pharaph moft opprefled 5 for two hundred and fifteen vears before, tney increafcd but to feven-ty 3 but \n IcCs timCy when they were opprelfed, they increafcd to more tnen fix hundred thoufand men nt for War, befides women and children: thus the fpiritual increafc of the true Ifrael of God is much in afflidions more ufually then at other times. Gods ^oplc to whom afflidions arc fanftified, never thrive I fo much in gracc,as when they are watered with their own tears. The Rofe is fwcctcr in the Still, then upon the ftalk. Fifli thrive better in cold and fait waters, then in warm and frcfh: the largeft fifli are not in the frefh Rivers, but in the coldeft fait Seas. The ground is moft fruitful that is moft harrowed. The moft plentiful Summer, follows after the hardeft Winter; The face of Religion is never fo bcautifuL as when it is wafted with its own tears. Tne Walnut tree is moft fruitful when it is moft beaten: Camomcl flouriflieth moft, when it is moft trodden on, andpreflcd down: fuffering for truths does much confirm men in them •, thac which a man hath bought at a dear rate, he is loath to part with: thus we finde it in men who fuf-fcrfor errors, they arc ever the more ftiffisxvKc^'^V

Cap.tf.

6.

't

J0_

Cxp.6.

L

^ HW c'i.

lUnitaJs

uirtatwn.

, Chrvfcft

Moses /jh Choice.

lilte the Merchants, holdine up their commodity,be -caufe itcofttiicmdcar. All oppofitions, if they do not ovci'come, they ftrengthen that which they do oppofc: as water caft upon the fire it makes that fire burn hotter, that it docs not quench. Wind Hiaking the tree, makes it grow more fteady. Thus the tribulations of the godly, and the perfecutions they fuffcr, do oppofe their graces, but bccaufc they cannot overcome them, they ftrengthen them: As we read Pfalm 45. when the Church forfakes all, when ihc leaves her fathers houfc, and her kindred, then doth the King greatly delight in her bcauty,hcr beauty is great then, and exceeding delightful in the eyes of the Lord: C-*»f. 2.14. Ow^^/ff-yf (fays Chrift to the Church) thy voyce is fweet ^ thy countemtnce is ctmely : letmekedrthyvoyee, letviejeethycounte-Mnee : Thisisfpoken of the ftatc of the Church, after her deliverance from great afflictions- after her

praifesunt0me^(z\.66.12.We went thr$Hgh fres^and Op.6. through waters (fays the Church) iut tk$H broughtefi m iuto 4 ipedlthj fUce. Thus God deals with his Church fpirituaily^by bringing them through the fire and water of afflicilions, he brings them to a wealthy place, a wealthy eftate.The Church oi luddh before the Captivity ^was as a Vine that brought forth wilde Grapes, upon whom the Lord refolvcd to command the clouds not to rain^and from whom he would take the hedge of his proteiftion, Efay y, but after the captivity ne /peaks otherwife ofit^Efaj 27.2,^. In that dzy fing ye unto her, a Vineyard or red wine (which was the beft wine) now the Lord will keep it, and water it every moment. I have read of a Fountain^ that at noon-day is cold, at midnight it gro^vs warm: it is thus with many, tliey are coldeft in their profperity, and the nights or afflidHons contraft their ^ neat, and intends it: fire never bums fo hot as in frofty weather* The winter time of affliction, fome-times proves to be the moft fruitfijl tune of a Chri-ftiansJi/cj contrary to the work'of nature, fipr all things fcem dead then, and they ftouriih and grow onely in the Summer 5 but a Chriftians Winter is fometime better then his Summer •, grace flourillies and groAvs moft in his Winter. Our Benom's, fons of forrow, prove oftentimes our beft Benjamiusj fons of our right hand: the beft corn is that which lies under the clods in froft and fnow •, Paul rejoyced much in Onefimtis^ whom he had begotten in his bonds, Fhilem. 'uer. 10. Saftl in his Sermon upon the forty Martyrs,calls them the ftars of the world,the flowers of the Church. And Chryfo/fome upon K^ifs 12. _ fpeaking of thofc who were prayii^ fot P«^r ssxC

Pcmponi' Mela: font (ognomaito flkinC}*

regione.

Puriaret ah tftli-

Lfiryfofl.

AOj II.

Moses his Choice,

rhc night, fays, Thar they were made by afflitftions more pure then the Heaven. And fome of the Ancients, as cAry/o/fow and Salvia/i, hare called affli-ftions the mother of Vernie. Manages his chain was more profitable to him then his Crown. Hebr. ij. 10. God is laid to chaftifc his people for their profit, that they might be part,ikers of his hoHnefe: God communicates of his own holinefs unto the fouls of iiis people by their chaftifements, in a fpccial mancr: love is often cncreafcd in affli^ion • ihcep run together when the dog is fet on them : after the Church was delivered from violent perfecution,it fuf-fcrcd much by divifionSjthe very bowels were rent by their dilTentionsjit was then in a worl'c condition then before, the fire of their diffentions being worfe then the fire of their perfccutions ^ the one hindrcd, but the other furtliercd their growth. !^ohn 15.2. Every brdnihinmemj Father furgeth, that it may brin^

Moses his Choice.

affli&ions many are: afHidions prove to ihem^ as the clay to the poor mans eyes that gave him fight.They that are affii^d^do better underftand Scripture, fays Lushery but thofe who arc fecure in their profpcrity, read them as a verfe in Ovid. Amongft many others, this is one fpecial means whereby an affliifted condition comes to be ufeful for the encreafe of grace, be-caufc in it the foul gains much experience y e3q>eri-ence of God and of his ways, exi)eriencc or the good there is in, and fairhfulncfs of his word 5 as wc read, PfaL 107. Thofe who go down into the Sea,fee the wonders of the Lord 5 much more thofe who come into tfie feas of troubles and affliftions, how do they fee the wonders of the Lord < they can tell their friends much of the wonders of the Lord towards thcmifolfrael in the time of trouble cryes out, Hof. 8.2. My God we know thee 5 now we know thee othcrwife then before we did: and experience of the evil of fin. It was afpcech of a Germane Divine in his fickne(s^ Cd/per Olevianus • In this difcafc I have learned how great God is^ and what the evil of fin is, I never Icnew what God was to purpofe before, nor what fin meant. When God (pake to ^oi out of the whirlwind, cdp. 38. he anfwers, C4p. 40.3,4. Behold^ I dm vile, vfhatjhattldnfwer thee? I mfflaj my hand nf$n my mouth. And experience likewfe of our weak-nefs, and the vanity of the Creature more now then ever, Pjal. 39. 11. Wher^ thou tvith rebukes doe ft correct man , thou ?nakeft his beauty to confume away iike a moth:furely every man is vanity^Selah: he can then fey 5^r^i^,and that with a Selah, that every man is vanity. It is very obfervable, that of all the feven churches thatChrift wrote unto^ the fecond & third

53

Cap. 5.

J^/ trh

bttUntuf

fjcras lite'

Tx mciim

imcUigunti

fccuri tr ,

frrittnan

eofUgtM

ficut.

Oridii-

Gwss^se^

Hoc morh didici qjununw jeftas J>€i C;'quidfii

dds htdle^ Bum. SchoU • cfuck fcb§U lu^ ck. Cyp. Scr.4 dCr

•■*

e^ I Moses huChoice.

Cap.(5.1 Chapters of tlic RevcUtiens^ there are ondy two. whicn he charccs no evil upon; the Church ot Satyr-^ j »4, and tlic Church of I'hiUdelfhid .- and thcfc two iff^ [were cxercifed with much trouble-, as the Church of Smyrm^cap. i.p.isfaidto have endured muchtri-bulatton,and to be in poverty, yet Chrift commends her, and fays flic is rich: her poverty made her rich, her tribulations made her glorious in the eyes of Chrift. And the Church of Philadelphia, uf. 3. 8, 10. flic had butahrtleftrcngrh^flic was inalow, poor, affliiSftt, contemptible condition; yet flie dc-nycd not the name of Chrifl:, flic kept the word of Chrifts patience, that word for which fbc fuffered much, being ftrengthened thereunto by the patience flie received from Jefus Chrift.

Seventhly, affliC^ioas prcfervc from much fin,thcy arc bleficd preventing phyficic: our falls into fore af-fliiSions, keep Its from falls into fin. I^cfea 2.6. God

mtm

Moses his Choice.

55

Eightly, by afflidions, decayed grace comes ro be recovered: Thefe are Gods files, that file oflPthe riift of fecurity* Phyfitians ufe to cure a Lethargy, by putting their patient into a feaver: the fpiritual Lethargy of fecurity, is often cured by hot and ftrong affliOTons. When men are in a fwound, we ufe to nip and pinch them, and ftrikc them, and caft cold water upon their faces: Gods ftrokes, and the cold water ot affliftions being fanftified by him, recover many from foiritual fwounds: many who have fo far decayed in their foiritual vigor and a<ftivene(s, that they have feemea to be even dead, yet they have been recovered this way. ^9t 36. 15. God opens their ears inoppreflion ^ many mens ears are clogged up with the world,but whenGod gives them up for a while to the oppreffions of men, then their ears are opened. It is ^ood for mey faith Davidy thM I was AtfliBtd^ for before I went ^fir^J^ bt^t notp have 1 teamed thy word. In the 1. Hofea^ God threatens the Church to ftrip her naked, and to fet her as in the day that /he was born, and to make her as a wilder-nefe, to hedge her way with thorns 5 and thus the Lord did to that Church: but mark what he fays il)al be the fruit ofzWyVerJe 'j.ThenJhalljhe fay^I will ^goartdreturn uy^to my firjt hmband^for then was it better with me then it is now. Wnen Abfolom fcnt for ^oab once and again, yet he came not unto him, until Abfolom caufed his corn fields to be fet on fire, and then he comes: God fpeaks and calls to his people who are grown fecure, once and again, but they negleft uod, until God comes with the fire of afiiidions, and then they come. AfBidions are like the prick at the Nightingales brcft, that awakes her.

Cap. 6 8.

uabu divi-nitui difd* pliuam pMX

ruperit, jdctntcm fidemt^ fcne dixe-rim dormi^ cntcm CCH"

Itkcroiii Cyv. fer. dc lapfis.

k

,6

Op.6. ' Mttftm

fefim Te-iifenti pi

Sulicl.

Uotibui Fol. IJ 7-

9-

Vnit tri-■ \KttUi (sr

Sf.

Kl o s E s ha Choke.

md puts her upon her fwcct and delightful finging, Gulselmui Parifienfis faith of Musl^whcn it hath loll its rv\xcincrs, if it be put into the fink amongft filth, it recovers it', this he applycd to decayed grace in the rimes of aftlidions, in atflidlions )t revives, and recovers.

Ninthly, affliAions are of great ufc tomortifie lufls, to purge out filthand corruption, ift. 27. 9. By this (}ja/l the iniquity of^Acobhe ffrged ^ andthu a ail the fruit thereof. When Phyfitians purge the body, they purge out that which is good, as well as that which is cvill, but when God purges in the fan-it ified life of affli<iiionSj he onely purges out the evil, this is all the fruit thereof. As Aloes kills worms, fo do bitter affliiSions crauling Uift in the heart. Cold and hard winters do dcftroj; much vcrminc, which othenvife would be verynoifom : focold and hard afflidions vcrminc lufts. Violent ftorms andthun-

M o s, E s his Chdice.

T

called a hedge of thorns-, whereby the ways to iin arc hedged up : but to have the inward lufts mortified, this is a greater good. All the Prophets preachings could not purge the Jews from idolatry^fo as the Ba-bylonifh captivity : it is obferved, never fincc that time have idols been found amongft them;

Tenthly^Gods people are often in an affliifled condition , as chaftilements for their fins, they bring many evils upon thcmfelves^by their loofe walkings", by their indiieretions, by their pride, by their felf-fceking, by their fonvardnefs, oy their wilfulnefs, and worldlinels; God chaflcns even whom he loves: the Apoftlc tells the Corinthians^that they were cha-ftenea of the Lord, that they might not be condemned with the world. Thofc whom God would never condemn^yet he will chaften: God will have his c hil-dren feel fomething of the evil of their fins, and will have them and others fee how difpleafing fin is to him^ in the fruits of his difpleafurc, upon thofe who are his beloved ones, who are exceeding dear, and precious in his eyesrbecaufe the Lord is careful of his honour, therefore if his children fin, he ^villchaftife them, hence the Greek word hx chafiifement^ figni-fics care tf honour. Gods children may come to be children under anger, though not cnildren of wrath: yea God ufually holds a more ftridl hand over his people,then over any, he quickly brings them under the rod,when he lets other go on,and rot in their fins 5 yet he comes not upon ms children as a reven-ing Judge, todeftroy theperfon for the fins fake : ut as a gracious Father, to deftroy the fin for the pcrfons fake: he is angry that they have finned, but cfpecially angry that tney might im no more.

57

Cap.6.

10.

Filii fu iUynwf*

• •!

Cap. 6.

Moses his Qmce.

Eleventhly, that whic!i Godaymsatin the afBi-dtions of his people, is to-make them contormablc to Chrift their head, that they may enter into their glory, as Chrift did into his. Onght ht net to fuffer ihej'e things^ and fo to enter into his glory f Luke 34. 26, We read of S. fW, Phil. 3. lo. that he earneftly dcfired to be partaker of the fcUowiliip of Chrifts fuffering5jandtobc conformable to his death-, God will have a conformity to the death of his Son. We read of Ccdfrejoi BuHoin, that he would not be crowned in ^ernfiiem with a croivn of gold. whercChrift was crowned with a crown of thorns 1 bccaufc he would not have fuch a great diff)roporti on between him and Chrift. It is reported of Or/^*«; when Alexander Severus the Emperor fent for him Ik appearing to be meanly cloathcd, there utre divers coftly garments prepared for him, and fent to him, buthcrcfufed tncra, and when he came near

I

mtma^a^m

Moses his Choice,

\

59

Cap.6..

13

cftatc of godlineft is thy fumbling blocky at which God m his wrath lets thee ftumble, that thou mightcft fall, break thy neck, and pehfh for ever: hence is that fpeech of Chrift, Slewed are tbej that are not of ended in me: O its a great mercy of God, not to let this be a tumbling block, it is a mercy that God grants but to a few ^ here and there a poor foul, who is able to fee the beauty and glory of godlinefs, through all the dark clouds oi troublesy nfflictionsy ferfecutious^ that attend it: but for the generality of mcn^ this is that winch hides the glory of it from them, unto their cverlafting perdition.

Laftly, Gods people aie nere afflicted, that Chrift in them, and they in Chrift, may in the conclufion of all be the more glorified.

Firft, in the overcoming of all evils, in the final deftruftion of all their enemies.

Secondly, in their hapipinefs afterfo many evils endured: tne bitternefs 01 foregoing gticf,commcnds the fweetnefs of following joys.

Thirdly^ their afRi&ions work to the encreafe ofUaijlt their glory. 2 Cor./^.iS. Our light affliciions tporkh^p^'!^ form an exceeding freight of glory. Gordius that ^^^ ''*'^" bleflcd Af-^rr/yr (whom St. Baft I lb much commends in an Oration of his) accounted it a lols to him, not tofuffer many kindcs of tortures -, he fays, that tortures arc but tradings with God for glory.

Tertullian hath an expreffion to that purpofc, The greater the combateSy tne greater are the fcUorving rewards. Bernard fays or perfccuters, th.it they are quumur ^irr/&fif Fathers Roldfmiths, tvho are working to ad^e )'j:^^'\ . fear Is to the crowns of the Satnts. The feeds or nap- Iscapulam. pine(s are fown in the deep furrows of affii<aion, and j

Amxritttiu prj^euntii iohrk CQ-

qiiutura. Hier. ad virgincm in ex It-um nuf-

\f2jori \icrijmini •m2joru fc^

x\

\\\^

Cap.;.

itTTim in ttiict Hi

1 ilium

Moses his Choice.

the deeper the furrows arc, the more precious arc the Iceds tliat arc there fown, and the more glorious and plentiful will the harvcft be. When a curious glorious pi(5lurc is to be drawn, the grounds ufe to be laid in black, but not in dirt: foour grounds maybe laid here in affliftions, but let them not be laid in fin.Hcrc tlicn we fee, that althoiigli afflidions are a bitter root, yet there fpring from them fair flowers, and pleafant fruit: no marvel thenthouah God hath anand in ordering things fo, that Ins people iliould be infuch an afflitScd condition in this world: from Gods determining things to be thus, let us learn,

Chap. VII.

JVhdt ttfe we fhould make of Gods ordering his people to an affli£ied condition.

^ (

Moses his Choice.

as if a man floating upon the waves of the fea, upon a board after fhipwrack^fliould think to lie down and deep 5 and fettle himfelf there: or as a bird (liould build her ncft in a bufh 5 floating in the midft of the waves of the fea.

God, fays Bernardy hath not caft man out of Pa-radife, for him to think to finde out another Paradife in this world •, no, man is born to labour* Why do you fcek the living amongft the dead i why do you feck for living comforts, where you muft expei^ to dye daily tf It is only Heaven that is above all wnds, ftorms, and tempcfts ^ reft muft be after labour, our reft is the crown of our labour •, to fcek it here^ is to feck it prepofteroufly, and Why do jou require that in 0ne place ffays S. Ambrofe) vohich is due in another f Why would you prepofteroufly have the crown before you have overcome < Imagine the moftfctled condition you can in this world, and although you hadit,yctitwcrebut i;4»i^f .- fo fays the Pfalmift, P/i/.5P,5. Man in his hefl ejtate^ is vanity : the word is in the Original, in bis fetiedejiate he is vanity-^ not onely vain^ but vanity itfelf,.

It was a heavy charge that S. ^ames^ cap. jr. laid upon [omc^that they lived in fleafure upon earth : as it he (hould have faid, earth is not the place for plea-furc*, this is the place of forrow, of trouble, of mourning 5 of affii^flion. Thus Abraham charged Divesy In your life time, fays he, you had your fleafure : the emphafis lies there, in sour life time^ that iliould not have been the time : let us take heed we be not too hafty in feeking our reft , our pleafure and delight-, wc may perhaps have a little for the while to the f]felh> andbecaufc wc will not be content with that

Cap.y.

Hon id boc nos dc Pd" ridifo vo»

C'](CUy ut

Alterun bic fibi Pdri-difum id" in venth htimxm pi-fATct homo id Uborcm nJLtMA, Ber. iicclamir. Ecce rcli<]« omnii* Siuid dibi pofcit quod Mi debt" furf quli frapropere coTondnr exigk 411-tcquim vifi c^? quid cpuUrige^ ilis ante^ quxm fti-Hum foU

JJtUf i

Ambr. .fKc. 1. I. cap. 16.

J^jiritc quo! qua-riiiiy fed lion uhi quitritls, Auguft. Confel 1*4'

tAos ES his Choice.

Cap.;.

Mm mil R Jm, er<-

fUlJlT.^Uf-

£*^«' Pwntje

h.tTtri<,qul

|M

jiiantvJd ft'-

condition that God liath appointed for his people, here wc m.iy lofc our parts in that glorious eternal reft which God hath prepared tor his people Iicreaf-ler. Seek for that which yc do, namely for rejl, but do not Teck for it where ye do ; if we feck our reft in this world, notwithftanding wc meet nith fo many troubles in it, what would wc do if the Lord lliould let us profper < Behold (faith an Ancient) f**" rvorld li troubltfomt,and yet it is loved^ivhat would tt be tf it were ft-tceable ? jou embrace it though it he filthy^ whttt would you do if it wen heaitliful ? you cannot keef) your blinds from the thorns , how earneji vouldjoithe then itt gathering the flowers ?

Secondly, hence it appears, that pro(perity is not always a fignof love and favor from God. Some makes it a note of the true Church : if that were fo, then the Egyptians were in a righter way then the if-raelites : tJic PhUi^ims, the Ammonites^ the OHi-

Wi-MflH

I

Moses hiiXhoice.

their gods^thcn the Chriftians did in the worfliipping of theirs. Ceitainly, the ancient goclly Fathers could not have heard this argument of outward profpcrity, of outward pomp and glory in the world, pleaded as a fign of the true Church, and of Gods love, but with much indignation ^ How crofs is this to Scripture < where we findc the eftatc of Gods people hath ufually been a poor afflidled eftate. And fureiy, the Pdfifis could not always plead this argument •, time hath been when the Getis, rafula/s, Hunnesy and turks, have been more profperous then they. The Emferory Henry xhe fourth^ was much hated by the Bijhdf $fR§me^ and yet he was not unprofperous in his way: when the P0fc curfcd him, and made another Emperery namely, Rednlfhus King of Sive-via . yet this Emferor or his fetting up, profpered not at all, but was overcome, and flain by Henry : The Pofe after fct up another, and he was llain by a woman: yea, he fct up a third after him againft Hw-

3 f the fdftrti'^ he likewife was taken in a Mill, and ain by the Emperor: at the laft, the P0pe himfelf was caft out oi his Seat, and caft into Prifon, and dyed in extreme dolours of minde, for that he had fo wronged the Emperor 5 and as it is reponed, he asked pardon of him.

And as out^vard profperity hath not been always an argument that they could make ufe of^ fo we hope that time will come, when they (hall make ufe ot it no more, when their judgements fliall be altered, and this argument wherein now they boaft, fliall for ever fail them •, but for the prcfent, though now fhe be crowned with Diamonas, and cloathed with Scarlet, yet ftill fhe is the mother of Harlots, and the 1

Cap.?-

iit PctrOj Pccrits di'

idcmiKO' lulpho.

fUd dc Ec-^l:f. con-rrovcrfia jainra. c. i6.

I

Cap-?-

bjbn xtiu I Fx

Moses his Choke.

abominations of the earth. / have not, fays

1 (Ironger armament againji the Pafial Ki/tgd^tn^ then

this, thjt it is withgut the crofs.

Let none amongft us deceive thcmfdvcs, by rcft-ing upon outward prorpcriiy,as an argument of Gods love, for their cvcrlafting cftates. Many have n other hold to lean upon for their falvacion but this allthofe folcmnprotcftations ot Godagainft thism his word • all the works of Gods providence towaids liis own people^in leading them on in an afBi»5led condition, and towards the wicked in giving them the fat of the earth, will not takemens licarts oft" from tliis falfc rcafoning,but ftill they will thinkjif God did not love thcm,furely he would not let them prolporfo as he doth. A painted face is as certain an argument of a good complexion, as this is of a good condition. When God iliall come hereafter, to take upliisown to hJmfefjhe will not look fo much amongft the great

Moses his Chwe,

<5

\

while, that wav may be made to other of Gods in-1 Cap.7, tcntionS) but tnat there never fliould be any righting of their caufe, that there fliould never dc fecn a difference between him that feareth God, and him that feareth him not •, that God ftiould never appear to judge in the Earth, that there fliould never be a reward for the righteous, this cannot be. The fouls that are under the i^ltar which were of thofe who were put to death for tne Tcftimony of Chrift, thcv cry, Hotp long^ 0 L$rd holj andtrue^ will it be before thou avengefi thy J elf for the blood of thy Saints ? S. Paulvcztons ftrongly from this argument, I Cor. ly. ip. to prove the refurre&ion •, For^ faith he, // in this life onely we have hope in Chrijt^ we are of all men mofi miferable. When therefore we fee the godly to be wronged,and per(ccuted,when wefee iniquity to be in the place of rightcouj&iefs, and wc-kednes in the place of judgcmcnt,let us notbeoffend-

I' cd,but fay in our hearts, Godp)all iudge the righteotu and the wicked for there is a time for everjfurt ofe and every work-^And as Chap.^.^.Whenthoufeefttheof- g^i^f ^^ freffton of the poor^ and violent perverting of judge- 16,17. mentj marvel not at the matter^ for he that is higher then the higheH regardeth. If God fliould always profper his fcr\Mnts in this Hfe, then it would be thought he intended no other for them^ but he withdraws his hand here,that we might be taught to look t^^'j, for another.

In the times under the Law, God did ufually more profper his people in outward things, then now he does,and the reafon may be becaufe then Chrifl: was but darkly revealed, the riches of fpiritual mercies were not much made known •, there was but little

icrroits divititU crcnt

fcUadbuc

tcrrcnufo*

Ltmprc^

rfltCWt"

•ur i, dc9 Bi rn« de^ clAinat. dc

x^ev^^!^.TS^^>'**«5^ 1

ap.7.

M o s E s />» Chice.

if God delighted in this way, furcly he would luve favcd it, he would not have fuffered oppofuion fo far to have prevailed againft the profcflbrs of it. It is no argument that Chvift is not in the lliip, bccaufc tern-pefts and fierms anCc. It is no argument that our caufc is not Gods,that Chrift is not with us, bccaufc of our affliiSions, it may be we have not awakened him by our prayers, wc arc not yet fit to enjoy the fwcetnelsof a calm.

Sitlvim was fain to write a whole Trcatilc, above eleven hundred years ago, to anfwer this argument that men had againft the people of God,and the pro-fcilionofthc Golpcl. 7'wrij judge all things according to outward fuccefs, and fo did the heathens of old. We read o^Brutus^ being overcome by A»tha-ny^ he cryes out, Whatfoever things are dtj^utedconcerning vertue^ are but meer toys and fancies ; for far-tune rules in all humane things : but it befeecns not

Moses his Choice.

69

fuffcring, by which a man is more confimied in his way ro be from God^ then ever he was before.

Fifthly, what fliall become then of ungodly and wickedmen-fThus Saini Peter argues, i.Epift. 4.17, 18. Judgement muft begin at the houfe of God^and if it prfi begin at s^^n^hatjha/l the end of them be ^t hat obey not the Cojpel of God ? If the righteous fcarcely be faved^ where fliall the ungodly andfinners appear ? If it be done thus to the green tree, what (hall be dope to the dry i Behold, they whofe judgement was not to drink of the cup, have afjuredly drunken^ and art thou hethatfhallgo altogether unpunifhed?tho!^jhalt not go unpunijbed-^ but thoujhalt affuredly drink ofit^Ier./i^g. 12. certainly there is iliamc and confufion for yoy, there are tortures prepared for you. You heard what the Martyrs havefufrcred, but all that is nothing to the leaft fpark of Gods revenging wrath, when it is mingled with hatred:

That is a fearful expreffion that we have, P/i/. 35. 6. Let their rvay be Jltppery^ and the angel of the Lord perfecutingthem. It is a more fearful thing to have the Angel of the Lordpcrfccutc^ then to be perfecu-ted by men •, but how rearful a thing is it^ when God himfelf, that infinite Deity, wlien he perfecutes a man^ when Divine juftice follows a man from one place to ano:her and perfecutes him i You look upon thofe poor defpifed mifufcd Servants of God, and you think vilely of them ^ let thofe fpcftacles (trikc terror into your hearts c\^cry time you fee them ! O what is referved for me then i

Sixthly, if this be the ufual eftate of Gods people, let us learn then to prepare for affiidlions bcrore they come 5 although wc have cfcaped many

Cap.7.

\

I

Moses his Choke.

Cap. 8.

Nan debt-nbii if fit

f ■■

til, ut err imm

ficium,

ftfiem i

led. If we make account of evils aforehand, wc may liavc time to gather TOj»ether the forces of our mindcs, which being united arc ftrong, otherwifc they will come upon us, when our ftrcngth is fcatter-cd, and fo be very giicv'ous unto us, and likely to prevail a^ainft us. Thofe evils ^ fays Stnec*^ th-u others overcome by a long time /»jjflrriw^, as being uled tothem,(/;f rvifcman evercomes hy thinking before hdud'.

Secondly, the rule of Chrift that we huvc Kj\fatt. j6. 26. is of great ufc ■, If-i^y mill follow mc, let him deny himjelf^ andfo tAe up hh crofs. Where (elf is rcnounccd,the crofs is cafily bornrit is/f//that makes the irofs pinch: things puft up wit!i wind,break when tliey come to the fire, io thole who arc puft up, and tilled with/f/A the foul emptied of its/irZ/',is oncly fir to fuffcr: there ii a fix foId/W/that murt be denycd.

Firft, (elf-opinion: We mull be willing to lie quiet-

Mo SE s hisChict.

73

Cap.8.

wills 5 and therefore it is our wifdom, whatfocvcr our condition be, that we bring our wills unto them. As it is reported of Socrates , that when the Tyrant threatned death unto him , he anfwercd, He fV4s mlling : nay then ^ fays he, You (hall live a-gainft your will ^ he anf\wrs again , Nay xphatfoe-vet pudomthmej it JhaU be my m/l : How much more ought Chriftians to have their wills bow to the holy andbleflcd mU of God in evfty thins ff the providence of God difcovers iiis will, as wcfl as lus word.

Fifthly^felf'Comforts : Thofe who give liberty to t/iemfelves, to fatisfie themfelvcs to tne utmoft, although in lawful comforts, will be unfit to fuffer hard/hip when God fhall call thereunto. TertulUan hathfuchanexprelfionin his Treatifc decHltufttmi- rum^u^ narnm , I fear that neck that is ufed to pearl chains, that it will not give it fclf to the fword.

Sixthly^felf-ends muft be denied-, wc muft aim at God, and not at our felves, in all our ways, and then how ea/ie will it be for us to bear croffes, confider-ing that Gods ends do go on ^ though our ends be croflcd i

Thirdly, be fure to lay a good foundation, in a through work of humiliation : the more thou art willing to bear Gods hand in the work of humiliation for fin 5 the lighter will all the burthens of affii-<ftions be unto thee •, the feed that fell upon thefieny ^r^i^W withered-, and although for a while it was re-ceivedipithjoy, yet when tribulation and ferjecution^ arifeth, by and by he is offended, Mnt. 13,21. Mark the expreilion of the Holy Ghoft there, by and by ^ he is prefently offended , and all becauCt thctc v^^s tvQx.\.

5-

7 imcQ ctr* vkem lie mArgari-

queifoccu^ fjLU locum Sfotba non int.

T«rtul. dc cultu.

6.

\

Moses /»» Choice.

Cap.S.

tie^th of eanh, there Avas not a through work of humiliation. Wc read, <^iis 9. 16. that God would llicw S./*'!»/, what great things hcmufl: fuficrfor his Names fake: and how did God prepare his hearth You llnl findc in the former parcof the Chaptcr,that Ged jmote him down to the ground, his heart was fmotc lower then his body > he comes trembling and aftonillKd before the Lord , faying, Lord^whttmlt thoH hive me (^0? He was three Hays without fight, and neither did eat nor drink ^ this was a great preparation of his heart, to thofe great things he fuffrr-ed afterwards. You think the burthens of affiiaions great, bccaufc you never felt what the weight and burthen of lin meant-, I dare pa\vniny life for that foul, who conftantly cxercifcth it icif in the work of humiliation for fin, who bunbens it fclf with the weight ot its fins,and is willing 10 lie under it, for the fuitlicr breaking of fpirit, that itlhaUbcabl.

Thirdly, this burthen of fin, felt in the work of Cap.& humiliation, moitifies thofe inward lufts, puis down the ftrcngth of them , which arc fo ready to rife a--gainft, and withdraw the heart from the truths, and ways of God.

Fourthly, this foul knows how dear comfort is, if it hath any comfort, it coft dear before it was got, and therefore it \yA\ not eafily be parted withal. Fifdy,Avhcre confcicnce by this is throughly wounded , and deeply ftruck, it cannot ea/ily gather any fuch £lm upon ir, as not to remain tender, but it fbon feels the evil, yea it is fenfible of the danger of the ieaft fin.

Sixthly, if ever God hath manifefted any love in Chhft unto it, the fouls love to God and Chrifl muft needs be exceedinggreat.

Fourthly, be careful to preferve your stewardpeace^ your peace with God, and your own confcience : If vapours be not got into the earth, and ftir not there, rhey are not all the ftorms and tempcfts abroad that can mike an eanhquake ^ but if vapours be within, and U'ork there, an earthquake iscaufed ; fo where there is peace mtiin , all troubles and oppofitions mthotit y cannot fhake the heart •, but if there be no peace within, every little thing troubles the fpirit: tcrrours without, and terrours within, both are very hard, Bt not thtn^a terroar to me^ O Lord^(zy% ^ert-my^ chap. 17.17. for thott art my hope in the day of evil. I care not though all the world be a terrour to me, fo be it thou becft not a terrour ^ if I have peace with thee, it is enough, what ever evil befel me: Oh therefore maintam, and keep this peace above all, it is no matter whether you have peace or no with the.

\

Cap. 8.

Moses hk Choke.

world, Tobeit you have tlic, peace of thcGofpclin your hcans: it is one fpccial pan of that fpiritual armory we read of, F-}f'ff' 6. to he jhod wit^ the frefArAticn of the Gojpelef peau : that is, that blcl-fcd peace of tlic Gofpcl, which is a firong preparation to endure any troubles or affli*flions that Chri-ftians meet witlial ; the rcafon of that phrafc fa ^c Pioii, is this, bccaufc wc are to go amongft hriars and i/jorns , - in our way to Heaven; wc are to mccc with many hai'd things we arc to pafs thro ugh jthcrc-fore we had need be \\c\l Jhed-, i/a man be not fo, he willbcas oncthac goes uponJliarpflints bare-foot, or a mongft thorns j or biidics, To that the blood tri-clcs down his feet cveiy ftcp he takes, furely fuch a man cannot hold out long ^ thus iris with the fool that is not fenced with tlic Gofpcl of peace : Be ctrefitl in mlhifig , let not your /pints be divided (forfo' istheword ) Phil. 4. 6, 7. And the pcitce tf

oh 5 how many of you have broke your peace with God ! at leaft the comfoit of it is exceedingly dark-ned : you would fain have outward eafe, and peace, but yoii have neglcfted the comforts of this peace, and that is the reafon you have no ftrength, to fuffer any thing for the truth, Nehem. 8.10. Thejey of the Lord is '^our ftrength ^ that joy that comes from this inrvard fence , but where this is not, there is nothing CO fwcctcn forrows, and therefore they muft needs be very bitter. Tiiat time therefore that God gives you yet refpite from affliiftions, let it be fpent in making up your peace more with God then ever, and getting clearer evidence , and fenfe of his love. If ever you knew what peace with God meant J appeal unto you, when at any time, the fenfe of it natn enlarged your hearts with joy •, whether then, haveyou not found your felvcs wuling to fuffer any thing for GoA< you could then go through fire, and water ^ your fpirits could triumph with the Apoftle, I dmf€rjrpadea that neither life y nordeath^ nor principalities y nor powers, nor things prefent^nor things to come^p^al ever be able to feperaie me from the love of God in Chrifl ^efm.

Fifthly, labour to fee more into the fulnefs of all good in God : the Lord told Abraham , that be \yas Codall'fufficient , as the onely means to ftrengthen him, againft whatfocvcr evils he was like to meet withal. Labour to have the infight into Gods fulnefs, in thefe three particulars.

Firft, look at all the excellency^ beauty^ comforty and good in the creature , and know that it is all in him, in a mort eminent and glorious maner. Ther« is no fibod in the eflfeft, but thecaufes together have it in tncm : now God is the firft cauCc ^ MvAfo-^W

Cap.8,

5'

riK fulnefs- of God i\(' covered.

\

Moses his Choice.

I

\

have the glory of all his own way^ We in the genef al acknowledge God (hould have glory From all that we arc or have, but we would have Jiiin have it our way, To as may ftand with our eafc^with our liberties, pcace,and ends: but God muft have the honor of all, that way that is good in his own eye.

And againc, if all we have be for God, then when he is honored by any thing we do enjoy, it hath its end and perfection : a comfort is then the moft perfei5t comfortjwhen God harh the glory of it, when it is refigned to him, cither in a way of feivicc, [ or fuffering, as he calls for it. I

And laftly, if our comforts be enjoyed for God, ( then our hearts arc not let out to any of them, further, dien leads us to God ; and if fo , then when God calls for the parting with them,in a lliffering way,thc enjoyment of them cannot lead to God any further, but would draw off the fpirit from God •, and there-

M o $ E s bk Choice.

little time, eX€C)it this be itnewed again^ the heart grows droflie, and cleaves to prefent things. and mingles it felf with them: the often renewing of this, keeps the heart very loofe from the creature $ a thing that hangs loofe fi:om another,, may foon be taken on from it, but if it cleaves to it, it is not taken offwith-out difficulty,it oftner rends in the taking off: thus it is when the heart cleaves to any creature-content*

Ninthly,lay up provifion againft an evil day: There is a threefold provifion we/hould treafure up to prepare us for our afflidions ^

Firft, treafure up the cimjoUthns of God that he affords upon occaiion,that at any time you feel in the I performance of duties, in the cxcrcifcsof graces, in the ufe of Ordinances.

Secondly, treafure up the exferiences of Gods ways towards you, and his gracious dealings with you in former uraights.

Thirdly ,trcafurc up /i»/-f»/>/>tfrf/if^,foul-qUickning, ibul-reviving, foul-comforting framifes, and that of feveral kindcs^ futable to teveral afflictions, for thou knowefl not what kinde of afiiiAions thou may-* eft meet with.

Tenthly, labor much to ftrcngthen every grace, it is ftrong grace that is fuffering grace: a ftrong wing will flye againft the ^vind: as it is faid of the liorfe, ^0t 33. bccaufc he hath ftrength^ he mocketh at fear, I and is not affrighted, neither turneth he back for the fword, ver.22. A candle will hold light in the houfe, but if we go abroad in the air, there is need of a torch,theremuflbea ftronger light there^weak grace may ferve turn to uphold us now, but in time of aiiliAions it had need be ftrong, a little ^t^ctvjii.V

G fowv\

O

Horn

Prepj torai

II.

The fuf-, fnings of

izkiSxd.

M o s E s ^u choice.

foonbcfpent thcn^eacindleisfoonfpent, wbcnk (lands in the wind-

Laftly, f« much before you the example of Chrift and Gods people, who have endured very hard things. In the cxamj^e of Clirift, confijcr, firft, who it was that fuffercd: the Son of God, who wis God bicffcd for ever, the glory of the Father ; Avhen ^vc fuifer, bale worms worthy to be trodden under foot, Giner.

Secondly, what he fuAered: even the wraih of God} and the curfc of the Law, he was made ( ciirfeintheabftrad asthe Scripcure fpeaks, which was another mancr of thing, then any of our af-fli&tons.

Thirdly, for whom he fuffeied : it was for us vile irorins^ wretched fmful creatures, who were enemies ID him: wefuffcrfor Cod, who is infinitely Wtfled, to whom we owe all we arc or have.

Bemdnivfouli have us never to let goout of our Ci|t& mindcSy the thoi^ts of a crucified Chrift^ Lettiefe ikys hCy ir mu$ 40ul drink imt0jw^ let tfaem be your fweetnefs and confolation, your honey and your dc^ firt^ vour readine and your meditation, your con-tenmationA^ fife, death and refucreftion: Would voulearn obedience < would you learn contempt of ooflKirs i wotdd youice the mghcft patience ^ fet a Gitfrnns Chrift before you: ^ivrMntports of a no* ble Ean Bl^titrim^ when his wife vfOii^TcA at his ex -ccedtng patience under {one afflidions, he anfwers berditts^ What food wffl ii be tobeangrv and im-padent^ certainly noneatall: but I vmlopen my heart into you ^ you know femcdmes my neart is ready to rife with indignatiofi againftfuch aswiong mc, but Jprefendy turn me to cnc thoughts of the wiongs ofiered toChrift, andlfaythus to my fel£ dcfidsgtoimKatebimJVy&oughmyie^^ ^ ^^

puUmybeard,andftrikemeonthe£sice, tfaefe were l^it^ nothing to thoic which thy Lord fiilfereilhcfu&red [^j^<}^ mone and greater things \ and know aflurodly, £qK JS^mc he to his wifc^ never ieaw off chinking of the wrortgs 1^^ my Savior endured, till my minde be iUll and quiet. He thdt u dfr^idtsfMfftfytdnmt h his Mfiifl€wh§ fuff€rtdJ9 macJk^ fays TertmllUn*. |;2w m"

Certainly the exan^e of Chrtft, in humbUng tumlmiU^ htmfelf to firffer fo much for us, fliould bemigh- ^^ ^,^t'^{^ tily prwaleoc with tis 5 if he cmptyed himfctt fo Si^Vw,

bxrhim tusM nnvcUcrmy CT t^Ut tihi imingertnu ^ibd hcXfiiim efa fra iB^ qun P»-mbm turn at ^^wtL f^ m^tjord ^erfmm eft ; cen§^ UbtH (fm^ux ma) me nunqum afan I ^mmemtr^^ndit tajmlk Smt$nk midmc inimm mm jimi ft ttfiquittm

Hwtru

mchttr^

damfauifi

inmmQ idfferfm in

C9gitandM hiurias Cbrifto iU

^puffffintfl, icrciil.dciu^iiifcrlccn^

mudb

_ ■• - ^_^^

MosEihis Choice.

Ctp.8.

much, to become the Son of man, how much more Ihould we be willing ro empty our felvcs, that we may be the Sons of God i Worthy is the Lamb rhar was flain, he is worthy of all honor from us, who being Lord of all, was content to be in the form of a fcrvant,to fuffer for ns,and how can wc cxprcfs our honoring of him.ourrcipeft tohim,bed,er then in being to fuffer for him ^ I have read of a RemJn fervant, who knowing his Maftcr was fought for by officers to be pur to dcath,he put himfcif into his ma-ftcrscloaths, thathemightbc taken for him, andfo he was,and was put to death for him : whereupon his maftcr in memory of his thankfulnefs to him,and honor of him, crefted a brazen ftatuc. Chriftwhovvas not a fervani,but our Lord, yet when he faw we were like to dye, he took ujwn him the form of a fcrvant, he came in our Hkenefs, that he might dye for us, and he dycdi he requires not us to crc(ft up brazen ftatucs

an Oration upon two famous Martyrs, raifing their Cap. 8. honor, and fpcaking how the worthies of God in for- rlimunc mcrtimes endured hard things. How is it, fays he, dcUcMs that thou, 6 Chriftian, muft be fo delicate, a Soldier "^ ^'^^ ' fo dainty < canft thou overcome without fight, tri- ^Uj^jjf^ umph without combate tr And in his Sermons upon p»«m v/»-the Colofsions, Remember the chains of Pdul^ and l^^*>^»^ confider what an abfurd thing it is, that he fhould be in bonds^ and you (hould live delicioufly: Does the dcfire or pleafures take i remember tne Prifon of PmI: Wouldeft thou be cloathed in filks ^ remember Pauls chains, and filken cloaths will be more vile 10 thee then filthy rags : Wouldeft thou be adorned with gold < rememlxr Pauls chains, and they will fhcw you that fuch ornaments are no better then the dirt under your feet: Would you be beautiful with your hair -f think of the filth of the deformity of Paul iii the Prifon, and thy heart will rife with indignation againft fuch beauty, and will account it ex- l^^iAtum trcam deformity: What, would you have fweet fe"^'!,^ oynrments i confider of his tears.

I have read of Phocion an i^thtnian Captain, when he was condemned to death by his ungrate- jpaulf:"c/ ful Countrey, he faw one Tudiffus condemned to ^^fferiek the fame death, but very fearful, he comforts him '" "'^ "* withthefe words, "^ Is it net eneugh for thee y Tu-dippus,f^4/ thou art to dye mth Phocion^ fo wc may

ccrtamm triumflh^ '• ^ Cbryf]

fuvcntinu

mum. Mcmffefh vinculoru I'duli, & vide qUi fit Mbfurdu iUwn e^t in vinculU te vcrd dc^ UcUri: dc-

kenderif ? rtmdifc career is

mar cfio vincuiorU Paul I, tr vidcbuiitttf tibiferiu ihdumatu fxtttlntk pinniadif ab'jcSiorx : vctles Aurcit indumcntk muiri ? records-rtvinculcrum Fanli, (^ uftctideni tibi nihil itli rorw mtriso mcHtu bubarc : vh QruA-ricafiUisformofiji viitri? cevfiicrd fquilorcm Pauii in areerc, o' Munderis trgg iUdmfvUbruudivcmthivcq^txtrcmamdcformiMtmfJIemdbks vk §dorimentd ? Qf? 9pu iUim Ucrjmt^. Chryfoft. Horn. si.inColofil * Son tibifuk cj

TiUifft cum Fbocionc mori f

ICap.p.

MosBS his Choice,

fay to our own hearts. Is ir not enough for ib, that ', nrhavcfuch a cloud of -witncflcs, fucha noble Army of Martyrs before us and with us ■". be not therefore foafraid of the way! of God, bccaufc of affli-dions, as t hou haft been, but fubmit thy fclf to God" inthis-^nyof his.

I

Chap. IX. Duties TeqHired4f us nhtn SodcdUs m to ah affiifti c»nditf0rf.

SEcing God hath fbowlcpcd thin^that'bis pco** pic mull be in an affliifted cftarc in this world, when God calls us to fuft'er affliLtions, let us know there are three duties required of us. Firft, that wc be willing to yield to Gods call.

any man tefye, in time of danger -, but few a tacf^ demoniAft, it is a Hume for him to dcliierdte^: How much more truly may this be faid of a Chriftiian,* when God calls him to furfer'T he (hould be fuch a rc-folvcd man bcforchancf,t hat it ihoijd be a Ihame now for him eveatodeli^r/ffe.

It is argument enough for aChriftian to fufler any thing, bccaufc it is the will of God, out of bare fubmiffion to God ■, but when it is not onely fo, but in the caufc of God, inwitneft to his truth, ini'in-dicating his honor, this call to fu^r comes with ftrcngth indeed: it is unwortliy of a Chriftian, once to dehbcratc the avoyding of this -, How much better is if, tofuiftralittle to prevent a fin, and fo prevent GojJs wrath, then by avoyding fuffcrings to fall into fin, which being once committed, Gods wrath incenfed by it cannot be pacified, though we ftiould be willing to fuffcr a thoufand times as much. Our condition is fych, that we muft luffcr one way or another, while wc live here; Is it not better then tofuflcr for God then any other way i This was Chryfejlems argument in hh Sermons upon the 2 Car.chnf. 12. Sermon 2tf., If you fiiftr nor for Religion, you will fuffer for fomc other unprofitable hghtcaufe: Seeing then, fays he, we following this or the other courfe of life, we muft fuffcr afHii.*lion, why do we notchoofc fuch a fuffering, which with the affliction brings unfpcakablc glory < Certainly it is infinitely better to fuller for Chrift, then ior our fin. Wc read of Peace-offerings that were offered, there might be oyl mixed, but notfoin Sin-oficrings: in thofc aniidlHons wc endure/or Chrift, wc offer up our fclvcs as Sacrifices of Gi Vt^c^-

qaidcm

dU tjmei ig, iu uti.

^iiur JitM ■ijiijivtil-Urn feSc'

iffiiSimti nncii 1

•Tt hiMt

■nm jut

■max JftTt to.

Cap.?.

NfitfUcet tHi fin ftr

Moses his Chtace.

Peacf-offcrings, andinthcrhthcreis joy, muchoyl of gladncfs ismixedinfuchoftcrinss ^ but when ^ve fuffer for our fins, there is no oyl ot gladncl's mixed there • Let us take heed, that we be not found guilty before the Lord, when the fccrets of all hearts lliall be opened, of being Iliy of the ways of Religion, becaufcof affli(5tion-, many when they fee they muft fuffer in thofe ways, although they be convinced of them, yet they arc ready to fay with f^uguftine^ as he confeflcs of himfclh, rdo not le-ve to fafs through thofe (lraits,tt is too hard and narrorv away for them. If Uich thoughts work in thee atany time, t;ikc thcfc confidcrations, for the rebuking of thy felf, and the railing of thy heart, to a more Chriftian ipagnam-mity of fpirit.

Firft, at what alow rate doeft thou prize the ways of God, the glory of God, that fuch and fuch more low comforts muft not be laid down for them, that

Moses his Choice.

»9

fufferings, yet he was forced to fuffer •, whatadark-ningwasittothisfpirit^'his caufc, and namc^ Mr. /■^x relates of a Smith in King £^ir^r^j time, who was the means of converfion of a friend of his, who in J^een Maries time was caft into prifon 5 whereupon he fends to this S?mth^ who had been the means of his converfion, wondring that he hears not of his apprehending and imprifonment •, this Smith fends mm word again, that it was true, that he had taught him fuch and fucb things, and thofe things were certain truths 5 but for his part, heceuldnotbHrn^^ but a while after, the houfc of this Smith was on fire. And he tvas burnt in it • God made him burn whether he would or no: and fo may he make you fuffer, whether you will or no, who refufc to fuffer for his truth.

Fourthly jwhatfocver profperity thou enjoycft when God calls thee to fuffer for him, is curfcd unto thee, if thou blcffcft thy felf in thy cftate, thy liberty, thy name, thy life that thou enjoyeft, having avoided the K«iy of fuffering that God called thee unto, thou deceived thy felf,for there \s no blefling in them,they arc all accurlcd unto thee.

Fifthly, all duties of Religion that now thou pcr-formeft out of a fuffering condition, are not now accepted of God •, thou mpft not think now, having avoidedfuffering forGods truth,that becaufe thou art willing to perform duties, to be diligent in fomc (*er^ vicp for God, that God now accepts of thee •, No, it was another work that God called thee unto, a work of fuffering; feeing thou haft refufed this, do what thou canft, God caftsit as dung in thy focc and regards it nor j this is a fad' condition. What joy

Cap.9.

Moses hi) Chaici.

Cap.9.

'.brifiimi.

7-

can fiich a man have of his life, it" he hath an cnllght-ncd coni'cicncc ^

Sixthly, what intolerablepr'idc, anddcUcaq'is this inthcc, tliat thou wilt not vcnrcr the lofs of any thing , the enduring ot any thing tor God ^ and his truths the Icaft truth of God is worth more then heaven and cartli ■. and what is thy cdfe^ tliy Itberty, tiiy name , thy Ufe to it < Thou art too dehcate, o cltnJitaftf'^ysTerialiiaii, nhtmu^ haz-epUafurts» this world.

Seventhly, How vile is the unbelief of thy heart, who dareft not truft God with thy name, e/tatc, liberty f How canft thou truft God with thy. (bul^ thy eternalcftate^ How lightly docftihou regard all tlic faithfulncls, the mercy, goodncfs, wifdom, power of God, working for his people in theirfuf-fcring conditions f Of what little account arc all thefc gracious blcfl'ed promitcs 6t the Lord, for their

Moses his Chice.

9*

Chryfoft. if Amorc

Icfxntu in

Ninthly 5 How little love is there in thine heart to Ctp.y, God 5 when tliou art fo (hy of any thing to be fiifFe- P. red for God < love rejoyces in fuflxrring for the beloved. The avoiding hell, and the getting Heaven, arc no great things, fays Chryfofiome , where the love of God is : tlienfurely the avoiding outward troubles, and the enjoyment of outward comforts, would be no great matter to us, if the love of God were in us.

Tenthly, Did you never fuffer affiiAion in your

(w^ays of/in c* and will you not nowi)e willing to fuf-fer as niuch in the ways of God^ Shall your fins have a greater tcftimony of refped to them hom you^thcn God himfclf ^ Art thou nor confounded at the mention, the thought of fuch a thing as this, fo unreafo-nabic, fo vile r

Eleventhly, What honor ihould God have in the worlds Vr'hcrc AvoiUdthere.be any witnefs to truth, againft the rage and malice of devil and wiclced men, if'all fliouid do as thou docft < If there be any Chri-Aizn blood left in thee, if any fpirit wonhy of thy pfofeflion, be afliamed of thy balencfs this way, and be notfo thy of affli<5lions.

Secondlv, when thou art under afflidions, let there be an humole contented frami of fpirit, asbefeemsa /..,.. Chriftian •, feeing thou art now under an Ordinance pi^rcqaf- ■ of God, take heed of the leaft murmuring, repining fMxxniitx againft God, as if he were a hard Mafter -, or as if his '*™'^'^»-ways were hard and burthenfom, becaufe of the afflictions thou meetcft withal : when thy fpirit begins any way to rife in fuch workings, charge thy foul to befilent unto God, it is a great fhame forxChii-I fhaii, not to be well skilled in that art-, inftruftcd in

II*

2* Submif-

intending a Trcatifc by its fclf of Chriftian conttfri-tacion: oncly for the prcfent take this one argument, which furely hath much ftrcngth in it, to quiet the heart under any afflidion 5 It is this, God is wiUing to accept of thy fervicc^that thou tendrcft up to him, though it be mixed with much fin ^ why (faouidfknot thou accept of his ways towardsthec, though there be a mixture of much affliction 1 The fin of our fct-Yicc (hovddbc a greater caufe for God to be di(plea-fed with what comes ^m us, then the (brro w and af* flidion tfiat'Comes in the ways of his providence^can be to caufe us to be difpleafed with what comes from him : that furely is worfe that is mixed with fin, then that which is mixed with forrow-, yet as the one is accepted by God from us, let then the other be accepted by us from God.

Laftly J let us not onely be contented under Gods afdifting nand, but labour tathrire under it, to improve aU our afflidions that befal us^ Certainly there is a bleflingin every Ordinance of God, if we have wiiclom and care to dra^v it fonh,.tomake it our own 5 and fo in this way of God towards his people, it is indeed a gracious work,. to get our hearts iyc quietly under afflidion, but it is too low a work for a Chriftian to reft there, he muft look to improve every-affli<aion for his advantage. By improvii^ them we make our BenomesyovarBenjamins ^ that is, /^ fMs of 0ur fffrop^^ the ^ns of o%r right hand. Although waters in the Sea be mt ,.yct if they be raifed up to the Heavens, and fent down again, then they are fweet^ fo though affli^ons be brackifti,

Sa brine-falt, yet a fpiritual heart can fpiritua-t them. and make them fweet, and wholefom.

Cap.^.

Affliaf-

onsTobe mprofccL

•A

\

Cap.?.

MosE&bis Ckiuce,

Secondly, confidcr what fins and affliftions providence couples in icipeft of fimilitudc ^ Cod often ftamps the likcncfs or the fin, upon the judgement, luJ^ts 1.7,8.

Thirdly, enquire at the njouth of God, by prayer and humiliation , asl><i'/<'did, iSam. 21.and y** {dp.10.2. znd thokin^eremjjCap.i6. 10,11.

Fourthly, hearken to the voice of confciencc, that is Gods officer in your foul, cfpccially in time of af-fliftion.confciencc will deal impartiallyiand take this tule for your help herein, After much humiliation, and fccking of God , then liften to the voice of con-fcicnce: for as it is with an Officer whom you would Jiavc fcarch the Records, if you would have him diligent indeed in the fcarch,you muft give him his fee, clfc he will do the work but flightly : fo you muft give confcicnce, Gods Rcgiftcr, his fee ^ that is, let confciencc have much prayer, and humiliation which

Moses his [hotce.

97

This is that Avhich hath cauftd mc all this wo, that Cap.?. hath brought all this trouble and (mart. Asf^^s 21.28. the ^f^fi^j took hold on P^/y/, crying^ Men ef IfrAcl^ helf^ This is the man ^ that teacheth every where againfi the people: So fliould wc take hold on our fin, that we have found out^and crv to the Lord, Help^ O L$rdy this is that fin that hath made the breachy this is thatj/w that hath been the caufe of fo much evil unto me. As we read of Antcnius, after I Julius Cdfar was murthered, he brought forth }[us coat all bloody and cut, and laid it before the people, Lookhere^ (zyshc^ you have your Emperors coat thus bloody and torn: whereupon the people were pre-fently in an uproar, and cryed out to flay thofe mur-thercrs, and they took their tables and (tools that were in the place, and fet them on (ire, and ran to the houfes of thofe who had (lain Cafar, and burnt them. Thusthclookingupon our affli^ionsi^ and confidering what mifchict (in hath done us,our hearts fliould be raifed to flyc upon our fin with indigniti-on^ and not to be fatisiied without the deflru(ftion of that which ^voiild have deflroyed us.

A fourth rule is, when God ftirs your heart in af-flidion> topromife and covenant reformation •, begin the work wnile the afflidion is upon you, dofome-thing noxQ prefcntly, do not put o(f all till you be well, tillyou be recovered, and think z/^^;^ / w7//^^ it: there is much deceit of the heart this way, many mifcarry in their vows to God upon this ground, becaufe they put off all till they be out of dieir af-flidion, and by that time,the impre(fion that was upon their (pirits is abated, their hearts are cooled, and. fo the duty is ncgleded^ wherefore do fomcthing

\i

Moses his Chice,

ap.9. 5-

■' Horn T de

prefentlj, and be always in doing, till that which is vowed be fully performed.

Fifthly, let every affliifliondhvcvou much to God in prayer, Isanymd)}tffii£ied ? let him ^rny^ Ca.y% S. Jiimcs. It is a fimilirudc oiCkry[oftgin,K% clouds darken the hcavcns,& caufc lowring weathcr,buc being diftiUed into drops, then fwcct 5im-(hine and fair weather follows : fo forrows and cares in the foul, cloud the foul, till they be diftilled in prayer, into tears, and poured forth before the Lord, then the fweet beams of Gods grace come in, and much blclTine follows.

SixthTy,rreafure up all die experiences you have had of God, and your own heart in the lime of your af-fliiflion, keep them frcib in your heartland work them upon your rpirit,and make ufc of them as God ofers occalion. Seventhly, what you wiflied you had done thci^

Moses his Chwct.

,iUm

mifes, thit you have made to God for obedience, rattier then to his promifcs that he hath made to you for affiftance.

NintWy, often call your jfelf to account after the affli AiOn is over ^ WKat is beoome of it ^ how w4s it with me then i and how is it now K have I more peace now^then I had thcn:f and how comes it about^ Hath my peace grown upon good grounds^ fo as it may hold 'f I had workings of Spirit then, what are become of them i have I b^cn MtithfaJ to God, tnd to mtic own foul < And thus we have finiftied this doiShineof aff1i<5lion, which by Gods ordinance is the portion of his people in this world. They have been, are, and fliadl be an affii Aed pec^le.

99

Cap.io.

C H A p. X#

Wicked men have fleafures in ivdys of fin , while Cods ffeople endure much hardjhif in ways of holi-nefs.

Doif.2.

THe fccond point is, tAat Godf^maimes rives mcked men fleafure in the i94ys of fin, msilefi hefuffers his ownftople to endure much affli-Bion. The Ifraelites make tne brick, and arc under fore bondaee, artd the Egjftians dwcU in houfcs, living in jdlity and mirth. Thus it was with Elijah^ he mufkfijeforhis life, and live in caves ^ and be fed hj ravens^ YfhWe&four hundredfalfe prophets are fed aetkioufy at ^:^fls table. Wnile the Kin^ and Hmtanms drinking in the city, Shujhan is in perplexity, >Ey?^^r 3.15.55^ fays ot the wicked, 5rA<<^ jobn. ifrejfake the tifMr/land harp^and-rejojce dt the found lo- «J

u ^

Cap-io.

Anfrf. I Why (he

Moses /jm Choice,

of the Organ, thtf fpendtheir time in wealth-^ bur of himfelf hefaitli, that his calamity w/tt heavier then thefandef thejea^ that the arrows of the Almighty were within him, that the poyfon ef them drank uf hkjbirit^ that the terrors of Goddid fet themfelves in battle array againjt him. Chap. 6. i, i, 3. And Davtd fays of the wicked, that they are not in trouble 4s othermen, their eyes flands out rvithfatnefs, they have r^ore the/ft heir heart could wijh 5 but for hitn-fclf, all thed'tj long he 1VM plagued, and chajlened every morning, Pjal. 75. Chritt rclls his Difci-pies, the world (hall lejoycc, but they Ihall lave trouble.

But why docs God thus fuffcr wicked men, to enjoy their plcafure thus in the ways of fin ■f

Firft, here is their portion, they are never like to have any other confolation, but that they have here, hcrcisineiri^//. This is as it were their Kin^dor

M OS E shisQioice,

in his Comment upon Genefis, cap. 21. hath a notable vilifying exprcffion of the great thitws of the worldjwhich God gives to wicked meniT*i Tnrkijb Empire, (ays Uc, as great at it u it is hut* crufi of hread, which the rich Tuafier of the family cafis tt dogs : When retainers, when dogs have fucb allowance, it is *fig» 9f ■» grt'^f deal of flentj in the houfe.

Fourthly,God grants plcafurc and profpcrity in juft judgement to them, to ripen their ^n, to harden them in it. The Sun-fliinc of proiperity ripens the fins of the wicked apace, and fo fits them for deftru-&ion 5 this hardens them againft the ways of God, it makes them blefe themfelves in their way, Tkey f^end their days in wealthy therefore they fay toGod, depart from us, me defire not the knoivledge of thy mays- Whttisthe i^lmightyj thatrvefhoitldferve him f Thercis notraermj/cry, then falfe joy^ lays Bernard.'X\itK is a great diferencc between the profpcrity of the wicked , and that which the godly have} God carries his people when he exalts them, as the Eagle her yong upon her wings,hc exalts them to fafety, according to that exprcmon that we have, ^«iy. II. thatthofe which mourn, maybe exalted to (afcty i but when God exalts the wicked, he lifts them up as the Eagle lifts up her prey in her talons, he lifts them up to deftroy them. It was a fpcechof jiugufiineaponihe 16 Pfalm-J CManyare miferable , by loving hurtful things^ but they are mtremiferablehy having them-, it is not what men cnjoy> but the principlefix}m whence it comes, that makes them happy.

Fifthly, God is a patient God, and in the day of

Cap. 10,

Impaiun qujnium

^UJIIIU tft

'ibil cli

nict qutm diva ftttt fiimitiits projitit u

Lutk ii Gen. cop.

lob 11.

J.'4-

Nulla vt' 'mifc qiiam

"J-Bern. Traft. d(

MuUi imaxdv res iioxiif fuot

ifai, hj. Undo rjfife-

ioTCt-Atiauft ti

toi

M o s E s few Choice.

hispiticncc, even the wicked arc fuficrcd to enjoy their hearts defirc.

Ob], But it may be faid, God is patient towards his people, and yet they arc afflidtcd,

Anjrv, Thofc aftli»5tions that come upon Cods people, may better ftand with the gloty or paticncc,thcn if tnc fame things Ihould be upon the wickedjbecau(e in the afflidions of the Saints, there is no revenge, there is no hatred in them, but if God fliould infiiia the fame things upon the wicked, they would come out of revenge againft them, and hatred of them, and To there would not be fucn manifcftation of that glory of patience, that God hath to manifeft here id this world.

Hence let Gods people Icarnnot to be greedy in their defircs after outward pleafuresj they arc but the portion of dogs and reprooates. It is true, godly men may have them, but never as their portion, God

Cur imfti

tetitur cur tanrifiK

world, who live in plcafurcs, who \vallow in the fen- Cap,K>. fual delights of this life. Thcreafon why they take fo much delight in fuch things^is, becaufc they know no better, they feck after no better.

i^mbrofe in his firft Book de off cits ^ brings in

godly men objefting thus. Why do the wicked re-

Joyce < why do they riot it out < why do not they \wf\w labor as well as I ^ He anfwers. They have not put "^'"^ *^ in for the crown 3 yea, fays he, if you objeft thus, uh^rm ? the wicked may annver you as the (pedators in their ^'•» /w'j-oljmfi4ck pzmcs^ if thofe that labor and wraftlein I7^2S2. them, /bouid call the ft)edators, and fay. Come you, p^in whif-and labor, and ftrivc here as well as we •, the fpefta-tors would anfwer, You without us fhall ga the glory of the crown, if you overcome.

Befides,there is little caufc we (hould envy all their jollity, they muft give an account for it> and dear. When a Soldier was to dye for taking a bunch of grapes againfl the Generals comneiand, and going to execution he went eating his grapes, oneot his fellows rebuked him, fVAdt^ are yon eating your grafts now ? The poor man anfwcrs, ^ff'dy thee friemdo not envy me t hefe grafts^ for they cofi me dear 5 fo they did indeed, for they coft him his life: and fo will thefe vain delights of wicked men, they will coft them their lives.

And y« further confider,crc long things wll turn, Gods people (hall have pleafure, and the nx)rld fhall have affliftions: AffitSfion did I fay 1 nay, OHiJerj with torment v time is at hand, when it fliall be faid to eveiy wicked man, Son^ remember in thy life time thou hoM fleafure , and my fervants who ipalked faifhfnajwithme hadafflimon, but now thou art

n§bk €$r9'

vicgrhh vindi €ibi* H* Am-irof. It. I. office. 16.

'04

«f'3-

ftnitu.

lil iuveBi-

ir hijiii-

itfifi utf^

lim tmni miiguii-

M o s E s i[>M Choke.

tormented, and they are comforted- Time is at hand when that Scripture fliall be fulfilled, Bfay 65. 13,14,. Beholdy m) j'ervdmsjhailtat, and u jh*Ubt huH^/f-^my fervsnts piall drink^aadye jhill be thir^y.^ My jervdnls (hall rejoyce, and ye jh*ll bejlhamta^ myfcTVAnts jhall fing for joy of heart, and ye JhaB cry forforrorv of heartt and pall hotft for vexation of (birit.

Thirdly, let not wicked men blcfs thcmfelvcs in the enjoyment ofthcirplealurcs ^ you have no other then thoufands have had before you, who are now in Hell. If that you have were of any great worth, you might be furcyou Ibould not have ii-, if you knew how the Lord brings about your dcftruiSion by your plca-furcs, you would have little caufe to rejoyce in thcin ; Haman rejoyccd,whcn £/?j6rr invited him rather then others to the ^-iw^rtff, but if he had known that in his banquet there was a fnarc laid for his life,his heart

Luther in

this, Iwittnot vifitjour dAughttrs tphen they commit Op.io whoredom 5 this is terrible, this is in the height. And ^^^''^3^^^ iJ^jwr^fpeaking of the fame thing, in the 42 Ser- ^MAnL^ri mon upon the Canticlesy At the hearing onely of ^i^^J^p^ this, fays he, I tremble, then Godismofi angry^ rvhen J*^,- ,^'^^ he Jbei9S no anger ^ God keep me from this mercy, ntenffjlh this kinde of mercy is worfe then all anger. ^Milt

Luther hath an expreflion much like, upon the 37. wite, fed of Genefis^ O unhappy, and miferable men, whotan ^* ^^^ ^ God leaves to themfelves, not refining their lufts 5 S[?I^oi£i' wo to them whofc Gns God fccms to wink at. And n!ct Dm. Jerome writing to a fick friend, hath this expreflion, I account it a part of unhappinefs, not to know adver-fity, I judge you to be miferable^ becaufe yoq have not been miferable. Bernard in his Book de confo-Ut.caf.i.Yvtcdomixom punifliment, is the mother o((ccuniyythc ftep-mother of vcrtue, the poyfon of Religion^ the moth of holinefe. Yea, this was fcen by the purblinde eyes of the Heathen. Seneca in }m l™j^" fourth Chapter of^ his Book of Prw/iwc^^ hath the *'" fame words, that before was faid of Jerome , I jf^ge him miferable ^ that pp^ never mijerablt. And Bemetrim^ Nothing feems more unhappy to me^ then he to whom no adverjity hath happened. It were eafie to multiply abundance in this kmde •, it may be, teftimonies of men may have fbme force to prevail with fuch, who are given up by God to their plea-fures,to the enjoyment of earthly profperity,and fen-: fual delights; certainly they are not fo happy as they judge themfelves to be 5 that which Godclcnies to another in mercy, he may give thee in wrath. And thus much for this. I come to that' which is a main

ihing ill cJ*/^/<?i choyce.

Chap

Gen.c.)7.

fcire^wUf^ ru HjuikB juodnvH fuiflimifer (cram ad

»grot Impunitas 'tcurimk miuryvif-tut urn no-AUM, feli' gmk v/. fwiy tenid finSfitatk, Bcr.N/M mbi vide-tur iuflu cm to cut fiibil m^

nit idyeffin piiil»Sea de. Frov.

?.

L"

Moses his Choice.

Cap.li.

with Gods people, though the woild may ragcanj perfecutc, llhallhavc joyinmy ownrpirit^ -^$094 conjcieme mil he a continuAl feafi : while they raUj comcicncc will encourage.

Thirdly,again, when I walk in thcfe ways, my tbtd Ihall enjoy the love of God, and that litric I have, I Hiall have it in love, and from the love of Go<l^ Now thy love, O Lord^ is better then wine, betco' then all the comforts ot the world. The Lord fa^ tisfics his people with love, as with marrow and fee-ncfs •, a little that the foul hath that comes from cb( love of God, by vcrtue of a promifc, how fweet it •: how fwcct is flcep when it comes from that pre mife IT Thou wilt give thy beloved fleep, and a . comes tliis way-, I have all m the love of GotC though I have but a little in the world, and though! be in atHit5hon,& am Iliori of that which others have-

Fourthly, andinthote ways, my ibul Iball ci\'oy

Moses hij Qhotce.

hcfcways. It is reported of one ^jMjrogenes^ tn great gifts were (cnt unto him, he fent them k, / onefj defire this one thine At ywr LMafters \dy iofrdy f^rme^ thdt ImAybefavedfor eterni-Now in thefe ways of godlinefs, I fliall walk h God, I fliall have peace of confcience, I flaall c that I have in love, I (hall enjov communion h the Father,\vith Chrift^and with tne holy Ghoft. 11 (hall be fafe for eternity ; furely there can be evil that can counten^l this good, whatfoever I itr, whatfoever I endure in this world, yet my

I fhall fay, It is good for me to d raw near to God^

I I fliall choofc, and like well of the ways of god-fs, whatfoever I endure.

ut you look onel V upon the beft fide of godlinefs, turn the other fide, you fliall finde a great many Ak>ns that attend the ways of godlinefs, and myou fee them, you will notbelo in love with fe ways. A gracious heart is willing to examine :h fides.

Vhat are the afflidions you fpeak of, that will dif-rage any from delighting in Gods wavs 1 irft, they are but fuch as are upon the oody, thofe I igs that do afflid the godly are bodily things, ^ do therefore but bring pain and trouble to this :afej to this body of clay, to this lump of earth, his W^ of Jin, to that body that is to be if eaten n in this world: to fhat body of vilenefs, for I is called, Thil. 3.21. Wh$ (hall change our vile r 5 in the Oriemal it is, this body of vilenefs. It the Ipecch ot a Heathen, when as by the Tyratit jras commanded to be put into a moner, and be ficn to pieces with an Iron peftel, hecryesout to

109

Cap.io.

Obj.

Anfw.

I.

ftOfi'

V J

M o s fi s his C/jfflce.

Cap. 10.

p. 4o«,

Jii. Or J !»vi: it,

his pcrfecutors. You do but beat the vejlel of Anax. archm^ you do not beat me, T$u do but bent the Csft' atulffffel^that coMsim Aftttber thing ^ yca^ the worJi in the Greek, t\iiiClemens ^/fx.-hath, relating tbci Story, lignifies a husk -, his body was to him but_ as a husk: A Heathen coimtea his body but the Calc, the husk ^ he counted his foul himfclf: Ix a man had a precious jewel in a Cafe, and the Cafe was torn in pieces, and the Jewel be fafe, it it no matter^ and (>:> by all thcfeaffli<Sions a gracious hesrt knows, it is but tlie Cafe that is torn m pieces, the Jewel is fafe. FenrMtJzy^Chx'iik^thtfethMtc ' ki{ltb:hodj, dnddo nomore^ Chriftwould have know, afflidions that dobutreach the body,are' llightthir^.

And for theft troubles, let them be the tnoft ti nblcthat can be, they arc fuch as may ftand

to the Son^ was afflided^aiui fuflfercdasmuch tjou-r .Cap.io, blc, as you are like to fuffcr-, andif youinfuflfcring may be in no worfc cafe then he was, and may have the fame love that he had, notwithftanding your (ufFcrings, fure your fufferings ai e no great matter ^ there is no more evil in your fufFerings^then nuy ftaiul with the love of God to your fouIS) the fame love wherewith God loved Chrift: and if a foul knows this^t will not be difcouraged from the ways of god-linefs, notwithftandiflg a^iifliom: indeed if in af-

|fli(%onrhcrewerethevenomeof Gods wrath, and the curie of the Law, it were fomeching, but the iking and venome is taken our, and there is no great cviK

Again, thefe afilidions that the world fo fpcak of, I

they may not onely (land with Gods dcztcfk kH^e,but art fuch as may proceed from G^ds dtarefi love ^ as thus, ihcy may come as fruits of the low of God, and therefore fure they are no great difcouragcments-from the ways of godlinefs *, you heard what abundance of good God brought mit of the affli^ions of hispeofJe, and therefore there may be abundance of love from whence they come, they may be oneij^ but to fit,and fquare,and faftiion the foul,to be fit to be laid in the higheft place of new Jerufalem: The ftoncs that are laid below in fomc mean place,are not hcwedandhacked^as the ftonesthat are in the higheft part of the building, or the forefront of the building, ' to the view of all •, thdfe that are moft for the beauty of the biuMing, are nK>il hacked, and framed; and fb thofe that God doe^ intend to be the moft beautiful ftoncs in that glotious Temple that is in Heaten, God fuflers than here to be fashioned and

t

"4

Clp.lL

Moses bit Chuice.

the mouth open, he could not have plcafure, and alt the plcafure that he hath,lie muft ftcal it at that titne, when his conlciencc is aflccp, he can never have it upon other terms ^ if a mans confciencc bccnlight-ncd, and awaked, it is impoflible to have plcafure in the ways of fin: itispt^or living, whenafcrvant or cbUde can get no viftuals, but as they ftcal it, when tlwrmaftcrorrairtreisisalleep, orison the to fidc^ and fo it is poor plcafure that the world hath, when it muft be ftoln when confciencc is aflccp •, What good is it for a man to have a broken Ice, and a filkcn ftocking < and what great content is itfof a man to have outward plcafure, and inward dampings of fpirit i

3. Again, inthc(civjiysof fin^ as I lluUhave no peace, fo do what I can, I Ihall have fomc trouble in fpight of my heart ■, let me go on in the ways of fin as I will, and feek for my contentment, Uliall have

Moses his Chke^

mifcany therein ^ and oh my foul, doft hncnv what it is to mifcarry to eternity < Surely there need be fome great matter, that ibould. procure the Icaft peace to a man in the way of fin, much more to procure delight to a man.

But you will fay. You take (In at the worft fide at firft, fin hath a delightful fide, and that will pleafc you, and allure you, though the other would not ^ therefore let us \tz the faircft fide of fin 3 a gncious heart will look on every fide.

The ^icd/Mres thzt you (peak of, what arc they^ arc they not flc/hly i onely reach to the fenfual part -f What, mnft Gm^ UcAveny eterml life be negledted for thefe i What fhall that bady^ that muft within a while be gnawn on by worms, and lie rotting as a filthy carcafc, now be fo regarded, now have fuch content given to it,as all that is to be liad in God and Jcfus Chrift, muft be negleftcd for it < When thou (halt hereafter at the great Day meet with this wretched carcafe of thine, and fee how vile it is, what confufion will be upon thee i when thou fhalt thii^, Was this the vile carcafe that muft have fuch con-1 tent, for which God. and Heaven, and all the good in Chrift is now loft ror ever <

Secondly, it hath been the care of all Gods deareft fervants to keep down their bodies, to deny contentment to thofflelh, and wilt thou give it all the content thou canft < Daniel was afraid of taking liberty to his flefh, in eating the Kings meat •, and the time when he had his moft heavenly njifitms^ he ate no pleafant bread, acither came flefii nor wine in his mottth^either did hs anoint himfelf at all.You know the mean provifionthajt/^/i^/i the Saftiji, (facforc-

1 a TOWCvcx

"5 Capa h

Obj.

jinffw.

I.

2.

I

I

Moses his Choice.

\\7

itt9 Amedicine: He meant not to fattsfie his te, but to repair nature. lamongftthe/fwAM likcwife, fuch as have noft eminent with them, have been moll above I pleafures. When one asked P/^f *, how he got :h knowledge, his anfwer was, / have j^ent }jl in the Lamp then rvine in the cup. We read *, feeing a Roman who pampered nis belly, had leechofhim, Woadcrifthismanevcr doany for the honor or good of the Comtnonwealth. ; who provide fo much for their belUcSj have trains funk down into the quagmire of their bel-Their parts, thole common gifts of under-fig they were wont to havc,are now as the light ufffunk into the focket, even drowned with the i their lufts, and what arc fuch as thefc fit for i bellj, fays StrnArd^ feldem frodifceth any witty tipn.

irdly, what are thefc pleafures, but fuch as ftand with the infinite hatred of God, fuch as )ates have had as large a portion in, as thou ' And art thou fo eager upon that, which is :her portion then a Reprobate may have i vc no other portion then a beaft may have, is nough ; but to have no other then a repro-nay have, is lower: How many arc now in inclcr the eternal hatred of the infinite God, vhen they lived, had as much plcafurc as ever laft had, or ever flialc have < as many merry ngs, fate it out indrinkings, gamings, riot, ^nng, wantonncfs, fports, pailimes^ now what re is it co them to tliink what mirth and jollity hey had?

Cap.ii,

fiiUt ti

icaiM li cibun Ml lai vcCu-fmefei

KCtt^ilttt,

Bern.

form.hon.

Cim quids

fei Piai&-nem. Unit tibiftficO-

-it 14RI4/

thaniii M tlti mfumfS

Miter fi *

juicquS

Uuden er

iecMTc

mblitefra-

fiirepe^it.

9i^g^k

pg'iettc

urn. Ucrn. ieord-fit. '

Cip.it.

JiiUiiim betiJtiiKii-

til KtK

liiUm

Uf fu<l« ~ volufiitk

TcthJ. dc

rutt (M

vtvii f c. MWrc(.- /*'

NPUf^M-

Iiituirii

Utitiitm

Moses his Choice.

Fourthly, take them at the beft, yet they tnfuch^ as the excellency of true vertuc coniifts in the aio-dcrarion of them, yea, intheraifmg the heart above thcin, lb as to dil'dain and contemn them , if they would come in as our portion • certainly if they were the highcft gopd, the glory of vcrtue would be incxpatiarinorhe heart towards them, in letting out the heart fully to them, in enlarging the heart in enjoyment of thcm,in fatisfying the lieart in the fweet-ncfs received from them ^ but it is othcrwifc, much of the commendation of vertuc, hath been in the ability to moderate affetftions towards them, to deny themfelvcs in them. It is the beginning of a good minde,fays Seneca, not to rcjoyce in vainthingS. Yea, there is no grenttr ple/tptre^ fays TtrtuOiamf then the contempt of pUafitres. Fift hly, there is »»«cA evil in fenfual plcafures i as, Firft, there is much mixture of much inward fad-

Cap.ii.

Thirdly, there is a mixture of a curfc with them ;

What good is there in having a brave fute with the

plague init«r Is not plain nifletor leather better

chat is free i What delight is there in feeding ujpon

dainty diflies fwcetly poifoned < Is not mean wnol-

fom fare ratha-'to be defired? We read oiAgrifPifU^

in poifoning her husband Claudius^ (he tcmf)erea it in

the meat he mpft delighted in •, poifon in wine \vorks

more furioufly then in water: Poor men who are

1 wicked, have Gods ciirfe mingled with the \yater of

their poverty 5 and rich men who are wicked, have

Gods curfe mjngled with the wine of their profpe-

rity.

Fourthly, there is much bodily evil comes in by thcfc, they make the bodies of men cinques of filth, and all m'aner of loathfom difeafes. Bafil hath an expreflion of the evil of intemperance, that it turns ^ -. men into mire and dirt, and makes men like veflTels, f,^^^. rotten and putrificd,fit for no ufe. The Ramams were nipunAm wont to have their funerals at the gates o£ Venus ^"^^^ Temple: This they did^ fays Plutarch^ to fignific rmc^T

mnU KS"

ffukbri.

Inimf€' runtet.

Mfi9S. Q*

AIn.paed

l.2.Ctl.

CI. A\.ih.

Chryf.

4*

Bafil de Inglnv. ft ebrieiatCy

COQCiOalQt

that lufi fpos the hafiner of death. And Clemens Alexandrines obfervcs, thiat the Grecians called the intemferate^ and thofe who rvanted healthy . by the \famc name, onely with difference of one letter^ to fl&cw the great affinity there is between intemperance and fickncfs: And again in the fame place, ncfays, The Cretans call Gluttony by the name of BeUy-fhrenfie •, for what greater madncfs, then for a fhort Drutifli pleafure to lofe the comfort of continual health, and endure the long and tedious pains of iicknefs, andmiferable torturii^ difcafes^ ^^^^-^ whx ftdly is it to fill a Ship with water, and then to hire [s^i *'

tS^SSVXfk'

Cap.ii.

mitim ft.

'(h'giicfdi aUberibat

in Villitt .■ lUit

rumMC'

tirarun Miibttl'

mmtqut »i iibtti-

nfMiruiit.

Ch.inAa-

Htmt tft

j^m Rolf tK hiti-

mun.dim vdUt^cin isluftitu. Cicero

Fm.Pluc in Lacon.

TratUrt M. Tul.

nnvtfsi in (lijuamfi-ru»m if-ftidjijMm-'"'- bemiuJi

Moses his Chke.

pumps to pump it out ■, (o by intemperance, to fiU our bodies with noifoni humors, and then to hire' Phyficians to puree them omKChryfefiom in his Sermon upon the third to the Philip^Uits^ demands, Wh^t ao men gaiti hf their riches, but drunkennep^ gluttony^ and abfurd fUijitres of all forts, which do more hurt and torment us, then moft cruel Matters their flavcs and bondmen l Give me, fays he, a voluptuous man that is idle, that hath his health, vou cannot findc one ; though he had many hundred Piiyficians, it would not be.

Fifthly, There is an evil of foul-abafement, they make men become vile. Cicero a Heathen, thought not that man' worthy of the narne of a man, who fpcm a whole day together in fcnfual pleafurcs. And Piut/irch tells of'^L>^?c///'i»J,that he caft oif voluptuous plcafures to his ilaves, as better bcfceming a baft quality and fervilc nature, then himfelf. Thou maycft think to live in pleafurc is a brave life, but it istnebafeftlifethatisj fo God judgeth it: Hence the fame uwd which the Scripture uieth for thefem-fual glutt on yl>e»t. 11.zo. is ufed for* viUferfoMy

Ap^Til^"^' 15-19- the word i^ the fame in the Hebrew.

Ar.a^ihic Luxurious fportine people have high conceits of themfcKts, as if tney lived the oncly brave Iives,but a Pet.2.1^. they arc called J^ots and hlemijhes, for they arc indeed bafc, the moft bafc fpiritcd men that live. Thcfc do moft vilely lowre mans nature, they are infinitely beneath the happincfs of an immortal foul.

The Heathen accounted a life */ pleajhre, a life tf heajts : What man would not rather dyc.fays TMffy

bdhiiuTt^'^amoeft miftrjusin imim Jlg\tTtnimiS»efffrau.ihi&.. L5 cti.

cited

T; ~

M Q s Es his Choice.

121

I

rribuUtio

eft dquA fulfi quit fabicm

fttrgit.

HacfcMts

liixufU

barfcdlpi

cited by Laffantius^ then to be turned into the form of a beaftj though he fhould retain the mindcof a raan^ How mucn more miferable isitforonctobc intheform of aman, and to have the minde of a beaft ^ yea, of a wilde beaft c' GHliel. Parifienfis calls luxury afcab^ and fays, the falt-water of tribulation muft purge it •, and he brings in ^Mguf^ine giving the fame name unto it, confelsing that he was wont to delight in the [cdb of his lufts. This fcab, ![^j^f^^ I fays Pdrifienns, makes the mindc of man ulcerous, Irieirum. running with filthy 'putrified ftuflf^ and abominable P^cif-^m^ to God, above that, that any man would think, Zmm^Ii. which no bodily filth does^ ^tmfjfkji^

Sixthly, The evil, of nouriiliing of all mancr of ^J^yf^'^i' wickednefs; All fin in Scripture is called flelh,. and /^Mm^/" the work of the flelh, bccaufe the pleafure of the p^^F^ff flefh is the caufe of fo much fin in us. When Chrift J;^^^^7^^^^^ fpake of the fervant who gave liimfclf to riotoulnefe in his Matters abfcncc^ he calls him the evil fervant* There arc fwarms of all maner. of evils in fcnfual hearts 5 they are the fenni/h grounds, that breed filthy poyfonfom creatures 5 fo all venemousluftsarc ^'''^'!". brecl and nouriftied by thefc, 3^^40.21. it isfaid,^ the l^tilwi!' Behemoth lieth in the fens, which Guliel. Parifienfis ^oc cjl in applies to the Devil in fibnfual hearts ^ he lies in moift places, fays he^ that is, in thofe. whofc^irits.are moiftcned by their lufts: Wherefore it is faid of the unclean foirit,. T^at he fvalks in dry flacis^ J^^king refi^ and found, none ., But y fays he, men giving

thcmfelves to pleafures,. they feek what they can to

give the Devil reft in their hearts, and to keep off all Wiim mat may hinder his quiet. Flies and Wafps ufc to H^jJ^

.tUiJfS^ iniqu9fi fujtrats.uiutfMt^ non iavmi,'G* Par. Ac morribui. p.i 19^

ter abomi-mbilm.

omnibus dcliiiis mjidcnti^ buA s frofm,

t€f qHOdt

Lucii. iiciair qudd im* munins

f*fVTt\f*«

Moses his Choice.

Cap.lL

•■i wilt fmi mrjm w-•» (arum ■fi.SttwC.

virtm 'Kin Mrjt nil-

7-

come to iioncy and fugar, and fuch Tweet things: The Devil who is called SeelT^bab, that is, the God of flycs, loves to be in Ibulsgluttcd with Icnfual plca-fures, yea Iwarms of Devils love to follow fuch: Hence fuch as thofc arc moft defpcratc enemies unto godlinefs, contemners and fcorners of all Religion •, Thif whttb is benefit is vtle dndcontemfttble to him, vaho mikes tee much of hit heJy^dys a Heathen-^Vv'heK plcAJures reign, vertue connot be, lays another. When the ^nvs accufe Chrift of the worft their malice could dc\'irc, rbey call Kim a Wiite-ktbher.

Seventhly, they likewife harden in all maner of evil ■, when men arc heat in fenfual dehghts, their hearts arc fo glutted, that tlicyncver think of their pain. It is obfcrrcd, that when the people of Ifrttl had got y*4ro»tomakcihc Culf, and they fet down HidrtKk,aHdrefeuf te pky^ theyoftcrcd burnt-offer-ngs, but no fm-crfferings w<yc thought of: Thefc

Moses hit Choice.

18, i^. Who are they that cannot ceafe from fin,biit fucn as ^rt themfelvcs with their ov/n dcccivings, while they fcaft amongft you, having eyes full ofa-dultcry^ iPet.z, 13, 14. Who arethofe thatarc wholly void of the Spirit, and fevemrincapable of it ^ fuch as walk after their own ur^odly lufts, and fen-fual, 5^«/ci8,i9. Who arcthcy that-favto God, Depart from us, we dclirc not the knowledge of thy waySjbut fuch as take the Timbrel and Haijii, and rc-joyce at the found of the Organ, and f(*fnd their days in wealths 5^*^21.11,12,13. Plcafurcs do notfb much delight the flcih, as they endanger the foul^ therefore better it is a great deal to be prcfervcd in hinty then to rot in ^Mey, to be fed upon the fait marflies, and fliort commons, and to lire, then to be glutted in rank pafturcs, and fo- fotted up for deftru-cHon. ' ■

■ And thvtsyowfcethe *v*7of them,\vhcrtttponC.'^-j'ofiom in one of his Sermons concerning the Martyrs^ .The joys of this prcfcnt world arc tobc feared by Chriftians ^ and certainly fo they are, rather then to berfelkedi

Sixthly, if there were nOtfo much w'//, fd they arc vain flafhy things, there is no reality in them,th^ are all r« nihili ^ things of nought. The ffedthen could fay. Believe me^ tnie joy'.M n» light thiri^ ■ but what ivindy frothy contcntg are thele plcafurcS to the fleftir do they le^ve any f\*cetncfs beiiindc them,after they are over^ as irwas Avont tobc faid of F/dto's fcaftjhis difcourfe of Phylofophy at the tablc^ though the chcar was mean, ^vasfweet divers days after: foui-dclightsleave afivcct rclifliinthe^iijt', after thcit afts arc paft^but the day after fleftily plei-

115

Czpjf.

oUii ctriii-»>a,maTi it h uju jntii lelniit efl. Dc-

juimus

Yimeu.ii fimt Cbri'^^

lix CkryC

.{q Mif lyr,

Scim 7.

6.

CreJi; mib,

■■li gtudib ■.'crii. Sfix. ■^id titbi uifjbutU. cum rifu f

IddUm omnci jHU trbitrtr iidinmtoi Bcr. .le Ordin.

Moses his Chice.

furcs, what is left but bitter liumors in the body, and a fting in confciencc ^ what wife man can plralc his thoughts after his pleafurcs are over, in thinking what pleafurcs he hath had < muchlcfs will any man of wifdom, glory in what he hath cat or drunk, or that he hath filled liis fcnfual appetite with all the delights he could : Who can at night, after a day of fports, and fulncfs of delights to the Acih, blefe God from his foul, that he hath had a day fo full of plcafurcin hisflelh c"

Plutarch in his C^ferjis hath an excellent difcourfc upon this argument, to prove, that according to the Riilcsof Epicurus, No inancanlivc a true pleafu-rableUfei not that by his Rules no man can live a vertuous life, that perhaps would be granted by many ^ but that no man can have a Ufe of flea-fire by thofc Rules, that is tht thing that he undcr-takcs to prove,and amongft other arguments he hath

I

Moses his Clmce,

"5

\

of any fo given to their appetite, that would boaft of their pleafure, that they had devoured fo much, or given to their lufts, that would hod^ of their lujt^ how they had fat is fed it: (although if he lived in thefc days, he might hear of fuch men 5 it feems men are grown more fenfual, then they were in thofc times) but for the pleafures of the minde, many would break fonh in rejoycing and glorying exprcl-(10ns, tliat they had had them: as he inllances in Archimedes , when he had (ound out a Piiylofo-phical experiment, that he was (o filled with joy, that he ran up and down, crying, I have found it, I have found it.

A fourth argument. That no man Avould fo prize their pleafures in bclly-chear, as to be willing pre-fentlytodye, that they might be filled therewith-, for the pleafures of the minde, many have fo delighted in them, fo prized them, as they have been willing prefently to dye for the enjoyment of them: as he inftances in Eudoxus^ who would be willing to be burnt up by the Sun prefently, upon condition he might be admitted to comefo near it, as to learn the nature of it. Thus Heathens covld argue againft the flighrnefs and vanity of fenfual plea-lures, and the folidnefs and excellency of the plea-fures of the minde.

Seventhly, as they are pght for the prefent, fo they are fo$ngorte^ they are not onely njain^ but va-nifhing.

Firft, they vanifli in us, even in the enjoying^

Secondly, they vanilh from us, fo that we cannot enjoy them long.

For the firft, The fafhion of this world paffeth

Qp.li.

„

The flini. :V of fen-fuildc-tigh.s.

I.

tf\««l<%«T

M o s £ s his C^foice.

C.p.1,.

au-ay, and tlic luft ot it ■, it docs not oncly pafs away at the Uft, but the luft of it pficth away, bcfopc the tiling it fcif begone. Although at firft fcnfual tilings delight, yet within a while they come to be ul'ed as ncccirarics, not as delights ^ the delightful-ncfe is o\er, and yet they cannot be without them; in this, fuch arc more mi{erable then other men, for thofc tilings that are fiipcrfluous to others, arc ne-ccflary to them. The more things a man wants that he cannot be without, the more mircrabic he is. It is Gods infinite happinefs, that he hath need of nothing out ofc'himfcltrand the Icfs need a creature hath ot any thing out of its felf, the nearer it comes to happmefs: all their pleafurablc things do but Icrvc tomakc uptliatimperfciSionin tliem, which is not in others; their pleafures now arc but to lielp againft the difcafcs of Nature, now thcCc cannot be Co delightful as the true natural delights, that

Moses his Chice.

thcc^ then thou ipuft bifd a fartwxl to all 5 bivgh morCj never have merry meetings more^ be in jollity morc^ All^ All, now is gone. Pope Adrian faid, when he was to dye, O my whither goeft tlioii C thou flialt never jeft it,l t out more •, whai thou flialt be called to eter-1 then all thy delights will lca\*e thee, and bid arcwel for ever: if you (hould call to them, V go with me, now I have moft need of you 5 thev cannot^ alJ fX)w i% but a /badow^ but a 1 that is pafled away 5 Alas, I was made for ty^ and what good is it for mc to have Cuch res for a feafqn < What is it to be jocund, le up and down a year or two, and there an 0 how doleful will this found be to you. Your

is done, you have had your time, it is goiie,it ) and cannot be recalled ! i yet this is not the feafon neither, that (hould r pleafure. Son , remember in thy life time, fodfi thy fleafure • it (hould not have been then: tmes^ caf.^. lays it as a great charge upon thoTe ivooc^ that the J lived in f leafure $^on the earth • a charge of folly. This is a time for vertuous s, to do the great bufinefs for which we were It is a notable expreffion we findc in that atc^ in Plutarch's t^Morals^ before quoted •, he his cafe there: Suppofe (fays he) any man were c, and cither Gsd, or the King^ who had power > life, (hould lengtJicn it out one hour, that he tmakeuieof that hour, either to do fomefa-

adion, or to (pcnd it in pleafure, and when lOur is at an end, then to dyeaeain-. What is jthitthis nan wwld cbf Wt^it, would he

Cap. 11.

V

Moses histhoke.

Cip.ii.

rather have hishift with Laic: (that was in thofc times a famous Whore) or would he rather drink (Uong and delightful Wine ^ or nor rather do Come famous exploit for his Countrcy- as today Archiss^ and to deliver Athens ? and he determines the cafr, I am pcrfwadedj fays he, no man in fuch a cafe, but would rather chufe the latter: Surely our lives arc in Gods hands, we know not whither fo much as an hour be granted us or not, wc may be gone tn our long home the next hour ^ but what do wc clioofc to do <

Ccrtainly,did we know tliat our eternity depended upon this little uncertain time of our lives, w would not think fcnfual plcafures to be in feafon nowj this time lliould be fpent, in fccking to make our peace with God, to humble our fouls, to get ofFthe giiiltof fm: this is a tmieof fuineoutourpaidon, of mourning, of forrow, and trouble of Ipirit, and

Moses his Choice.

129

be an account forthefc things-, know then this is Cap,i ccnain3it is no fancy^a conceit-, know it, be throughly convinced of it, as a thing moft certain: for all tliefc things, there is not one merry meeting, not one hour fpent in plcafufc, yea, not one pleaftirablc aft or thought, but an account muft be given for it-, God will bring thee, though thou be unwilling to come, yet thou canft not avoid it, God will biing thee to judgement. You think fuch delights asvou have, arc no fuch things as God takes notice oty they are but matters of fport • thou thinkeft thou haft liocrty in thcm,to do wnat thou lifteft, thou (halt never hear of them again -, but alTure your felf, God will bring you to judgement, to be examined, condemned and puniihed. Of all men, voluptuous men leaft think of judgement, they put far from them the evil day, Amos 6. 2. but above all men,God hath an eye upon them, to bring them to judgement, and therefore 2 Pet. 2. p, 10. The Lordreferves the nn^ufiunto the day of judgement to be pumjbed, hut chiefly them that ipalk after the fle/h, in the Inft of uncleannefs . mailc, chiefly them . if it were pofliblc for any to efcape, it is impoffible for you, for God looks at you chiefly. Thou now art riotous, and calleft for all the delights thou haft a minde to, but there comes a reckoning behinde that will damp all,

There are three heads, upon which the enquiry at the day of judgement will be concerning thy pleafures.

Firft, V^hzxkinde of ^fleafures they were, whether wicked in their own natures, or nor.

Secondly, V^hzxtimetpasf^entmihtm. . Thirdly, How farthyi^^^ririv^/r^w/upon them.

Moses bis Choice.

Cap.ti

Chap. XII.

}Vho are the truly wife men -, nith the enceitriigement te the Snints in the happy choice they haiH M^de.

HEic you fee who are the wife men in rf* earth-, wildom docs moft difcover Iclf in fifro/ff, torcy&p/cf requires undcrftand'J ing to compare and weigh things : The iviU of cvciy man isforlome good he would have*, every lum wills to be happy-, this is as natural for every fonablc Creature, as for the fire to burn : But herd appears wifdom, to make a right cheice of th< means that may bring us to that happinefs that do will-, here is the infinite miftake of the they would be happy^butthey choofc meansthat

"^-•W

mm

>i«Mbv^

qi«i«P

M c^ s e s <^tr C^ce.

I

ow. the zpjaA3^g<>fy^Qdrhm 1] eternity, if thcfc bjc any tfcfd tfaitisht^ this I be it* tbronetherefQr^tObeablctoordtrand ofc ot means, fo as not to mircarr)/! in flich a

I enda$this, (ucj)a gloaous andgceat .wnjclai , it muft be wonderful wifdom. Tbrnigi^ofiriifl Id think themCelvcs.wi&moff, Imd bkls/ihSti-es in their wifdom, bccaufQithey can ordci} divi lofe of means to get money and fine'icloaths^ /. are poor, afvd. bafc, and. Ipiv ipirirs, who minde [regard no hjgh«r,gnd no bettdr'things-thcn die% b things that ^re bejow t whereas the godly^ be:« fe God hath let the fear of eternity fall upon n, and they regard nothing but in fubordination hat, therefore they fometimes mifcarry in the

;s of the world •, hereupon the men of the d looking at them, and teeing no higher end the enjoyment of pleafure, and the like, they int them a company of fools that will undo themes, and prove to be beggers^ and fo (light them in trefocift.

ut there is an infinite oniftake in this ^ were it that ds fervants did propound that end to themfelves, . had no higher then that which other men have, Y would mlft as well as they s; but becaufe they e a higher end, therefore their thoughts in wif-n are drawn out about that: As St. Panl faid, >r. 2.12. We have not received the fiiritof the 7^-, we c^nnox fhift and plot in the world ^ but have received the Spirit of God, that fpirit that

II order us, and difpofe us to enjoy communion h God and his Angels for ever.. A fwkic that iders up and down> can make better ibift to get

■ K 3 totPLt

Gap. 12.

«i«

I

-111

C)L|Xia:

M OS BS hisChoicei

home to the tToo§h,rScn a fflcep that winders t^ get b6m£ lo the foM ; The men ot this norld are indeed wifcf in their generation then the children of Hght^ but«hc children of Ughttiave their ends and ways, wbcwin ihca uilitoni appears to be full of cxcellcn-oyoKdglory. ■

-. They;it3omcrf" PvJttiPhtm Js fcen in this. They Will Ictgothii^'that ate low, and be content to bie croffedmthings that are mein, if their great ploT$ mnyst&on-, lb it is in all true fpirkual ivirdom : A gracious heart, wherv it looks at die- enjoyment of Godinthc wayofgodlincfs, fob* it that great plot may go on, it does not fo much look at things that arcimidcr: and therefore let men know that thcrcis a ijiiftakeinthis, one day God will makeh known, who arc thofe that arc wife on the earth. Stirdy titt world did not commend D^iw/f/forhiswitdom, that be would not omit prayir on e day to fave his life,but

k^rt^

•MxiiJses UsCiKkg.

MA^Hbhi

M5

Cap. 12.

^ntemni-

Chiiflyvrlicn hisdife was inqueftion'^iK taiks of truth, WimiutrMb* Jifouriifcis in dauigcv, and 4o yoii

That which OS hoftcft and vcmwHis, is vile and con- iJJ'Xj tctnptible xo him whofc body and fenfual part is dcap 'rui corfu^ to him, &ys Scnvd. I rcmcj^ticrLdGkamiu^ brings ^'^^'^^1^ I ixi zHcMh€0 fcoming at the ways of Chriftlans in sca V4J this maner, thinking Chriftians to be fools, when

I they fee they (hould endure fuch things, and yet they would be Chriftians •, (ays he, Sf^f$ us^ 4:09$t€mn ^, ^ . awldejpifem^ wknatv g^r fc^UJhnefs fr4fits «r, Ut |j;,JjJ^Jif mifUBmewirh mtrfg^Ufrnefs^ we do not envy your wif- mm ilui^ diom ■: We do not care though you count us fools, "^'j^^l*^^ ibyou difturb us not in our way. True tpifdomj fays ^i^mi^m he, litf^id there y tpbere there is the title of folly r^ fapkntu for God with aifliaion, and with the name of folly, J^^f^^^ doth hide the beauty 4)f godlinefs from the eyes of miUmiu, • > men-, but this is the onely wifdom, to know God, to ^f^?*" worihip God, to be Religious •, and for this, fays the ua!" hb. fame w^ii^A^/', with the greatcft voyce that lean 5c. ii. ibcak, I teftifie and proclaim^ and denounce, That mi$ is the grcateft wifdom. Let mss be eftabliflied in \iUic potf this, that it is the onely wifdom to choofe the ways f^^^„fl^^ of God upon any terms, let come what will come,'at//?«/«-let all forrows and affiidions to the out^va^d man.""* "^»'* come that poifibly can come, this is the abfolutc \^s^[lu^ >vifiiom, and this, fays he, is my opinion and judge- mmo vcm mcnt, it is that 1 am throughly- convinced of, and /J^^"J^ Ihall for ever reft, and be ferled in. crZrm'

.^ir. lad. lib-4- Cii. Ornnk fipientubmiv^if' bocun$ eft ut Vcam coiiiofcgt tt coLul' bH- Jiojtimm do^^boicjintmitueft i fuanu iu^x vgccjojfumi teftifcor, fro-cljmo^ dcHuiitio. Latt. lib. 4/c 30,

K4

Vea^

V

»im

Cap. 12

Mo s s. s hif .Choki.

Markiiow Solemon lb gloriows !ft>r i^irdoraitcfti' fiesof-gracCj ^P/wi'. 1^3, ;!j4i 5> Ife hcapcchiiplc-vcral txprcdions to inanittlt what wifdam comes ta tlic heart by godliacfs, for «hat is the Icope rhcrc^ it caufcs, li. To know Wtjd9m\ t,.lnfirtitits» -, 5. To pciceive the ^TOCtk omnderJi-indiKg ■ 4. To receive the inftrudtion oiWtfdom^fffiK^ftf'^gfv^M^ Ejf$i-ty. 5. Togivcfubtilty fff (Af//a»^/cj not onclymt derftandiiig,but/rt^///f^-, ana that notwithiianding all natural ilmplicity, in thole who the World aw counts fimpic ones, yet arc by grata made y«A/i/o> they can dclcry the danger of fubplc temptationai they will not be undermined for their fouls, they wiH not be coufencd and cheated by the fubtile policies oi DevilozVVorid, in thcmatterof their foiUs, and the great things of eternal lite, lb as the great wift men of the world are. 6. Knowledge and difcre-r tion to thejoHg man ^ of all men, yong men arc moft

Moses his Choke.

nr

pcO^Iein- thdriviy and thrice^ thatjchcy have made. Cap,! Hath'God given you a heart tamakc choice of his I \¥ays ?' O blefe God! There was a time when you went on in giving'pleafurc to the flcQi, and youfaw then no bettor thing then fiich a kindt of hfe, arid the Lord hath been pleafed to difcovcc better things to you, fo as to niakc you renounce your former waySj and to make choice of another way, in which your fouls have found other mancr of comforts, and fatisfaftionSj and contcnxxnQnis then ever you did before; Weft God as Daviddid^ Bleffedbe the Lord that hath given, me eounfel^ and made me to under* fiand aright: So may fuch a foul fay, for had I been left to the counsels of mine own hearty I know what Pionldhave become of me. I have as vile a heart as any, and my heart did take as much delight in the flefh as any, and I (hould have gone on, God knows whither, and might by this time have plunged my felf into the bottomlefs pit: my friends would have nven me other counfels to harden me in my ways of tnfvl pleafurc, bin: bJe/Ted be God that hath overpowered myi .'heart. How riiany do I fee eveiy day^ I whofe parts of nature excecJd mine, and yet they are miftaken in the things that concern their everlafting welfare 5 they minde no other things but the plea-furesOf:thc flefli, and ftumble at the meannefs of Gods people, and this hides the beauty of godlinefs from their eyes •, and what a great mercy is this, that God hath taken this ftumbling block from me, and that he hach opened mine eyes to fee pearls, thoiigh ^vrappcd up in rotten rags, and to fee the excellency of godlinefs, not withftanding all afhi(ftions that do attend upon them i Certainly it is no other but a

M o s E s t/r Choice.

beam of Gods own light from Heaven, that imk (liincd into tliy heart.

It is a remarkable paffagc that we liave Efiy 41^ 20, 21. where God ihewing the diftcrence between thoicwhoferfookthetnicGod^ and his people who ciiofe him to be their God-^ ftirs iq» his people to remember for ever this mercy of God towards them, that they ihould be delivered from the deceit and vanity whereby others were deluded, and guided in a right and iafe way, to be the Icrvants of the blcflcd God; As for the/(/*/j?rr, hefcedethupon aihcs, a deceived heart Jiath turned him alide that he cannO^ deliver his foul, nor fay, /j thtrt net a. lye in my rigk hdnd' Nowmark what follows, Remember theftt O ^icth undSfnei, ferthondrtmyfervmU, (^c. M if he (houM iav. Do you fee how orhcrs have kft God, and Go<f bath left thcmr They feed nf^n djh<i^

▼idcd for him J that he hath made a good choice one-I^ in that, how does he blefs God f it is that which iwectcns all his life: If it be fuch a mercy, to be glided to make a good choice in tMrridge • what a mercy is it to be guided to make a good choice for ones foulj to be happy to all eternity i if the Lord (hould leave a foul in that choice, wnat a lamentable condition had the foul been in ? And therefore, thofe that have any favour of godlincfs, if they be to change the condition of their hVes, they will feek God, and be earne/i: that God vvx)uld guide them, and not leave them to themfelves, and take advantage to punifli their former (ins, in their choice now- If you be to make a choice that concerns the outward comforts of your lives, you will carneftly dcfire God, not to leave you there •, Now you are to make your choice for your eternal condition, if God (hould leave you now, what a lamentable condition would you be in, as he docs leave moft in the world <

As (bon as wc come to years of difcrction, we come to make our choice, to go on in the ways of God, or in the ways of death •, How many yong ones make a woful choice in the beginnings and go on, and are hardened in their chaicCy and perilh for everjf And hath the Lord looked upon you, and conlidercd how like you would be to fail in your choice i And hath the Lord been pleafed to come in with his Spirit, and a light frcnn Heaven to fliew you the way 1 Have you heard a 'vgjce fr^m heaven, (aying, 7his is the nutj, tpalk in it f Though God fhould leave you iaall outward things, yet you are made for ever ^ and therefore thou mayefl: fay as

ClpJ2.

Cap. 12.

pintCioi. foul.

Moses his Choice.

^itdM, not ifcariot ^ Lord, wherefore is it that thou rcvcalcft thy t'elf to us-, and not to tlic world ^ Lord, wherefore is it,that in this great buftnefs of ray choice^ that concerns my eternal ejiate^ thou art fleafedto reveal th) [elf tome, dfoercentempttUc creature^ rather then to the world ?

I. Hence it is, bccaufe thou art one of the chofen ones of the Lordf bccaufe the Lord hath made a choice of thce,and harh feparated thee from all eternity, to do good to thy foul: hence it is manifcft, that thou art the chofcn one of the Lord; when thoa fccfl: moft in the world, to follow the plcafurcs of the world, if God hath given thee a heart to choole his ways upon any terms, take this as an argument, that thou art a chofen vcflcl of God. Reciprocal ^ns of Gods grace are the moft fwcet; as 11 I love God, this is an argument God loves me-^ if Gods honor be dear ftfwf, thenmy foul isncar/gCgt/; (b

Moses his Choke.

well at thy hands now. ^cr. 2.2. / remember the kindenefs 0f fhj jouth^ artdthe love of thine ej^on-fals, rvhen thou rventefi after mc in the mldernefs. God takes it kindcly, that men will choofc him and his ways inafflidion: if there were always profpcrity in the ways of God, it were nothing, but when it is with afHi^flion, it is fo much the more an argument of thy love to God, and thy fincerity* and therefore he takes it fo kindcly. Blefs God for it •, and blefs him the rather, becaufe he hach begun with you betimes: If the Lord hath given you a heart when you are yohg to make this choice, what a great mercy is this-f what abundance of (in dooS'fuch a one prevent f If one that is yong^ goes on in the ways of Religion, though he fuffers much in the familywherein he lives, his brethren fcorn at him, and his Parents hate him-, yet he hath caufc to re Joyce, and blefe himfelf in the goodncfsof the Lord.

4. Again,thou iiaft further caufe to blefs God, becaufe he hath given thee fuch encduragements fince thou haft made thy choice: thou madcft thy choice many years ago • I ask thee. If aft thou not had encouragement in thy choice ? Ha ft any caufe to repent thee ? O no ! blcfled be God, I have round more good then I looked for;.

5. And know, within a wliile, the end of thy choice will be attained, and then-it (hall appear before men and Angcls,thou madcft a good cnoice,and all the world (hall blefs thee for thy choice. BlefTed bcthat man or woman that ever they were born, ta makr fuch a choice: ahd thou (hale be honored of aU tbbfcthatrdo dc{pi(c thee now, and they (liall wifli* they hadmade thy choice. It is reported of ay ong^

man

2^L

Cap. 12.

Moses ha Choice.

Cap.u

man who loved his plcafurcs, ftanding by St. K^m-brofi, and feeing his excellent death, he turned to other yong mcnby him, and ("aid, o that I migkt live with yon, and dye jvith him! Thou haft litllC caiile to envy rhcm that will choofc vumties for thdr portion, let them have them : thougli thou haft !oft loincthmg of thy bravery, of thy carnal delight f« thisfoffjff, be content, it is made up infinitely here, and l]iaU be made up more hereafter.

And feeing God hath thus cnclined your heart to himfclf, be for ever cftablilhcd in your £■/»«« .• feeing God hath flicwn to you his ways, lay, as PiUtt in another cafe, Tkn I have written, I have rvritttn^ fo. That I ha-ue chefett^ I have chofen. If any temptation come to tempt you from your choice,as/?e/S and l>hod would be ready to mutter, and think, I might havcUvcdasbravcalifcasfuchaonCj&mffiht have had as much plcafurc as fucj; a one; I have foft

Moses his (^hoice.

cgin to rcpcntj as chapmen who have out-bi <f tlvcs : Many go on in a profeffion, and fuffcr bccaufe they arc engaged in that way, and now not how to get ofF^ if they could get off, ^ould: take heed of repentings of your choice, >d lead you out with the workers of iniquity, : liften to the reafonings of flefh and blood. nus reports of ayong man^that had given him-jtoaChriftianlife, and his Parents millikcd ^ay, and they wrote Letters to bim^ to per-him from it 5 and when he knew they were s come from them, he would not open them, •fip them if^to^ the fire: and fo fle(h and blood me and fay, Do thus and thus^ you may do loughatlaft-, throw away thefe/r/r^r/, thefc lions offie^ anJhlood^md do not anfwer them, refolvcd in thine own heart, IknoiP in tvhom believed^ 1 know whom I have clK>fen,*Idid loofevaftily, but I felt the power of God up-f heart, before I made my choice, and I had dsand arguments of my choice-, and what, by fuch an argument as this be perfwadcd to fitrary < Therefore go on, and be eftaWiflied r choice, and the Lord confirm you \n it, and ly foul part with you in that choice you have : \cifiefh^ and the ip^W, and temftatiem foy hey will, peace will be in the end. : have foimd fome good already, that might you fay with David, Surely it U goad fer me V near t&Ged: and though I do meet with fome es and temptations that do cry down this yet let my foul fay. It is good for me te drdrv f Gpd: it is good for me that J left fuch and

*it«

145

Cap. 12.

Cap. 12.

Moses bis Choice.

fuchthings-^ itisgoodfor me that I have thcfc Ordinances, thou^h'it be mi\\ tlic lofs of ibme outward comforts, and my eftaic be abated, and mv trading Icfs; fay as David, in the y^. PfiJm, Trulj (iodis good to Ijrael; however it be, yziCedu gaii to ifracl, though many things icem to titc contrary: and therefore, conclude witii thine own hojji, ThoughlOioiild never fee good day in the world, yet that comfort I have received in the ways of God, it is enough to tnakc inc prize them for evci: if now I Iliould dye, and be annihilated, if Qod Ibould dcpnve me of the joys ot Heaven, and tuiil me into nothing, yet that good that I JiaveJiad already in Gods ways, fliould be enough tocounisr-vail all the troubles that I Iiavc met withal in the world, or everlliall meet withal; though God Aiould withdraw himfelf in all the courfc of my life, audi iliould be in darknefs, and have nothing but troubky

itakai«H«i

M OS ^ s hisChoke^

Chap. XIII. The evil of an ill choice, difcovereJ.

145

(Ap^iy

jucundi lut non omnino.

he third place, hence thofc arc juftly rebuked, life 3 .0 have msde an ill choice : this was a blcfTed 3icc of LMofes^ and whofocver makes this , are blcflcd of the Lord •, but how few have \dofes his tnindc f it is a woful choice that ma-ice. Moft people are ofi^nded at the afflidlions is peopie,tlieir hearts are iet^ipon pleafure and :, dnafUdfurf they muft have 5 pleafure to the that they choofe, and that they follow after •, for the atfiifted ways of godlinefs, they can-tihthem, their carnal fenfual hearts do turn torn them, they give thcmfelves up to the es of the flefli. and fatisfie chemfclves in the \ent of their hearts de fires, and God does em up likcwife to their own lulls, to let them leir choice^ fo that they fliall fpend their time th and jollity, in eating and drinking, and ?, and in this they blefs thcmlclves, as thofe ive wifely provided for themfclves, to make ves fo fuli of comfort, and foul-content as lagine: thefe are fee upon carnal, frothy, fen-ngs •, as if the chief good and happincfs of unfitted in thcnijand thereforethey give them-libcrty in them, to theutmoft. : wherein a mans happincfs confifts, he may nfinitely, and he cannot but do it, it is as na-)r him to do it, as for the fre to burn, or the 3 defcend •, and bccaufc men put happincfe in afures of the fle(h, therefore their hearts are

r

I4($

Sinuiu A-

ferntr

hiJit (n/j-•tat mil-

prefcdo

fr Ji ft irpoTt lUijuS h-

■ jUrc. Lutb. in

:. }. SyoRO-Pitrkh. p

Ch'urch-vy. ft.Eih

Moses hit Chict.

fet infinitely upon them; that is, to fct, as they give thcmfclvcs hberty, without any bonds, and dcfiit that if it weir poffible, no limits might be fe cither by God or man. If they have means, they account the chief good of what they have, is, in thst they may have larger ojTportunities then othcrsjto ft-tisfic the ficih in the Ccnfual pleafures ot it: and hence istheinfinitcexccfsof meats, and drinks, and carnal delights, in thofe whofe means afford them opportunities thereunto. Luther fpcaking of this ex-cefs, hath this exprcffion , if kAzmjhomldntw tijt *gatn, and fte this rttAdntfs tf Mlftrtscf meity lot-Utve he iveuldbe fo Atnu^jd .it it, ihut he JVtuId/Uld Of ajicae,

\Jf. Gellius tells of CAltguU, that he made oi

fupper that coft three hundred thouCmd Crowns.

have read alfo of r«*/rt«f the Bmferer, that at

was fervcd with Two thouland forn

Moses his Choke.

r/. He was bom> n^t that he might Uve^ but f might drink •, So do thcTe feem to be bom, at they might live, but that they might eat and and drink and pamper the fle(h •« the whole is too (trait to Tome rbr the pampering their

how beneath is this to the true excellency of nal and immortal foul I What oity is it, that mortal reafonable foul fhould be of no other hen to keep the body alive to ta/lc the fwcct of c/h o( hems, and of the fiuit of the earth < many draw all their fubftance thorow their s, and their belly < their houfes, lands, yea, levour their i)ofterity like Cannibals y when 1 company ^nd their eftatcs, their wives lildren wanting bread at home, what do they, en drink the very blood of their wives and :n < It \s2& the prophanene(s of -E/i*, for which Iiath branded him, That he fold his birth* for a mefs of pottage-^ yet that was in the time irme hunger*, theie men fell God and Hea-nd ^for drink, not tofatisfe thirfi, but their

Ca[ki3.

Sonutvi vat, fed ut hibit mtUA fuit. T§tm orbit vcHtri Hi* mit dtigu^ (Im cfi.

H7

O thou vain man, know thou art utterly en in thy choice, if thou continueft in this F thine, that thou haft chofen to ladsfie thy 1, thou art undone for ever, thou wilt ere :ry out of this thy choice moft bitterly, and hy felf for it moft fearfully: It is 4 feduced :hat hath deceived thee , and thou feedeft lihes, and thou canft not (ay, Is there not ^ wy rigf^* h^f^ ^ Bfaj 44.. ao. It is true, lely of Idolators, but or all other ways

L2 A

k^a illi qui

tunchibuitl

ttrmitium

luxuries

qiundo vh

ta. Bern.

dcord.vit.

Dlycri

Moses bis Choice.

of evil; thcni fccdcft upon aihes, they are but aflin thou fcedcft upon, and dclightcft in, and irisa/*-dnced heart hath turned thcc afide from the ways of God, that makes thee offended at them ^ it is the Go'i of tliis world that Kith blinded thy eyes, lb that thou iliouldcft not Tec the glorious excellencies, and beautiful picafurcs, and fwect delights, thnr are in the ways of God, but that thou (liouldeft pleafcchy felf inthofc ways that tend to death : What hatti die whole courfe of thy life been, but playing with the Devils bail,under v/hich is a hook that will Ihatch thcc into the forrows of eternal death-^ Howfocvcr thoic that live in jollity and delight in tlic flelh, may blcfs thcmldves, yet Gods people whofeeyes God haih opened, would not be in their condition one quarter of an hour for a thoufand worlds. There arc divers forts that come under this ul'e of repre-henfion, for that ill and woful choice they have

Moses his €Jf$ice,

i?

■i^H

world tremble at it, that thou (houldft not onely not apprehend the evil of it, or. not tafte any bittcrncfs that is in it, but fliouldft count it delightful, yea, fliQuldft cftccm fo much pleafere to be had in the aft pf' fin it fclf,. more then there is to be had in God,, in Chrift, or in the Promlfcs, or in Heaven, or

Eternity,

Surely a curfcd fcduccd heajrt hath deceived thce^ thcfc arc i^^finUclyputof the. way.. What is therein fin that is thy pleafure,that thou choofeft as tbcvbiidf \ contentment of thy foul c' Is it poflibJe that the chieiF contentment of a creature fliould be in finning againft an infinite. God i Thar thy chief contentment f hould be in departiifig from God i inftrikiBg artJod < So thou docft in the way of fin: That thy chief contentment ihauld be in incenfing the wrath of an infinite Deny againft thy foul < That thy chief contentment Ihpuld be in putting thy. felf under the cverlafting curie, Uiat bindts. thee oyer to eternal death :* That thy chief contentment fliould be in thar, which being committed, if ever it comes to be pardoned, muft coft more then Heaven.and Earthj is \vofth ? Thou goeft out in thc*mor;ning5 and gcxf^jt* into thy company, and counveft thy fcJf happy that . thou lia/l money to fpcnd, and (b rakeft thy piciftirc:' I This day thou ha,ft dope, thgiij,wliich if ever it'bc par? doned, it'mii^i^gft mr>i^.tl>ci>} He!!,v^ and Eaxithis* worth. There muft be a price, pijd, 'more tvorth' then a thbuland. W9rlds,: {o, pi^irchaft, the. paidon

of it... ■ ' ■ ,. ;- -. : ':.,..

.' Canft thouchojof^tha;for.thycjiicfif(M)t^^ wJiicl^^was (i ch a drcadfpl buithcnifj J^us jChrift 5 I that; maiJe, the foul of Chrift to h^rl^Rfr^jrrto the very i:;.^ L 3 d^ath I

Cap.131

r

'5°

Op..).

ktrrjvien

Moses his Chke.

dtath, tluc fqueazcd out clods of blood from hini< What is the chief plcafure and delight of thy {btilin that, which a true enligiitened gracious heart would rarhcr fiit&r 2II the tomwnts in the world then do ic i IfibbcitwercpLittohim, either fucha fin muftbc comtnittedjOr elk all the tortures that can be dcvifcd by all the world muft be infli<5lcd upon him j A gracious heart hid rathct cHoofe all the tortin-es that can be inflifted, rhcn do t^t which thou mikcft the great plcafure of thy foul: What an infinite dife-rencc is between thy bafe heart, and a gracious heart? Thy wretched heart doth choofe this deliberately,as the great pleafurc of thy life, which a gracious hexn wOiild raiher futfer all the torments of the world then he brought to do it. To delight in fins againn confeicncc, is the moft defperate folly in the world: No man rcjoyces in any error or fault in other things, but is rather afhamcd-, oncly in the crroffj in

eateft, as having death in ft ^ aiid cytry draught you Cap. i ji drink. ashavingthccurTeofGodinit: Little cau(e thou naft^if thou kncwcft all, to re Joyce in thefc plea-fures that come in by (in, certainly there can be no good that comes in by (in as fin : I know God may turn (in to the good of fomc^but that which (in brings in of it fclf , it is impolTible good (hould come of it ^ that which thou takeft pleauire in, that which thou art merry and jocund in, delighting thy felf withal, is, it may be, the calamity and mifery of others ^ and how hard is that heart, that can make that his mirth and joy, that is the forrow and diftrefs of his brother? Cnrjfpfiom in a Sermon againft luxury and excefs, cryes out againft thofe who riot in tho(e things that they have got by making others mifera-ble,and fays,It is the moft grievous thing that can be. Thirdly,thofe who do neither of thcfe, they choofe not to themfelves the pleafures that are (in, nor the pleatares that come in by (in, but fuch pleafures, in tti*^^J^X the enjoyment of which they do fin-, though the pleafures be xn themfelves lawful, they choolc to let out their hearts unto them, and (pcnd the ftrength of their fpirits on them •, they think becaufe there is no hurt in them in themfelves, therefore they may give I libeny to themfelves •, there is a great deal of mi-ftake in this: we may fin exceedingly in things that are lawful •, when men (hall fpend fo much time (as many that are profeflTors do) in giving themfelves content in fomej^^rr/ and delights to the flefli,as they cut God fliort of his time •, that time that fliould be fpentin examining their heans,humbling their fouls, feeking the face of God, is fpent in fome (light, vain, idle fport.

L 4 ^'M^

Chr.Hom.

TtVXTJL luXtt

(^ crapu' II, 0»f-ibm gu itu eJUin-

quit, q i

unt.

ap-ij.

Moses ha Choke.

Many arc guilty ef this, crpccially thofc that hive means, and their ciUincs do not require fuch a ne-ccflicy ot continLi:i! attendance: How is that time fpcnt wherein you have liberty from your callings f Certainly, no good account can be given bf tkat time, muclimightbenaincd to your fouls in tr, and much converlc and commumon yoj might have with God ; and what ill choice do you malc(;,whcn as many poor Chriftians would bids G'):!, if they could have a little liberty from their callings'^ On the one iide there is this liberty for you to enjoy communion with God, Olid fuiniih your ibuls with heavenly exccllenaei: On the other iide, there is a little vain dcUght and carnal content, and eafe to the flefli, ami you rather choofc this. It may be, though God hath' helped you in the main, you chofe right, yet 'be cpn-vinccdthis dayof the evil of this particular choice, in giving fuch inordinarc contentment to your fefv

Moses his Q) nee.

Ml I

have you:' Lctmcfpeakto fuch this day from the C*P*' Lord, thk liberty you take to your fclvcs in the plea-fures of the fleftij hath been the root of the jipaftacy of many- as2/^^ 2. i8. thofe who fell off were allured through the lujls ofthe^efh-^ even though they arc faid to be chan efcapcd trom them who live in error, yet through rvantonnefs they were drawn afidc. Wanton proVeffors Iddom prove lafting pro-fcflfors, at leaft in any power of godlinefs. I Take this one note about this, Thar man or woman that /hall not efteem the hardeft work of godlinefs at a'higher race, then the moft delightful con-' tenement to the flefli, hath not chofen right, and may fufpedl that yet he is to choofe in the way of eternal life. Itistrue^ that the hardeft duty of godlinefs, may be burthenfom to the fle(h for a while, yet there is no gracious heart, but cfteemsof this duty at an infinite higher rate, then the plcafurcs of'the flelh, though never fo lawful •, it looks upon the pleafurcs of the fleih as mean low things, though lawful, but looks upon the duties of godlinefs as precious things, though hard, and thofe are the things that arc moft fuitablc to a gracious frame of fpirit,

Again^fourthly,thofe come under this rcprehcnfion ef making an ill choice, who have had fomc ftirrings of the Spirit of God, fome workings of their con-fcicnces,. that their way hath not been good^ and right, and thefe have been but for fomc time, afterward they have given themfelves, and do give thcm-felvcs too too much liberty inlatisfying tlic flcfh. Thcfe are like the Ijraelites , of wnom wc read, Exodi 24..11, according to the note that foine have upon.this placc> 7 key farv Gad:^ and did ea,'^ and drink •

3

X.

(

>54

M o s E s /?» choice.

Opij,

That is, fay they, although they had CeenGod, yet they turned again to temporal plcafurcs,to eatingimd drinking, imjenfMl tvay, as if it had reference to that fcnlual €<ttijtg a>uidrmking,iindriftng uf tafUf^ upon the dedication of their Calf they fate up, which was prefently after.

Thus many, although they have fecn the Lord,and this fight of God hath wakened confcicncc, their hearts have been muchftirred for awhile, yet they have after fain to eating and drinking,to fcniiial plea-furcs,all their good beginnings hath come tonotning. Thcfcwhcn they have been in company, and come away, they have had many fad thoughts, and next day, or in the night many fad fighs and groans have come from their ipirits, becaufc their fpiritsare tOr Ughtcned, and make them fear all will not be well in the end ■, and yet thefe continue ftill in giving them-inordinatcl'

Moses bit Choice.

mmt

MJ

5.

ccdofit, yet at length/i;/i^ overcomes^ and Cap.ij. ncc yields, and they become meet fots, har-n the way of the lufts of their hearts •, and this ft dreadtul thine, when ever this befals any. n, there are others that have had fome tafie ways of God, have begun to make a choice, 7C tryed the ways of Religion, and continued in them, and yet come to be weary and tired: may be fomc upon their (ick-beds, and death-have crycd out of the folly of their foimcr 5 and yct^ when God hath delivered them they have gone on in the fame excefs of riot, kig liberty to the fatisfying of the fle(h, in the ly, if not ill a further degree then ever for-what a dreadful thing is this 1 To all thok thus deluded, in making tliis evil choice, let k a word or two.

Wouklft thou be willing at the day of judge-to be accufed and found guilty before the f this; that thou haft efteemed more pleafnre ad, either in Jin, or in any lawful content, F ill the pleafures that are to be had in God, fo 1 uld be faid before men and Angels-, L§! tJiss mthdt madle n$t God bis fort ion-^ Lo ! here \tt man, that for many years together did ac-wre good to be had in the pleafures of the lenhiaB the good that was to be enjoyed' ia rtribtttes of God, and all the merits of Jefus in all the promifes of life^ in all the ways of Whzt dbeft thou think will be thy condition^ theti IKelt be brought as guilty beft)re men ^% that all n^all liook upon thee as a eurf^d '^fraeP? God' and his Angels look now upon tVtfxV

Mifcry of

\pnful

choice.

.56

Moses his Chaice,

Cap. 13.

thccas-i foolin Ifrael-^ when thou ilialt be brought to have all the world look upon thee as guilty of fuchaciirrcd iblly as this, how bitter will it be to thee -: wouldft thou be willing to be in lucb.a CAndi-lion nsthis^

Again, Wouldft thou be willing at tlic gicat day to be found guilty of hating the ways ot God:" I I hope I doner To, (will Ibme fay) though I give plcafiirc to my flcrti. Yes, chat man oi ivoiiian uut cliopfeth the way of giving coatcnr to the flclh, ra-rlicr then the ftri^ ways of godlinels, fucha one liates Gods ways, and fo hates God himfclf in hating Gods ways :as, mark thatplace in Prov. i.Fortha they fjAiedk^fwUdgc, dnddtd net chooje the fear »f the Lord; How was it piovetl they hated knoxvUdgt? They hated that truth of God, and that which ihould bring them into the ways of God, and guide them in How docs that appear^ They did not c/jtf<»yiri(6f

;•

N

xj6_

Cap. I J.

Moses his Chme.

(

k ■n

A'ho arc harcrscf God.

'

\

thcc as a fool in Ifracl ^ when thou (bait be brought to Iiavc all the world look upon thee as guilty xrf fuch a curfed iblly as this^ how bitter wilTit be to thee i wouldfl thou be willing to be in fuclta OQnd& tion as this i

Again, Wouldft thou be willing at the gfcat day to be found guilty of hating the ways of God i I I hope I do not fo, (wll feme fay) though I give pleaCurc to my flefli. Yes, that man or ivoinan uiat cliQpfeth the way of giving content to thc.flcfti, »-tlier then the ftriifl ways of godlinefs, fuch a one hates Gods ways, and fo hates God himfelf in hatii^ Gods ways: as, mark that place in Prov, i. F^r thdi tJje'f hated knowledge J and did noP chooje thtf^cw of the Lord-^ How was ic proved they hated knowledgtf They hated that truth of God, and that which ihould bring them into the ways of God, and guide thcmin it-. How does that appear.^ They did not ^^^^/ir r/&r fear of the Lord-^ if thou doeft not choofe the ways of God, thou hateft the ways of God^ and fo by con-fequent art a hater of God himfelf.

Thirdly, Wouldft thou willingly have God rejed all thy fcrvices, and account them as aboniinabJcto him^ Thus he threatens againft thofe who chooie their own ways, £f^y66.^. He that killeth-an Ox:, is as if he (lew a man ^ he that facrifcetha Ldmb^ 0 if hi cut off a dogs neck • he that ^fferct h an^ oblation^ as if he offeredjmnes hlood '^ he that hurnith^ncenfiy as if he bleffed an idol^ and the rcafon of all is given, Ihes have chofen their own ways, and their fot^l dir lighteth in their abominations. ■ There arc. iwtTiich four exprcffions of Gods rejecting a mans-fcfvicj^jt ithat he tenders up unto him, in all the Book df .<6cm^

and

1

and this is given as the reafon o( all^ bccaufe they bdve cbafen their own tvays.

Again, Wouldft thou not be loath, that in the time of ^reateft anguifli of fpirit, and afBiftion of body, when thou flialt be crying to God for mercy, that God iliould rake pleafure in thy mifery, and be fofar from relieving of thee, as to mock at thy de-ftruftion i now thou canft laugh, and be merry, and jocund -, but what if it does prove, that this way of mirth and delight to the flefh/fhall procure unto thee Gods laughing, and Gods mocking at thee in thy angukh r and gncatcflr diftrrcft that ever thy foul ihdl be in i Certainly, if thoiii; walkeft in the way thou art in, this will be thy ponion: mark that place in Pro^v. i. 24. what God fays, / have caffed, andjou refnfed ^ / hdvefiretched out my hand^ and no man regarded-^hut 7^ havefet at naught all my counjel^ and xvould none ofmj re f roof: TalfowiS laugh at your calamity, I mil mock when your fear cometh^ (^c.

Be it known unto thee,that in whatfoever fin thou blefTeft thy felf, the more thou blelfeft thy fclf ib it, the more curfcd Hiall it be unto thee. What comfort wU the plcafures of the flcfli be to thee, when as Chrift (hall come and fay, Was I conicnt 10 part with the pleafurcs of Heaven, the bofome of my Father to redeem poor man ^ and was it not the plcar fure of a little meat and drink thou couldft be content tOKpart with for me?.Could I be content to part with my blood, andcoulc^ no: thou be content to part with thy lufts i Wdsliot all my fuffcrings worthy of enduring ihofe little things thou wert cafled to fuffer in thy life < What, wj»s nor all that gloiy of mine that 1 revealed in my word, and works, &:i?^cvt^t xoi

Cap.i

X

another choice 1 that there m^hf be before thou gocft out of the prefencc of God, a fecrct frame of Ipirit, furrendring thy foul unto God^ being conyin-ccd o( thy evil ckoicCy and fay, OLord, now have I lived i What hath my courfe been i the Lord knows my courfe hath been to give content to my flcfli, and to live bravely in mv lire 5 now .God begins to make me afraid^ left I nave been in a dangerous falfc way ^ the Lord have mercy upon me^ what have Ldonef Is it not time to look about me ^ I have all this time mifcarried in tht choice of my foul for my everhiftii^ eftattf^ I have chbfen the ways of death all this whuc.

O that the fear of God might fall upon your hearts this day ! and then the promifeof God is, Pfal.2^. 12. who is tht man that feanth the Lordy him mU he tesch in the ipmj tbdt hefh^iUho^fe. The fear of God will put you into a teachable frame, and the Lord delights to teach fuch i and furely it is an un-fpeakable bleifing of God, to be tai^ht in the way of our choice. How happy were it, if the Lord would put a reafoning frame into your htdrts, that you might begin to ponder, and weigh things, and if foi-ritittl arguments cannot prevail, yet let us fee whether they be rcafonable Creatures or no •, Efay 46. 8. Remember J and jhew y^ur [elves men, bring to minde^ 0 je tranfgreffcrs ! Come, let us rcafon together 5 Is there not infinite reafon for Gods ways more then thofc ways you have walked in c* Is not God infinitely wonny of honor and praife from you, other maner of honor and praife then he hath had fix)myou^ your own confciences being judges < Hath

not God eiven vou immonal foulsf and are they not

capable

Cap. 14*

Moses hit Chice.

Op-i4- capable of Ixirtcr things then theft thingsthatyou have chofcn for your chicfcft good < Hath nor God made you tor a higlicr end, thenroMf, and drjnk, and fUy ? What, did the bicffed Trinity confult to make aglorious creature, Come^ let m make m.in, ac-corditigiQ 6UT oiVfi vnnge : and when this grc.it work rsdone, isheinadc foinoothercnd'Acs lo cat and drink, and commit wickedncfs ■^ What, is not man roUvebyrulc^ indeed no creatures buc>4»^f/j and men, have a rule to wilk by, no creature is capable of knowing a rule but they

What if fo betbatnow thou vvcrt to dye, what would comfort thee :" if God lliould pur an end to thy days, and call thee to an account tor thy ways, what account couldft thou oivc to the great Rfid dreadful God, ofrhy ways and life i would thy ways be peace f Itmaybethouthinkcftthou maj'cft bare thy plcafurc^and that which is fpoken out of the word

Moses his Choice,

you venture much: God docs not call you to venture much, they arc poor things that you arc pcrfwadcd to leave, and be not too confident in your way, all that is written in the word may be true, and it it be butpollible, yet be fo wife as upon a fuppoiition to venture.

O that you would tnaVc tryal of the ways of God ! If onccyour hearts were in ihcmjWhcrcby you would tcGitisficd, as to want none of thcfe plcafljres, it would make the moderation of them more plcafant then the cxcefs: You would finde more pleifure in the verysiA of fclf-denial, then in all the pleafure of your lives j and if there be fo much pleafure in the denying falfe pleafure, what then is there in the enjoying true i Surely God hath pleafure enough for you, if you had a heart to truft him with your pleafure •, you (hall onely lofe your fin, not your pleafure. Bernard hath a noraolc exprcifion in a declamation of his De bonis deferendis ., If you be willing, (ays he, to facrificeyour Jfiac^ which fig-nifies laughter, that is y oar pleafure^ your ffaac, your pleafure jft-ffi »*' ^ye-, k is the Ram, that is, your ftoutncfs of fpirit, your felf-willcdncfs that (hall dyc-^ but I/mic Ihalllivc, you Hiall have plcafarc ftill. Donot harbor iH thoughts of God, to think that Godis an enemy to your pleafure, and delight, he daes not delight to grieve the fpitits of men ^ if you would truft him with your pleafure, you Ihould have pleafure, ifmdybein this world, but ho\vfoever in the conclufion you (ball have pleafure enough, my foul for thine. You muft truft God with your fouls, and eternal conditions, and will you not truft him 'ourplcafures^ Do you think Chriftcame to M dycj^

ap.14.

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idalpn-itt at fori, ftrvicxii negv. Sen. ^i: '4-

)6z

Moses his Qioice.

o^I5

dye, and llwd Kis precious blood to bring men into worfcr conditions then before^ O no,ccrtainl5^ Chrift did not come to take away any pleafurc hono his people, but to bring them the plcafures of Heaven, andot earth too, to far as they arc needful. Is it not more hl.e thou /lioiildft nave plealure when thou art reconciled to God, then when thou art an enemy f

Wc read of Cajm the Emperor, (Agrippa havii^ fiifFered Imprifonmcnt for wiiliing him to be £m-peror) that afterward when he came to be Emperor, tlie firft thing he did was to prefer \^gripfa, and gave hima Chain of Gold, as heavy as the Chain of Iron that was uponhiminPrifon: Andibif any do futfcr for God, do you think that God will let lutn lofe by him < Suppofc you have a Ser\'ant about your bLifmcfSj and he fuflers much trouble and op-

Moses his Choice.

fUffHg And dtncing atctrding to their »rt, a grot Cap.is-ivay off, he vioulcl think that they rpere mtd men ; but if fcc come nearer and nearer, aod hear the melodious (&vtd of the mufique, ajid obferve their art in all they do, hewillbeof Asofherminde: And fo men of the wofJti look upon Gods people af^r off, and think them mad mco to take fuch courfes-, but if they ivould come neater, and obfcnr thtir ways, and fee the equity and reafon, and obferve the excellency and beauty that is in them, they would be of other miodcs.

You that have hard thoughts of Gods way, you have looked upon them as things a great way off ^ come nearer, pry into them a little further,make tryal of them a httlc, that you may have experience of them, you will think otherwifc of them; if itwerc poiTiblc for you to enter upon Gods ways with the fame bafe hearts that you have, Gods ways would indeed be tedious, but if you enter into the ways of God, your hearts will be changed, and you will be other men ^ and when your hearts arc changed, thofe things that were grievous to you, will be delightful to you. St. ijV»^«/?«f in his Confrflions nach this notable exprelTion: How fweet was it to me of a fiidden, to be without thofe fwect.vanities < And thofe things which I was afraid to lofe, with joy I let go, for thou who artthctrue andonely fweet-ne(s, didft caft out thofe from me, and inftead of them didft cnterin thy felf, who arc more delightful then all plcafiire, more clear thci all light, but it was not thus with me heretofore when I fate In darknefs.

■Now if you have any conviftion at all, tdV tw:.^ M 2 K\0

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Op. 14-

Moses his Choice,

Are you willing to enter into the ways of God? Do you think them worthy of regard, if it were not for trouble and affliiftion :" Then fo it ftands, if you were not to fuffcrafflit5iion,yoii would embrace chcm) and what an ignoble fpint is this, unbefecming a Chriftian, whofc fpirit (hould have true NobUity and Magnanimity, and you come off thus bafcly, If you llitxild never fuffcr, if have no trouble ! Truly God is much beholden to yoti (as we may fpcalc with holy reverence ;) you would have God choofc you, notwithftanding all your fins that arc grievous to him: Why will not you choolc God and his ways, notwiihftanding the affiiftions and fuffa-ings that are grievous to you 1 Do you think the fufterings you are like to meet withal in Gods wajs,' are more grievous to you, then your fins ate to liim^ Yet nonvithftandmg your iins,hc choofes yooj Why notwithftanding the fufFerings you may meet

Moses his Glwce.

1,6

embrace him in his ways through all fuffcrings ^ Cap.14. Why (hould not your hearts be convinced by that which hath fo much reafon in it i

It is reported of one Mmnus a Soldier, when it fell to him to be preferred in fome place, he was like to lofe it becaufe he was a Chriftian, and he began to ftagger, and to have thoughts rather to leave off Religion, then to lofe his place: Then came one 1 Tht9difiu4 , and brings him into the Temple, and laid by him the -S'lr^r^and the Tefiamenty the Gofiely and bade him take his choice : Here is the Srvordy which is an emblem of thy place,and here is the Go-Jpelychook the one, you muft have but one:Then his heart gave in, and fo left the Sword, and chafe the Gofpel. The mfdom of God this day hath ftood, and ftillftands before you, pleading with you, crying to you to come in and embrace her, to make a happy choice for thy foul •, folly likcwifc hath her pleadings, and perfwafions to draw thee to the lufts 1 of the flefli, hth make their offers unto thee •, as they fay of Hercules when he was yong, he (ViWertne and vice in the likenefs of two Virgins wooing him, vice like a painted Harlot^ and vert»e like a fobcr chafle Virgin^^ both prcfenting themfclvcs with wooing offers unto him.

It is very obfervable that we finde, Prov^g. concerning wifdom and the foolifli woman, both pleading to draw the hearts of men to them, and they begin in the fame mancr, they both make offers to draw the heart, ver. 4. WhQjo rs funfle, let him turn in hither • as for him that wanteth under-fiandingyjhe faith to him-^ andvcrfe 16. thefoolifh woman ufcth the fame words to draw after her:

M 3 and

\66

Moses his Choice.

ap.14

and as rvifdem is upon the high j^accs of the City,i •ver.^. (01% folly, ffr.ij. yet vviidom is above the footilhv;oin:in, for the Text fays of mfdom^ (he bi upon the highcll places, and of the foolipi nvMJff,! it IS oncly laid, Qie is in the high places -■ And obTciVt further, JVifdom caWs to cat ncr bread, and dtiAk. her wine, TJir. 5. and the foQlijhwemnn makes het offer, herdtUgtjts*rtfivetty Ihc fays^ but they g/K-bui fivef( mtiers, and that ftoln too • andherArw/, ilicfays, is fltdJAtJi . but it is fccrct, fiich as ilw is even ailiamcd of her fclf: In the choice that wifdofll prcfcnts, and that\vhich/(7//)'prcrenrs, youhavclifc and death fct before yoii^ as OHifes therefore faid tothc people, foltoyou, 1 luve fet before yaittkg day life and death : Now what aiifwer will you eiw toGod ::■ Willyougoon inthewaysoftheplcafiut' of the ficlli ■:" Are yoiir hcai'ts fo bold and vcntiBTOUs^ thar you dare venture to go on in ihclc wavs ^ W>^

Moses his Choice.

your hearts ! We are fain thus to labor, and ftrivc with mens fpirits to take them off from vain plcafures, to urge the ftrength of all arguments we can, with all our might-, were it that mens hearts were not vciy fenfual, and hardened in their fenfuality ^ it would not be needful thus to ftrive, the very propounding fome one argument, might befufticicnt to prevail. It was a fpeech of Gregery Nj(fen^ who lived al-moft thirteen hundred years ago-. He that does but hear of Hell, is without any Further Jabor or f tudy taken off from finful pleafures: Mens hearts arc grown harder fincc.

But what if I fliould come in now i I who have given fo much pleafurc to the flcfli,would God accept of me, and regard me ^

Be it known unto thcc, thou that hnft given thy felf liberty in injoying the pleafures of the flefli to the utmoft, thou that haft been moft wretched, if thou haft a heart to comq in this day, and turn thy choice, God is yet ready to embrace thcc-, we have com miflion to ofter grace md mercy to thee upon tiiy recalling thy felf, yea, we have a promifc, you Hiall have abundance of mercy, if you have a heart to come in. Prov. i. 22,25. Ifow longyefimple ones tvillye love finijflicity ? and the ^corners delight in their ^corning J and feels h^iie knowledge ? Turn jou at my ref roof ^behold I will four out rny Spirit untoyoit, I will make known rny words unto yon. If any of you have gone fo far when wcliavcfpokcnagainft the pleafures of the flejh, and for the ways of aodlincfs, you have fcorncd the word of the Lord -^ if you have been fcorncrs, and contemners, yet turn and make your choice better. Eehold^I will pour oi^t my Spirit to

M 4 yon •,'

I \67

Cap. 14.

£^eHn

Anfn\

Op. 14.

rtercy 1■ ell linncri

M o s E s /jij Choice.

you • when God pours forth his Spirit, he pours forth liisgraie, ana mercy and goodners ^ youfcc the offer of God, if you have hearts yet to make choice of his ways.

Andconfider, the longer you have flayed in the fatisfying your fclvcs in the plcafiircs or the flcfli, the more unfit will you be to fu0cr hard things for God. O give in your anfwer, and fay, The Lord for-bidl fliould goonin my former ways-, I fee other things I have to regard, peace with God, pardonof fin [hat I have to look after, let God reveal to me what iiis good will and plcafure is, and though I Ihould never enjoy good day in thcflcHi, yet I give my fclf up to that way of God. O that there rmgfit come this voice up to Heaven tliis night, that your fouls may be bkffed for ever in this days choice! And if Goddobeointoftir your hearts,, now talce he opportunity, choofctlic thintjsthat plcafc him,

Moses hU Choice.

Chap XV. '6€ true fledfantnefs of all the rvajs of g^d-linefs.

JO w that you may be further convinced that in the choice of the ways of godlinefs, ycJU (hall not lofe, but change plcafureSj you finde pleafures fwcet and fatistying, of a higher rein them then ever before your fbuJs. were ac-ited with; confider what Solomon faith of the : of riifdom • Solomon , who had experience 1 other pleafures whatloever, yet of them he , Troverbs 3. 17. Her mays are mays of flea-efs.

at tlie yoke of Chrift was an eafeyoke, and the of godlinefs had eafe in them^ we have fpoken ly: As they have eafe, fo they have fleafant-all the ways of godlinefs ^rc pleafant, to that at ime. Ordinarily we cannot cxped anydcpcn-1 in thcfe Proverbs, but yet in this you have, isa dependence of thefe words upon the i^.ver. ) from thence there is a connextion of the fcvc'-'o verbs.

the 13. ver. you have the commendation of ^m, and the blefled cftateof ihatmanfctour, indes wifdom : Wifdom is commended by many nents, and amongft the reft, not to fpend time : the other ^ this is one, becaufe all her rv^ys iys of fleafantnefs •, :ind therefore happy is tlie that findes it out. All her mays, that is, the ?/ wijdom, the ways of godlinefs, they are mays *afantnefsj not onely jlyallbe, but they-^rr lo,

thev

i6p

Cap.iy.

Cap. IS.

Moses his Choice.

they arc ways in themjelves picafant, and lead t* plcafantncfs; Tlicy arc ways not onely pleafant, bt^ ivays of plctfiKtnefs in the abftraift. Wherefore th{ point that is to be the fubjcd of this cxcrcifc, is, ~ you have it plain in the words :

TfjJt the wtys of goMwefs dre delightful tvays^ faB ef flea fur e, jei, they are pleafintuefs ft felf.

There is nothing tliat mans heart IS let more upoff thcnplealiire; and nothing hinders a man from the ways of godlinefs, more then fear he Ihall not findc pl«fure in them: Wherefore it is an argument of great concernment for us, tliroughly to be convincell that there is pleafaatnefs in the ways of godline^ they .ire ways of plcijure -^ and I hope I Ipeakun " Tuch, whofc hearts clofc with tlic point as loon as is named, who can fay, Yes, and we findc it fo. % _ ways of wifdom arc either the ways of Gods Onft nances, oithewaysof cxercifeof grace, orwa^

Moses/;// Qhoke.

ways^ by all tnaner of pleafiirc that men finde in the worlds the pleafurc of the eje^ of the tafie^ of the fmelly of the ear. The way of the righteous \sas a light thatjhines more andmore^to aferjeStday: Now it IS a good and pleafant thing for an eye to behold the light •, no fuch beauty as in the ways of godU-nefs, The favour of ojntments and fpices, in Scripture fets out the tragrancy of Gods Spirit. The

I melody of the wr, that is alfo for the fctting out of thcj^yof Gods people ^ Blcffed are they that hear the joyful foHnd. I'he taftc] O conic and tafie how ffpeet the Lord is. And the delight that Gods people have with the Lord in his ways, is fet out by the marriage delight y that is thegreateft natural delight a-mongft the children of men.

But wherein docs the plcafantnefs of the ways of wifdom appear < what kindc of plcafantncfs

1 is it <

Illiall anfwcr feme efuares about this, and make fome application of it, and fo proceed. Then a Ma-ftcr is iikc to prevail wth his Scholars, and make them good Scholars, when he can make them love their Books : and it is the duty of Miniftcrs^not only to convince people^ that chcy ought to walk in the ways of godlincfs, but to make them love them-, thjit we may make you in love with the ways of godlincfs, wcflnllflicAV what plcafantncfs is in rhcm : Surely diey muft needs be ways of plcafantncfs,

Firft, bccaufe they arc tlic ways of rvijdo?n : if they were but onely rational ways, fuch ways as were fuitablc to the principles of right reafon, there were abundance of delight in rhcm: certainly , there arc rational delights'^ as well as fenfual

dcliglits 1

171

ap.15.

Oifcfl.

/l»f\\\

The pica t Gciis

viiys.

Cap. 15.

Moses his Choice.

dcliglitsj he is nor worthy oi the name of a man, thar docs not think there are rational deUghts, as well as fcnfLial; Many of the Heathens that knew xvhat rational delights were, thole things fuirable to rhc rules of. right Rcalbn, fcorned fenlual delights, asinfcricsrto them ^ gi^'c mc that man that hath but the rules of right Rcafon, and I dare undertake to convince hini, that all the ways of god linefsarc fuitablcto thofc principles, though ibme be above tliem: Jkit bcins ways of wifdoin there is more pleafurc, becaufc iTiey arc not oncly fuitable to the rules of rii^ht Rcafon, but arc able to elevate Rcafon : Wifdom docs make tlic ficc of a man to lliine, and puts ahiftrc upon a man, and puts agloiy upon any thing; the beauty and glory that wifdom hath, is put upon the ways of godlinefs, therefore pleafanr.

Secondly, they arepleafantncfs, becaufe in them

M psE's ins choice.

m

£, biit when the fcnfitivc pan is in the right Gtpi^-Fi and To it is in the (bui: Now the fbtil in the It godlinefs is in th6 right temper, thde put il into the right frame^ and fo comes tabe

It. K >

irdly, they are plea^ntnefi, becaufe they ait ghefl adions of the higheft faculties ^ ele* by the lugheft principles, about the highclt s, and therefore muft needs afford a great deal ^afure. This is a fpedal con/ideration of the ntpefs of the ways of godlinefs^ and will let of the excellency of them into your hearts, is the hkheft pleafure of fenfe, out the high-ercife of the fenfitive faculty about fuch an as is fuitable to fenfe ^ as there is a great deal *afure in meat and drink; Whence comes It comes from that exercife of the Salindt

in the tongue and frame of the mouth > ng with another humor in meat and drink, fuit-:o it, that is all the pleafure in the tafte, I is the fpecial pleafure tnatis fought for in the •

w I befecch you confider, if there be pleafure ning two fuch mean things together, tne exer-:' the humor in the fpittle, meeting with a hu-1 meat and drink fuitablc to it •, what pleafure needs be in the cxcrcifing, and adHng of a are, that is of the higheft nature that ever God

creature 5 and thcfe creatures raifed wth the ft principles for the kinde that any creature is ileof,^nd Gcercifed about the higheft obje<fls t is jpomble for a creature to be exercifed about ekmde, God,and Chrift,.aiid Eternity tf if

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Moses his Choice.

wc fee plcaUire in the other that is fo low, and not in this, ccnainly wc inuft pull out our eyes, and wil-Iingty> bctbt our own hearts, if we yield not that iIk p!catiu-c herein is abundantly more, and more glorious. Sotheplcarurcof the eye, what is it but tlic vifivc fpirit rliat is in the eye i meeting with colour abroad, it hath plcafure therein ; If the vifivc fpirit in the eye, which is a poor mean thing that brute beads liave as well as oui felvcs, mcctii^ with fuch a poor thing as the colour is, becomes fuch delight; what delight mud be in exerciling the higheft faculties, about the higheft objects ^ And fo the/w^Z? is nothing but that humor in the noftr^s, meeting with another humor that is without: And foof tlieear, and of the touch-, wc might inftance, there the delight comes from nothing but the cxer-cifeof the faculty about mean thini^s-, but if god-lirlcfs cxercifcs fuch glorious faculties, fo elevated

Mo s £ s his Choice^

■MMAiMii

JJ75

of Qm^e in the hearts of Gods people^Sc Intheirlivcs,' Csput 5". it is theJiFe of God^an4 therefore there muft ncecb be r agitat deal of coimort in the exerciCe of fuch k life. . 'Fifthly, much pleaTantnefs there is in the ways cf godlincfs, bccaufe in them the people of God do commumcate unto God their iouls^ in all that they have or do, by a letting oiit of the (oul into I God that is the fountain of all good: Now there is an infinite delight in this. All tneddight that tfeere is in :God> or in the cr^ture, is in communication* In God himfelf: becauie God would have delight in himfelf5 therefore he would have: rhdt that he might communicate himfelf to ^. aiid:.becaufe he would have infinite delighr, according to his infinite nature, therefore he would, have fiat, that be might infinitely communicate himfelf unto •, and therefore the Son of God,thc fecond Perfon of the | Trinity^is the infinite delijght of hisFather,becaufethei Father docs infinitclycommdnicatc himfelf uhtoliiirt.: And now becaufc God would have further de-; light, though there be nothing that he can infinitely communicate himfelf unto but his Son^ yet that he; may have fuch delight as his creature ma^^^klddr'j ftand, he makes a worlds and the fpecraifend why' 1 God made the world, is, that he m^ht have creatures tQ communicate himfelf unto, in his wifdom,. and goqdnefs and glory •, and therefore thofecrea-! tures that are mofiicapable of Godii comtmm(;aii/^* himfelf unto, are called Giods delimit {Gbdrtpyccs in the habitable parts of the earth, becaufc there are V croitUFes that he can communicate himfelf unto, ^ sdi cipccially his pleafuro is amcteg hi$ped\>ld,' be-r ttMOI^hcnD aic creatuccsiharkre cap^tjblc o^ %ommu->

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Moses l?is Choice.

Oji.ij.

nicatingof himfclf: Thus )^ou fee that the delight of Gods is communicating himfclf.

And fo the delight of the creature is in communicating thcmfclvcs ^ and therefore of all natural de-lighis, ihatof jwrfrrM^iisthcmoft, bccaufethcrcis the greatcft communication of one creature to another ; Now when as Gods delight is in coimnuni' cation, and our delight Is in natural communication, then much more when we come to communicate our fclvcs fpiritually to God. There is a delight in the life of fnendjhip^ becaufc one friend communicates himfelf to another, but in w-^wji^f greater, becaufc that communication is greater j and according to the degrees of communication, the degrees of^e-light arc ^ then the delight in the ways of God muft be the greatcft, bccaufe there is tne greatcft, and his^hcft, and moft glorious communication of t

Moses his Choke.

I

fhinc of .Gods tountehahce^ and of his love upon the foul^ and influences of his ^aces unto the foul in thofe ways; as the foul hath delight in the Communication of. its felf unto God, fo they are ways of pleafantneis, becaufcin theni there is a communication of God unto the foul: Thatplacc in P/i/.Sp.ip. hath a notable exprcflion of the fweetnefs of the ways of godlincfs^ and the delight that Gods people have in thofe ways : Blejfea is thtftoflc, thdt knim the joyful jound^ theyP^aHwalky O Lifrd, in the light of thy countendnce. God is in them^ and lets out himfelt unto them ^ now the quinteiTence of all good put together^ is in every beam, of Gods face, and therefore when God ihall fct out himf^lf, and be thus the portion of a foul, it miift needs be a great deal of delight. . •

Seventhly5 ways of godlinefe are the ways of plca-fure^bccaulc the principles of thcm.aU.is lo^c: what-* foever comes from love jhath much delight and plea-fure, and the principle of every way of God is love: God would have nothing from us but out of love, and that may carry us unto love of God himfelf, and ihzilove by which the heart is carried untp God, is the chariot of love: There is a fweet cxpreffion for this that we have in Cant. 3. p, lo. the eftate of the Church is fet out by Solomons making himfelf a Chariot of the wood of Lebanon :■ He made the Pillars thereof of filver^the bottom thereof of gold^ the covet-ing of it offurfUj the midft thereofbeing favedmth /tfi/^.AftrahgecxpreiTion^thatthe midft of Chariot Ihould be paved with loveit\\t chariot whereby C^r;j? docs carry his people up and down in the world^.and bring them to hjmfelf, is fiK:h a Chanot, as the

^77

cap.15,

u

I«

■9"—^

-^i

hispecMple walk, wherein they ha^e delightful hills and dales. In the Scrmture there are the ^h m vfte-nes of godlinefs, and the plain and eafie ttut^ of Religion, as valleys and hills to delight them in their-wy. They have the fweet fprings and rivers of Or-MtiMcesy mat are appointed as meet ftreams to re-frefh then ^ and the bleffed promifes, delightful trees to behold, The tree of lift^ Chrift himlelf> and a feaft of fat things in the OrdimaKes, wine iipon the lees^ making mdodv in their hearts, they go no further for that, and therefore fure their ways are ways of pleafantne(s, there being fo many encouraging deljghtfid things that God hath provided for them inrheirway.

Tenthlv, Further, ways ofplea(antne{s they are, becaufe tnat Religion does enable them to draw out more delight and pleafure from the creature it felf, then any other pombly can do •, there is no principle that can enable to draw out delights from the creature, as godlinefs does enable a man to do ^ for take any other carnal natural man, he can draw out nothing from the creature but that which is carfial and natural ^ but Gods people have a principle to draw out more, and we are to know this, that every creature hath a natural delight in it, and there is fome-what more in it to a gracious hcart,then a natural delight •, as it was with Mdnnd, when Mdnnd fell, there was a dew that fell together with it -, and fo with our meat, and drink, and clothes,and eftate, and delights in the world ^ it ii true, they are Manna, and we teed upon them as the carnal Tfraelites fed upon Manna^ but wc do not fee the derv • a carnal heart is not acquainted vnxhilic dexp that fals with the Manna, but

N 2 thofc

Gip.15.

Moses his Choke.

Cap.iJ.

oncly tbe very mention of them, (becaufc I muft not be too long) and then wc will anfwcr to fome ijint-res, and apply all, and fo conclude. For the excellent propcnics of this plcafantncfs , it is that which is the fwecceft foul-fatisfying jJtfalantncft, the very rule it Wf is fiPtet, fweetei' then honey ; oh how fweet is the fouls a^ina by it! it hath the very quint-cflcnce of allDthcrdeiigntscstrafftcd init, itisthe moft folid, fuch as hath not vanity and froth in it, » other delights have-, itisluch adclight as ermoWes the foul, itfpiritualizcth the heart, it is immixr, not dangerous as others are ^ itisabiding, not vanifhing, it is continually virid and frclli-, though there tsi fulncis in it > yet it grows not to faticty by ufc, but Grows more and more fweet, for it raifeth and cn-fargcth the faculty-, it is Heavenly, it is divine, it is independent in regard of the creature, there needs nofliarking out to the creature for the upholdim

■ ■ —-gt^WB J III

Moses his Cheice, I i8|

I.

plcaTaotncfe ? It appears othcrwifc, for the wlySifif ^^ ' 5-godlinei^ do abridge men of abundance of ^eafure and delight in many things in the world 5 VfhiX is S9 great an enemy to the pleafures of men sind women as Religion^ It caufeth them tQ i>e cut ihon of abundance of delightful things that others

rcjoycc in.

To that I anfwer, firft, Suppof? it were fo: you heard in the commendation ^ toaii; the plea&nt»e& of the way$ of godlineis was cxcecdii^great, that it hath that excellency in it, to make up whatioevcr pleafure it wants: Though it /liould cut you ihort of abundance of pleafure, if it (hall put a principle that (hall enable you to ftand in no need of that pleafure it cuts you more of, what have youlo/l i Asfup- ^^^ ^^ poTe a man that is weak, and hath little blood or fpi- Z^Jdomzv^ rks in him, and is chill, and cold, and puts on nu- p%« ^^ ny clothes to keep himfelf warm •, if thcic clothes f"'^'"'''' (liouldbe al taken away,Give only his iowacd ^rment^ if there could be put into him fpirits, and blood and marrow , and that which ihould makjc fakn net to be fenfibie of the want of his clothes ^ it is a gncat deal better •, What man that is weak and iickiy^and is fain to have abundance of clothes to keep him warm, would not be willing to part with his dorhes, if he mi&ht have fpirics and blood put into him, nor to feci the want of thofe clotI%es i So, why is irthat your hearts are fet upon the delight of the creature f becaufe you want a principle within to fatisfie your fouls witnal, and therefore you are fain to fcek the cioathtng of the ercdtur^ , and to keep yourfclves warmwitb the cbiatliing of the crcatiirc ( but if Religion take away thofe ihiogs ^ and give you a

N 4_ prin-

\

Moses his€bme.

ap.15,

^tjl.

AnfVe.

principle not to feci the want of them, but have them made up another way and better, you have no caufe to complain of the want of pleafantnefs.

Secondly, I anfwcr,thatgodlinefs abridges us of no lawful plcafurc -, if it abridges of any, it is dclight-fulnefs to want thofc delights that godlinefs abridges us of: What, haft thou delight in th'it which is un-ful '^ if it be not finful, Religion docs not abridge ihecof it, onclyfuch delights in which thou diil»-norcft God, and provoltcft him againft thee.

But fecondly , How arc the ways of God ways of pleafantnefs, when they require dbunddrtce of humiliation , trouble for fin •, and is not that bitter and grievous <

To that I anfwcr, Firft, there is more fwectnefe n that which thou calleftbitterncfs , then inallthcde-lightfulncfs of the world befidcs: thofc waters Chrift docs turn into wJne. And to convince you that thcfc

Moses his Choice.

»«j

Cap.i5J 3-

31 Aitd duUeflcrc

wroteiqukm dulcterit gAuden it ttf Ber.

3-

irfly, in the work of humiliation there is much

r, bccaufc the foul hath much delight inlook-

:k to that forrow it hath had •, and if godlincfe

mourning to be delightful, what docs it make

netobe^

it it be (aid in the third place. But there arc

hard things that Gods people do meet withal

ways of godlinefs, and the ways of godlincft j,

icm upon fuch things as caufe them to meet j

fore temptations and trials here in the world ^

:hen can the ways of godlinefs be fo plea-

that I anfwer. Here is a mighty commenda- AnftP. 0 the pleafantnefs of the ways of Religion, rhftancfing the hardeft, and foreft things a heart meets with •, there is thdt delight in the of godlinefe, as upholds the heart under (id carries the heart fwectly on. What com-ation was it to the grace in the hearts of the rfjriVj that did uphold their hearts, and carry hearts fweetly in the enduring of fuch hard

ondly, thefe being hard to flefh and blood,

r not the pleafure of a gracious heart •, it is the

:ft improvement of all our cftatesthat can be,

ieheft teftimony of giving your relpcft to God,

eby the foul enjoys^moft of God all times: The

t if God And glory rejteth upon the foul while

induring fuch things. And how oppofite is thy

, and what difiference between Chrids heart and

/ Chrift bids you leaf for joy r- when you

with fuch things, and you thiiUc they take away

)y.

But •

lU

Clp.15.

Atifw.

\

Moses his Qhoke.

But wc fee it in experience contrary; ^^ hen people came into the ways of godlincfs, they do nociuidc thtu delight and joy yoii fpcak ofjthcir I'pirics are heavy, and lumpilh, ancl fad.

For aiifwer to that, It may be it is but ieriouihe&, and ihoii thinkcft it is fadncls.

Secondly, it may be they arc not in their clcmait and therefore they do not cxprefs chearfulnds : If tlie fiili be upon the earth, it cannot take delight ^ the bird does not fing when it is upon the ground, but when it is got up to the air : Thofe that you fay an melancholly andlumpilb, puttlicm to religious and £;racious cxcrcifes, and get up their hearts to God, and they will be merry.

TiiiidJy, it may be it is your company make them fo, becaufc they fee fo much diHionor to God in your company , let them be among thrit

Cip.1^.

is a mighty argument, they havefoide mighty of God to uphold them, and that grace comes a mighty principle^ that they have fomeclKar-(s, notwitnftanding they fee fuch things, as if hat were meerly natural ihould fee them, he i fink down into hell, and yet they can hope in -, and fometimes> notwithftanding all unbelief, Joyce in God. Alas, thy plca(antneis and de-is fuch, as every little toy is enough to damp ^ )ul!>eeft crofled m the Ic^fi thing in ihc creature, art damped: But what if God (houJd fhewthee s terrors, the infinite evil of fin, and the infi-ar^er thou art in, in regard of thy eternal cftate, vowd damp thee indeed^and therefore acknow-that that joy that the godly have^ confidering they fee. is exceeding flrong, chat upholds as it dotn.

tthly, their )oy is a fecrct inward thing, which >ers (hall not mtermeddlc withal, thou haft no 11 it. What was it for NebucMineT^r , to Ho Nobleman hadfuch pleafure as he, when he nong the beafts-,thou haft no pdnciplc to judge

and therefore art no meet Judge. If Application, nee \vc fee one fpecial and grearreafon, why

people are taken off fo much from cdmal ire as they arc •, they have met withir/r^r^ ahd /cctof the world is noxfo much to tiiem, be-rhey-have met with that which is abundantly ftvect. It is the fwcct favor of Chrifts prc-oyhtmcnt, that draws the hearts of. ^Saims }im^ Mto/makes them cry ovXy ^J^rawMf*, awd' H ruH after thct^ Cant^ 1-3,44 .Bin the favor

oil I

6.

Ufe.i.

m»t

■V»A»—

l&g

Op.iy-.

Moses hk Choke.

of bafc plcaftires draws vile hearts after them: Trahit fita qutM.j^ -veluftas.

The light of the Sun darkens the light of the candle, and puts out the light of the fire-, Theliglu that Gods fcn'ants do meet with m the ways of God, tk> darken all, and take away the luftrc of all carnal delight; and this is the rcafon that Satan docs not go tnat way to work, to tempt a gracious heart with icnfual pleafures, becaufc he is Co far above them, and therefore he is fain to tempt them with fpiritual pride, and lufts of a liighcr nature : It were a wonderful diftionour for any that profefs godlincts, to have their hearts taken with any pleafures of the fleih, but oncly in order to better pleafures that arc to be enjoyed in the ways of godlinefe, in the ways of wifdom.

In the fecond place; What infinite caufc have wc to blefs the Name of God that gives us fuch

Moses his Chmce.

h provided ways wherein we may have plea-tnd an infinitt aggravation it will be to your Incfs, to feck for pleafure in the ways of fin, in oring God, when thou mayeft have pleafurein ng of God : Confider this, and let thy foul d it felf for abominable wickednefs aiul in-idc: There arc ways of delight wherein God )e honored, and my foul fatisfied v there arc ivays that have delight, but fuch w_ays as God : diftionorcd in them, and my foul endangered* vhcn as God does give me a cup full of all dc-10 fatisfie my thirft with, for me to take a cup "fon to fatisnc my thirft with, this is folly, and ibominable wickednefs of mens hearts. God cuf of falvAtion , and tenders it in his ways, fie your fouls withal,and thcDtvil comes with of poyfon, and do but fpeak of delight, and ouave athirft, you rather take the cupof poy-en the cup of Salvation: the more delight there 3ds ways, the more abominable is thy wicked-forfakc them.

chly, hence the great fcandal of the ways of rfs, that the world ftumbles at, is taken away, all them dumpifti ways: The Saints of God mew the minde of God if this be fo. The deals witk the ways of God in this cafe, y did with the Chriftians in the Primitive they ufed to put Ghriftians into Bears and \^ins^ov ugly creaturesy^nd then bait them ^ and nen of the world put Religion into ugly con-md then fpeak againft them: and truly that cak againft,is only their own Conceits, and not ig in themfelvcs-,they are lovely and excellent,

and

189

Cap.i5.

Cap.iS-

M o s E s i^» Choice*

and g!orioiis,onely they appear to be Cid and cy^jay ihe conceits thou haft put upon them.

In the fifth place, by chat which hath been (aid, Icr all be drawn to the love of the ways of godli-nefs. I have often hinted upon fiich an ai^ument asthis, andihereforc willpal^Iighdy over it. Fear not plcalurc, truft God with it, thou Ihalt findc enough. Wouldft thou never be fadr live well, Ciys Bernard ■ Tell me, wouldft rhou embrace the ways of Religion, if thou wen furc of plcaCwre I call Heaven and Earth to record this day, thai which I have fpokcn of the ways of ^vifdorn ate truths of God , they arc not notions, nocconceits, but certain realities. God hath engaged hirafclf to make this good» and abundantly more ^ Oh cook and taftc how fwccc the Lord is, do not fhutd-a-loof off-, thcv may fccm to be unpleafanc ways a ,rcai way off, but when you come near, youwitt

i

M o s B s his Choice.

ty, and makes that which before was beautiful, to be exceeding beautiful^ it puts a luftre upon beauty -, foj though the ways of Religion be in themfidves betutifuH ytt when there is fpiritual jov added, they appear then beautiful with a double beauty. We have a fweet promife, lfd.6^.iS. Oh that we could fecit fulfilled ! IwiUcndfe ^ernfrUm a rejojcimg, andherfe^fle a joy ^ a joy even in the abftrad ^ not onely loy ful^ but a joy, and God wii create this, it muft be Gods work ^ and though to the eye of fle/h and blood there be no matter of joy, yet God will create her people a joy. You know what charges the Prophet lays upon this •, what a comely thii^ it is y and fee that in any cafe you rejoyce. Onely take heed you do not miftake in pleafantnefs •, many that arc godly may be plcafant in their way upon that ground , becaufc Chriftians muft be pleafant, but do not miftake natural pleafantne(s for fpiritual plea^ fantnefs.

How fhall we know the difference between natural fdeaiantnefs in a Chriftian , and (piritual pleafantnefs.

There mt^y be a great many of temporal pleafures that God gives forth to Chriftians in its place ^ but you muft rife higher then that^and put another maner of luftre upon the ways of Religion then natural pleafantnefs.

Firft 5 if it be a fpiritual pleafantnefe, it will be fe^ nous, fuch as becomes Chriftian gravity 5 Yea/ not onely fcrioufnefs and gravity is to be mixed with pleafantnefs; but if it be fpiritual pleafantnefs.

Secondly, it is fuch as can ftanu with fear, and the worli of repentance and humiliation •, thefe do not

hinder

1^1

Cip.15.

^efi.

Diftcrrnc.

bawecn

njitural

plcafant*

nefsj and

fpiritual

ntfs. I*

Moses his Choice.

5-! hinder a rpiritual plcafantnefs^ though it hinders that which is natural; You know the Scripture that fays \Re\0)ct rvilhtremhhnf; zx\6,Sle^edis the man thdt \feareih the Ltrd, and greatly delights i» hif Com-mandmtnts : That is a Ipiritiial plcafantnefs, which hath a gracious njixturc of fcriouliicfs and otha ;raccs of Gods Spirit with it Thirdly, Again, if it be a gracious pleafantnefe, it is a delight in all the ways of witdom -, many can dc-liglit in fomcwaysof wifdom, the jhni ground received feme truths with joy, but others they cannot clofc with-, but when the plcafantncfs is I'piritual,there isrcjoycinginall.

Fourthly, Again, if thcplcarantnefsbcfpiritual,jj isourftrengih, it carries on the foul in the ways of God more fully, it is oyl that caufes the wheels of ,hy foul to go on more (rcclyinthe ways of Religi' I appeal to thee. Do< > ■ ^ •

Moses his Choice.

^-Ud

all is dark abroad in the world, the (bul does rejoycc i in God alone: A foul that hatn but natural plea£uit-nc& of ipirit^ is all amort and down when any af-flidion befals him. You that have the moft delightful fpiiits, when you have friends, and aU that you like, you are jocund and merry, but when affli-^on comes, how quickly are your fpirits down i and how are you vext and troubled < whereas if there were this Coring of pleafanthefs in the heatt, it ^vould bear up tne heart joyful in afflidion$ tlK)ugh fer-vants and friends ihould crofs, this delightfiilnefs of Tpkit within would carry the heart on chearful-ly : Bat thofe that are delightful when they are well pleaied, yet every little tning that cro(Ies them, makes them dumpifli. This is another argument, it is not fpiritual pleafantnefs their heans are mled with,^ it is not from tne delisht they have found in the ways of God that makes them fo merry. This by way of Caution.

But if we be fure that our pleafantnefs is fpiritual, let us expatiate our felves to the utmoA: It is a work of grace to moderate all carnal pkafures, and to keep them down ^ but it is the fpecial work of grace to expatiate the foul to the utmoft in all fpiritual plea-fure: Therefore if God hath given thee this fprin of delight and pleafure, expatiate it to the glory an praife of God. Blejfedis the man thatgreat^ delights in the ipajs pf Cpds Commandments: And if God takes pleafure in thee, how much more fliouldft thou take pleafure in him! God gives out his pleafure to be joyned to our pleafantnefs, and if^we (hould not carry on the ways of Religion pleafantly, it vtdll be a diihonor to God, and a difgracc to our

Cap.i$.

O

felves, 1

Anfw.

^ w<wk

r(fGod

ifeifiJiilj-

Moses bts ih&ke.

felves, andwccarmotexpe^ (h« ^«pc»ncc from Oodof vvkit wo'ia, as ort^^^yviic wc might % foras.

How Q^dJd wc (jarrji on ttcwji^di* of God pka-Cjnily ^

Firft, be furc to keep the hcari; right within, be fiitt to keep all at peace within thy fouU you knojirac-cottHng to the rgmper within, fo there is the relifiung of" ching^s without V He that h^th peace within, can caHly go through th? dudes cha( att lequired; Tvitb* que with joy.

Funher, excrcifc/Ji/Z^ in the woik itnd office of the holy Ghpfi^ that o£ice tKaf the holy Ghoft ts de^ fignc4 unto by the Father ind the Son,, to.bciilw Comforter of his pfl<^e, iq bring joy and coto&m to thcn^ look upon the hdyCkfifi^ as defigncd by-^ Tiihex and the 5** to bring joy and delight tathc

Mftl

hiOal

I

Moses his Chtke.

ditinon, and every duty that he peiforiA^ brings it in by meditation, and hath a great many Medications to rowl his duty i^ and down^ in this is delight: To go to duty, toa to have a barren heart to a^, there is no tldight ^ but to go to a duty, and to exercife fpi-ritual meditation, thb is fweet.

Again, labor to principle thy heart aright in the ways of godlinds, to underlland what they are j if thou undcrftoodeft what they aM, they woiud be delightful ; and the reafbn why many do not go <Mi At-lightfiiUy is> becaule they do not underftand what is in the ways of God to cauTe delight.

You will fey. What is there in the ways of God,to cauie delight <

Firft, every work of godlinefs^, ^nd that ability that grace hath to exercife, is a beam of that infinite^ choice, eternal, eleOing love of God upon thy foul ^ ifthoulookeft upon it fo, it will be wonderfully delightful.

Secondly, look upon every duty of godlincft, as having more of the glory of God in it, then the whole frame of heaven and earth befides: Take all Gods works in the Creation, in Providence, in the Heavens, the Sun, Moon and Stars, in the Earth, and the Seas, there is not fo much of the glory of God in them all, as in one gracious aftion tnat a Chriftinn performs ^ and if you looked at it thus, it could not but have plcafuit m it.

Thiidly,look at that aftion of grace,as thaf in which God attains his end in creating heayen and earth, more then in other things bfcfides', as there is more of God in ic, fo Godattiins mcrre in iti thecfidof Gbd* in his counfels is mote attained by any gracious adl,

O 2 then

»95

CAp«i5.

Anf.i.

2.

V^liaithcr

's in the V* ays to cufe dc* igbt.

i

J

Mofes his Choice.

TbeiecqatiPart.

Gha.?;. XVL

tA4itgh*tniv grt4/ afjiiiiitft.

H6^unb Do^inisl Concl«@b»tfatti ^»^.i{

was raifcd from the words, was, that Aj^iritMsleytcAtt feeanexcettencj f«{' Gods ptopl^ > thattgk under never fk.

(jT/ij/fj choofrs rather to fufleraffii-. ftion with the people of God. Who were this people':' A dejpifed people , an *ffli0ed petpU', Yet UHofes'could fee an excellency inthcm while they were making their hick, while they were whipped by th^ir usk-mdfiersy and contemptible in the eyes of -^ the EgypUMf i, yet by the eye oT faith t^ofes Oouldlook upc^themas the moft excellent c^ the eoithj 39 tha nioft ^rious people that lived in the vnM. aad ddires rather to joyn with tbem^ though Q4. -

«^

tiO^O

Cap.i6.

Moses his Choke.

in thcgrcatcft afilii^tions, then to abide *« Pharaoh's G4i^t^ in the enjoyment oif" ail worldly delight? jkt the world caftwluu dirt ^hcy will upon them, and darken rlicir glory what they can, yet tliey arc prcci-i ousand hcmoiabjcin the Siintseyes/T^tf eiceS^t of the e^thf and the glory ot" tht world. 7** fcraping his fores upon the aww^W, nnd^ertmy finking into the mire in the duNgeon, are more beautiful and glo-iious,chcn tlic great men of the earthy wJien they axt crowned upon tneir Thrones-, Thou^hyoi* have tie» dmt/tgf} the f>ffts^ faysriie Pfalmift, yet yau are as the wings of a. hove covered with filver^ and rvhofe ft*-, then are covered ivithyeHoivgold. \

We read of the Chrilhans that lived in the time between the Prophets and Chrift{ in the. latter end ot this Chapter, that were as mean as almoft'.tbc rage of men, and poverty, and difgrace could make them, wandring up and down in sheepskins, and

Moses hisQmce,

201

^^

t

^. N0 ieauty to a cdrndl eye. ;. And yet in C4»t.^. \ the Church is put upon the defcription of I, (he fays. He is Altogether lovely 5 altogcUicr Sy fo it is in the Original: See vvh^t 9 dif&rent n is of Chrift in the thoughts of the world, and loughts of a gracious heart; And as pf Chri|l, Ghrifiians, Chrift is precious to them that do ^c -, To you he fSfrecioHsiJhiys the ApoftlCjj.h^lt icrs d ro^ of offtncf •,. fp to a codly .gracioqs , the godly arc p£ecipMS> though contj^mned of that arc wngoAXy. The arguments that 3 graci-cart ^oes upon, or reafons why a fpiritual eye d feefo mucn excellency in Gods people;, undipr

outward means, are,

ft, becaufe they judge as God judges-, it is of irit of God that they have received, and therc-ley muft needs judge of things as God judgcth. ilde eftccms of things ufuolly as his father doth^ ere be any of you manitcft a flight cfteem of any ig whom you live, before your children, touj: ren will have iJic like eftecm of them •, i^you feft a high cftccm of any,your children will do kc: Hence ir is, if thofe that are.prophane, do fc and fcorn at Gods people bcfofc their .chil-their children will quickly learn to dcfpife them: ' becauCc Gods people nave Gods Spirit, .and is their Father, tney judge as their Father does, teous men and Kings, in Scripturp phrafc, are *.allone^ thofe who are Jlighteous, God looks as King^j,^ndi fuch as are Kings^ are not reed of God, if they be not Righteous : Com-thofe two Seriptijres, Mat .13.1 7...anii Inkf 10. I the one it is tiius, ^Uny Profheis *«/ Righteous

Capatf.

Whyi

gracious

heart fees

To much

excdlcncy

in Gods

people^

under

outwird

meanncfs.

Moses hU Choice.

ous n^nJ/Avs tUjiredtt fee Uuft things which Jtfcect But in tlic ochcr it Is, Mani Prophets atJti Kin^, «4V< dcftredutf<e thofe things mhichjfjtc.

God doQs noc judge of men in regard ofoutv«v#<) what arc outwards before the Lord •: What is- is «q have gold, and fine clothes before God 1 Thofit things that are braveries in the world, and take ug tiiecycsof men to admire at thctn^ whacarecbelcfii^ God^ God docsnotcft<ciao{ mcnacalLfoc chdf^ things, neither doth he diretlceuitheta for the waoi^ of them-, the want of clothes, and of money, an^ of the things of the woUd, what, is this to Gbd^' Does God Took ac any man the worfefbc wajot^ thcfe things? God is no rcfpoiler of pcrfons •, if h* ^ooks at any witii high clteein, he looks ac the poor, and humble, and contrite: God delights to locA down into the world upon cJiofc tliat arc pooc •, he eo*

a - - ,

M o s E s ^w ChTice.

\H viMmcc^ %m; God ^ Impmng the meanaig off ^ %Mrit, and feeing his grace, he hath rd^d to<

Mir$1ie» sndc^ittrHt hesrt thw canfi 00 ^j^^ v ^Qod can defpffe Princesy and Emperors <^thc carch^l ^9!^teiwlthcy fit upon thdrThrc^^ but a broken »id a49*Knt« heart he csnnet defiife-^ let him be never i(b^tffeic^le in the eyes of the world, God cannot i4e^[AK hui)^ no more then he can deny himfelf, and ^ccodSc to be God. It is Gods judgement of men, that ^e ri^k$e4us is m$re txetUtnt then his neighbor ^ ^Pre^j^z. 26. Let his neighbor be the moft excellent^ .ii0egard'Of tuns, riches, honors, and other excel-Qeacks^atid tmgodly mandefpifed, and«very way tcontcmptible in regard of outwards, yet he is more "exCKlfont then his neighbor.

It is obfetved^ that the EMgU and the Lyen, thofe Wve cicatures, were not offered in facr^ce to God, !biK the poor Lamb^ and Dove -, God regards the i^MK^aadthe I>cve , before the Eagle and the Lyon, no note that your great and brave fpirks of the world, tdbat^re as Eagles^ high, and lofty, and as the Lyon^ *6Qd Tcgaidis not thofe *, but your poor Lamis, and Xi0ves^ your poor meek ipirics, that are contemptible in the oyes of the world, thofc are precious to God. IW#r moiTf mghty^ great and noble •, but Cod hdth chofen thehafe things of the tPorld, the foolijhj con-temftible things of the vp^orldyto confound the wife^nd the great things of thf world.

It is very o^ervabJe, when ^ohn font to Chrift, fo know whether he ^vcre the tMeffiah or no, whe-xhcT'they 'flioiid bcdc for Another, he jdMiW fiood lun a 4ipeAanfwer, but, tii^lic, CoteHhim^ The

i

I-

i t

r1

blinde \

jo6|

Thcf:-iOi

GoJ.

Moses his f foorce.

a likcnefe to God in the highcft cxcelltncy, in his ho-kneCsand righicoufncfe, which is (to 1 peak according as wc arc able to conceive) the hightft cxccllcncr of God -, fo that a gracious heart nSth that which makes liim like unto that which is the top of Gods excellency, that which is the image of Con Uimlelf, and thcicforc it hath thcfe four titles. The Imdie tfG»J^ The Divine NAturc^ The Life ofGtiy and the Glory of Gid. IhtlmAgeofCid, Gen. i.atf.i Thatot live Divine NMjure^ you have in the a Ptf. 1.4. Wherehy are given unto m excetdiHt^rest dMf precioM frtmifes, that hjtheje jou mtypepartntml tfthe I>$vtmN*t»re. And the Life tfcod^ £p^i^\ 18. Being *lieHMedfr$m the life $fGod^ that"is,ftDOi 1 his grace. And ilic Glory of Cod, Rtm.^.i^. F§rH hive finned, and come port of the Glory of God. The work of grace in mens fouls, hath that cKccIldicy

Mos B sh'tsC^kei

^^

mt'

riiat a gracious bean hatb of GodsMojplc ^ 'Cap.id; is ihe greaccft taicxSHencf- that c^ 6ed did iipo(L;i orwiltbrftowiqxmaiiffOT cc gtov^A up to the grcateft cKgree, Ml cz-tbat bypoftacicaV Unipn of the Hbnffanc mr

Chrift with the Di:«inc^ and chcrefent muft sin a precious eftecm.

a frifuifU of eternal happineis, it is that w&U grow up to an eternal gloiy: Take all md nariufal cxccUendcs; lee them grcHv up h/ghcft he^ht they can, they can ncvergrow oxy ^ but this is that ctemaLleed^^ if it be kt to >^ it wil ffwt yp to the height of gfoiy: Now f be thus, if it be that nrinciple whereby a it is. taited to luch a higB condition^ no^Har-. ug&. ihofe thac have a. ^idtual eye , and into, thfi things of God^ and judge fpiritually g^^ muft nced^; eftecm dioie very precious tnorable,. chiit bane tbeA^gork of grace upon

MoEslexcdlbncics^have been: highty eftecm-Icatkcns^as tht M^diiznd JS'aliriPii; that were iom theic dinner andfupper of Turmps, to igoverngf^eftranniea^hecaufe they fawfuch Kcdlcnci«s undsr. thcirr meaa outiides: If fo (Qowledgcof moral e^Qcdiencics can raife the of niien<iathe'World;,miidi more then the true Drious excellencies: of grace;, idly^^n^nag^fd of the rdatiomriicy have roGod: jeople hnrra near relation to God:-, the nearer a one hathtd great ones, the moifchigh he is ;ftceniof mee^^now (uod^ipcoplcthough never n^liavQ a wdndcrfulnearrclaiiQn:to God*, for, ^ they are the chofcnof God, they ju-cthofe

winch

mm

Tiic faints near I elation to God»

Moses his Choke.

which the Lord ui his eternal counfels, hath fee apan for himfelf i the counfcU of God from all eternity have wTOught for their good •, and this is manifcft-cd unto a gracious heart. The Lord hath fet apaxt t godly mAnhr himfelf\ fays the Pfalmift in Pptl.^. They arc thofc that arc t!ic confccrated ones of God; conlccratcd and devoted things, though they were never fo mean, were exceedingly cftecmed of ^ if it were but leather, or wood, or never fo mean a thing that was in the tabcrnablc, and confccratcd to God, it was highly eftecmed: Thofe that are fupcrftitious, if there be any thing they think is a holy reliquc, though never fo mean, what a high cftcem they have of itf

It is reported of i^fries^z King of ^Slf** '^ was of a bafe birth, for which fomedelbiied himt

■hcrcforc of agreatBafon of gold, inwhich he and

M o s B s his Qfjice.

■■M

iMfy they itt thofe that arc eittred into Cove- Op.t#. ith God^and therefore in nearer relation (then ) to God *, therefore they are called TbefpnUn \The trcdfurt ^f Ctd^ Tdefecnlidr Mis ffCUly t thofe chat God CamHts himfelf in-,whae hi^h-1 fuch expreffions as thefe^ They are thoft that lath fct his heart upon, the beloved Oftci of They are the children of the high God ^ The of the fon^that are married to tm fon •, In fome t nearer then the Angels rhcmfelves, for they tim myftjcal Union (b married to Chrift, as people are; and Gods people having fuch reloh D God.as in thefe & many other rc(peAs might ned, they arc worthy ot honorable efteem. rdly, for privilcdges -, they are thofe that are from the evil of fin, the evil of punifhment. are thofe that have whatfoever is in God to be , working for their good: All the Attributes kI, and the ways of God in his Providence: If !>e any thing in God to make a man happy, it r$. And all the good that isfpoken of in the f, all the glorious promifcs are theirs: And It is in the >vorld is theirs, the world continues eir fakes •, fays the Apoftle, f^ff is jours j for 'tf Chrifisy andChrifi is Cods , i Cor. 3. nU. great argument to '•- w Gods greatnefs, that c creatures in the world arc his, and for him •, an argument then is it, to fhew the greatnefs !^hriftian, that Heaven, and Eanh, and Chrift, jod, and all are his, and for him < They have iccefe to the Throne of grace, and welcom They have that privilcdgc, to come and put hands into Gods trcafurc, and take what they

P wQL

3-

TheiaiiHf Privi-

•MU.

C3p.l6.

' fimtnJirc. fkr it HI ill-

■ er/>"«'-'tsiifTtdt-

' WtfoKjl '

Moses his Choice,

will, God gives them tlic key, giving thcm^hc fpirit of prayer, he gives them rhc key of his fpirirualtrca-r fare: They arc the heirs of Heaven and eternal life •, yea, and the heirs of the world too, for being ihc children of God, they inherit their Fathers riches*, now Ri?nf./^.i}, Abraham is faid to be the bcirof the world.

Fourclily, confider the precious things that come from them : as there are more excellencies inthem-felvcs, then in all crcarnrcs in heaven and earth, except Angels ^fo in every gracious aftion that comes from them, there is the greatcft excellency the world hath. Luther hath many high and excellent cxprcflionsof the worth of the ads of grAct, whereby he (licvvs, though he was a mighty advancer of Faiih, Co he was no enemy to ^ttd rvtrks : Nomart^ fays he, c^n commend good werki taagnifcently enoHgh ., for om work of a Chrijl,

Moses bis Choice.

i dU gUrious^ fwh as jjbdU remdin tterndUj. ' they arc precious, from whom fuch lis things do come*, it is a precious fountain^ nds forth fuch precious ftreanls \ Thefc the of God fend forth plentifully, the excellency n a fpiricual eye fees, and therefore-muft needs ifc to be the excellent of the earth^from whence :amc.

liy ■ the great ufe that they are of in the world ^ ufe is a poor man or woman of^ thathVesin a moak-holc, that no man regards < Yes, many thefc are the oncly ufeful people in the world, e they from whomGod hath all his glory in the God attains his end of making the world by were it not for a company of poor cdntempti-^plCjwhat glory fliould God have in the worlds or men to be the onely people from whom Ath his glory in the world, is to be of great rhey are they chat are thc/i/r of the earth, and >^r of the world •, though by fome that be ap-)nely to thofe Difciples and Mirtifters, furc-to be applied to any Difciples of Chrift; They ry that hold forth the light of the glory of the world would be as a dungeon of dilmal fs, were it not for them: They are they xifrevail with Gad for mighty things, as ^d-! prevailed with God as a Prince : They arc lat arc employed about high and honorable *, none have fuch glorious employments as 3eople.

\ifb Hifioiy tells us, that the very Camels e tifcd to go to tJUdiomets Tomb, art even r high efleem amoiigft them, fo as they ne-

P 2 vcr

;The tt/c-fktncfs of Gods people in the world.

k

Moses hit Choke,

Cap.i«.

ver afier ufe thcoi in any mtw fccvUe way as they < before: Though things be never To mean^yet by 1 •/< they bcc(>oie honorable ^ no ufc (o honorablei 1 tfiat or the Saints, where this is fecn with a dit eye, they arc cscccding honorable. They are great bleffing of tlic world : Ifa. ip. 24, there isi promifc that Ifrael ihoiild be * hlejstng in the mtd^ of the L-tml. Gods people, whcrclbevcr they arCj arc a blelUng to that Country, a blcflipg 10 (he world, limvibcver defpifed of the world 5 pur all OiA toeethet, and fiirely they arc precious.

Laftly, a fpiritiul eye looks upon Gocts peopleas precious, notmthftandtng all outward cneanncUy b6 caufc it looks upon tficm «5 in their tods, thi9iigh tbq are now incomparably above all that is in cbe \vorU belules, yet their glorious end raiCeth thdr wonh exceeding high, and a fpirlcual eye looks mucA

Moses his Choice.

^tmmt

be meanly clothed, in niflet cloth) or eating ie bread, and playing with beggars children *, to Is fervants, ho^vfocve^ they arc in the eftcem of vorld, yet thofe that know what they are to inhe-ivhat they fhall receive hereafter; cannot but upon them as honorable : A fpiritual eye fees that body that is now clothed fo meanly, within V years fhall fhine more bright then the Sun in irmament^and that foul that is weak in parts and ;, it fees it as a vcffcl that /hall be filled to the 1 with all the glory of God, and the Image jod to be made perfeft, and to have perfeft vledge of God, and of the blcffed Trinity, the iny/tery of the Gofpel, and all the great :sof God: A fpiritual eye can fee within a lit-/hile, when Chrift fliall come in his glory, he >wntl\cm before men and Angels, ana tell men Angels, Thefe are thofe y for whom the eternal iccls of my Father did work,and I ^vas content to my blood for them •, and all that was intended e great work of Redemption, was for thefe: A :ual eye can fee^ that within a while they fliall be 1 up with our Savior, to judge the whole world, dgethe Angels, with Crowns upon their heads, ulms in their hands, triumphing, afcending up Chrift to fee the Father, and to enjoy him evcr-igly. And if thefe things be fcen, as real and tin, they cannot but raifc efteem •, there is fo h in Gods people here, as not oncly docs con-: a gracious heart, butfometimes will convince hat hath but natural principles of their excel-^ )mc men and women, that do fometimc rail

P3 a^

Cap.i6«

«V*i

"4

Op. 16.

I

I

Moses his €hoice.

at Gods people, it'wc could fee into their btrforos, do roniEtimcs bids them, andwifti that their condition \vcre fuch as theirs fliall be : As S^Udm mftied he might dte the dtiuh of the Righteous^ and 5F«iiw tl\e Baptifl, thoieh he was mean for outwards, yet Nerod reverenced Iiim, bccaufc he faw fomc glimmerings of the excellency that was in hitn : And that is obfcrvablc that wc have of ^iJi/ft Kingot' //Mf/, I Ki0gs 15.14. he was a widccd man, yet when he COOKS to f/z/o-f, and fees the Prophet nw ft dye, fays he, Omy father, wy Ftther, the Cht-rjfitscf Ijratl, A/tdtheHor[emtHthere$fl thisistbc (peechof one that was ungodly, he had a reverend cfteemof £///i<, and it fcems he walked fo, asht gained mighty dieem from wicked incnjos in zKii^. 3.12. three Kings came down to the Prophcr O fjwak with him, they do not/fWtbr him -, True icis.

Chap. XVIL

fVist we iurt u lesrn from thdt high eft am j grm$m k€4rthath ff the Saints int heir for eft affti&iws.

HEncc wc fee what a difference is between the men of the world, and Gods people: The men of the world arc fuch^ as in all their outward pomp and bravery, are bafe and i?retched, and Gods people in all their baiene(s and meanncfi^ are trrccbiis and honorable: The wicked men are (b vile, as all the glory that the world hath cannot make them blcUca; and Gods people are (b blcfled, as thac all the eril of the world cannot make them any way miferable: If a man had his hearts dcfire in all things that are here below, he may remain as a baCe ctmed creature % but let him be gracious, and godly > add let him have all the mifery that can be put upon htm in the world, he is one tl^ God, and the Angels, and Saints look i^n, as the glory of the earth.

That is very obfervable we have o^Antiochus Efi^ fhants \si Dan,! i.ii. In his cftite jballftandMf 4 vile ferfm^ and yet he was the great King4>f Ajjj/ria. And ^ifefhui rcpoits, the Samaritans ^vrote to nim, bccaiic he tormented the ^ervs^io excufe themfclves that they ^wre no ^eu^syzxid they writ, Antiechns the mighty Cod^^ and his name Epiphanes in Englifli,docs fignifie erfe that is tlluftrious andfameus above $thers: Though he was the great King ofAjfyriajZad by flat-t-cjy was called the Mighty Cody and oy his name.cal-Icd/Jhftriaus ^famous above otJhers^yct by the holy Ghaft>hc is called 4 Fileperjon. But l)4itrft/'^>eaking « P4. of

Cap,i7.

Ufei

y

216

Moses his Choice.

of Gods people, whom he ftiould do good unto, fays,Thcy arc the excellent of the earth^in nhgm umj (/f/x>A/, PfaLitf. thc^vordfignifics, the mdvmfceitt of tic etrth : The one is called The viU of the earthy in rhc Pfalm before, and the other called TA^wrt^w-ftent^ in this Pfalm.

God hath made a fepararion between the wict^d and the godly, and therefore Mofes fays in EMti. ^^.'ver.16. Thou h^fifefiarated hettueeit us unduhtr peevle -, the word that is tranflatcd/(?/)*««</, is, tbtt hjfi rvenderfitUi [efar^ted betveeen us and other ft*^ fit; foGod hath wonderfully fcparatcd between us and the world- tTiatthconc ihouldbe focur(cd,rf«c all the good of the world cannot make them bltf&d; and the other fo blellcd, as all the evil of the mnU cannot mate them miferablc. When K^griff* was fo admired, that the people cryed. The

Moses his Chwce.

Op. 17,

ml^n^ film, fcAc.

It is true liVcwife of luchasftfol^ thcGoibcl, if the beauty of them be hid, it a hid to ttiofc that arc

loft.

Thirdly, if Co that there is fuch an excellency in Gods people^ though under great afftdioiK it (hould teach us all to manifeft our Helped to Gods people tliatare metH: It isamoftvilc thing, to kdve the fdith fif Chrtji in rejpeff pf per fens : lays TertuUun, We dt nctjuigc of futh tj ferferns, but of perfemsij .j/i//*.- So do not look at men, to jiidec ofc them according to outwards, but iook to the inwards of thcfoul, howtheyarc cloathcd within. Whni Ihamefiil thing is it for thofc chat arc Chriftians, tbn knowrpirituaTcxccUcnctcs, to look upon thou^c aiegay, and brave outwardly^ What do thofc riot a«: gay and brave attire thcmfclves for, but to have the eyes of men drawn after them •; Let childreV:

.^

M o s B s hisChuce. I ^'9

judges of thofe evil thoughts i that is, to judge ac- Cap«i7-cording to them: Some render it thiis ^ and are Mt judgis of evil thoughts i And fo the negative, that is joyned xpfMtAh is to be applycd ^Ifo, to become judges of evil thoughts; Have you fuch evil thoughts as tliefe, and do you not judge them to be evil < Noting there is fo much evil in tnem, as it is to be Avon-dered, that any (hould have fuch evil thoughts, and yet not judge them to be naught.

But how ftwuld we manifeft our re(pe(5l to thofe ^e/f that are ourivardly mean, that are gracious <

Firil, own them, and be not aihamed of them, be- Anf^. fore your braveft kindred, for they are precious tq i. God and Chrjft, and if you be afhaqicd of them, you are afljamed of Chrift himfeif, and it is juft Chrift 0K>uld be adiamed of you another day: Are they the gk>ry of God, the trcafure of God, and tlie portion ot Ood, and the peculiar ones of Qod, and lliall you be afliamed of them < O no, but thofe whom God honors^ let us honor-. What rule can we have better for our honoring of men, then that honor that our God puts upon them i It is given as a fpecial reafon, why the King of B4byl$n fent Am-bafladors, and a prefent to Hi^ki4h, after he had been fick, to teftine his refpeft to him, and to honor him,becaufc he had heard, how that miracle Qf tlic Suns going back was for him, as a fign of his recovery •, The Sun m& the God whom the Babylonians worlliipped; now becaufc their God had honored He^kiahCo much, the King of BdyUn would honor him likewife. Ahnhnfis m 2 Kings lo. God hath .'-^ ^ •wroiight great tilings for his Saints^ whereby he hath put muicii honor upon them, he hath owned them before

!!■ II

Cip.17.

Moses his Qyyce.

fore all the world, let us own ihcm with honorable rdpeftof ihcm. 3. Again,blcis God that you may have any communion with them, to have the breathing of Gods Spirit in them ■, rcioycc in rheir communion, and fellow-Ihip, and delight more in moirrning with them in their aftlidions, then in all the jollities ot the world, then to be fealbng, thcntoenjoyallthcir delightful braveries.

5. Again, the more they are contemned in the world, and they fufler in the world, the more do yon rclpcd them, and own them • So long as Gods people I'uffcr nothing, but have outward profpcrity as well as others, feme will make of them • but if they fee them in contempt, then they leave them, and loott! at them afar off: as it is with a mans Mimftcry, when a mans Miniftcj;y is approved of by fome that appj

y

M o s B s his O^ce.

■taaMi

.(■

Ill

'theyihaflbe wclcom into theit tomtwiy, till they Cipi^ be ihot, and they fee ctifgrace put upon them, tkcff they look upon them with a lowty countenance* If ^ man be tnsiVjdling; ^nd theitt pe zSim-di4lhy the high-\\eay» :if the ^MJfainc^ lie tvill ^Q out of hk Tray to take notice of it^ biiti( the Sun do not (bint, he may go a hundred times by and never regard it ^ andfownentheSanfiiines noon Gods people^ they ^re much made of^ but i^a cloudy day do comti>4Uid takd away the Sun^iioe. they ate nor eftechried^ and many people in/lead ot helping them in their afiiH-on, will adde to their affiiCTon, and fay, 7m* needed Mt t$ bave b€e»f4 fdrmurdy .vki tc ban) 6 of feared, fg timtb-j If VdsjaBirtiimt'§f.wifilimhmtghtjw^int¥^ ibktriiAUfjmdthchkc. .'..'.

• IfyouhadagradotssheartjifyotiiaivoAcofGods Servants go on in the -my ot God, and fufifer in that way, thougb he had^failed in < fomc pacdffukiiSy ybu wotdd pafs chem By, and not be itaoy to take idvain-tagev to ^ak agiainft him For them : If amaacfo plead for the Kwg, every circuixiibance is not taken up, and aggravated againft him ^ ami fo for thofe thatare:for God^ csKiy cinrum^ahcr fismld;norto aggravated againft them: it is better lor one to be forwatd in Gocb caufe^ though he fhould fail ib fome , circumftances, then to beinkinvarmt if amanrbdgo^" ing earneftly^and do fail fiocwardi^henrc is not.fo' muck danger in that, as to M backwani: fo a main) tfaatib fonvard in that which is: good, thongfa he may cdrry fome things indifo'eetly,^ and fofltt ibaiewhar that way9 yet his fall is«butR>rmcd> and there is not fo much danger in that, as in a time-ferver, andapoftatc | thit i^ backward*) he^iAayfaMKidtf.'hi6 oweki' Abd

there-

rii«fli«i

-111

Clp.17.

Moses hit Choice,

tKcy may not (pesk ill of our ELcIigton-,but the efteem of the Siints is not flightly to be cfteemed, foritis abkifingofGod, and therefore St- P«/was camcfl with the Remans to pcay to God forhino, tktthi fervica might if dccepcdcf by tht Saufts,

On the other fide, for one to be in (uch a condition, as thafe that arc godly> wife, and humble, fiiail call their cftatcs into qucllion, and be fufpiiious of them, fnch need look to themfelvcs: many that are truly godfy, may be very guilty of ccnfui'ing, and Co do much wrong, both to thole that are godly, and tQ Religion •, but cake rhofe that arc wife, and hatnblc, and I fay, if fuch ihould be )ca]ous of me, I ihoaU hav<r great caufc to be fulpitious of my t'clf-, f<x fiacfe havcibcSp'ritof God, and do know the chiogsof God, A fptritual mdn]udgeth all things, and tncrt* fore we ihould make good ufc of their opinions rfis-, If they be afraid of us, we iliould fear

ziy

r ndmes •, if they be h07y^ their names arc re-they wiU gain reverence from thofe that are ind will force it from the bafeft wretches: and re you that would have honor, and a name, I way ^ you would be the finefl in all the com-id you think to get a name that way, you feelc ches, and fo to get a name *, this is not the is docs not cover the filth of fin, this cover-irrower then that you can wrap your felf in, .i6. but if you would get a name indeed, bej tnd gracious^and hoIy,and then you (hall have timony of tne confciences of men, and that then all their words, for there may be flattery words.

^rMiniftersthinlcif they fliould be poor and very one would contemn their Miniftcry, and re they think the way to have their Miniftery id, is to get great livings-, this ccnainly is a y: A poor godly man that walks in his Mi-[aithfully, and confcionably, will gain more then others by all their great preferments. As le fpeech of Boniface that was a CUartyr • t him, Avhether it was lawful to give the Wine acrament in a ^vooden ciip •, Time tpasy fays ?» there xpere wooden Chalices, and golden but now there are golden Chalices^ and wooden : This Avas the way of Papiflry, for to have i bravery, and thought to gain mens devotion ly 5 but when there were wooden Chalices^ linK were carryed meanly, that did not take le dignity of tne Miniftery, but by the holii-their lives, they were efteemed of the more, : Ordinances were not accounted the worfe

Q^ ... „ by

Cap.17.

C»p.i7.

M o s £ s his Cfe^V«

by the oiuward fimplicityof them, but the betttf. Let us that arc acquainted with any thing of the minde of God, know that there are better things to gainrefpcit to Religion, and to our fclves by, Uien all the outward thingSj be not afraid therefore of fuf* fcrings, be godly^and let fuffcrings be never fo much, and your name will be precious, "^^"f' ^^bo wjim^tuI uf anddovtn in jheff'skins, indroAt-ikiiiSj Hcb. ii, yet thiaiiteJa^ood report hy [Attn.

Laftly, if a gracious eye can fee fo much cxgcHco-cy in the Saints, in outward mcannefs, how touci more (ball they fee when they come to their glofy, when all the trcafurci of Heaven iliall cojnc q»1k opened, and all the good of Heaven let out to tfans, when they fliali be wholly free from lin, when the robes Ihall be brought out,and the glorious garments, af\d they ihal walk with Chrift in white:" If they be Ip ;lorious when they arc on tl;e di ' ' ' """

riiMfai

.uSi

Moss t bkChbieii

hen the time fhall come that God Ihall, ' )uls, ind \voi^ any good upon their,

, the tittle of aflffi^on, whcit they arc fick-bcds: though in profpcrity they on, ami fpcafc evil of you, yet in che jod fliafl viik them, 2nd \iy his hand , then they Ihatt fev, Thb is the olietj^ I live upon the eartn, afnd fend for fucir

, rfiey ffiall gibrific God in the Diy of , when they ffiattfce the gloiy of theft, dJ (ay. Theft are thoft we deipifed, and ocrites, now we fee they are no Hypo-:hofe fooliffi Virgins that wanted oyl, ridegrbom came, then they asked oyl of irgins^ it may be before they would wledge it was oyl, it was water with re, but now it is oyl: fo now they fhali ?rc godly, and not hypocrites, ana they lotions that they heard of, but realities, mivh of the excellency that a gracious fee in thoft that are godly, though ran and affli^ed outwardly. The fitth

CL2

CHAP.

\

mm^i

Moses hU Cboke.

Cap. i8.

Dc^.^

Chap. XVHI. A graciei^ heart mil appear for the people tfCtd, xvhatfoeverfttfferings may follow upon it.

AGrdcious heart will appear outwardly rvith Cods people t and he erf their fide, tvhatf»ever fufferings maj follow upon it. Many tKtngs ufcful for tlic opening and enlarging this point, ffl] into the former, and therefore I ihall be the briefer in it. The Point is of great ufc in thefe times, wherein God calls for fo much appearing inhiscaufc, for his people ; but generally men feck a fafe way to them* felves as they think, to keep their Religion K-itHn, and not to venture themfelves, by appearing what they are-^ andif any iliall be fo forward, to appear outwardly what they arc inwardly, thefe arc dcfcrted.

childc, in his affiiftioiij and danger, you would cake it well at his hands.

Secondly, they holdout the honor of God in the world, in their liiffcrings. they are Gods witneflcs •, Ijaiah 44.8* They ^dndjor God • in appearing therefore for them,and their caufe,ye appear for God him-felf: the caufe is yours as well as theirs, if God be

yours.

Thirdly, they need encouragement, efpeciallyin the time of their affliiflion •, the beft have flefli and blood, and if they be deferred in their caufe, much advantage is given to temptation •, Wo to him that is alone : If any (hould fad, if any fhould mifcarry through your deferring, or not coming in and joyn-ing with them, it will prove a fore and a fearful evil againft you. If any of Gods fcrvants in afBidion (hall go to God, and make their means to him, and in the rief of their fouls tell him, how you have left them, low they are alone info great a caufe, whereas fuch and fuch might have afforded much help and encouragement-, iurely this will witncfs fearfully againft you, and it will go ill with you 5 Certainly you bring much guilt upon your fouls, in deferring the Saints in the time or their afBi<5lion: Hence P^///prayed,that CodwonldnotUy to the charge of thofe in Afia that left him in hisfrfl anfrver.

Fourthly, not appearing, is a betraying the truth: It is a fpecch of Zuinglit^f in his third E-fiflle • We may as well with Dioclefiany worfliip at the Altar of ^ffpiter or Fent^^ as hide our faith under Antichrifi : He that is not with me^ is againfi me^ (ays Chrifi. Fifthly, Chrift appears moft for his people in their 0^ 3 affii(5lions.

Cap.iS*

2.

4-

Ai arof

dorATCy AC

ftibt/inti" chriftofiy icm caul-

Zuipgl. cp. J.

ap.i8.

Moses his Cimce*

affliiSions, when they arc at the loweft ; Iftiah fij .9. /flthcir affiiffton Uetvas affiSfed, the Angel »f hit prcfe/jce was then with them, his love and ha fitj tvds tewards thtm^ he bare them, andarried them ■ PfaL 69.9. TheTjalof thine houfe huthestenr/ie up, the ref roaches of them that reproached thee, are fain nf-6n me. You know the place is fpokcn of Chrift, and thcfe words were fpokcn when the Church was in a very ill cafe, as appears in t!ie Pfalm.

Sixthly, times of attlidion are the efpccial times to manifcft our true love to the Saints,wnich arc near to us in many bonds. It is an ill part of a wife on friend, toforfake husband or friend when in affli-ftion. ^ofephufTC[>onso(0erediaf, Wiic to Htrid the Teinirch, who when the Emperor hid cicprived her husband of his Tfrnirt//;, and baniibed him, annexing his Tetrdrchj to Agnppd his kinsdom, under-ftandini

irt**«MMrita

M o s B s hh Choice.

Mi

diiici. 7-

fciting all their cftates, to go down to David their CapiiS. btx)thcr5both his father and tMther was thcre^though 1 veiy old now, as appears ver. j; Bafils fonvardncfs C**^/-^'* in appearing for his friend in danger, mightily affifa- ^^^ ' ed Cbqfoftom: he tells of him^that he hazarded him-felf miich, to deliver his friend in danger, and being blamed by fome for venturing fo much, he gave this anfwer, Iha^e not learned to love otherwifey I know 'Egottiher not hatP to manifeft my love but thus.

Seventhly, when Gods people fuflfer moft in Gods caufc,^ it IS then moft honorable to be called forth to appear for it, toaffift in it. Amongft the ferfiansj the left hand is accounted the moft honorable* Xeno-fhon reports of Cyru6y tliat thofe whom he honored moft, he placed at his left hand^ upon this ground, becaufethat hand'wasweakeft, and moft fubjeft to danger •, the moft honorable of the kingdom were fet to defend, whcr^ there was moft weaknefs and moft danger: If the people of God be brought low, if they be brought under by affliftion, if the caufe of God in them feem to be in danger, then to come in and appear, to ftand by them, and for them, this is honorable.

Eighthly, this appearing for the Saints, and joyn-ingwiththem in their affliftion, fliall be highly rewarded of God. When David was in his atfliftion, perfecuted by 54/#/, Ahiathar fled to him rvith the Bfhody and abode mth him'^ Although felf-refpedls might move him, Saul having flain his father, and fourfcore and four priefts of the Lord, and if he had not efcajped, he had gone to it too •, yet becaufe he was with David in his afflidion, mark how Solomon refpedts him for it, i Kings 2.26. Thou art tvorthy

■ 0^4 of

8.

.

Cip.iS.

Moses hisCh(»ce.

»f death, hat I will not fut thee tedeatk^ but gt t» An.uheth, to thine own peldi, bec^-'fe thou b^refithe Ark of the Lord Godbffore mj father David, andbe-cjttfe thou ha^ been afjiiifed in Mi wherein my f^her ve^ jffliifea.

^ojephus rc^'ons of Agri^fa, that being bound with chains, and lent to pmbn by Tiberim , for wilh-ing Ciius in the Empire ^ one Tbaitmajltts one of Cum his Servants carrying a pitcher of water, met him, and Agrifpa being very thirfty, dcfired him to give him drink, which he willingly did -, upon which K^grtff/i faid, Thif frrvice ' #^o» ha^ done iv giving me drink^ jball do thee good unather day : afterwards when Caiut was Emperor, and Agrifu was made King', he firft begged T^^awj/?** his liberty of theEmperor.and made him a fiee man,(hen he made him his chief Officer over all his afFairs,and

muft not let it pafs^ as being afraid to be accounted Cap.iS. one belonging to them. Luther in an Epiftle to StM-fititis , a German Divine, fays. That rvhen ^ejus Chrifi i$ condemned and blajphe/nedy it is no timetff fear^ hut to cry otH • yea he profefTcs, that he had rather be accounted any thing, then to be accufedof. I wicked filence in Gods caulc^ Let me be reputed J^l'I^J^^^^^^ j froud^covetowJ an adulterer^ amurtherer, an enemy busyavirm, \ to the Pope, guilty of all kinde of'vices, fo I he not]^^""^^^^^^^ found guilty of wicked filence^ when the Lord Chrijt\^jifipl^^^ f^f^rs. In Eufebiiis hisHiftory, l.^.c.^. wefindc o;(>mniutn , a Letterthat the Ghriftiansof Vienna, and Lyons in ^^'^"'^^^ ; France, fent to their brethren in Afia and Fhrygia, 'm^hjacn^ ' in which they tell of a notable example of a brave "' "^" ^^' Noble man, Vetius Epagathtis , appearing in the Jom^nuT caufc of the Chriftians, not being able to bear their f^titur. unjuft dealings againft thcm^when he heard thofe vile 3^"^!!^^^^'. accufations as^ainft them, and condemnations oftium. them, he defired that he might be heard to plead for the brethren, but thofe at the Tribunal being utterly againft it, becaufe he was a Noble man, the Prefident would not admi t of his petition, but onely asked him if he were a Chriftian, he profcfled aloud, that he was, and fo was taken amongftthe number of Martyrs, and called the Advocate of Chrifiians.

Secondly, appear for them,by vifiting them in their troubles •, that is a fpecial duty that Chrift looks for, ^f^^^^'^, and will examine at the great Day, whether it harh ror/i^i, been performed, benotftiyof this, left you ihould '"'"/^^^^ befulpeCted to be one of them. Chrjfofiomm an [uuf^JiiSfii Oration upon the praife of two MartVrs^ fays of crut. Chr. Chriftians, that they would not be kept from viliting Jfny^''& the Confeflbrs in Prifon, although it was forbidden Mnximum

with Or. t

-t

i -J*-

Moses bU Chice*

with many thrcatnings, terrors, and it was great dan gcrtotbem.

Thirdly, we miift be ready and willing lo cntcruiji fuchas ftiffcr.

FourthIy,we mud ufc all the intcreft we have in any frtends, improve all opportunities for the relief of fuch as luffcf.

Theoderet tells a famous ftory of one Terentim^ a Captain in the Emperor f'aUns his Army, ivho returning from Armtfiii with a great Vidory, ihc Sm-fcror bade liim ask what rnvard he would ^ he oncly askcdasarccompenccof all his Service, that theie, might be granted a Church to the Orthodox \RJm-tioch, that they might freely meet in pubhquc: thJS hckncwcoiildnot but be exceeding difplcafir^ to Valens the Emperor, becaufe lie was an Arriaa, and To it proved, for the Emperor tore his Petition.

Moses his Choice.

I

1^5

Cap.]8.

Enftb. /.4 c. 4. (^eut. Migi,

making eloquent Orations before the Emperor for them: and another ^^uadrdtu4 Athenicnjis ^ when Adrian came to Athensy he prefcnted a Book to him, pleading for Chriftian Religion5 God bleffed the. o endeavors of thefe much, for the moHifying the ^^\*,\g Emperors heart towards the Chriftians.

Sixthly, we muft be willing to fuffer with them 5 5, we muft be willing to lay down our lives for the brethren, much more fuffer with the brethren: we muft be willing to have feUowfliip with them, not onely in their priviledges, but in their fufferings, Rev. i. p. I^^hn whoalfo dm yonr brother^ and companion in nitn/ationy and in the Kingdom and patience of^efm Chtifi: many are willing to be brethren, and compa-1 niotjs in the kingdom, bur not in tribulation, and in the patience of Jefus Chrift •, Heh. lo* 33. it was the commendations of thofe Chriftians mentioned there, that they were companions of thofe that were ill ufed for the caufc of Chrift.

Wherefore for application, let us know our duty,| Ufe. and fhew our fclvcs more ready and forward to joyn with, and ihew our felves to the fervants of God in their perfecured c^ate • in fhe times of their profpe-rity there is not fo much need we fhould manifeft our felves tobe for them •, this is the time wherein we are called, efpccially to manifeft our love to them, our fiding witn them •, The greater their affiiftion is, thc^ more we muft appear for them: When the people of God were in a comfortable eftate in Egjpy as they were in ^ofephs time, ^'ojeph did not leave the Court to joyn with them, but when they were in an aflRifted eftate, as in CMoJes his time, LM$fe$ left all to joyn with them 3 here you have a tryal upon what fide you

will

1

zj6

Moses his Chice,

Gip.i8.

will be, now you have an opportunity to witncfi tot God.

ThoCe words, Hofet ii. 12. ^u^iih mletk with God, the old Latine liath xX^TeAis defcendit cum Deg, fie depends a witnefs mth Ced, and lb the words will bear,if the pricks be altcrcd,which may bc,bcing according to the opinion of many put in,m latter titnesi Riher.x maintains this reading, and hath two good notes upon it:

Firft, Others leave the triiewordiip of God, bot Iitdah continues, and To witnclFcs to his truth.

Secondly,//^ defcends^hc is content to be in a lower condition-, though he be fewer, and not ib flouriiJi-ing as ifrae/, yet if he may be Gods wiincfs, he is content. Thus fliould \k£ be willing to defccndto witnefs for the truth, to leave the fiourifliing people of the \\'0rld, and to joyn with the lowcft and mcancft

I

Moses his Choice.

njer. 16. yet thefc are rebuked, but ZtbulM and Neft halt arc commended for a people that jeoparded their lives unto the death, they arcnonored for this. The people of God were now in a low condition, in great afflidion, and no excufe could fcrve turn, for their not joyning with their brethren 5 whatfoever neceffitieiy inabilities wc may pretend, that keep us from spearing in the behalf of, and joyning with Gods people in their afflifted eftate, it will not bear us out oefore the Lord 5 In times of ftorm^ all fliould come in and help. The two Tribes and the half on the ether fide lordsn^ muft not think to abide peaceably in their pofTcffions. while their brethren were warring for theirs, but tney mufl joyn with them in their battels, until they were in their poffeffions like-wife.

It is a fore and great evil, not to joyn Avith Gods fervants^ in their troubles •, but how great an evil then is it, to adde afBiftion to their affliftion, to joyn with their enemies againft them, efpccially when they are weak in their fuffering condition < Gods wrath againft Amalek was,- becaufe he came out againft Ifrael in the wildcrnefs, dx\d not onely fo, but fmote the hindmoft of them,, even all that were feeble behindc them, when they were faint and weary, Btut. 25.18. Now you ftiall finde that the wrath of God was never fo dreadful againft any, as againft t\\t Amalekites r for>

Firft, obicrve what exprcffions of indignation the Lord hath againft them.

Firft, Thiswickednefsof >*^w/tfir, and his dcftru-

Ak)n> muft be iprote for a memorial in a book, and re-

hearfcd in the ears ot lojhua.

Secondly,

3^-

Cap. 18.

Mo $Eshis Choice.

Op.jS-

Secondly,God will utwrly put out tht rememkrdMt of AmnlcK from under Heave».

Thirdly, Tbc Lord twcara that he will^-Jv^ww ivith Amilck Jremgen*rMi0n t«gentratit/i^ all thcfc £xod. 17.14,16.

Fotirthly, GoJs angiv (or many years 4fter coMin*-cd.i^dtj}Jl AmMek.^umb. 24.20. Ha Utter end(haS bt^ ihdt heftrijly for ever : andDeMt. 15. 19. Mvfes gives a charge, that after//r4e/ w.ts poflciTcd of his inheritance, that hemuft blot out the remembrance of Amalek from under Hca^'cn, Thott/hajr nttfarjei it. Andfiarther, although at the ;fr^, when Amttisi came ^ainft ifraei^ there w-as a great ilaughcer of thein,ycE more then four hundred years after, i Sam. 15.1. God fays, He remembred what Atmlek did t» Ifrael^ and gave a charge xoSmI to go andfmitc them, andutferly todejiroy all they hid, not to fparc.

^ "~—'

Moses his Qhoict.

'etcher, although in ^mch$ tfacy dtftroycd $y womeny and C4ttely and fo it \vas tnoK afccurfcd

Qrp.'iSi

fi L^/, for there the cartel wore faved 5 yet in ^e-fo the g9ld, fillery trdfs, iron, were confecrated 0 God, Jojh. J. 19. but fo it muft not be in Apfa-, for that muft be more accurfed then Uricho. d God was fo ftrongly fet upon revenge of this iple, that becaufe Saul fparcd Ag^gl and the fat thtuttely though in pity y thoi^h under pretence Sacrifice, the Lord therefore rejected him^ and ac-loted his fin ss rebellion and witchcraft, fo as he uld not have i^4^iv^/ib much as mouri> for hirn^ am. 16.1. And when Agag was brought before ruiel, becaufe he was the King of the Amalekites, nuel^ though he were a toriiiG^fweet natuted man, he took a fword, and \xLmSAi hewed him infieces ore the Lord, being filkd with Gods indignation wnft Amalik, i Sam. 15. 33; And fplm9^. 7. ffmon and Amalek is joyned together •, God {>r6^ unccs of the K^mmonite, that to the tenth gene-ion none of them Jhould enter into the Congregati-of the Lord for ever . Why < Becaufe they met ■ Gods people in the way,with hreadandwater,when fi camjc up out of Egypt, Deut. 25,4. hi^ hired faam to cnrfe them.

3od expels that his people in their affirmed eftate )uldbc relieved, andnotcurfcd •, the curie of the )rd will purfue thofe,. who deny help to them in thts^ ndition, efpccially fuch as feck to addc ro their af-aion. What was the reafon that Shimei muft not »to his grave in peace 1 It was becaufe of his rajl-f againft David, when he was in his afBrdioji • The \«s gave ChviA gall and vinegar when he was upon

the

Moses his Chake,

the Crofs, this was a great aegravation of their fin take h«d that you wjvc not t^c Icrvants of God^<t and vtntgar when tncy arc upon, or under the crois Godcxpcftsyouihould bring oyl to their wounds,' nor pour brine in -, many think they may fafcly trample upon fuch as arc down^whcn the hedge is broken, when a gap begins to be made, every one treads ii down lower and lower: but know, when the day of the rccompcncesof Sion {liallcomc, all the wrong done to Gods Servants, who were not able to rdiA the malice ot men, ihall be rccompcnced to thcftill, efpecially fuch wrong as was done them in their afHi-(ition-, God takes it ill that any (hoiild once looki^ on his people in the day of their affliiftion, except" be to pity them, and to relieve them.

I AtHverj ferediJ^Uafedwiththe Huthent faystl Lord, Zdch. 1.15. Wherefore '. 7hey helped ft

IS.

M o s fi s few Choice,

Kenitc, arc taid to go up out ef the city of p.tlm-trees with the children of Iitdah, now this is by ^e-

6o,thc tirftGiryihc//Mf/«ej took \x\Cdnn.in, x appears Dent. 54. ^, therefore its like that they accompanied Ifrael along in the wildernefs , and fo ilicwed kindcnefs unto them, which the Lord here remembers. Ye who are willing to ilicw kindenels ro Gods people in their affiidion, know there is mercy laid up in ftore for you,aiid your poftcricy: that chiidt not yet horn may many years hence have the blcifii^ of this your love.

Let no vain obje^ions therefore, np carnal rcafon-ings hir>deryouin this great and iionorablc {ervict ot Chrift, for appearing for, for defending of,rc-joycinginthc perlecutcd, defpifed, affliiftca Sana ot God, be not athamcd of them, look not fliy upon thcm^dcal nor ruggedly with t!icm,lct y our hcans and houles be open to tlicm, let their fpirits be

Moses bisCJjoice.

but of Jcfiis Ohrift, the mighty Savior, the great (lander up for, and comforter of his people, in times of ftraightSjbcupon you.

G H A p. X IX. '

En]ojment of communion with Cods people, is worth the enduring much affliction.

WE are now come to the fixth dodrinal Poirttthat we have here in this part of Mofes choice , That the enioymcnt of communion with Gods people, is worth the enduring of a great deal of afBiftion* Mofes choofes to fuffer dffliiHoH with th^people of God • he faw they were Gods people, and that it was a good thing to be with thcm^and therefore rather then he would not be with them, he was content tolofc all the honors of P)&4-rdohs 0«rf,and put himfelf under the foreft afflidlion that he could meet withal,nothing fliould hinder him from joyning with them.

In the worft times of the Church, wherein the hardeft things were to be fuffered in joyning with Gods people,yet even then would thofe who had gracious heans cnoofe to be witli them upon the hardeft terms, rather then to be from them with all outward eafe, and carnal delight. It was a very ill time when there was a (eparation between the ten Tribes^and tlie reft, when the ten Triies left the Templc,lcft the Ordinances of God, and followed after Jeroboam ^ this I was a very hard time, and the rather becaufe Jeroboam fet watchers,, to obferve who would eo from him unto Jtidah to joyn with Gods people there, for

R 2 there

*45

-u.

Cap, 19.

Do£t.6k

Oip.isi

I

Moses his Choke

there remained the true Cliurch. And this is the meaning ofthtxtphcc^ffef.^.ufleArye this o Pne^f^\ andhcArken ye heuj^t eflfrael, Mndgive yj car O ha»fc i of the ktRg,forjitdgeme»t is towards yeu^ hecaufeytai Mve been afnare on MiT^ih^AndA net jpre.td upon T4-hor: Now thcfcnvo places, were places that were between Samsria, the ten Tribes, and^erufzlem-^ who-focvcr fliould go from them to lerufilem zo joyn \viih Gads people there in the true worlhip or God, thofc that were let at ^/^^rfA and T4^*r, would fpy them, and lb they were ready to be takeniThis was ihchaidi condition of Gods people then,and they did mighrily fcorn at thofc that would go to ^enifaUm towot-lliip, and tojoyn with them in that way of worlHp. And therefore Ant'i^Uh i3.id to >4««, (Chip. 7, ver. iz.)0 thot Seer, go, flee thee.liviy into the Uni of J-Hdxh,and there edtbreiid,.indprephefe there : as

AnftA

Moses hU (^hicf-

pn never fuch hatd wrms in regard of afflu^om. ThatisobfcrvaMc that >vc read of J-'f*^ blofling hisCons,Gi:».49.;8. itislaid,//* hleffed every $m of them-^ Hqw was tha,t c' foryouflwUfindc tion-xhstiitmttit^, eurftihreeof tkevfj Reuben, Simtia, and L^^'i; Ik (peaks oncly of cvU to tiicm ^ bui bcf aiKc they were not rejcfiiied, from being acnongfi Cods pcpplc, altiiQitgii they were to be voder great and fore afflidions, yet they arc faid to be

Well, butwhyfliouldwcfufTcrmuch affliftioaior liic joyning with Gods people 1 What is thorc i» thcin,or ampngft rhcni,that makes joyning with them toUcfo^cfire^blc ■

firft, tlvat point wc hiridled before, might be enough to iIkw the reafon of this: they arc ti^e txetU l^Ht of the (*rth, Ifii'i^ 4^. 4. I do not cvow fpcak

[7_ 19.

C-

y

■

Cap.iiJ,

MosEshis Choice.

rate one into another: The more Tpiritual any thing is, the more it docs unite with that which isfpiritual; fpititual things arc more umtivcthcn fuch things as arc bodily -, as if you have a heap of ftoncs, they do not joyn (o clofc together, but now a thoufand beams of the Sun will unite together in one point, because they arcfpiritual things in coinparifon : and thisis the rcafon why there is fuch a full union between Godjand a fpiritual heart, becaulc God is fo (piritual, and the more fpiritual the heart is, the more union} and fo Chriftians having grace, and grace bcing&i-ritual, the more grace, the more fpiritual, ana we more fpiritual, the more union; and the rcalbn riy in Chnrch-fellowlliip there is fo little union, isbc-caufc they arc fo carnal, and therefore tlic Apc^e fays, the contentions that were in the Church of C#-rifttk, were bccaufc they rverc carnal. If you were

f

Moses his Choice.

£

union, and union caufcs abundance of comfort. Wc read Exodus 26. of two forts of Curtains for the Tabernacle^ the one, n;erfe i. of fine twined linen, blew, purple and fcarlet, and the tatches were of gold to couple them ^ the other were of goats hair, ^er. 7. and the tatches to couple them wcrcof brafs, "vtr. 1 1. Which may fet forth the fcveral forts of people in the Church ^ fome arc of a finer make then others,more fpiritual,and the bonds of thdr unir on are golden,.others arc more courfe, and tKe bonds of their union are not (b glorious ^ but this is a tinith for ever, the more fpiritual, the more union, thtf more

ure the fouls of men arc, and of the more excel-ent temper, the more clofc, fwect, excellent in their union. '

Again, no fuch comfort as with Gods people, bc-cau(eof the fuitablcnefs of that difpofition that is in their fpirits, one with anothei-, having but one fpirit, and but one divine nature,, led by the fame {yrinciples, and rules, and have the fame ends, and aifedteons^ hopes, and dcfires, and joys; and where there is fuch a (uitablenefs, furely there miift needs be a groat deal of comfort^ for all comforts dome from afiiirable-nefs between the heart and the objeft!-, if rhc rhirig be never fogopd^ if thercbc not a fuitablcnefs between the heart and it^there is no comfort -, bur no fdlch-ftttt-ablcnefsas betivrcen Gods people, and therefore no fuchcomfon. : . - . :r . V ; : •'•"

Fifthly, no fuch joy as is to be had in communion with them, becaufe of their entircnefs of love, emire-nefs of j love is a lovely fights D/wf/iw fccing'two entire -&J9fids tc^ethcr, wi&cd himfclf tha. third. Ci^nif^\\9% UHy Dove isbi^ifney and it follow^; i^ t daughters

Capip.

• 1-

JJO

Op. 19.

6.

ftUTCi CT

M o s E s /^ij Chixce.

dui^ffteri faw htr^ *nd bitted her-, an oncnrfs ot'heart is ableflVti ihing, no fiich entircncfs, fuch dncncls any where as among ft tbc Sams: their love is ^rao-.1!, and not upon bitie groiiiMis, as the love of othcrt H, there.is not tint bate aimingattctt as inotbcre: a carnaUieart cannot love another, but irrfome baft icrpcfltohinirclt-, butnow it is norliJf cKatis the tile ground ot' the love between thotc that are truly gracious andgodlv, but God that is between than, and. wiih them, tncgroimdot rhcir love is more fp* tiiual, and therefore it is a kindc of divine love, afid not fo drofiie as others.

Sixthly, no communion fo comfortable in rwarrf of tjicit faithfulncis, they dare truft one anotner. They call thcmfclves brethren, and they will dyt for another, fays TertnUtan : the men of the world ery out, of aU men Iw$nU»ottrii^ thefetiatareff^

i«>MI«plr

Mo i^shisClmce.

251

eatdeal, to be where that is. Im^udah u Mifj 4»d bis ndme is grtst i» Ifrdel: he hath >y others, but his name is great in Ifrael, in 'rch'y wliat a comfortable thing is it^ and ^ and worth the enduring of much, to have idcsof Gods people joyn with one hearty in out the praifes of God, (itting at his Table, before him, lifting up the name of the great making his praife glorious : When the ^Saints hercd together for this end^in this woik^Chrift ! prelent with them, praifing God^ he )oyns icm in this work, Heb, 1.12. Jnthe fnidfl of uch wiUlfrdife thee . this is fpofccn of Chrirf, otedout otPfdL 22.22. which is prophetical ift: who would not be in fuch afls of ^vorfliip, I with fuch as Chrift pyns with 1 If God be d, and dear to our fouls^ his worfliip is dear and if ^here be any people in the \vorla,ataong God is truly worlliippcd, it is a great affliftion be md\ them.

the obicrvaiion of one Interpreter upon that 1 Jfa.6. wherc the Cheraiims cryni^ Heijy ohy Lord Cod a( h$fisy tUd eartk ts fdli of tiy the Proplict crj'cs our. Wo »m€o me^ 1 dm un-\ecAHfe I dm A man of tsmlcdn lips^ uj$fi$ to ]oyn \ \ofetkatdrcfrdifingof God: howfocver the| ig of that place be, yet thus we may make uft o. be a great afBu^ion3 and caiiiie thfrc is to cry "o.toomfxlfuesy when we hear of Gods people out, Bo^y holjy hohy LordCodfofHojis^'^ if we : otsnongft them, though it be in the wilder-ei i£ Gods wonlaip bo fee up^ the -people of avc a: fca^: Whea ilie JfadeUtes wcpeio go

fiom

Cap. 1 9.

'•

JCipiy.

Moses his Ch»ce<.

from Eg^ft, into the mUtnttfi, ciftfet fays, they muftgoihiihcr to keep a/w/unto the Lord ; What was that fcaft in the wUdcmds, but the letting up tfac^ uonliip of God < .\

Founhly, no communion^no fociet\' in which there is Co much profit and benefit, as to be amongft thc(b As Abigdil laid to Dnnd, The Lord jhAll biaJe Mf the foul sfmj Lerdin the tunJle tf life : tobea-mon^(l<jods people, is to be bound up in the bundle of life; much good nx enjoy in them, and the more communion we have, the more intcrcft we have in all their gifts, and graces, and prayers: and therefore we read of IMntel, when he had a great wori: to do, how he makes ufc of that intcrcft he had in the prayers of the godly, Danieli. 17, 18. Itbl great bUffingto have an intcreft in the praycis(rf , the Saints, and (b in all their gifts, iCor,

}

p.

\

1^4 I

Moses his Choice.

<^P'i9' lingpliccsef ^dttlt, that vi^GoddflightsinihefMh-hke cotnmumonef htifeofU^ more thea in ill then private dsoelltitgi: It we be of Go^is mindc, uad liare GtMis Spirit, our hcam rauft be v.-hcrc God] is, Gods bowels yern towards tlicin, 1 .tmaffJichJ\ nitb thecin all thy affliciions, and hsrv (b*ll I gi-vr thee np ?

There is a notable cxprcffion in Hofen^. lo. where God ftis out muchol" his delight in his Church, I fsundlfraeliike^f'Aptiinthe wtldermjs ; as a traveller, weaiied, parched tn the wdderncls, if he findes bundles of grapes, O how fweet and refrcihingare they: to him ! lb/ays God, was V''"^' ^^ ^^^ '• and/iir-thrr^i/yiw yoi»rf4t/rers^ as the frfiyipe in the fig-trtt At her frji ttme : Fruit when it comes at the firft,Mid is dainty, bow is it prized^ fomc will give an Jnctc-diblepriaforrpmckindcof tuncly fruit, wbcnitis

M^

Moses his Choice.

255

Cap.ip.

gave the dearly beloved of his f0iU into tht kinds of their enemies.

5. HistreAfure, his peculiar treafurc^£Ar^i. 19. 5. Ye fliallbe a peculiar treafure tome above all people, for all the earth is mine ? that is called peculium, VAhuiaifts which the Ton and heir of the houfe hath of his own, *" ^*^' befides the right of his fathers inheritance, which he may dilpofe of as he thinks good: fo though the earth be the Lord Chrifts by inheritance, by right of crear tion, yet he hath a fpecial intereft in his Church, a-bove all other. God hath treafure in the works of nature, and it is called his good treafure. Beat. 28. 12. The Lord^all open to thee his good treajnre • but this is his peculiar treafure.

6. :His glory y'lfaiah/^S. 13. I mil place falvation inZiony for Ifrael my glory.

7. The honje of Cods glory y Ifa. 60. 7. 8.- A crotvn of glory ^l\z. 62. ^.

9. The throne of God^ Exod. ly. 16. The words j may be read thus, becaufe the handnpon the throne of the Lordy arfd ib by many they are tranflarcd, and then the Icnle is, becaufe Amaleks hand was upon the Church, the thro^ie^ therefore God tlireatcns war a-gainft ehcm: vca,

10. Tiie Th/onc of glory^ Jcr, 4. 21.

11. The Oryjament ofGod^ Ezek. 7. 20. I2r. The beauty of his ornament^ Ezck. 7. 20. I?. The beauty of his ornament fet in majejly^

Ezck. 7. 20.

14. A royal Diadem^ Ifaiah 62 .3. Many other fuch

exprcflions you may meet with in Scripture, but put

thcfe together, ana yoii fee it is cellreablc to be wiih

the Saints in their c4fmmunion.

Seventhly,

I

Moses his Choke,

Seventhly, There is a Tpecial pretence of Goda-j mongft them-, and to be there, where God is in his efpccial pretence, it is worth the enduring of a great i deal ot'atRiifVion; God is there in a fpccial maner, as i in thclaft words of the prophefic o^ E'^kiel, thtj Church is called by that name, leftov-i Shammaf},xhc i Lord is there. And the Lord filled lus Tabernacle with his prefcnce : the Tabernacle was a type of the Church, and did typific his efpecial prefcnce with his | people in Church-communion.

And as God is there prcfcnt, fo obfervc the exprcf-1 fions of his efpccial prefcncc; he is faid to dwell there, j Pftl. j6. 2. In Salem is his Tabernacle, Hftd his diPcl-\ hug place in Zion : Now it is good keeping houtc with God. Ton are his houjt^ faith t!ie Apoftic ^ the Church of God is his houlc, and it is good to be in Gods houfe. But though itbe hisdwcUing^ Isiii dwelline that is lovely to him

;M o s B s his Qboice.

r wlicrc the Kings Majeftv is nutnifefted^ that is *eatcft place in the Kingdom: now jn Pf4L 26. ;, Lord^ I hdve lovtdtht habitation of thy hwfe^ r tky honor dwelleth : as if this were thfe chief that God had, that God delighteth in this a-ali other dwellings •, his honor dwells here* But rod ftay here < Yea, it is the place that he wfll in for ever, PfaL 13 2« 13 > 141 Surely our hearts eft where Goid refts^and we flx>uld not be weary ! God is not weaiy. And he does not onely herc^ but he hath )m delightful walks here: the of God are amongft his people, 2 Cor. 6.16. nan have a houfe that he rejoyces in, he will lis garden as near his houfe as he can, that he have fome walks to delight in: and Jo the ih of God is fuch a houfe, as hath not onely for God to reft in,. and fct his honor in, but he there, and walks in them^ faith theApoftle^ the Lord is pl^afed to condefcend to our weak-o exprefs his efpecial prefencc with his Church, lererore it is good to be With them^thefe arc the (fions of it.

wherein does the prefence of God with his peo-pear more then with other people < hcfe two things efpccially. I, becaufe there God makes himfclf known, re-himfelf there, and makes his beauty to appear. 27.4. One thing have I defired of the Lord, mUfeek after y that I may dive/I in the hoafe of ordaUthedajsofmy life^ to behold the oeaut^ Lord^anUto enquire in his Temfle:li is thegio-Fttaven to fee dod in his beaU^, and this is one greateft promifcs of God to Ms Churchy that

■ ■. • • _

CMf.19,

Ssefi.

Anf^. 1.

Wherein chcfrr-ftnceoi God with

ppeart more ihen witho-ibcrs.

M 6 s E s hit Choke.

ihcyihall feethe Kingin his msjejiy : Wc may fomc glimmering lighr of God in the Hea'verts 3 6 Moon, und Stirs ■, but in the Church, there C (hcu-s his A«/rty, there we may fee the race of <:ia^ and this is that which tvWo/« did defirc •, JLordjbtw we thjghry. It is much granted to us in the Church, in enjoying his Ordinances ^ and there is no ivay w (ce Gods ftccibcle3rly,as this way : Every childc of God that is in the Temple, lliall fpeak of Godsglo* rj', for they fee God in his gtory in a fgccial maner.

Secondly, the cfpecial prclcncc of God with his people, iscfpccially mamreftcd, in tliat he comfflu-nicatcs to his people; as namely,

Firftjthe choice mercies of God are conimumcwol to liis people: If you would liave any fliare inGoifa choice mercies, his peculiar mercies, comcajHoieft Gods people, joyn with them: as that place is obfer-

9'

\

M o s E s fc/r Choice.

Cap. 19.

Mmvtrfiii-

>C ititTif.

Pftt. 50.2. 0«t of Zion the ^erfecitSn ofaS bcMrty^ God hath jilted : Otic o^ Zio»^ there is hts glory wonderfully apparent -, llic word that is tranflateJ, theperfcftionof beauty, istranflated byfome, rhc univerfality of beauty 5 all kindc of beauty, all kinde of excellency: as if the Pfaliiiift Ihoiild fay. Put all excellencies together that poflibly yoii can imagine, to make a thins comely and lovely, they arcdi 1 lit the church. Thus you fee it is good being with Gods people,whcn as God is thus prefent with theni, inafpccialinancr.

Eighthly, it is good being with Gods people, be-caule ihcrcjs Gods fpccial protection ■, others are buE as the wilderncfs, the Chinch is asz^'tn/e/i emkCtdi Cant. 4.12. A man regards liis garden that he bath cncIofcd,and beftowcd coft about, more then a wilde' field ; the fields have hedges to keep out the beaftsi

MoSfis his Choice,

I I I

re under the procei5tion of the Shepherd^ when ecp are fcattered, the Shepherds eye is not rtnem? And therefore in H^fea/^iS. God ens his people^ he would feed them ms a J^mi^ rgcfUce^ as a Lamb getting from the;fp]4» ip and down bleating •, fo when Gods people attcredj they are as a Lamb in a large place; ben God would threaten the foreO: judgement I his people, E^€kiels^. hcfiiys. HemiBfiat-fm^ . and they (hall become U h ^tat u tk^ df the fieU. And hence it is, that the condi-fthe Cnurch is fo fiable a condition: and there? Ifd$ah6o. 15, the Church is called m eter-^ellencj^ becauife it is under the Lords prote(£ti« id is it not good being there, to be under ^he f God!f

tMy, to be amongfl Gods people is a bleffed becaufe they have fo niany friviUdges fiiom every one dcfires to joyn with fuch {btfi(tic§ ^e great priviledges^ now Gods people haVe ; are 3^crv great, Pfal. 87.3. Ghruus things ken of thee, ^ ^^^J ^f ^^^- What glorious i They have glorious privUcdges 5 Wji^tor^ To them are committed the Oracles of God, l^ftle reafons for the Church of the Jews-,So y Church of God, is committed th? Oracles c Ordinances of God, and thofe Offices for Kfiiiation of the myftcries of God -, which w<;re lat gift, that Chrift triumphingly afcending ven gave, and furely that gift muft needs be The benefit but of one Ordinance, the Minifte-he Word, difoenfed rightly, is made anargu-y God himidf, for the comfort of his pebpU,

S3 'in

i6i

p-

■

*h.

■ji*^^^

rttcrtbrH

I 'cuTiiui,

Moses fc^ Choice.

inaIliheiradvcrfiucSj//J/jA 50. 20,21. Andthon^h the Lord give fon the bread of adverjily, and the ivs-ter ofafflie7io», yet jhdllnot thy Teachers 6e removal dny more into a corner, but thine ejes JhaU fee tif Tt/tchtrs, The word in the Miniftcry of it, in tl the right way, is a great bicffing : When Chryfo^t w;is banillicii, many godly people were fo grieved, that they profcfTed it were more fuflerablc for the Si to withdraw his beams, andfobe darkncd, then for ■the mouth of Chryfojfem to be ftopped. If this o» Ordinanccbelbbicflcd, what a blcJfing then is tbc enjoyment of all, and that in a right way r

Every Church-fcllowlliip is as the pdlar, to f)oU forth the truth to the world, as a light lee upon a. hill, to hold forth the glory of God. And they have i-monoftthcmthc broad fcal of Heaven*, To Gods people that arc together in a Church-fcllowlliip, tht

Mps£S hisQjoice.

ig great things for fiis people, as we hcype he iSy uf ^erufxlem, as thefr4ije $ftht whlc esrtb ^ ^t good to be with them, that we may be par-ot the glory that God intends to them i Ifr. • There is a promife that the Church (hall ride he high 4>laces of the eanh: There is a time a g,thatthe fodety of Gods {)eople in this world: >e fet above all fociedes in the wodd ^ and thztThcm0Mnt^9$ §f the Lord ^aH he rai-love dl mountains : we cannot fee how this l>een fulfilled. ifaUh 60. 19. the Snn JbalUe 'ethj light bjJUjy neithetfer brightness ^aU ^on give light t^nto theey but the LordpaU be ieean everUfiing light y and thy God thy glory. rophefie is fpoken or the eftate of the Church )d ^ when was this fulfilled, that there flx>uld much glory in the Church, that there nc^d : any S»n^ pr Moon, but God (hould be in ftead I and Moon,znd all the glory of his peopled and »vith Gods people, when God does fuch great for them,is worth the enduring much hardfhip ^e former part of Ifaiah do. v. 7..God fays, ffe lorife the houfe of hisgloryx, and mark what fol-ver. 8. Whoiare thofe thatfy as a cloud, and as rves to their windows ? Seeing God will glori-:houfeof hisdory, his people (hould fly to it cloud 5 ThojEc who arc or heavenly, not of : fenfual fpirits, will do fo, and as Doves to their ws 5 thofe who are of Dove-like fpirits, loving ^, and purity, they will do fo. And it was the why fonie dcfired to live, becaufe in a few they hoped to fee fome great things for his u And fo the 102 Pfalm is a propheticjd Ffalm^

S 4 into

Gipa^.

I

r6^

Cap.i9,

Moses h'n Choice

into what a happy condition the Lord n-ill bring his people ^ and in the httcr part of the Pfalm, the PCil-, mift brings in a gracious hcarr living in thofe timo, bemoaning the condition of it, that it hatha ficklv body, and weak, and Hke to dye, before God would make good thofc promifes made tothe Church : as' if he Ihouldfay, I.ord, thou art bringing gloriow things to pals for thy Church,and thou art gathering the kingdoms to ferve thee. Lord, then take not mc, away in the midft of my days ^ O God let me live to \ fee all fulfilled. ;'

Eleventhly, It is good to be with Gods people, be-, caulc they are thofc people we ibal live wirnal in Heaven : If there were a company travelling togcthcrin a ftrange countrcy,and knew when they came tothclr own coimtrey they Ihould live together, in fome grta:

Moses his Choice.

¥)

withal in Heaven hereafter, but it is Heaven notv 5 and therefore our Savior fays, Thi leajt in the king-, dom $f Heaven^ fhall be greater then ^ohn •, the Icaft that lived after gP^^;> in the Chriftian Church, could fpcak more of Chrift then ^ohn could ; The King-aom of Heaven is like a man f^rving his field mth wheaty that is^ the e^ate of the Church is a field fotpn ivith rvheaty and atter the adverfary fows tares in it. ThcChurch, fays cAry/i/^winoneofhisSennons upon the Corinthians^ is the place of Angels, the Palace of Heaven, yea Heaven it felf. And if it be fo, that communion with Gods people is Heaven already, furelyitis worth enduring of much affli<ftion to be with tncm.

Cap. 20.

EccUfu eft Ufctu pAh'

Rcgu cttU cmlum /p-fttm Chry. Horn. 36 in I. ad Cor.

Chap. XX.

Perfivafions to draw to the joyning mth the people of God in the neareji communion.

HEnce then let me fpeak 5 firft, unto thofe who yet are not partakers of that good that IS to be had with Gods people, I mean in nearefl communion : though we all have the name of God upon us, and have fome kinde of communion with the people of God •, yet, feeing there is much' good to be had in communion with them funher^ it Ihould be the defire of every one, to enjoy the near-eft communion with them that can be^ this is a mercy that yoi' Ihould labor to fcek after: for a good there is here, which none know the fwectnefs and benefit of, bur oncly thofe that do enjoy it, fcek • to

Ufei.

I

]

Moses his Choice,

^P'io-| to have it, for great things arc fpoken concerning it. If tlicre be any realities in the truths that have been opened to you, it cannot but make the ccwnma-nion and )oynin« with Gods people very lo\Tly ^ but certainly that which I have laid, comes abundantly Ihort of what is in it: for the inoft things that arc ufcd, for the flicwing the excellency of this communion, were from tome exprcflions of God to his people under the Law, and wc come fliCMt in the undcribnding of them -, but if wc could undci-ftand them fully, they come ihort of the abundance of privilcdgcs that Gods people have under the Go-fpct, and thercafonis, not onely bccaufe ffrr»w#«fiw were typical, but Gods dealing with his Church, their way in Church order, and government, was but a typical thing, to typifie tlic cftatc of Gods people uncier the Gofpcl

of the Church under the Lawy and that there is under the C7^j^?/-• and therefore, that which is to be expe&ed now, is a great deal more, and fhould en-flame the dcfires of all, to fcitk after fuch a^piivi-ledge.

Cfonfider, that this good which is to be had in communion with Gods people, is a fpecial fruit of the loving kindcnefs of God •, and would you not all be made partakers of t-lie loving kindcnefs of the Lord^f . Thriving in your Trades, and outward bleflings, are a fruit or the common kindene(s of the Lord, but communion with Gods people, is a fruit of his fpecial loving kindenefs: Pjd. 36. 7, 8. Hotv excellent is thy loving kindemfsy O God! therefore the children of men fut their truft under the Jhadow of thy wings. They jhdl be abundantly fatisfieamtb the fat-nefs of thy houfe, and thou (halt make them drink of the river of thy pleafures. The fatisfadion of the (oul with the fatnefs of Gods houfe, is the fruit of Gods loving kindenefs y yea, the fruit of Gods ^xc^/-lent loving kindcnefs, and his admirable excellent loving kindenefs : It is worth the fecking after, to be fatisficd with the fatnefs of Gods houfc: And thou jhalt make them drink of the river of thy pleajures : While you feck after the conlforts of the creature, you feck to drink in puddles, but here are rivers of pleafures.

It is the inheritance of Gods elcd ones •, Ifaiah 6"). 9. I voill bring forth a feed out of ^acoby and out of ludah an inheritor of my mountainsy mine elect pall inherit it. I do not fay, whofoever does enjoy communion with Gods people, is eleBed-^ but whofoever docs enjoy it, enjoys that which is the inheritance

Cap; 20.

Cap-io,

Moses his ihoice.

tame of Gods eleci, luch a fruit of Gods loving kindcncfs, as comes to the clctt by inheritance , though fomc others do get into it,yct none {Irauld bur onely the clctft ones ^ -and therefore if you have any hopctobctlic elciSof God, dcfirc after this as pan of your inheritance i A man would be loath to lofc part of Jiisinheritancc.lt is an inheritance promilcd to ihofc who iriift in God, and oppofed to all the vanity oftheworld-, //-i. 57. i^.j'4»aj(ha/itxi:e them/im hethdt futteih hit trtifi inme^ fhaU inherit my h^h mounfuin.

Thirdly, it hath been the oncIy dcfire of gracious liearts heretofore ; and if God hath wrought iny ^raccinyoii, fiirc your grace is fuitable to thcgnce of others, ix^Vividt mPf^l. 27. 24. Thii one thin^ h^ve Jdeftredefthe Lord, thatwtllJfeek after, sha houfeoftheLtrdalltheddj

Moses hirChoice.

icw unto you anything of the excellency ^this will be immediately defiredv as in le of the wife Mercluuit, as foon as he had Pearly he went and fold all \p buy the meaning is, when a foul comes to have ledge or Chrift, that Chriil is the.one-then it defires to'feek to enjoy him, sto be enjoyed*, it is in the field,.in the i God, in communion with it-, fluid the hant woiJd part with any thing, that he c the pldy that is^ have communhn with f ]xi his Ordinances, and fo come to enjoy

ly, the reafon why God puts any light or he foul, is to put forth the foul to this, to lis people in'this way of communion, P/i/. lat was the reafon wny the Prophet would ght and the tnith of God ^ but to lead him r hill, and to the Tabernacle. by joyning your fclf with the Saints, and tnis work of conmnnion^ you fet up the jod much, God is much glorified by this, : more and more •, Exod. 15.2./ tvnl build rnacle^ the Septtiagint renders it, Ma<?wj / e him : and it is very obfervable, that as tofes was delivered from the Egyptians y he and refolves, and promifes, tke building pf rnacle^ which was a type of the Church, th delivered you out ot any tiouble, out cnels, inteftimony ofthankfulnefstoGod ncy, fet upon this work, to futther the )f Gods Tabernacle •, Seeing God hath life, this ihall be one of the firft things

I will

69}

Cap^o.

6,

i

»70

M o s-ES his choice.

Cap.2cr.

Iivilldo, I will put in what I can, to the furthering of the building of Gods Tabernacle. •

Scvemlily, wc finde in Scripture, that there isa fearful threitning againftallthofc that (hall ncglcd this, 24ch. i^. ij. A fid It (lull h:^ that tv/jefu mil not come tip of all fhefa/fiilies ef the edrth^ unto J-t-Tttfalem^ to wofjlip thr King the Lord of ho(ls, even upon thcmjl}ill he no ram ^ that is,no blelTing of God You will lay, how docs this appear to be meant of Gods people now ■f It appears the holy Ghoft did intend the c/late of the Church in the time of tht Gofpcl, and therefore it follows in the 20. vcr. h that djy jhitll there be upon the bells of the htrfei, Holmefs Unto the Lord,Andthe pots in the Lords hui(( jhallhe like the hoivts before the Altar. Now theft exprcflions are fpiritually to be imdcrllood of the glorious condition of the Church of God '" "*"

M o s £ s hk choke.

joyn with Gods people in his Ordinances, there \s a blelfijig given to that delire^ Pfrl. 84.5. Bieffed is the mdn tph$ft fir€ngth is in thee, in who ft heart are thevB^ajs ef them.^ If the ways of thy Ordinances be but in thy hearty thou art bldGfcd, and therefore be very dcfirous of this bleffing, be not (atisfied that God gives you oiitward bleflings, and outward comforts in the world, unlefs you have this ^ ifyou know what communion with God in his people tneSns^ you cannot but dcfirc to be \vith them, there is fo much of God with them. If you have any fpiritual life, you cannot but defire this,. becau(e (piritual life will de/ire to joyn with that which is like to its iel£

If you know what the power of any Ordinance means, you cannot but deiire this ^ Then: is a gxtat miftake of people, they think if f hey can but live in a^place where tney may hear good Sermons, that is enough: know therefore except you have cemmunion with the Saints this way, though you may hear many good Sermons, yet there is a great deal of difference between your hearing of them,and their hearing who are in comn^iimion ndth the people of God, you only come to be made partakers of a mans gifts^ you cannot depend upon the gift of fuch a one as being in of-fisebj Gdd^ fet over you, to watch over your fouls: There is a great deal of difference between the dif-pcnfing of a gift by way ef gifty and by way ef ef-fee : there may be the fame thing done in the exer-ci(e of gifts, and yet not to be fo powerful, as when i^is donc4>y vertuc of an office: the ordinary Officers are PAfiorSy and Teachers^ for ^otsUUUng up of the churchy therefpreif yon be acquttntrd with the ina^dF CJirift iahis Ordmahcxs, for^ m

-«. i ■ • • Or

I »7i I

Cip.20.

Moses his Choice.

C2p.ao.

of the body, and if you believe your fclvcs to be members of his body, you cannot but dctlrc thofe Ordinances that he hath appointed for the building of his body.

The Churcli is fct np as a light, or an cnfigri upon the top of an hill, to draw others that arc near unto it, to come under it: And therctbrcas we have it m Rev.z2.iy.Tfie Soirit,a>tdtht Brtde JAy^^Come-^dodUt himthdt hearethjdf ,Come;«nd let htm th*t is a thir^^ come; nfidwhofoc'ver will, let him take of the wdtertf lifefreely. The Spiritof Godcovincing yourcon-fcicnccs, favs,Cfl»»(-, and the Bride, the Church faj's, Come; and let all that hear, fay, OTBf- all that Aejr what hath been faid of communion with Gods people, fty ye to all your friends, Come, andlet us f9a» tothemoMHtainof the Lord. Wc have a Proi' ""

Moses his Choice.

fife of Ifrael: Why like Rachel and Ledh , t like Re be k ah ? did not flic build the houfc r/ likewife < Yes^ but all her poftcrity was not Church of God, there came an Efau frorn well a as ^aceb . but all the children of Rachel ^ah were of the Church of God, they were chs y and this was a fpecial blcflfing upon it is therefore to be accounted a (pecial blef-be in the Church^and to have all our pofterity nit.

en you have heard thefe glorious things of the Jges of Gods people, if you fliould-negleft the J afrer,the being made partakers of fuchthings, ill you free your felves from the guilt of pro-lels, that you fliould prize outward accommo-5, more tnen thefe (piritual things i Efan was id for a prophanc wretch, bccaufe he fet no price upon his binhrighr, but fet a mefs offot-if ore it: This is greater then the birth-nght lad under the Law, and to prize any carnal >cforc thefe heavenly priviledges,is to be a pro-Efau.I meet with one who interprets that place, m./^.2 3 .Thefe were f otters^and thofe that dwelt ft fUnts and hedges , there they dwelt with ing for his work • to. be meant of fome bafer f the ^ewsy who when liberty was proclaimed :iv return 10 ^erufalemy where they might en-lod in his true worfliip, yet bccaufe they got living by making pots for the King of Baby hey thought thcmlclvcs well as they were, and ather choofe tp (lay under the hedges of Bahy len to go to ^erufalem . the holy Ghoft brands ^oxbafe ferjons, God loves the gates of Sion

T more

27^

Cap^;ia

L Dip.ii.

Otj.J

Anfw.

Moses U% Choice.

mote then all the dwellings ff^acoh'^ take heed yoo be no: found guilty of loving your conccniraem and gainful dwellings, more then the gates of Si»n*

Chap. XXI.

Ohieithns againjl jtyning rvith Cods people ^ an-Jwered,

BLltyou will fay,wx could be content and (liould dcfuc to joyn with them, but they arc fa ftrift in admitting any into their focieiy, d^ that hinders.

If any that were in communion Ihould |motC naught, you would quickly take advantage, and C^, Youfpakc ft) much of communion ivith Gi '

Moses hk Choke.

■iMta

tatbeLord^ uf$n h$rfes^ in Chariots y and Litters. A ^Cap.21. Litter is ulcd cfpccially for weak fickly people, that are not able to travel otherwife •, although ttey be

V

veakly, and fickly, unfit to travel, yet they whofe hearts God moves^ will rather come m Litters, then nor at all. What difficulty will fuperftition put a man upon i

Itis'anoteof Mr. Cdvins upon that place. Seek ye my face i, that (uperftitious people will go on pilgrimage to the image of luch a Lddy^ orfucn a Sdiiity and they will go over Mountains, and through ilrange Countries, and though they be ufed hardly, I and loftr much of their Eftatc, thev fatisfie them-felvesinthis, / have that I came for: What have they < The fight ot a dimb Idol-^ if they will endure fuch hardlhip for the fight of a dumb Idol, how much hardlhip (hould we endure to fee God in his Ordinances f

But it may be faid thirdly, Whither fliall we go to any people, but we fliall finde fin there as well as in another place i

For that there is likewife an anfwer in the fame Sermon of Mr. Calvins^^ It is true,fin and wickednefs will be wherefoevcr we go, but the cafe is thus: Sappofc there (liould be a general infedion in the air, and fo there fliould be a general difeafe, and there fl:ioMld be one place where there were Phyfirians, and means : of cure •, (hall any f^. Why mould I go thither, i there is the difeafe < Go thither though, tor there is I the cure., fo though there be fin every where, yet in I the Church, and in communion witii Gods people, ! there is the cure.

Bat may not a man go to heaven without it i

Tz It

Ob]. 3.

Anfvf.

Ohj. 4,

s-

Op 21.

Afffxf.

Anfrv.

ohj.6.

M o s E s /jw Chmce.

• Ir is inic, it is j>o(liblc for a man to go to Heaven without it, yet if Goi does convince a man of an Ordinance J and hcncglciS it for outward accommodations, it is dangerous; A man may be favcd without Bdftifm^ but wlicrc there is the wilful ncgUdof it, it is danticrous. How did all iliat never heard of this way i It is one thing where there is not that Ught, atid otiier thing where God hath revealed it. You dcfitc Heaven at laft, and do you not dcfirc communion with GolIs people 'l When you fail in any thing, you plead infitinity, but when you do ncglcdt any oppor-. tuiiiiy of gaining ftrcngth, how can you plead lnfi^ niiiy <

But how (liall wc joyn with any -t there is no place but there is brabling, tailing out, heart-burning, (b a$ there is no Uveet communion.

Moses his Choice..

places^ for though in other places there fcem to be more union, what is the reafon i

Firft, becauTc they are in the dark, and all colours will agree in the dark 5 but amongft Gods peoide there is light, and fo things that dfierare foonaif-cemed*

Secondly, becauTe they are chaine4 together ^ as the Fafifis will fay, there is no fuch union between others, as between us*. What is the ground i They are held tc^ether by an ABtichriJUan chain: Popety doesfubjeA the coniciencesojrmento them: they muft belinw the inEsdUbilitv of the Pope, and th^ have no libtrty to (earch things by the Word $ and they will not iu£Fer them to I>e rcafoning about the points of Religion *, they are in darknefs, and when thcv be chained up in darknefs , no v«^3nder though tney be clofe together. This is juft as if tbere fhoula be a couple of men chained to a block, and as they are chained together, they fee other men go at a diffancc from one another-, apd they that are chained (hould cry out, Sec what a di-fhuice is between you, we keep clofe rc^ether all the day long ^ Were this a plea for them i What is that thzt keeps them together cT It is but their chain, and if their chain were off, they would be at as great a diftance as others •, and therefore though there be great evil in the diflcntions of Gods people, yet it is not for fuch as thefe ore to complain of the evil.

Thirdly, folfe Religions have more peace, bc-cauie they will admit ot mixture *, but our Gckl is a jealom G$dy he will admit us of no mixture, fo of no partner*

C^%v

I.

a.

>

trZ

.1

/

Moses his Choke

Ctif^u But that thb might not be SMI o£fi»ice,fD*i^

usfromjoyning in Commanibn with the peppk (jod> let us kn6w if this m%ht have beat ofintt enough to Icecp men from joymng'vvidi tbeniyit would have kept men in all times ftom pymigmk the Churches fince Chrifts time: You know wittc diffirrehce w^ between pW and SarndbMi^ twoA-pofUes* AndfotheApoftlcsdocomplainofthedlt lehtions, and di?ifions in the Church of C§rijnb, jh|. the Primitive times, and if that had been enough to keep out men from joyning ^vith them,then there hd been no joyning with the Church of C$rimk^ aad other Churches. Bsfil complains, I hove livednofir to the age of a man, and I lee more union in Afts and Sciences, then in Divinity ^ for in the Chweh^ I fee fiKh diuentions, asdodiifipate it, and rend a afunder. And (b between ChrjfBftom and Efifhsmm^ the one wifhed tho other might never dye a Jli/1^9^ and the other wifhed that he might never go nome/ alive. And between ^er§me and Ruffntis j and hw" therzxidOccoUmpdditu. «

There is a moft fad dory wc have of thofe that fleii to Frank ford horn EngUnd in ^neen OHdries tioo^ and when they came there, tlKnigh they fled fwRe ligion, and for their lives, yet there were fuch giic* vous breaches, as they fought the lives of one zbo* ther, picking out fome words ^ainfi the Bmfer^^ in a Sermon that Mdfier Knox had preached in Eng^ land long before, and now accufing him for them re the Magiftrates of Frankfprd^ upon which divert of ihem were fain to flee. This is through the malkeof the Devil jin,fowing taresyind therefore if you wi&^be / oficnded in this Nvav o£fc^^'3\.;jci>\^>^S^\ifc<i6fe^^

/ x«:

.\.j

M o s £ s iii (^hoice.

Yet wc muft all take heed of giving eficnce, for though offences fpill come ^ yet wo to themhy whom they comc:Howfoever there fall out offences^through the (infill diftcmpers of mens hearts, let not the Ordinance of God be challenged as the caufe of thefe offences. Joyning in Church-fellowfhip is a fpecial Ordinance ot God^ to maintain love and peace a-moneft his people^yct by the abufe of it many times, divifK>ns and dilTentions are flronger, and more bitter in the Church, then elfewhere ^ let not Gods Ordinance be accufed as the caufe of it, nor declined for this,but let the wickednefs of mens heans be accufed, let us feek to have it purged •

Chrift came into the world to dijfolve the vforkspf the Devil^ and yet the Devil never more raged, then in Chrifts time, and a while after •, We never read of men fo poflcffed of the Devil before Chrift came, as they were then •, Shall wc therefore accufe Chrift for bringing the Devil into the world,for being the caufe of mens being pofreifed of the Devil i Thofe who thus reafon againft the Ordinance of Chrift, becaufe of this evil that falls out b^ accident upon it, may as well,yea,iind certainly woiud as readily ieafon againft Chrift, iJFthey lived in his time, becaufe of fuch pof-feffion of Devils,which never was fo before he came, as it was then •, but as the true reafon why the Devit thus prevailed upon Chrifts comings was the juft judgement of God againft men for contemning and reje(^g Chrift, who came amongft them: fo it is here the judgement of God for the evil of mens heans in abuung fuch a blelTed Ordinance of love andpeace. -

So like wife, the Sacrament of the Lords Supper,

T 4 is

279

Cap.ii<

\

I Cap. II.

ihufttihi! • Flue-

M o s fi s ^ii Chace.

i$ a Sacrament appointed by God to maintain love and peace in the Church, it is an Ordinance for communion, it hath the dcnoiTiination from thence, ttts called comm*m$M , Yet what harh occafioned fuch drffcntions in ihc Chrifti.in ivorldj as the ccmnorcr-fies about the 5«r«wMf? Shall therefore this Ordinance be accufed as the canfc of diflcnrion^ Diet us for ever learn this truth, that whatfocvcr cWl falls cot, Gods Ordinances be not blamed, but mans coi-ruption, let that be condemned, and purged. Oriftn writing to Celftu, fays> If you will take Offence ai the diffentions in Chriftian Religion, iheti you may take offence at diflentions in other things. Fa /r»/the Emperor objr^d the fame againft Chhfti-ans, Nicefhtrns 11.45. brings in one Thentifiim an-fvvenng, that thofc of ^ CrMcisn fiipctftttion had a ireat diflcntions amongft them.

MoSBS hisQjyia.

)t findc that lweetne(s in communioii tmh thcm^ 7cr was found before*

ere are many objedions againft this way^ and rare a long time enfnared m them^ but Ifr. 57. vhere God promifes the inheritance of Iiis holy itain, ver. 14. he promifes to make the way toit. And Exgd. 15. x^. God guides his peo-hisfirefmh to his holy habitation *, k muft be remgtk pf Cpd that muft carry through aU ob-m, all difficulties, over all ftumbting blocks, to r habitation: Thus much to thofe that vet are ^yned in that nearne(sof communion with Gods e i^ich they may be •

Gftp.32.

Chap XXII-fBioms t§ th$fe wb0 are jiyved in cptmnrntigm

\tbG$sUf€9fl€.

Econdly, if it be fpcb a blefi^d thkig to enjoy commumon with Gois peophr^ then there irt many things that are to be laid to thdCi that are d in communion.

\y laixMT to approve to God and your own fools, rou arc indeed God$ p^^ple particvikMrly ^ you s pco^ iff a way of outward ptofeffion, and 10 oudo approve your felves, fofar as we hope re Gods people^ but you muft approve your to God, and to your confciences: If yon be ioustoywnr fcive&ctf any ftcretfilcfb, awkyet omc and decen^e the people of God in joyning faem^ycu bnng your felvcs in moredanger then

you

Mfei.

I

Clp.21

M o s E s />i/ Choke.

you arc aware, Wc read Deat.n.ver. 21. thatif 4 damfcl hAving defiled her [tlfheftrertMrrUge^2j\i fo deceiving a man, he mamcs with her, when this is difcovcrcd, jhe is tt be fitnedtv duth : Unclcannds inruchaswercfmgle, wasnoi bythe X^w to bcpu-niflicd with death, but flic muft dye, although her un-cleanncfs was while flic was CtnglcJ/ecaufeJhe degeived themaa^ inmArryirtg to him in her defilement: So know your filth in not joyning to Gods people is not foevil, and dangerous, asif youbeing confciousto your fclf, dare yet joyn with them -, if you deceive the Church herein, God may juftly avenge himfelf of you, it may coftyou yourlitc: Revel, z.j/. J knew the bUj^hemj of them that fay they are fen/St ' And are net. It is by God accounted blafphemy for any to /ij hey are Jews, and ure n»t,xo make profeflion of 1

Moses his Choice.

Si»efi. But who is a true Ifraclite ?

^njx9. Such a one as can approve to his owahcart, an inward e£FcAual call of God, calling him out or the world, as well as an outward call, bvthe Ordinances, fuch aone as hath teftimonY to nis own fpi-rit, thi he is feparated, fet apart for God, that lie hath an invMrd(anSlificAtUn or the holy Ghoft^ fuch a one as in whofe fpirit there is n$ guile •, this is a true Ifraelite indeed.

Secondly, if it be fuch a great bleflfingto be joyn-ed in union,and communion with the people of God, hence labor to blefs God for this great bleffing, that is fuch an amiable, defireable condition •, it is your heaven upon earth,that mercy that fhould fweeten all other mercies, yea, that fhould fweeten your afBiifli-ons to you, Gods holy mountain, Ifridh 57,13. is promifed 2s dn /»Afm^wr oppofcd to vanity ^ and promifed as the bleffmg upon trufting in the Lord, Vanity fhdltdke them, but he that futtethhis trufiin me^/hallinherit my holy mountain. Let us not enjoy the world \xi all their vanity, but blefs we our felvcs in our God^Xti us rejoyce in our inheritance,/A^ mountain of the Lord. Tnough. we beg our bread, fays Luther, is it not made up with this. That we are fed with the bread of Angels, with eternal life, Chrift, and the Sacraments, &c <

We have caufe to blefs God that we might be with Gods people, though in caves, and ivoods, and ba^ nijhed from all •, we have much more caufe to blefs God when we can be with them thus publiquely, and peaceably, and can go from Gods houle, to our own lioufes, and have communion there •, this is the reft that the Land of Canaan did typifie, for which the

name

Cap,2i.

Metidicito pave hie

amion hoc ipuUhrc fircitur iu CO qifd'i filcimur ^fjLKc cum tAiigdU ct viu Mervd

Sacramcfi' tU. Luth. in Pr. 131

t84

Op. 22.

iritaMM

3

(

Moses his Omce,

I

iMMHMl

j;_s-

name of God is to be mefanified^ God might fo have left us, that we (houki have had commnnioo onely mth the prophane ones, and dnirdcatds \ ja^ ^ve might have been ctft out frota God, to have had communion onely tvfth reprobates, and that now we may have communion with the godly, it is a wondemil mercy. K€v. 14. we readw Qmk ftandlng upon the di^^fft Zhf^, and having (b ina* iw people ftanding up, to ]ojn with him in dmnh ptUn^jhif J for that is the meanii^ of that place, there they were rejoydng at the mercy of the Lord, that they were upon thi Mount mtb the X^Mi^though there might be time, when our Harps hanged upon the Willows, yet if we be called to the Lamh upon Mount Zipn, Let m have our ffarps in onr hdnds.

Is there nothing in the delight that God hath in his people, and the prefence or God with his peojdc, and the greatjpriviledges they have,to raifc our hearts to praifc the Lord, and let it not be verbally, but really. As namely thus ^ Is it that we are Godsd^ light, let him be our delight • if we be his treajure, let him be wr treafure •, if webcbisptfr^/^;i^, let him be pur portion, if he communicates choice mercies to us, let us give choice endeavors to him •, if he gives us protcftion, let us proteft his truths and name 5 if he honor us, let us give him his honor. And fo I flip into a third particular, which is a third branch of this exhortation.

3. If there be fo much excellency in communion \vtth the people of God, you that are fuch, take heed ^ you do not darken that excellency that God hath put I m communion with his people •, there are three ways^ ei5>ccially thai daiVttvsuxvsi t'^oj^tt^^.

M o s £ s his QhMce.

%%f

if we reft in any Cbm^ch^piviUdgi wc id make that to be our Religion, and the dF our fpirits be let out about the& things \ more then others, fo as we begin tO'dc-the favour and power of godlincis •, if o^ t knew us before, when we had not thofc ;es and mercies, that wc have now, (hall fay, )od is to be had there < I kvuw fuch^ indme^ fcy hAd morefdv$t$r d»d relijh in the ways $f netVy more jweetnefs dndwarmih to he Bad in fpany then now there is • .Take heed of this^ 5 occafion to any to fay fo* It is a very iyil igcrous thing to r^/?in Church-priviledges, all our Religion to conflfl in being in a ivay, we may have this revealed to us, and of Heaven revealed. There were two vails abemacle, one covered the Holy of Holies^ : the place Avhcrc the Priejls entrea*^ it may ve had the firji opened to us, but yet the/Jr-ch leads to the Holy of Holies, may ftiU be

»

vhofe hearts are very carnal, may be much :ch-Ordinances. We have in the 24. of ver. 21, 22. (even fcvcral exprelfions of ans,prifing Church-priviledges, Firft,they d them their ilrength. Secondly, the excel-heir ftrength.Thirdly,^Ar ^^/?rtf of their eyes. , that which their Ms pitied. Fifthly, their sixthly, the joy of t^eir glory. Scrcnthly, reupon they, fet their mindes. What a noife make about the Temple of the Lord < the f the LordtThe Temple of the Lord^ /fr.7.4. !iey weic carnal: Take heed therefore you ' -^ 'reft I

Cap-n*

How cli?

exc\l\.iicy] of tile

tmiminiou \% dorScned

I

; lU

Moses his Choice,

21- reft notiniheChiircb^privilcdgw, by this yoti v deceive youriclves, and darken thecxccUcncy of tlaj blcflcd communion.

./■ Secondly^ take heed of darkning this by any fca* dalousway, as thole do v.ho profcfs chcmlclves to be the people of God, and yet by their wretched ways ot fcnfualitics, or any other ^vays, areafcao-dal unto Gods people, this is an evil, and a bitrcr ! thing. Chrift walks amongft the goUcn candUfiicki: Every Church thould be a s,o\^twUHdleJH(;k, huM^ ing forth Ifvht in the Dodtrine of it, and g0Ue»k the holy convcrfation of it. We muft take beat that there be notfo muchasaduftingof this golden candlcftick of the Lord, by thelcaft loorcnc&, or earthlinefs of our lives. By fcandals in the ^vtcVed lives of thole that arc of Gods people, there aa ftain and blot caft upon Church communion; here

Moses his Qmct.

that wc may never live to that day, to darken the great excellency of tlie fellowfliip of the Saints: It were better that God ftiould take a thoufand of us cut of the world, then that ^vc (hould live to darken the profeflion of Gods name, in union with his people 5 this does more mifchief, then all the perfccuters under Heaven can do,

The Church of God hath never been in a better condition, then when their perfecuters have raged moft 3 the raging of perfecuiers have not daricned the excellency of the Church, but the fcandalous lives of members of a Church have darkned the glory of the Church; though by pcrfecution others may be afraid to make profeflion of the truth, yet all the pcrfecution in'the world cannot take off mens confciences, and caufc them in their confciences to think (uch are not in the truth, becaufe they are per-fecuted ^ but the fcandalous lives of thofc that are Profeflbrs, do make men think in their confciences that this way is not right, and therefore make them think they do God good fervice in hating fuch men, perfccuting fuch men, and there is more evil in this, to be an occafion to make men think this way is not good, then to make men afraid to Venture upon this way. And therefore confider what a great deal of milchief fcandalous lives do, and if you finde your hearts inclining to any fcnfual way^ t iiat you are like tomve fcandal, take heed of it, for it is the grcateft milchief that can be devifed. Thofe who joyn with the Church of God, (hould walk fo, as to be an ornament to it, not attain, a blot, to caft filth upon it 3 //i. 49. iS. Behold thefe that gather themjel'ves t$ thee^ thoH Jhaltfurely cUthe thee with them ally m

with

ap«t2<

1

Cap.22.

rmtium'

bcfctnium rerc. dc higa. perl.

Moses hk

■P-r

tjffiAnte

': Qfnftinth

[ sxiU9 AdJi

£M domu vocjvit, tMtum fneut iffe 9b mutudm inter (e ' cwitntimii bcUo intt^ ftino $p'

Jfu^Hjtreni CfcUfidm*

with M Orn^ntnt: Coniider how far many of yOn are froni being an ornament to the Church, ait not your lives rather blemifhes < This is a ioic cviJ. JBctter it is to endure any mifery, then to do that which {ball make Gods people afhamcd^ of us., :

The third thing that darkens the excellency of communion with Gods pepple,is Hiffentions inj/iage-ment or affeHionj this makes it appear to be black in the cfcs of the world. SoT^men reports of a Devilifli policy of ^tUidit ^ to raife a fcandal agamft the Church: He fent for thofe Bifliops t^hat were banifiH ed in CondMiim his tim^ on purpofe that he mighc caufe diffention in the Church by them • Take heeci you have riot a hand in darknine this excellent cofH dition^ no not in tliis way. In the body, JoUth Cf0r tinui ^ is more dangerous then the corrapnon of a humor: Let us labor lb far as poflibly we can, to make it excellent by peaccablenefe •, this is that which is prophefied of for the Churchy I (a. 35.26. T^hine eyes flyall fee ^erf4falem a quiet hdbitation:AxA mark the blcffing that follows upon this quietnefs-, A Tdberndcle that fhAllnot be taken down •, not one of the I ftakes thereof JhdU ever be removedy neither fhAiUij of the cords thereof be broken ^ but there the gloriom Lord will be unto m a flace of broad rivers^ firesmSj &c. In Zech. i/^.ver.p. there is a Prophclic^that^A^ LordfhaSbe King over all the earth •, in that day there (ball be one Lord, and his name one : We nowpro-fefs one God, but we do as it wcrc call him by feveral names • but that will be a bleffcd time, when as there i /hall be but one Lord, fo his name fliall be oni^ I there ftiallbc abVc&d a^twKswtvvxvxvvW^jiQfclfionof

^^

L*

Moses his Choice. \

his name, onene& of heart is a blcfling of the new Covenant.

I remember Eufebins reports in the life of C9njtdf$^

tine, that he was fo much troubled for diffentions

in the houfe of God, as he could not fleep in the

night, and they did more difquiet him, then all his

wars •, yea he fays, they caufed him to fob and figh :

and fo they (hould be difquietings to our fpirits, and

wc (hould ftudy to make up breaches. S.K^uguftini^

ef.i"). hath this cxpreffion, fpeaking of the diviiions

of fome of the Church, fays he, I would fall down

at their feet, and defire them with all the might I

have they would not do thus and thus, that they

would not caft reproaches upon one another* And

obferve the fpirit of St. Fauly Phil. 2. 1,2,3. If

there be any conf$Uti§n in Chriji, if any comfort $f

love^ if any fellewjhip of the Spirit, if any bowels

and mercies, fulfil ye my joy, that ye be like minded^

having the fame love^ crc. Doves cannot endure to

be amongft Ravens,but where they fee mceknefs and

love, there thofe of Dove-like difpofitions loye to

be-, Ifaiaheo. 8. Who are they like Doves, that

flieto their Windows^ Brethren, if wc would

expcft to grow up in the ways of godlinefs, it

muft be by love and union together, Coloffians

I 2. 2. Being knit together in love, unto all riches

of fullaffurance. When hearts arc knit together in

love^thcn a Church thrives,and grows up to all riches

of grace.

As it is in the body of a man, when the members of

the body are out of joynt, they can neither receive

ftrcngth-from the body, nor be ufeful to the body.

And therefore the Apoftle would have us be careful,

V if

289

Cap.22<

u4i pdci

^rociderem

0*fieran

qusntum

foffttm.

•y

zpo

Cap.])

In ifjlt

Moses his Chwe.

f any were out of joynt, tofcthim in joynt again, that is the propriety of rlic word. Cai,6. i. if t m4tt Be overtaken in aftult^ye nhtch are fpiritiuU^ n-^cre fitclr a one; fctfuchaonein joynt, thatbcimy thrive, as members in joynt thrive, Chrift iscallwi (he corner ftont-, now a corner ftonc Is that which joyns both fides together^ now Chri ft loves to be inthcplacc of joynin^, where there is a joyningin mutual fcUowfliip: Alcliough there be variety in gifts, although the garment ot the Kings dait^hter, rbt ChurcB, bcoi divert colours, yet why may it not be like Chrifts garment without icam ■:

For the Lords fake let us take heed of divificMisand quarrclSjefpcdally let us take heed that under thcpre-tenceof Religion, we do not maintain quarrels, for this is to bring down the holy Ghoft,from appearing like a Dove, .. t r. r ,, F I

't.

MosBshis Qhtuce.

The founh exhortation is^that you would walk and livcfo, as by your walking you may draw others to be in love with this fellowfliip: as God hath made it to be glorious, fo that you would fet our the glory of it to others, that all that go by you fliould Giy, Surely they are the bleflcd of the Lord, certainly God is with thcm^and therefore we will like wife joyn with them -, O what a bleflcd thing were it, if .we could by our lives convince others, that we are the plants of the Lords own planting ! The lives of men convince more ftrongly then their words: The tongue perfwades, but the life commands, is the (vetch of an Ancient. We read in Rev. 14. Thofe that flood with the Lamb upon Mount Zi$ny enjoying communion there, they had his Fathers name written upon their foreheads, the glory of God fhined in their foreheads-, a convincing conveifation is that which God calls for at your hands.. Let the name of God be precious to you: Is it not a precious thing to Hvc fo, as to bring honor to God i to hold forth the honor of God, is all the glory we can bring to God 5 let us be known to be thofe we profefs our felves to be, fcparated from the world, by the holinefs of our lives •, as TertuUian fays of the Chriftians in his time, they were known to be Chriftians from the amendment of their former lives. You are joyncd near to Chrift, as a girdle about a mans loyns ^ take heed you be not as that girdle, 3^^^* 13- A rotten girdle, fit for nothing, fo were the Church of the Jews at that time^ but you fhould be as that girdle of Chrift, Rev. I • A golden girdle about his paps *, By which the beauty and glorious condition of the Church in the Primitive times is defcribed.

U 2 Let

2?L

C8ip.22<

fubutvi^

iCMt 1%%'

giu AchS. exhort, ad Mofudioi

1

dc mfcihi" Its quSde eminditi^-ne vimru preftin^ri. Ternii.ad Scapulam.

t

I&P.Z2.

Moses his Choice,

I>ct us walk fo, astomanifcft and hold forth the beauty and amiabkncfs of godlinefs in the eyes of all, that they may fee it whether they will or no, and to force cftcem from the confcienccs of men. Cant. 6.4. it isfaidof the Churchj 5A^ « terrible m An drmytvithUnnsrs-^ A Church of God that walks dole to the rule, is terrible to ijuilty confcicnccs. Lei i us walk fo, as when the BdAnns o(i\\c \\«orldlook upon us, they may fee our comely order, fo as to be forced 10 lay, ohow goodly are thy tents, oJ-stA, Andthy Tdbcrnicles, O Ifrttcl! as the -vuUeys are thtj (preadforth, as gardens hy the Rivers ftde ,tu thetret! of Lign-K^ lees which the Lord hath planted, smfM Cedars i>ejide the waters. Numbers 24. 5. Si.^o^n Epi(l.i. chap. J. ^. cxprcflcth his dell re for thofe whom he wrote to, that ihcy might hav^e fcUowihip

M o Is E s hlfiChoice.

Chap. X XIII.

hould Gods feofle fe jpalk^ as to drarv others in . J€ with their commumon. 1

Ut how (houldGods peoplefo walk,as to bring

others in love with their communion i

Firftj in the general J take heed of thofefins ally, that thofe which you converfcwith are

or, that they be not able tafoy the fame you,which their confciences accule themfclves ike heed of the pollutions of the world. Cant.

who isjhe that looketh forth as the Mornings the LMoon, clenr as the Sun ^ and terrihle as \j mth banners ? The Church of God ought air as the t^foon, but the Moon hath fpots, crefore it follo^vs5 Clear as the Sun^ andthen^ terriUe as an army mth banners : Either (Ik ^ratp the hearts of others to love her, or (lie ^unt their hearts. Yea, let them not fee any nent anfwerwable to their defilement: for wic-en, though they cannot fpy evils in the godly, rely they think they arq guilty of the fins they live in, as well as themfelves: as Nero, fc he was unchaft, thought all the world was ft: and therefore the godly fliould labor to hemfclves from fuch fins as the world is guilty It they may not fpy fuch in them. A godly man ! not onely labor'to be kept from outward dent-, that may be done by the ftrength of a natu-ifcience, without any fnnJftifying grace : and it I be a Ihame to one that hath grace, if he fliould ► that 5 if he cannot do that, now can he purge

■ V ? himfelf

^91

Cap.23,

Anfw.

i

Csp.jj.

Anfw.

Moses his Choice.

himfelt from frcrct, and fpiritual evils that arc in the heart ^

Secondly, if you would \\a\V fo as to draw cfhm inlove tocommumon with you, walk in fin^ientfs andiiprishtnefs of heart. >^Bs 2.46, 47. Thcj-did cat their bread with gladncfs, and (inglcnc& <^ heart, praifing God ; mark what follows -, having favor with all tlic people, and God added to the Church : Singlcnels of heart makes Church-coiBr m union lovely.

Bur what is that uprichtncfs,and finglcncts of hean that wc are to walk witnal ^

By that I mean cliis ■, namely, to be fure that ricft be an anfwcrablcncfs in our convcrl'ation unto ^ thofe principles ot godlincfs that wc profefs: for take the mod flriift principles of Religion, and tht

Moses his Qjeice.

■teAaiA^

infinite inore value, then all the delights of the world; Hold out this principle y That the glory of God is the thing to be aimed at in all things. Now the care of Gods people, if they would fo ivalk, as to draw o-thers in love of communion with them, is not to talk of thefe things, but to hold them forth in their lives, that men that converfe with them, may read them in their lives ^ Gods people (hould fo walk, that if there were no talking of fuch principles, yet they may be found in their convcrfations.

Thirdly, if you would fo walk, as to draw others in love or communion with you, then walk fo, that thofc that are without may fee a conftant evennefs, and proportion in your ways, that one a<ftion may be proportionable to another •, let them take us when they will, and where they will, we are always the fame: though there be never fo much forwardnefs in fome of Gods ways, if there be not forwardnefs in others, there can be no conviftion, and there is no beauty; As in nature, fo in grace-. The beauty of nature is proportion •, the beauty of nature is not in the gteatnefs of one member, or in colour, but in the proportion: So the beauty of a Chriftians con-verfation, lies in the proportion of a Chriftians con-verfation-, that there may be fuitablenefs between one thing and another, that the. men of the world may not fee us halt: Many are hot in fome one thing,

Iand remifs in others: I condemn not forwardnefs in any way of God, but where a man is forward in one thing, and remifs in another, there is a difpropor-tion in his ways, he goes long and ihort •, as where one leg is (hotter then another, there muft needs be halting^ this is a diihonor to Religion,this takes away

V4 the

^95

Cap.a3.

A

Cap.23,1 4-

Moses his Cbwce.

[hebcauiyof Religion^ and fuchas the(c are, will: never convince any of the excellency that is in com- ] munion with the Saints. I

Pounlily, if you would walV fo, as to draw others in love to communion with you, then labor for to \ be cn^inent in thofc things that the men of the world j have skill in. j

As tirft, the works of jitjiice .■ The men of the i world think men muft be juft in all their ways, aal all their dealings^ and though it be true there may be jufticc where there is onely moralicy , yet there can be no Religion where there is not Jufticc, for Religion teaches jufticemore xhzn moraltty docsj it is a fhameful thing for men that make prc^cffion of Religion, not to be raifed above moralities ; now when the men of the world that have skill in Ibill fee that godlinefs teaches men to be juft.

1

M o s £ s his Choice.

2.

that make proftiSon, give too too much advanttige Cap.13.

fork.

Secondly, labor for an cminency in pcrfqrming the duties of your relations, and your callings. As jF/t;^j(houldfulfil their duties, and every one be faithful in the duty that God requires of their places, and if this be not in you, you may talk your hearts out of the excellency of communion with Gods people, they will not believe you: And therefore the Apoftle, when he urges the Church of God fo to walk as to convince others 5 mark how he inftances in the duties of relation, iPet. 2.12. Hdvingyour convcrfation honefi amongH the Gentiles,that rvhere-astheyfieak againjl jo» as evil doers^ they may by y0urg$odiV0rks which they Jhall beholdy glorife G$d inthedajofvijitation: But what good works muft we do, which they beholding (hall glorifie God in the day of vifitation < You (hall finde he inftances in the duties of relation, as between Magiftrates and Subjects , LMaJlers and Servants , Hmhands and Wives.

And therefore, you fervants that are under fubje-ftion, efpecially under carnal Covernors, let them fee, fince you nave joyned with Gods people, that you arc more faithful and obedient then ever before, and that they never had any fervant in their lives, lo fubjed, and obedient, and faithful as you are, that did not make that profeffion that you do. And fo vptvesy carry fuch rcfpeft, and (licw iuch humility towards your husbands, though they be naug;ht, that they may fay, Since my wife made this protclfion of Religion, Ifiadeitinher carriage*, zvAiochildren. It is a wonderful fliameful thing tJiat any fervant or

childe 1

Cap. 23.

Moses his Ch'tce.

chttde, that is but civil, fliouU go beyond a godly fcrvant orchildein diligence, and obedience, and faithfulncfs •, fays ^enmc. What a llmmcful tlwig is it, That f.tith flyoald not tnahle tt do that ^whUh Inji-dels *rc Able to do ?

Thirdly, Tlie men of the world have skill in peaceable difpofirions, labor to bcof a peaceable difpofition : Slejjed are the fcdcemaken -, let them not fee rigidnefs in your ways. The Jews obferve upon £.vfl</. 15.3. that there was no iron amongftthe fluff of the Tabernacle: What do rigid iron difpofi' tions in Gods Tabernacle, in Gods Church •:

Fourthly, they have skill in affabilityj and courrc-oufnefs^ Religion docs not teach men to bcfowic^ but as courteoufncfs and aifability is a moral venue, fo it is to be carried in a higher way in Chriftians then

others. Many men who have no grace, fcem

M o s B s hii Choice,

3

Sixthly, be bountiful, and liberal: The men of the Cap.2 world having skill in thcfc things, and they feeing no '^• cmincncy of tHefeinyou, they fay^ Let them make what profeflion they will in thofc tnings \ye have no skill in, we believe them not, they are a company of falfe hearted people.

Fifthly, if you would walk fo, as to draw others in love to communion with you, labor to manifeft the power of godlinefs, by doing fuch things as the men of the world cannot do 5 if the men of the world can fee, that men that make profeflion of Religion are able to do that they cannot do, they lee now there is (bme reality in Religion. You know how it was with Pharaoh and his LMagicians . all the while (JHofes wrought fuch things that Pharaohs tj\^agicians could do, Pharaoh was not convinced •, but when miofes did fuch things, that the KjMagicians could not do, this convinced them : and fo for you to do that the men of the world do, or can do, this does not convince them •, fays Chrift,* If I had not done fuch things as no man did, yo^ had had no Jin.

What is it to do thofe things which the men of the ■ world cannot doc* J

Firft, the refitting of firong temptations • every [ flight temptation overcomes them, but when they' Ihall fee you ftand out againft powerful temptations, they fee you have a power beyond theirs. When wir..... Nehichddne:{7^r faw the three Children in the fiery chriiihn furnace, and they were itot touched by the fire, he the m!^' was convinced^fo when the men of the world fliall fee of the you in the midftof prevailing temptations, and you '^^^^' keep your felves untouched, they will be convinced,

and

^^efl.

Anfw, I.

rein

men

Moses his Choice.

and Tay, ^trely there u Mpoiver with thefc ihdt jve hdvt not.

Secondly, the evercoming of Jirongpdfsianst this convinces thcin: When as thofe you hvc withal,llialJ know there \vas a time you were oticras^ious, and forward at every thing that did dilplcafe you, and line* God hath wrought on your hearts, you can be meei, and pdiient, and thofe paflions and temptations cannot overcome you now, that did before. Wh«i Ciirift commanded the mnds and/M/,and they were dill tt hif rv»rd^ they wondred and faid. Who if tha, thd! the winds dndfeas ehey him ? And lb, when you have ftorms and paflions arife in you, and you by the word of God can make all quiet, men will wonder, and fay, Who is this ?

Thirdly, if you be able to deny your fclves in yoMr toiUs zndtnds, this is a thing they cannot do ; but

God^when it comes to our fclvcs^'and our own caufes. Cap. 1 3 wc fliould be the moft yicldablc people iii the world. There is a time when we muft contend with the world, our confciences put us upon it^and the caufe of God puts us upon it, and then they fay we are ftubbom proud fpirits y now to take off this reproach, and to convince them, it is not felf-will •, therefore when it is onely your own caufe, yield to the utmoft you can, and this will convince them , when you do not yield, that it is not for felf, but for God, and con-fcience.

Fourthly, dojgood for evil, this is that which the men of the \vorId cannot do. We muft labor to do Come Angular thing for God 5 if you onely do good for good, the Publicans can do fo, but we muft do good for evil. As it is reported of Biftiop Cranmer, they ufedtofay of him, If they would have Bijhop Cranmer their friend, let them do him fome ill turn : Do you not think how you may be even with them that have done you an ill turn, but rather go home, and all the way you are going, be mufing, and ftudy-ing how you may return fome good to that man that hath done you wrong, and {o you fliall not be even with him, but above him ^ by this you (ball heap coals of fre uPon his head: This bcfeems the people of God, tnat are the peculiar of God. It was a notable fpeech that BaLxam had in Numbers 2^. p. LOj the people jhatt dwell alone^ and flull not be reckoned among the Nations : They are a people peculiar amongft themfelves-, if they be fuch a people as are fo peculiar,as they muft not be reckoned amongft thcNations,then they muft do fuch things ,as ca^nnot: be,reckoned amongft the ways and works of the

Nations. I

J02^

5-

M o s B s his Choice*

Nations. If wclliould read all Authors of the Heathens, y« we may findc fuch things in Gods people, as we cannot finde in all the Authors.

Fifthly, be joyfitl in affli^ten^ rcjoycir^ in God and Chrift,thcn when all outward delight fails in very convincing: If peoplefpeak foinuch of faith, dnd livin^hy faith on zhc promifes, and yet if they be croft in any thing in the world; their hearts arc as low and fmking as the hearts of any -, when men of the world fee tnis, they fay, Where Ls all their/*/;i6? But if they fee when alHiftion comes, even fuch as would mak« their hearts fink, and the people of God carry them out chcarfully, they will fay, Surely that iiCgmc real principle in them that a>i tannct fee. As fHJfinCMdrtjr, when he fawthc Chriftians fuffer fuch great things fo chcarfuUy, fays he, Siirtlj theft men htvt more then the men ef the world, thti

Moses his Choke.

Sixthly, in the people of God there Ihould bc/^-rio^fhep mixed with chcarfulncfs, and the mixture of both thefe makes Religion beautiful 5 for if pro-feflbrs of Religion will be mernr, they prefently run into a lightnefs, and vanity or Spirit-, and if they think to be ferious^they prefently grow dumpifli and fuUcn; but if we could do fo, be fo chearful in our way, as to manifeft ferioufnefs,* and fo fcrious, as to mamfeft chearfulnefs,this will be a mighty convince-ment to the world.

Seventhly, the men of the world cannot be humble in the encreafe of gifts 5 but the more encreafc of gifts Gods people have, the more humble they fliould be. They fliall fee fincc the people of God did dofe one with another ^ they arc encreafed in gifts •, a poor boy, or girl,or fervant,that underftood nothing before, now they can underftand more, and with their underftanding their hearts are more humble then before •, this is a great convincement. That in the exercife of your gifts, there may not appear much of your felves^ but muchofCoa^ is that you fliould much labor after in the exercife of your gifts^ let them fee that God hath acquainted you with fuch divine myfteries^as fliould make them admire •, Gods people (hould not onely labor to have words that are flat, but to have fuch gifts, as that they fliould know the fccrets of God, and of their own nearts, and of the hearts of others. You know when he in i Cor. 14. that was ignorant came into the Church, and faw gifts fo exercifed, as the feacts of his heart were , opened, he faid, Surely Cod is there^ We fliould not exercife gifts fo, as to fliew our parts in them, but exercife them in fuch an humble mancr, as to convince

the

Cap.23.

6.

?04

Moses his Choice.

the world of the excellency in communion with the Saints,

O brctliren, labor to prafticcthefc things : O what a blelVed thing were it loat all of us might come to convert fouls ! Though women may not preach in the Church, they may preach abroad in x.\\c\xUvts, and in i\\z\t fAmtUes,hy their humble and godly con-vcrfanons^'i Cer.-j. \6, What knoipeflthou, O mfe, whether than Jhalt five thy hmhdnd? Labor foto walk, asfomefoulmayblefsGodforyou, andblcfe God for your joyning with his people : Heretofore I was a poor ignorant wretch, and minded nothing but to fatisfie the tlclh, and heard many Sermons, and they never wrought upon me, but now I fee the holy converiation of fuch, this works upon me •, No member of a Church fhould fatisiic himfclf, until he hare fecn himfclf to work upon fome by his converCra-

Moses hk Chokt.

others 1 there was fuch a comfortable life in'Cip.i^ imunion vnth fuch, which made mc venture :h. and new I have found it made up to the fidl ^ ^ naif of it was not told to me: O let us not give afion to any to go and complain to God^ and I heard there was much good to be had in com* lion with thy people, and thereupon I was con-> : to venture much to enjoy it, and now I finde fuch thing, I finde nothing butjealoufies, and nglings, and p^ride, and as much earthlincls as MX: It you give any occafion to go to God, to make his moan thus> it will go ill with you ^ give occafion to others to bleU God for you: :aore let there be a fweet union among you* It promlfe in Zefh.^. Tkeyjhd/Ifcrve the Lordrnth confenty with one fhomdcr , fo the words arc 5 rvery one of you ihould fet your felves to fcrvc Lord, qiiickning one anothers fpirits, careful for anotners good,

nd when you come together, bring your living rtc^ether; When you lay brands together, you lot lay the dead ends together, they will never lie, but you hy the living burning ends toge* , and fo they kindle; And fo when you come rther, lay your living ends together, that when go away, you may fey, I feci my heart warm-you (hould never meet together, but that you ht blefs God for your meeting, and by this iball ihew there is a power in this Ordinance of i.

is obfcrvable, the great ftrength that there is in vil Ordinance, one would think there ihould nore in a fpiritual Ordinance: How comes it

Moses his Qhoicc.

ap.23.

CO pais, that two, that it maybe a tnonethor nvo before were mcer ftrangcrs, and yet they coming tojoyn in marriage, if it be a triK joyning, thctr hearts clofe more together, then to Fdtktr or Mcthtr^ to their children, that came out of their own bodies, o'cbrether^ orjf^frJ that lay in the fame womb, they cannot have their hearts fo knit together, as thcic two have: From whence comes this i From the venue of Gods Ordinance ^ if it were not anOtdi nance of God, it could not produce fuch an eftcl If r/urhage, which is an Ordinance of God in civil things, and fo a civil Ordinance, have fuch power to unite the heart, how much more fpiritial Ordinances, and commHnitn^ which is the higheft Ordinance for uniting the heart i and therefore m ihould look for more then a natural power in it: For people to love one another, and

Chap. XXIV.

We JhoM fdtisjie our [elves in communion with the Saints^ and imfrove it to the utmofi ddvantdge roe CM.

A Gain, another branch of the exhortation is this \ if there be fo much good to be had in this communionf labor to fatisfie your fclves in it, (b as to take heed of breaking from it ^ the for-faking the ^mblies of the Saints, is made by the Apoftic an argument of Apoftacy, Heh. 10.25. Not forfakin^ the a(fembling our felves together^ as the maner tj fome is. Do not think to go and make up your comfort with going, and joyning with the world. Certainly, when men that arc members of a Church (hall for form come and joyn with Gods people, but their confciences tell them, when they are in the world, their hearts are more content and iatisfied •, this is an argument of a carnal heart, that hath dallied with God. It is a difhonor to godly men ^ as men that are raifed to high priviledgcs, count it a dishonor to company with thofc that arc mean. Thofe who were free of the City of Jtome, were not to be free of any other place. It is enough that we arc Citizens of tne new ferufdlem, let us fo-tisfie our felres in this.

Godly men, though never fo poor, are to look upon thofe who arc carnal, as bafe and vile, efpecially to think to take fatisfai^on in eating, 2xd drinking, 2nd flaying with tbem, when as there arc fuch holy Ordinances, and high priviledgcs with Gods peb-|^,.to fattsnc your fclves in, and in thofe your hearts

X 2 with-

Caip.24.

C«p.i4-

Moses hu Choke,

withdraw from them-, Certainly, your hearts muft needs be very carnal and fcnfual ; Can God take it wcU at thy hands,to go and iliakc hands with his enemies ^ ^ob^.zQ. God will not take the wicked by the hand ^ foiiisinfomeofyourbooks-. Why then will you < Canft thou be in any place where thou fccft God diHionorcdj and be merry c Certainly, the fight of fin, whercfocvcr it is committed, fiiould caufeTiorror in the heart ( thus it was with DavU, ffdlm 119.^1^. HorrorhAthtaken htldMp0n me^ht-cau[e of thetvicked that for fake thy Lav : Itfiiould make men forbear to come into fuch company where they fee fin committed.

It is reported of OHe^mut^ the Hetmrian Tyrant, that hedcvifcd this torment, to chains livt man, ZTvdadead man together, and fo whcrcfoevet

M o s fi s hk Choke,

m0m

e;

;q9

:hcr them to the godly, labor to -fatisfie your | Cap. 14. ith Gods people.

nthly, if there be fo much good in this way, ) improve it to the utmoft: Wherefore is there in the hand of dfo$l ? This is a great price 5 yhadfecnthc days that we have fcen, how they have bleffed God i what ufe would they ladc of them < Seeing God therefore hath ^ou this opportunity, improve it: if you have i^antage in your trading, you will improve it^ heed of fuch things as may hinder that good ay have in communion witli the Saints: What

firft thing that I would forewarn Chriftians [sfullennefs of J^irit^ that makes them love inefs rather then communion 5 and thisis a-\ many that have true grace: and certainly it

fometimes from abundance of pride, for if Dme among others, they think they (hall dif-thcir wcaknefs, and ratner then they will dif-

thcir weaknefs, they will deprive tnemfclves that good which they might have. Cenfider infaitnfiilly you deal with God, God hath you a talent, and you are not to wrap it up in a i,but to ufe it for God. Again, it is a wrong

Church, for your gifts arc not your own, but hurch hath an intcreft in them, and therefore :c to ufe them for their good. Again, you do

wrong to the Ordinance of God, When you *fer the contenting of a pettilli humor, before )rdinance of God. God threatens it as a ment, HofcA 4.16. To feed his feofleas a Lamb Atge fUce J that is, to fcatter them from the

X 3 fold,

\

What bin-ders our

opting

y the Saints commii-nion*

ap.j4.

Dinger o ilhsriiKfi

M o s £ s his Chiice,

fold, that ihcy flwuld 20 one and one, as a Lami bleating alone in the wilae wiUcmcfe: take heed you do not bring it upon your felves.

Again, there is a great deal of danger in tfcis ftdita-rincftof fpirit.

Firtt, there will foon grow a wonderful drine{s,and barrenncfs of fpirit: Itisjuft with God to deprive men of ^///j, that have not hearts to improve the gifts that God hath given them.

Again, you will be ready to run into error, and ftrangc conceits ^ for if you obfcrve the workings of your hearts, you have ftrange opinions of things, and think you arc furc of them, and when you come amongft others, though you could not fee the wcak-ncfs of your opinions, others can quickly fee ihcm, whereas if you will not come amorigft them, but be ftiff in your opinions, \'oii may run ittto

M o s £ s hk Chwee,

have plain hearts, wc will dofc in all things. If a bladder be blown with wind, when you touch it or handle it, it goes away, but when it is pricked, it falls, and you may handle it: fo heans that are fwoln with pride, will not clofe as low humble hearts will. A fwoln member is fit for nothings but all members muft ferve that 5 As a gouty leg, all the members muft tend that, but it is unfit to be fervice-able to any: and fo a froiui heart, it expc(9:s every one fhould attend it,but when it comes to be fervice-able to any, it is unfit.

Thirdly, take heed of envying at the eifts and graces of one another-, the wicked men of the world do envv one another,becaufe the good they look upon as their laft end, is fo ftrait, that if one have much room, the other is ftraitned 5 but the godly need not be ftraitned, their good is in God, and they have place enough to expatiate themfelves, and fatisfie themfelves. If men were riding or failing in a narrow paflfage, they would envy him that were (ailing before them, that hinders 5 but in the Sea they do not envy them, becaufe they have room enougn to fail: So in Chriftians that place their happinefs in God, where there is room enough, there Ibould not be envy.

Founhly,take heed o£fetti[hnefs^andfrofvdrdnefs^ orpajfions^ thefc do darken communion: the meek fpirit is fit for communion. M^fes fuffered much for communion with Gods people, and indeed he was fit to get good, and to do good by cimmnnion, he was the meekefi man ufon earth.

Fifthly, take heed of felf-ends in communion:

when men are fo politick, as to wheel about their

X 4 or^n

—— • *

Cap.24.

M o s B s hii Choke.

Op-M-

9tPitfi*ds^ and not fccm to ayra atfuch things, this hinders the fwcccncts of cammunUa , and though fuch may carry things a while, as not to be difccrncd, yet atlaft they will be dilccrncd to have (clf-cnds, and all will be fliy ot them. If you would hare fwcct communion indeed, labor for open hearts to one another, that you may truft one another.

Sixthly, laborfo to intprevc yoarcommunign nott, as every time you do enjoy it, it may make your hearts to fpring, putting you inminde of that blcf-fcd communion you lliall have with God, and his people -, and think thus. If we finde fo much joy, in enjoying communion with Gods people here, what will there be in that communion our fouls ihall have in Heaven, when we iliall notonely have communion with fome few of Gods fer\'ants, but mth

any thing of God and Chrift ^ but hereafter \v^ Cap. 24^ fliall fee nothing but God in his Saints, we flball fee the full glory of God fhining in them 5 then the very bodies of the Saints (hall fhine more glorious then the Su^ . How glorious fhall their fouls be then? There ihall thef$ be no more danger of fallings out, and frampold carriages, no more jealoufies and fu-fpitions 5 but we (hall fee the image of God perfed-ly in them •, and we (ball have perteft love to rcjoyce in the falvation of any as in your own falvation, and then we (hall be with them in all holy exercifes : It is good to be with Gods people, to trade with them, but better to be with them to pray with them, to receive Sacrame;^tT with them •, the better the cxercife is, the bener it is to be with them: Then what is it to enjoy communion with them, and to be always in holy exercifes, always (inging praifes to the Lamt^ and giving glory to him that fitteth on the Throne for evermore^ bleflSng God for the great Myftery of the Go(pel < And therefore improve your communion fo here, as not onely to put you in minde of your communion hereafter, but to prepare and fit your fouls for it: And thus is this point fini(hed^ and now we are come to the feventh and laft Do-iftrinal point, out of (JKofes his Choice^ which is from the laft words of the Verfe, Then to enjoy the fleajures of Jin for afeafon. The Doftrinal Conclu(ion is this:

Chap.

J'4

Cip.ij

I p^^.-j.

Moses hU Qhnce.

CuAP. XXV. What[eever ii but f«r itfeafm, csnntt JAtisfe *grM(i-6m hurt.

TfJdt ivhffoever is kut/gr * feafoff, c*t$n9tU-titfe A grm^m heart : Or, Nothing bmt UM which is eterrtal, canfttiife a gracious heart. c^fo/<f5,if hcwould have been fatis6cd with any thing that abided but for a fcafon, he might hare had fatisfaAion enough 5 but his heart was ftt upon eternity, and therefore could havcnofatisfaftionin things that were but for a fcafon. St. Pa»l (ays in 2 Cor.a^.i^.We look not at things thdt are fefM^hiita tbi things tphich Aft nttfeen-^ for the things whUi are feen *rt ttmf oral, hut the things which Are»^ feen are eternal. We do not fo much as look at

Moses hk Choice.

?»5

\

Cap. 25.

No tem-

That nothing which is but for a fcafon, can (atisfic a heart rightly principled, appears :

Firft, bccaufc there is no proportion bet^veen an thine can immortjd foul, and fading tranfitory things •, indeed N\^« J the fenfitive foul that docs depend upon the prefent |JJ[/J"'' temper of the body, that is (atisfied onely with prefent things, and the reafon is, becaufe it depends upon that which is prefent •, but the rational loul being immortal, and not depending upon any fuch thing, whatfocvcr it be that continues not for ever, cannot fatisfic it.

Secondly, a gracious heart knows the things of eternity after another mancr then any other docs, God hath revealed eternal things to it, and upon the fight of thofe eternal things, it comes to know it is taken off from all temporal things •, for all temporal things, be they never fo glorious, yet in comparifon of eternal, they are but as the point of a centre to an infinite circumference: Indeed while a man knows no better then temporal things, the heart is let out upon them, as the greateft good, but when it comes to know the things of eternity, the heart is greatncd, and all temporal things are but fmall to tliat foul. when it comes to know what an eternal God is, and what an eternal crown is, and an eternal inheritance, when it knows that God docs intend to communicate himfelf eternally to his creature, it cannot be fatisfied, unlefs it knows it fhall live to enjoy thofe things that God (hall communicate eternally.

Thirdly, a gracious fpirit hath received an eternal

principle within it, that does work the heart beyond

I things for a feafon, that works the heanallto eter-

1 nity • for the work of Grace that is in the foul, it

I ^___ . ' is

r-^^

,i6

Cap. 25,

Moses his Choke.

is begotten of the immortal feed of the Word, and it is an eternal principle, that is infufed by God into it, and therefore it w»rks beyond things that arc forafeafoni every creaiure works accor<Siig to the nature of its principles •, as fcnfitivc creatures according unto fenlitivc principles, and rational creatures according unto rational principles, but grace is beyond reafon, and is of an cvcrlafting nature, and therefore it works the heart beyond all that is but tor a fcafon.

Fourthly, a gracious heart cannot be fatisficd with things that are but for a fcafon, bccauic God hath loved fuch a heart with an eternal love, and there is the imprcfiion of the fame love in the foul, tliat carries the foul to God in fome mcalurc with that love wherewith it is loved, that caufes the foul to love God with an eternal love, and not to be fa-

Moses his Choice.

uch'as an infifiitc power can Ice out^hs^C" I3 yet this does not fatisfie the foul, unie(s ^ it infinitely for duration^ for an enlight-knows that it is not capable to hold thai t an*infinite God can, and hath apurpoift to icate to his creature, if it fhould come ail therefore it defires to enjoy communica-rhat good it is capable of to all eternity, x good from God is not fufficient^ except ived in an infinite way^ now it c;uinot receive y infinite for the prefent, and therefore it e it in an infinite way in regard of duracion. ', there is nothing that is but for a feafon, e a gracious heart, but it mufl be fomc eter-, becaufe fuch a one hath received light i to underftand the infinite confequenoe of to make any good to be infinite, or any evil lite : When as one enjoys any geoJ, and (hall continue infinitely, it makes that pre-I to have a kinde of injinitenejs in it • and : evil, if there be any evil upoifthe hcartj le evil Ibould be never fo little, yet if it be id the foul knows it mvSk continue infinite-^ sakindcof infinitcnefs to every moment •, I the principal thing that makes the mifery mned to be fo miferable, and the happincfs >dly: fo happy •, they arc- not oncly ha^fy able, becaufe they Uiall be happy and mf> r ever, but becaufe they know there is c^n-i happrnefs, and in mifery • their knowledge that which puts infinite weight upon every

b a beaft fbould have happineCs fuitable to

Cap,a5.

6.

toi its!

Cap. 15

Moses his Choice,

its nature for eternity, thic would come intinitdy Ihort of the happincls of a rational creature, that knows wherein happinefs confifts, and what eternity is •, for the bcaft cn)oys nothing but the prcfcnt hap-pincfs, but a rcalonable creature it hath happincls fortbeprcfent, and it can by the thoughts of the indc fetdi inthcinfinitencfs of the duration, and put it upon the prefent content it rcceivcs,and fo have infinite iatisfaition every moment: And ib for mi-fery -, it wax not (0 much if God by his power fhould lioldabrutcbcaflin the fire eternally, as if a raw were in mifcry; bccauTc though it hath pains, yetii hath no thought of future pains, but whacitnow feels: But if a rational creature be in milcry, by tlie thoughts of his minde, he can fetch all the pams that iliall be in hundred thoufands of years, and pot them upon that inftant^ and this makes it to be

M o s E s ibii Choke.

ifcqncncc of eternity, fees it as an-infinitc O-that it is lanching into, and muft for ever I: Now if a man were to go a voyage in the rean, that he muft go thoufands of miles, le be content that he md made provifion of V'eflcl, that he could make Ihift to get over arrow water vAxh < fo it is here •, yea, this file comes (hort of the expreffion of the folly that knows any thing concerning eternity, to

0 (atisfie themfelves in any thing that is but afon 5 for any thing that is but for a feafon, let >r as long a. feafon as you will, if it were for feUhsicz(on, that is but as fome fmall Brook, bat is this to the going of many thoufand

1 the infinite vaft Ocean tf and therefore a gra-eart knowing the vaftnefs of it, except it hath bme provifion for it^can never be quieted with can enjoy for a featon.

nthly, a gracious heart cannot be fatisficd in ng that is but for a feafon, becaufe there is no-hat is but for a feafon, but it can make the it as really prefent ^ If fobe that the end of that are but for a feafon were prefent, they lot fatisfie : Now a gracious heart makes the all things that are but for a feafon to be really : If grace enables a man to make the things d, and eternal" things to ht jrefent ^ much kvill grace in the heart make the end of all y things to be redll'^ prefent: Now a gracious eing wife, and confidering, and looking upon "lings that are but for a feafon, as if the end ?re 5 henccjt is that it hath the fame judge-)f things that are but for a feafon now^ as it

fiiaU

Cap. 15.

M o s £ s his Choke.

cufying, whent

(hall have when the end of all Ihall be: Now whm the end of alUhings we enjoy for afcafon is come, then every nun will lee the vanity of tbcm, and cry, out of them, and fay they wiU, notfatisfic: Yea^ we fliall not onely fee the vanity of them, but in fomc rcfpefl fee it a greater mifcry, then if we had never enjoyed them ; now that thing which will ngi onely fail us, but when it Ihall fail us, it will bc4 greater vexation to us that we had them, then if wt had never enjoyed tt, certainly they which know dui cannot be fatisricd withit.

Eighthly, a gracious heart makes ufc of all the experiences that it hath had of the vanity of the CFCah tuie, of all things that arc but for a leafon ^ wEiai God in the way of his providence gives tooncchsc IS gracious, experience of things, he will trcafure up his experience: vain light hearts, though God

lA o s ES his Choice.

i^Hgufiine faySj The foul cannot enjoy any thine freely with fatisraftion, unlefs it can enjoy it with fccurity: Now when the foul enjoys a thing for a feafon, it cannot be fatisfied, becaufe it muft be foli-citous to provide fomething when that is gonc,which it hath for the prefent. So that thefc arguments be* ing put together, you niay fee evidently. Nothing that is for zfeafon can give (atisfadion to a gracious heart. Having laid thefc things in the explication of the point, all that we have to do is to apply it-

Hence we may fee the excellency of a true gracious fpirit: where there is grace in the foul> it puts a wonderful excellency upon the foul^as in many other refpeds, fo this one docs wonderfully declare the excellency of a gracious heart, that it is fo raifed^ fo enlargedf fo greatned, that nothiim that is for zfea-fen can fatisfie it, but it looks for things beyondz. fea-fon. Let all the world, the thmgs that arc m Heaven and Earth, prefent themfclves to the foul to fatisfie it, the foul will fay. What arejou^ ^ temf oral or eter-^ nal? If the anfwer be given temporal, the foul re-jefls them, and puts them off as too mean things to be fatisfaftion for it 5 If you had brought eternity with you, fays the foul, I could have embraced you, and clofcd with you, and have been fatisfiedin the enjoyment of you, but it the infcription of eternity be not in you,you are too mean for me, my happinefs is not here, I muft look higher, I am loft for ever if I do not look higher then thcfe things. When Bajil was offered money and preferment to tempt Iiim, he anfwers. Give money that may lafifor ezer, and glory that may eternally fiourijh.

m

Y Chap.

Cip.»^

Ufe,

dA quM ^fermdticJt

accoiimd \duTet^ glo rum t^ua fentfer fith-rut. Bafil in 4r'. Martyrs

M o s B s his Chixce.

Chap. XXVI. Perfjvd^ons tt tike off the heart from tcmforal things.

SEcondly, hence let us all make ufc of this A> gument, to take off our fpiriis from all earthly things that arc here below ^ Let us look upon all things in the world as under this notion^ chu they arc but for a feafon, and let us improve chis a^ gumcnttothc utmoftthatpoflibly wccan, for the working our hearts off from the things of this ^vorid The beamy of alhvorldly things is but as a fairpi ^ure drawn upon the Ice, that melts away wiihit,

The fafl)i0K of this rvorldfu^eth awd^. When AltX' ndtr law himfclf wounded

Moses his Choictn

Scripture argument: there is nothing but uncertdm-ty, mutdtiliiy yvanipyyUpon every creature that is here below. The faihion of the world pofTeth away, and the luAre of it; there is no enduring fubftance here: Thofe in the Httrews were content to part with any thing that endured but for dfcdfon, fo they might have an enduring fuhJtMce : and fo Abrdhdm l0$ked f$rA CitjthAth/d f9undAti$ns^ Heb. ii. lo. theft cities have no foundations.

All earthly things are like the earth it felf, it hangs upon nothing, 5^^ i6. 7, and therefore there can be nocenainty in them, no continuance in the enjoy* ment of them: neither will the things of this world ]HuUAres abide, thevperi(b in theufing of them, and that j^"^''^^^ which perimes in the u(}ng,we muft not ftt our hearts ]fmifqut ' upon.lts the expreifion oi Creg^j Njffen^hc things \^^]^^ of the world are as if a man were writing upon the Kw/ar'^ ' water with his finger, as any thing is written, the im- pm/mnir. preflion vanifties, and nothing appears ^ not as one g^'^g*^ •were writing upon the fand or duft, which although ^ ' any little wind blows fmooth, yet it ftays a while till the wind rifeth: So the creature is not vain oneIy,be-caufe it leaves us after a while, but the comfort of the creature leaves us in the ufing.

Seneca Qaiys^We live amongH things that areferijh-ing. We near much of the vanity <Jf the creature, and we can fpeak much of it,but how is it hnproved? 'cut€a qu^ how if you perifli eternally for fecting your hearts f^"/^^^ upon tncfe things^ and not wit hft and ing all your vjjc «<>» rallc, thisdrcadhil noifc fliall be heard from you,'W«?'? ^ fVt bd!ve hfi eternity^ for getting our hearts ufon ^if^^juT things that were for a feafon. It is a notable fpecch dtfofca / that Jmirafe hath 5 Why wiUyou make that which^^^:^^^^

Y 2 cannot T,^.

Inter fcfi-tu n vivi' mus.

\

?»4

Cif-a^.

M o s £ s hisi hoice.

ciHHot BeeterndioT\y{t:, ettrnd forpii/tijhmerit? It is fading, in regard of the ufc, but it proves lobc eternal in regard of the punilhincnt.

Therefore when any temptation comes, to draw your hearts to any thing that gives content to the flcflifor afcafon.O that you mi»nt improve this Argument to rcfift the temptation ! What, Ihail I while away that time I have to improve for ctcrr.iry to feck after you, and take content and plcafurcin you ■:■ you are notonely ff»«^cM/yourfrlvcs,but you do hazard the lofs of eternal things, and hazard the bringing of eternal evils. And therefore do nM tiiink it much that I prcfs this argument, bccaufeit is ordinary; all that pcrifh, ferijh becaulc tbcyfct their hearts upon that which is for a i'eafon.-and therefore though the knowledge of this in feme gcncn!

Mo SES his Choice,

1^5

U be of underftanding^ I mil of en my eUrk frying :* when you near us (peaking of this argument, i(ay. This is an ordinary argument-, but the true >wlcdge of it is a dark hidden thing to the men the worlds and it is the work or the Spirit of d) to mdcc men know this truly: and when d works any faving work upon the fouU he be-s in this way, to fettle upon the foul this truth, at all the things that it hatn fatisfied it (elf in, are ing ^ and what is a year or two, to enjoy all : contentments my heart can defire, if then I muft gone, and bid farewel to all < have not I an im-»nal foul < and when (hall be the time that I (hall vide for eternity < And therefore I befcech you k into this argument, and ponder it a little moire. There are three tvorms that are in every thing of world, to cat out the Itrcngth of it, and make iding.

irft, the worm that is bred in the natural princi-^ the things that w*e fet our hearts upon^are made fading principles.

econdly, thercis thewormof the general curfe X is come upon them by mans (in. 'hirdly, there is another worm, and that is the ticuUr ourfe that we bring upon the creatures, by • own proper (ins, as efpccially when we fet our xts upon any fading tran(itory things below: all igs in the world arc fubjcdl to vanity by the^"^^^-cHrfe^ but the particular curfe makes them more fi: and (hall we think to fatisfie our felves in the igsof the world, that have thefe three worms, ling upon them continually,to eat out the ftrength thcm^ , Y 3 ___^ >N\a\\

Cap. lu;

1

\

Moses his Choke.

Cip. i<5.

17 ij.ii

JWJfJ /c-

iiiilci'teT

inffhuii. tibi flint

Wh.ii arc your hearts upon < I urge it uponyouis in the name of God, and anfwer in your fccnx thoughts, What arc your hearts upon ^ cither upon things that are for a fcafon, or eternal ^ Thingsiha arc eiernal, you look upon them as high notional things, that never took up your thoughts much :\m to go into company, and cat, and drink, and lush, and get money-, thefe arc the things that arc wr foraicafon, and thefe your hearts clofc with, ani blcfs themfclvcsin. What are become of all tiwfc that have had as great dealings, and as many mem meetings as you, and have fatisfied the flclh as nuui as you ^ chey are gone, rotten in their graves, ajwi their fouls It may be crying under the wrath of aoit finite God, and all their bravery and delight aiii end ^ would you be in their condition ■r IcisagooJ

M o s £ s 2?ii Chwe.

were, and know they do cry unto vou ^ dyou why do you feck fo much to fatisne your felves :fe fading things, and heap upon^your felves ion 5 to attain happinefs for your felves in thefe s i Confider our bones here, and be ftruck with iftiment^to abhor your luxury and covetoufnefs*, ays he, they cry tnus to you, Tou now are, ami rre^ and time )piU be, iphen yon pia/l be, vfkat

d then confider with your felves, what a dole-)f\dition that man is in, that hath fet his heart ^things that are for a ftajon: When thofe are at id, he may fay. Now the thoughts of my heart, Ji my hopes are at an end; now I muft bid an al farcwel to all my comforts, to husband, and

and neighbors^ and friends, and companions ^ 1 never meet with you more, and never have 1 and jollity, and fporting, and gaming any » but I muft bid farewel to all, the Sun is fet, ncfeafon is at an end for all my comfort, and •e me I fee an infinite vaft Ocean, and I muft I into it •, Lord, what provifion have I for it i It a dreadful flireek will that foul give, that fees inite Ocean it muft lanch into, and fees no pro-1 that it hath made for it!' Indeed thofe that

andarebefotted, and know nothing of this tc Ocean that they muft lanch into, they are r troubled •, but thofe that dye, and their confci-\ are ehlightned, they have given a moft dread-ireek, to fee themfelvcs lanching into an infinite m of fcalding Lead, and muft fwim naked in it rev.

d therefore improve this argument, to take off _^_^^_^ Y4

}17 Cap.}<$.

^28 Cap. j6.

Moses his Choice.

your hearts from thins^s below, and (ay. What gooti willitbe tomeihatlliavc been merry, and would' have my will ■: I came to hear the word, and that wasworkint; to pull my liift irommc, but my ban' wasfctuponmylijftj and I would have it: Whcnj my luft (hall be at an end, what good will it be toj me, to remember 1 hadmyluft and plcafurc, and delight:" This will afford litdc comfort after its gone: You may live a year or two, and be dnink many a time that wliile, and have plcafurc in unclean-ncfs, and befot your fclvcs-, confidcr, many havf had plcalures in the fleih, that now are gone, and within two or three years it may be faid of you. Such a one was at fiich a Sermon, and heard. Thai lU things tliai endure but for a leafon would not fatisfic, and now lie isgone^and ifyouwilUafisHc yourfclves in thcfc thin;

.Moses hi^ Choice. \ jip

.*^ '^-

havc I made my fclf a bond-flave to Hell for ever ! Cap.26. One who was made according to the Image of God, who had means for eternal lire, yet now am undone for ever /It is reported of Pope Sixtus the pfth^ that he fold his foul to the Devil, to enjoy the glory and pleafure of the Popedom for feven years: What infinite tolly poflcflcth the hearts of the children of men, who were njade for eternity, to ventme eternal mifcarrying for a few years, yea, a few hearts contentment to the fleflilThe Lord keep us from this defperate folly.

Wherefore when we finde our hearts beginning to be let out upon any temporal good, make ufe of this argument, and let us mufe with our felvcs, This content and pleafure we have, but will it abide < I was made to abide for ever^ I was made for that pod that mi\ft abide for ever. What are a h\v years ere <, Thofc who abide longcft in the enjoyment of health and profpcrity, their time is but as a bidfbUy they arc gone, and the memory of themisperiflied. PUhj fays, there was a miraculous example of one Xenofhiltis , who lived a hundred and five years without ficknefs: But wliat is tliis to eterniiy ? Itb.j. cap. 5.

There is a notabe ftory of Thtodorm a yong man, there being a time of great feftivity and jollity in £-gjpty and there was a great deal of feafting and mu-fick,and delight in his fathers houfe: The yong man withdrew himfelf from all the company, and got alone, and fell a meditating thus, Here is delight And content to theficjhy I may have jvhat J rvilldepre^ but hptp long will it Ufi ? And upon this meditation, thinking with l^umfclf, this wjU net hold long, he

' with- I

/

JIO

Cip.atf.

Moses his Choice.

withdrew himfdf into a room private, and fell down

upon the earth, and with many tears crycd out thus unto God in prayer •, o Ltrd, (lays he) mj he<trtu eftnumothee^ I hidteei knerv not rvhat to ask^ tmt onely this^Lordlet me notdye cterncillj ; O Lord,tho» knowe^ Hovethct^ 0 let me live ejernaliy tfiprdift thee ! And when his mother came to hirn,and would have had him come to the reft of the company that were bidden, he made an excufc and would not, one-lyuDon this meditation, becaufc he faw this would net hold. O that God would fatten thefc thoughts upon you, when you arc in the midft of your delights-, Butwill this hold ^ Is not this one thing that is fpokcn of a-mongll the reft, that is bur for zfeafen ? TJiink alfo upon this confideration ■, Thefc things that are in tlw world, it they were a thouland times mon

^m

tKii

lAaA*

Moses his Choice,

J»

to borrow fucceflion to make them comfortable, i Cap.^tf. it is the end of fome, and the beginning of others makes them comfortable^ and not the continu-of any outward comfort •, as now the laying I Toft dovm4>ed, is eafie and comfortable, and j ;htful-, but if one were condemned to th^, to lerc forty years togethcr^and never to come out, mid be a torment, but to lie eternally it would be z, fo that eternity puts a miiery upon the com-: And fo take any one comfort, and to be wed lat, if there were not a ceafing of one, andfthe nning of another, the comfort would be mifc-!-, andthereafon is^ becaufe the comfort is fo J : But the enjoying of God, the eternity of it cs it comfortable •, we Hiall as much delight in :omforts we have enjoyed of God,after wc have yred them hundred thoufands of years, as we did ft moment we cntred upon them, rt further, let us turn the confideration of thisj r, to take off our hearts from the things below, I >t to be troubled much for any affliftion and mi-1 we have here, for they arc but fer afeafon ^ the ^i aier. y for a feafor^, takes away the comfort of the ""^<^'" :ure, and the being for afeafon, takes away the ^^/^^ ^^ rnefsof affliction : Is there any afflidion upon tosbomt i think this is not eternally though, this is not Zi^lilT.' This is the great complaint ot a loul in the tur turbi, of trouble, O hotp long fball it he ? forever? ww^»^ fo we cannot fay of any affliftions here in this ^^nlTagu d, that they ihall be for ever. In Dan. 11.25. tur. Sen. kingot the great affii(5tion of the Church, this^^-'®^-aught to alleviate all, pt the end JhaU be at the ' , affeinted •, fo long as a man can look to the end

M

J}—

Moses his Qhake.

of an evil, it is not much, it is for a feafon -, if he can but fetf banks, he is well.

Yea, and the evils that wc do endure her&, as they arc but for zltttlc fctfon^ fothey arc but in the ^t fedfoa, they arc in this feafon, and that is that which lliould comfort us^ bccaufe there is not fo much danger in any thing we futfcr here, while wefuffcritin this feafon. Suppofc any of you had your Ship fcak, tf it leaks when it comes into harbor, though hbc an evil to you, and brings trouble, yetyoucomfon your felvcs in this, It is not in the main Ocean though : If I had had this leak in the main fea, what had become of mc i and fo for troubles and for-rows,youmay fay,/ttf »^tf»»»f,butblcfled be God, it is^upon me here ^ Indeed if it fliould prove to be upon me eternally hereafter^ it were a great evil, but itisifff. S. ^«^M/?/«f faid. Here Lord cut me, 4%

Moses bis Chnce.

Ma^MiM

/*

c to be crofTcd, but of all things he could not :r ic. To he Meftfromjleef^^tid to awdkein the dark-^ 1 being fiek^ he was keft awake in the nighty and lid not flcep^and he began to have thcfc thoughts, [ think, What^ is it Jo ttiio$ic for to be keft from p one ni^htj and to lie a few hours here in the k? O what is it to be in torments^ anetdarkmfs rlaftin^lj ! I am here in my houfe uPon a foft bed he dark^ keft from fleef hut one nigm ^ Oto lie in 9es^ and in darknefsfor ever and ever^ how dread-will that be ? And this was the means.of the iverfionof x^idijongman^ that was given to all nerof lufts before.

> that the Lord would fettle this argument upon I, fo as tawork it every way to tnc ufeful -, for rfleafures, they are but for a [^^fon^ why fhould c my heart upon them i And iotprrows, if thofe ;rievous, if a fit of the Stone, or of the Stran-y, or the Fever be fo grievous, what will that be )e eternally fcalding in the wrath of God i Thus I fee the confideration. That things are hut for a. on, how ufeful it is for to take our hearts from. 1I5 and to uphold our hearts in any evils and trou-; that we fhK)uld endure.

C H A F.

Cap.2tf.

^ Chap. XXVIl. Ex.h'ortstia0ta feek after etermttbutgs.

THc laft Ufcjis an life of Exhortation, that ftf-ing nothing that is for a fedjtn^ can fetisfie the hearty what remains but chat wc ftiould (ctV after that which is hjmdd. fcafon, for the fatif-faftion of our hearts ^ Look at the things thatiritl fatisfie an immortal fbirf, ktir be of the largcft extent that can be, ihcfe cannot upon this ground, be-' caufethey arcbiTt/ffr4/M/''" ■ Then let our hearts \hczhexeierndthings. lamtbrsdayto fpeaktodi-I vers hundreds of you here, that muft everyone of you live it* eterrrity one way or other, yong and dd, ou muft live in 3 time bejend this fealbn: Now ta\'ing to fpcak to you that muft live ctemaHy, this

Moses his Choice.

11

^5

prevailing thoughts, they arc over-awing thoughts^ foul ballacing thoughts > that would ballaft our hearts -, they are infinite pertinent thoughts, that do infinitely concern us. You that have had a connipa-ny of Height thoughts, and havefet the fferength of your fpirits in thinking of chaffy things; O this day nere is an objc(ft prefented to you^to help you againft fleight thoughts: This one word Eternity^ and the thoughts oi this tpord^ may be enough for you, to baniih vain and chaffy thoughts away for ever •, it concerns us to have the ftrength of oiu: fpirits bulled about this.

There is a requefl that I have to every one of you, and I will put it as fair, and eafic, and low as may be, becaufe I would not have it denyed ^ that is^ If hat every one that God by his providence hath brought this day here into this Affembly, would rcfolvc in their own thoughts, and covenant with God, to fpend butonehalfquarterof an hour in meditating of eternity every day^ there is no fuch great difficulty in it, to have fuch thoughts as thcfc renewed every day" This body cf mine, thoui^h frail and mortal, // muft live for enjer, and this fanl of mine^ it tnufl live eternally •, I have ipehr a great deal of time in feeking after contentment to my flelli for the frefenty but, 0 Lord, rvhat have I done to frovide ^or eternity ? The renewing of this daily, and feting of this daily upon the heart, what might it do i It cannot be imagined what it might do: Precious are the thoughts of eternity, fo precious, that there is many a foul, that would not for a thoufand worlds, but have had tfaofe thoughts to be fetled upon them-, fo precious, as many fouls arc now in Heaven, mag- .^"i ]^\

Cap, vj.

\

cap.17.

M o s E-s his Choice.

niiying and blcfling of God, that they had fuch fcri-ous thoughts of ^terttity, before they left this world. Certainly, until you come to have your thoughts fctlcd infomemcaliireuponr^if, you donotunder-{iznd tvhere fore yon v:cre born, nor unto what you were born; you never have done any thing to pur-pofcabout the qrear bulinels that God hath fcnt you into the world for, until you come to iiavc ferious working thoughts about e/«r«>(l(.- you have hadall this while a fcduced hcan, that hath deceived you, and all your life hath been a dream. If God ihould begin to dart thoughts into your hearts, and flick chem upon your minde, about this argument, jwr you begin to live, and toawake, it were not poffiblc that any lufts fliould itand before thefe thoughts: you complain often of weaknefs, and that you meet with temptations that arc very ftrong, bcliold here

Moses his Choke,

1

Icncyof ardtiond creature, that it hath any notion Cap. 27. about any thing that is eternal: Now that God hath made as of fuch a nature, and no creature clfe, but w, and K^ngels^ furely there is fomcthing in it: Mens hearts do naturally defirc etermtj, and think this is good if it might UJl: That is very obfcrvable therefore that we have in //^/i 14.5 • concerning Gods expreffion of liimfelf to his people 5 where he would cxprcfs himfelf fo as to fatisfie his jpeople, he (ays, 1 mil be as the dew ufftclfrael, he Jhall grow as the Lilly^ andcafi forth his roots as Lebanon. The dew ^wAiht LiUy arcfwcct things, but the^^Tr though it be fwcec is quickly gone, arfd the Lilly is fweet, but it isobfcrvedbythe Naturalifts, that the Lilly docs not rake much root in the earth, therefore mark what follows, and he fliall cafi forth his roots as Lebanon -, you fliall have the fwectncfs of the Lilly, but you Ihall have the roots of Lebanon ., Lebanon was the place of Cedars^ and the roots of Cedars are deep. They that dwell under his p^adow fliall return, they p)all revive as the corn^ andgrotP as the vine. It might be faid the corn lafts but a year, therefore God adds, and grow as the vine • the Vine docs not oncly bud, and fend forth his branches and grapes one year, but the next year, and the next year/> continues : therefore that God might prcfcnt his mercies fully to the hearts of his people, he does prcfcnt them in this fa-tisfying way, that his mercies Ihall be abiding mercies. Why flx)uldwe be as Children, to run after bubbles ^ Men feck after inheritances, and to have things made fure for perpetuity^ fo it ihould be with us. Secondly, let us look upon things that ^x<U'^wd

H[or.f4>

t«

\

*mm

Moses his Onke,

cbjs lealbn, that are etemalj bccaulc tlut tn tfadr times of the Gofpcl, God liath revealed tternitj^ jod eternal tbitigs abuntLmtly more clearly then ctcT' they were repealed in tlic iiw ■ in tfic cimc of the Law there was little made knmvn concerning eternity^ but the times of the Gofpcl being renewed, oon tlic trejfures of eternity arc opened •, Immortality IS brought to li^ht by the Gofpcl, 2 Ttm. i.io. Now the glorious things of eternity arc fct before oil eyes, and we the Minjucrs of God arc commandctl to prcfent them to you^nd you living under the Gofpcl, where you iicar Ga tnuch of eternity revealed, it would be dreadful if you Ihould be deceived widi things that are but for a fcafon.

Thirdly, every one of you as you are bom, art born with your backs upon (Seds eternity, and your hccsto\\'3.rdif/e/is eternity, and therefore you hid

Moses Ins Choke.

6.

that is called forth by God, fuddcniy to lanch into Cap this Ocean; If Goclcall you fuddenly before you be ready, what will become of you i now you may be near it- You that are old are certainly near it, * within a few years you muft know what eternity ' means, you (Hall know a great deal of ditferencebe-j tween things that are/^r n^ feafon^inA hjond a feafon:; and yong ones may, as we have daily examples 5 now you that are yong, confider thofe examples, and put I the cafe,Suppofe I had been called to lanch into eternity, when fuch a one was called, had I been ready i what had become of me ^ O confider how near you may be unto it, and therefore look not upon things that arc temforal^ but let your hearts be after things that are eternal.

Again, confider how happy thofe fouls would think thcmfclves that arc In their eternal eftates, and are mifcarricd, if they had time to provide for eter-nity again. Many are gone, and fnatched away from all things that are for a feafon, and are fwimming in | the infinite Ocean of eternal mifery, and they look; about them, and fee vaftnefs, no limits, no end, no land: If they could but come back again, and have their time again, how do you think would they carry ' themfelves about things tnat are but for a feafon? do ' you think temptations would draw their hearts a-; ain < If company (hould come to draw them to' rinking, and uncleanncfs, would they yield then i \ they would with indignation caft away thofe tem- \ ptacions, and fay, God forbid I fhouldhe drawn rvith thife thingsy that are bnt for a feaforty I know what eternity means. O now you have time, improve this aipmient, and labor to provide for eterwit-j: tvcv^\

\

Moses his Choice,

?4»

Cap.28.

2.

to mc by the Word, the Lord liath prcfcnted to me by his Spirit, the ftrength and chief of my .thoughts have been biificd about this argument. It is a good fign, tliat God docs intend good for that foul to tternity , whom he is pleafcd to poflTefs with the thoughts of it fo deeply for thcprefent.

Again confidcr, could you not wifli in your hearts, that you might live always f and that the content arid iclight ih this world, in meat, and drink, and fpbrts do fatisfic you, and you think your fclvcs happy in the enjoyment of them 5 certainly God hath not yen favingly made known tiK things of r/rrw/jf toyoac: Tiholc that God does prepare for his eternal mercies in Heaven, God does take off their hearts from all things in the worlds that if it \vtic put to your choice, though you might have a thoufand worlds, youwoiUd not.have them fovyourfortion^ BO, there arc mQi:e .glorious, more cxtellent things for my foul to have, and therefore God forbid I ihonld iiavc my portion in tbcfe things^ though they 'were to endure.

AH^ufkwt: brings in Plotinft^y acknowledging it the mercy of God to man, that his foul is in a mortal hody^ that the body is not immortal, but that after a little time the bodies of men may be^ diifolved, and fo their foals be there for ever where the foul of the world is • tliat is his exprcflion.

• 3. A third Argument that it fhall be well with \uti^}xihi you for eternity^ is this, To know what feeds of etcr- formfm^ nity God hath begun to plant in your hearts. This ^^^,1^^^ ^^^ is a certain truth. There is no foul that God intends mmdL eternal life unto, but God begins eternal life in this ^"8:^^ world. You know what St. fohn fays^ He that hates

I

Civ.DcU!

3

Cap.: 8,

Moses his Choke

hisbrothtr, huthvot eterruil lifnthiding inhim. E-tcrna! life is begun in this world in all that (hall bt favedj therefore think withyourfdvcs. What feeds of eternity have I put into my foul i AU common graces, and moral vertucs arc not a feed that will grow up to eternal life, but Caving grace will 5 thcHigh It be under the clods for the prcfent, it will grow up eternity.

Fourthly, Examine the Scriptures, look into the book of God, and fee whether the Scripture fpcaks well on your fide, becaufe that in this Book, in this SCTipturc. there God hath revealed the eternal (m$-feis ef hii will, and the great things about mans«c^ nal cllate: there is little in all the Book of the Oa-turc, the Book of CreMion, revealed of the counfcls of Gods will, about bringing man to his ctcrml cftarc^ but in this Book of ihtScri^ture hchathi^

mi fittgo.

of thefe things y bat when temporal thii^s come in^ CafviS. and your hearts reft upon them, without (ubordinati-on to eternal tlungs, this is infinitely dangerous.

Secondly, make confcience of tne little time you have * O it is but a little time you have, let that be confccrated and devoted to God: it is eternal hap-pinefe that you look tor hereafter, why (hould you not be willing to fpcnd as much of this little time for it as can be ^

Thirdly> labor to be exaA in all that you do, for you are working for eterHitj. As Zeuxis the Painter, when he was askt, Avhy he was fo accurate in his I Painting, fays he, / P^iint for eternity : Let us in our Chriftian profeffion be exa(5l in our way, becaufe we live for etemity{l[\itxQ is nothing that does make men fo accurate in their way as this ^ and let the men of the world know, that this is the rcafon of the ex-a^cfs of the ways of Gods people, becaufe they knowtheylivetor^^wi^y. Hypocrites, who inRe-I^ious duties aim oncly at fomc frefent^ fome temporal good, they arc not exaft, they reft in ofit-ftJesy but the Saints who make eternity their aym, are ex-ad in all things, efpecially thole things that [uivc i more immediate influence into ^/rrw>y.

Founhly, be fure all you do, you ao upon divine and eterndl grounds, take heed of being carnal, and earthly in your fpiritualferv ices-, but in all duties in Gods worfliip, look to an eternal God, and let your principles, aims, grounds, and intentions be eternal. The Temple was called BethgnoLvny the houfc of Eternity -, do all you do in the houfc of God, in his Ordinances, in order to eternity^ that it may indeed be an houfe of eternity unto you.

^ Z 4 Laftly,

■^t\

CtPtiS.

Moses his Clxtee,

Laftly, be(urti yoa beconftancy'abixkcoDftnitfy to the end, donoconziyte^, and now and chcn in a good mood, harr fomc thoughts of a good Hfir, and pcoviding for your Ibuls, butabidc, hceafffidtt. And if you take thefe ways, by this, yon thail cwmr to c\i^if^Ji€ofesCb^c£.<'Oxmi now inmy winding upofoil, by all that hath been faid, fomc fouloro-tncrmay have caiifc to blcfs Cod in being inciinedw choofe the tame Choice .■ If you would choofcJU*-fescljma, vtCc i^o'fts iTgamaxi', and this is the fpe-cial arquhient thar moved Mtfes to make this Chtite, he looked iipon all thefe things as forafeaffiK^ aad iic looked upon eternity : O mat you being mofcd by Mofti argument, you may this day be broughcto cboofe Mtfti Choittfthzt youmzyfmgligferStiig, XfVA$.^j^.Wh$ (ball M»t feirlhet^O Ltrd^Mjutgtmii k} n»me ? fer thu onij art halj,0 that Ma/ Choitt Ly

Mofes his Choice.

The third Parr.

Hcb. ii,2tf. eeming the reproach of Chriftgreater riches then the treafures of Egypt, for he hadreSpeB unto the recommence of th reward.

Chap. XXIX. The Revitfv if Mtfes Choice,

I E have finilhed the Chmf of Msfes, ] the argument upon which-A/oyirj^vxnt

in his choice, and now wc arc come to this afi.vcrfe, where we have the Jic-I vi>n»of Jfc/«.choice, looking back to fee what he had chofen,to the con-jent of it. He fees that while he joyns himfelf 1 the people of God,and iuffcrs affli(ftion,he is like icctwith nothing but reproach and ftor»(ot his )r-, thiehe fees,& yet he repents not:his judgcmenc is not onely for his choice.bat he docs e/leem of it

345

Cxp.39.

Moses his (^hice.

^*S^^' as accounting that reproach of Chrift thic lie was to fuffer, great riches i and the argument that here he hath, isihegreatncfsof the rccompcnccof the reward, Hthadanejeuntetherectmfence §ftti

[^£^ffOT/«^ therq>roach of Chrifi:~\ Refreach's taken eithcrmatcrially, or formally j materiaSy^ (o it may be taken for the-*//?>(f?i(?» that he did endure with Gods people, that out^vard mean wretched cotw dition that he was like tofuffcr with the people of God, this was the matter of the reproach. Or othcf' \v\{zformAllj, the fcornj contempt, reviling, railing, and all the evil that {hould be fpoken of him when he had left tlic Court, and joyncd himfelf with Gods people s and this formal kinde of reproach is that whkh is cfpccially meant.

{The re^rotch of Cbrifi :'] How could that it-

Moses his Choice.

Icncyof £m'5 bccaufc JEgjpt was a fruitful rich place, therefore they had a great deal of ftrcngth, and power, and were lift up with pride •, So Jfa.^ i .p. wde Hier&nym. upon the place. The King oiEgypt is called a Dragon in th^ waters : and the chief horfes that iS^/^«^w had, in 2 Chron.g. they came out of Egyft . and the Whore in the Proverbsy had her fine linen out of Egypt. Egypt was a very fruit-fulCountry, Gen. 13. 9. The fruitfulnefs of that place to which Lot turned afide, is de(cribed to be the garden of the Lord, like the Land of Egypt: it is called by many/^^rrMMi cdterarnmregionumy the Granary of other Countreys: hence Kylbrahano , wheh famine was in Canaan^ went into Egypt ^ and after, ^acob in time of famine fent his ibns into E -g;jpt 5 it is faid of it, that they fow almoft every. monech. And being fuch a flouri(hing place, all kindc of learning was there^ and therefore in i King. 4.30. where the grcatnefs of Solomons wifdom is fct out, it is faid, it excelled the wifdom of Egypt. In Egypt was treafures of riches, and trcalurcs of ftrcngth , treafures of the riches of the earth, and treafures of merchandize, and treafures of learning, and yet OHofes efteemed the reproach of Clirift, greater riches then all the treafnres of Egypt. Now the points that arife from thcfc words, arc thcfe :

Firfl:, that the people of God have been, and ufu-ally are a people under reproach.

Secondly, the reproach of Gods people is the reproach of Chrifi.

Thirdly,a gracious heart is not only willing to bear reproach when God calls unto it, but in the caufe of I Chrift, triumphs and rejoyccs in that reproach it fuf-jfers. ^Q >ax\\^^\

Cap. 29.

Prov.7.itf

Gen. 11.

I.

2.

\

J*!

Cap. JO.

4'

Founhiy, the ftrong argument that ■movefi* God* people thus to do, is the ne that ihcy have Unto the

1 Ptinl I.

M o s B s hit Chiu.

rKOfmpt/uc-tf andtaaiis^

. .fi • ■■

HAving now to handle this Do<J^me , coih ccrninp<hc rtprtathes that arc caft Upon Gods people, before 1 fpcak a wonl'iC(Ui> cerning the point, 1 dcfire to put this caveat, Tilt none upon hearing the cftatc of Gods people bdiig tieproachcd, Ihall thick to wath away all juft

Moses his Choice.

HP

Pf. ^4.1^

if they meet with unjuftaccufations, and reproach- Cap. 30. ful (landers, they may have the benefit of this, to think it is the ufual condition of Gods people to be reproached •, but if any have been offcnlive, and evils break our, they cannot have the benefit of this point, for more evil may be in them then appears •, and thus I lay this caveat to pull up evil weeds, before I fow good feed. And now to the Point.

The condition of Cods people is a reproached condition. They have been a people fubjecl to all mancr of evil fpeaking of them. This the Church of

I God complains of in Pfai. 7^.4. they were not onely a reproach, but God himfelf gave them over to be a fcom and reproach. Iftac that was the [on of the pro-/»//Jr, we know how he was reproached and contemned by Ijhmael: and it is oblcrvable, when the ApolHe fpeaks of the reproach oi Ifaac^ in GaL 4.39. it is faid, ///jw^r/pcrfecuted Ifuc-^ now that perfc-ciition was nothing but his mocking and refro^ching of Ijuac. We read of ^ob^ a holy man, how lyable he was to reproach and contcmpt,^^^ i(5.5>,ic. there you may read of the bitter reproaches he had from the abjecls, fuch as he would not fet with his dogs, that had not bread to cat, and were driven from men to live among bullies and nettles. In Pjd. 55. 15. X>4T//^complains, the abjeSts of the people made a fcom of him • the bafeft wretches that are, can findc a taunt, and mock at Religion-, rcproaehers arc the moft bale fpirits. In Nehcmidhs time, thofe that fought to build the Temple were fcorned-,in Nehem.i . 19. it is faid, Tobiah the fervant, one that had been but a flave, a bafc wretch, he comes and laughs them to fcorn. And fo in great mens houfcs, if the Ma-

V

JJl

Cap.;o.

Moses hU Chmce^

eft. And funhcr, the eff-fc&itrmg of'^H thtKgSy wbc tlicoflf-lcouring of fome things^ is not fo vile, \>\itof aU things ^ the nioft hafe^ and comtmpttkit tilings, howvilc is rhat^ The word fignifics rhtdnit^i «rf that goes throii^fithc city, into which every one brings his filth, an^ cafts in: every one had fohie hlth to cad upon Pdul and the reft of the u^»-jUes. -

And in:the Primitive times^ the people oFGo^ Were then a people under great reproach: «Wlifi ftrangcthingsdocs'7'irrr«//watell lis they reproa^ cd thcni wicnal 5 as that in their meetings they tita& Thjtftts[uppers^ wlio invited his brother to a (Mppa^ and prdcnted him with a dilhof hisown flcfii-ury charged them with imckannefs, bccaufc they mer in the night, (ibr they durft not meet in the day)anlj faid, they blew out the csndlcs when they were to-f and committed filthincCs

M o s IT. s his Chncc.

T'Cnrfty ? And NA:{jaH'^€n in one of his Orations, 2ys, // is Jo ordinary to reproach ^ thai I caunot think

"it.ue. And 'Jofcph::s tells us of J poll mar is ^ ijxak - j ^'3p. j .: ing concerning the ^'cws and ChrijiUns^ that r/jrry were morefooltfl) then any DarLirian. And Paul/u Fa^ gif/s reports a liory of an £gyptian, concerning the Chriftians, who faid. They were agath-cring together of a mo[i filthy leacherous people-^ and for the keeping of the oahbath^ he lays, they bad a difcafc that wjs up^ on then/^md they were fain to reft the Icventh day^^r-canfe of that dtfeafe. And fo in St. {^ngnfimes rime he hath this exprelfion. Any one that begins to he godly ^prefcntly he mtifi prepare to fffffcr reproach from the tongtics ofad'vcrfarics: and this was th.elr ulual mancr of reproach 5 IVhat jlall rvc have of yon^ an Elias ? a

t

iaySy It is Jo ordinary to rep . ,

to go free My (elf And fo Athanafius^ they called him Sathanafinsy bccaufe he was afpecial Inftriimcnt againft the Arrians. And Cyprian^ they called him Coprian^ one that gathers up dung^ as if all the excellent things he hacl gatliered in his w-orks were but dang.

And if we look into the ways of Gods pcrmiflive providence in thefe latter times ^ what reproachful,-and Icornful blood hath run in the veins of wicked 1 men, and what horrid things hatli been invented upon the moft famous perfons of our latter times i As Luther^ this report came to him, he being yet al:vc\ That Ltixhcr upon his death-bed had recanted, and he delircd the Sacrament^ and after he was dead, j there was a fearful Harthquakc that ihook the place where he lay, and they law the Hoji he had taken, hanging in the Ayr, and when he was put into the Grave, they heard a great noifc, but they

A a f-w

Qtrimify (^0 friruKi

i

w

M 05 E s hkChdcv*

Cap.jc

Seniii

•mJidu It urbiderh (mt. Si

ijjibcc If ^jfj frimi

&\vnoihing,but a filtliy ftinlc arofc, axid his bo was rakcn away. And fo of Calvin 5 though he h afwcetdcath, yet was it faidby the Popilh Par that he was eaten up with worms, (asthofc faid Dii'id^AH evildi(eaff cleavesf^fi to him .•) andd when he was to dye, he called upon the De\'ilj i blafphcmed the name of GoJ. And fo oectlim dtM^, that hcflcwhimfclf? and others report^, I the Devil flew him. It were endlefs to name the preaches that we findc of thciervants of God t weremofteminent. Yea, I remember Seneuh fuch an exprcflion concerning PMlofophy-, faj-s You arc not yet happy, if the rout of people wi deride you; if you ivill be happy,prcpare yoorfiiti totfi/ttemnhe'aig contemned. And an other P^J foffter fays, // one does But he^in tofet htmfelft$ jtudjof Philofo^hj, hemtifiexfecitobe fcemtd.

Moses his Qhnce.

)roach. Gods people are not for the braveries of rworld, and the glory of the world-, and when y fee their hearts are taken off from that which y count the bravery of the world, they contemn m.

econdly, they look upon their ways as irrational .• ere is no realbn why men fliould be fo afraid of the ft fin, they are drifter then they need,and do more n they need: fo that the more earneft Gods pco-are upon their way, the more wicked men will rn them, becaufe they fee them earneft upon that ich they fee no reafon for. igain^ they think the ways of Religion arc but aginary things, and notions, and there is no cer-ity in them, and think it ftrange men fliould fuffcr tnings that arc to come they know not when, [ are they know not what: and therefore one gives t reafon, why Cyprian was called Cofrian^ becaufe rathered jueh fables and tales^ (meaning the Go-l) as they termed them, %vhich they faw no rea-for.

utefpecially it does proceed from the/>r/^(f and 'iceof wicked men 5 from pride,and fwelling,and ying one at another ^ a proud and envious man : feck to caft difgrace upon that excellency that ifelf wants, as Licinitu who was joyncd with Ga-m in the Empre^ being ignorant himfclf, not bc-ablc fo much as to write his own name, he was an my to learning, and as Eufebius reports of him, called the liberal Arts, Apublikc poyfon and rilencc. What was the reafon that fliould caufc balUt and t^iah to make fuch a ftir to reproach bemiahf Certainly the ground was this, Sanballat

Aa 2 ' and

Cap. 30.

2.

^•

4-

Eulib. tc*

Moses his Choice.

Cap. 30.1 andTol^i^ih were in Samaria with a mixc people, r they had got a Temple, and endeavored to m^ fie that -, Now they thought that the Temple of i hcmiiih would darken the glory of their Temp and therefore they fought to caft difgracc uj them, to bring them into contempt. And the r lice of mens hearts, when it cannot vent its felf open perfecution, then it will vent its felf by the p fccution of the tongue-, malice makes men v watchful, to obfervc any thing whereby it mayg matter of reproach, and malice will make ment cceding inventive to findeout ftrangc ways of proach, ancj exceeding bold in venturing upon proachcs.

For the /fr/?, that place is remarkable in Provt 16. 27. An ungodly man diggeth ti^evil^ Mi m lifs there is a Innjing fire • if things be not plain a fair enough, bccaulehe hath an evil fpirit, het dig tip cvil^ if he can dig up any old bulinels to proiich them for. 1. Now the ways of invention, that malice hath f^iZxiv ^*^P^^^^'^ "P^" ^hc ways of God, are many: Asi invent in^i draining of any word to the utmoft, and putting gl ichcs. j fes,and falfe interpretations upon words-,and thus i ealie to make any man a tranlgreflbr for a word, y< tor any word, as it was with thofc, I [a. 25. 21. T/ make a man an offender for a wordy and lay afnarcj him that reproi'eth in the gate.

A fccond way is, by cafting out doubtf

fpceches • they will not accufe one directly, bccaii

it will be a fliamc to them, if it be falfe, but th<

caft out doubtful fpceches, they know fonic w

ij J turn them the worft way, and if they be examine

/. til

rc.TW

Moses his Choice.

?57

1 turn them another way, to favc thcm-

icr invention, is fomc fccrct intimations that lay gather, and it cannot befaid they fpakc g, but by Ibme gefturc or the hke50thers may Dmcthing.

Illy, to fpeak things as from others, and not rmlelves, and in the fpeaking of them to fay, e juch things are not true^ and yet they fprcad »rt.

her way is to fpeak evil,and yet fo^as to mani-eat deal of grief and forrow tor fuch reports, etly deftre that they may fpread, and take icy come.

ly, when they want apparent matter for re-they will pretend fome love to get matter for ii: lb you may read in E'^a 4. i, 2 • when the ies 01 ^udah could not reproach them appa-thcy pretended love, and this and that, they :he lame God they did, and would facrifice and therefore would burld with them. So :/ and Tobiah dcfircd to meet lovingly with ah to take counfel together, but in this they 1 his reproach.

metimes,to fpeak fome truths with reproach, : it to be believed the more. It is faid, i ^ohn :hat there is no lye of the truth, thelc men le truth to be ferviccablc to a lye, they raifc ngth of a lye^ even out of the truth. We e abundant in Ihcwing the ways of invention lice hath, tocaftdirrand (liamc upon thofe athanevil eye upon.

hly, if there be any fliew of fu(pition of cvil^to 'A a 3 '^ m^^

Cap. 30.

5

6.

Nch.6.7

8.

\

\

mdiii') 9-

)58 I M o s fi s h'uChiiict.

C«p.}o. mal(cita«rtainty, andfoto carry it in die repon, as if it wxTsfurely ib,t!iis is a great wrong ^ for every man is in poflcflion of his s,ood name, until the contrary be made om, and in cioubrful things the polTcf-forhaili ihc advantage, but in this way of malice, this Ills privilcdi^c is taken away 1

Nimbly, if ihcrtbe any thing conceived cvil,ibr kaEhanynearncrsorhkenefs to that which ts done, malice will faften that evil upon what is done, as if it were that ., as appears notably in the example \vf hare £^'■44, of Jt««« the Chancellor, and ^Aflw/lUiibe Scribe, and the reft of their companions, asthcfao-ly Ghoftc^sthcm, vcr.g. in inci,r reproachful ac* cufaiionof the people of God ; whereas the Text fpeaks onciy of ihcir building the Temple, yci Acy sccufc them forbuilding the rctell/tuiCity^thax that-by they tnight free ihemfclves from fubjc^Jon. totfit

^Sl

Moses his Choice,

W

Cap.3o.

Fortiter faiumttiire

5

that they could not conclude from what they affirmed of them. Thus it is with many in their reproaches and accufations of Religious men, if they be fufitred to have their \vay in that which they pretend is for confcience, they will grow Rebels^ they will not live under government: furely there is no dependance of rejeifting government upon Religion, upon fubjedi-on to the truth in a conscientious way. And as it is inventive, fo it is bold to venture ftrangely upon fuch things that men know they may be eamy found in. It was the fpeech of the ^efuit Camfian , Reproach valiantly,(bmewhat will ftick^though it may be cafily . .. anfwered by thofe who know the matter, yet the |t^7cW«. j noife will go further then the examination,and much will ftick by it.

A fifth reafon of the reproach of Gods people, is from the malice ot the Devil^ becaufe the Devil knows there is no fuch way to darken Religion, and to damp the hearts of people from embracing it .And therefore it is obfcrvcd of ^ulian^ he woulanot go the way that other Emperors did, to oppofe Religion by open perfecution, but fought all means to cmre-f roaches and contemtt upon Religion, and by that means many were drawn from Religion: and certainly, where we fee that reproaches are caft upon fuch as arc religious, this is the end, to fupprefs Religion, there the Devil hath a great hand, and hopes to prevail much.

Again, God (fometimes) hath a fpecial hand in this. Why docs God fuffer this < fometime for the corrcdion of his people 5 fometime for the good of his people.

Firft, for the correftion of his people: there are

Aa 4 feven

6.

The fins of Gods people, oft punilbcQ by T^S" roaches.

i

•A

C.p.5-

Moses his Choice,

iVvcnov ti^^'i: (ins p-jniihci in Go-Js people by reproaches that arc call upon rhcm.

Firft, thatchcy have not been fo tender of the name of God as thty Ihould have been, you have not been affcitcd with the wrongs that have been done to the name of God, and therefore Godluflrrs youto&t-fer inyoiirnames.

Secondly, ihc inordinate dcfirc of a n^me , he-caufc we are lo ready to dcfirc a name abroad, and tohavccltceminthcivorld, and are more folicitsm about rrri;/with men, then credit in heaven^ therefore God {omctiincs crofleth his people, and fuf-fcrsfilth and dtrt tobc caft upon thcin, to cCMTffi this do.

Thirdly,itmaybe you have not done that good to others which you might have donc> therefore God ufcs them as a fcourgc tx> you this way.

Moses his Choice.

I r enemies to put foul colours upon good adlions : ire ready to fay. Good Lord, that ever we (liould LT fucli thingSj when wc labor to walk fo ftridWy, our confciences witncfs fo well for us, that yet re fliould be fuch afperfions ! God puniflies this-, I liave done evil with fair pretences, and therefore / thouijh your actions be never fo good, you (hall c foul colours put upon them-, your evil aftions I made feem to be glorious, now your good afti-flull appear as if they were foul-cventhly, becaufc the people of God have not n careful to finde out the fecrct evil and filth of ir hearts, therefore God will caft outward filth •nthcm, thisisufual.

ighthly, though wc be confcious of a great deal of between God and our hearts, we many times are ailiamcd of that, and therefore becaufc God will eusalliamcd of our filth, he fuffcrs fikbto be :upon us outwardly.

:condly,GoJ intends good to his people,that they ;ht know thcrnfelves •, and thous^h the world have fuflicicnt reafon to aauifc them as guilty, it may I llander from anorher, and yet I know my.fclf Ity; and though not guilrv of that, yet by tliis I /be put to fearch fomc otner evil that I am guilry that is as great.

kgain, they may make them watchful for time ome-, though.thcy be not guilty r/etp, they may juilty of that evil \fterrvard. Now what a mtrrcy God is this to ftop our way, though it be by filths I man be (topped from falling into a dangerous though it be by a heap of dirt, he accounts-it a

;6i

Op.3o*

8.

Til. bci-.f iit GoJs people c p by

rcy

Thiv

Mo s B 5 hit (_hoice*

^cfhtii circumcifrd tlic people, it is faid, He ;«i aivay their re^resch^ therefore tiic place was called, Cil^dl, becfliilc their reproach was rouled away;! bodily uncircumcifion was a reproach, much mottl is fpiritual uncircumcifion: Let us take heed wedo not manifeft any filth to them, being you live amoi^ thofc that ivill revile you, whofc torques in Scnptmc are compared to three things, a Hdjgr^ a Stvord^ and an t^rreiv .• A R^for rhat will take off every little hair, fo a reviling tongue will not onely takeadvao-tageof every grofs iin, but thclcafttning dratvio-ther can hardly Tee. Secondly, it is compared to a Sword^ a fword ihatwounds, fo thcconguesof rt vilersdoa great deal of milchief: butaiword can do mifchief onely near hand, it cannot do milchief afar off., and therefore. Thirdly, it is compared to 3AAjr6fVi, thatcando mifchict a great wayoff^as

>.^- -

fj*.

Moses his Choice,

be carting filth one upon the face of another, this is a thing unbcfceming Religion. Hereby you conic to deprive your felvcs ot tl;at evidence ot* the truth of grace, trom whence many of Gods fervants receive (b much comfort, love to Gods people : While they are in your way your hearts are towards them., but if they do crofs you, your hearts are as pcrvcrfe and ] frov.ard, and appear as malicious as the hearts of any : So that the lo've you had to them, was becaufe they were in your way, and not becaufe they were the fervants of God: Now if you have a heart, though you becrolfed by them, to put it up without cafting dirt upon their faces> your evidence will be ftrcngth-ned, that you love them though they be oppolitc to you. Do not you tear the flelh of one another by reproaclies < it is enough that the bryers and thorns ot the wildernefs do tear our flcfli and our names •, let there not be bryers and thorns amongft our felves to tear our llelh. If children be cafting mire and dirt ! upon the faces of one another, iiow unbefeeming isj it 1 and if the father fees them, how provoked is h*e I to correA tlicm both :* And fo ifwe upon fome pet-' tilh mood, caft dirt upon one another, cxpeft feme (cvere judgement from God: If children be cafting dirt upon one another, this is enough to make them leave. Tour Father (I'cs yon : And fo you that are brethren of a Church, and are cafting filrli upon one ! another, know your Father fees you: We lliouid not j caft reproaches upon an Enemy. It is a notable j fpeech reported of one Mfmon^ that was General ot Darius Armv, when he was righting aaalnft AlexAn-der^ one of liis Soldiers reproached Alexander -, tlic

General came to him and fmote him, fays he,

/ did'

1^1

Cap. 5 c.

Cam

«A4.

Jflidner hire yoitto reproJilr AkxindcT^ but tofght agajuji him : If a Heathen cannot cnduTc the reproaches of his enemy, how much Icfs ilwuldGod endure his children reproaching one another ^ It was abravcfpecchof Ctf/i'«, Tioa^A Luther caff me 4 Devil, yet I mil honor htm asafervam of Gad.- and fo though thot'e that ate our brethren, do caftreproach upon OS, wc (liould honor the grace of God in them, and not caft reproach upon them again, far thcfc reproaches are bittcrncfs.

But the main Ufe of the point is an Life of Direi^ioii, how to cany our lelves under reproach; this is the cftatc of Gods people, it hath been fo, and does continue fo, and is like to continue fo; it OioiJd teach us, as to make account of them, fo when (hey bcfal u*, to behave our felvcs Chriftianly under chon. This is alelTon of Ufe, wherefore in this leflbo ef

*'^>.^-w

M o s £ s his Choice.

and the Churches of God ^ for to have an evil name, is a great judgement of God , J fa. 55.15. Te Jha/l IcAveyofirndmefora curje. For people to fay^they care not what men fay of them, it is a great evil, for by this it appears they arc not aiFcifted with lliamc -, and thofc that are not affeded with fliamc before others, they are deprived of a fpecial bridle that fliould keep them from evil, and a fpecial means to furt!icr repentance. And befides, it is an argument there is no ^^'orth^ no good in thee who art fo care-Icfs •, thofc who nave any true worth, will be care-.' ful to prefervc it, but others arc defperate; As a man that hath a good garden, full of good flowers and herbs, will be careful to pull up every weed, but if the place be a dunghil, or over-grown, he negle(5b it: Wherefore let us labor to behave our (elves Chriftianly,not carclcfly,defpcratcly under reproach.

Again, we muft not carry our fclvcs fAJsionately under reproach -, though it is true, it is good to be fenlible of the wrong done to our names^ more then the wrong done to our eftatcs^ yet neither are the wrongs to oiwfiiinics nor to our efiates to be born paffionatcly. There arc five evils follow upon this diftempcrof heart.

ririt, there is a great difturbance to tiic fpii it, and that is a greater evil to have the heart dilturbcd, then I to ha\'c a rreat dcr.l of dirt caft upon us: To have a difturbance v»itlun the body, isworfc then a violent motion wi: hour.

Secondly, v/c are made lyablc to difcovcr a great deal of evil in us, t!iat though ^ve arc unjufdy reproached, yet V. c may difcovcr fo much evil, as 10 be •

a iuft cgtufe of rcpro:ich.

Thirdly,

Cap. 51.

The cv:l otbcin^ Tdfjiojutc under re*

prcjichcs.

)68

3-

Moses his Choice.

Tliirdly, \vc do feed tbc liumor of thofc that i( proach, they have part of their end to fee us fo (i ftuibed.

Fourtlily, wc ilicw the bafcncfs of our ipirits,tot lb roon put out of frame. Seneca fpcaldng of the con plaint of thofc that arc under reproach, T^eyarejx he, thecomfUittt of [queami(h (^trits.

Fifthlyj It is a means to nuke others to thinlc \ arc guihy : There is no means whcicby I would rhii one were guilty of uli.it he is reproached, as du namely, a mighty inordinate pallion at hearing thofc things. It you hear a coiiplc difputing, cod nionly he that wants arguments for liis cafe, will ft into giving ill language, and pafiion, and thcrefo, tlwfc men that havcpouer o\cr their palfion in te, foning, do \vhat they can to brino thofe tJiey rcak withal into/"i/j/oB, tor then they liavc them aitlK

ill: And fo thofc that arc brought i

Moses his Choice.

being defamedytpe intredt^ and are not gUd if they fall into any evil: Many people if any have fpokcn evil of them, and they fall into evil, now does it plcafc them i Let us fuffer never fo much, God forbid we (hould think the evil of our reproach fo great, as to be glad to have it wiped away with any fin againft God: Such and fuch nave finned fuch and fuch fins, and by thofe fins my reproach is wiped away, and therefore I am glaa : God forbid we fliould have the wiping away of our reproaches at fo dear a rate-We read in Hofta 4. of the great charge that was laid upon the Priefis^ they eat up the fin of the people, becaufe the Priefis had fome advantage by the i\ns that the people committed, for they brought Sacrifices for their fin, and the Priejls had part, upon this they fct their hearts, upon tne fin or the peo-I pie *, this is an abominable thing, to be glad ok the fin of another, becaufe of any advantage that comes to us by it. True it is, God fliall have a great deal of glory by clearing the innocency of his (ervants, but we muft not defire that God may have his glory this way by the commiffion of any fin, nor rejoycc in fuch a way of Gods glory.

But the fpecial and moft ordinary revenge iftche bearing of reproaches, is reviling again, fpeakiftg evil for evil, if they call you one ill name, you will call them another, this is unbefceming Chriftians: And confider \\\\?x evil is in ir.

Fir/t, this is that which is moft oppofite to the Spirit of Jefus Chrift, and the Spirit of Gods people ^ that place you know, i Per.2.23. ^ho rvhenheivas reviled/evilednot again^^K you profefs your felves to bcChrifts,'you muitnot revile again\s\\tnyon^rc

B b reviled:

Cap.31.

The dan--;cp o( rc-

IgUH.

Moses /»i Chtice.

rwitcd : And ft> the fpirirs of Gods fcrvanw, as Si ; PjuI and the Martyrs, when they were rCT'Ued, ttwyl nouU notgivc ill language again.

Again, by railing youcomctoharcicathefeil reproach yCHi in their tin •, when tlicy fin and feciL, fame fin in you, they think they ao not ^vorfc thwl you, fo they come to be bardncd in their fin,and yo» come to be guilty of their fin, you tiirn their iin to be yours, becaule you harden them in theirs.

Thirdly, yoii by this means ftlr up more corrupt I on, and more fin •, whereas thofe that know what h means, and are tender of it, they ftiould by all tncaiv< labor to fupprcfs it, and bear it down, as wbeni neighbors houfe is on fire, we will labor what vx ao. to quench it, and not to put more fire to ir ^ ihall wc have more care of our nciglibors houfe, then of our neighbors foul ^ his heart is on fire, and his tongue

m

)n

ur.

\

Cap.31.

An[w.

M o s E s /j» Choke.

he had in God that he would hur^ and could the more comfortably commit his caufc to him ^ but if he had been too quick to hear himfclf, God would not readily have heard for him, and what had he got by that •: Now by all this you cannot but be convinced in your thoughts, that it is a great evd to revile again, and you that have been guilty of this, let your hearts fmite you, and know what caufe you have to be humbled before the Lord.

But is it poffiblc not to re\'ilc again i Who can but do fo when they come and give uich ill language, ib injurious, fo faffed

Thofe that have the Spirit of Chrift candootfccr-wife. Thofe that know the evil of fin to be a greater evil then the evil of fuifcring, can do this. And tWe thararc wife, and will not mifchicf thcmfelres, can dothis. Can anyby reproaches force you to takes

Moses his Choke,

rj

though there be filth caft in the way, ftiall we decline our way though the clouds do arife>and darken the light of the 5»«, docs the Snn ceafc in its courfc, and ccafe fhining bccaufc it is darkned ^ no, it goes onitscourfe andftiines till it breaks forth: foyou are going on, fhining in a good converfation, fome come and call reproach upon your way, and darkens your courfe -, Wnat, fhall you ceafc < No, go on, and in time you will break through the clouds. Was there ever fucfa a fooUs to be jeered out of his inheritance < A man hath an inheritance worth a thouTand pounds a year, and a company Hiall go and fcorn him, and contemn him, and reproach him, and he HiaU be rather willing to part with his inheritance then to be thus jcercdiWas there ever any fuch a fooli:: Is not our way of Religion a greater inheritance to us, then an inheritance of athoufandpoundsayear^ If you ftiould be moved to go out of your way up(Hi reproaches, knowthatthis will be infinite more reproach to you, then if all the men of the world did caft reproach upon you 5 this mil reproach you to your confcience, and tliat before Goa and all the Angels and Saints, before all Gods people. And then befides, this will further reproach you before wicked men too, you will be the more fcorncd and vilified.

I remember a fpcech of a Heathen Phtlefffber^ if any man begin to embrace Philofophy, he muft be reproached -, They will fay. What, we fliaU have a Phibfefherdiyowhyandhy, what pridcand con-ceitedneis is this K But do you ftill go on in your way, and thofc who reproached you before, will after admire you: But if^you fall off, after you have ^^3 begun

ap,3i.

'a^B (tUTO-

f^mr n

T»7( Dj ruL-

Titav BTo( ai

Enchiiid.

Moses Us Choke.

Chap. XXXI. Hotv we are tt bear Reproaches,

But how are we to bear reproaches < We are to bear our reproaches mjely, patiently, fruit-fifliy,jojfr(lly, and to return good iorcvd. Firftjwc are to bear them wifely, there is a great deal of wifdom required in bearing of reproaches and evils that men are accufed of, the exercife of wifdom does appear inuch in the bearing of reproaches, though we fliould not be infcnfiblc, yet not to take too much notice of every reproach that is caft pon us. It was the fpeech of a Philofophery when one was reproaching of him, feme told him they deride thee 5 but iaysbe, / am not derided^ Jtvill rtof take to my [elf that xvhkh is cifi Hfon me: It is wifdom for people to go away, and take but little notice of any thing that is cart upon them, and therefore when upoji every idle reproach, there come a company ratline, and fay. Such a one fays/A*a" and (iw ^ fuchftiouTd be fcnt away with an angry countenance, it is a dif-: honor to you to receive them, as if you would take notice of every word, and as if you had no other things to take up your thoughts. Dionyfttu having not very well ufed Plato at the Court^ when he was gone, lie feared left he ihould write againft him, therefore hefent after him, to bid him notto write againft Iiim, fays he. Tell Dtonyjiusj I have not lb much Icifurc as to think of him:fo we thould let tliolV thatreproachusioknow,thatn»f j&i(Vf war le/furc lo think of them -, as S. PaiUf when the Vifer came uj^n Bb4 Ws

OeriJait tci'Aica dtrid-

imSo (OK-nemuitiidi' ■tm fiiiw,

in Snp nos cail.iDjur.

}76

Cip.31.

TTkcvH o( mutJi ftitring •htnRt pcoachri

■ Eft mm

■ UWIM

Moses his Qhtice.

his handj^f pjdked it eff^ fomc would have fwcUcd andaliTioft dyed at the very fight of fuch a tiung' but he did but^i^i-r /; off; And fo fliould we do by our reproaches J when reproaches are oppofcd thej' do gro;v, as hair the more it is cut the more it groivs, when they arcdcfpifcd they will vanilh away; there is a great deal of evil comes by making much ado about reproaches.

Firft, by this means they arc kept up in the moudicj of people, and lb the evil is worCe, as a dunghil ftir-red (links the worfc.

Again, it may occafionthofe that reproach us, re raife up things that were dead a great wnilc ago, and addc that to our reproach.

Again, it may occafion abundance of new matter, though halfc, to make our reproaches greater. If J man fhoiild undertake to anfwcr every reproachful

Moses his Choice.

But men will take me for guilty if I let it pafs Cap.3 2. quietly. oijeff.

Not (b, we know many times Chrift himfelf jiffftf^* took no notice of a great deal of evil that was C^y^^^^P (kid againft him, fo that the Rulers wondred. How "gj^^Tvi-is it that they lay the fe things to jour charge y and yon dmuri dnftper nothing ? Again^rather the other will (hew us /^r/i^x*. guilty 5 it was a fpeech of ^mhroje concerning cmislib4. tnofc that cannot fuffcr reproach, while they clear 1^' \^^

* IHJHTU

'wvcturfe' cnfedig*

them. " ' "^ "^'^^f

tnoie tnat cannoi luncr rcpruaca, wnuc cncy cicar themfelvcs guilty • they approve themfelves to be more guuty or that evil which is faid againft

lOntttmeiU

1

o6j. But we fhall hearten them more in accufing )u vnu a

of us* indiffim

Anjw. No, it will rather be a means to hearten J,7;y^i^ them by keeping a ftir, for then they have fomething ttiqutqui to feed upon. ■^Qvtenh

Ob]. How (hall we ftop their mouthes i "ufqTdo^

jinf. Firft,walkinnoccntly,innocencywil clear all, /c^Am-and overcome in time ^ hence David laxihj that thon ^^ j*^ mayeftbeclearwhenthoH jud^eft. St. -P4«/quoting c.6^ this, Rom. 3.4. he hath it. That thou may eft overcome ''^^J- ^ »• 4 Vfhen thou judge ft-^ he puts overcome for clear^ becaufe 'f^i^^l^* thofc who are clear will ovcrcome.But more then this iuicqua /« inihcfecondplace, you muft labor to be eminent in ^ifl^ that which is quite contrary to that which you arc f^^i% reproached for: Perhaps he reproaches you for one \ui mtu^ that is a diflembler, labor for the greateft eminency [^J(^" ^" of plainnefs ef heart and fincerity: If it be for co- in Sap vetoufnefs,labor to be eminent in liberality, & doing !^." "^• good wfely, not where they would have you, but in *"^"^' a gracious way, ordering your affairs by difcretion : Ifit be for fride, clear your fclves not by yielding

to

Cap.32.

Moses his Choke,

1.

Anftv.

Obj.2.

Anftv.

to their humor, but labor for an cmincncy of huim-licy another way, that thofc that can judge right may fee there is humility in you: thus labor to entertain reproaches with wifdom.

Secondly, labor to bear reproaches^^f/V^nr/jr. Ancf therein firll I Ihall labor to take away thofc pkas whereby men are hindred in their patience. Secondly, I will (liew what powerful arguments there are for bearing reproaches. Thirdly, give fome means hoi? to bear them patiently.

Firft, to take away the pleas and obje^Sions that people haveagainft patience- Some will fay, if it were not wrongfully, I could bear it, it would ncvct grieve me.

One would wonder that ever there (hould come fuch a foolifli fpcech out of the mouth of a reafonabk creature •, if there be any thing that lliould uphold your hcartSjit fliould be your innoccncy, therefore Ici not fuch a fpcech be heard out of a man or womans mouth, much Icfs out of a Chriftians mouth. if your guilt would encrcafe the burthen of the reproach, as moft certainly it would, then it would be harder to bear it being guilty, then now it is being innocent.

But this is that which finks my heart, it is a reproach that takes away nfiy iVjw^^ even from thofe that arc godly, and they come by thefe reproaches to have hard thoughts of mc ^ and this is the grcateft aftiifti-on,for an outward afflidion, under Heaven.

It is true, Zedekiah feared more to be mocked of the ^ctps then of the Chaldeans . it is certainly a forcr aft.iAion to be reproached by the profeflbrs of Religion, then by any others •, but yet God is pleafed to

exercifc

Moses his Choice.

b his people many times with this afflidion al-dit may be God fees this to be the moft fca-! and fuitable to exercifc you withal, becaule Id wholly take off your hearts from other and fatisfie your fouls with himfelf alone -, (Ted is that man that can make this ufc of it, ds heart the more clofe and fully to God. It [effing of God upon you, that your heart is :he reproaches or other men •, if God will ex-ou with an affliftion that you are fenfible of, it ^^ou /hould yield your fclf unto him in it : [you have God exercifeyou in fuch affliftions >ncly cafie to be born, of which you fhould fenfible^ it is the bitternefe of them that them to work, if they were not bitter, as to )u fenfible, it is not like they would be prb-

dly, fome cannot tell how to bear their re-rs, becaufe it is not onelya diferace to their mt it hinders their fervice in Gods Churchjby ins they come to have ill efteem, and are not iO fo much good in the Church of God,which s is a great matter.

3 man lay fo much upon liis fervice he (hall let God have his work nis own way,and God this humility from us, that he may have his one his own way, and if God plcafcth he \ ake ufe of us to do fo much work for him, I • names were never fo clear: The Prophets orned and reproached, and did they never ice ^ and St. ?aul ^ never any man in the j lat ever did God more fervice, and yet no i at ever was fo much reproached as he ^ he \

/

Ohj.^,

Anfw.

}8o

Cap.;:.

luia be

burn fill

Moses b'a Cboict.

was whipped up and down as if he had been a rogue, and he was fain to go about in tatters, not havingj wherewithal to cover his nakcdnefs, and had notj bread to put in his body, and was called a fcditious fellow, and counted the filth of all things ^ and yc[ this St. Paul was ufcd as the molt worthy inftru-mcntof Gods fcrviccthat cvci was fincc the world began, next Chrift himfelf.

Secondly, the arguments that may move us to bear reproaches patiently.

Firft, aChriftian Js called to do and Coffer §teii things for God, and ftrong and glorious is the ^acf of God that is in a man where it is true -, now if Chri-ftianity Hull not enable to bear reproaches, whatmW it enable you to do^ Does not the Scripture fpeak of the excellency, and the glory, and the power of the grace of God i What excellency, and powa^

M o s fi s his Choice.

I

f reachy and I have learned how to bear ref roach. And K^rifliPfus the Philofophcr faid^ You are p to caft reproaches y and I am fit to hczx ref roaches.

Secondly, what are pt$ ? or what is your names that you (hould think much to bear reproach < when as others that arc your betters, that are not fo vile, not fo guilty as you, not fo lyablc to reproach as you 5 when as others of Gods fervants, that have oeen moft eminent in grace and parts, have been under exceeding reproach •, yea, others whofc names have been far more worth then yours, there have been more ufe of their names, and credits, and honors, then of yours, and yet God hath fo ordered it in his providence, that reproaches and afoerfions have been caft upon them, and do you think fo much to be reproached < What do we think of our flcfti better then others, that we fliould not endure trouble in it < and what do we think of our namcs,that we cannot endure reproaches in them.

Yea, not onely others that are better then you, but God and Chrift is reproached: How is the name of God flighted < the bafeft wretch that \\\\\ tremble before his Mafter, thinks himfelf good enough to blafpheme the name of God: How is the majefiy^'foveraigntj^ and authority of God contemned in the world i How are the dreadful threatnings of God, and the revelation of Gods wrath fcorned in the world ^ When as we hear out of the word fuch dreadful manifeftations of Gods wrath againft fin, which calls for trembling hearts, yet how arc they flighted in the world i tlius God is reproached, and Chrift : No man is able to bear fo much

contempt

581

Cap. 3 2. Tu profe-rendu (g§ ludieiidk cQtumeUU idoncM

»i

■Cap .31.

IftTH uai

Jcmtmftm

\gMniiic. ,luth. en

ii ttJttii

M.os ES hii Chvict.

ptiriemft m Chnfl ietrts tUtly, lai^'s Lttthtr: Na roipcakof the reproaches thit Chnft endnrcsiniiis people, but the reproaches that he endured in his potion, m his preaching- ^ how was he contemned m Lakt 1 6. 14. when he prcaclied againft cpvetgufnrfs^ the f hariiccsfcornedathim 5 the nxard fignities, 7hn Hcttrihttr fipfrs oi htm: you know hotv he wasca-]cda Devil, zSmnaritdn, zmne-bibber^ Sifritndtf fuhlums arid fifmcrs -^ Whativorfe can be imagined then was caft t^on Chrift -^ thcy^it on his fAct, tits blcffcd face of his, that the waves of the Sea wn BtraidoT, and that the 5tfjBwithdrc\v its light froin, as not being lit to behold it, and jict theypurrftoms itpon his head, and bowed to him in reproach ^ \ica, inliis mifcryhow was he reproached, when he was! upon the Crofs, rhey nodded their heads at him,aBi

Moses his Chice.

3»!

Gap J2.

1

in that fccret evil that you have had fccret inclinations unto-, now the confidciation of Godsgoodncfs in tendring you fo far^may very v;ell quiet your hearts when you begin to be troubled for every reproach that is caft upon you: Now 1 fee my advcrfaries are fain to watch and fearch, and pry for occalion of rc-proach> God might have given them matter enough, and therefore its mercy they havefuch little matter as they have. It is a great work of nature to keep the filth of the body when it is in a man from being unfavory unto others •, fo the filth of the foul, though it be unfavory to God, yet it is Gods mercy that keeps it from that unfavorinefs that it might be to men.

Fifthly, confider how much reproach the name of God hath endured for your fakes j and is it fo great a matter for your names to be reproached for his fakc^ It is anotaolc fpccch Chrjfoftom hath, T^hat for m a^jdfor our life our Lordfhoi$ld 6e htdjphemed, is worfe then if we ferijhed - Hath not the name of G od been (^^ll^J^d. "^' reproached for your fakes < not onely in the time of nofnm your ignorance, but iince •, hrive there not been occa- ?,|^'^J^f"

Hom.6 & V ir iis m Mar loc's

5-

Ptidmcjtc mjirAmul-tefz]us cji quod domi-uses vofler

(ion given by you, to caufc others to reproach th*c name of the blelfcd God *! and if God comes to you in your names^ do you take it fo ill <

Again, confider who thole arc that do reproach you^ and for what it is. It is the fpecchof an Ancient^ That a reproacher is beneath a man, buttiic reproached that bear it well, are equal to the ij^ngels. The Hebrew word tliat fignifies [corners^ hath many other fignifications which fct out the vilcncfs^ the dangerous evil there is in a fcornful fpirit ^ the Seven-rirjj.bcfides that oi fcorning^ have five other words to

fliew

6.

lllc ijuidcm

htmn-.c ff. ']or, hie

put. Chiy loft, in A a Horn. 14. .

I

— aw

Cap. 32.

Moses his Choice.

1

fhcwthcfignificationof it^ as firft, mi^ST, ;in the firft Pfalm^ in tlic chair of [cornersy they tranflate it by a word that fignifies the plague, in the chair of flaguesy becaufe fcorners arc a plague to the place where they live, and do infeft many ^ a fecond word that they ufe to exprefs it by, is i^dy^a^vy Prov. 20.1. which fignifies incorrigible, that which cannot be tamed, becaufe fcorners are fiich •, Wine is afcorntr^ res indomitay an unruly thing that cannot be tamed, becaufe it makes men to be fo, and fo are fcorners, there is little hope of fuch: Thirdly, fometimes they tranflate it jc^U©-, Prov.g.iz.^ fuch as are given up to all kinde of rice, and fo are fcorners: And fourtnly, by a word that fignifies froud^ \4p^Uvo^> Prov,^.^/^ for fuch likcwife arc fcorners: Fifthly, by a word that fignifies to deal unjuftly, TctpLuiVr, Pfal. i ip.51. becaufe fcorners are injurious. Thus you fee what kinde of men thofe who fcorn and reproach the \va)'S and profeflbrs of Religion are.

But befides, they arc efpecially fuch as have been brought yxpftiferftitionjly or prop^anely • fuch as have been bred in fuperfl:itious Popifti families, are many times bitter fcorners and reproachers of thofe who arc moft forward in the ways of godlinefs. We read 2 Kings 2.23. when Elijl)a went to Bethel, there came forth little children out of the city and mocked him, and faid unto him, Go up thou huU head, go uf thou bald head-., that is obfervable,they came out of Bethel, which was that idolatrous city in ifrael^ where the Calf of-^erohoam was fet up,that place was full of fcorners at the Prophets of the Lord 5 you may know the temper of the place, by the difpofition of the little children, they ufually heard their parents)

/

M o s fi s his 0mce,

}^7

z fh)necame and ftruck the fett^ ihceUy^ uck it down: fo rcproachers do not look IdzndJilvir^ the f^^rts andgraces^of Gods but if there be any flay^ any infirmities or y ftrike at them, and lb fell them down, ly had need fence their feet of clay and in-, that they do not lie open to malicious men. tells of one who colledled all the lame and : vcrfes in Homers Works, but palled over all e excellent: So rhefe, if they can fpy any fedive and evil, thcyobfcrvcit, and gather

can together, but will take no notice of :h is good and praife-worthy •, like the Kite

over the fair meadows and flowers, and ely upon the carrion, or like fljes that love be upon the fore galled places of the horfes

hat is it you are reproached for < it is ei-d or evil-, if it be good, you have no caufc ublcd, if it be ^1///, it is threefold, the evil • natural infirmities^ or outward mednnej's. If evil of fm^ then cither you arc guilty or not f you be guilty, it \s not reproach, but right nt of thy condition, and if there be fuch a I for othei's to fpcak of it, what a great evil heeto be guilty of it^ and therefore you irn all the trouble that you have for the no-:his taken of it, upon your guiltinefs in it: y times although the thing be true they fay ^'ct it iS/fo poor and mean a thing, that you ifort your (elfin this,that furcly they cannot worfe in you, for if they could, they would : oiihzxXAtimer in his laft Sermon before K.

Cap. 3 2.

Moses his Choice.

£j^nur(/, I'ays, Hervas giid vfhen Any objectedittdif-creiioR againfi him in his Sermons, for fays he, tj that I knew the matter rvas goodyt\(t they would fooa have condemned that. And if you be not guilty,»-noeencj is huirpurk ensugh. Sr.ys Seneca^ He if tt it ajhamedthat does unjuplyy-ind jha/l yox be ajjtamedlijt Are innocent ? I

Yes, others thinVl amguilry.

But if you go on in an innocent way, whorocm,' do think fo, do difgrace themfclvcs: for fuppofconcj lliould fay the San were dark, and another JhouM bc-i hcveir, who isdifgraced ^ xhzSun, or the man that cither (aid it or believed it < loifan afperfionbeoli upon thofc that arc godly, and thcv walk in a Ihiningl converfation before others, it will be fuch a reproiai| to any that raifes the reproach, as it will keep otlieS from believing of it. But if the evil be fome

?

2.

cr

J90

Moses his (^hice.

l[t auii Ic tu/i»rt, <

\rbit fra

jiioS ebian

ildtnt lUorum

if they come into wicked company, and have ba an evu tongue fpeak againd tbem^ they arc lb dii couraged and cad down, as if a^l the honor tin God nad put up(in them were nothing : What a) evil thing is this-; And how do you dert^atc from cfafl goodncfs of God, to walk thus unbereeming Clm-ftians <

If you had never forouch filth upon you for ^ prefcnt, being there is fo much honor to cow, what need you to care^ If a man be going toiie crowned, and to be glorified, and ihofc that doflOtf know him, as he goes contemn him , what ht< He knows that within a few days be honored by ihofe that do reproach him. As faidto 0»f/VAW, iSMHuele.zi. when IbetoU of being vile in the eyes of the handmaids» tin " ' "

Moses his Choice.

Jhsll kindle the (^Und9r of f9ur virtue^ jg t^ey/ball ki fgund Ijsrs , evil Jpeakers, falje accufers of o-tbers^ hmjcufhdl be more clear Md illufiriom then the Snn^ andyon Jhdll have all men mtneffes of^yow

8. Again, confidcr what abundance of reproach and contempt juftly many do fuflFcr for their fins and wiclccdnefs that indeed they are guilty of, fin carries many men through infinite ihameful things: as take one that is given to a bafe luft, and fo as he may enjoy his luft, he cares not what fhame he endures> though he be counted the fliame of their friends, and the fcum of the place where he lives. Who are fo bafely looked upon as bafe drunkards < they are looked upon as more vile then the filth and dung of the eartn> and yet they go on and blefs themfelves in the pleafure they have in their lufts, notwithftanding the reproach. Ifonefhould be content to go on in his luits, and pleafehimfelf therein, notwitmlanding all the reproach he endures, what caufe have we to go en in the ways of God, and keep clofe to him,though all the world reproach us <

p. Again, confider the coodnefs of God in delivering of you from everlafting reproach. In Dan. 12.2. f^iany of them that Jleep in the dnH of the earth fljaU awake, fome to everlafiing life, and fome to pame and everlafting contempt. We might have been amongft the company of thofe that fliall have all their wickednefe opened at the laft day of Judgement before God himfcll^ and might have had the Lordiiim£?if mocking at lis.

lo- And yet futthcr, confidcr that the grcateft evil of reproachitis from him that receives it^ it is ac-

Cc 4 cot^Wi^

39

Ca^.jt.

35"

\7ftrtt:i.

<StS« lii.

:jt, ko. Jt vaiumdu iin, qui I

teattjf fed

i fctiiti-

4-.ft.

itiUHr vtL

f<.

lltM Jcil

Moses his Choice.

cording aswetakcit. Itisa fpecch of Cftryftfiim-, As it ts rvith mear^ (o it u mth reproaches, it is na the^oodne[s and fweetnefs of themtat inits ftlftba makes it to h good and jmeet te me, bnt Mcc»rdi»g m my (iomack And body ii affe^ed : And fo in alt rt-fro-uhes^ it is noc as it comes from him that cafts it, that makes it cvil.bur it is as he that receives it makes it: cart dirt upon dirt, and it will ftick, caft dirt upon a piece of polilliedbnfsor iron, and it will tall off- the grcatcft part of the evil of reproaches, comes from the affci^ion of the receiver; then "it is in our power to make reproaches to be as nothing, if we can but take pains to get our hearts fo affedet^ as that the reproach may not ftick: It is not in the, power of any man in the world loftainus, if wcby] Ibrae evil do not make the ftain to ftick upon ow felvcs.

Moses his Choice.

icar, God will hear: the lels we hear in thi^ c more will God hear, gP^^ 5.21. Thon jbalt r§mthefc0urg€ of the tongue: Now there is Id hiding from the fcourgc of the tongue? y delivering us wholly from it, or otherwife ng us from the evil of it: Asa man may be )e hid and delivered from a thing that can do hurt, and fo in this fcnfc at leaft thou fhalt ered from the fcourge of the tongue •, it may God will wholly free us from the fcourge of igue, or it may be it is fit thou (houldft be d J yet thou art hid from it fo as it fliall do hurt, no not to thy name in the conclufion. in PfaL^y.^^6. Commit thy tvay to the Lord^ ^oinhim^ And he ^aU bring ittofAfs^Andhe ng forth thy righteoufnefs as the light ^ And thy rntasthe noonday. This was the argument held D4^•/V when Shimei cur ft him 5 WVZ/jfays ly be God bid him • my name is in his hand,and do with my name what he fleaje. Upon this ofe hath this fpecch, O the height of the wif-udcnce^patiencc of D^o//^/what a worthy plot to deliver himfelf from the evil of reproach. n, it is a greater mercy that God keeps you c evil or the hands of wicked men, if God t the teeth of wicked men, that they oncly can d not bite, t::at their tongues and not their can onely reach you. The complaint oi^oh }ave been thine, ch.16.11. Cod hath delivered fc ungodly jAnd turned me over into the hands of ked i, this would have been grievous indcea. gh they fend a flood ofreproAches Afteryou^^s ;. 15 • the Dragon cafl out of his mouth a flood

Cap.3 2

0 alutttdB

0 altitude jticmu I J dcvordii-U ccmu' mciix gnnde tnicntum 1 Ambr. Apol.dc Davicl.c.6

12.

\

(

•«^«;dteSriteMUAi

194

(

Moses his Choice.

Cap. 3 2.

Hon vdcit bxe mure cuipcjora tnftam^ni' mio 9tto

muliebriA at incfU tfcrx inju-fut Ufeivi' cntU his commovn* I iur. Sen.

I.

Fhe bene-: nefit of ; bearing repoacbcs patiently.

2.

/

after the Church^yet thou art far irom thdr reach as (he waS) therefore be patknc under reproaches. Irs through the wantonnefs of our hearts that we are b f fenfible of the evil of reproaches, becaufe we are not accuftomed to Tutfer greater evils V thofe who arc in darker of greater evils, have no leifare to think on tbcK tilings^ iays Seneu^ but mindes weakned tvith too much idlenefe^ and wanton ^nd effeminate through want of fuftcrings.

Yet further, confider what a great deal of good there is in bearing reproaches patiently.

Firft, there is a great deal or honor in it: Thcitis more honor in bearing reproaches patiently, tiiea there is diigrace in having them cad wrongfully upon you 5 now what do you lofe then i Sup-pofe there be hot water, and I put fo much cold to it^it lofes its warmth^but if Iput more warm thencold to it, then the water hath loft nothing of its wann-ne(s: So fuppofe you be reproached, and God brings more nonor then the reproach did fcandal, then you have loft nothing •, Even foot cdm UJ^ reprodcif, but it is tht partof amfemun uScsril fvcll.

Apain, if we can bear reproaches patiently, what a quiet will it be to our heans < othenvife we llioold never be quiet, for we liveamongft thofc that will caft reproaches, and unlefs we can get power this way, we fhall never have comfortable lives, and we (hould think it much, that the comfort and quiet of our lives (hould lie at the mercy of others*

Thirdly, the bearing of reproaches patiently is a mighty help to the progrefsof godlinefs in os: As thofe that have overcome the evil of Ihame in a way

T

Moses kiiChm.

W\

(m, grow mightily hatdned in thcii fins i hthok OpjJ.i

rhavtgotihatllrengtli, to go on inthtwaysof Haia-

J, foas not much to tigard any reproach that is j''f ^'^'

upon them in that my, they »ill mightily gtotv *""'"

lofcways.

allly, conlider there is much danger in being

lorcd by men, and in many regards, the hiun

men are as much, if not more to be feared then

,r conttmfts and diUionors. luthtr writing to a

nd of his, fays, He would not have the glory

. fame of Erifmm; my sreareft feat is the pcaifcs

men, but my joy is in deir reproaches and evil

ches.

mtaUf

iiam Mi iirnk-iiShls'

Ch»p. XXXIII.

« m finld it, li4l m mlj it lilt u ilar rl-»Mch,

1 Utyou will fay, thefc argmnenis may move Los to do it, and convince us we Ihoiiddoit, Sathowfhaliivcdoir ^

t liK to keep conicicnce clear, ehattlut

— ihte, becjrcfiilof what you i«, and

ix mucti careful of what men

Kptowh you, reproicli i „'.<;>, ■(.(CDiifcienccs u.'"- I'.-'^Ivc .llloufjndfla.V>:''M'->^ •k vrithout tl" '^',' ' V JtihatcauCcs

P-33.

l/CTm,

>/.

V vivit

un. Lust ii ■Ut

utfiilly

Moses his Choke,

Cip.33.

ai.i.cfi

«ew re3( /jinj men

2.

3-

cwumcliS peri. Stn. , le.^.vitt.

Slqum vcrbii k-vibM m-pfq-j dele-Si tn, iC tgufart

Mine HON motnt-

qiiakcs: As K^mhrofe fays of Davidj he was not much troubled with Shimci% railing, bccau{c his confciencc did abound with good works. If thou canft fay with ^ob, Chap.zy.e. My he*rtJhaSpet rt-prodchme as Itng af I live , thou art mc enough from the evil of reproach.

Secondly, if you be failing in any thing, beoin with your fclvcs before any begin with you, accufe your (elves before God firrt, fo fomc interpret that place in Pfal.119.Iam wiferthen mj enemies-^ though my enemies are witty, and do plot, and their malice do help them with invention, yet I amwifcr, lean finde out the ways of my own heart, and my own evils, better then all my enemies.

Thirdly, Chriftians fliould cxercife thcmfelvcs in greatthings, in the things of God, and Chrift,and eternity, and labor togreaten their fpirits in a holy mancr, and be above reproach. It wasafpeechof Senecd , Men that know their grearncfs, are not troubled with reproaches, he will think himfelf above reproach", And therefore, if our fpirits be mJy grcatned (not with ^Wrfe, but with theexcrcifingof our fpirits in things that are above the worldj reproaches would be nothino in our eyes. It is a notable expreflion that St. fohn hath againft the evil tongVtC o^ Diotrephes, Ep.^.ver .lo.He prates 4gAis^ us with malicious xvordsj in the Original it vs^he trifles^ although his words were malicious^ and Diotrephes a great man, yet all was but trifles, fo high was St. ^offus{pirit above them. Aquinas gives twofigns of a weak fpirited man; one, that he dclignts in light andfoolifii words 5 afecond, that he cannot endure contempt •, fuch a man, fays he, although

Moses his Qhoice.

^99

Cap.33.

of your rcproachcrs, this will be a marvellous means toAvccren the hean^and to help to bear rcproachcs.lt was the anfwer of Socrates to one who wondrcd at his patience towards one who reviled him ^ If tpe jhould meet one , fiiys he, whofe body v^ere more unfound then ours , fhould we be angrj with him^ and not rather Pity him ? why then jhonld we not do the like to him whofe foul is more difeafed then ottrs ?

The folly of our refroachers fhould caufc us to pity them, to be patient towards them, and pafs by the wrong they do unto us-,this was one of the arguments that ^%4/7 brought to David, to quiet his fpirit that was fo ftirred againft Nabal^ becaufc of that reproach he caft upon him 5 Nabal^ faith flic, is his name, and folly is with him^ it is his folly, rather pity him, it is too low a thing for fuch a fpirit as Davids is to be ftirred with it. Inftcad of being troubledwith the reproaches that are upon you, your fpirits ftiould be moft troubled for their fin: Now there is infinite caufc we have to be troubled for their fin more then for any evil that befals us. An evil tongue devours, and is an abomination, and in Prov. 8.15. God fays, The fToward mouth he hates^How if you have any love you fhould think thus. This poor man what hath he donc:f he hath brought h\mk\f \md^x the hatred of Godr, now this fhould mightily affcft the hearts of the godly. As he is an abomination to God,fo he is an abomination to men, Prov. 1^.9. Thefcorner is an aiominatton to men •, fcomful fpirits love to caft fliamc and ignominy upon others. And in Prov. i%.j.A fools month is his de^ruHion^andhis lifsare thejnare

of his foul 5 we fhould think, he hath but enfnarcd.

Cap33-

Moses his Chuee.

Siexlevr me cutem-nadumjfi

ifcutioViC igvvm,

ru remit-ttndum.

6.

Mibiipfi domi pUu» dojaummos in area.

L

I

his own foul, and fo fall a lamenting of his wrctd condition. And fo in//4.33.10. r^r hreatbof j jhaU devour jou: If the breath of any man dcvoi him, the breath of revilers , and reproachers, a flanderers docs. The Heathens called a reproaci A three- tonguedman^ becaufe he hurts three at cm he hurts him that he refreshes, and him that hti therqjroach, and himfelf wovfkoi all; do burg power over your hearts to bewail this fin, and yo reproach will not be fo troublefom. TriliHgnis Gdi fiusz, writer upon Exod. ii. ver. 28. obfervcs d exceeding patience of thofe three Emperors^ Thed fitu^ Honorius^ Arcdditis, towards thofe who fpal evil of them^ they would have them fubjcftton punilhmentj for they faid. If it comes homlightnti of fpirit, it is to be cont?mned/if from madncfs^it worthy of pity, if from injury, it is to be pardoncc wrongs are to be forgiven.

Again, labor to pofTefs your fouls with the rcalii of the fweet of, and the honor there is in the wa] of God, fo no reproach will be grievous to you: i it is Ibid of the covetous man, when fome toldhii Such and fuchhifs at thee, but fays he, I carenc Irejoyceinwhat I have at home^ that I have fomu money m my cbefi: So it fliould be with a gracio heart, hefliouldfay, Ihavefwcet enof^gh im//y ot heart, tvhat need I trouble my felftvithrvhat otht think or jay f

Seventhly, Ubor to fatisfie your fouls in the glo of God and Chrift; Though my name be caft out filth, yet the name of God and Chrift is blefTed aj glorious, and fo fhall be for ever, let Devils ai wicked men do what they can againft i:. It wa:

^ S2

^

good (pccch of Luther^ writing to his friend Spalati-nas^ bemoaning his condition to him, bccaufc of the fcorn and contempt he fuffered, yet comforting him-felf in this, that Chrift lived and reigncd^L^^^^r is accounted even a Devil, but Chrift lives and reignSj he addes his Amen to it.

Thirdly, it is not enough to bear reproaches patiently, but we muft bear them fruitfully: a chriftian (hoidd think he hath not done that which belongs to a chriftian, unlefs he hath got fome good by them •, a chriftian fliould not think it enough to free himfclf from the fcorn of the tongue, but he muft improve it for good by it.

Firft, confidcr what ends God aims at by it, and labor to work them upon your felves, that you may attain to thofc cnds.

Secondly, labor to draw what good inftruftions you can from the reproaches of others: As namely thus, when I hear men reproach and revile, O what a deal of evil is there fccretly in the hean or man, that is not difcovercd till it have occafion i I did not think that fuch and fuch could ever have been re-proachcrs, if they had not been provoked. Again, do I fee another fo vigilant over me to finde me out to reproach mc •, how vigilant Ihould I be over my felf to finde out what is in me to humble me < Again^ is there fo much evil to be under the ftroke of mans tongue, what a great evil is it to be under the ftroke of Godsjnfticc::

Laftly, to be fruitful, that is, fet upon what duty God calls for at the prefent-,furely this is one great general duty,that the lefs credit I fee I have in the world, let me labor to have the more credit in Heaven -, I

D d fet

Cap.33.

PnrfuA bauu cjt Luthcrui, Jed Chri. jlus vivit t^ rcgnxt

chcrad

3-

How CO bear rc-proacbe^ ^luic&Uy

I.

2.

/

Cap. J 3'

Hihihftr-

Un licei iujitnu iffwui in-turiimt-ntifivro i fum qui ,'njitum y fintni

Moses his Cfmce.

foe there is a breach of inynameherc,letm£{eckto make up my name in Heaven.

4. And then they muft be bom joyfully, but ^vc lluU fpeak of that afterwards in the thiia poioc, that a gracious heart is not oncly willii^ to bear ic-proach when God calls unto it, but in the caufc of CMRist to triumph and rejoycc in his t^ proaches.

5. Laftly, we ihould return good forevU; then you come to the top of Chriftianity. This is a fign of great proerc6 in Religion: If I be weak, (aith j<«-ffc/f, perhaps I may pardon one charging me falfly; but if I have profited, although not altogether pcr-fc6l, though he flows in uponme with reproach^ I hold ray peace andanfwcr nothing^but if I be pcrfcft, I thenblcfe him that reviles me, according to that w St. P'lul, Being reviled^ rve hUjs, If you can do thus, ,f you can heartily pray for your rcproachers, anddfr-

Moses his Qmce.

your fdvcs under reproaches after this mancr: Now Cap.33. whata great evilis this tocuta man ofFftom that comfort wHich hath been fpoken of in this aigument < and if you do behave your felves chriftianly under re-proaches^ God is more and more engaged to (land for your names, and you are more prepared for glory. As he is not fit to govern, that is not fit to ferve, but he that is fit to ferve, is fo much the fitter to govern ^ fo thofc that can bear dilgrace are fit to be honored , and the greater ^lory will be afterwards -, As the Sun that fhines through the clouds fhines the brightefb 3 fo when honor fhail come through diihonor^it (h^ be the grcateft honor. And then you (hall come to know that honor is {an(flified to you^and that it is in love^aud you fhall be more able to rejoyce in the honor that God fhall bring to your names then you would have done, and fo your reproachers fiiall befcrvantsto you. j

There is onely one place of Scripture that I (hall adde, and fo I have done with this point: ^ob 17. compare the 5. verfc with the S.and 9. verfes •, ver.6. He hath made me alfo a by-vford of the feofle : ^oh was a godly man, and yet he was made a byipord : What then ^r at the 8. verfe, Uf right men p^all be afioniedat this : How < Two ways, either they (hall be aftonilhcd at the horrible wickedncfs of men that (liall contemn fo godly a man as ^ebwas^ andfay^ Lord, what boldnefs is in the hearts of the wicked,that (hall prefume to dare to contemn fuch a fervant of thine i ou the upright ihall be a():oni(hed, they (liall admire at the wonderful way of God towards his pe(^e,that the Lord (hall fufier wicked men fo far to go on in wickednefs, as to reproach his people: The

Dd 2 in^'

r

.A

Cap.34-

Po'Ht

2*

iVfwrwf5 the godly man Jhallfee thfe thatdrehj-focritesy for not oncly grofs prophane ones arc re-proachcrs often timcs^ but hypocrites: The innocent ihall ftir up himfelf againft the hypocrite, he fhallnot be damped, but flir up his thoughts againft the hypocrite : The righteous alfojhdl held on his ivtf^jfhall not decline ^ and not onely (oj^ut he that hath clean hdnis jhallhe stronger andHronger ; And fo I pafs to the next point.

Chap. XXXIV.

The ref roaches of Gods people are the reproaches §j ChriFK

IF you take the reproaches either materUllj or for-mally . fftateriallyjthit is when all the fufferings of Godfs people for which they arc meanly cftecmcd and looked upon as contemptible, all their fuffcrincs are the fufferings of Chrift: Formally, and that is the very fcorn thatis caft uponthem^is the fcorn ofcArip. I intend to handle this pointin both thcfe, materiaBj and formally :■ So that the thing we have to handlc^is, That all the fufferings, and contempt, and difeftccm of Gods people,are the fufferings,and contemptjand difeftccm of Chrift. So that Gods people may turn the fpeech of Chrift concerning his Father^ The reproaches of them that have reproachedthee^ have fallen upon meiS^wi we may fay^Lord and bleflcd Savior, the reproaches of them that have reproached us^ arc fallen upon thee^flxsid mark therefore in Heh^i^.i^.^ reproaches of Chrifts people are called the reproach or^Chrift. Let us go forth unto him without the camfj bearing his reproach : And the fufferings of Gods

{ervants

Moses his Choice.

mtsarc called the fufferings of Chrift. CoUoff. ^. and fill up that which is behinde of the iions of C H I s T 3 they are the afflidions of ift^and every one muft make account to fill them not the fatisfaftory fuflfcrihgs of Chrift, but the rings of Chrift in his myftical body, in his mem-: And fo every member is to fill up a fliare in his rings. And fo I fa. 53. p. In all their afflictions vdsaffli^ed: The fufferings and troubles of Is people are the fufferings and troubles of Chrift, J (enfibleof them^and therefore in jiifsp,/^. ift crycs our, Satd^Saul^tvhy ferfecutefl; thou me i her, compare two places together in one,P/i/.79. 4,12.at the 4.vcrfe, fays the TcxtjWe are become )roach to our neighbors • a fcorn and derifion to e that are roundabout us: And at the twelfth verfe , Render unto our neighbors fevenfold into their m^their reproach ivherervith they have reproached •3 O Lord: He goes on in the fame argument, and he calls them the reproach of the Church, and 1 the reproach of God.

litis it faid here the reproach of Chrift^ It may be :d. Why not the reproach of God the Father,or reproach of the Holy Ghoft i he reproaches of Gods people are the reproaches Chrift in a fpccial mancr -, bccaufe Chrift is the i of the Church, and it is from the fulnefs of 'ift, that they have that grace conveyed which is oachcd*, and the union they have with God, with the Spirit, is by Chrift -, and therefore it le reproach of Chrift here named, according he feveral workings of the Father, and Son, and V Chofi: fo the three perfons are reproached by Dd 3 vc^^tiS

Cap. 3 4*

\

Cap.33.

■■ — >

Most,s his Chdce.

mansiin: There is a reproach unto C^as Gc

unto Chrifi as Chrift, »d mno the 5//r#i Spirit. There is a repaach unco G<x! as he is CrM{

prefcrver of tnc ivorld^ and governor of all When the woric of God, the firil Perfon<rfi nity, is reproached, then he is reproached, t ji. He thas Pffreffeth tie fo^^ reproacA maker: It is a work of the Father to ordci To, as to make one poor, and one rich: And \ an advantage to mock at the poor upon tf rencc which God hath made in the world, you (houid honor the work of God in mat difference detwecn you and others : but in i honoring of it, youcafl an afperfion upon h anddefpiic otiiers, becaufe God hath put tt iowcondition^ you reproach your Creator And when the work of Redemption is defpife that is oppo&d^nd when the profefSon ot th< hath dishonor put upon it, then Chrift is repn Heb.6.6. the Ajpoftlc fays, ihpfe that fall tbej have iaAed^f the heavenly gift, and t p^4urd ef Ced, atufthe fewers of the werldto C9i

{mt the Son of God to an open pume. And ?^ ightning, and drawing,and the quickening ar jfortingwork of the Spirit is reproached and then tnc Spirit is reproached, Heh. 10. 29.: def^ite to the Spirit of grace : So that you i Father^ Son and Holy Ghojt^ all three are rcpi by mans fin ^ not that the fin of man is abt the leaft ftain upon the glory of the bkflc or make God to be lefs glorious, no mo a little duft caft up into the air can darken the

M o s B s his Chwe,

1^

407

Cap. 3 3.

ohje£f. Anf»,

i

f

i

ncKs of the Sun ihining in its fhrengtb^ but it keeps the glory of God from ihining upon o- J thers, and upon himfelf, fo as he and others (hall not itt it, and admire it > and adore it as they ought.

If you ask why the reproaches of Gods people are called the reproaches or Chrift i

I anfwer, Firft, as Chrjfoflome^ bccaufc they do fuflPer the fame things that Chrift fuffers ^ you ihaU finde the reproaches of Gods people, and the reproaches of Chrift are juft alike one another. In P/i/. 42.5,7,8. there are three things upon which Chrift fcems to be reproached, ancf they are the three fpecial things upon which Chriftians are reproached : As firft the outward means of Chrift in the world, IdmaivormatiJnsmanj fo the outward, mean and low condition of Gods people fubjeds them to reproach. Secondly, Chrift bore the world in hand that he trufted in God, and depended upon God, and no outward help -, and therefore they faid. Let as fee tphether he mil deliver him^ heing he trufted in kirn-^ fo the men of the world fcorn at Gods [Jf^cS^^^ people, becaufe they fpeak lb much of God, and trufting in God. Thirdly, they reproached him, becaufe he faid, CeJ delighted in him • fo becaufe the Saints of God do prorcfs their relations to God, and do cxpcifl an cfpccial love of God, therefore the world reproaches them.

Secondly, iris the reproach of Chrift, in regard of the near relation, and clofe union that is between Chrift and his people: As the reproach of the Wife is the reproach of the Hushami, and the reproach of the//«*^^^W is the reproach of the JVife^ Dd4 be-

Whyebe I K.eprodchesl of Gods I people ard called the I

Cap.34<

Moses his Choice.

/

i

bccaufc of their uffhn^ and therefore in lOr.ii, the Apoftle calls the rvoman, the glory of the mur: Either in regard that the man may glory inherifihe be godly and good, or elfc becaufeth'e woman doe& honor rnc man, //^^ Wife is to honor her Htuhand^ and to give glory to him-, as the people of God are called Theglory of God, partly bccaufe God does glory w them^ and partly bccaufe they do give glory to God: fothc woman fliould be fuchaone as the man may lory in her, and fuch a one as may give glory to her usband : Now the Church is the glory of Chrift, as the wife is the glory of the man -, and therefore it is faidin 2 C(?r,8.23.fpeakingof T*///^ and others whicli were meflfengers of the Church, he fays, they are tbt ' glory of Chrijt, then certainly their reproachesmuft be the reproaches of Chrift.

Nay,there is a nearer union then this,for this isonc-ly by covenant, but there is a union between the head and the members, that is a nearer union -, the ChurcK is not ondyflejh of Chrifis flejh, and hone of Chrijls hone^ but it is the flelbof Chrift, and the bone of Chrift, it is the very fulnefs of the body of ChrUi, Eph. 1.2^. it is a high expreflion: Yea, and bcfidcs this, the Church is called Ciirift, myfl teal Christ: I C(?r.i2.i2. For as the body is one^ and hath mdfij members ^i^ all the members of that one body being W-ny^ are one body ^fo alfo is Chrift - that is. The Church having many members^ ought to be joyned in union as the body'^ycz^xhcrc is yet anearer union between Chrift and his people, the in-being is mutiuil^ Chrift is in them, and they are in Chrift, ^ohn i^.20.ToHin me^ and in you : The arm is in the body, but the body is not in the arm •, the branch is m the vine, I but

Ct^jj.

Moses his Chiice,

Asvihcn DAviii lent mdTcngers to the children of t^jnmon^ tocongranilaie tlicir King, and rhey cot off thctrgArmems bdlf w^y, inA cttteff half $f skiff bttrds, i>(iW preirnrly coamcd it his reproach lb when Gods people arc in Gods woik, and reproached, furcly it Chrifts reproach. So Nthemisk was in Gods work, and he fuffcrcd a great deal .oFrf proSch-, and mark how God is more provoked tba NthtmUh, Nthtm. 4. compare tfic third verfc vrak the fifth.

Laftly, It is the Spirit of Chrift that is in them that is reproached ; As it fo be that the skill or influence that comes from a skilful Attificer, that is one that hath learned, that docs as jt were tut jA his fpirit, if he fliall fee him reproached for that work which is done by vcrtuc of that influence which he had of his fpirit in him, then he counts himfcif re-

v:

M o s e s ^cr Choice,

■ I

411

reproaches oF Chrift, none fuffcrs fo much as he- Cap. 3 3 confider we then with our felves, how wc can love this Chrift, a reproached Chrift i Is Chrift notwtth-(landing all his reproaches dear and precious to us f howfoeverhebctothcworld, yet can your fouls fay wth the Church, He is Altogether lovely^ as the A-poftlc Peter(zys^ i Pet. 2. 7,8. He is a rock^ And a. jtone of offence to thofe that do not believe^ bnt to you frecious . and fo Chrift, though lie be a reproacned Chrift, yet to you he is precious •, to a godly and gracious heart how precious is Jefus Chrift -f There is a notable tdace concerning the reproaches of Chrift, and yet or the high efteem that Gods people have of him,notwithftanding he is reproached. If a. y 2.14,15. His V if Age was fo mArred more then Any mans. And his form more then the fons of men : what then, is there none therefore that (ball prij&e him^f yes-, at the fifteenth verfc, So P)aU hefprinkle many Nations: the Kings fhall flmt their montbes At him^ for that which hAd not been told them jhall they fee^ and that which they hAd not heard fhAtl they confider ^ that is, there fhall yet come a time when as the Lord fl)A& fprinkle mAny nations by the work of Im Spirit, And draw many Kings^fo as the) flull fhut their monthes • whereastney contemned him, and defpifcd him, now they p^AllJhHt their mom he s in a way of admiration, that r*4t had not been told them which they fee : as St. Pii«/, he knew Chrift onely after the flelli, but when he came to know him after another mancr, he thought otherwifeof him : So when God docs fprinkle any with his Spiric.that they know Chrift^though hkJf^tbem^cdmcutheU^nu.^s, and he is repit>achod more then any man, yecthey fliali piize

J*.

1

^«-

41Z I M o s B s /;« Cfroicf.

*^P-3 5-' him, and dcliglit in him, and the more he is reproach^ cd,thc more they il^all delight in him: It is a notable fpccch of Bernard^ By fo t/tuch the mere Chri^is viU for mCt hyfo much the mtre he is dearer te me.

Ujez.

Chap. XXXV.

Sixteen fevcral CenfoUtieiis anftng to the SdiMts

from this conjiderdtton, Thit their bufferings at

Chrijis fufffings.

SEcondly, the confideration of this point isof admirable ufe for the confolation of all ids people of God, in all their futfcrings and reproaches. If reproaches and fuffcrings be the ^^ proachcsof Chrift, Chrift is engaged in them more

Moses his Qmce.

4»3

2; ^1

jerfariesareAll before thee: If a man fuffcrrc- Cap.3y. ^acrij and difgracc, and trouble for his friends, ile he is abroad from them -, O fays he. Did but friends know what I fuffer, and fuffer for them, /ould comfort me: If it be comfort to be known, ch more when they fliall be accounted their own ^ rift is acquainted with all the fufferings of every mber: and therefore do not fay, I am a poor crea-:, who takes notice of my fufferings < Heaven es notice of your fufferings, Chrift takes notice of m better then your felves. Secondly, if tney be the fufferings of Chrift, y are no other but fuch as are predetermined for I from the beginning of the world •, for certainly fufferings of Chrift are determined : It may be of thefc fuflFerings, as truly as of thofe he fuf&r-n hisownperfon, AH.i.zi. They are bj the deter-tate counfel c^ forekmwledge ofGodiSc therefore it 3t in the liberty of man to reproach you as he plea-but all is by the fore-determinate counfel of God. hirdly, certainly you do not want compaffionin r fufferings neither -, for one to fuffer much, and e reproached, and no body to have compaffion, ricvous ^ but furcly you have compaffion enough, rift muft needs take compaffion on you: and it is j a forced compaffion, but a natural compaffion : I there ever any that was not fenfible of the fuf- ■ igs of his own flefli, unlefs it be dead -f Indeed oubea dead member of a ChurcL it maybe rift does not compaffionate your fufferings, but ou be a living member, Chrift docs compaf-atc your fufferings, and |>ity you in every lyt fiander that is told of you: many times when 1

Cap.55

Moses his Choict,

we hear of the ferrants of God (and cfpecially thofc wc know to be godly) to have fuch ftrangc rcpom of them, our hearts begin to break, and toycmto-wards them. If one member have cotnpuioo d another, much more the *^</s the bead is morefia-fiblcof the evils done to the body, then the other members arc.

Fourthly,aU thefe reproaches and fuffctings do nor argue your rcjcifiion, they may ftand with the infinite love of God: many of Gods people are read)* to draw fad conclufions from their reproaches, (b^ ly God would not fuffcr this if he loved them: ihn may Hand with the fame love wherewith the /ififf loved the Son, for they are the reproach« of the Stn.

Fifthly, they muft needs be fanftificd to you:tkfi that arc the fufferings of Chrift, arc fanftificd fuf-fcrings ^ certainly Chrift will not fuffcr them to

Moses his Choice.

4iy

8.

another, and for Cap.35 evil to follow another,it will break my bean ^ ah, 3u did bear it alone, but Chrift bears the weight »ur reproaches.

ventnly, if they be the reproaches of Chrift, for that part you do bear, although it be but lit-youmayexpeA his ftrength in, you are not left zav that little by your own ftrength ^ Chrift gives his own ftrength^ to bear his own reproaches $ if Durthenbehisyou bear, you ihall have flrength 1 him to bear it.

;ain, this is an eighth ftream of comfort/ if they \c reproaches of Chnfl, chey are the reproaches ill the members of Chrift^ who fympathize with , and help to bear the burthen with you. inchly, it may be comfort that your names (hall indicated, your names are as dear to Chrift as >wn, and it does as much concern Chrift to vin-te jpur pAmes as to vindicate his own. gain^ if our reproaches be Chrifts reproaches, Chrift is content to own our reproaches -, furcly, i^ill not leave us to take our fins upon our felves ; is love be fuch as he will take the bunhcn of our wrings upon himfelf •, furely his love is fuch as not re us fink under the burthen of our fins: No^ our are upon him as well as our fufFerings ^ not that akes them upon him to be guilty,but only by im-ition: the Text fays^T/tf was madtfin-^ what abun-ce of confolation is this^thatChrift is willing both ike off our fins and fufiferings < there are nothing tbefe two that ihould trouble us in the world^our and futferingSy and Chrift takes them ofifboth. t.; And .yet funher, if Chrift will ownoiu: re-

^ frodches^l

10.

II

I

CJip.35

Moses his Choice,

12.

f

5

;

f roachesy then he will own our ferviccs: there is no great difficulty of believing the one, if wc believe the other: we may comfortably go to Chrift and fey, Blejfed Savior, mlttbou own ufon thy felf^ the dirt cafi upon our faces, and rvilt not or^n tne work of thine own Spirit ? though we may ftain the work of Gods grttceoy ourfin, yet Chrift that is fo indulgent to take reproaches, will furcly own our ferviccs ^ be will own bur a^^vc obedience, as well as our paffive obedience.

Again5 then we may be afliired there will come good of them, and that we fliall be carried throi^h them •/ confider three or four things here for our bap in this, to affure us of ableffing in thefe our fufiferiaeSb Firft, were it that we onely did know that God had a love to us, and were merciful to us, that were enough to afTure us* But, fccondly, God may have love and not binde himfelf by promife •, but as he hath /n/f, fo he hath engaged himfelf by promife to help his people in fuffcrings, and that is more. But, thirdly, we have the experience of Gods dealings with his people, that he never left them in fufFcring. And fourthly, we may rife higher, it is Cods own cafe^vx have further alTurancc by this: If a man love me, I hope it will be well with me •, if he promife mt^ that is more 5 if others have had experience^ I am more afliired : but if it be his own cauje, I am furc enough. Ifamangotofea, and he knows the Ma-riner hath skill, and he loves me, and the Mariner promifes he will have care, and others have liad experience of his care, this is much: but when I confider, my life is the Mariners life, if / perifb, he periiks-, this afl ures me, that as far as the Mariner can do it,

ft

It

itlhall be well with me. Luther writing to Melan^ Cap.35. a^n troubled with fears 5 // mfaU, faith he, Chrifi ^1,"'; jj«

Again, here we have a notable ground to go to faithL«t*. God in prayer in all fuflferings^becaufc we can go with ^ 3 • this argument. Lord it is thy §tvn Name: that was the plea of Mofes , Lord^ if thou defiroyeB thy people, what mil become of thy Name ? our names are nothing, what though ten thoufand fuch as we are comt to nought, and rot < but if God put his name to ours, and twift them together, there is abundance of fafe-ty, then our names are a ftrong argument.

Yea, fuppofe WT be in fuch a condition as we cannot pray, yet here is comfort in this, our fuffer-ings arc the fufferings of Chrift 5 and the fufferings of Chrift do prcfent themfelves as a mighty prayer to God : The fufferings of Chrift, have a mighty cry in the ears of the Father, and they will be heard.

And yet further, if fo be our fufferings be the

I fufferings of Chrift, then furely Chrifts fufferings are our fufferings •, if Chrift have an intereft in our _ fufferings, then we have an intereft in his fufferings: for how come our fufferings to be Chrifts, but by vertue of our relation to him 5 and therefore his fufferings muft be ours, by the relation of Chrift to us.

Laftly, there will be an end of fufferings, they cannot laft always, for they are the fufferings of Chrift • and it cannoc ftand with infinite juftice, that Chrift which hath undertaken for us, fliould be eternally under fuffering.,& if he flial not fuffcr always,we ihal not .'dways fuffcr •, for fo long as we fuffer, he muft fuffcr:

E c ^A

15

I (J.

I

Cap.3 5

M o s K s his CWce.

/

t

the time therefore is a coming, wherein Gods pco-le ihall be too high for to be reproached, they (ball »e in fuch a condition, as it (hall be impof&blc ft)r{ any to reproach them: for repr^dch comes from foajc kinde 0/appreheniion of the rcproacher^ to beio fome meafure above the reproached: no man can reproach another for a thing that he fully knows, and certainly believes that he is above him in that thing: and therefore the people of the world do reproach, the people of God, becaufe they apprehend thcm-fclves to be above Gods people in wifdom, or the like •, but time will come, that the dignity d Gods people (hall be raifed to fuch a heigHth, that though wicked men do hate them, they (liall noe be able to reproach them , they cannot poifibly have a conceit to be above Gods people in any thing.

And thcfe are the confolations that arife from this point, that our fufferings and reproaches are Chri(b: and thcfe confidcrations being put together, why lliould wc diftraA our fclvcs, and take immoderate care what Ihall become of us •, if we be unbelieving, Chrift will count it a diflionor to him, and fay. Is it njotmycafe? we need not-takc any (liifting courfes to help our fclVCS-, a man that hath an enemy furprizc him, if he have no weapon in his hand, it may be he will take up ftoncs and dirt,but if he have his vveapoPj he ufeth that, and fcorns to take up ftones and dirt : when people are reproached, that have no intereft in Chrift, reproaches come upon them and take them unarmed, and they take up any thing near hand, and reproach and revile again: but thofe that have intereft in Chrift, have this weapon j they know

all

^^

M o s fi s his Choice,

419

How to know that our reffo^ (hcs arc (he rcpTM^ bcs of CbriH.

I.

all their reproaches are the reproaches of Chrift, and Cap.35. we fhall not need to depend upon any outward comfort for to comfort us 5 much lefs have we need to help our felves by reviling again. The comfort of a Chriftian, is this^ That his reproaches arc the reproaches of Chrift •, this is enough to quiet his heart: you need not comfort your felves in your parts, or cftates •, this is enough alone: do but anfwer all your diftradions and troublefomc workings of your hearts with this, and this will quiet them.

^^cfi. Buthowfliall I know that my reproaches are the reproaches of Chriftf

jifffw. Firft, if you be reproached for the fake of Chrift 5 though you be not a member of Chrift, yet if your adverfaries reproach you, becaufe they take you for a member of Chrift, there is fome comfort in this. Secondly,if you can under all reproaches bring your hearts in fubjciSlion unto Chrift^and quiet your hearts under reproaches in obedience unto him. Thirdly^if you finde the rule by which you are guided and aftcd in that condition to be the rule of Chrift. Fourthly, if you finde the chiefett comfort that you gather in to help you, to be the comfort of Chrift. Fifthly, if you finde the end you, do aim at in your bearing them, is the honor of Chrift 5 and that you do defire rather that Chrift may be in the conclufion honored, then your felves cleared. Sixthly, take this as a fpccial note, if you make thofe reproaches that Chrift fuffers in his canfe, his truth, his peofle^ yours-, then he makes yours his : how docs your hcans ftand alFedcd to the reproaches Chrift fuffers in others? Zeph. 3.17,18. Godfromifes much mercy ytofuch to whom the reproach

Ec 2 of

5

6.

v!

Op. 35

Moses his Choke.

of the feUmna^emblies rvtre a burthen. That h that is burtlicncd with the reproaches of Gods w; (hall finde cafe in the comforts of Gods Spirit, thcfc things be in you, certainly thcfe come frotn Spirit of Chrift- and if from the Spirit of Cfc then you arc Chrifts^ and if you be Chrifts,! your reproaches are Chrifts.

A third Ufe is this: Seeing Chrift fuffcrs for us, all our reproaches arc the reproaches of Chrift, us take heed that he do not iuffer by us. Now CI may come to fuffcr by us two ways: Firjft,if fo be i we caufc the name of C hrift to be fpokcn evil of. condly, when we come to be aiAors our fclvc fpeaking evil of Chrift, or of his people.

Firft, if we caufc Chrift or his people to be fto evil of by any finful way of ours, this is the rcpro; of Chrift (butnot in that fenfc I fpokc of befoi

M o s B s his Choice.

421

etter a thoufand times that you were croft, and ives were taken away^ and.you laid rotting in rave, if your names could wafh away any hat is upon the name of Chrift i know there any that Chrift have fuffcred reproach by, and annot clear your felves of it, and know what 1 and bitter thing it is, that after all the good-nd mercy of Chrift to you, and the near rela-hat he hath taken you into -, will you abufe all itrcy, and this near relation i if Chrift had taken you for his own, had you been never fo !^hrift had not fuffercd reproach by you-,but now ard of your near relation to him, he fuffers re-h by you 5 and is this the ufe you make of your elation i

len therefore you finde your hearts begin to ftir, orruption boil •, confider the name of Chrift oftrate before you, and will you trample upon ime of Jefus Chrift: if one were fet upon going lace to do mifchief, and his Father andMo-hould throw themfelves in the path, that if he onhemufttread upon them, and they fhould foujhaff tread upon the bowels ot$t of which you , ufon the loyns that begat you • this would be a ftop: and fo you that are Profeffors of the ►el, if you have a temptation to a luft, the name hrift calls Stay, and fays , If you go you fhall lie upon me, and my bloody ana bring reproach me^^ will not this ftop you^ Never think gain that you get by the reproach of Chrift. :rue indeed, if we be going on in our duty, and lat we fliould, though men fay the name of ft fliall be reproached, we arc to go on, Ee 3 and

eap.35.

How Chrift is rcprcdcbed by us.

M o s £ s bis Choice,

and do our duty, and let Chrift vindicate his name if he will: but ifit be any thing; that concern outfcWcs, and the latisfafition of our own wills and dcfires, whereby Chrift may be reproached, this is a migh!y argument to keep us trom It: the word hach fcarrca ftrongcr argumtnt to keep us from an evil way, then ihiSy'fhi nametfChrtJiJhalfHfer by /f :for the people of Godtofuffcr tcproach by you, is an evil thing; fora mantoha\'ebut his kindred afliamed ofimi, what an evil thing is it-, bur that it may be faidofcw that is a Profcfl'or of Religion, that he is not ondya reproach to the Church ot- God, biit a reproach lo Jeli^ Chrift, if you have any ingenuity in you, this might Urikc to your hearts-

It is reported of K^le.\-Andet, having a Soldierof his name, and his Soldier being a coward, hceamc to hiiu, and fajd. Either le^c of the »jime of A!«-ander, or bti SoldJtr .■ and To we have the namtof

/.

ft' '9

«t

f ■

Moses Ins 0mce.

for his ft fiery bec^uje he had the holy oyl upon bim^ the confecr^tion of his Godrvas upon him : So I may {ky unioyoUj You have the holy oyl of the profeffion of the name of Chrift upon you 5 and therefore take heed what you do, fays St. Pdul^ It were better for me to dye ^ then to lofe my glorying : were it then not better for us to dye, then to have the glory of Chrift fuffirr by us. Know, though the name of Chrift be not dear to you, he will defend his name when you ftiall rot and pcrifli for ever •, and though it be defiled by you for the prcfent, he can clear it otherwife: but wo to them that be the caufes of reproaches that come thus upon Chrift.

But as we muft take heed that Chrift be not reproached by us in this regard, much more that he be not reproached by our fclves jfo as to fpeak evil of the ways of God: as we may hear it of thofc that have been forward in profeffion of Religion^ if profeffion of Religion do not come to ferve their turns, they arc ready to fpcak evil of that way, and allthepro-feflbrs of it. Take heed what you do in reproaching of a member of Chrift, the name of Chrift is upon him I take heed you do not reproach him that the name Chrift is upon •, the people of God do bear the name of Chrift upon their foreheads •, take heed you do notfpit upon their faces, for it may be you may. fpit upon the. name of Chrift: as many unskilfol hunters will Ihoot at wilcc beafts, and (hooting at random may kill a man ^ and fo many flioot at Chri-ttians, but they hit Chrift, they reproach Chrift.

Cap. 3 J.

Ec 4

Chap.

Cap.3tf.

Ufc^.

.Moses ha Choke.

Chap. XXXVI-Tke dreadful evil there is ijt reprc^hing tit Sdints.

Fourthly, the confidcration of this call? fora trembling heart unto all thofc that havebsoi guilty in any degree ot carting reproaches upon the people of God. In thisUfc wchave three branches : Firft, thofe that have done it thcmfelvcs: Secondly, thofc that rejoyce in the reproaches dut .otherscaft upon Gods people: Thirdly, thofciiBtl are the divulecrs and Ipreadcrs of the rcproaclies of Gods people. In Zefh. z. The Holy Gholtthcr:! rebuking CMosb for reproaching his people inttK| eighth and tenth vcrfes.ar the eleventh verfe it is liid,, The Lord willbe terrible to them : there arcfomcof

your reproaches reach no further then the Saints Cap. 36 themfelves, yet in regard of that excellency there is in them, it is an abominable wickedncfs. Mark with what indignation the Spirit of God fpeaks againft fuch as arc guilty herein, //i.57. 5,4. Brdtp near hi--theryefons of the forcer ejs^ the feedoftbeaduUerer.y and the rvhore^ againft whom doyefportyour felves ? againft whom do ye make a wide mouthy and draw oat the tongue ? are ye not children of tranfgrefsion , a feedof falfjood? What, you who are fo vile and filthy yoiu: felves, will you prefume to reproach the Saints of God, fuch as are fo precious in the eyes of God, and fo near to Chrift < Know, you have not to deal with them onely, but with Chrift in them. You think you have to do onely with a company of poor weak creatures that are not able to right thcm-fclveS", but know, you have to do with Chrift him-felf. Mark that exprelTion we have in I fa. ,^7.23. it is fpoken concerning Rahjhekahy Whom haft thou re-froached? it is not againft He\ekiah^ it is aeainft the holy One of Ifrael: Thofe that have done tnus, have lifted up their mouthes againft heaven it felf: They fettheir moutbesagainftiihe heavens: Thou haft re- ^*^J-S7-9 proached him that is the brightnefs of the glory of the Father-^ The character. The engraven image of the Father • he that is the glory of heaven, that hath all the treafurcs of all good in him-. Thou haft caft reproach upon him that mr.ft be thy Judge-, At whofc mercy thou lyeft for thy prefent and eternal cftare 5 Him that is God blefTed for ever, that is the infinite delight of the Jather. You miftake, you have fliotat Chrift all this while: As we read of Oedepns:^ he killed his father Laitis King of Thebes^ taking

him

/

Moses his Choke.

-^P*36. him for his enemy ^ your miftakc is worfc you ftrilc at, you reproach Chrift^ while you think it is but poor man, yea your enemy.

O that ever you (bould be born to do fo muchini( chief as to cafl: dirt upon the face of Chrift •, {vaxh you kick againft the pricks : It is an argument tha you arc not a fon of the fromifc^ that you are a fuc ceiTor of ifhmAcl : Thou haft caufe to fear that Got will laugh at thy deftrudlion, and mock when th] fear Cometh : Thou haft caufe to fear thatthooar referved for cverlafting ftiame and contempt, unid God does humble thee for this dreadful guilt that i upon thee. When you take advantage upon ih meannefs of Gods people for to reproach them, yoi are the men and women that are found guilty in heaven for to reproach Chrift.

Ohje^. But you will fay. There arc none fo vile as tore proach Chrift, nor the people of Chrift for their god linefs, it is for their hypocrific.

Anp^, Let no man deceive himfelf thus •, for there neve was any Devil or man that did reproach godlind under the name of godlinefe, but they would pn fome other name upon it, under which it might aj pear vile and contemptible-, and in this the men c the world do as the perfccutors did in the Primiti^ times with the Chriftians, they put the bodies c Chriftians into the skins of wildc beafts, and the they would fet dogs upon them , and other wile beafts, to tear them ; So men do to this day ^ the put the profeffion of godlinefs into the ihapcs c their own conceits, and their own danders, an their own apprehenfions, to make it ugly, an I they fall a rcTpv!oachvtv^ ^wd tearing, and run upo

M o 5 E s hk Choice.

them like a company of wildc beads: And that which thou fay eft is hypocrific, is but the skin of the wildc bcaft. thy own nnfliapen conceits, to make thy fclf and tncir adverfarics run upon them, that you may the more freely venture •, becaufe the wildc beafts would not venture upon the body of a man fo freely, but when they faw the body of a man in the fhapcof fuchabeaftas they hated, they ran upon it freely: And fo thou dealeft with Gods Saints in put-ring an unfhapen form upon them, to let out thine heart more freely upon them. But what if that which choucalleft kypocrijie^ God accountgodlinefs ^ yea know, that this thy afperfion upon godlinefs, to fay it is hypocrifie, and upon the people of God, to fay they are hypocrites, is tiie reproach of Gods people, and there is a great deal of evil in it more then thou art aware of. In (JUark ^. from vcrfe 22. andfo on, when Chrift caft out devils, they faid, Hecafls them out by Beel^httb the Prime of devils : well fays Chrift, x^U Jinsjball be forgive^9 unto the fens of »«, and hUfphemies wheremth foever they JhaH bUJpheme^ but he thatjhd/l blafbheme againji the Holy i Ghdfiy hath never forgivenefs, but is in danger of ! eternal damnation : So that it fccms thefe Pharifces had finned the fin againfi the Holy Ghofi^ in that they . faid, He had an unclean Jf>irity becaufe they attri-I butedcliat to an unclean fpirit, which was done by the Spirit of Chrift-, oncly t!icy did this againft know-icd5e,and in malice : I do not fay thai all rcproachers do fin againft the Hc>ly Ghoft •, but if it be againft knctvledge^^nd in malice^confvAcr how near it comes: as their attributing that to an umlean fpirit which came from the fpirit of God rvas it j lb docs not

thy

Cap. 36.

■

Moses his Choice,

thy attributing that to hypocrifie which comes from the Spirit of God in fmcenry cosnc near it. Bat laftly, if it be for hypocrifie that thou reproach, and not for godhnefs , then it is for an evil -, if it be for an evii that thou doeft reproach them , then the better thou art, and the better mood thou art in,die more tliouwilt reproach them. But wc fee the contrary evident : Wicked men they reproach the godly for hypocrifie, as they fay, but they do it when they are in the heigiit of their lufts -, but if they be in a good mood, when they are on their fick beds or death beds, and in their bcft condition, thcyit-proach them leaft •, therefore fure ir was the good they reproached, and not the evil. But thus much concerning the firft branch.

Thcfecondisthis, it calls for a trembling heart from thofe that flialt rcjoyce at the reproaches of Gods people: Perhaps thou art one that wilt not

Moses his Choice.

429

Oijea.

Anjw* I.

the defence of thcnijand then they ate as tvotnu/s^ not Cap. 3d. the wounds o^ them they fpeak of, but the wounds of the tpounded: And if any come in this way to caft 1 reproaches upon Gods people, they are taken down into the belly, and they go glib down: This is a flight of the Devil to make tnem pafs without the leaft queftioning 5 for thofe that reproach, feem to fpeak out of wounded troubled hearts •

But we do not rejoyce in this, that we hear any evil of Gods people, but we rejoyce that they are dif-covered, and this is the work of God.

1 .If fo be thy conlcience be convinced^that through the concealing of fuch and fuch things, there was a great deal of mifchief done beforehand there is a great deal of good like to come to the publike caufe^and the name of God in the difcovery, then you may rejoyce.

Secondly, I appeal to confcience : Suppofe the difcovery do a great deal of hurt, Gods name does fuffer by it, is there a proportionable meafure of grief in thy heart, for the fufifering of Gods name, unto the joy that is in you for the difcovery i

But thirdly, fuppofc it were one that were near to you; fuppofc it were your Father or Brother^ the Wtfeof your bofom, the deareft friend you had that were difcovered, would your hearts rejoyce then i if you rejoyce becaufe God hath glory by the difcovery, then would you rejoyce, if the dcateft friend you had were difcovered i

Founhly, yea, fuppofc you did fuffer much by this difcovery, that it were much to your prejudice, you (hould lofe fomething that your hcans are much fet upon, would you rejoyce then i

Fifthly, if fo be that it were for the difcovery jhat

you

Moses bis Chske.

yourcjoycc-, then you would not rcjoyce, that they arc difcovcrcd to fuch as will not honor Gods name; You aie glad that 4njiknow of it, that Gods tut-miesVnovjQi it, that wiU not make a good ufc ofiTi but will be hardened in their fin, and dishonor Godj name : Take heed you do not deceive your felrcs, to rcjoycc to in the difcovcry of the people of God; there is a great deal of evil in it, more then yoa think of. j'ffefhhcfcixcdUifarj, but he feared tie name of God might fuffcr, and therefore be wouU not make herapubliVc example.

The third branch is to thofc that arc diviilgersof the reproaches of Gods people. Confider what yoH do, they arc the reproacnes of Chrift; take had you do not divulge the reproaches of Godspe^ Suppofe they prove falfc, do you think that afta Gods people have fuffcred fo much, this will be cnoughto anfwcr God and Chrifl, for all tbc&t

^S"

mv

M o s fi s his Choice.

thcv muft Mt be Devils : So that to carry flandcrs and evil reports up and down, is the work of the devil. Again, wilt thou fprcad the reproaches of Gods people, when as it is the great work of God to cover the fins of his people i And further, confidcr, doefl thou fland in need pi (b much covering of thy own fins, and wilt thou liavc a hand in fprcading abroad the fins of others i How juft will it be with God to let thee fall into fomc grofs fin, and fpread abroad thy fliame, feeing his name and the names of his people are not dear in thine eyes i

31^

ap.37.

Chap. XXXVII.

Seeing Chrifi makes our fnjferings his, wejhofildmake his Offerings ours.

Fifthly, if Chrift will take our fufferlngs and our reproaches, and make them his 5 then we arc to takeChrifts fuffcrings,and Chrift reproaches, and make them ours. It was the burning love of Chrift, and his zeal to his people, that made him take the reproaches of his people to himfcif 5 and fo our burning love to him, and zeal for him, fliould make us take his reproaches upon our fclves. Chrift is many ways reproached in tne \vorld, not onely in his perlon, when he4ived upon the earth, and in his people ^ and fo we arc not onely to take the reproaches of Chrift upon us in thefe regards, but in any particular,whatfocvcr reproach falls upon Chrift any way, let us account of it as our own : When

the

Moses his Qmce.

I

I anfwcr, Firft, thy fpirit (hould rife in indigna-againft fuch defpcratc evils and wickedncte as ^ that any fliould dare to be fo bold as to reproach holy One of God, fuch a bleflcd one as Chrift hat is fo infinitely dear to thy foul, and hath e fo much for thy loul •, though in our own caufes nay be auiet and give way, yet when it comes to :aufe ot Chrift, it is good for the heart to rife, thefpecchof 0^r/4w^4///M^ to his fellow Mini-, Let enr^al be Itot and Burning y not ip hen [corns reproaches are caB upon fis, hut xvhenthe truth is tngered^ and the name of Cod is blaj^hemed. Ye c heard that of King Crarfus his fon, who though /crc dumb all his lite, yet when one would have :k at his Father, the afeiftion to his Father broke 3ars of liis fpecch, and he (aid, Take heed of kil-the King : And fo though we be dumb in things concern our felves, yet when Chrift comes to ^proached, let our hearts fwcU in us and break

igaln> look upon them with trembling hearts, ever the patience of God fhould fuifer fuch :ednefs as this: As they did admire at L^fordecai^ n he would not bow to Haman^ they held their :c, and wondered what would become of that ^er.

ea, we (hould, if it were poflible, labor to wipe, off he reproach of Chrift, and take it upon our lelves wc might rather be fpit upon and contemned I Chrift, It was a brave {\f^Qd\di Ambrofe^ he led it would pleafc God to turn aH the adverfa-from the Church upon htmfelL and let themfatif-heir thirfi with his blood': This is a true chriftian

F f heart.

cap.37.

T.

How a gracious heaic behaves its ifclf; when |he hears Chrift reproached.

1.

\

Cip.J7.

Moses his Choice,

heart. And therefore if it be for our fakes, and have any thing in the bulinefs by whicbChiftis proachcd , wc Ihould be willing rather to Oicrificc fclvcs, then that Chrift fliould be reproached: ) asj-onub^ when he knew that the tempcftroicfbr fake,fayshc, Cj/?j»ci»/fl r/jf/e^.- And ioH^> \(nt when contention rofc about him, faysbe, ( me into the fu, let me hfemy fUce, rather then rMmeofChri(i jhouleifufferforme.

Agwi, the behaving ot aChriflianfhouldbct it fliould take his heart from his own name, fo 1 as Chrift is reproached: What though I haveefie Chrift is not eftcemcd, he is contemned. J i thcfe comforts , and I through Gods mercy w nothing, and my friends cleave to me, anidp mc- but Chrift is not cleaved to, heisootptii and what are all my comforts to mc < they khabods, the glory of all is departed fi

Moses hk Choice.

trary grace: Such a one is proud,let me be more hum-

4?y

ap.37.

blcjfuch a one is covetous^lct me be more libcral,that there may be fomewhat to anfwer: As it is faid of the wife (on^ when his father is reproached, he carries himfelffo ashis&ther hath wherewithal to anf. wer from his good carriage^Pr^v.ay.i i.So let Chrift have wherewithal to anfwer his reproaches from your godly convincing converfation. Suppofe others have caft an afpcrfion upon the ways or godlinefs, becaufe fuch are falfe and covetous, yet walk thou ;| in the contrary, that Gods people may anfwer, ' Though fuch and fuch be fo, what fay y 01$ to fuch an one ? IS not the breach made up in thofe i And fo much for that Ufe.

Sixthly, we muft not onely labor to wipe away Ufe 6. the reproach of Chrift: But if Chrift have fuflFered fo much i» us and for us^ let us labor to honor Chrift as much as we can in the world, and fet up the name of Chrift, as much as others pull it down. How are wc to fet i^ the name of Chrift i

Firft, in holding forth the beauty and jgloryof — the Spirit of Chrift in our lives, that though Chrift ^^^.^^ be reproached in others, he may be glorified in us: ™/chrifl Others may be forced to (ay in their confciences, « ^^ Blcffcd be Cod that ever I farv fuch men: I never (aw the graces of Chrift ftiine more brightly in any, then in them. And then fet up Chrift, in fpeaking J all the good we can of Chrift, in bringing others I in love with him: As they in the Canticles faid, what is thy beloved more then another beloveds fays flie, My beloved is the chief eB among ten thoufands. Again, let us fet up the Ordinances of Chrifi, therein appears the honor of Chrift, aiid let the Ff 2 beauty

I.

world.

M o s E s J>fx Chuce,

^

/

Cap.37- i beauty 6f his hdiincfs appear in his Ordinances^tbar men may fay, Bhffedare the feofle that are infucha 4* cafe. Fourthly 5 let Chrift have the honor of our names, and ofall our comforts: Surely if he have th^/ fhame of our reproaches, he fhould have the io* / I nor of pur honors: If he have the pain of ourfuf-' f ering&> furely he muft have the praife of our comforts : Chrift hath a fliarc in our forrows, fhallhenot have a fliare in our comforts:f when we arc reproached he is reproached ^ when we are honored, let him be honored too. What a fad thing will it be, that when you go out of the world, it (hould be faid, Chrift nath had more diihonor by you, then he hath had honor ^

life 7* Seventhly, If Chrift fuffers in all our fuffcri^ hence wc learn not to rufli into fufferings, before wc be called to them, nor to withdraw from fufferings, when we are called to them. Chrift fuffers In all our fufferings, then it is not in our liberty to ru(b into fufftrings when we pleafe, though it fliould be in the caufe of Chrift. Indeed if wefuffered alone, wc might venture, but becaufe Chrift is interefTcd in it, wc muft ftay till we know whether Chrift be willing to fuffer-, though our time be come, yet it may be Chrift will fay. My time ismtjeteome^^ becaufe it is in a good caufe you think you may fuf-fer in it, but confider, is Chrifts time come < In Proverbs ro.io. it is faid. He that tvinketh mthtbe ey e caufeth forrotv^ but a frating foolfhallfall. When a man is loth to ftand for thofe truths of God that fliall bring him into fuffering, he winks: He that tvinketh mth the eye^caufethforrow, he mil bring for-row to his heart. But others will fay, Wc will not

wink

I

f.

Moses his Qhoice. t 49^

k with the cyc^ it is the caufcof God, and we Cap.37. Iftand for it, but a f rating fool Jhuli fall. A true 1 may ride in the rode, and fear no danger, yet will not willingly ride into dangerous places, fo a man is not to ride into darker. As now if I be partners with another, you cannot give It you will> becaufe it is not your own> but it is ir partners too. If a man have a cottage of his 1 alone in a field, he may fet it on fire, but if he his own houfc on fire in the town, it may coft him life, becaufe others are intereffed in the da-;e as well as himfclf. Again, if Chrift do , we muft go freely, becaufe they are the fuf-ngs of Chrift. It is reported of Feter in Ec-laftical Story, that he was coming out of Jtome fear of fuffering *, and as he was coming out the gates, he met Chrift, and he asked Chrift srcforc he came •, fays he, I come to be crucified^ n he thought Chrift came to be crucified in 1, and therefore he went back and refolved to cr, and fo he was crucified. And fo though be fliy of fuffering, yet if wc know Chrift calls t, we muft yield, as being willing to fuffcr in us. •ut when arc we called <

here is an ordinary call,and an extraordinary call. ^/^' e extfdordifiary caU is by the Spirit: And that is j b, when there are none that will ftand for the ife of God in an ordinary way. Secondly, thofe t God calls extraordinarily, arc fuch as have ex-)rdinary graces: They act not their own natural dnefs, but are carried beyond it by a mighty work Gods Spirit; And therefore thou may eft Vufpeft felt that thou art not called extraordinarily,

Ff 3 but

^eft.

Cap.57.

M o s £ s bis Choice,

Wlicn wc arc called to fiifter-ing.

UfcB.

J

but after much humiliation, and much abiliti deny thy fclf-

But for M ordinsry cdl: Firft, then wc an led when if wc do not fuffer, Gods caufc wi fer. Secondly, when God docs take away thci and helps of delivering us from fuffering. Tl: the more helps are taken from us > the mo finde the confolation of Gods Spirit con tons.

I But when helps are taken away^ and the Sp God docs abfent it felf, (hall we fear then that not called <

Some think, furely they muft not fuffcr, they fliall betray Gods caufc: If they do, b they do not finde God prefent with them : If do give you a fair way to efcapc when hi fence is gone, you may take it •, but if he ihu up that you cannot cfcape, you may comfo go on •, though now he be gone, he will again ^ as it was with Mr. Glover^ who want prcfence of God even till he came to the Stal then he clapt his hands and ^cryed, Bt k cmt corns.

The laft Ufe of the point is this, If Chr fer in his people, and if all the evil you caft Gods people is Chrifts, then all the good 3 to them is Chrifts: If when you fpeak ( Gods people and reproach them , you rq Chrift-, then when you fpeak well of God pie, you fpeak well of Chrift: If when you cute Gods people, you perfecute Chrift., thei you relieve Gods people, you relief C Chrift will own the good that is done to hi

Moses his Choice.

439

pic, as well as the evil: And therefore as the ar- jCap.38. gutnent once was. Relieve nil firangers^ forfomc' unawares have done good to Angels 5 So now, do all the good you can to Gods people, for unawares you may do niuch good to Cnrift. And thus I have finifhed the fecond point from this Verfe, That the reproaches of Gods people are the re-preaches of Chrifi. Now we are to proceed to the third.

C HAP. XXXVIII.

K^ gracious heart hatha high efieem of reproaches in the caufe of Chrifi.

THat a gracious heart hath a high efteem of the reproaches of Chrift, he highly eftcems of every difcfteem he fuffcrs for Chrift:. Andnotonely bears reproaches and fufferings p4. tietttljy but triumphinglj 5 he is not onely contented iwth them, but counts himfelf enriched by them. This is a great riddle and myftery to the world, that Sufferings^ troubles^Miferies and Reproaches lliould •be rejoyced in, and eftcemcd highly of. We arc to underftand by reproaches is this point likcwifc, not onely flandcrs, and mocks, and fcorns, the fuifcrings of Gods people in their names formally, but materially their fuftcrings, they fuffcr for Chrift, upon which tliey come to be contemned: So that whatfocver Gods people do fulfer in the caufe of God, and for Chrift, they have high thoughts of it: If Godlhould give unto them all the riches and

Ff4 honors

Point.^y

Moses his Chace.

Cap. 3 8.

honors of the world, they could not coontthcai-

fclvcs fo enriched as they do by rhcif fiiffcriimsv For

men to be enriched by the glorious things orheavcn,

this is no wonder ^ but to be enriched by their fiif-

ferings and reproaches, this is the great wonder of

!' the world, that onely thofe that have the Sprit of

I God are acquainted withal. Says St. PanlmRm.

j 5.3. We glory in tribuUtiens: There is a pauent

t

bearing of tribulation^ and a rejoycing in tribdadon, I and glorying in tribulation •, now they did notondy I bear them patiently, and rejoyce in them, butrhcv I did eftecm them their glory. It is a notable fpcccQ inorf^J5.4i. It isfaid of the Apoftles when they were called before the Ceuncel^ and were very ul handled, 7hejdefarted from the Conncely rejcycii^ that they were counted xoorthj to fuffer Jhame f$r bis name ; to be worthy of fhame, is a ftrangc kindc of phrafe : But in the Original it is. They countedit honor to be dijhonored. In Luke 6.2 2,23. you have another Text to fliew forth unto us this truth clearly, Blejfedareyou when men J1)a/l hate you^ andtphentkej Pyallfeparate you from their company jandfhallreproAch you^ and cafi out your name as eyil^for the Son of nuns I fake: Here is an expreffion of the greatcft dilhonor that can be to Gods people: What (hould they do then i Rejoyce in that day^ and leap for j oy y for, ^^ hold your reward is great in heaven : As if Chrift Ihould fay, I do not bid you bear it patiently , but/#;-fully ^and more then an ordinary joy, leap for joy. knd that is remarkable of St. PW,in 2 Cor. 11. where he reckons up many things to vindicate his Apoftle-(hip 5 wherein he was equal and above others*, you fhall findc they are his fuflferings principally he

eudured

Moses his Choice.

1

endured for Chrift, at vcrfc 2 3• i^re they the Mini-fiers of Chrift^ ^JP^^f^ ^ ^fool^ I am more : in labors more abundant^ in ftriPes above meafure^ in frifans more frequent^ in deaths oft: novv this is brought to flicwthc dignity of his Apoftlcftiip^ and therefore in the conclufion at vcrfe 30. when he was put upon glorying, he (hcv.-s what he nioft gloried in: Iflmufi needsglory^ I will glory in things that concern mine infrmities: by infirmities we are not to underftanci the infirmities of fin, but his weaknefs, and evils that he endured for Chrift. Andfo in chap, i2.ver. lo. Therefore I take plea fur e in infirmities^ in reproaches^ inferfecutionsy in diflrefjesfor Chriftsfake.

And thus the people of God in former times Iiave much eloryed in that they have fuftered in the caufe of Chrift. It is the fpecch .of lertuUtan^ Your cruelty is owx glory. Wc read of tender mothers beholding their childrcns fuftcring death for Chrift as their Trofhees and Triumphs^ and delighting in their laft breathings, as in moft melodious mulick. And it is reported of Balilas^ when he was to dye, he required this favor, to have his chains robe buried •with him as the cnfigns of his honor.It was tJie maner of the Romans^ when any had received any wounds for their countrey, they would ftjew the fears and places of their wounds for their glory. Pliny tells us of one, becaufe he got forty five wounds for his countrey, by that he got immortal honor amongft the Romans. Thus Saint Paul fecms to argue. Let no man pt4t me to bujinefs, I bear about me th: marks of the Lord^eflis. And/j^/i//«sf profcfTccl, hc>^^^ rather be a mtartyr then a t^ionarch. And Pru-dentius tells us of the Martyrs in his time, and efpe-

ciallv

Cap. 38.

IV

L\

*J/JhyjS

QrudditM 'jcjlrdyih-

T(.-rtu1*.ad ScipuU spcSfdbiit Uufilto-rii fnners tot trofhU tsr marteth tium voi'i-bui UH^ni ^fuUcmium c2utibH» kkcfibj' tur 0* pie

'H07iidm ruiihcrimS ^Cfiirk fill

hifilik en ens rtiti iy^a 'tanet'9 i.iitiifH'n

!»^

, M o s E s his Choice.

Cap.38.

*\irccr uu-guUftri-icitjq, flA nth Lumi-lU it que ipfj pxvJ-rii uitimu mors Cbri-fiidnis Lu i'ji cji. Priuicnti-us hymno inlaudim Vinccntii. San^us Vinccnti-'.is ridciis ' Qceiforct . 'uos dixit nor tern is '.riues cffi: (i)TiAijLnit

uttUrid cr iudicu is fufcr fm-HOf met' ies ghrii" haturfefu* per Kofas ire.S Agv •:ha di cpu-'45 ^ vitp ij/fircfc dixit am id circercs iO* torma.^ tiifCt^Lu-'.liciMsTo.

4. p. 5 M '^ Cor^yu MjLTtyrii.

ci.llyof ViBcenttHs^ that the great * torments that were prefcntcd to them, were but fports and plays to them, they dehghted thcmfelves in thofc things they fiiflfercd ^or Chrift, they trod upon burning coals as if they had trod upon rofes. And fo in tlic Primf-tive time they were wont to call Martyrdom by that name, 7'ht^^crown of Uitartyrdom. Idefire tokn§w nothing, fays St. PmI^ hut Chrift and him crucified. \ And we know how fupcrilitioully they did wfe the Cr^ij/iof Chrift in former times, and how high re-; fpcA they would give unto a piece of iv^^ thatChrift \Yas crucified upon •, yea, if they had but that prccc of wood in imagination: what a deal of bunncfi was there made by Con^antines mother about the Crofsof Chrift^ Certainly it grew upon this, it ^vas but the abufc of the high efteem that the people of God had of fufferings^ The Emperor SMldtPin thought himfclf bleft, if he had but a piece of ihc Cix)fs of Chrift t, that he would carry about with himjn his.arras. It is reponed of one King of Eng-Und, that he bcftowed as much upon a Crofs, as the Revenues of bis Kingdom cftmc to in a year. And that efteem which they had of a piece of wood,' the Martyrs in the Primitive times had of the Crofs of Chrift^^hiiamely5 of the fufferings they endured' for Chrift.

^u€H. But you will fay, wherein does it appear, and how comes it to pafs, that Gods people do foe-ftcem of their fuflferings for Chrift ^

jinf. There arc great riches in them:Ffrft,the riches of evidence : Secondly, the riches of freferment: \ Thirdly, the riches ofemfloyment: Fourthly, riches of imfrovement: Fifthly, riches of experience: |

__Sixthlyj 1

Moses his Qhoice.

Sixthly, riches of ^r^w/iri; Seventhly, riches of comforts : Eighthly, riches of glory.

Firft, they are great riches, becaufc they have rich evidences from them, and that in thcfe four or five particulars.

Firft, by the fufferings they fuflfcr for Chrift, they have an evidence to themfelvcs, that the way they arc in is the right way : Thej have reproached the foot-fiefs of thine anointed • there w^s a cime when they walked in the ways of finln thdr footfteps, and then they were never reproached ^ but now they have changed their way, and walk in thefootftcps of the anointed, now they are reproached. If a man being going in a way, the end of which is of great confe-* quence, and if he fliould mifcarry in his way, he were undone: If one lliould tell him fomc marks of the way • as you go you Hull meet with fuch a dircy lane, and fuch a Craggy mountain-, though he would be glad they were nor^ yet when he comes at f herti he is glad, bccanfe they are figns of the way he muft go. Straight is thegate^ andnarror^ is the way that leads to life. Mafter Bradford made ufc of that place when he came ro the Stake, and looked upon his fufferings as an evidence to him that he was in the right way.

Secondly, they are an evidence to him of that difference that God hath made between ochas and him: there was a time, when as other men could dole with me, and agree with me-, now fee what a difference there iSjthey nothing but contemn me and dcfpifcmc I might have gone on and have been a fcorncr and a mocker as they arc •, O the difference that God hath made between me and them ! that God lliouid CviU

mmtmaamtimt^m.

±1L

Cap. 3 8.

I.

I.

Diiu vide-nify fed if. fj, cjf lllU uiii dix forie dclim ■■i:ii ktbUt cd Uiroui-

i/l, Aug. m PI. <6. Sgo Jiifi il-lot tumiiU (US videre, •jcrhu Dti n muudo ■lou cffe di~ icrcm, Lu-,hcr.

2.

me

-ill

Cap. 5 8.

fig7ium mi iorit gloria ■:jt cfttties Hjrretici

Hycron. id Viguft Epift. 25 inter Epi-(lolis Au-guftini.

Moses hii Choice.

i

mc from them, who was as vikas thcy^ andfuffcr them to be reproachcrs of godlincfs, and make me a fufferer forgodlinefs! Jerome * writ to K^ugufiinc^ that it was a great fign of glory to him, that aU He-rcricks did hate him.

Thirdly, it is an evidence of the fincerity, and the power of his grace, and his love that he bears to Chrift: and this is great riches •, for a gracious heart fays. Lord try me^ Lord:frove me : he would fain have an opportunity to manifeft the truth of his love to Chrift: all the while I go on in a way of profpc-rity, and have the defire ot my heart,whercin appcaw my love to Chrift i but now when I am called to p*faring, and to part with much for Chrift, here is an opportunity to fhew I love Chrift ioihimfelf^ that my love to him does not depend upon any thing that I gain by him in the world. The Apoftle fays, 7ht tryd of your grace y he fpeaks of faith, is morefrt-cious thenftlver and gold: and not onely jour gnce is more precious, but the tryal of grace is more precious then gold and (ilver. A gracious heart does rejoyce much in evidencing love to Chrift 5 as any dear friend rejoyces much in any opportunity of manifefting his love to another friend,and the greater the opportunity is, the more does herejoyce. And likcwilcthe^^rp^r^/'^r^r^ is manifefted : as David faid to the King Achifh^ Thou flialt know tphat thy fervant can do •, and fo a gracious heart thinks here is an opportunity to manifeft the ftrcngth and power that is in grace.

Fourthly, they are an evidence that much good is done, that Satans kin^^dom is fliaken •, in ff^ferings we fee the rage of the Devil, and he rages then moft

when

Moses his Choice.

when he fends moft oppofition to his kingdom-^where-forethofe againft wnom he rages moft> may have hereby evidence tbawhey were moft inftnimental a: gainft him: Irejoyce,(ays Lttther^ ^^that Saidndoesfo rdge dndbUJphtmey as often as Idabi^tteuchhim : he took it as an argument thac much good was done, o-therwife the Devil would not have been fo vexed, he would not have raged fo much.

Fifthly, a gracious heart hath an evidence to it felf, that God wUl fpare him when others (hall fuffer from his wrath. Certainly, the more any one is called to fuffer inthecaufeot God, and when hefindes his heart ready and willing to yield to God in fuffering, the more evidence may he have to his foul, that when others (hall be called to fuffer from Gods wrath, he (hall be fpared: and this is the bottom of the prayer of thePfalmift, Pfal. 8p. 50. Remember Lordy the reproach of thy fervants - how I do bear in my bofom tie reproach of the mighty people. I read of one Ef-celuo'^cing condemned to be (toned to death, and all the people were ready to caft ftones at him -, and his brother came, and run in, and (hewed that he had but one hand, and the other hand he had loft for the defence of his countrey, and then none would ftone him : and fo the marks of the Lord Jefus, are notable marks to (afeguard thee in the time of trouble: when the Lord goes out in his wrath, he will fet his mark upon thofe chat he will fave 5 and none more notable marks, then the reproaches and fufferings they bear for Chrift. This was Jeremiahs plea before the Lord, chap. 15. ver. j. O Lord thou knoweji^ remem-

I" her me and vi(it me*y know that for thy fake I have fuffered rebuke.

445

Cap. 38.

" Gdudeo-

fie SAtAHA

indignari er bh^bc-mire quth tics k me ungitur. . Luchcc 1.

Epift.ad Anifdorfi

um.

Cap.jS. 6.

nihi annS tits f wJ

friacift'm

TMorum

irmiiciiiJ

Moses his Chmee.

Laftly, u is an evidence of falvation, PHI. i. iS. not that all that (uffcr lliaU b« favcd : but a gtaciots heart that fuffers in a gracious Chriftian mancr, haili God fcalir^ to him by his (piric in his fuffcrings, fan falvation. Put thcfc together, and wc fee oik anfi why we ihould count the reproaches of cUrifi great riches, yea, this is greater riches then the rickes if Egjft.

Secondly, the reproaches and fuffcrings whjchwc endure for Chrift, arc riches of preferment. It ivas afpeechof /?»<«//«, when he was to fuffer, ituhn-ter for me to ee * MJrtyr^ then a Menarch. Epift. i:. adRomanos, £«/f^. 1. 8.C. 7. To be preferred w honor, is counted great riches: now there is a preferment of Gods people here, thclc three or W* ways ; Baftl upon that famous Martyr Bdr-Mm^[fs, he rcjoyced in ftripcs as in honors, he cxulttti i hefcvercftpunifhmcnts, as if fr^cUra ^rdv

M o s fi s his Choice.

us his poor creatures, rather then others ^ as if \ve were fitter then others: though we cannot fay we are fitter, becaufe we are confcious to our felves of fo much weaknefsj but God honors us as if it were fo.

Secondly, by this wc come to be honorable in the eyes of the Churches, and the Saints of God: nothing makes Gods people more honorable in the eyes of the Saints, then when they are called to fuf-fcranuchfbrGod. And fo in the Primitive times, they eftecmcd much of the Martyrs, even too much. ChryfoFtom * fpcaking of Saiylas the Martyr, calls him a great man, d man to 6e admiredy and fays, /// may call him a man : and tertullian ^ writing to fome of the Martyrs, fays, lamnotworthytof^eaktayw : he writes that it was a cuftom of {bme in thofe times to creep to the Chains *^ of the Martyrsy in a way of honor to them. Bafil * fpeaking of the forty Mar-tyrsy breaks out into this cxpremon,0 bitted tongues t^hich put forth fuch a confcjjion^ ms the ayr receding it fooi even made holy by it. You muft fuppo(e the cxpreffion to be hyperbolical,yet fo as fhcws now honorable the LMartyrs were in their profeffions of Chrift.

Thirdly, it is a greater dignity in fome degree then Godputs upon the Angels in Heaven^ the Angels glorined God in a way of fcrvicc, but the Angels and Saints in'Hcaven have not this way to glorifie God, they are not called to fuffer in the caufe of God.

Thirdly, the reproaches wc fuffer for Chrift, are riches of imployment: in this they are called to be imployed in the greateft work that God hath to do

3 Mdgnm

mirdbUii virfi moda viri nomine

UfigH^ft

ilLunfM /f.Chrif. Oractone contra' geatiles* yNoH jHtm (urn

HtVOt

cReptift id vittcuU *0 BcAtm liuquif qui I'jcri voce ijiim imi"

(cfHHtfli

icr quidtm fccificnsy

fiCCf

Hom in

4o.Mircy» Ifeirdly, the honor diey havi in confor* -mityto Cbiift.

m

M

Cap. 3 8.

Moses his Chuce,

I

Glorhfi voce Vcum amfejfi qui in carcere^ Cypr. Ep

$-

HifuntU'

liliJBmi iTtitntihm fuifnntcU aocentijff «/, modo rckeferS'-tur» Luth Obedtem Ecclepam, qudm tern* foribus no-fifis glofi-ofui Mat-tyrum ftn-luis iUu" ftrstiCTdt iff operibuA frjurn can-dida, nuvt foBacft in Marty rum cruorepuf' jum ; fio'

Ifibui ejus nee tilia vecrofx dcfunt^ de oftribm CO-ronacatidi' dajcpajfh one purpu-re*, Cypr Bp.^.

in the world; there are no people in the world imploy-ed fo CO fet ont Gods praife, as they are that are called to fuffer •, this is the loweft fubjedtion that can be to God, but the higheft honor.

And they are called to be maintalners of the tnith of God. Says Cii/w;> upon this argument, WtiTiirr fve foor wormsy full cf vanities and Jyes^that wejh^iid he called to he tnaintainers of the truth f ' The great caufe of Gods truth, is maintained efpecially in Gods peoples fuffering for the truth: Here i& a glorious contending tot the faith of God that is delivered to the Saints. Thofe who are in Fri-[on , fays Cyprian *, Confefs Cod mth a ghrhm voyce.

Again^ they are imployedin bringing credit to the Church ot God •, Gods people that fuffer, arc a great honor to the Church of God: whereas Apoftates do difgrace the Church of God -, ihofc that ftand out in the defence of the truth in fuffering, make up that honor that the Church hath loft: thefeare great employments. A gracious heart accounts it as great riches to bring honor to the Church, as to have honor himfelf: of which before. It is a notable expreffion that Cyprian hath, to fet out the honor the Church hath by luch who fuffer for the truth -, O hlejfed Church ^ which in our times is made glorious^ by the glorious hloodof the Martyrs • // was white by the works of the brethren, now it is furfle by the blood of Martyrs . there art neither Lillies nor Rofes wanting in her flowers'^

white garlands from their works^and fur fie from their ft^S^rings.

Fourthly, they are riches of/;»/>r^i;^/«iwr.- Firft,

nM-

•0-

ui

rime

rut,

Bp.

a-

\

Moses his Choice.

for God, when he is a doine good, he is unpi his time, but when he is /"ffcring, he docs as a a little time, as he was doing a gtcat while b God docs much reckon upon the time of his infuffering.

Fifthly, fufFcrings and reproaches arc riches ferieufcs. Asfirft, when they arc called to fuJ Chrift, to be reproached for Chrift, they haw rienccofGodspowerin upholding them. Scci experience of the ways and many paflages > providence of God towards them in all meir ings. Thirdly, they come to have experience' working of their own hearts. And lallly, they to have experience what it is to be in a fuffcrin dition : men have another apprchenfion of a fu condition before they arc called unto it thci they arc called to it ; and therefore they arc re;

Moses hU Choice.

promife, in ^.43.2. When thonfaffefi th0rowthe wdtetSj I mil be with thee , and thorero the rivers^ they fhdilnot overfioxp thee-^ p^hen thou rvdkefi thorctv the fire thoHpjaltnot be burnt y neither jhall the flame kindle uf on thee. AgainMsgloriousprefence and l^ abiding f re fence ^ for that you have one promifc take in both together,i Pet.^.i/^Jfyoube reproached for the name ofChrift^ happy areye^ for the Spirit of glory and of God rejieth upon you •^ there is the Spirit of God in all the Saints, but there is the Spirit of God, and the Spirit of glory on thofe that arc reproached for Chri ft, that is, The glorious Spirit of God, the Spirit of God in a glorious maner. Secondly, the Spirit of God and of glory refls upon you, it does not pafs arvay, but refls upon you : now what a rich promife is here ^ and what is in all the world that may be named with this promife.

Secondly,promifes of dire ffion : fays Chrift,T4it^ ^0 thought rvhen you are called before rulers for my names fake^ horv orrvhat you fhall Jpeak^ foritfhallbe given you in that fame hour rvhat you fhall fpeak. Thirdly, there are promifcs of affiflance . / mil be mthyon to the end of the tvorld. Fourthly, there is a promifc of acceptance •, He that forfaketh houfesy or brethren^ orflflers^ or father^ or mother, or mfe^ or children^ or lands for my names fakcy fljall receive a hundred fold, and inherit eternal life. Fifthly, a promife o^bleffmg •, Ble^edareyou when men revile j^uandpcrfccute you^ and fay all maner of evil ftlfly on you for my fake. Sixthly, a promife of a Kingdom - // UPC fuffer rvith him^ we Jhall likemfe reign j mth him, Luke 22. 28,2p. Te arc they which have continued with me in my temptations^ and^f appoint

Gg 2 unto

451

Cap.38.

3-4-

5'

Ctp.3&

HAf efula6 cgofemper

Gulicl. I'arif. dc inoribus .Ad (fuli^ (Sf nuptiii6 :rcfc dixit, cum a.1 ur-ceres (^ '•onnciiti hit, apud Luchcrum

1.4. 315

/

unto jot$ 4 Kingdom, m my fit her bM$h spp§intednm§ mc: the appointing ot a Kingdom toilo\^ upon their continuing mth Chrifi in ttmft4tion. BrethrnL God promifes much to thofe that fliall be fenfible of the reproaches of others, much more when thou thy fclf fuffereft in the caufe of Chrift, In Zcfh. 7^. 18. 1 mil gather them that are forrotoful for the folem» ^jjembly • time was, when tlie iblemn AllembiJcs of Gods people, their gatherii^ together to hear a Sermon was tneir reproach, and they were contemned by many: were you ever in any place where the Alfcmblies of Gods people were reproachful, and was this a burthen to your fouls,and grievous to yon? mark the bleflcd promiCc^Irvillgather theno together: but to be reproached our felves, and to bear our reproaches in a Chriftian maner, great and rich frm-fes arc made unto it.

Seventhly, in reproaches and fufferings fox Chrift, there are rich confolations •, never fuch confo-lation let out to a gracious heart, as when it is under reproaches and foreft perfecutions: if ever Chrift does turn water into wine, it is the tears of Gods people that are turned into wine of confolation. Baji( in his Oration for Barlaam that famous Martyr, fays, He delighted in the clofe Prifon,as in a f leaf ant green meadoiPy and he took pleafure in the feveral inventions of tortures ^as in feveral ftveet flotvers. And ft^ centius the Martyr {peaking of the great things he fuffered for Chrift, hath this expreffion, / have al-%vays defired thefe dainties. Luther reports of that Martyr, Si. Agatha^ that as flie went to Prifons and Tortures, flic faid, flie went to Banquets and Nup-tails. And lames Bainham faid when they kindled the I fire

45)

fire at his feet. Me thinks y^u ftrctv rofes before me. Cap.38. And Mr. Sounders hath a moft full exprcflion of his confolation, he felt a wonderful fwect refreflimcnt flow from his heart unto all the members of his body, and from all the parts of his body to his heart again. And that Martyr Hdwks^Xiiis up his hands above his head, and claps them together when he was in the fire, as if he had been in a triumph: this is afpecialfruitof the Sprit of Cod^ and oj glory^ of which St. P^^^r fpeaks, i Pet./^.i/^. Jfyejujferre-f roaches Jjaffy arc ye, the Spirit of God and glory refis ujfonyouy and'one confolation, one beam of Gods face is worth all the riches of the world. The Sun enlightens the world, fays Cyprian^ but he that made the Sun is a greater light to you in prifon ^ that dark-nefs which is the horrible deadly darknefs of the place of punilliment to others^he irradiates to you with his bright and eternal light. Fohis idem qui Solem fecit m^tju^s in careere lumen fuit horribiles ceteris atque funejl^ pdnalis loci tenebrxs dterna ilia ^ Candida luce radiante^Cyp.Ep. 16.

Eighthly, in reproaches and fufferings there are riches of glory both before the day of Judgement and after: riches of glory before-, if fo be that opinion offomebetrue (which I dare not altogether deny) of Chrifts coming to reign in the world here before the day of Judgement-, though I will not affirm it as a truth, yet if tlicre be not a truth in it, I confefs I cannot make any thing of many places of Scripture, Mev.20.^. But the refi^of the dead lived not again till the thouJAnd years rvere finipjed. This is the fir (I re fur-reclion. SlefJ'edc^ holy is he that hath part in the firft refurreSHon 3 on fuch the fcconddeath hath no power^

Gg 3 hut

^m

45 y

Moses his Choice^

hnt they (haff be friefts.§fGed, andofChrijt^MndJh'di reign with him a thoff[andyedrs. I know this is ordi* narily interpreted of the rc(utvc&iOti from fin f^gfue^ and reigning wiih Chrift a ihemfsnd jesrs^ that i%^ reigning with him in Heaven • but this cannot be the meaning of the Text ^ this th oh fund years muftbe before the day of Judgement, becaufc Satan muft be loofed after: now if this prove to be true, Othc riches of glory, that thofe that fuffer for Chrift fliall have! all thofc that have fuffcred for Chrift, they cfi>ecially fhali be raifed up to reign \vith Chrift on the earth • and therefore you have it in ver. 4. ^W/ fitp thrones, and they fate upon them^ andjndgemewt wds given unto them : andlfar^ the fouls ofthemthit fvere beheaded for the witnefs ofleftis^andfor the word ofGod,andfphich had not worpupfedthe heafi, neither his image^ neither had receivea his mark upon their foreheads, or in their hands^ and reigned prith Chri^i thoufandyears. Snppofeittobc fo, then the more any do fuflPcr for withdrawing himfclf from Ami-chrift, the more glory they Ihall have when Chrift comes to reign upon the earth. Some arc loth to receive the mark of the Bcaft upon their foreheads^ openly to appear for Antichrift; yet they will have the mark of the Beaft in their h^^nds • but here is a promifeto them that (liall rcfufcboth: and it is not meant onely of thofe that fuffer death in their lives-, the death in our liberties, and death in our eflates, and other kinde of deaths fhall nor go unrewarded s It IS a point that was fpoken of in the Primitive times, and aftenvard it was condemned upon this ground, bccaufe many grew to be fenfual, and thoueht the Kingdom ot Chrift fliould be for 4 thonfitid years

in

M o s £ s his Choice.

in plcafurc to the flcfli: but take the Kingdom of Chrift to be fpiritual in the glory of his Ordinances, as I am confident that Chrift (hall reign Perfonally, in his flelh I will not fay, but Spiritually, farre more glorioufly then he hath done.

But then at the day of Judgement, O the glory of thofe that fuffer for Chrift, they Ihall have Crowns upon their heads, and Palms in their hands> and all i tncir perfccutors ftand as bafe creatures before them ! O the imbracings that there fliall be then. If a father fend his childe abroad about buiinefs, and the childc meet with much difficulty, and comes home in a rainy tempcftuous day, how gladly his father receives him, and all are bufie to tend on him, and to make a fire, and get him dry cloathes ! So when the people of God meet with fuch hardfliip in the wx)rld,when they flial come and meet with Chrift for whom they have fulfcrcd, how ftiall they be entertained i What riches of glory (liall tliey enjoy in the higheft heavens for ever hereafter^ our fufferings arc but the feeds of our glory -, and the deeper the furrows are, the more plentiful will the Harveft be: and therefore Gordisis * the Martyr faid, It is to mj Ufs^ if y $H hate me any thing in my frferings. Arc you reproached for Chrift i Slewed are yifu . for the Brand of reproach (fays Safil *) ihall be turned into the glory of an AngeL A gracious heart counts it more riches to be conformable to Chrift, then to have Crow^ns upon his head: As in Phil, 5. 8. he counted all the things of the world dogs meat, for thefel-lowftiipof Chrlfts fuflferings 5 he did not count all the world dogs meat, tor the glory he fhould

Gg 4 have

455

Cap. 3 8.

* Majors ccrtAfnina mujora fc-quuntur prcmia^ Tcrtul. ad Scjpulam

* Frofter-(imiii no men affiCC"

is igmmi* uu, Bciitu cs^quoptfim hijuffa tibf rgvominU Idles in Avgeli ^hriS CO-

Enfil.orat tie pnt.

Moses his Choice.

Cap.jg.

Ncquc nobis Igi.O.vi'

fiiicjt iJtii •quo.tpajfks lie hniiui Cypr. Ep

5 5*

Ufa.

I

I

have by Chrift oncly-,but for the fcUowfhip he ftiould have in xhcfifferings of Chrift. Truly happy is that ibul, and to be equalled with Angels, {zjs ^er^me,.^ who is willing to liiffcr, if it were jpolTibic, as great things for Chrift, as Chrift hath flittered for it. Fera efi ilia itnimd fxlix^^Angelis aqudnda tjux frBHomi-nc (^ opere Chrifti tMta quanta fr$ nobis tile fnp-nuit^valuitfnflinere^ Hjeronym. Epifl.ad OceanMm. Such as have been followers of eminent men, they highly efteemed to be like their Mafters, though in things that were fome dilhonor • As Plato was a man of a crooked back, and his Schollars counted it an ornament for to go crooked. And K^rijlotle had a h(ping fpecch, and his Schollars thought it an honor to have a lifping fpeech. And Alexander had fomc-what a wry neck, and a harlli fpecch, and his foldi-ers thought it an honor to be hkc him : how much more lliould tlic godly count their ftiflFerings an honor, becaufe they are comformablc to Chrift r For Application.

In the firft place, hence we fee the excellencyof graccy what an excellent and glorious thing it \%^ wherefoever it is, that it does conduce fo far tocn-creafc riches out of anything: great muft needs be the gain of godlinefs, when it gains from their fuf ferings and reproaches; grace is fuch a thing, as can turn duft into gold: The -Philofophers ftonc is counted a rich thing^becaufe it turns dult into gold, ^r4^^ will do it, the dirt that the world cafts upon Gods people, is turned into gold: well may it he called the Divine nature . for as God brings light out of darknefs, and comfort out of forrow, and riches out of poverty, and glory out of fnaine, fo

does

Moses his Choice,

docs grace. How does grace conduce to the comfortable life of Gods people i as for the fer\'ice that God cinploys them in, they count that honorable 5 and the fuftcrings that God calls them to, they count them comfortable^ we need not therefore be fo afraid of fufferings •, indeed, if we have not aprin-ciplc to change the nature of them5we may be afraid, but if God do put a principle into us, to turn our Ihame into glory, and iuflerings into riches, we need not be afraid : If any did fee LMofeslm Serpent^ he would be afraid •, but if he had Mofcs hand, he would not be afraid, becaulc 3/tf/(?i hand had a divine ver-tuewirhit to turn the Serpent into 4 rcd-^ andfoif wc look upon fufferings as a Serpent ready to devour us, wc may be afraidjbut when we confider the excellency of grace, that it hath a divine power to turn the Serpent into a rod, you need not be afraid •, labor to prize this jewel of grace, tliat can do fuch great things: It was the curfe upon the wicked, that God would turn their glory into fliame ^ It is the blefling of grace, that it will turn ihamc into glory.

Secondly, we fee a reafon of the meckncfs and quiet behavior of Gods people in fufferings: Though they arc perfecutcd, they carry themlclvcs meekly, and arc ready to forgive, they arc not difcouraged, and fink in their fufferings, bccaufe they look upon fufferings with another eye thenthemen of the world do, they look upon their fufferings as their glory and riches : When a m:m hath riches coming in, he is quiet -, and though lie were angry, palfion-atc, and vexing before, yet when riches come in, that quiets iiis'hcart, and l^e is ready to do any

office

_4^

Cap.3S.

_5l

[Cap.38<

M t) s E s ibi5 Choice.

office of love then •, this is the reafon why Gods people are ready to do any office of love to them that do perfecute them^ becaufc they look upon them as their glory. St. Paul u'as a man that had a high efteem of his fufferines, and therefore when he fuflfered much, and from tnofe that were his friendSj in G4l./^.i2.(tc his behavior, Br^^^rw, / iefrecbyou, be aslAm^f^ I lAmasydHdrt^jt have not injured me at aU -^ ks i( he fliouki fty, Hotpfeever yw have carriedyourftlvts^ yet be as lam, I am dujou are^ let our heurts ctofe and joyn together . you have not injmed me at all: Thus his fpirit was carryed in this quiet and meek frame, becaufe he had a r^ht undcrftanding of the nature of fuflferings. Andfowereadof.yf^^Aw,whcnthcy were ftoning him, fays he. Lord forpve them: What was the ground of this i Hefaiv the heavens opened, and Chrifi ft and at the right hand of his F at her^hc faw a great deal of glory that was in his fuflferings when he fuffered thus for Chrift •, he could pray for his pcr-fecutors: What was the reafon l hrift endured ailfo quietly c' he knew the good that was in his fuflferiffis. Indeed, as for thofc that fee no good in them, that finde nothing but trouble and vexation, no marvel though their hearts fret and revile again •, but where a gracious heart findes fweetnefs and good in fuflftr-ing, furely there need not be that fretting and vexation of fpirit in them as in others. And why (hould we vex and fret, when we fuflfer any thing for God i it nnuft be upon one of thefe two grounds ^ either becaufe of the evil that we do endure, or the evil of thofe from whom wedo.endurc. The evil that we do endure cannot caufe fretring, becaufe it is turned to fuch great riches. But you will fay,' The fuffcring

it:

M o s E s /;ii Choice,

it fclf I do not care for, but the bafe mAlicious hearts cfthofefrom vfhom Ifufer,thzt troubles mc.To that I anfwcr, It is reported concerning Socrates^ being onccreproacheJ, and yet behaving himfelf meekly and quietly^ one came and asked him how he could be fo mecic and quiet, when he was reproached by fuch a one as he was that did reproach him < Socrates anfwcrcd, If as we <;o along we (hould meet with a man that had a difeafcd body, more difcafed then our bodics^more weak then ours, fhould we fret at him becaufe we fee the difcafe of his body more grievous then ours: No, this fliould make us pity him •, then fays he^if as we go along,we fee the fpirit of one more dileafed, and more diftcmpered then ours,n^iOuld this make us fret at him^ it rather calls for pity and com-miferation: fo if that be the thing that makes thee fret!, namely,the malice of them from whom you fuf-fcr, it lliould rather turn your vexation into commifc-raiion, and look upon his fpirit as difcafed,and fickly, and weak, and blcfs God tliat hath given you a more ftrong and hail fpirit.

Thirdly, if Gods people account fufferings and reproaches greater riches then the treafures of £^y^/^ then here we may fee to what a heighth a gmcious ipi-rit is raifcd to, how high above the world •, in that it looks upon the riches, and glory, and fwect contentment ot the \'^t)rld, as under the meaneft and bafeit thing that does attend godlincfs-, namely, as things under reprovichcs, and under fcorns and fuflfcrings •, Gods people do not oncly look at Chrift, and grace, and heaven, as above the riches and glory of the world, that they ire infinitely above them •, but mark how a gracious heart is raifcd above the world, take

thcf

Cap. 3 9.

Ufes.

Cap-jS.

Moses his Choice.

ihc very dirt chat is c:ift upon the rvays of God, and he counts that very din to be higher then aiV the rithcs, and glory, anddigmty of the world-, Curdy thenagracious heart hatha.vcrylowcftccmoftht worki'j and the riches and glory of It, howfoeKT I other men that know no bcttcrthings, cflccm fegh-^ ly of ihcm: A man that hath rich Revenues, plcmi' I tiJ comings in, heblcfles himfclfinthis, andcounc I himfelf a great man here-, but know, while yoaart i blcfTmg your fch-es in thcfc things of the world^that do glitter in carnal eyes, a gracious heart is Ibfai from looking at that which you do fo highly ellccm of as great matters, as he accounts the very baleneli that attends the ways of godhnefs, as a higher prc-termcnr by far then all yourglory,and rcjoyccs more in it, and blefles God more tor it -, yea,bleflcs himfclf ' more in the very bafcft and nieaneft things that attend godlinefs, then in all your riches ; fo thai

.'

Moses his Ghoice.

461

for he does not fo much prize it as the din that is call upon him. And fo the Pfalmift in P/ii.x 19;^! iS.

tfpeaking of the vile efteem that God hath of the wicked, fays he. He treads them JstPH under bis fat ^ diulfuts them atpay as drofs : Gods fervants are com* pared in Mal.^.ij.to jewels that arc (battered up and down in the dirt^ for fo the phrafe does intimate, but the dirt that is upon his jewels, is highlier eftcem-ed by Go Js people,then all the jewels of the worid: The fcrapings and walhings that come from the trenchers or men, is the fweeteft food unto a Swine ^ fo that which is the fweeteft and moft delightful things of the men of the world, it is meaner then the bafeft thing that does belong unto the fuf-ferings of Gods people. O the advantage that the

I" Saints have above the men of the world ! Were there _ any great matter in the things of the world, ho>vfo-evcr efteemcd by men, it could not be that thev^ty reproaches of Gods people could be counted better-, but whatfoever cfteem the men of the world have of them, it appears by this there is no great matter in them.

Jtiches in Scripture are compared to thorns^ there are five or fix things wherein they arc like thorns ^ V\x^, thorns arc the vileft plaints, fo riches are to a gracious heart. Secondly, in regard of the J uddennefs pf their ff afsing away ^ if the fire do but touch them, they are quickly gone, fo riches foon pafs away, it is faid / They have wings and fly ^H^^^.Thirdly, in regard of their unfvukfulncs^t horns bear nothing fit for man, fo riches are very unfruitful, they make men unfruitful. Fourthly, in regard that thorns are fuch hindrances to better things -, and therefore the Scripture

u . fe

Cap.3S.<

How

riches do refemble thorns*

I.

M o s E s ^is Choice*

■i

6.

Ufe^.

\

fays^the feed of the word that was fown dmii^g tkot ifvfos choaked^ they will not^let better things en by them ^ fo the riches of the ^&Ad and cares abc them, choak up all!^ and hinder other things that;; good. Fifthly^thcy are compared to thrns^ in rcgi of the prickly nature of them: So there arc mar fnares in riches ; fays the Holy Ghoft, The^ pier themfelves through withmAnyjorrows : It is hardfi a man to go through thorns, and not to pierce hia felf •, he may be in the outfide of them^and notpicn him(elf^ fo though a man be bu(ie in the world,! may keep himfelf from pricking^butif he be overhca and ears in the world, he will be pricked •, as the /hec that is got into the thorns will lofe part of her flcca fo Gods people will lofe part of their good among the world. Laftly, many venomous creatures,; Snakes and Toads, and the like, arc creeping an crawling in the thorns, fo many venomous hifts a hidden by riches, an outward glorious eftate do hide many filthy lufts. Thefe arguments may for cv teach us to look upon thefe things as very mean ar low.

Fourthly, if fufferin^s and reproaches for Chriftl greater riches then all Vhe riches in the world, O he are they miftaken^how are they deluded that look u on thefe things as the grcatcft evils I tliat are fo fliy fuffcrings and reproaches for Chrift, as that they \^ lofe the greateft riches,rather then they will be enric ed by them, rather then they will endure them,wh as tlicy are fo great a good : As firft, is nor peace confcfe^ce a rich jeweHmore then all the riches of i world 5 and yet how many are there that will lofe t rich jewel ot fcaceofconfcie^^ce^ rather thcnendi

Moses his Q)9ice.

ichcs, rather then be enriched by reproaches i h they be convinced in their confcicncc, fuch arc according to Gods minde, that they are I to do them, fuch things ought to be done, ich things ought to be left undone 5 yet rather :hcy will endure reproaches, they arc con-0 part with the riches of the peacie of confci-

Dndly, is not the truth of God a rich jewel, a pre-ewel 1 O any one truth is rich, wc ihould prize ;^e our lives! O that faith thaf tpas once deliver-he Saints Jtiow fliould wc prize it / Buy the truth^ not: Buy it at any rare, fell it not upon any The truth is that, that the blood, the \ivts of ly dear and precious Saints of God that were )ry of the world, have been laid out for the mancc of, and well laid out too: For though oes eftceiD of the blood of his Saints, and is in his eyes is tffe death of the Saints^ yet deems highlicr of his truth^ that is worth the of all that have been fpilt for the defence of it. uth of God is the efpecial end for which the " God came into the world, and took mans upon him, toteflifie to the truth. The/r/^A * worth then rubies and all precious ftonc$,then id filver : Whatfoever thou canft defire^ is not gmfared to it'^ and though there be fomany [n the truth of God, yet how many arethcK ill rather betray the truth of God,lole the truth J, rather then luffer reproaches, dly, is it not a rich thing to enjoy communion od i It was an cxpreflion of that truly noble is Caleacius , that parted with all for Chrift,

when

4^?

Cap.}8.

2.

Thebaic-tit of fuf-fcrings.

Moses his Choice,

6.

i

when his friends that were very rich^oflfered him ba£ of geld and (ilvcr to return to them again, he put them all away Avith this expreifion ofindlgnation, Cur fed is that man that counts all theg§lddndfilver h the fPorld, tPifrth the en]^ment 9f communidn with feffis Chrijt: This is riches, yet feme had rather lofc this then endure reproaches.

Fourthly ,is not the blefsing of Cod upon us^the prtv te^ion or God over us, the love of God unto us,thc care of God for us, and the brightnefs of the face of God fliining upon us, and brightning all our ways, are not thcfe riches < and yet behold how many arc there that are fo far from counting reproaches riches, as they will lofe thefe riches, rather then bear reproaches.

Fifthly, is not the inheritance of the Saints, that kingdom of glory,that incorru|^tible undefiled crown that is referved for them, riches i and yet how many are fo far from eftceming reproaches riches, as they will venture the lofs of that too, rather then they will endure reproaches.

Laftly, are not the Ordinances of God riches, that are the clpccial conduits and means of conveyance of the choice mercies of God unto his people-, thofe mercies that have fuch an immediate dependanccuiv on eternity, are not thcfe riches worth all the world i yet how many are fo far from counting reproaches riches, as will rather lofe all the riches of the Ordinance, tiKn be reproached: Though their confciencc tell them. You might enjoy abundance of bleffing in the Ordinances, were it that you might have them in the power of them, and they hate a good minde to them: Ah^but my friends will fcom me-, and upon

on this ground^ they forbear coming to the Ordinances : And thus tney are fo far from counting the reproaches they (hall cnduxc^rifhes, as they deprive themfelves of all the riches in the Ordindnces of Cod^ rather then they will endure them: Like unto o^/^^in 1 Kings 1^.1%. he took all the ^^/^, znd Jilver^ and riches of the treafure of God , to fend them unto Beniddad^ that he might free him from the King §f I (rati: So men are willing to part with the gold and nlver, and all the riches or Gods houfe, and of Gods Ordinances, fo they may be freed from reproaches and fuflicrings, and from enduring trouble ^ was there ever deluuon like this delufion , to lofe fiich riches , rather then endure that which in it felf is riches f were it that reproaches were as great evils as you can imagine, fuppofe you might go to live where you might enjoy tnc ordinances^ tnough it were in fuch a place as ^06 fpeaks of, in ^oh 22.10. L>/ Undof ddrknefs^ as darknefe it felf, snd

(§f the fl)adotvs of dcdth^ without any order, and where the light \s as darknefs ^ yet tnat fubjedion that your fouls do owe to God, does call for a wil-lin&neis to yield to that> and to yield to reproaches ancfufferinps, though there were no good in them: but now, wncn there is fo much good, fuch glorious things mingled together with reproaches, lot you now to be fo afraid of reproaches, as to be willing to lofe fo much riches rather then to endure them, how is your heart befotted i Suppofe reproaches had fuch fliame in them as you think they have, cannot God put honor iqpon them i man can put honor upon mean things: As the \Gdrter that is counted an ornament of the higheft Hh Notilitj^

Cap. 3 8.

lin

■.]*••

Moses his Clmct.

ICip.jS.

Nol/iUty.tUtt Kings wear about tlicir necks as an cn-iignof iheir princely or<lcr: A Garter teU from a Ludy^ and fliebluihcd {ot thame, tlie A'/urr totdt h up, IVellt (ays he, i mS mdh tbii j» kontrabU tntd-, ment <re l$ftg • and upon that cameihe Ocdcroft/jci Garter. IFman can put an honor upon chat which is mean, lurcly God can do it: And therefore Cdivit fpcaldng of f»ff4rmgs and reproaches , fays, T/wy are the enftgas of hejvefily Mohtlny •, and if God hath put this honor upon thcm,lhaU you be fo ihy of them, as to lofe fo much, rather the w to endure chem <

Firft, if they were evil, you are to endure them, b regard of your fubjc-Sion to God.

Secondly, if tlicrc were nothing lofl by yont draw^ ing from them, and your unwilUngncls to endare them, it fliould be a great deal of cvil^ but/^jJ onfidcring thaithereis ^?W in them, ancl/#«<ci

Moses /w Choice.

if they were evil like hell it fclf •, Gods people ear-neftly defire thcm.I remember a fpeechof ^f^r^^^ upon that, Bleffedan j$t$ when men (peak evil of p»^ and revile Jou . fays he, Who would not be willing to fuffer < who would not wi(h to be perfecuted for rightcoufnefs fake < who would not cieiire to be reviled < O would all the rout of unbelievers did per-fccute and trouble me for the name of my Lord, and for righteoufnefs fake 5 I would this foolifh world would all rife up againft me to reproach me.

Secondly, Gods people have been sreedy of them. Orrgen was fo eameft to fuffer with his father, when he was a youth of fixteen years of age, that if his mother had not kept his clothes from him, he would have nm to the place where his father fuffcrcdjto pro-fefs himfclf a ChrifHan, and to have fuffered with him. And fo the ftory of the ^oor JVpman in the book of Martyrs , that made hafte to the place where many Chriftians were to be burned, and meeting with the Perfecntor^ fays he. What needjou make fuch hafie to that place,, there aremanj to beinrned ? Ahyfaysftc, that I know, and Tarn afraid allmll ke done before Income • / and my childe would fain fuffer rvith them: And many blcflfed the day of their futfcring. Alice Drivers cxpreflion was. That never neckerchief became herfo welly as that chain did : and are you fo lliy of them-^ what difference is be-nvcen you and their fpirirs. Again, what unthankful nefs and diflionor is this to Chrift, that hathfuf--fercd fo much for you.Chrift hath gloried in the fuf-fcrings he fuffered for you, and why fliould you be afraid pf fufferings for him^it \va$ a notable fpeech of an Ancient^ Acceptable is the reproach of the Cro/s to i • Hh 2 him

467

iCap.3S.

puju modi

txri fe non fimt ? quii ib homini' bm^crfefm fe juliittx j uufA n9n ottcti quU € non mc-Udici dcfi-ieret? Utu nam oh Du^ mini mei nomcn atq^

cun^a iv^ fidclium turht me 1 pcrfcquMuA ct tTibulet\ utiium in I opfrobrhtm mcumfioli' ius hie mundmeX"

Hicro-nym. cp. aii Ocean.

*AmbUndA h$mi}iutH mxlcdtcHo JU4 acqui' rit Domini bcficdicfk" fic n.Amh Ep.15.lilx

Grtit !£■

truni quj ti f Kt tru-a4xm fui wfH in-

tub {!•

Moses his Chwut*

him fW (> not unthankful to him that wm cnniftd upon the Crop. And what confufion will it be irpot you another day, when you ihall fee thc^c thatluF-fcrcd arc fo gloriHcd, that thcic fufferings arc crowns of i'uch immortal glory r O confider whatyoudo; deprive not your {elves of fuch glorious riches.

Fifthly> let us labor to get this Chriftiaji magnanimity of ipirit, namely, ^r to gUry in all that ive fuifer for Chrift: Heathens can be patient in fuflw-ings, but Chn(lians muft go beyond them, and glifj in their fufferings. You have been bold infuifcring for^;», if you might have your minde and will: «/» if T^'ou may have your mlndc SindwiW for C/^^ltrj in fuffering in a good way, why ihould younotfut-fer i Mark the cxprcflions that we hav« of ^#i, Did Iflira great multitude, or dtdthesentemft §f fimi-lies terrjfe me^ that I kept filenct^and loent »»tut^

M &SBS

469

C»p.38i

rpiriniliciie cable of God you .maint^^ and the ivaysof God^ yod-valk from your own experience you have in them ^ if you take Upon you the pn^£p fion of Relkion by tne reports of others, and 1>e carried by tbe example of others, that will not do it; but it in your own/experiences you finde that fwee^and onely fatisfying content in the truths and ways of God, this wiU do. it. It was a notable re^ folution of Lnither, My purpofe is not, fiiys he» to maintain my life or name in refpeft what men fay, or can fay of me formymaners, but mypurpofe.isto maintain the caufe of God-,let whofixver will tear my life and name in thk xc^zxAiPnfofitnm efi mibi Mf»e H;itamn€quem§r€s tu^riJ^edfoUmcdupmh^Ucenntmi' rism€9s quicHnj^ ^#//irf .Luth.ad Nicolau Hanfman* Secondly, if you get your hearts inflamed with love to Chrift: Livt deliehts in opportunities of expref-

I fing it fel£ and it hau never liich a full opportunity

{ of expremng the ftrength and heat of it, as in furr

' faing much for the il^^^^.

? ..Tmrdly,!fyou have an eye offsitk^znd can behold 'God the Father^ and Chrift, and the bleffed Angels loolung upon you when you are in your fufiferings ^ By the eye of taith look up to heaven, and fee God looking upcm you, and (aying. Here is a fervantof mine is called to futib forme, now you Audi fee his behavidr^ and Chriftand the Angels looking upon you to fee yoiir behavior, and this will do it 5 not ooely make you patient, hvtttliry in them.

Sixthly, if there be fo much glory, and fuch riches | Ufe 6. infiifinnig: Henccwehavean.Utec^ abundance of ' ooafttrt and encouragement to them that are willing to andmt lepioaches for Chrift* There are five

Hh 3 or

I

(

^

Incon cdSu&r*

.Tt.

C.p,;S.

470

Moses bis Choice.

or fix branches of confolarion to Gods peofrfe in this Ufc. Firft, are you willing to fiiftcrvcproochcs, and to glory in them r I rcincmbcr a notable Ipccchof Cultelmus Fsrtfienjls , O hdffj f*Uat that tan up fufhdeUcaiesl O it is a blcUcdtning that GoJ/ia:/i givcnyoufuch a tafte ! Again,know, if youslorv-inyoiir/K/irr/n^j forGod^ God will glory in doing for you : None ihall glory mfafering for bim,iM;rAe will count it his glory to be doing for them.TMidly, ifyou glory in your fuffcrings for Chrift, God «ill count it ha glory to uphold you in his fuiferings. Fourthly, do you glory inthcloiv condition you are put into for Chrift :" certainly God will oivn yow fouls, and glory in yoq when you arc in thcloweft condition, wlicn your fouls OuU be in advcrfity, God will know you then. Fifthly, can you s,\oiy in a fuffering Chrift, when Chrift comes in glorF, he

■r^

-tim

Hq f ^9 hifQoiee.

by many carnal hearts -, but let them (ufkt any thing and be di^raced, and. they withdraw thenafelves fjom theoi, they are defjMfedas al^nwinthe fiiujF, but who'do deipifc thofe that a^e.t^dy to falliatQ trouble < thofe that are iA eafe: When a lamp is •brightand fhining, every oneefteems it^ butwocn [it comes to be in the (huff, men defpife it: and (b in? outward profperity, nvmv dp cfteemof tbenu but* when they come into trouble, then they (lighttnem; O let not thofe that are like to fall into trouble be defpifed by you: I pray what fervice do you for God> that you (hould defpife them^ fuch a oneas^ fuffersin the caufe of God > does more fttvice for God, then youhavc done in all your lives J and God I hath more honor by him; and willyou defpife him^ Jajid look with an evil eye upon fuch a one i behola Q, look upon him, fee whether the preience ofGod not more with him then ever; ux wliufthcr the ly of God does not appear mofc upon him then cver'f and will you defpife him ^ Itisfaid^G^j/iri// m^t mthdraiv himfelffr$m the righteous , however others do withdraw them/elvesj^h»t'js) let the righ-teousbe in^y conditionjthoi%b in the pooreftjnean^ eft condition, God withdraws not himfelf from him^ and fhall you withdraw your heans from him f yofi fhould embrace them, and the more they Cuflfer for God, the more you (hould delight in .them, and be itt their company the more> and not be)ffay/of<theii; company, andaihamedtoownthemj ;

In Rev. 1.9. you fee how St. ^0^1$ does boafL in his tribulation^hc does notfay^JS^^A^tthatamcahJE/v^jir ^</(l?, whftam an AfeffiUj, whij.haRc.Kvdbtions \rer vctiiiiAHntfKme, but,/ ^oh/t^whp m,4lfh\pnrhriitM^

Hh 4 " And

Cap.38.

I

V.

I t «

K

\

f

..V. .*!

Cap. 5 8.

Moses lis Qmce.

and comfanion in tribitUtion : This he rejoyccs in, rhac there is a company of Gods people that I may joyn with in tribulation for Chrift, And fo it is fpoken of the honor of thofe Chriftians in Hek. lo. 33. thatthcywcre companions of thefe that mere re-proachedana ferfccuted : It is therefore well taken at Gods hand, when any of Gods people are in trouble, that others arc willing to be their companions, and not to dcfpife them, but to embrace them. And Cen-(iantine the Emperor^ when he came to Pa^nutiiu^ that had loft his eje for Chrift^he embraced him, and kilTcdf^'j^eye.

Eighthly, if Gods people do fo glory in rfteirfuf- ' ferings: Hence there is difcoiiragcment to all wicked men to meddle with them ; certainly they will set nothing by it. You think if they will not do inus and thus, youwill make them do it: AIas,youarc infinitely deceived ^ what will you do to make dicm do it < you will reproach tlicm , and caft difgracc upon them, and take away their, cftates, and hunt them up and down : This is that which thcygloty in, and they count their riches^ you enrich tfjcmt^ this: And thcieforc if there be any policy in you, leave off this way ^ for when are the people of God more fetled in the way of godlinefs, andagainftihc way of Antichrift, then when they are peifccuccd^ Na:{ian\en\n\\\s Oration uponB^y?/, tells of a famous contcftation that Bafil had with Modejius^ the Emperors Lieutenant: What, ffaith Modejim) what do we feem to be to you < Nothing,fays BafiL What, do you not fear our power < Why ihould I fear^ what will it dof" whatfiialll fu£fer^ What Ihall you (uffct ■: (favtK he in indignation j then he

M o s E s /}» choke*

reckons up a company of fearing things, LojJ'es of , gttds^ Banijbme/tt, 7ortiires,I>eath : then, fays Bajil, if you have any thing elfc, threaten it, for thefc ^ things arc nothing. How is that, fays be < Bafil an-(wcvs, for lofi of goods ^ I have nothing but a few torn cloathcs, and a few books •, for Banijhment^ I account the whole earth mine-,/arDMf A, that will be a benefit to me, you will fend me fooncr to God, to whom J live J and to xvhotn I haBen; and a little af-terhc faith, Fire^Sxvord^ Prifon, Famine, area/l a fleafure^ they Are delightful to me.

473

Cap.;:.

-.1 luiit

ImperiiM-rci.five

We read likcwife of a notable fpeech of this 'in hk m* Lieutenant to the Emperor Julian: While they f^'s''"' fuffer, they deride us ("faith he) and the torments are more fearful to them that jiand hy^ then to the tormented. CMlielmiti Parifienfts " in his Tractate de Imoribui, brings in the patience of the Saints triumphing over l-ctfccmors, faying, TAf Emperors, «Wi/ Kings, and Princes of the world are but Cooks to frepare dainties for me^ in whofe rage appears my glory; the rnagnifcence and fuhlimity of thofe tvho are mine, and thofe that feem to dominier in the ipforld^ doferveinmy kitchin toprepare foodferme. ^AndTertullianfpcziingoi thepattenee of ^ob, and the Devils coming to ftrike him, fays. The Devil jvith hit own hands did but make a crown for ^ob. And (fays he) here is the^lory^ and magnanimity^ andfublimity of patience J thjtir does glory in tkofe things that the world thtnk to get them off from the waysof godlinefsby. Hcreticks, fays Cyprian^ do arm us, when they thmk by their thrcatnings to tcrri- ["f.'^!^\\ fie us. Do j'ou think reproaches from ^^ffwivill take off their hearts from all tnc good they had experience : of/

migaijict-

Itudh & viribtM qui ;

infer lire

tJcit-

Guliel.

i'itiC it

Arm4ia •lOS Hart-lici, dum piuMir Ml

tutmtta cte, Ep,

Cip.jS

Moses hU Choice.

of Gtilfivjiys ? you know not their licans.

In^frcw^ 13.7. fays God, They think ttcAujem) people to forget my num by thcrr dreams, which they tell every man to his neighbor, m tbtirfathtrsluvt forgotten my mme for B^al: becaulc a compinyof bale Hypocrites are taken from the waysot gruli-ncis, and from the profctfion of truth by korns and reproaches, tlic men of the ivorld think rogci Gods people to foi^ct his Name, but ihcv attinfi-niicly millakcn: although you prevail with hypocrites, do not think to prevail in like mancr with gracious hearts. The anfwer of Eafii to MedeJim, tlui JV4^(«;5^f»in his former Oration mentions, is very remarkable •, W hen Modtfiut heard his bold anlwen, Ciys he to him. Never any rtmn anfwered me thm, tlfuihidlyaiyoudt.- Itmaybe,fays Bafil^yoantvif hadie ded with a Bijhop before. So althougiiperhaps others who make fliews of Religion, yet ftOi

^* ■>

^mim,

Mosses his^iaice.

I

ings we endure for Chrift, then certainly vr^ are to gtory. in the fufitrings that Chrift hath indu*-ltd for us: if there be riches in our fuf&rings for Chrifi; > what riches are in Cbrifis fuffering for us :r I have fhewn in eight particulars lim riches of fufierings for Chrill % I might in as many t>ar-oculars fhcw the riches of cirijts frferiM^s for «s. Firft, riches of the infinite deep wifiiom of God. Secondly, the riches of the infinite Iwe of God to manldnde* Thirdly, the rjcj) patern of humility. Fourthly, there is riches of hgnwr that is put upon the Children pf men^ fuch a price is ^paid for them, and fuch great things are done by^ the Lord for them. Fifthly,there js ^nd\f$»ntdm of mercj^ deanfins of all poUudon, and the healing of.dlibuis inChrift/ Sixthly, there are therichesi of the fprings of a\l grace/. Seventhly, there are: the riches of the rich trcafiire of ail c$\^fiddmksv Eighthly, a rich pf$rchaje*^ thus bur fiitfcrin^ for Cmift are riches, and Chrifts fa&rings for us 'are Qches. ChrjfBJtim* fpeakingof Cfarifts reproaches IjBth this expreflGon,' tbeje things iphichwc fuffer eii^ dre m$(t beduiiful and glorious to me^ in thefe laofrincipallj glory • neither is my Jpirit lefs raijed the thoufands that be raifed from the dead, then the dolours that frffered. How rich is a Chri- ^^^^^^^ (Han in regard of iufferings •, as men ufe to look atL/^wf, their riches, and be thinking of their riches, foletus i^^nimiUt bS viewing and looking at our riches, the riches "^ZTmU of our fufferings •, and Chrift makes us to glory mv/>, in our riches. It is an cxprcffion of ChryfoHom ^^^^86 upon the Sermon in Matthew 26. fpeaking of the m ap, &4 futferings of Chrift, fays he, They are gloriousv^^^-

---... v;

*^*tmm

AH

dp-jSJi )

Hacpul

'-. f««/, in bi

feregUri^r iiec mitim me hi fui \iolor€t» fublinum

V.

^ I

nt»nfr^

Ksmt

ji_il r- _

.<. .*J*

t

476

Ufe 10.

Moses his Chice>

things ^ he glories more in rhctn, then in raifi tlioulands from ihc dead, Chrift gUries in tbei And ihat is obtcrvablc in tiic ninth of the k^I where Chrift appears to SaiU , fays he > fxa S^«/, wbf perfcciitefi thou me? fays PmI, W art tho» ? l*m Jefas of NA'^retb; why docs fay, ^if>^ of Ni'Ureth? does any good ax out of NdJ^eth ? nc does not fay, / am thtftcf, perftn of the Trinity^ the Son of God, the Sit of the Church; no, but / tm ^'fus of Ns%im that was arf/irMfA that was caft upon Chrift, a Chrift glories io that, furcly we fliould glory in then,

Laftiy, if there be fo many riches in fufiai for Chrift in reproaches, what riches are tha in the Crown, in the reward of the reptoacibe and fufierings; men do dig riches out of du

^m

Mo s B s his Qmee.

^»>mmi».

X^U A P« XXXIX«

I

there k gUrieui rewdrdfer thefeofle ef Oed.

^ Ut what was the ground that made Meftsthus ^ cftccm reproaches i He hdd refie& imt$ the 3 recemftnce ef rewdrd: From whence tht. It of Doctrine is this. That here is a ghrhiu reward fwr the feafle ef G$d^ the e£t unte which is 4 grest en^ragemem to C§ds Mnts^0 go on in 4 way offnfering and hardjhiffor

:was this that helped JDdvidin the mtdft'Of his temptation> that did arifefrom hisafflidionin way of God, Pfalm 37. 24. ThM Jbslt gnide mith thy ownfel ^ and dfierwdrd reserve me to J : as if he diould (ay^ Howibever it be with men of the world, who en)oy their profperittr Drding to their defires ^ and bowfoevcr it be with that I am afflided, and muft endure hard thii^ r, yet this is that which upholds me tfaroi^h aU^ >ufhalt4//rnr4rtff receive me to glory. This is : which upheld the Spirit of Saint Paul, 2 C^n 7. where he brings in a mod notable and high rcflion of the glory that is to come> for the up^ ling his (jpirit in his fuflfcring 5 For^onr light a f-ion , which is tut for a moment , worketh f(sr far more exceeding and eternal weight ef glo^ This is that which Saint Paul propounded > Timothy, to uphold his heart in all his fof-igs> 2 Timothy 2. 12. ^f^^f^ff^r, we fhaBMfo n with him. This is that which flnmgthned tsc its of the Chriftians,fthat(ii£bedtntne.tima

the

Point.

/

M

■■t!i .'.'5

>■•■«

^ i

>

» IJ

ifeeLLsc.li.4kLl

^■'

. ^.*. ^ 4.>^:

_^8

Cap.39

M'bs £ s ^ Choice.

!

•

J-

r •

'.:

6^'

!•

-//

the Mdccahees, Beb. 10. 34. As thofc cheers $( Grafes that were brought from the land of Omm, that (hewed to the people, wbttv the frukfulmils of that land was^was an encouragement to them, topafs through all difficulties that thev were like to meet withalin the pc^eflion of the lana,to fight agtunft the children of'^>MiM<^ that which God hath revealed of HedVen, is like thofc ir/*/^r/ ^f gnfes^ thofc little things that we have made known to us (in comDari-fon of the glory that is to come) are to that end re-vealed to encourage us 11} our way here. In the handling of this point, there are thefc five things we /hifl endeavor to do: Hrft, tH (hew that there is a neward for the righteous. Secondly, how far a Chriftuui may have an eye unto this reward. Thirdly, (hew foraewhat what this reward is. Fourthly, wfacitin lies the fotvcr of the believing of this, to help as to endure any hardftup. Laftly, make ApplicatioB of all.

That there is d reward. Certainly, there is a more 1

blefTed condition for Gods people hereafter^theyhavc

not received- that which is prepared for them, theit

are other mancr of things to be revealed, then thofe

that vou fee. P/^/. 58.11. Verily there is a reward

for the righteous,, furely it is fo: notwithftanding a

carnal fcnfual heart doth not fee it, yet verily there

is A retvards though the ways of C ois providence do

feem outwardly to work otherwife, yet furely there

is a reward: notwithftanding our unbelieving hearts

are ready to qucftion it, yet furelyjhtrc is a reward,

. vexily there is areward for the righteous. There is

; a great deal of ^ower in this one tHing to raifc up our

hearts frotathecteature^m grovelUftg heit beloii*,

to make us at leafl: to look upward to know our hap-pincfs is not hcre3 to know that there are glorious things to be expe<^ed, and that appears:

Firft, God hath infinite riches .of glory, infihhr

trealures of happiitefs^ there are infinite great things

in God y and God takes infinite delight to com*

municate himfelf^ and let out Mmfelf onto the cnea-

|| ture : now if there be fuch infimce riches with God^

|; fiich glorious treafuies of happinefs, and he delights

\ to cw^mumute liimfelf, certainly there arc great

j things to be conununicated then ^ for wherefore is it

chat God hath fuch infinite riches in him, but that in

due time he will make them known, and reveal them,

<9pd communicate them ^ it is but little that is reveal-

^ and communicated for theprefent*, therefore

there are other things to be cevealed and communica-

4ited from God. ^

Secondly^ God hath made manldnde to be of fuch .a nature^as.to have a kinde of infinite C2pacity,where-;by it is made capable of happinefs, beyond that which any creature, befides Angels^ is capable of: Properly no creature but the rational creature is capable ot happinefs at all, but befides it hath a kinde of infinite capacity, whereby it is made capable of the highefi; happiiKfs that belongs to the capacity of a Creature: and certainly God hatli not made this in vain, God does intend to fill this capacity.

You will {vfyAn infinite cafocitj ^f happinefs^ how is that ^ Thus ^ for there are two things in the rational part of man, his undtrftandingy and his wiR: now tbc.capadty of this part, mnft be judged according' to tie obic&s that are fmcable unto t&fc two fiu^uT-

tics

Cap. 3;^.

..■ t

I--

fti

T-r^

■ I

li

•*

iL

M o s E s i!^ii Cboice.

m<

tics in mans fod: ¥orthcMff4krJtdmbmg^kkoet2SS9 panicnlar tlung that is the objcft of it^ iNKtrudr in general: tikctnftb in the otmoft latimde of ic, in the univerfsdity of it, that is the objeAof mans underftanding •, and therefore the underftandott is ii^nite, beca«i& it is not fadsfied in this or diat particular, but tntb in the utmoft extent. And for the objed of the mO, it is good in the gene-raU it is not this or that particular goodr but good in the univer(ality of its nature *, and therefore till it come to enjoy God, that does eminently contain ^ good in him, it can never come to nave foil (atisfadlon. And here obfcrve the difference bt* tween the capacity of mans nature, and the a-pacity of other Creatures: as for other CreatuRS^ their faculties can extend no further then fomc particular good, and they are limited mthin the narrow bounds of their own nature ^ and thetefoic if fo be the eye have colour, it goes no further^ and if the r4r have founds it goes no further •, uid fo taBe^ it goes no further then fome particular good ^ but the intellij^nt foul, the rational fool goes beyond all partjbculars. Now God having made mans nature of fuch a capacity for good ai^ happinefs, certainly God intends great thirds few: the children of men, other maner of things, then there are in this world 5 and if for any, furely for the righteous.

Thirdly, furely there is a reward, becaufe it is the great dengn that God had in the m^ing of the world,in ajfl his works to lift up,and advance the gk)-ry of the riches of his mercy and grace: now if this be Gods great defign, to advance the glory of his

infinite

Moses his Choice.

infinice mercy, then certainly there muft needs be a glorious condition for fome of the children of men, for that is not yet done ^ though there be fomething of Gods mercy manifcftcd, that we have caufe to admire at-, yet certainly, God docs not reveal that in the world, whereby he fbould attain to the great defign, of lifting up of the glory of his great Name.

Fourthly, the chief of the deep infinite counfels of j God, and the works of his wifdom, that have been from all eternity, have been, and are yet exercifcd a-bout this cfpecially •, namely, to bring mankinde to his eternal cilate, and to communicate unto the children of men, that glory that he hath appointed for them, that it might be in the mod glorious way that can be: now if God have fct his infinite wifdom on \yovk from all eternity about this^namcly,what might be the moft glorious way of communication of him-felf in the riches of his goodnefs unto mankinde, certainly, when this comes to pafs,that God flioidd com-municate himfelf as much as he does intend^ it muft be infinitely glorious:certainly,there are great things, and glorious things to be communicated hereafter.

Fifthly, the power of God hath been already ex-crcifed, in fubfcmcncy to other attributes of his, to make known his wifdom, and his bounty, and his general goodnefs •, the power of God have been wonderfully manifeftcd in the works of creation and providence : now certainly, the power of God is as well to be put forth in a way of fubferviency unto his grace and mercy-, now if there be fuch a tiinc,as Gods infinite fonder is to be let out, and work unco that end, that it might be fiibfervient unto the infinitencfs

li of

Cap.3j;;<

Cap.39. nings of Heaven that'thcy findc here: if there were a

thoufand worlds filled with that glory that this is fil-

' led with, they would not take it for one ray, ooe

': beam> that is made known unto theni, as tne firft

fruits of that glory they fliall have hereafter: now

put all thefe together, and we may conclude, Fcrilj

i there is a retpara for the righteous . verily, there is a

glorious condition for Gods fervants^ happy are tbey

that (hall be made partakers of thefe things, certainly

there are great things to come.

Before we go any funher, me thinks the thoughts of thefe fhould raife our hearts: what do we Acre minding fuch poor empty chingsf are thc£e the things that God hath made us for i are not the thougbs of God concerning the children of men, higherand I more glorious then thefe outward things < furcly I there is fomething elfe, that God hath made mans immortal foul for, above any thing that it hath fccn in the world: men do live for the prefent, as if there were no other condition for them, no greater good, butoncly to eat and drink, and have money, and brave cloathes, and the like: O know there arc better things for us to look after! but thus we pafe from the firft thing^that there are blejfed things for the children of wir;> hereafter.

Chap.

r

MosBS hU Choice.

^a^

MMH

I

i

I

i J

nous condition for G^ds fufle afterward, in that God hath filkd their bellies v^th his hid treafute : what treafures hath God to fill the fouls of his own people with, when as he docs fill the bellies of the wicked, whom he does intend to caft out as ac-curfed i

Tenthly, it appears there are great things for the people of God hereafter, becaufe of the great hopes that are wrought in the hearts of Gods fervants, by the power of the Holy Ghoft.Now furely fuch hopes as are wrought by the power of the Holy Ghofl^tney muft attain un(o glorious things : Rom. 15.13. New the God of hofe^ fill jou mth all joy and peace in be-lieving^that yoH may abound in hope ^through the power 0f the Holy Ghofi: the hope ot Gods people is that which is not onely wrought by the Holy Ghojt^but by the power of the Holy Ghoft^ and fuch an hope^ as God is pleafed to fWe himfelf the God of this hope 5 and therefore certainly glorious things are to be revealed.

Another denfionftration is this,the very natures and excellency of grace, is to take off our hearts from thefe prefcnt things in the world, and from all the ]ood that is here in the creature^God doesjgive grace or this end 5 now then I reafon thus: ifthe chief excellency of grace be to take the hearts of the Saints from the things of the world, and to fettle them up-. on higher and better things, then certainly there are' glorious things to come.

The lafl dcmonftration is this, becaufe there are fuch glorious frjl fruits of that which is to come ^ that Gods people do finde for the prefent^ thofe blef-fcd rays ot heavenly confolations, aiid thofe begin- 11 2 nin^s

483

la

II.

M 6 s E s his Chout.

C»Mo-

nIMnrJ-■1 ""'

thac reward that is to come*, yea, to mike it our aim (though I willflbtfey iht highcfl aim) for fo the \<K>td figfi^es in I Cir. 4, iB. uriiU we Utk tut u things ivfjiih are^ien, htti st the things tvbitb srt n&l feeii-y the word hgnifics, fVhiU we make things ibat urifiOtkejxiit^Jiiifeafniitymy fo that God gives as Itftveto rhave iuch cefped untd theiB^ .-«$ to mJla ^atQ\K4yt».' ajidfotheipeopleofGod hapeiodt edat th* rettmfatice of reward, as a great encou-^gement to them in their way, Pf^l. iiy. in. t hive eiuUrKdmj htdn Hferfttm thy (iMues tlwt) evirtPt ihmul.; ihe.AiaeiWord that ligni£cs eni ■ fignifks rtward alfo, becaate «i»*'<^ is to corneal ' the eWof all our works,and therefore the fame wold JstiwIhttdKwaMMi v?/*/. li^.ii.androtlltiiHii (eefflsto cMty owre, tlxn toihe (W: a) if Ptvi ihouldtay, loaveeildinedmy heart :io.perfonntiMr Statutes ^way, looking imte the rewArti. Id Sm 12. 3. itisfatdof Cbrifthimfclf, Thtt ftr thejtj tkst wnijet htfpre bim^he endtwtdthe Crofs^dndM^ ftdlhtfimu: Now if Chrift made ufc of thej^ thatRa£fo^/#;'eA/;Ri, and that was aiiclpto hin to endure the Crofs, and de^e the fcamt, liaci mofc may we malte ua of it, and it may be a fadya a» 5 fo that we have kavc to look at k.

Yes thirdly, weiave not onely le*>t Mrlook at it, but it is our doty to fed to help our fdwes twtjint the reward; we fin againft God if we do ir not: aS •hereafonis, becaufe we are bound to malic ufcot the word, in that way that God hath rcvcaledh n IS .' now God hath reTeJjed the glorioia ihingsof therecompenceof the reward in a vrsy of cocoti-ragtment •, and therefore we fin againft God if Ire do

M o s B a hit Qftkt.

— l^,,M. wfmmm^m^n iii ^j mlj-j . it. jv i

do not encourage our fel^es in it* Some think> why €1^40. (hould we look at the reward» we muft look to the rule^ and fee that our obedience be accordingly: bix know, if you do not look to the reward, you do fM% only hinder your (elves of the good you might have, but do (in :^amft God in it. Here you deceive your felves, as jibsT^^ did deceive himfirlf in Ifdiab 7. iz• where God bid him dsk a Jigf$'^ he wa^ mode(t^ and bafhfulj and would not ask a (ign, h wmU »$t tmpt God^he would believe the Lord without a lign^ fise now the Lord is angry: // it 4 fmaU tUmg t$ w€4rfmf4H, kmwi^ j0u medry C$d dlji f When as the Lord in favor towards you will .vouch(afe you a %n, andyourefufe it^ as if you h^uiino need, «iSjf wii y^u weary G0d /^ fo as when God for the help of our weaknefs^ will grant us an argument to hcl^ us U our way, and we think ic is a^^^/7» or what you i^to leave it, in this we (ift againft the Lord our God.

Fourthly, I never findc.that the Scripture docs tccufe any of Hypocri(ie, of uo(bundncus and not to have truth of grace meerly for this, hccaiife that; they did aym at the reward which is in Heai^eia, foci that they dki; you fhall findc in Scriptive manyj arc difcovercd for hyf^crites^ for loddog at the glory of the world as their aym, for fecking of nVA^^ and fredit ^ but give me an inftance where any is accufcd: for unfoundncfe, for fceking ofiiiiUBoruUity, im^ eternity, and happindls % this is thatwfaich trakiUios; many Chriftians, that which tfaey do is out of (elf-, Jove, and they aym at thcmfelves; God did never difcoverany to be unfound upon this ground^i ao^ ^heofooB we (Hotifid becautidas iniacewng.cnbriiDStc9 I » I i 4 of

• _i • V ■

Moses his Choice.

Op.40.

of this, as many do, bccaufe, for the prcfcnt they cannot frc how they go turt her then Peeking of ihem-fclves, though we cannot fee howwc do go fanhtr, yet k is an argument ^ve do go further, if we get up to this. F-iul made it a mighty work of grace in him, that he could have his heart taken off from all temporal things that are feea, and tolook at eternal things that were notfeeit.

Fifthly, yet we ought to look: at God, and-to lift up God beyond ourfclves, or any thing that concerns our fclvcs, and not to aym at God more then iny worldly thingonclyj but to aym at God morttAen at the glory of Heaven. ,

But yet funlKt) though wc arc to aym at God he-yondourown good any way, yet it is the will(rf Cod that he would not have us to part with

Moses his Choice.

(4«9

othcrwifc 5 for he mfredhimfelfaccurfedj or anatha-mi\ed from Cbrift f$r his hrtthrtn . his kinjmtn after theflefli^ fo that it fecms Su Paul did vvim the glory of God in ethers^ more then any grace in him-Jelf.

To this I anfwcr. That feparation from Chrift we muft underftand rightly ^ we are not to under (hind b^. feparation^ that he fhould be fcparated from the Spi-Tit and grace of Chrift, but that he might be fepa-rated from thrcomforts of Chrifi, that he might not have that comfort and tnat happinefs that comes in by Chrift: If he had defired to be feparated from the grace of Chrift^he fbould have (inned in it^ Gods glory and our good are fo annexed together, that tnough we may tuflfcr much for the good of others, yet we are not to dcfire to be in any finful condition, though it could fave all the world: If itcouldbe conceived, unlef$ I fin the leaft lin in thought^aU the men of the world (hould be damned, I fhould fuifcr them j all to be damned, rather then to fin the leaft fin. Lre-1 mtmbcrSujiugufineh^xh atraiftate aboutanir//r-ciotts Iftj to tell a lye for no hurt, but for good 5 dtys he, IVe are not to teU fnchA lye, though it were to fave aU the world: Chrift had tather all the world fhould have been damned, then, that he fhould have com^ mitred the leaft fin.

In the next place> whofoever does undcrftand what the true reward is that is in heaven, itisimpoffible, if he dcfire heaven aright, but he mult defire the glory of God above himfelf: What is the heighth mid top of heaven i it is not any carnal good^ any carnal content that is the heighth and top of «rhc glory. ofhcai^enC It'is' that! ouc: fouls bcuigi

in]

Cap.4a

Anjw*

Caf^o.

Moses hU Chwce,

intkperfcfSionof them, might livctothcpratfeof God for ever: Now if rhU be the end of aU, wc {haU receive from God in heaven chat wc mighc Uvcfoc cvcCj CO reflet the gioty upon God again in our praifc -, then it isimpolfibfc to dcfirc heaven, ba in ourdclircsof heaven, wc do dcGre God abovcour fcWcs; Surely we may freely aymat our reward in heaven, for it wc aym at out revmrd, and knoir ir aright, ir is fuch as wc cannot but aym at Godabovc our fclves; yea further, fo near is Gods gtory W our reward joyncd together, that wc cannot ayms God above our felvcs, but we HuU by that menu; in the licft maner provide for our fclvcs\ and the mott { we Itrivc to aym at Godibove ourlelvcs,wccoiM| io thebcfl mancr, that poilibly can be, to provide I for our fclves. 1

And yet laftly, there is a great difference betntCB

M o s £ s his Choice.

491

not love heaven the better for the way^ but wiihes the way to heaven were othermfe^ he looks upon the way to heaven as a necef&ry burthen- to-him: As a man that is going out a journey^and muft go through a dirty bne, he goes through it, but complaining ^ andfo, thoi^hthey deiireneaven^ yet all the while they are complaining of the way: Certainly there is a great deal of difierence between the deiites of heaven in a carnal hearty and the defires of it in a gracious heart.

Secondly, the rjf^ that a gracious heaathath to the recompeoce of reward, is another maner of eye then ^MpuUhe^rt Can have. What kinde of eve istti Firft,theeye that a gracious heart hathtotne re^vard, it is <« cUmt difctrmng eje^ he does not take thefhingsof heaven as gueifes^and imaginary things^ but loote upon them as cettam fubftamial realties: Forimy'own part r I much doubt whether any man

I" in the world be able to fee the glorious things infaca-ven^ as certain fubftantialthings> thar hath not the truth of grace: The truth of grace it is pattlyinchis thing, in having that principle in the foul, that makes the foul able to look at the things of heaven as the ondy rtd^ fiA^MmMy ix^Uent things» fo as to darken all tbcglwy of the things of the world-^ io that when you Come thus far> whereas before yoti heard foffiethingof heaven, and they were but imav* ginary things• and nowthere isfuch aliglitiet up in your fouls, as you fee the thingjs of heaven as the oner lyreal,iubftannal, glorious thii^^ certainly there is the work of gnure: The ground of it is that of Htk.ii.i^FAithis fbe evidtmeef thtngs-n§tfnny ;fi> that the wMk of feith is there jc9n: Whdocvor

fpcaks

Op.40.

I*

■

Cap.40.

Moses his Omce*

fpcaks ot" the reward that is in heaven, if the glory of the world be not darkncd in their eyes, it argues there is no true faving faith.

A Iccond difference is, a gracious heart looks t^ on the reward by fomc experimentalfivett, and good that he findes in himfclf, as the beginning of^tbat eternal good be cxpeds-, whereas others look upon the reward as a thing onely to come unto them hereafter: He reads in the word, and hears Preachers fay fo, andfo hccanfpcak of them, but it is not from any experimental fwcctncfe that he findes of the beginning ot eternal life wrought in him : That place is very remarkable forthis, in Heb.io. 34. Knewitfg ia ywrjehcs that je hive iahtAvtn « hetter tndtn-during fuhftd/fce: Other men may know \n others^ in hgks, t iiai there is a reward ; but a gracious heart knows in ^iw/if//, by that experimental CwectDC&of

glorious things of heaven-, and as the Holy Ghoft Cap-^a

(peaks in Beh.6.^ . they may have d tajte ofthefawers

of the worldt$ come •^ but a gracious heart hath it

not as a flafli of lightning, but as a con ft am light that

is fct up in his foul^and as that light which does tranf-

form his fpirit into light^and makes him to be a childc

of light.

Fourthly^ there is a great deal of difference in this, the eye that a gracious heart hath is xmlyjpiritual^ the other is but carnd. A fpiritual eye, what is that^ that is, he looks at the xtwzvdzsz fpirittud thing:^ a carnal heart looks at it carnally : O the flalhes of joy to have a crown and a kingdom ! but a fpiritual heart looks at the reward fpiritually ^ time is coming when I ihall be wholly free from the body of fin and death •, time is coming, when as the image of God ftiall be made pcrf cd in my foul; time is coming, when I (lull behold the blelTed face of God, and live to the praife of that blefl'ed God , without any intermiflion, joyning with thofe blcffcd creatures that arc eternally bleffing God: Now the heart r that looks at it thus fpiritually, and looks at the top of it to be a fpiritual good ^ fuch an one fees the rer-^vard after another maner then any carnal heart doth.

The laft difference is, the eye of the gracious 5 heart is a believing eye^ fuch an eye, as^ he looks upon the glorious and bleffed things of heaven, as the things that his foul hath an intereft in, as the things wherein his riches and happinefs does confift •, another may look upon them as glorious things that may be defired 5 but for an eye to be fixed upon the promife, fo as to be content to venture all upon

the

_494_l

M o s E s iif ChieL.-

CaMi-1 the bare word of God for fuch greattWngJ, (b « to count his riches to confift in thefe things that lie hath but abate wotd for; fudi a beiicvftig -eyes th^ is not the eye of a carnal heart.

fiuu: mtv

Aftfle untsttr

«mm,UB-

MTU &

[ib.dclad.

C H A P. XLI.

what is tbk rectmfeme #/ rtmtfi.

NOw the third thuig that wc are to come toi^ to ihcw what this reward is; we can butgivt you a little glimpfe of it: Whatfoever id be (aid, it will rather evendaiken itthenotbenrii^ in regard of the wonderful excellency of it; all^ ftarsin heaven, if they were all S»m$^ they would be butadarkihadow to fctout this r«p<r<<', andtbetc-fbrcitisrcfcrvedto eternity to be known; batycr, becaufe the Lord hath been pieced to let out abetn of light unto us in his word, we Oiall endeavor to give a little glimpfe of ittoyou, fo that the lieans of Chriftians may be revived in their way, and they may gather up their feet to go on chearftiUy in theff courfc, having rcfpcftwith ai^//c*rjw»f> exftrimen-Ul, ^mtuAl^fxtd,Mitvingep^ unto the glorious recompence of reward. Firft, take all the beauty, excel]cncy,thefwectand

food chat there is in all the world j if there could e a confluence and extras of the ^uinteflcnce of all good, in all creature in this world,and all to be communicated to one man, yet it were but as x dark fl»" dow of the glory that is to be revealed. Secor)dIy,this reward, certainly it is that wfaicb \&.

M.os.fis hisChke.

beyond all the cxprcffibn that wc have in Scripture of it: Great things are fpoken in the word^ but there is more to be revealed and to be enjoyed, then is yet revealed in all the Book of God, lf^.6/^.i^. Forfince thebeginnwg af the vp$rld^ mem have not heard^ nor fcrceivedby the ear^ neither hath the eyefeen^ O God, iefides thee^ what he hath prepared for him that nwr-ethfor him. And therefore in 2 "I^hejf. i.io. it is faid, Chriflfhall come to be glorified in his Saintsy and to be admired in all them that believe: Now thecaufe of admiration, it is the fight of fomething more then was known before, that was not thought of, and was not uride^ood 5 even then at the firfi coming of Chrift, he ihall appear in fo much glory, as he ftall ht admired-^ as it the Saints fhouldfay. We heard much concerning Ghnft and his glory, but we never thought that there was fo much glory in Jefus Chrift, as now we finde ^ wd therefore we (land admiring at the glory of Chrift.

Thirdly, all thofe confolations, thofe admirable foul-ravifhing comforts that the Saints of God have ever had in tiiis world, have all been but the firft fruits of thofe glorious things ihat are hereafter to to be revealed, they are but as the Cheers of grapes that that bleffed Land of Canaan is fo foil of.

Fourthly, then all the expreffions that man can give of thofe. things that are to be hereafter^ muft needs be but dark refemblances of what ihall be revealed hereafter: As the infant in the womb knows not what the light, the glory and beauty of the world is ^ fo we, while we are in this darknc^, know little of the bcauqr and glory of heaven* St. Augufiine

fpeaking

495

Cap.4i.

' «-..>'

M o s E s fc/j Choice.

Cip.^i.

hang ifxr-

iriplicihv biiu,i: f 4

rpcaking concerning what wc can fay of it, fays. It a hi as A little <irof of the fu, and a little Jpark »f ih grejtfiirHscc : Jfiefe^oodthingi ofeternall/fe utjt n/An-i , that they exceed number •/p grcAt^^ that tbej exceed meafare ■ fefrecieus, tf>at they are abcve aSep-mation, t^ugu^inein one of his Epiftlcs hathilus relation, That the very fame day wherein ^ermc dyed, he was in hisftndy, and had got pen, intsnd paper to write fomcthing of the glory of hearm to ^erome^ fuddcnly he faw a light breaking into bis ihidy, and a fweet fwcll that came unto him, and this voycc he thought he heard, 0 K^ugyfiiae, alui doefitbeui doeji think to put the fea into a little vtl-fel ? when the heavens Ihall ceafe from their continual motion, then llialt thou be able to undcrihinl what the glory of heaven is, and not before, except you come to feel it as I now do, this therefore is

Moses Us Chnee,

mm

our firdight defires^ as the Prophet did to ^^N^> z Kings 13* 18319. where the Prophet bade him firike upw the edtth^ and he ftruck thrice \ the Prophet was angiy, and laid^ t$»fbwld havefimek fvi urfix times^ and fc often Jhcnldfi thm have fmitten thy enemies : So according to the truth and Ipiritual working of our defires herejihULl we be made capable of glory hereafter • but now if we be (Iraightened in our hearts^ and we dcfire to be in heaven^and to have fome good thing there, but our hearts are not after great things, not enlarged in our defires, it will be in fome meafure, in fome proportion according to our defires, and therefore it is an evil thing for Chriflians to have their defires ftraightned here. There are glorious things to be had in God, and therefbie our de-fires (hould be more enlarged then they are. It is an excellent exprcffionof Bafil^ * It grieves, it irks, it is tedious to our moft munificent, great, glorious

I King fhe hath one word that exprcffes as mucli as all inefe ) if we ask any thing little of him 5 he would have us ask great things of him.

Ajgain, they are beyond all our hofes : It is faid of K^braham^ He believed above hofe ^ we cannot believe above hope in this fcnfe, that is above the great things that are hoped for, and yet God loves to have his people raife their hopes high.

Yea laftly, it is beyond all imagination ^ if men and Angels fbould fet themfelves to imagine what they would have, they would think if fuchand fuch things were, that would be a glorious condition, this reward ihall be beyond. imagination •, we may ima-gmc that which we cQul^jnot ahnoft defire,but what-I Shevcr you can invent or imagine^ youihaQ have that 1 Kk happincfe^

iuriv fit-

BaplC9vfl. Mon» Cti*

» -.

t

500

*.:

'■l

I

/

the world. 64/.1.4. It is faid, that CkriJtksi^MviM himfilfudeUvirmfrmthmffifiMevHwi^^ it

is a part of the purchafe of Chcift, to be wheUy freed from all the evils of this pttfent world ; and this purchafe of Chrift we (hall have* Under tfae higheft regions, are the tempefts and ftorms^ but above there are none $ (b in this world the Saints meet with tempefts and ftorms, but above ate none. As the Pfalmifi fays, In thy light o G$dwt JhdUfci light: fo in the light of God we (hall fee nothing but light: now when Gods light does (hine into US9 it does aifcover darkne(s ) but time will come, though Gods light (hall (hine never fo brightly, ive (hall fee no darknefs, but altogether light. We read concerning LMofes and Elias in Luke 9. in the trsfl(^ figuration of Chrift, the Text fays. They did confer about his deceafe that (hould be accompUlhcdat ^erufdem: the Saints of God (hall meet together^ and Mcfes^ and Elias^ and the Patriarch, and (hall confer no more about deceates, about troubles and fuflferings that (hall be accomplifhed s all tho(e evils (hall be done away. We may fay of evils all, as LMofes did to the people of Ifrm concerning the Egyptians^ ThofejoHr enemies thdt nowjon fee^ yo» Jbalt never fie any more : So we may (ay to Gods people that go out of the world to partake of the recommence of reward •, be quiet, be ftill: thofc evils of fin^ offorrotp that now you fee, and feel, you (hall never fee, never fed any more 5 that is fomething though it be negatively.

Secondly, comparatively, and herein arc three things. Erft^to con^parethe good,the happine(s that (hall be hcteahtt^ mxk ^ xLt ^{yy^ and ha^^inofi

MaiBf hisChoiet,

;oi

m^

that we hive here. Secondly, compare itvrith the Cap. 42. ' condition of JiUm in the eftate of innoeenev. Thirdly 9 conpare it ivith the faappineis^ #jf rM Angels. I

*^

I

r

\

\

If

,» i

i

t

i

CHAP. XLIL

the differences between that good we receive herefrom Cody and that we fhaU have hctczSxtu

FIrft, we will compare that we have here^ with that wc ihall have hereafter : Brethren, though we receive many mercies from God, yet look iiHbat difference there is between that clofe place of the wcnnb, that the infant is in before it be bom, and this fpace of the world that the chttde comes into when it is born ^ fuch di&req^e is between sdl this world, and any good and happiness here, and the world that is to come ^ this> and much more then this.

Firft, here we receive good from without : Firft unto our outward (enfcs, and by them it comes intothe/i^/j but now hereafter God fliall firft let out good unto the foul, unto the rational part, and from the redundancy of that good and gloiy that God fhall communicate untp the rational foul^ there (ball flow glpry, and fwcctnefsi and ^ood to the body, and outward fenfes: whereas here we lee from without, and fo it comes in^ there ^11 be a fpring^ anda^ fountain of goo4 -wishini'tf^ fouls xti^ JUi^gdpn^ ci bea^ven fhau be witlil% an4 fnoie g0d^iball)[ 4>e intb; heart^Va^^ :^ffjN fioiA

^s^^^^^

Kk 3

^r*^

thence

1

I.

}

Bk-a-

Cap.4J.

thence outwardly, then to be received fix>m without, and fo to come inwardly; for us to rcccm fomciliing in our fences, and (o to convey it to the foul, this is but a low way-, but to have a fpring and fountain of all good and happinefs to be withuitk foul, and ibfprcad itfclf and flow out, this ikw wonderfully the bleflcdnefs of Gods people, when God ihall communicate hlmfclf to thera in that way.

Secondly, here the excellency and etnincncyofan objcft docsdcftroy the faculty, if the faculdcsof our fouls be cxercifed about objctais, chat arc vcrv high above U5, that are full of exccUcncy and o\<>-, ry, they deftroycd the faculty; as now though ligli'l be rhc moft plcafing to the eye of all things in the world, yet the excellency and glory of light de-\

wantm^m

■'■■••Mia

*m^

Mq&&^ bis Choice,

^nature asin aglafe, but thus far^ that as we feegdod ki the creature now, then tVe (hall fee them by loiow--

f:

mg God hiiufclf, more then by knowim^tiie ffirc; And the reafon IS) becaute allexcdlenqr ind good that is in the creature is eminently in God $ for «U the good of the e£(cds muft needs be eminently in jdl (heprinciples, and the good of all principles in the firit principle: If all good in the Creature be emi-aently in Cpd^ and the fouls of the bleifed ihall come perfeftly to know God, fo far as their created un-derftanaings ihall be capable of,then they muft needs fee the excellency of the creature in God. JV€ p9dB kn0w mwt Art kncmn, i C$r. j^. 12. Upon this a U^ntdmAm hath this note. We jbAU know as we are Imewn,^ now God knows all his works, bj knewii$g iimfelf, by knowine his own fower, and wiS, dna

we fhaU know the creatnref^kmwingGed. ,

Fourthly, here the mercies and good that we have £rom God are fweetned unto us by the fenfe of our wants: But hereafter we (halljmze them, and have ^ the fweetnefs of them in regard of their own fiiU ne^: not from fuch a low relation, as our wants ^u[id dur neceflities ^ when God would have us prize any . mercy here^ he firft makes us fenfible of the want w the mercy, and fo it comes to be fweet €ous, and ^fcarce any m^rcy comes to be fweet, unlei^ m feel the vant ofit/?rjf?,forenic we would prize the maxyiir sinj time, hut in that we do not pdze all nmcies always alikc^ it appears the great commendation of 1^ Gods meicy is from our wants: hut hereafter the ipdtA^iMdthQ reliih, andthefweetof dililhallbc fimb^^i Akids of the ^gpddaciBf^tbat we finde

Kk4. in

■ ■■■ iHii II % ^

> 1

's

::

~:?.'.

■*' '* &:C «• ■■!.• *

Moses his Choice.

in God: GodseoodncCs to us here, isbutthcfup-plyinq of fomc defeat, but hereafter Gods goodnds thall bcthe glorifying of pcrfe^ nature.

Fifthly, here when we do enjoy any comfort froai God, we are much fcnfiblc of it at the prcfcm enjoyment, but after we have had it a Httle while, wt aroYv to l)c lefs Icnfible, we begin to be cloyed with it: as the moft beautiful//^A/that wc did admire at firft, if wc fee it every day, it docs irot affed us •, k whoisaffcded at the fight of the Sit»^ bccaufc he fees it every day ^ butfuppofe wc had lived all o« days in a dark dungeon, and this had been theStft day wc were brought out ot the dungeon, andiWff fecthc5*«, and tnc Eitrths and Seas^ howmighri* ly would wcbc taken with the fights thatwclee' but now it is not fo with us, bccauie wc /uvcr/w

I

Moses hisChoiee.

jOi

and is not always in a{fhn: there are many habits I Ctp4*^ of gtace, that are not alwa^^ a^g/^/, but fome-time the z€t of one habit is called forth) and fome** time-the adt of another^ but here is the blelTedncfs of Gods people> there (hall be no iiabits-lying ftiU no inftant, but every minute to all eternity, they Khali ad' to-t^e utmoft of them, fo far as may any way conduce to their happinefs •, for the end of the hatit it is aificn^ and iii the enjoyment of our happine(i(' we (hall ever be enjoying to the full the higheft and laft ends ^ and therefore there (hall always be the utmoft aftivity of the habits of grace: There isane-ceifity here of cefTation of anions, becaufe we grow weary quickly of any adtion, though it be a gracious adion, we muft unrftring our bows and ceaie, that fome aftions may give way to others, fw: the heart to be always up, it is not able t» bear it, but then there

(hall be no nee^ of any ceiTation any mom^Ot.

Again, here we are hoc able to exerctfe our felv«ft iathc works of God without (bme difficukj ; theft is difficulty in railing our hearts unto any thing that is good^ and to keep our hearts up ^ but nereafter there (hall be that communication of God unto 'his| people, that they (hall be exercifcd«bout the higheft* things, inthe higheft mancr, without any difficulty, but as 6rely,and readilvrand fully as the Sun ihines^; the Sun docs (hine without anV difficulty ,^ and thel filh draws in water without dimcoltyvfo there (hatl-be that pcrfeA working of thcToul about thcb^h-eft objed, without any difficulty or labor.

A^n, here in this world ^here cannot be aninh g. lention in one faculty,but it does binder the ihtentk iit^uiflthiN:) as if man fpeakxo me, ^ I- bttiike

.1

.r

. ■*-.1

^^

[ ■ • 1

II

m^

Ji^

,o6i

Moses his Ch)tce.

'. C>lM2'

in looking upon an object, I do not hear him that Ipeakcth: and (o in all faculties, the intention of one faculty docs hinder the intention of another ^ but in Heaven, all the faculties of the foul ftiall be in-teni'd to the higheft intention, and the intention of the one fliall not hinder the intention of the other.

Again, the good wc receive here is intherwr^in thepromifc , in elcftion in great part, but thatwc ihall have hereafter iliall be in the fruit, in the aflual communication of God: as before all our atftings lliallbe adcd upon God, fo all the good ftiall not be contained in the root of his ele&ing love ,« in the promifci but fliall be in afiual communication. • I

Again, here we receive many mercies from God, that wedonotundcrftandourfelves, that wc know but little of, wc do not fee into thelargc extent of the mercy that we have from God : but tliere wc iliall have no mercy from God bur wc fliaU know it fully, in all the circumftanccs of it, in aJl the principles of it, and in all the apperiainanccs that do any way concern the mercy we nave, and wc ftull know the iflue of it, and the like.

Again, here we receive great mercies from God, and we know not how to manage them -, Gods mercies lie and fowre in us, we turn our mercies many times into affli«5iions for want of skill: but hereafter we ihall iiavc the full improvement of all mercy that we receive from God.

Again, here wc fee anddefirc many good things that wc do not enjoy and poffefs; but hereafter we fhali (ee uo gpod, nor defirc any good, nor will any good, ow. vjt ft»I\ Vw^'r.-. k^vd as Go

■^^^sr

M o s B s hit Choice,

I

faid concerning the Land of Camum, unto the cMr |QPtt^ drcn of Ifrael, in Deut. 11^ 24* M^ety place wien$M thtfoles of jaur fc€t fiudl iread^ Jbaa te jam^s 5 fo iri heaven, wfiatfoever the Saints lee they fhall have: Here we may will a thing, and \vill it lawfully, and yet it may be crofs unto Gods fecret wil^and it fluaJl never come to pafs $ the realbn is, becanfe the rule of. our wills is Gods Commandment^ and not his /r-fret wiU ^ as David did will to build God a houfe, and God commends him for it, and yet God did not will it: And a childe m^ wiU the life of his parent, and yet God may will his parent fliall not hve, and yet he \s not to be olamed, becaufe he wills according to the rule •, but hereafter God (hall fo far reveal his will to us, and our ^witts^hall be fo fully united to God^ tha;t there (hall not be the leaft croi-(ins between any thing that we wxll, and that God ^ wills.

Again, here it is one efpecial excellency of the ^3-work of grace, for us to keep in our heans and af-feftions, to reftrain them that they be not let out tbo far in chat weidoenpyj but hereafter when we come to the recompence of reward, we (faaU not need keep in bur heans, we (hall have Llxrty to let them out.

. 0^/e£^..But we may not let out CHit hearts tod much upon the Saints, to love them above God.

o£f/f/. Thtuviit fhall love nothiik but in Cody all (hall be fwallowed upi in God himrelr,that we (hal not: ;need fear the letting out of our hearts to the utmoit: |Thoo^ I may, lovidK creature, yet I may let out In^diartfnUy iiponh;!^ it onely id God«. I: HoBdnaoyrtimes a diingii^ miocb |»i2cd i>efbre we 1 -vi:: .r.' have \

I

.i-

Moses his Choice.

iiavcit, and when we come to enjoy it, wc do not fee fo much excellency upon it,and io do lets prize it*, but though we may fct a prize upon Heaven, and fay, Othc blclTcdtirac, when wc come there, weihaJI infinitely more prize i: and rcjoycc in it then we can here.

Yet further, hercwc cm enjoy nothing that vre can be lb certain of, but that we can lofc it wholly,, or in ibme part-, but the Saints of God hereaftei fliall be fo certain of that they have in enjoyment, that they fliall not lofc any thing of it in the Icafi desree.

i.aftly, that wc have from God here, i$ meiiuttlj conveyed through many Channels , through ra Pipes of Creatures 3nd Ordtoances^ but that wclhall have hereafter, lliall be let out immediately horn

■**i

NMM^

^iM^

Mbs&s bis Choice.

50^

vileneis of our hcafts^ we arc here ready tx) reft upon 'Cap^i. the lowcft things that God coininunicate$> and do not fo much as rife in our hearts to the htgheft things that are communicated here ^ but a chriftian hnnfbould rife higher then the moft excellent thif^ that are here in the world ^ namely > to the moft blef-fed things that arc hereafter y let us (hew our Mvts that we are men of hopes to enjoy God after another inaner then here.

Many do not defire enjoyment of God ^ let them have the creature, they never think of any communication of God (b much as through the creature, whereas a true Chriftian that hath grace, he receives nothing in the world, but he thinks- with himfelf, h^whavi I Gad here } how does God^communicate himfelf tome in meat and drink, and cloathes, and friends, and the like? it is well if you go thus far, but you muft go higher*, are there not choyce merciesf O yes, there are bleffed things communicated through the ordinances, through prayer, and the word, and facramcnts, there are bldfca things-, few mens hearts look fo high as to look to the comnuinication of Gods choyce mercies in this worlds but a gracious heart rifeshighcr, & does as it were bathe it fclfwith thofe refrefiiments that are to come: through Gods mercy I have the creatui:c,and the communication of God through thatV and I have the ordindnces, and Gods choyce mercies communicated through thenn but there are glorious things to be communicated hereafter, and thoie my fodrt|d^ccsin. Now God does communicate himfelf onely in that waynwhioh iil^n&lc to our conditkih ^' now wc arc Jbot narrow vefliiis^^Htf £ave-but narixm totthes^ and are not. "^ ' " capoblej

^ M . .

Moses his Choice.

capabicof ihatgrcatneisof Cods coaimuntcanon but tune will come when as God will communica himfclf in a more glorious mancr, aod in that I ble my fclf ■, and therefore I will not regard any of Goi communication ot himfclf to rat here, but in orJ( unco that glorious communication of God to m hereafter. And thus ivc have Iccn ibmethii^ of tb rccompcnccof reward, comparing itwithw/urw have here. Now fecondly, wc are to compaicl with the condition of Atwn in the cftate of Inno ccncy.

As for die cftate of i^dum in ParadHc, it wai; blcfTcd condition, yet far under the happincfeof i Saints in the recmnpffjce ef therewara. '^ot^dm body was but natural, and his Paradilc was buta ra rural Parjtdifc , and a polTibility there was he wigk loie his happincfs: and if he ibould- have ftood.thcH

r

MOiki bhChtkti

I the humme nature in genetal, tlUttblMlvatltcd to an highcrdignitytiurnaUthe glonof thc,Ai^b|»<t ,t<i|«her: BeciuftthercnanlMisaitteijIWiiMEM^ ijtwrtn tfc< humihe Natiltc and tht Difiirt id GIMft. jAgain, we have many cupreffions in Scilptiife bf thf union of Saints with the Deity) whtrcljy it apptm, I theit union is nearer then the union Of th« Angels; They arc called the friends fif Cbrifi j They arc f^id tohivc felloiv(hipivith refw Chr'ifi, i Ctr. i.p. They are the Brethren of Chrift, They ate Co-heirs with Jefus Chrift j There are no (Wh cxpretlions of the Angels. Andyer, there are ntattt expre^ons of their union; they arc the 5^*«/<r of Chtift; the iBridc; the Angels are but as ihc fervants. They ;ar*the>««»if<wof Chrift, and are made oh< with iChtift: They are thofe that are toht me »itt lit ■f/ithtr, as the Father and the Son are one: letmij. it.Cntifttherepfays,.^/«*»» ttihermt Himi, tni \linthee tiittiejtlft rtttjte mt in m .'He never prayed M for the Angels. Laftly, they are faid to be/«OTrfof theFathet,with theveiy famelovc wherewith he lo«d the Son; now ttoogft God loves the :At^els,yetitbnoKaidthathefc»«!dtfltm with the yi»" love that he loved his Sew;' ITiefr aft tiK ex-preffions we finde in Scriptwt, eoncentbig the neat union that the Saints have i«th the Deity in fome rc-.fcefls beyond the Angels; but of the iiniOnrof the ;Sai(iiSTMtKtfit.Deity, «t fliiH'lJieak of thore when iwt^omettjfceakofthereiTa&fpoftrvely. And then Hftetiibtttmmefs wherewith they ftaiid rshteous be-^eiGorf, fegreatcr then theiiglheoufheS of Jdai !ifi=fe(8flH};-or ilHJiAtigflS'j'btfeJnJlUt Is- the ttehw kntOHIoimi ttakiA fetaAbfUic'TriiiWtiM^bar

ap4i.

J<»;

M o s £ s his Chic€,

ap.4j.

ij of an higher nature, and a more glorious rig oufncfs, then the righccouihcfsof any mccr creaiurc. Nowchcrightcoufncfsof the Angcl^ though itt» pcrfc<^ in ttskintie, yet it is not a rightcouOicisQ I'uch an high nature, as thai righteouGKfs which is tin Son of God. And thus of this rccompencc of reward comparatively.

^m^U^^ti

«iiiMriMjUM*MUlteaJk^Ufi«M^^M^

MbsBS his (hice.

5«?

thevare bodily things that do afiftdus ^ therefore I ,Cap.43. will (hew a little the perfedion of the bodies of the Saints: they (hall nave mvic\ioi the recommence of the retold in their bodies. In the general, tneir bo-dkspidll be fMde like the glorious body of ^efas Chrifiy Phil. 3.21. Certainly the body of Chrift is very glorious-, in the transfiguration of Chri(l,which was but a little glimpfc of his glory, how glorious was the body of Chrift^ In Rev.i. Saint ^ohn had a little glimpfe of the reprefentation of Chrift, and how glorious is it fet forth i the body of the meaneft Saint (hall be like the glorious body of Chrift: What is that ^ I will go no further then that I findein i Cor. 15.43,43^44. and there are fbur thii^ that fet forth the glory of the bodies of the Saints, when they come to attain the recompence of reward: Firft, it is raifcd in incorruftioH : Secondly, it is raifcd in glory : Thirdly, it is raifed/> fotoer: Fourthly, it is v^xicd ^ [piritMul body. Firft, CTcry Saint of God (hall have an incorrnftwle body, there (hall be no more death: it (hall be made incorruptible in regard of that fulne(s of the prefcnce of God with itrif fpices,& enbalming of dead bodies can keep them fo long as they do lometime from fmelling^ furely the glorious prefcnce of God with the body, (hall nave infinite more power to keep the bodies of the Saints incorruptible. What would wc give if a Phy (itian were able to give us a potion to make our bodies incorruptible, that they (hould never ^c -f yet as they are now, it is hardly worth the die(iring to have them incorruptible 5 but when they (hall be glorified, and incorruptible too, that is glorious. They (hall be incorruptible, not fubjcft I I

tgcvlu (liter f<iil(iii latftjihile

^ ,1.1 i^m,. ■l.rfuft.

Moses his CUict*

to any fuftrin^ : 35 God is able to bindc up iht aftive poivcr of a creature that it ihall not be able w aC>, to he can binde up the corruptible power, that it ihall not work to corruption : as in tire God an bindc iipthepowcrof fire, that it cannot bum; lb God can bindc np ihc power ot any creature iJiit hath any corruptible power, that there lliould not be theIcaft paifionthat tends to corruption. 'Allliif-terings coincfrom the prevailing 01 the ftroogai-gcnr over the patient ^ and when any fuffcr, it coma from fomckiudcof inability of theformof thepe-tient, whereby it begins to leave the nnattcrin fomt dcgrccmowtne bodiesof the Saints fliall be fofotm-ed with fuch an excellent form,and fo filled with tbf glory of it, as that there can be 00 power cxtcnEjct tntcrnal^that Hull prevail againft this form to noka it. And bcfidcs,thc reafon tha

Moses his Choice.

be in che bodies of the Saints ^ if we could extra A all tbe beauty of all the men and women in the world, and put them into one, it were but as a deformed thing in regard of the meaneft of the bodies of the Saints in Heaven^ and much of the beauty will be not onely from their exa(9: temper and comelinefs that<ioa ihall put upon them ^ but likewife from the exceUcncy of their fouls within them, and from the unfpcakablc joy, and chcerfulncfs of the heart •, And then the ffUndor and the luftre of their bodies^ fays the Scripture, TbejJhdUJhine as thtfjt^s in the Fir-mdment: look what folendor is in the ilars, fuch (hall be in thefe clay oodies of ours, Danidii. 5. Yea, they ihall be in greater (plendor then the ftars, theyihallbeas the ^\\n; Matthew i^./^^. Be that ha$h ears to hear let him hear^ and believe this* that it (hall be fo, that the bodies of the Saintsihall ihine more glorious then the Suri in its ftreneth. You will ay, How is itpoffible that this (hould be i yes, this s but according to that exprcilion in pAz/.j .21. Who ihaOchange our vile bodies^ that it may be faflfioned ueording to his glorious body^ According to the work-}ng whereby he isabletofubdueall things unto him^ ^elf. It docs not require a greater power to raifc Tom the Icaft degree of glory to the higheft poflibi-ity, as it is to make a tiling out of nothing ^ and :hcrcforcthe making of the leaft creature out of no-hing^will argue more power, then making the bodies )f the Saints to (hine orighter then the Sun in the Firmament. Now certainly, God in the glorifying of he Saints, will manifcft th^t power that he did in the rreatingot thcAvorld^ and if it does not reouirefo nudi power to raife their bodies into fuch a glorious

LI 2 condition,

cap.43.

htsOnktt

-»p.43

I

I.

LJ

as to c?reate a cKacuni oqcagniiiiMigiAai there is no reafon why we (hovkt not believe this. We knowwhen c^^/<rihadbeeabiirfoRjr'<iays oqtbe Mount with 6od, whcA he came down among the Ifraelites^ his face didfoJhiM^thzt tb$y minemtiUi to behold it: Aively the glorified bodies of the Saints, being cternaHy prefent mth God^fliaU ftnne far toast glorioufly then Mcfes face did : and that isfbr cfce fplcndorof them.

Thirdly^ it is Town in wealcnefs^and raifed in power now the ftrength and powet of them appears in du6 four t bin^: Hrft> in tluit the body fbali be abkfw to atoend the Tout m die moft high operations^ here if the foul be exercifed about any high and gtor rious obje<%^ the body prefently fails : as ia the extaiics of the Prophet, when God revealed hiiB^ felf extraordinarily to Daniel, his body failed) Mt fdinted^ and t»as PM»y days fick, Dan. & X7* te there fliali be that power in the body, as it flnll be ferviceablc to the foul in the moft high and gloii-ous operations that it (hall have, wmii GoafkA manifcft himCblf in the fuUeft way that pofliU^ can be.

Sccondly^in that it it (hall every moment to all eternity, without any intertoiffion, be exercifcd in the higheft things that a body can bein> witboa any wcarinefs.

Thirdly, there muft be a great deal of power to be able to felear the weight of glory that (haU be put upon them: % Cor./^i^^OUr li^htaffiiition which Mm f«r 4. memento worketk f^ m afM mow exjtMHf^^ amteterndl neighp of gborj - fueh a tBtighi^ as cor> ^tainly if the body wepe not by the power oS God upheld^

Moses his Chwe,

5»7

In futuro iculofic iftut for-

III

upheld, it were impoffible it fliould bear it: here we Cap.43. finde, when there is great joy in the heart, the body is not able to bear it •, but then there fhall be a power to bear the weight of glory they (hall have.

And the laft, is that which I nnde exprcfTed in Luther, namely> The todies of the Saints fhall have thatPower^ as to tofs the greatefi mountains in the 19 or Id like a Ball. And I finde it in an expreffion of Anfelem^ It flull be fuch power, as they pall be able to pake the tvhole earth at their fleafure : and we cannot think this incredible upon that ground thatK^mrrur was named before: there is not fo much difference ccumfive-^ between the raifing a thing from the loweft degree of IJ'^^IJJJ power, to the higheft poffibility ^ as in raifing a thing pojftr, etfic from nothing to the loweft degree of power. Sup- f ^ovverfo pole a creature had but 10 much power now,as to ftir imhcctuu the leaft mote that is in the Sun •, to raife this power «'«« cM fo high as to ftir the whole earth, does not require fo ]^^ *" much power as to make a thing out of nothing: and ^ua% ab if G ocl do intend to manifeft his power in glorifying the Saints^ and in making of them powerful 9 why flioidd we not thinks that God will extend that poffibility of power that is in the body to that heighth < certainly,glorious fliall be the power of the bodies of the Saints: and that is the third thing.

Fourthly, \t\siowtTiix natural body, and it (hall be raifed a ffiritual body - not that it fhall be turned into zfjpirit: It fhall remain a body 5 but the fpiritu-alnefs confifts in three particulars.

Firft, that it fhall be in a fpiritual condition; they

fhall have no more need of meat,or drink,or clothes,

or marriage, or the like, that now the body ftands

in need of: the Angels themfelves fhall have as

" LI 3 mvicK

occulk fuu Anfcl. li. dc (imil, cap^fte

I.

Mos BS his Choice.

C»p.-15-I muchnccdof meat, anddrinV, and dothcs as ibeii bodies ihall: fo fays Chrift ^ Thy jhill n»t kt nurri-ed, nor given inmarrU^c ^but thtjpiU be as thtj»-gels i»He±veM,

Secondly, the l^lritualnefs of the body confifts in the abfolute Cubjtdion of the body to the l^irit, as to be hilly and abfolmcly fcrviccable to the fpirin of the Saints, which licic they are not. Hcreniiny times is a ftrifc between the fpirit and the flcihi iK fpiric is willing, when the flctli is not 5 but then there llullbc an ablblutc fubjcftion of the body to the fpirit: As here the fpirit of a carnal man is calW ficlh, bccaufc liis foul is fcrviccable to the flelh, to make proviiion for the fins of the flefli, his foulis counted carnal, thewifdomof the flclli is enmity a-painft God : As the foul now is as it were carnal, bccauleit is fcrviccable to the Hcfh, fo the bodrlkU

what cxprcffions wc can for our comfort: certainly Cap.43.1 there ihall be that happinefs of the body that (hall come to that wc fpcak of, or to more.

Fourthly, fornc make the fpiritualncfi of the body to confift in the tranfparency of it •, K^quinas fays, ^^.^'^ Itjhall be jo clear and tranfparent^ that all the "veins, hutwum Andbi$mors^ and nerves^ and bowels (hallbefeen^ as in T^ ""'^*"

Now brethren, the reafons why God will reward ^^j^f^ the Saints in this part, are, Firft, bccaufe humane ^'r/^iT bodies, as well as humane ibuls, have an hypodatical di^pbundoc union with the fccond perfon of the Trinity 5 and [^'^"ff^"'^ therefore God rejoyces to raife humane bodies, as cuiL'^imi well as humane fouls unto happinefs. Secondly, K''''«»^

fut bumo'

erjg, Mc ioia omniB I ^drtium barmonU, rhom. in

Art. I ad •. VIp.

4-

5-6.

L

Chrift fufiered fo much in his body 5 therefore God will glorifie the bodies of the Saints. Thirdly, our bodies are part of the members of Chrift 5 our bodies are joyned in a myftical union with Jefus Chrift. Founhly, our bodies are the temples of the Holy Ghoft, and God will glorifie his own temples. Fiftnly^ our bodies are in part fanftified as well as our fouls, and therefore fhall alfo be glorified.Laftly,our bodies (hall be glorified, for the further terror and confufion of the damned ^ becaufe they in their bodies (hall fee the glory of the Saints, and be confounded. Here you fee a way to get your bodies in a blc(rcd condition: here is a ftir for clothing of our bodies, but there (hall be a cloathing with immortality : you that have fickly and weak bodies, remember this, you (hall one day receive your bodies in another maner then you have them nov/.Enfebiustcls us of one of the children of the Macchabees that were put to death for the profcflion of the imih-^rvhen they

Cap.43-

Moses his Choice.

Hevmit ciToiu fua

fei vinU' tut in g/c-

fum-

/

cut off hismefttbtrsy fays he, / hAve received theft from Heaven, andnorv I do give them u§ae the Cod of Heaven^ and IhofclfhmhAvethemd^ain:^^ us be willing to put our bodies to pain; it our bodies fuffer hunger, or thirft,or nakedncfs^or be tyred, or fuflfcr Imprilonment, or any violence be of&rcdto our bodies in the caufe of God, What great matter is it^ we fliall receive our bodies in anot/ier maner. The overcoming of the flcihis thedcftru-(ftion of it, but the overcoming the flefh, is the glory of it.

When we fpcajc of the happinefs of our fouls, we are not fo capable of it -, but when we fpcak of the happinefs or our bodies, we are fenfible of that. Now certainly, there /hall be much more for our bodies, here is a way to provide for your bodies: Laj uffrovifionforpHrftefh^ is fpokenas an argument of a carnal heart, in Rom. 13. 14. the Apoftlc exhorts them, not to makeprovijlonfor the flefh^tofuU fil the UJis thereof: but there is a way of laying up provifion for the flefli that is lawful, and that this day I exhort you too. If you love your bodies, be godly; if you did believe thcfe things were fo, would not thefe make you love godlineis ^ if 1 fliould come unto you, andfliewyou how you might get fomc good for your bodies,then I fliould prevail with you: give fome credit to that we fay now, if you will not believe thefe things, I may fay unto you as the Prophet faid unto theNoble man that would not believe there could be great plenty, fays he, Thofi jhaltjct the great plenty with thine eyes, but thou Jhalt not eat of it • fo if you will not believe the great things that' the Minifters of God fpcak of in his name to you,

^your

M o s fi s his Choice,

5"^

2.

fUndor d Himirum

urn (oik ^platdorem habQbit lux

oriorum?

your eyes (hall one day fee thofc defpicable, contcm- Cap.45. pcible bodies of the Saints in this glory ^though you (hall not be partakers of any of it.

Now for the perfeftion of the foul: As the foul is of a far larger extent then the body, fo it is more cipable of happincfs then the body is 5 and that ber ing the proper feat of godlinefs, fo it (hall be the more rewarded: IVbat filendor jhaU the foul have ({aysBerffArd) tphenthebodj (halljhineglorioujljas the Sun ? All that we can fay for the foul for the pre-fent, becaufe we underftand fo little of the foul, is. That the foul (hall not depend upon the body, as it does now for its operation. 'And the foul (hall no way be hindted by the body, as now it is hindred here. And all the faculties of the foul (liall be extended to the utmoft: Now if an in(inite power can extend the leaft degree of power to fuch an heighth in the members of the oody •, much more can an infinite power extend the faculties of an im^ mortal foul, that is capable of a great deal more power then the body is. Bcfides, as the faculties are extended, fo all the graces of Gods Spirit, that the Saints of God have here, (hall be extended to the heighth, and they are capable of a higher exten-tion then any thing that is natural • for the more fpi-ritual a thing is, the more capable it is of extcntion. As the plant is more capable to be drawn out to an higher excellency then a ftone, and the fcn(i-tive creature to an higher excellency then the plant •, and the rational creature to an higher excellency then the fen(itive,and grace,which is fupematural,can be extended to an higher excellency then the natural : Bcfides, what increated excellency we might

imagine

Moses his Choice*

C*Mi-

imagine could poflibly be put upon it fliall be ^ who could have though: that the humane nature ihould have hid an hypoftatical union with the body of Chrift 1 and as God hath done for thcbodiesof mcn,morc then all the Angels could hare inTcnffd; fo there is to be communicated to the foul more then can be invented.

Thirdly, the perfeftionof body and foul, docs confift in the raajcfty of the pctfon being unitedra-gether: you know when Chnft was here in tbcflcfh, inchceftaie of his humility, when he did Ictoutbuc one beam of his majcfty, ihofc who came to apprehend him were not able toftand,but fcU backward; if Chrift by letting out fomc fmall beams of his mi-jcfty, could make men fall backward, how glorious muft he needs be, when thofc full beams of fasna-jefty fhall be let out ^ the majcfty of the Saints

the countenance of Gods people, when tbcv walk clofe wuh God; but how much more wiU there be majcfty in their countenances hereafter f So that you fee G<fds people fiiall not onely be dorious within, as the Kings tUu^hter tsgUrions within ^ but they fliall be glorious outwardly. And fo much for the firft thing, The perfcflion of the natures of the Saints.

Cip.44.

PEU-ii.

Chap. X L I V.

ThegUry that pyallbc fut Uftn the Saints at the Great Day.

SEcondly, the glory that ihall be put upon them at the day of Judgement. Firft, the glory of the day it felf ihall be thein glory; for it Ihallbc nothing elfc, but the folcmnity of the marriage of the i-ww ; Here there is a contrail between the i****^ and hi^ BrfiU^ but the fo-kmnity of the marriage is referred to that great day, and all the glory of the day lliajlbc to let out the (blemnityofit} and God himfelf Hiall appear in his glory to malte the day glorious. As the Parents unon the marriage day, appear in as much glory as tney can, that they may honor the day •, fo God Ihall appear in his glory in the folemnizing ef the marriage between Chrifland his Spoufe: And as the Bridegroom comes forth in bis glory, fo Chrift will come in bis-glory, with aU his Angels in their glory. As .alLthefervaDtsof the Bridegroom putonthcitbcO arcaiy upon the marriage day, foall the Angels Iliall ^ appear

M o s E s /;h Choice.

Cip.4..

»

appear in their luftrc and beauty 5 and this fets on the wonderful glory of the Saints that Ihallbeat that day, notwithftandine all the glory of the Fat ther,and Chrift, and the Angels that (hall be then, yet thcyihallnotlofe their glory. The Stars Jofc their fliinlno luftrc when the Sun rifes, bccaufcthcir light is nothing in comparifon of the great light} but the luftrc of the Saints lliall be bright {hmin§ and glorious, even in the prefcnce of the glory of tlw Father, and of Jcfus Chrift, and of all the bkfled Angels.

Great things will be done that day; there will be xhe Great Supper that God will make for thcfo-Icmnizing of the c^arrkge^ and the great nwct-ing of the Saints with Chnft : O what falutatjons can you imagine will there be between Chiiftand his members ! and being met, the fentcnccoflfj**-

Moses UiOxict,

5M

uU be in their glwiots a&enfion with Chrift ito the liighcft heavens ^ ranked in their comely rdcr, with triumph and joy» iinging, St4md§fen t gates, a/ul' te ye ofem yt tvtru^i»g d$trs^ tbst \e King »f g^ ^fd *U kit redeemtd-§nes mdy tme iff.

Thirdly, the podftCEon of heaven, the Kingdom of cavcnfhallbc theirs,thehedvenoiFheavens-, great lings arc fpolcenof chat j there are tbefe things con-derable in it.

Fitf>, it is Me third heaven ^ there is tfaehca-en, thKisthtrpQcebetwecn chevifiblefirinamenc fid the earthy the fecond heaven is the Oibes wbere-t the Sun, and Moon^and Stars are -, and then there .an heaven above tbem, which is the (ear of the ld0ed,whichi$oi anin&iicelR^fadi above atlrnow flsa ftrect con^evatipn for the people of God, ■hen you are going out in the evening, and (ecin? ie firmament fpanglcd with the Scass, tobivetiicn loughcs as then. What fliaU one day this body of line be lifted up beyond yonder place f Though owyoU' lie lotv in lome dadc hoJe> there is- a time 'hen God fluU lift you up to b« libava that wangled firmament-, that ^an^ed finnamenc is ut the pavement of yoot Fathcra houfc, it is ut thcomfidc^ and if the outfide and ftwD-oolof.Gods homfe be fo glorious, how glorious it within i how gbxaons. is the prc&ncc Cham-er •: This wx»ld is diode for Dogs, for che Enc-ties of God, and ttiofe tliac arc mors vile rhem lycKaturcs: hedocsnoethinltinuditohaire^vine vcbstov but lion do not (iiferfwineto come into K pmftncc' Chamber^ or into vbe-Duiihg-ioom-:,

now)

Cip.44-

Cap.43'

/

Weftxvdrdt, for all the Und which th§»Jetfi^ t§ thee will I give it^ snd to thy feed: So conuider the vaft* nefs of the Heavens > and the exceedmg extent of them^ and confider this is the Inheritance <^ the Saints.

We know we have an abiding, eternal inheritance & our bodies fliall abide eternally^ and the Heavens themfelves are eternal: tliisftiould quiet ourhcans, when we finde any difcontent in our habitadons: it is no matter in what Countrcy we arc here> there is a glorious Countreywe are going to; Chrift our elder Brother is already gone, and hath taken poflefS-on of Heaven for us: as if fo be there were feme great inheritance did befal you here> and you cannot go to poflefs it ^ and if you hear one is there for you, who hath taken quiet polfcffion for you, and you (hall be fcnt for in time convenient ^ will you not be content < So we are not fitted for Heaven, but Chriftis gone before to take pofleffion •, and ivithin a while wc fhall go and live with him. The earth is too^ mean a place for the Saints, and yet the world is not worthy of the Saints of God in a mean condition ^ then the world fhall not be worthy of the Saints in their glorious condition ^ and therefore there muft be a place above the world.

Yet know. Heaven is not enough for the Saints: the Saints of God are of fuch fpiritual raifed fpirits, as that they cannot be fatisfied with any thing, but God himfclf. Suppofe God ihould caufc all the Sm-pcrors and Kings of the world, to come and caft down their Crowns before the Saints, and fay. Ad thefe 4re jours: An heart that is truly raifed, would fey

Moses his Choke,

lay, Tbit it apt enough^ this is not Gtdhimfelf. Sup-pofe God ftiould bring all the fplcndors of all tnc creatures in heaven and earth, and they Hiould be caft at the feet of the Saints, they would fay, Thit U »$t entagh^ for tf/is is not God. SuppoTe God Ihould caufc all the glory of heaven, not onely of Sua, (Motn and StArs^ but of the higheft heaven, to be laid before the Saints, they would fay. This is not enough, this is not God. If all the Angels fliould cooie, and fay, Wc arc fcnt to put all our glory upon you, they would fayj This is not enough, this is not Cod^ and therefore when God hath given them heaven, he muil give them himfclf to, orclfcthey are not happy: And that is the fourth thing.

5*9

Qp4y,

Chap. X L V.

the Saints enjoyment ofGtd to he their fortion,their haffinefsin having his fre fence.

God himfelf will be the portion of the Saints. K^ugufiine fays of the happincfs of the Saints , // God gives fuch good things to 'wicked men^ does he keep nothing for the Saints ? Yes, he keeps heaven itlclf^but fays he. Surely J jpeakof ttoloiva thing, ivhen I (peak of heaven, he will give himfelf to them. Heaven is beautiful, but more beautiful is God himfelf, the God of heaven: Therefore God muft give himfelf ro them> or elfe their fouls arc not fatisficd. It is,a fwect and excellent exprellion that Bernard haih, Lord, as rvhatfoever we give unto thee . -^ Mm nnUfs

'if- txhor ;mgro^c-tritij, if

.' liod ihc appincfj * the . iinii in

jatfubver. ■.uvi, ine-Wunt, CJ[-

:uU)ii, «

haitmai-itm hum-i'

tatuHi cj> iafciuvt,

'■ „t-

Tnftat. Icrtrribi

Ufflefs rre ^ive ti$r felvfs^ cMnet fstafie thee-^ fo

thy felf, rte CM»*t he fatufed. The Lord laidto Mralntm, i?c4r jwr,/ «w fifry exceeding ^mt rttftrJy but (zys i^hrdkam, Wi*ttviU thagtve me, ferinj IgochiUelefs, Surely he hadrcfpcAtoChrift, or clfe it couid not but be a fault, that AhralNtm fhooU not be fttlly fatisfied in what God faid -, fiw as God docs maltethc Saints to be hii fmwn^(o i^o^ b the portion, and tlw inheritance of"(Aff Saiirts. Thecn-joymentof God is Heaven it fclf^ and therefore in Scripture God is called hsAwa:lMveJtnrKd*gdi»fi heaven. In this thercarc thcfe-fcventhings: Fitlt, the/«/>»«ofGod. SecondJy,tbc blcffcd vf/?wof God. Thirdly, the happy union with God.FourrWy, the glorious tommunien with God.Fifthly,the^«»-an of God.SixthIy,thcrf/ that their fouls dial nave in God. Seventhly,the enjoyment efthemfclves in God, O beloved ! for preparation to hear tbcfcthit^ that \vc had fpiritual hearts, fays one, Itisnunr jeur cirnal^bafe^fenfual, voluptuous fpirits to it«r of th^e things : p"or thoft that hvm tio bztJXf, things, thcntoear, and drink, and to b> aiyiean, what is it for them to hear of fuch excellent things' As for the plcafiircs of the flefti, they do infrft ind dcfiiethcwul, and make it unfit forth<hearing of fitch ihii^, we had need of l^ritval ears tobenr them^ ;<jod fays to .Ah-Ah*m itiGtnef.-1%. t6. IwiUnnkt thy feed t« he m t^e daft of tit emk: aftenvard in Geo, 15. jr. he fays. He wiUmake hit feed M the (iars of heaven .- The fted of Ahrsham arc of two.forts. Someareofthefc«Jof-4t»'<j^djwthataft vifiWcmcmbtrs of a Churchy and yet have e^nhty hearts:

Moses his Choice.

Cap.4J.

iearts .■ but there arc others of his feed, and they are as the fiars of Heaven, of fpiritual hearrs: now as we arc of the feed of v^^mAjw outwardly inpro-fefilon, let us not be of that fead that arc of the duft of the earth, onely fit to hear of earthly things; but let us fticw that wc are of the feed of Ahrtham, that arc as the ftars of Heaven, and Ihall hereafter come to enjoy the God of Heaven.

Fortnefirft, thcprcfencc of God, that glorious prcfcnce that the Saints fhal have of God in Heaven, isagrcatpart of their happinefe: Heaven, it were not Heaven ivithout the prcfcnce of God : The prcfcnce of God in the moft mifcrabic place that can be, were a greater happinefs then the abfence of God in the moft glorious place that can be. Vavid wQ\:\d not be afraid, thengh he valkedjn the rvAlley of the Jhddfitv of deatht fo that God were vtth him, Ffu, i 5. Lnther would ratlicr be in Hell with Gods prefrnce, P/dL" then in Heaven God being abfcnt. If the prcfcnce Mt « W of Godtakcsaway the dread of thcfhadowof the '"--"-valley of death, and makes Hell to be more dcfired' then Heavcri, what willchcprelence of God make Heaven to be ■: The three Children in the fiery furnace ■whh Gods prcfcnce were happy? how nappy then are the Saints with Gods pretence in Heaven ? The Saints defire Gods prcfcnce even when he is angry, they are loth to be out of his prcfcnce then. It is very obfcrvablc that we have recorded of David, pM, ^ 1.ver. ^.h«cryesio Godvohidehii fice frgmhifjinsj for Gods face was then andngryfacc agaJAfliim : yctv*;-.!!. heciycs again, C#^wiw/r away from thy f re feme ; he was nor willing to be out ofGodsprcfencchowfocver, upon which St. Augu- Mm 2 _£j

^ii tibi

trian lux, ■■urn lUin

■Jan lime'

Invtui.

fiine hath this cxprcflioHj Whtfef/ue hefe*rst even his face he itiveidtes. Godmadc rich pr<ydlires to CMefes^ yet he could not be fatisfied without the prefence of God : lfthfpre[enceten$tvhtbm^i»£ us not hence. And the Apoftlc, when he woiJd fct out the mifcryof thofe that are damned, in » The^. 1.9. faysthc^ext. They fhallhe faitijhedivith evtr-Ufiingde^ruStioa fromthe frefenee of the Ltrd^now the prcfcnce of God muft needs be the haj^rinefs of the Saints.

Firftj bccaufc this muft needs draw out all their graces, in all thcfweet favor of them, Cd»t j. 12. while the Kingfitteth at his tabte^ wy jpikenardfeni-ethforth thefnteS theretf.- As it is with the Sun, it draws forth all the vcrtuc that there is in the plant, and makes a fwect favor in things -, fo the prefcnce of God muft much more draw forth the fragtancy of all the graces ot his Spirit,in the fouls of his Saints.

Secondlyjthe prcfence of God muft needs quicken all the comforts of the fouls of his people, znd keep them always in vigor and afth?ity 5 for as we know, rhe Sun it docs quicken things that lay dead ^ fo the prefcnceof God hatha wonderful quickning power, it keeps ihc comforts of Gods people frefti, (o I«ig as we have the prcfence of God, all our comforts are green and lively. The Saints in heaven kivc always the prcfence of God, and therefore their comforts arc always vigorous and lively. When they ftiall be picfented faultlefs before the prcfence of his glory, it ihall caufe exceeding joy^ ^ude 34. the wora .there figniiics, ie^png ^ l^ringing, exalting

Thirdly, the prcfence of God in heaven ftjall be

^_^ the

Moses his Choice,

:hc accomplifhing of all that fwcct and good that Cap.4s. :ver they nave had in Gods prcfcncc in this world 5 they have had by pieces, many fwcct manifeftations af God unto them •, but often God hath been abfcnt, and they have been fain to feck for their Belovcdibut now all ihofc pieces (as we may fo fpcak) which they have hadjfome at one time, and fome at another, fliall be all joyncd together 5 and they (hall have the accomplilhmcntof £linonc, and thcpetfc^on of all in one, and fo for ever enjoy it.

Fourthly, the prcfcncc of God muft needs fill their fouls and bodies \vith glory, for it fills the heaven with glory-, much more it muft needs fill an immortal foul vith glory, becaufc that is more capable of glory then the heaven: If the Sun can put a glory upon thefe poor dark creatures here below, much more can the prcfcncc of God put glory upon the glorified bodies and fouls of the Saints.

Further, the prefcnce of God muft needs be very glorious unto the fouls of the Saints, in regard of the mancr of the bringing into Gods prefcnce, for they ihall be brought into it by the hand of Chrift the Bridegroom; he ftioll, as it were, take the Saints by the hand, and lead them to the Father-, he thall fay, Come now, I will lliew you my Father that I have fpoken fo much of to you before, to that end that the Father may delight in you. As fuppofc the Prince were married to one, and upon their marriage he takes his Spoufc by the hand to lead her unto his father, to that end his father may take notice of her, and manifcft refbeft unto her j fothis coming into the prefcnce of God Iball be bytbchand of Chrift. There is aglorious leading - Mm 3 oi

Moses his Choice,

Ctp.45-

of ourfouk into the prcfcncc of God mthis nodd, Epb.^,11. J»tvhtm vehave toldnefs Awddccefs^xht word fignifics, A Usdiiig bf the h*md .- and in Cdnticles 1.4.11 isfaidofC[mft,7'Atf/ beiriggs the Sf0itfe inte the Chambers : He brings the Ckmrby ibe fools of his people into the Prcfencc-Chambcr,and that makes the prcfencc of God fwect unto tiie Church: but hereafter there ftiallbcamoreglon-ous leading of the Saints unto God by Chrift, bon much more fhall the pretence of God be fwect unto them then i

Sixthly, what a blefTed fecumy muft there needs be to the fouls of the Saints in the prefcncc of God: To be under the fliadow of the Almighty is a fccurc condition, to be hid in the fccrcts of Gods pirimc is a fccure condition, but to be in the glorioDS prc-fenceof the Almighty, as it fliall be in heaven, O the happy fecurity then! Achilde when it is gotten into the prefencc of his father or mother,thinksitfitf fafc i the Saints then that fliall always be in thepie-fcnce of God, muft needs be in an happy fecurity.

Laftly, hence \vi|l follow an holy boldnefs: the Saints of God ftiall ftand in the prefence of God with an holy boldnc{s,they fliall have nothing whereof they fliall be aflumcd : though the light of God iTiall lliine moft glorioufly upon them, yet it fliall not difcover any thing in them that fliall caufc any .(hameorfcarin them. Itisthepromiftof God to the diligent. They fhall ft and before Kings: Thofc that are now diligent in making their calling and cic(fiion furc, in providing for tlicir eternal cftate,tfats is the blcfling ofthem,they flial ftand before the King of glory, before the King of heaven with an holy '__ bold nefs;

Moses ha Choice.

W«l

boldncis: And this is the firft thing nvhich the Saints (hall have in having God to be their portion^ The prefence of God.

Ctp46.

Chap. XLVI.

The hafphefs 0ft he beatifical vijion difcovered.

SEcondlv, they (hall have the Beiatifical 'Vifion of Goa, we mail be where he is^ and we fliall fee his face. SzysChvi^^ Fat her y I mil, that thofe which th$H haFtgiven me^ he where I am^ that isableffing^ butini{fa;.22.4. it is faid.^ TheyP)all fee his face^ and that is more, Theyjhdll knowds they areknotPr^^ i Cor. 13.12. It is the promife of the

1^ fftre in hearty that they JhaS fee God: ilohn^. 2. Behold^ now we are the fons ofGod^ and it doth not yet ap fear wha$ we fliall hey but we know^ that when /jefljaII appear^ wefl^aUbe like him, for we fl)dll fee him as he «f. It is the happinefs of the Angels that they behold the face of God; fo it (hall be the happinefs of the Saints to behold the face of God in heaven: K^sfor me^I will behold thj face in righ* teoisfnefs^ I fhall befatisfied when I awake with thy likenefsy PfaLij. 1 5.and lo we may have the help of divers Scnptures to fhew^ that this is the happinefs of the Saints. The glory of this may appear in thefe paniculars:

Firft, to fee God as the firft being of all^ or the principle of all good, is a moft blefled thing, to fee ^dam the firft fathcr,or £ve the firft mofher of man-ldndr,or for a childeto fee his father,or mother,out QprnhbCc loyns abd bowels he candc^ whom he hath

Mm 4 not

Mat.j.8

MatiS.io

I.

i tf 'i i»

JlL Qp.46.

Moses his Qiace.

r

not fccn in many years,this is a joy and comfimi bgt to fee the Creator, the firft Principle of aUiiyi&K that mud be a great, an infinite contcntmeoCi w to fee him that^ath done all the good in the wodd, hathmuchfatisfaftioninit. Wc would rcjoycc to fee a man that hath been antnAtumentcodogTcat things in feme Gountrey, as the King of Smoi, or the like -, but to fee God that hath done all the great things in the world, what a WcfTcd joy and contentment will that \x1 The rational crcatoit does naturally dcfire to know the cau&s and prind-plcsof things, npothet creature looks at the principles and caofes of things, but the rational creature. If other creatures may have that which is fuitable to fenfc, they look no farther •, but a rational creature cannot be fatisficd in whatfoevcrlt hath» unlcfs it knows fomething of the principles and c?iufcs of the thing it hath, and when it knows the dufe of one thing, it would know the caufe of that, and nothing will quiet it till it comes to fee the caufe of all; and when it comes to know that, ir hath full contentment: ShewMtheFather^*»d^ fuffceth.

Secondly, they (hall fee Godinhis'«»/>^; whereas now we undcrftand God oncly accordif^ to his fcveral Attributes, as the manifcftation ofthc Ik-finite Simple .- Firft,bcing in one way we call Power, in another way wccaJl Mercy and Bounty, inanr other way Juftice, and fo wc apprehend God according unto the fcveral Attributes that God hath manifcftcd hbifclfin^ whereas there arc not many things in God.but al! thofe fevcralAnributes thatwe apprehend divcrfly, are but one excellency in Godt

- . »" ■

■H^BM**

M o sl B s his (hke.

as one beam of the Sun flnning throi^h a red glafs^ caufes a red reflexion ^ and the fame Sim (huiin through a blue glafs, caufes a blue reflexion ^ an fo the fame excellency of God fhining one way, and working after one maner, we call by one name 3 and the fame excellency of God working another way, we call by another name, and yet it is all* one in God^ and though we cannot apprehend it now, yet we (hall fee God in his unity aftenvard.

Thirdly, we (hall fee God in the Trinity : though there be but one God, yet there are divers perfons : to fee how the Father begot the Son, and how the Spirit did proceed from the Father and the Son, and the difference between the proceifion of the Spirit, and the generation of the oon •, the fight of God in the myftcry of the Trinity, is a moft glorious thing.

Founhly, we (hall fee God in his giifry, in tf^^SS* 17. there is a promife, TheyJhaUfec the King in his kcantyy or in his glory $ there is a great deal of difference between feeing the King at an ordinary time, and feeing of him when he is in his Robes, with his Crown upon his head, and his Scepter in his hand, and fet upon his Throne, \vith all his Nobles about him in all his glory : fo God does manifcft himfclf a little now, but this is not all that he docs intend : and for to fee God now as he does manifeft himfelf, is fomewhat, but to fee God in his ereateft glory that ever he Ihall manifeft himfelf in,, that muft be a great happinefs.

Fifthly, to fee God in his eminency 5 that iSj, they Aallfeehow all excellencies that are in the creature are eminently, contained in the abfolute perfe<f^ion

of

I

Moses hk Choice.

of the Divine nature; all the good that is in the c£fca> i8inthecaufcs,andthegoodof thofecaafes in thcti: caufcs, and To at length uicy come to the fidt principle: Co all the good that we can IccmaUob-jc<^ that give content, wcraayfecallcmincndyin God, ana fee God in all. The latitude of tbcob-ic4^ of mans undaftaivlii^, is fuch, as it coa^-ocnds all beauty, all excellency, all truth in ir, ind therefore cannot be fatisficd till it fees into allj in God it 6ndes all united, and therefore inhimOM' ly it findes bkficdneis: it is eternal life to hm turn.

Sixthly, they Ihall fee God as he is, i ^k» 3.1. now there is a great deal in that to fee God as hcis) and for explication of that, there arc thcfe fist brandies.

That is firft not to fee him oncly negatively, that

r,- 'tMjy'

Mb^iathis Choice.

this is by way of negation, but now in Heaven we fliall not fee God oncly by negation, but we fhall fee that pofitive excellency of God, we /hall fee him as he is.

Secondly, we fee God much by relation unto other things 5 as when we fpeak of God, and would open the excellency of God, we fay, God is the King of Hearen and tanh, and our Father, and the Father of our Lord Jefus Chrift, and Creator and Governor of all things, and thefe are but relative ex-preffions, and a great part of our knowledge of God is by way of relation •, but hereafter we fiiSl fee him as he is.

Thirdly, you {hall fee God as he is,not by framing any reprefentations of fiim in our mindes 5 there iball be that immediate prefcnce of God to the minde, that there (hall not need be any reprefentati-on, that we now form in our mindes 5 as in the fenfe of Seeing, the objeft of the eye being abfent from it, there muft be a fpecics to rcprefcnt it: fo there are fome kinde of reprefentations of Godto our under-ftandings here •, but there (hall be that immediate union with God in the underftanding,that there (hall need na kinde of reprefentation of God, but we fhall fee him as he is,

Founhly, we fliall (ee him, not in his cffcfts in the creature 5 the greateft part that we fee of God now, is in his effcfts, and not as he is in himfelf, we do not fee the face of God, but his back pans. We look upon the Sun, and there we fee fomewhat of the power of God, but it is but the effeft of Gods

Kwer, and not Gods power it fclf*, and when we 3k upon the world, we fee much of Gods wifdom,

we

•

Cap.4£.

Moses hitChoiet.

weftcthecffeaof Gods wifdom, and noichewif-domof Godilfelf.

Fifthlv, we Ihall Ice God^as be is. diftiaguiflicd from all creatures ; here now we fee almbft nottnt^ of God, diftinguifbcd from created thiiigs. Sty what you will or God, that he is a Spirit, that be is a created thing,that he is wifCjOr holy,or jufl:,ormcr-cifuljthercisfomewhatof allthcfein the creature, onely he is infinitely above all, and that is by way of negation. Butwedoiiotrechimtnthat politivcex-cefiency which does difference him froni all created things •, but now it will be a ble0ed thing to lee God, as he is differenced from all created things,to fee liim as he is. .

Sixthly, the Saints (hall fee the counfcls of God, and jill the ways of God, what have been, and whatfliall be to all eternity about c!ci5lion*, what his counfcls were about creating of things, before they were crcatcd,and what the workings of His counfcls were about the fcvcral ways of his providence, before there was any manifeftation of them in his creature-, and fo all his counfcls about rejctfl^ion of fo many thoufands of men and Angels. It is an exprcl-fion of S.Au^ufiiney^t iball fee the reafon why one is reprobate, and one elcifted ^ why one is rich, and one is poor: wc do not fee the reafon now, but by feeing God we ftiall fee all things that may make for our Bappinefs: we ihall know all the 4vorks that ever Goid did, and that ever he will do to all eternity. It is a great thing for a man to know what is done in his generation; but to know all the ways of God fince the beginning of the world, mufl be a glorious /ight. It is not yet Six thoufand years

fince

.^S^.i_

MOSES his Choice.

fincc God did any thing out of himfelf, and whar is fix thoufand years to eternity ? and if God have done fuch great things in Six thoufand years, what may God do in the next Six thoufand years, and fo inthe nextjwhonow cantclk A Workman doth his meancft works at firft, and this world is but the beginning of Gods works,and for a creature to fee what God ihall thiis work for ever, is an infinite bleflcd thin^.

The feventh thing, wherein this bleflcd vifionof the Saints appears, is, that they fhall look upon all the ways and works of God, as to fee their happinefs conlirting in them : there is a great deal of drflc-rcnce in {ceing an objei^ that is excellent initsfelf, and to fee an objefl that is cxccllcnr, wherein confifts my happinefs. As in riding over a Land, one that is a Stranger rides over it, another that is an Heir; the Stranger rides over it, and takes delight lofecthe Trees, and Fruit togrow^ but the Heir looks upon it after another maner, as the Land for which my Father laid ont much,and all to enrich me, as the Land that is mine Inheritance: fo,wcrc it that wc were but admitted to this glorious fighr of God, mcerly to have the view of God, it ^crc a great privilcdge to the Creature, but to fee all the fliine, and all that excellency that is in God, is to make me happy •, and all the counfcls and ways of God arc working for my happinefs and glory, this is blcfiedneft indeed. There is difference wtwecn a Stranger looking upon the King, and the j^mem looking upon a King. A Stranger may fee Beauty and Majefty in the King •,- but tiw „5<«« looks upon the King, and his Beauty and Majcf^

Cap.46. ;

Cip.46.

M o s E s fcij Choice,

majefty, as her own; and rothclbulsof cbc S^ms Ihall fee all in God as their own, to tnake them happy.

tl^hlilly, the blc0cdnefs of the fight of IW confiftsin this, that it IhiUbc a transforming light, Inch a fight of GoJ, as Ihall be a transforming, p«-fci.tin^ iight, not onely a perfeift light, but a pcricfi-ing, transforming figli:; Tiic light that ftiaUcomc fioin Goi upon the mindCf ihill pcrfc^ the mindc, and transform the minde into the £amclikenc&\vitb God: Itdiallnotbeaaiccrnoaonal fight 5 as men may fpeakmuchof God,aiidhavea notional \'^ of God \ but there is a great deal of difference b^ twecn the notional vifionof God, and the Dcificai vilion of God -, for it is not only beatifical,bitt Dei-fical, for it does transform a man into the like/ids of God. A deformed man may fee a beauufijiot-

Moses his Choice.

Con, and to bdicvc upon bare tcftimony above rca-Ton 5 therefore hereafter God will give them this re-reward, -to fee things fully, and the reafon of things.

Again, it (hall be fuch a light of God, aslhallbe without any difcourfc, or labor, but there (hall be the prefcnt vifion of God, at the opening of the eye. We arc glad if we can come lo underftand the creature with labor ^ but to come to underftand God the Creator without labor, is a great happi-nefs.

Again, to have the (ight of God fo, as never to lo(c it, that addcs much to the happincis of the Saints: To have but one glimpfc of the face of God, though it were gone prclcntly, it were a great happi-ncfs, beyond all that the world affords, but God ftiallnotonelypafsby, butfhridftiU: foasthcfoul (hall never lofe the (ight of God, but it lliall have it to all eternity, and the eyes of the foul (hall be eternally opened to fee God, If a man looks upon a dc-lightfiU objeft, he is loth to have the eye drawn from it; yT>a (hall never have your eye drawn from God.

Further, in the fight of God you (hall fee all ihings that do any way concern your felvcsin ordering of you toall eternity: and this is made by fomc th^ ground, why it is intpoffiblc for the Saints in Heaven in the Icaft degree to fall there •, bccaufc they fliall have a continual view of God, and in him fee fully all cir^umftanccs.of all aftions, and ;tf!-things that any way 60 or'lTiall concern them to all eternity. For there is no.falling, 01 declining from God, but it comes at firft fromfcxnc

* error

Cap. 46.

'^eptr vUt< IK Pmi'm-mrcicr

uPluKUUm of. fx:rc. -cr

' \n<:li>iif(, r/} nm

urc mji

M o s E s ^ Choice.

•error in the theoretical oTpra^icAl work of thcun-derltandmg, or in fomc incoiifideratcncfe -, but there cannot be the Icaft error in the mindc, or the Icaft in-confideratcncfs -, bccaufe the foul (liall be lb fiiUy taken np with the fight of God: what an infinite delight muft this needs be ^ It wasthcdclircofaPhi-lolbphcr to fee the nature oft he Sun, though it trerc to be burnt by it, lie could be coittent - io if God (bould grant us this happinefs, Tau pyaUctm ti fee wf, i>i(t the fi^ht of tfHJhdll dtfiroy jou^ this were 2 dcfircable thing j but to have a fight of God tbtis a perfcfting figlit, and fuch an excellent and glorioas fight, in which our liappinefs ftiaUconfiftrorcvff, how glorious muft this needs be ^

Laftly, to fee God inourfclves: It is an kp^-ncfs to fee God in the Creature, but much more to fccGodinourfclvcs: the chiefcft of the giorj't

M o s E s til (^h»ke.

545

Earth are but Gods foot-ftool, not his imagCj Cap.4jf. butthcSaintsof God arc arc his image, and this ihall be their happincfs, to fee the glory of God in thcmfclvcs. A man may delight to fee beautiful colours, bur yoiuakc more delighr, if you can by looking in a olafs fee your feh'cs bcautifu!, and fee thofe beautiful colours in your own clothes j but if we could have the glory or the Sun, and the Moon, and all the creatures in heaven (hining ivithin our bodies, that would be counted glorious indeed % but to fee the divine excellency, and the top of the divine excellency of the infinite God fhining within us, this wilt be a mighty happinefs. Bafe fenmal carnal hearts think there is no content but in fatisfying thcfleib. What fwect and content have many, but in their eating and drinking f and their pallate is pleafed, and in that their other fenfes arc fatisfied, ?nd they think this is the excellency of man: But takeafchoIlar,that hathbut the cxercifeofhisun-derftanding to findc out truths,and thofe things that are fuitable to the rational part, and he fees more excellency there, then in any fcnfual thing, and he can fcomfcnfual deligbts.If there be fo much content to the minde in viewing the things here, what content will there be to the minde in beholding God,and his glor)'^ There are two reafons of content in feeing things;In regard of the *objeft,or in regard of the aft of feeing it fcIf.Lct the objeft be what it will, there is j["i"t^*,-delight in the aftof feeing and underftanding : Vov'fcjciit"-amanto undcrftand that which is evil, it gives de- i'^^jl''"*' light to the minde, and it is one of the perfcftions i'ilpj"'j^ ot God that he underftands evil as well as good, 'kSibnk-fo that there is content and delight in the aft f„'r°'"-Nn of>"-

FJfiotft

duftieiitti w.a moJ.t :x fine ■b)tai ill

.i quid vi-.kr^Tdc kHibile :ji,ilit mo-Jo cRfjrte ^,fo„u in juv,t,m iffim -Ji-dcre dek' IfabiU r(i.-icUHtmuT

:im COS'

•■fendOy

vis ippmn-dclcSeur-

Cap.4£.

of feeing, though there be no delight in the objcft .• but when the objeift is plcafmg too. that addes much, to comfort and delight,there tore comen? in the fight of God mult be the highcft content, bccaufc there is the higheft aft of undcrftanding,and the highettob-jcft to fee that can be.

And thus 1 have endeavored to open unto youtlic Tccond blcflcd thing that the Saints rtiall luvein Gods being their portion, thevfliall fee God. Bitted] aref9»r eyes, faysChrift, Thatjtm fee tbtfe tht»p ■that yut feet, Mdblejfed are your ears ^t hat heard ik^t tMagsyttt hear : So, blefled arc the eyes of Gods people that do fee any tlung of God here, and hear any thing of God here 5 but blefPed arc the eyes tlm (hall fee God hereafter. That which I labor for in prelTing thcfc tijiings, is to take off your hearts from thcfethingsbclow, and that you may fee what you are capable of ^ and if your hearts bemad uponyoui fins, and you willpcrifli, youflial! knowwhatyool loft: mc-thinlts if men did know what they Me by their fin, they would caftit o£f with indignatioi^ and therefore when youc fin coffies and tetnpts yoK> &y, What,fliaUlloieaUthisfotfucha wayoTBttt

Chap,

Moses his Choice,

Chap. XLVIL

7he tUffedttefs ef Union mth God.

THirdly,thcy fhail have union with God.Sight is higher then prcfencc, and union is higher then fight, ^ohn 17. 21. Chrirt prays to his Father, Thit thej may he one in us^ as tho» art in me, andlinthee. For the opening of this union with God, you are to know that there is firft an union that God hath with all creatures in general. Secondly, an union that he hath with the humane nature of Chrift. Thirdly, the union that he hath with the Saints. Firft, the union that God hath with all creatures in general, and that union is twofold : An union of dependancc*, oran union of his immcnfc pre-{cnce : Of depcndance, becaufe all creatures in the world depend upon God for their being, and continuance of their being every moment, therefore there muft be an union of God with them ■, for if the union of dependancc were broke, evey creature would fall to notning. As the beams of the Sun have an union with the Sun, and the beams could not continue if they were not united to the Sun 5 (Sail the creatures have an union of dependancc with God, without ■ which they cannot continue. And then the union of immcnleprefcncc, that muft be, becaufe God is in everything, and everywhere; there is not the Icaft fpire of grafs or ftonc, but there is a way of Gods immcnfc prefcncc in that. Secondly, there is another kinde of union that God hath with the humane nature ot Chrift,and that wc call an hypoftati-cal union: for the humane nature, and the divine na-N n 2 ture

Qip.47.

Mo s Es his Qjoke.

cure to be united in one pcrfon,tliis is that the Saints and Angels of God Ihall be adoring God for to all ctcrnityvthativcKthercilioiddbciuchMunionbc- ^ twccn the Deity and the Creature, tliat if it were not revealed to\is in the word, it were impoflfiblc to be imagined by any creature. Itis a great woik of God to unite an immortal foul with fiich a b^ creature as burflcftiisinto one perfon? I do not know any one ■workof God in creation fo great as this, andthisis to be admired at: but if this be fo great a work to unite a rational immortal foul into oncperfon, with acotruptibleipicceofflelhjthen to unite mans aatute into one perfoin with the fecond pcrfon in Timtyj this is a great work.

Thirdly, there is an union of God with the Saints, aiidthat is in this World, or in Heaven. In the World, there is a fourfold union that God hath withtheSaints. Firft, there isanunion of ihctn-habitation of the Spirit ^ for the Saints of God in this World, are the Temples of the Holy Gfaoft, and the Spirit of God i&faid to. dwell in them ^ and fothereis a glorious.union by the inhabitation of the Holy Ghoft in'tlicm. The fecond union that itheSaintsof God have in this world, is the union of fimiiitudci the Saints are like God here infomc .mealurc, they have the image of God ftamped upon ihcni, God. fees his face in the Saints. The ^brighteft glafs in the world to fliav Gods face, is the fouls of the Saints-, and there is not oncly fomc hkcncfs of God in the Saints, but thelikcnefe of , God in his very lile.A glals may rcprefent my image, 'but that image hath notthatilifethatlhave,:but thciimage of God in the Saims,; idacs not oady rt • ■' . '_. prefcnt

MocES "hii Choice.

prefcnt God, but thcjr Lave the life of God: thofethat are converted live the life of God, and by itn we are cftrangcd from the life of God: they work as God works, God gnderftands himfelf the highcft and infinite good; and God wills himfelf as the higheft and iniinite good; thefe are the qhief anions of Gods life. Now the Saints of God live this life,- they In their mcafure do here underAand God, as the highcftapd infinite good, and do will God as the highefl and infinite good. A third unionthattheSaints have with God, is a union of lore ^ love is an uniting grace, and there is a mofl entire love between God and every Saint, and fo their hearts are dofe united, and mingled by love.

Again,, in this life there is a myfikdUnitn^ and that is an union higher then any otner^ an union with Chrifl, being maoe members of the Son of God,and fo they come to have union with the Son of God, according to that expreflion, in i ^ohn i. 3. Tbit which me hsve feen and hedrd^ declare we unto y»tt^ thdtye alfo may have feBoivjhif with m ^ and truly oar ftlUwjhip is with the Father^ and with his Stn Jefiu Chrifi. There is a myftical union between us and Cnrift, and fo we come to have union withGodtheFathcralfo, andtobe joyned to the Lord, we are one Spirit with him. 'Now for the union that the Saints have with God in Hcavcn.there arc many intricate notions that fome of the Schoolmen have about this-, as, that the foul (ballbcturn-cdintothcfame/(/M.thac Godmadeitof^ and that thcrcfhailbcan/tfj^/iwof God into the foul v but we muft know there can be no union with God, •' Nn 3 but

Cap.47-

Imfcfi.

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Hm, Suir. iria. de XV.. Stft

Cap. 47'

Moses his Ch(»ce.

but tr muft be by vemic of the mAuence of fome good from God -, for fpcilt of what union you will, God cannot in his Effcncc be tnorc prefcnt with the creature then he is here, but onely in regard of fome Hianifcftai wn, or communication of himfclf, in feme gift or good thing-, but certainly,there will be a won-dcrfnl g'orious union betivecn GoJ and the foul in Heaven^ and that upon tbcfc four grounds.

Firit, there is not fuchdtftance bct^vccn God and the foul, but that it is capable of union with Goi. One would think how is it polTiblc that Godfhonld be lb united to ihc foul, being there is fuch an infinite dillance between God and n : but there is not fuch an infinite diftance between God andthclbo! ot man, as that there ihould not be a glorious nnioB between them; there is a great deal of ]U(cne6 between God and the foul; Firft, in the fprinuii'iy,

mmm

imm

Mo's B t hii Chite,

rfta

have not. Again, the foul refembles God in the in-finitenefi ^ the foul is not onely infinite in duration, but in regard of the infinitenefs of the working of it: and here is a mighty difference between the foul of man, between rational creatures, and att other crea-* tures: for the fenfitive creature that onely works a-bout fome particular thing that concerns its own pre* fervation> and its own good within its narrow com-pafs, but the objed of mans foul is univerfal, infinite: it is not any particular truth, that will fatisfie the un-derftanding, let there be never fo many truths revealed, yet the underftanding defires infinitely more^ if there beany truth that is not revealed, it would hfLv^ that* Lct."^ the fcnfe have fome particular ob-jed before it, fuitable to fenfe, it looks no further •, as if. the eye have colour, it goes no further, nor the cftr goes no further then found, but the underftand- p^^^^^^^ inghKthdeiux toail'truth r And fo few ^ttckJ*, tlie w/e^yf, fenfitivcireararchathno.defire of good, but onely ^"'^"*^^ that which dbcs prcfcrve fenfc, but the will of m2n[^^,h^^ur is for good in general: and this (hews how capable 1 ?£»«/u^ ihcXoulisto beraifcd to fuch an excellency, as tol^^^f^jf^^ have communion with God: if We knew what our i/mmiW fouls wea capable of, wc would not think we could "^.« ^^^5^ . fatisfie them with fuch things as bruit beads arc fatif- riZlcrct fied with. Secondly, there may well be a glorious fin£mfo^ union between God and and the fouls of the Saints, ^^'"^^^ \ becaufe God ihall fee nothing but himfelf in the fouls ^lipicndd of the Saints: now when God (hairfee nothing h^^^,^ <^

ficdedlits\ pientik, in fuc multnm 'dfjfm bntlUHus. i fefifu ; nam imelkSm ahfolute continet Vc^ jimfubcbjeii^fMOi t^iikddtvarefot^ddfcrcifienittmiUumfcrfcflim, qukmmtu

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Nn

bii^

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C«P-47-

Mot El hitCMa:

but his own in fuch a creiture, this s a f liU gnmd of Gods neat and molt glorioe union>iridi'ii< a ;wheKi ainaji cVnnes to fee in anothermoch oflwymi^ hishtani»united to him; ThirBs:^i>t aicaf'liUb natur< do unite: Biing an hot tntTfaRHidnitlie ftl^ and.it does unite prefemly, bccaufe the fitc does findi Ibraetun^ of it felf thciet if there mte feme inpi(t<u'< 18 the brand, it would not fo fully umie: And.fo.hcf^ we cannot havefuU.union niizi God, becauC: though God fees fomewlm of -Jiis onn in us, yet there is. a great deal in us^ ^t ifr not .Oqd$: .l^M^^'whcn we fliaU be wholly frce--fTdin 60, isjiid^ Qpd' ihalLfce nothing) but: l]i» own in us, t^t muft needs be aground of a:moft gloikws l]niOn< ■■ ■ . <! J ..-.iiii'■T:.:ri;-,:r i: ;;;_'".; Thirdly, in Heaven there Ihall be nocKiB ik God) blitfliaUbe fuitable to the nature ai ^ gloii-fied-^aint^ and Aitablcnefeisthe caufrof umon^ if these be not a fiiitablenels, then cannot b« 'm»a. There cannot be fuitablencls between God-and other CKatur^s -, but betiveen a glorified Saint and God, therelhallbean infinite riutablenefs, and therolbre aniniiniic glorious union. Again, there Ihall b^an infinite inflamed love; here is an onion of iove, but in Heaven there wiB be a further desrec of love, and love being enflamcd, there mnftneeibea moft glorious union.

;. H/tiily, if you coolider what the bond of con-.<¥^i9!lpC.tlK(bulandXMi»getbBiis, nainely;thc mediation of the Son, the fecond perfon of the Trinity, theremuftneeds bean infinite dofe and glorious union of the Saints with God. This ,v3bn and union with God, i^enoush to^ufethe foiilsof

,f?

Gedi

I

M o s E s iE^» Choice.

Gods people to be To fatisfied, as to fay> Let all things be taken from mc^ it is enough •, I have fomc-what of Gods prefence here^ but I fhall have the glorious prefence and vifion of God, and union with God hereafter •, and though my eyes fhould never fee good day after, or never (ce comfortable ob-jeftinthe world, this is enough, I fhall fee God, and have full union with God: iphough there be a feparation between me andaU temporal comforts in the world, though God (hould rend this creature or that creature j the deareft husband, or thedeareft wife> or the deareft comfort in the worid^ and thofe things that my foul do iijoft cleave ta herefrom nie-, yet It is enough that God and my foul are fome-what united, and that God and my foul fhall have a glorious union hereafter. O that God wouM raife our hearts to thefo things, that we may know what is the bufinels- we have to do in the world: If you do not know thefe things fliall be your portion, never give fatisfadion to your ielves in the flefh, till your know thefe things fhall be your por* tion.

I 553

Cap45-

1 ■. ■ ^

CHAi»..

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Cip.4S.

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I.

Chap. XLVIlIt

> •

■?-?II«

NQw m conic to chc ;&Nufthtb^ MM mVi& (f m(, and this is more then tk , pti)M^ thrqc tjbuiigs. Union is the ground of q|(iui9i)aio%)r$40innEiuni{)n is thac which nlethiix^ tethp««sj»inpAipitfrf,i;i^^ tlK Saints fe^ll haw a glorioiB coiBmunKHi with God ^and^he Tnoi^^in this life tJKi^ is.a coHMAumon.that the Scnpose fesilks^, tM)ycl«fP.wi|:.h.l5^^^^ tfa(fSp^jw4;tfeciS^^

9/^i& fAt Piuhr^ ini his^ &0m ^{ms Cirifi v isd ja I Or. 15.14^ Tbi c^mmuniw0f the ff^ly Gi$i.h mth y4fu^ iays the Apoftle ^ ^o that there is a Allaw-(hip >yith the Father and; the Son^ ^d communion with the H(^v<jihQj[i;^ hutciertainly, kibaUbeao^* ther n^ancr of KomqEHuiion th^t the SaintSr(haU fame wi(h God in the world to come. Now this commih nion> itftandseitherinregardof the workof God| upon and towards the Saints, or the work of the Saints upon and towards God ^ for communion is on both fides> and that in thefe four things : Fi^ in the delight they have one in another. Secondly, in wifliing all good to one another. Thirdly, in the communication of themfelves one to another. Fogr^hly, in the blefTed familiar converfe that they liave one with another.

Firft, communion confifts in the delight they have in one another: There is a full, a&ual, munalj everlafting delight between God and the Saintsin heaven: Firft, there is a delight: Secondly^ foil:

Thirdly^

.a' .i ■ ^

n

. A

M o s fi s hit Choice.

555

Thirdly, aftual: Fourthly, mutual: Fifthly, ever- Cap.48. lafting.

Firft, there is a delight: God here re Joyces in them, the Scripture fays. He rejoyfcs in the ha^ita^ ble farts of the edrth^and his delight is ipith thefom ofmen^ Pr^i/.S. 31. why docs God delight in the habitable parts of the earth i there are other glorious works of God that arc not in the habitable parts of the world ^ but God delights in the habitable parts of the world, becaufc tnerc are rational creatures there •, but he hath more delight in his Church in this world, then in any other part of the habitable parts of the world 5 as lfa.19.2^. ^ffj^ i^^he work 0/ Gods bands, bnt Ifrdelis his inheritance 5. but there will be a delight far higher: The delight that God hath in heaven it felf, is in regard of the Saints that are there, without which heaven were not heaven. Firft, it is delight in their perfons, God takes infinite delight and content in the perfons of the Saints ^ howfoever their perfons are mean here, yet as they fliall be hereafter,God will take an infinite delight in them. Secondly, he delights in conferring bleffcd-nefs upon his people ^ there is much delisht in the communication of good, as well as in tne enjoyment of it : what good hath a man who hath a great cftate more then another, but that he may commu-

Ifticatemore good then another. Thirdly, he delights in the glory that he hath conferred upon them: As thofe that have true communion one with another, delight in any good that one another hath, God delights in the glory that is in his Saints, and takes much plcafure in it, his foul is fatisfiedin

the glory that he fees upon his own people, and that

becaufc

X.

2.

Cap. 48. 5.

Moses his Ch<ke.

becaufchc loves them: The former aro&6rom4he plcafutc in hirafclf in the "aft of communicating( this from the love re his people, to fpe their good. Fourthly, God delights ia their prcfcnce to hare thcth with him, and by him, as the Father delights in^heprcfenccof his Children to have them round abom him. Fifthly, God delights ia their lore, that be hath thcfe creMurcs to love: as a man delights to have love from others ^ What pleafure could a man have in all the world, if none loved him^ If hcfbould live in a Family or Town, and none loved him, he could have no pleafure in his life; but if a man live where he is loved, it makes up a great many wants, foGod is not contented in spy thing elfc he hath to delight himfelf in, but thit which muft make up all, in that he hath his people to love him. Sixthly, God delights the more in his own glory, becaufc his Saints arc partakers of it 5 it is fo much the more fweet unto him, becaufc they have a flwrein it^ thus it is between entire friends, who have intimate communion one with another, their own happinefs pleafes them the more, becaufc the other hath a part in it.

Secondly, it is a full delight that God takes in his people: It is faid of his people in this world, in Zefh. 17. 3. he will rejoycc over them with joy and with fingingi thedcligm that God hath with his people in Heaven muft needs be full: Firftjinrcgard oftbc near relation that his people have to -his Son, and becaufc he takes fuch infinite delight in the Son -, and they being one with him, thence flows that full dc-_ light. Secondly, becaufc he ftiall fee fo much of his own Image; now that is infinitely dclightfnl) that

,.— -« 4JMII

Moses his Choice.

^j.

that is the rcafon why the father or mother does delight in their children, becaufe they fee themfelves inthend: fo God ihall fee himfelf in his people, and that will caufe full delight. Thirdly, becaufe of the glorious works of God upon the fouls of his people, becaufe he fhall fee his own handy-work to be fo glorious and full in them. As a man that makes a work that is very curious and glorious, he takes abundance of delight to look upon it ^ and if the work be full and perfeft, then his delight is full and per-fed. Now the great work of God is in the glory of the Saints: God loves to look back to the treatures, therefore when he had made the world, •he looked upon what he had made, and faw it was good: As a workman when he hath brought his work to fome perfcdion, he'will look upon it: Now when God (hall fee what he hath done,in raifing fuch a poor worm to fuch high excellency, God will take full delight in viewing this full work he hath done. And this is more then all the former ^ for be-fides the delight in the aft of communication and delight, becaufe of thejove to thofe to whom good is communicated: This is the delight in his own work, done in the beholding the beauty and glory of it. Fourthly, the delight of God muft be full, becaufe in them God attains his higheft end, the higheft end of his greatcft defign, the higheft end of his dcepcft councels, the higheft end of his moft lorious work: It is a great delight to a man when e goes about a work, if he have his end 5 though a naan have fome benefit by his work, yet if {he be croft in his laft end, all his joy is taken I away} and this is the. evil of fin, fin feeks to I' crofs

55T__

Cap. 48.

I

C)ip.48.

Moses hit Choice.

crofs God in his highcft end that he aims at, but tlw ' Saints in heaven ihall give God his full end: Goi Ihali have the higheft end that he did aim ar, be . fliall fee it accorapliflicd and fulfilled in them? now thofc objects in which Gods highcft end is fulfilled, he muft needs take delight in, and that fhall be in the Saints. Again, the dcUghc of God muft bcfiill, bccaufe God nath no otnct objedt, but rational creatures. Angels and Saints to let out his delight tO} if God docs cake any delight in any creature here, it is in order to the Angels and the Saints: Now when God hath no other objcft to himfelf,and his Son, and his Spirit, tolet out his delight unto, but the raticmal Creatures, Saints and Angels, joyn-ed in cmc (for the Lord Chrift Ihail be the /leadof the Saints and Angels) furcly his delight in them fliall be full.

Thirdly, this delight iliall be a^ual, andthatis neccffary to communion; for though there be delight, yet if it fhould lie dead in the habits, there is no communion: If two friends have habitual dcl^bt ■one in another, they are not f^jd to have communion, but when it is ai5iual, fo this delight fliall be aftual-, the nature of delight is to be lively and active, even in us, thoughitbcbutan aftc^tion inuS; but God beingapurc ad, there will be an infinite a&mtyin his delight, and it is always vigorous andfrefli, fo as God fliall make the fouls of his people to be (en-fibleof theaSivityof his delight. Fourthly, th^ delight fhall be mutual, it fliall be on the Saints parr, as well as on Gods part. As God delights in the pcrfonsof the Saints, fo they delight in Godhkn-' fclf, not in that they receive from God, but tbri* grcaccft

greeted delight is in the being of God himfelf *, and Cap.48 as God ddights in their glory, fo they do delight in all the glory of God^ in eflcntial gloty that they fee in God, and in all the glory that is rcAc&cd upon God by his creatures 5 and they delight in his pretence in being with hinij and in his love, and in that they can gire any glory to him ^ thev delight in all they have, more becaufe God hath glory by it, then in that themfclves are bleffedinit. And it is full like wife *, the delight of the 9^ts of God is full, as well as the delight of God in me Saints is full ^ and that for the very fame grounds that the delight of God in them is full ^ namely. The fulnefs of Gods delight in them is their relation to Chrift^ fo the ground of their full delight in God is, becaufe God IS tke Fdiher of the Lord ^ejus drifts and becaufe they fee their bkene(s in God ^ what ever excellency they have in themfelves, they fee it to be infinitely in God ; and as God delights in them, becaufe of his works he fees in them, fb the Saints fhall fee all the good that ever they have done, does redound to the ^ory of God ^ howfbever, the works of Gods people for the prefent feem to be mean, yet it fl^all appear, all the gracious works of the people of God iliall be the moft glorious things in the world : For God ihall own them for the fetting out of his glory, as the greateft thmgs in the world ^ and this fhouid be an infinite encouragement to us, to be abundant ingood works, becaufe God will glorific our good works: and as the fdoets of the delight of God in the Saints is>becaufe God atta'ms his end in them, iiew full muft the delight of the Saints in God be> becutfe the Saints do attain their end in God, the

end'

Moses his Choice.

'c:a^4S•

cndof all.their thoughts, aad ways, and performances f and they flull have no other objcfl to J« out their ddight to, butondyGod: here, though wehavefofflcgracc, yetthefercamis divided, wc letoutfomucntoonecrcflntre, andfomuch to another ; the children fo much to the Parens, and the Patents To much to the childreB^ and husband fomuch tothcwife, and the ivift fo much rorfie husbandi and fo much to our fricnds,that theftteam we let out to God i^At little: but when alt the <!► light that welctout'la the crcatune^AuU telihi away, and GodAiallbethet)nclyobjeA.6ft)iffd£' light, tbcnour delight muft be full. .. -' \

And as this delight is mutual, foat JhsUbe caih tinual: forbcingwithdrawniit)iaallother ohjtt&&, it will work upon that, both of tBcm, Gods dcfigbt in the Saints, and the delight of the Saints m God, (hall be for ever: the Saints iball be an eternal es-ccllency, in which God fball delight^and Godik^ be an eternal excellency in which they delight, they (lull be always keeping thatfcatl of the LM»b, Wc rcadof ^A^/ifrw.hckeptaglorioas&aft, andtfae glorioufnefs of it is fet forth by the'continuance of it, Efiher i. 4,5. it is obfervablc, the difference be-t^vcen the fea(t that he made withhis Nobles, and the fcalt that he made with, the common people, and that maylivclyfet outthe.diifeenicibrtlipgodd-nefs of God that he lets out to hisomipcotiie, itiA that he lets out to other common people. ^ he made afeaftofahundicd arid fouifcore days, ^a his Nobles, and but fcven d^s to; the' common ^o^d^i fowhen God comes to make a feaft of jdy.tobii people, it (hall be everlafting.- "Men in tbc'tot^

ly re

M o s E s ^ii Choice.

have (bme content^ but it is but for a little time; but the comfort and joy that is to be between God and the Saints in Heaven^ is to be eternal, becaufe it is fuch a feaft as is made to his Nobles^ and to ihew the riches of his glorious Kingdom^and the honor of hisMajefty.

Secondly> in communion there is a mutual wifli-ing and willing of good to one another^ now God ihall will all good to the Saints, and theywiOi all good to God: It is true, that God from aU eternity did will all good unto his people, but here his people are not of a capacity to receive much •, there is a great deal of difference in willing and determining good to them, before they were in being, or before they were capable of receiving this good,and willing good to them when.they (hall be made veflels fit to receive .good ^ the bodies and fouls either of the 3aints octhe wicked being united after the refutre^ti-on,they fliall be veiTels infinitely enlarged,capable of abundantly more then they are tiere^and then to have God will good to them, is far better then to have good willed to them here: The men of the world would fain have good here, while their hearts are narrow, and they cannot receive much from God. but the Saints look for good hereafter, when their hearts (hall be enlarged •, when as the wicked, when their fouls ihall be enlarged, they (hall have nothing but mifery. There is a twofold love, when one (hall willoncly good to himfclf by another^ or will good to another -, now the love ot good will is moft glorious in God, and it is mutual ^ God (hall will bis good to the creature, and the Saints (faall ivill all goM to God: What good can they will to God i

Oo It

I ?6i

Amor bene

r6il

iwakM«*i

«■*

i^mAi

CftiMf.

QP48-

2.

Ic is true, tkcve can he na adduion to cbcs cfim-cial goodnefs c^ God, but they can \nU thu this his goodnefs be honored and praifed y and tUs fhall be in the blefled communion between God and his Saints in the mutual working of tbeir wills.

Thirdly, in communion, there is the conmiunica-tionofwhat one have unto another^ where there is right communion, there is a communication on both parts ^ if on receive good, and the other do not kbor to communicate, it is not communion. Now there is a glorious communication on Gods pan: firil> immediate : Sccondly,full: Thirdly,frec: Fourthly, everlafting. Brft, immediate ^ wnereas here God communicates hioifelf through creatures,or through ordinances, there arc conduits of conveyance ^ tor there is fuch diftance between God and us, that we cannm exped that immediate conveyance c^ Gods goodne^, and o£ himfelf to us here, as we flia)l have in heaven.

Secondly, the fulnefs of Gods communication : Suppofe that God fhould draw out all that beauty, fweetnefs, goodnefs, and power that he hath communicated in all creatures in the world, and bring the quintcffence of all, and communicate that unto the foul of one Saint, certainly it would not ferve the turn, for the happinefs of one Saint, theft muft be a greater communication: But conceive, if we fee one creature have fo much power in it by its influence upon the dunghil. as to produce fucn a glorious creature as life, which is the moft glorious thing that ever God did make. Saint A$h ^nfimc (ays^ rkert is wwi gl$ry im the life ^s

Mos B t

WUUa

fikj then m the Sim m the Fimument : Now if the Sun have fuch power to produce life from a piece of dirt, wlitt power (hall the influence of an infinite God hatre upon a glorified foul •r No marvel though the Scripture fays, ThM eye hath mtfceny neither eitr hsth hedrd^ neither huthit entred int$ the heart $f nun^t0 C0nceive what GedhMth frefuredfer them that love him.

Thirdly, it is free, as free as the Sun lets out its beams : It is natural to a good thing to communicate, much more for goodne(s it (elf: certainly,God being goodnefs in the abftra A, his communication muft needs be fi:ee.

Fourthly, it is evcrlafting; the Icttine out of him-fi:lfto the Saints, (hall prdferve their ftrength, that he may let out hlmCelfunto them^ as if tmrewere that power in feme excelienc liquor that is let out into a vcifel, not onely to fweeten it, but pereetually to prcfcrve it, that it may be letting out it felf into it^ fo God does evetla(tingly in communicating himfelf unto hispeojple, prcfenre them that he may conununicate himfelt. And then the Saints of God do conununicate to God in the fame way that God does to them. They are always wodhipping God immediately, noc through ordinances ^ as they (hall not receive any thing of God through ordi-nances, fo they (hall not'worfliip God through ordinances ^ but as they receive immediately, fo they (hall wor(hip God immediately, and their communication (hall be full: but as th^ can* not will any eifential good to God, fo they cannot communicate any e(fenttal good, but they (hall cominunicace themfdves y and all that they are

. . Oo a or]

j.Ai

IMM

Cap. 48.

M o s fi s his Choice,

or have to God -, or if they were able to make a thou-fand worlds, they woulcl makethcm all for the ^ ry of God ^ but becaufe that is beyond the power of any creature, therefore they communicate thein-felves, and all that they are, ot have> or can do to God: as a drop of water is let out into an infinite Ocean, fo thev are let out unto God, as into an infinite Ocean: And'then the communication^is free, having the divine nature made perfe^ in them, that do flow to God, when they fee his divine nature: and this communication (hall be everlafting^ God letting > out himfelf to them^ and they letting out themfelres to God : This is the reward of the Righteous, and this is that which Jdofes had an eye unto, and all Gods people that have an eye beyond the vstH, behold it with infinite foul-fatisfadion. ' Founhly, in communion with God, there is a familiar converfc between God and the Saints: And herein are thefe particulars:

Firft, God manifcfting hhnfelf in a fuitable way to the conditjpns of his people, fo as it were con-defcending to their condition, that though his Ma-jc&y be infinite, yet it fliall no way be a terror unto them: Here if a Saint of God fees but an Angel, he is amazed J but becaufe God would have his people enjoy holy familiaritv with himfelf, therefore he wUlmaniteft himfelt fo, as though there be an infinite glory, yet there fhall be no amazement ^ but that they fhall be able familiarly- to convafe with him, as one friend does with another- The Scripture fpeaks of the familiar converfe that God hatlx with his people here, that they are called fiicnds: K^braham was called Thefnend^fGid, and the

M'o s E s his Choice,

Difciplcs were called fricnc/s', but hereafter the Fricndfliip (hall be much more full and fwcet-,^*^ Ihall have his defire, O that tit^-terror ofGednMy not fall upon me: Here when God fpake by himfdf, many of the deareftofhis Saints have beenafraidj but when we come to be made partakers of this blcf-fed Rccompencc of reward, all fuch fear (hall be done away.

Again, another thing in familiar converfe, is the nutual opening of themfelves one to another 5 much Lsfaid of Gods opening of himfclf to^his people here, Pfal.z^.i/^. Prov.^.^z. i Or.i.itf.^flAB 15. 15. and that is the reafon why they are brought into the Chamber fpokcn of in Cairt. i .4. becaufc their fecrctsarc difcovcred-, as they faid to the King of fifdih^ concerning the Prophet, Tke Profhet that a in ifrael^ does reveal what foever thoitdoejl in thy Ud-chdmher^ bccaufe in them Kings reveal their fecrets: The myftcries of the Kingdom are revealed to the Saints here, much more in heaven, there are many fccret things that God hath to tell his people, when they come to have familiarity with him. When aman comes to awoman aftrangcr, he does not tell her his fecrets; but when (he is mar-ryed to him, then he tells her his fecrets-, (b in heaven, God will reveal his fecrets, and they flball not onely fee his face, but they ihall fee Gods heart. And they (hall open their hearts to God, for they (hall have nothing in their hearts chat they (hall bcafhamcd of. As the Sun-flower, when the Sun(hines, the flower is open, but when the Sun is down, tt (buts: So here when- 'Gods 'ace ifaincs, their licacts arc open to God, ' Oo 3 But_

;66

C>p.48.

Moses his Ckake.

but often they lofe the Ihine of Gods fiice, but in Heaven Gods ihine ftiiU be alw^ upon them, and their heans ihall always be open to God.

Again.in contcrfe there is difcourfing otK with another, it is much here, iCcr.6.i6. ImBdwiln thtm^ ApdivMlJc in them : walks of friends are (be difcourfe, in Ctnticles 7. 5. Tie Kin^ it itU in the GdUeriei: Galleries are made for <on-verfc, and walking-, fo the Church is complied to the Galleries in which Chrift is held: There is comrerfe with God here, but much mote in Heaven.

And then in familiarity there is abundance of delight, notonely in one another, but in reccinng one from another; when men do coovede, they delight in being receiving, and being ufcftA to oneonothefi fo God will re Joyce in any thing that they fhall be able to give him, asthey 4all rqoyce in what God does give them. And the gioundof all, is bccaufc they live the fame life of God; as now there cannot be a converfe between |^nts and beads, bccaufc they do not live the fame life ^ but between one bcaft and another, there may be converfe, becaufe they Hve the fame life-, and fo there cannot be convcrft bct^vcen beafts and nten, bccaufc they do not live the fame life ^ nor bctweea God and man, unlets tfacy live the fame life -, but there Ihall be a glorioajs liii: hereafter, fitting the fouls of the Saints forcomrcrle with GckI : no oca-tute is capi^lc of convttfc with God, but the rational acatute, becanfe no creatuie can lire the life of God, butthetadonalasauK: and thcgrounl

Moses hit Choke.

5«7

the convcrfc that the Saints have with God, is from the near familiarity that God hath with Chrift, Z-vh.i^.j. K^vfAh, 0 Smrd, ^g^nft my Shtf-herd, and AgMtitJi the man thtt is myfeUatv^ it is the voice of God concerning Chrift-; now becaufe there is this familiarity between Chrift and his Fa-■ ther J this is the ground why the Father hath fuch a fwect familiar convcrfc with the Saints. And from all this communion that is between the Saints of God> aodGodhimfelf^ hence it is that the Saints are carried to God, as the univerfal latitude of good; it is as natural for the will to will good in general, as it is for the fire to bum, or for the Sun to Oiine ^ but here is thcmiftakc, feme miftake good, ihey will good in general, but they look for good in this creature and that creature, orinthisluftcH'thatluft: but here is thehappincfs of the Saints ^ as it is natural for their wills to will good, fo it fhall be as natural for their wills to will God as an univerlal good ! this is the blcfTed communion that the Saints flail hare with God, and this is the accoin|diniment and iifue of all the communion we have with God here.

Cip.48.

Oo 4

Cui

M o s B s his Choice^

Ch a p. XLIX.

Thebapfinefs $f theStittts m ttitir Stixmon-^Gtiy and their perfe£fK^in him.

T

He fifth tiling in the Saints having God lobc

ion, \s fruition of God, cn)oymcnt

of God : Gods people (hall not onclybein

hisf re/fwce, and/f e htm, and have uniort withlwn; and eommmion with him,but they (hall havc/r»;>i« and enjoyment of him: The fr»itio» of God coa-fifts in thcfc four things.

The firftis. The refleft aft of thcfoul, whereby it comes to know what it hath; ithath a God, andit kno^vsit, byawileftaifi; and upon this it is, tAar there is no creature can be faid to enjoy a thing properly, but the rational creature ^ the bcafts and plants have many things communicated to them, but they have no refledl z&. to know what they have, this is proper to the rational creature. If one have never fo great a good, if he were ignorant of it, and did not know it, he could not be £aid to enjoy it; As one that hath an inheritance given him, •& he knows not of it, he is far enough from the enjoyment of it. This will adde much to the happi-nefsof Godspcoplc, they ihall be filled withhap-pincfs and glory, fiUed with God, and they ihall know all their happinefs:Thcrc are many excellencies that other creatures havc,but they know not of their excellency 5 and many of Gods people have abundance of mercy from God, God commumcates much to them here, but they cannot be faid properly to enjoy it, becaufcthey donot know itj but tinie

ts*

I

Moses his Choice.

time will come^ though God lets out himfclf fully, yet he fhall let out himftlf no further then we (hall know him.

Secondly, there is in fruition the having ufe of all ^ if a man be never fo rich, and have never fo great poflclfions, if he have not the actual ufe of what Jie hath, he cannot be faid to enjoy them 5 a man may have right to a thing, and yet for the prefent not enjoy the u(e of it. But now the people of God, as they mall have God to be their portion, fo they (hall enjoy God fully, to have what ufe they will of all the Attributes or God, and all that is in God: And this is an infinite good and happinefs to the people of God, that they (hall have as much ufe of Gods infinite wifdom, of the infinite power of God, and of the infinite mercy of God as they will; ahd they cannot will it fo foon, but they (hall have it, nor fo eafily, as they may enjoy it: Then we do enjoy the benefit of friend(hip, when one friend fays to another. Make ufe of all I have as your own, as you will: So God (hall come to his people, and bid them make ufe of all his riches, and glory, and excellency as they will: Hence it is, that God is not oncly the happinefs of his Saints, caufally or effirdu-ally, but he is formally the happinefs of the Saints : He is not caufally the happinefs of the Saints 5 that is. That he ihould caufe (ome good to come from him to the Saints 5 but he is formally the happinefe of the Saints, becaufe they have God himfelf to.en-joy, and have the ufe of himfelf. The Sun is caufally great good to the world, itcaufeth the herbs ana plants to grow 5 but it is not formally the good of the creature here below: But God is not ^ onely

Cap.49.

2.

mchit

Deumdi

volunSA*

luptitiwh

\facunitu* ttm,

dc Tripl. Gen. Bon.

Moses Us Choice.

"i^W'

qo4is(ttC«S (obi(Ml«i HiitaUK'ljWMft ihv.tliq' ^re capable of.

Th vhiid ttiiiig is fmiwn^ tQ bxK ibe ftnct apd comfortpt 4ltWV'< iloule, prcUt nedqaoi enjoy that wc hay;. If a two (hoid4 h^Tc tbc Ofe of hjs ^4.tc, ^d mctt, and <lt'nk>: if he li«iv« not tic fmtft s(nd cvrqfprt (S it, h; i^nnot be bid to aum it} bvcwhmtkviVo^.itlctmt, that d%(<wa feivAblcof itt ({ko be ■»<l^ t>' 0ti4 taenjoy it: fiM hlwfc ii is, tl);t« Qqi, isCtKl to sire all tWg» tvw lictjiy tocDiJiliif, I 7u«.(!.i7. Toetc is. aft acww can give us to «i»oy anothct v anothei nay gin; > n^nfiKband filch wi^S) inwbich maybeoimqit, bvi:h9C4pw)tgiv«luincQnfi)rtintbething, itmi hcQodthat ^^ giye ip, enjoy t no cFcanix can piOffiiY give; th; ^joyment q( anocbci ,,becaiil( thoi^i) it gins the Wpg, it canooi give tiw con^ with it, bqt Go4 gives the ^hiog , and he gna the. comfort with it> aind Q> a man is faid to cg-Wit.

{<ourth)y, it is fuchanqnjWgKnt, as tfach«nitg of if dpcsjeifcA that whiiqh i)es enjoy it, and by that v^e <baU ivdetftaacl the dif&tencc between otbct cieatures ;vtaii>i«g to their end, and the ratlor i^^cre-itMre ^(ttaining his end; the ether ctcatviej, lyfethey 4ttivn their end they Mrifl),, to a& tjiey qvmx Ik Eiid no enjpy tbeii; end; the plants and beaAs chat God harh made for the nft olmuii vAm |n!!Wconns.taha,vc the uli of then), thenthgycoae: Whp'ethqitead, bun theydpnpf enjoy theitend,, Ufliiai((t!mhiivii)g,thtir<jid,ilicyajedefttay«i,i bat the:r;ti<{i)jit:c¥il|un,whiBn he cooes toMve bw cnd»

then

Moses hisChwe,

i*^.

then he comes to have the bigheft perfe^n^ and fo he may be faid to enjoy it, becaufe when he comes to have his end, he is made the more perfect ^ fo take thefe four together, and you may know what I mean by fruition of God: and that is the fifth particular.

6. The fixth particular, in having God to be their portion, is tlie Refi that tne foul hath in God: The term of all motion is reft, every thing that moves, moves that it may have reft: Now here in this world the creature is altogether in motion, and cfpecially man, bccauic he is not here in his proper place ^ every thing moves to its center,till it comes to its place, P/4/.J8. 10. iMy hem fantctb^ the word in the Original fignifies,fuch a kinde of moticxi^running up and down^ as Merchants run up and <lown> fcom one Couatrey to another •, and it is ohfervable, there is the two laft radical letters double ^ atulthat is to note^ That it is more then an ordinary ftirring and motion of the fpirit, becaufe it is not come to its reft; but when the foul comes to the term unto which it moves, then it comes to have reft. God hath let out good thmgs to other creatures, and .they never return back again dire^ly to him •, but me good that God lets out to mankindc, and to his people, it returns back again to God: The Saints are made by God, ^d they come and return to the 'firft fountain from whence they came, whereas other creatures do not: As the wicked, they come from God, but do not return to God again as their reft : And therefore it isan expreffion oi^erimj^ Thofe dbatlbcL onely after the (atisfying of their fenfes, they ^out&om God like wito riveis'that run fK>m 1 the

dp. 49.

6.

I

nmno

Moses his Choice.

Cap.4>| the fountain , but thcrys norcgrcfs of them, they do not return back again-, but the godly come from God, and have their returns back again unto God, unto their fountain, there to reft, and co have their happincfs, PJAl.ii.^.Thewickedrvulk en e-verjju/e-the wicked move up and down in a circle, but nc?ct unto the center, oncly keep their round from one creature to another, but never have anydircdmo-tion unto God, to come to him as their center, itid fo to findc true rcit in him: Return^ O myffi»t, ««« thjreft, P/4/. 116.7. The word tranflatcd Re^^ a in the plural number, Return^ 0 my foul^ unt$ tti refis : God is the reft of the fouls of the Saints. Reft and gloiy fcldom meets in this world? tbcy who arc in glory have not the quictcft lift:, and thty who have molt reft, arc furthcft off from bemggJo-hous: i^Mj^^rj condition likes fome, Cen.af^.iaf

Moses his Choice.

tothccarthjit caufcth earthquakes, it moves thete with that violcncejthat it ibakes the whole earth,that it may come to its proper place, becaufe it hath no other good but that. Then I would reafon thus 5 If thofe creatures that have no other good, but onely to be in their proper place, if they be out, to get that good fhall move with fuch violence-,then confadcring what a good mans foul is capable of, if he have not obtained that good, with what violence (liould he move^ how ihould the kingdom of heaven fuffer violence i how fliould we work toward God, who is our proper place and center, in whom is fo much ;ood i But there are other creatures that have an ligher good then being in their placed as the plants have a Vegetative place, and therefore they grow to it^and if they have attained that there, they reft-, then the fenfitive creature hath an higher good, and that moves till it hath got its end •, namely, to all things that are agreeable to fenfe, and they go no further. The rational creature looks to that wmch is fuitable to reafon. And where there is grace, grace looks to attain that which is the proper perf eftion of the life of grace, and there it rcfts^d never clfe; Therefore it is the cxpreffion of an Ancient: O Lord, thou haft made us tor thee, and our heans are unquiet till they come to enjoy thee 5 and when the foul comes to reft in God, that^ is glorious , and that is the Saints happinefs to attain the end of their motion^ and the more dorious is the reft, when the end is attained: and the glory of the end may be dif-covcrcd much, by the glory of the means tfeat tend to it: As if a man willbeftow a great dcsd of Coft and Chaiges to get his Health,

then

Cap4P.

Dcminefs^ ciftinospTi Uy C^ i»- ^ quictum eft cor noflrum dor.cc vc* nidt dd te. Augufi.

/

Lp. 49- then he accounts health \vorth all thoTe chaige% and the greater charges arc hid out for health> argues his greater efteem of it ^ andfoif a man be atgreat charge 2d>out a Voyage, it is becaufc he accounts much of the excellency of the end of his Voyage: and if this be fo> how excellent is the end oi Gods people, if wc confider the mod glorious means that arc ufed to attain this end and reft 1 as namely, the ivork of God in fending the fecond per Con in thelii-nity to take nuns nature upon him-, and all the woiks of God in Eledion, in Redemption, in Adoption, in Juftification, in SaiiAi6cation ^ yea, all the worb of God in creation, inprovidence, thedefignii^tix Holy Ghoft to that office he is defigned to, and all the Ordinances of God % look what precioufiiefi h in all thcfe works of God and means> it icts out unto us the precioufne(s,and excellency, and glory that there is in the laft end, whereunto Gods people (hall attain, and that reft they (hall have.

The feventh and laft thing in having God robe their portion, is the enjoyment ff themfelvcsinffii/: as thqr Aiall enjoy G$d, and God in themfelves ; fo they mail enjoy themfelves in God, livii^ in God continually: the fifli does not more truly five in the water, and move in the water, then the fouls of the Saints (hall live in God, and move in God: CcL j. j. •Tour life is hid mth Chrifi in God: the life of Saints here is an hidden life, audit is hidden in God, but then it fliall be a revealed life, and revealed in God, and enjoyed in God. Hence is that Phrafc, Setter imojour mafiersjoj ) that enters not into jon, but yi* mnft enter int4 it: it is yout msfiersjoy^ notoody that joy that your xnaAcr gives, but the (amc)oy ^^^ y)ur

Moses hit Choice,

^H^H

your maAcr hath, that you (hall enter into andlrvc in. Ic is faid of Saint ^cf^»^ in Rtv. i. that he was on the Lords day in the Spirit •, it is not (aid that the Spirit was in him, but it is faid, he u-as in the Spirit ; that was as a beginning of the glorious condition of the Saints of God, that they (hall be in the Spirit of God, notoncly Godinthem, but they in God, as a drop of water in the Sea, fwallowed up in it. Put a drop of wine into the Sea^ it is changed into the nature of the Sea ^ andfo though we cannot be changed into the Divine Nature, yet we (hall be fwallowed up in God,{b as wc (hal not any further minde our felves, our own sood as a created thing, nor our felves as creatures, but altc^ether God: our mindes (hall be fo wholly upon Goa^ as if they were wholly tm^ycd of any created good, and had no* thing to do but with an incrcated good 5 it (hall not will any thing to it felf, nm to any other creature,but all to God, and fo wholly taken upon \wh God, and upon thai ground, becaufe they have that likenefs unto God, and panake of the Divine Nature: Here we do good toothers, becaufe of their likenefs to our felves; But the Saints (hall will all good to God, not becaufe God is like them, but becaufe they are like to God, (b that they (ball love themfelves for God.

There are three degrees of love to Qbdy lovii^ of God for owr felvesy and loving God for himfelf^ and loving our felves fer C$d: the one is bnt a m-turalXovt^ thefccondisa^r-iwi»rlove, the third is a love of^ the glmjiid Saints: Firfiy to love God for $Hr felves^ fo an hypocrite may love God, becaufe he hath gitts and m')ny bleflings from God,

this

575

ap.4P.

I

Tiw dif-covery of

our Uve ■ to God*

Moses his Ghpice.

Spiritual exfdfu^ how dif-ccrncd.

Cap. 49-1 this is but a natural love. But grdce goes futthcr then nature, that is to love God for himlelf ^ though wc (hould never have any thing, yet if we be gracious^ we love God (or himfelf: but the glorified Saints go further then grace, and that is to k>ve themfclves for God, whereas heretofore we did oncly love God for 0ur[elvesy or for himfelf^ now we come to loyc our felves for Gcd .- and in this kinde of love of God, and enjoyment of our felves in him, theCoui (liall be ravifhecl.with God, and be in a kinde of ex-tafie eternally.

Now there is a twofold extafie,one that is through the weaknefs of the inferior faculties of the foiu-, when the minde of a man is taken up about an high objed feriouily, the other faculties being weaktAcy fail, and fo men come to be in a trance andextafie; many have had great joy, that they have even dyed with k •, the heart hath fo dilated it felf, as the vital fpirits have flown out. But there is an extafie comes from the excellency of the objeft, that the mindc is buiied about, but without any wearinefs of any inferior faculty- If then we put all together, that nath been faid about God, and the enjoyment of God, and having God to be the portion or the Saints^ you fee the principal part of Heaven, and the fpiritual part of the glory of the Saints. Here is faith called for, and why fliould not our faith go beyond reafoM to reftifie reafon, as reafon reifies (cnfe i thefe things be high, and great myfteries. When as red-fon [zys,Hcw can this be ? as when Chrift was fpeak-ing of the new birth, fays Nicodemus^ How can this be ? let but faith get as far above reafon, as reafon hath got above fenfe^ and we may eafily fee how they { can be by fcnfc. ff

T:

Moses his Choice.

577

If a man look up to the Firmament, anel fee the i^^MP-Sm fliinc, he would think it were little bigger then a Bufliel, or the like, now reafon will tell men other-wife •, reafon that tells men that this creature, that appears to be but in this bignefs, it is many hundred times bigger then the Earth; now if reafon can redifie feiilc fo far, Why (hould not faith go beyond reafon as far i Now reafon will tell us of much happinefe that may be had: Wcmay conceive by reafon, by uncferftanding, that the rational creature is capable of abundance of glory : but when you hear things delivered by the word, which are more then reafon can conceive, let us get faith to rcftifie reafony and we fliall not call thofc truths into queftion, and yet know that our glory will be beyond our faith, as our futh is beyond our reafon.

Here you may fee that moft people in the world miftake Heaven, and look at Heaven in a fenfual maner: when we fpeak of Heaven, where have we a man or woman that looks at Heaven, inthefefpi-ritual excellencies,about enjoyingGod in this maner^ As the ^ews looked for « carnal (^fefjiah^ whofc Kingdom (hould be in the earth, and whofc glory fliould be external, not confidering the Spiritual Kingdom of Chrift: fo moft in tne world look but for a carnal Heaven. It is a good evidence of the truth of grace, if you can Took to Heaven with a right eye, in a right maner, to look at the fpiritual part, and- fpiritual excellency in Heaven. But that which makes people to call thcfe things in queftion, is -, firft, becaute they are not acquainted with God, but arc fenfual, their hearts are ac-

P p quainted

The peat mift'iKe ot Heaven»& whence ic irifes.

Cap.49.

3

quaintechvith nothing but fcnfual and earthly things^ and therefore their ncarts are not raifed tothcfc things, but they look at them as notions ^ but that foul that is acquainted with God, and the counfels of God, and knows the minde of God, that foul can know how to favor thefe things, and know the reality of them. Again, another rcafon why thefe things are above the reach of moft pcople,is, becaufe they arc not acquainted with the myftericsof the Go(pel,and what in them is revealed concerning raan-kinde: If we were acquainted with the myfteries of the Gofpel, we would not think thefe things ftrangc that are revealed. T hirdly, bccaufe mens hearts arc not enlarged with Gods image for the prefenr, r/ierc-fore they cannot favor any thing, but that which hath fomc favor of the creature. Fourthly, becaufe they are not acquainted with the frft-frmts of Heaven y whereas thofe that are godly, have fomc beginnings of eternal life ^vrought in them here, and upon that, thefe things are not fo ftrangc to them, their hearts can clofc with them,and fuck out abundance of comfort from them. And thus we have finiflied the fourth thing of the reward, namely, To have God for their portion.

Chap.

Moses his Choice,

579

Chap. L*

Tke Saints hapfinefs in Communicn mth Chri^.

Cap. 50.

NOw the fifth particular in the reward of the j Saints, is the communion that they (hall have withJefusChrift, God zndMan: there arc divers things in* which the happinefsof the Saints confifts in having communion with Chrift, Godznd Man. It was one of Saint K^ugufiines three wifties, 7ofe€ ChrijUnthefle/h : It would be a great delight to you tofeeChriftin the flclli. Many make much ot the Pifture of Chrift, and if they had it right, they would make more of it 5 but ir Chrift . fliould come to any of your houfes, as he did when I he lived upon the Earth, in his mean condition, would it not greatly delight you < but when we come to enjoy communion with Chrift in Heaven, it will be another mancr of communion, then that upon Earth: We accounted the Apoltlcs bleflcd men, that lived with Chrift upon the Earth 5 what a bleflcd condition will it be, to live with Chrift in Heaven i If there were fuch vertuc in Chrift upon Earth, that there came fuch vertuc from the hem of bis garment^ what glory will there be in Chrift, in his full glory < If Chrift were lb glorious when he was in his transfiguration, how glorious is he, being glorified before men and Angels eternally in Heaven, With the glory that he had with his Father, hefore the beginning of the World \ If there was lo much vertuc in the Apoftles of Chrift, in recard of the reference they had to Chrift, as from the Iha-dovvof P^/^r,and the Napkins that were taken from

Pp 2 P^tfls.

5

Moses his Ghw:e>

C<p.5o.

f

J.

Panls body, there was fuch power as to heal difcafcs, wliat vertuc muft needs come from Chrift, when \\x (hall come to enjoy hinijwhcn we come to fee Chrift j that was the author of all our good i We read of' the poor Cripple, when he was healed by the two Difciples, he ran and catched hold on thcni, and was loth to go from them, who had been the inftrumcnrs of fo great good to him ^ but for the Saints to come and be with Chrift, who hath been the inftrumcntof fo great good to them, as Chrift hath been, what an inhnitc happincfs will this be i we read of many that would go long journeys, to fee thofe men that had. any excellency in them •, as fome would go from the utmoft parts of Greece to Rome, to fee Livie, The-miftocles: to fee Chrift then,in whom is fo much excellency, will be glorious. And then to have communion with him: it is he in whom God the father takes full fatisfaftion. fnrelyhemuftbethcfullfa-| tisfaiStibn.of the Saints: this is that which Chrift pravs for; Firft, he prays for his ojv;^ glorj , ancl then he prays for the Difciples, and all Believers , T^at they might be tvith him to fee his glory.

O to fee the Lord Jcfus glorified as helliallbc glorified, muft be a glorious thing ! As to fee his gloiy in regardof the luftre of his Divinity, through his humanity., when Chrift pleafed to let out any luftre of his Divinity, through his humanity here, men were not able to bear it 5 as thofe that came to apprehend him, when he faid, I am he ^ they fell down backward: now in Heaven the luft're of Chrifts Divinity, fhall fnine mightily through his humanity 5 fo in him our bodily eyes fliall come ro

ICL

fee God as much as it is poffiblc for any creature to fee him •, bccaufe God Ihall be let out through the humanity of Chrift, as much as it is poflible for the Divinity to appear in any corporeal lubftance, or in any creature : WeJhaOjee him with thefe our eyes^ as lob fays. We fliall fee how the power of an infinite God can convey the luftre of a Deity into a creature. Certainly3Angels and men will be continually viewing of Chrift, he {hall come to be admired of the Saints, he (hall be admired at the day of Judgement in the Saints, but in Heaven they fhall fee fuch excellency in Chrift, God and Man^ as they fhall be admiring at him to all eternity^ as mucli as they did at the firft moment •, here if we fee any thing tnat is excellent, we admire at firft, but after a while we do not fo: but there will be fb much excellency in Chrift,as we fball fo admire at it,to all eternity,as we did at the firft moment •, for there ftiall be no abatement of our being taken with the glory of the fight of Chrift. :Ble(feJ are your eyes^(zys Chrift, that fee thofe things joufee*^ mdilejjeddre your ears that hear thofe things you hear: It is a blelTed thing to fee the things we may fee here*,but to fee the Divinity fliine through the humanity, this will be a great blcfiing.

And we (hall fee him in the glory that the Father will put upon him; Certainly, God will put an infinite glory upon his Son, becaufe the Lord was fo infinitely ^^rll plcafcd with the fatisfadion of his Son: Becaufe ne fubjefted himfclf to the death of the Crofs, therefore He hath given him a name 4-b4^ve all names. And we fliall fee the glory of Chrift, when all the Angels (hall be wor(hipping of him, and all the Saints (hall be finging with Praxes and

Pp 3 Ha/ialujahs

Cap. 50.

^iMMSiHAAi

UfMMM

Cap.So.

Moses his Cimce*

Ifa/ialujahs to him. And this OiaU be the buGnds m Heavcfi,n«iiaU]r to be admitiiw Ctaiia,uit paiii^ GodferChnft. Andthet)t«(&&lcetrii«;ii»l«ida.. ly tnupqthiiig avetsdUhiscnnaies, wbiing i iyfiem. OOVHii aiidinhi&gUxywIicnhtaaUhaschBMeb to pcmAion that great woik that be did undcmcT Mow 10 fee Chrifi thns glorificft, and focus to enjoy comtnuuoa with Chiii^ thus in his gloiy, tjiis wfllbca glorious reward for GodS peo^c. This glojy of Chrift, will be made the glory of die Saints: as a Sgtif that fees the PiiiKC in his gbiy, <lKdclightsinit,betauiciti$hergtory: and Si tK CHiini, when the flail ^Chriflfhe'IiiBband in lis glory, flielhaUrcjoyceinLt, becauieAic looks npoa it as her own, I fpeak of the Triumpham Cbmcb: The Angeb (hall admire at it; O that tdcfc poor worms jbould be raifcd from this low eftate to fuch a gloiious condition ! they pry into the my&ety of Salvation^ Then the love of'^ Chrift fliall be cn-flamedcohispc(U)le, that love which caufcd hiiiito plead with God for his people from all eternity, tlnr caufcd him to undertake rhis great work for his peoples fromthis love, thcte will be moft glorioiB embracements. If at one lalucation of the mother of out Lord, ?»*/>i</<//fpringsinthcWombfor joy, how fliall the heart of a glorified Saint fprire at the glorious embracements of Chrift himfelf^ when he is in his glory f And when we fliall be in fuch a condition as we fliall be fitted its communion ivirh him, we ffaall be able to imdcrftand Chrift in another way; we fliall know thehypoAa-tical union of his two natures, and know;CbiA fulfy, and be fitter tn entertain the maoifcftatiaaof

Moses his Choice.

58! \

hisloTC, whereas here wc arc not aWc to entertain Cap. 50, much; Chrift looks through the lattcfs, and wc have but fome few drops of nis love, but then when his love (hall be cnflamcd and fully let out, wc ihall be fitted for it.

And it (hall be fnch a communion with Chrift, as we fliall never \czvejj»t fellovo the Ldmlf tvherefeever he^tes :. There (liallbc no moment to all eternity, wherein Chrift (hall be out of the fight of fo many thoufand thoufands of Saints: And though that Text in the ReveUtiens be meant of the Cnurch in this world/and the following of Chrift where(b-evcrhc gocth here, following of him in the ordinances •, but if it be an happincfs here to follow the Lamb rvherefeever he goes, much more in heaven : You that arc willing to i\i(ftr any thinff,to follow the Lamh in his ordinances here, know tliere is enough to pay for all, you (liall be always following the Lamh in heaven, and you tliall always be in the company of Chri(l i and rhis is the fifth particular, namely. The communion that the fouls of Gods fto-flepiall havemth Chriji. There are yet two things to be opened in this branch,to (hew what the rccom-pence of reward of Gods people is; and they are the enjoyment of communion with the Angels and Saints, and the keeping a perpetual Sabbath in Heaven.

The enjoyment of communion with the Angels and Saints: The Angels and Saints are joyned together under one head t, the (Angels rejoyce here in being minifiring ffirits unto the Saints j O what rejoycing will there be then in communion with them ! tne Saints of God (liall enjoy commiinidn Pp 4 with

Moses his Q>oicc.

Op. JO.

rirh the Angels in a familiar way, they Ihall bcHc-ted foi' communion with God and Chrift himfdfj muchmote.fitrcdfbr communion with Ai^dsjyeL the Angels flull accounc it part oi theit. nqtpiiKB to have communion with the Saints: The ^h of an Angel to us now in the flcfh, thoi^h he comes to bring good tidings, b a great aaiazemcnt; but then the ueht of the Angels Ihall be no amazement* but we fliaU look upontfacnras our fellow crc«tiitcs, to have communion wtththcm, ffet. vz. 13, Tt trt c»me vnto- OHomt Shu, Andttfht C'itj »fthe livutg Gtdy the heavenly ^erttfiUem, And tttSec*mpMMftf iffnumerakle Kjingels-: This is fpoken of tnepri-viledgf of the Gof^el; before by the X^v tnere was nothingbutterror, that made tM»fes to ftar and quake; now we are not to come to Mount 5//M/, but to Mount Zion, and unto tht Cit-j »f the living God: Befqre, without Chrift we were vagabonds, wandiing up and downin the wildemcfs of theWordj but by Chrift we are gathered unto the City of the living God, and the heavenly lent-faleta-^ there were nothingbut troubles bcfbrCj but now they are gathered to leritfaUm into peace, and to-aa innumerable company of Angels: Before the Angels were as Gods Hoft, ready to revenge the quarrel of God upon us, but now we arc come to the innumerable company of Angels, who are miniftring fpirits to us here, and \n. fliall enjoy communion with them: The Angels arc fiill of wifdom, and therefore when the Scripture would fct forth the excellency (rf" wifdom, it fets it forth b/thewifdom of the Angels. Doctor TdjUr the ^Marty , te)()^«d that fe came into prifon with

Moses his (^Inice.

Mafter Srad/prd^ that \^ngel Bradferd, though he was but one that had the likenefs of an Angel, and in prifon, yet he rejoyced in being with him : What rejoycing will there be to be with all the Angels that arc Angels indeed, and that in our Fathers houfe:" The way and maner of the converfc of Saints with Angels is very obfcurcj how fol-rits doconvcrreone with another, we know but ut-tlc; we convcffe one with another by fpcaking,thcre can be nofuch way of convctfcwith Spirits, The Schoolmen fay, By the aft of their wills, they come to make known wbat is in their mindcs,^ but wc fhall know more of the maner of convcrfe with them afterwards.

Chap. LI.

The happinefs of enjoying commitnion with the Saints in glory.

BXXi it is more fanHliar to us, to know our excellency in the convcrfe with the Saints, Hth. 12.23. "To thegenenl K^([embly, and church of the jirft-born^ ivhich are ivritten in heaven, (^c. To enjoy communion with the Saints here is fweet, to enjoy communion with all the Saints, with all the patriarchs^ Abraham, Ifaaczndlacoh^ znd Mofes^ and Aaron, and hjhua, and all the good Prophets, and the good Kings, and all Martyrs, and Worthies of the Lord: If to have communion with one or two bcfwcctjtlien to have communion with all at once muft needs be fweet 5 it is worth the enduring much

Moses hii Cltke.

Qp.Si.

Iiifii iili' |)iHt Dcum ftufqium (affii, er invicem

Dent ilUs

iUi jciffts, fuii iUi itliim.O' %&• invi. pir il-- I. Cf

tSefter

An(clm.ip profol.

own, and tbeteforc there ftiall not be any wane of glory to any-, fays Anfelmt Every Saiftt Jhsii Jpve Gffdahvehimftlf, And love tne ^nether as himfelf^ andCodjhill love them aU^ more then-thej eitbir lovetbemfelves or«ffe'»»*/Acr-,and hceivcsihcrea-fon of it, fays he, ifiej love both thtmjelves AitdtHt unetherfor God^ andoj C*/, And Godl^ves him^tf andthemfer himftlf^ Afidhj bimfelf-^ and tbes^ve as they lliall levc-God above tnemfclvcs, fe they Ihall love one another like thcmfclvcsj andrejoyce in the happinefs of another, as in their own tap-pinefs: Now what an heaven upon earth is it w nave brethren live toother inunij^y i if it be ia&t i mily communion, or in Church communion, to^zK entire love without any breaches, this isablc^iig; but howibcver, while we arc in this vKxidy there will be brcaches,yet there is an heavenly 5^<ri(f4fnw coming, where we fliall live without breawes.

And then likcwifc to have communion onevnth another always in holy exercjfcs: To have conuno-nion one witii another in our civil convcrfir, to eat, and drink at one anothers tables, and in recreating ourfelves, this is fwcct; but communion in htJy ordinances, and holy duties, that is fwecreft. Men love communion and focicty here, that they may play together, and eat and drink together^ indeed, if it be in a moderate Chriftian way, there may be fome delight initj but know, it is an evident lign of a carnal heart, when as thy chief affcftiossihalJ be let out in thecxcrcifing thy felf that way: If the chief joy of your hearts be not in exercifing your felves in holy dudes, your hearts are carnal; There is a great deal of difference bct^^een tJiifc day, in which

J^

Moses his Choice^

which a company of gracious men have communion u-ich one another in recreating themfclves, and that day wherein they fliall have communion with one anotlicr in exercifing thcmfelvcs in holy ordi-nances, in praying together, and hearing the Word together-, and therefore examine whether you finde a day ot communion wth Gods people in holy ex-erciles, better then a day of communion in outward (ociety.

Again, it isfuch a communion as we fliall never part with, fuch a communion as we fball always enjoy : Here we have communion, but it is often dark-ned, becaufc we arc often in our dumps, and many times there is an occafion of forrow given •, but to have communion where there fliall be always joy, continual being at the feafl, the fupper of the Lamb, that muft needs be fweet. Therefore that Text you have of LaT^rus in Abrdhxms bofom, fcts out the continual feaft of the Lamb that the Saints fliall have, becaufe that was the maner of the ^er^s feaft-ing, to lean in the bofom of one another -, and therefore ^ehn when he fate to eat with Chrift,iie leaned in his bofom, noting that the Saints fliall be always as the children of the Bride-C hambcr: There is a queftionmade byfome, ofthe knowing of one ano-anothcr in heaven. It is reported oi Luther^ the night before he dyed, he was reaibnable \«ll,and fate with his friends at the Table, and tlic matter of their dif-courfe was. Whether they (hould know one another in heaven or no, whether liic faihcr fliould know the childc,or the chih^e the fither i Luther hdd it affir-: .vely •, and this was one revifon he gave. As it was • /.r«?, as foon as he faw Eve^ he knew what

Eve

Cap. 51.

\\

Moses his Choice.

' 59^ ^__

Cap. 51.! £^'r was, not by difcourfc, but by the Spirit of God, j telling him what flic was 5 and fo wc being filled ! with the Spirit of God, w^e fliall come to know one another, we fliall fit down with Abraham^ Ifau and Licoh . wc fliall have communion with them, notone-ly as godly men, but as with Abraham, Ifaac and ^Jcob^:Lnd if with them, why not with others i This wc have in Scriptvire, that Ipirituai relations Ihall addc much to the glory of the people of God in Hcvivcn, though natural relations fliall be taken : away •, as the Father^ if he know the childe, there fliall not be that natural affcftion to the childe as is now ^ yet the Scripture fcems to fpeak of {piritual relations, that they Ihall continue even in Heaven for the glory of the Saints 5 and therefore Sr. fd»l fays to the Pkilippians, Ton are onr crov^n^andour re-ioycing in the day of Chri(l: It ihall be known, who were converted by fuch a Minillery, and It (hall be a crown to a Minifter, that fuch were converted, and edified, and built up by him.

But we need not trouble our felves about this qucftion, bccaufe wc have one thing that will fa-tisfie us, about all quefl:ions that are not clear; Either wc fliall have all that happinefs wc do think in our thoughts, or can think, or elfc wc fliall have that (\sc being our own judges and choofers) that fliall be as good or better: fo that if a Parent thinks what an happinefs were it for me to fee my childe in heaven 5 and the childe iball think, what an happinefs were it for me to fee my Pajcnts in Heaven,you think fo here: Wc gucfs at things thus childiflily,but yet either this lliall be, or that which is as good or ber-I ter then this. As fuppofc I fliould think, how glad

/ ftiouJd

Moses hisCbtuce.

59'

fliould I be if fuch a one would give meaMling, Cap. 5 2. if after I come to know he will give me this, ora Twenty fliilhng piece, I do not trouble my felf to know whether he will give me a (hilling or no. And (b much for Communion mth the Angels And Saints.

Ch

A P

LI I.

7he haffinefs of Godspeofle in the Perpetual Sab-bach tkat thcjfljAll enjoy.

NOw the laft thing in the Explication is, to fliew wherein the happinefs of the Saints confifts, is that Perpetual Sabbath that they (hall keep with God, whereof this Sabbath is but a Type, Heb.^.9. Sabbaths here arc comfortable, and wc nave felt fome fwcct, and fome comfort in fome Sabbaths-, but take all the comfort that ever you had in all the Sabbaths you have had here^ and put all into one, that would be a comfortable Sabbath •, but that perpetual Sabbath that fhallbe hereafter, will be the accomplillimcnt of all thofe Sabbaths, and that will be fweet. Now I fliall cxprefs my felf in thefe fix or fcven particulars, to liicw the happinefs of Gods people in that perpetual Sabbath.

Firft, they fliall be exercifed in the higheft employments that any creature can be exercifed in^ or that they are capable to be exercifed in: The happinefs ot a creature confifts much in that which it is exercifed in; as there is a great deal of difference

between

Cap. 5 2.

Pfa.i4r;6

I

between the happincfs of a Noble-man in Court, and the happinefs of one that i>cmployed onelyin clcanling channels, and the meancft employment that is, becaufe their excrcife is different^ the one is cxercilcd about bufinefs that cohccrns a King, and a Statc^ and the Other is imployed about mean things •, therefore according as the exercife is, that any creature is raifed to, fo is the dignity and excellency of thafcrcature: Now wcarc cxcrcifcd in mean things here, in comparifon of whatwelhall be hereafter, and yet our bufinefs here in making provifion for the fl'efli, in getting meat, and drink,! and clothes, and money, is fweet •, but though out of' obedience to God, we ought to go on comfortably in our callings and places wherein God bath fet us, becaufe &od calls us to thefe low mean things, yet we arc to account them a mcat\ condition, in regard of that which our natures are capable of^ it is but a fore travel that is laid upon man, and this (hall not fatisfie us, as if we were capable of no hiijhcr things i but when we fhall be raifed to be bufied about the higheft employments that a created fubftancc is capable to be bufied about, that niuft be comfortable 5 as the Pjalmift fpeaks. The high Praijey of God fhall be in their monthes : They lliall be always bufied in the high contemplations oi God, j and of the Trinitv-, and they fliall be always ftnging \ praifes to God^anato him that jits upon the throne^and j to every Vcrfe of the Song that they (hall fing to the Lamb, there fliall be a SeUh put to it ^ it muft bcglo-r/(^/A^,becaufe this is the higheft glory that God hath, not onely from his works here, but from all the counfels of his wifdom about the great myftery of

^^ARX!^^tiQn^

.If. -11

Moses his Choice.

redemption) from all his works in Heaven^ and the higheft glory, that he hath from all the communications of nimfclf to the Saints in Heaven, in his praifes that they (hall be exercifed m: all the happi-nefs that we have from God here^ is a way of fubler-viency unto the adual praifing of God; there what-foever God communicates to his creature^ the top of all is not that the creature fhould have it, but that it fliould refleift the praife of all upon God. The end of all that God does in the world is his glory that he (hall have in Heaven, and the end of all he does in Heaven, is the aifliial working of the fouls of his Saints upon himfelf.

Secondly, the happinefs of the f erf etual sMdth^ may be expreffed in tnis, in that the fouls of Gods people ikul be always upland fit for thefe high works: God calls us many times to moft excellent things, to be exercifed about himfelf, but our hearts are not fit for thefe exercifcs •, fometimes we finde our hcans enlarged, and when our hearts are up, we take delight in holy exercifes ^ but at other times,how hardly are we drawn to them ? and we are weary in obc-j ^^ aience, and count it a flavery,thofe exercifes are heavy to us^ but there is a time coming, when our hearts (hall be always up, never to feek, but (liall be always upon the higheft pin, enflamed with heat continually : as it is an heavy curfe fpr a mans heart to be fuitable and fitted for temptation, when a temptation (hall come ^ fo it is a wonderful ble(fing to be fitted for any holy employment, when we arc called to it*,this there (hju be always in the Saints in heaven, in keeping this their perpetual Sabbath. It is reported of K^nfelm^ as he was walking out of his houfe.

m

Cap. 5 2.

Moses hu Cbnce.

Cap.51-

be Taw a bird, that was flucceridg to fiy up, and coaid notgetup, but fell down, and looking upon kffifb-ly, he favv a firing tycd to the leg, aoa a ftonc at tW end ■, upon this his heart broke, and be bemoaned himiclf, ThisisTifjconditiHi, fayshc, thougbftm-times 1 would fain get itf ut helj exercifes wtto Cii, ohutthu bitrthen ef fin, and vteigUt ff fin, ttlikt tfttj/e^ dndpreffes me dofv/t, tvken I am gst $tf* UtiU way^ I am fuU'ddfftfm again, my heart is fetw* ^ttid for holy exercifes : So it ts with us ufoaJiy, thougb through Gods grace there arefonK wings tomorcup alittle, yet tliis weight and burthen of fins prcffcs us down, arid makes us unBi for holy duties •, lee us go humbly a while uoderthat foreburthcnjbut knowwc fhall be freed from it ere long. Tiiirdly.thc happincfs of the ^>i^'«;& confiAsiathis, there ihall be no intcrmiiGom but they fliaU oonuwc

M o 8 B s hk ChMt:r,

chtfFC we fl«UnM need fear wtaiM&m OHO ftfecsvor any others.

Again, we (hall fee nothing elfe done by no body elfe: Hcrewcgettoecthcr, and7?*^,and^*)F, and AMrtbe Word, and this iscomfixtable ^ but wefee the Sabbath broken by ctiiers, and that damps our hearts ; but there is a Sabbath coming (halt be fo Icept, as we fliaU fee none break it» but every (Mie wc have to deal withal fliall keep it: But yet by the way, ic is better in a place vrfacrc it is not altogether fo well kept, and is in a rifing way> then in a place where ic is better kept for the prefcnt, but is in a declining way ^ but though it beagricf to us to fee the Sabbath broken, ya know , there is a Sabbath coming that we 11^1 ^eep, and none ihall break it.

Again, the happincis of the Sdihath confifts in this, to keep this SaUsoth in chefe high ezercifes, when fi> many thoufands fhall be yelling and roaring under the wrath of an infinite God ^ they {hall con/ider, wc are now in the prefcnce of God, keeping a Sabbath umo him, as the childrcnK>f the Bride-chamber, fingii^ fongs of triiHnph to him that fits ^wn'the throne for ever ; whereas others are caft out from God, and are roaring, and yelluiQ under the burthen of the wrath of ^ infinite God, and that mighthavcbeenourporrion: Thisaddesto-thcglory of the Sajms^nd therefore the Scripture iiath this cjipttSrionyWitffo»tJ1i4H6ed»gs: That cxprelfionis taken from the maner of the let»s marriages, ufually they were in the night, and the Bridegroom and his Brtde.and their company:^erc taken in with tlorches $ad delight into the Bridc-cbunber, othcis weiv w^mt withduclighc,& ndt tdcen into dx chamber: '. ■ • .■ --.•- . Q^ 2 fo

Moses his Chice.

Cip.j2.

fo in Heaven, fome ihall be taken to be cxcrcifcd ia thcfe glorious things, and others arc caft out woulditnotaddcmuchtoones happincfe, to think thus with ones feU i, I am now going into a place where I lliall have abundance of mirth and joy rath my friends; and others in the n:\can time lie in the cold, ftarving in the dungeon, and I might hvt been there as well as they: if a man fliould goalong wiihtheA'iH^in triumph, and be at the right hand of the King in glory, and as he goes by, he (hould hear a company of poor wretches out of a dungcoa, dying, yelling, this lets out his glory : fo to be at that tune, thus cxercifcd in thofe heavenly employments, when as others Ihall be curfing ihcmfclves, and the time that they were born, and blifpbcme tfte name of God : it is a comfort to a contipany of gu-cious hearts when they arc got together in hol^

Moses his Choice.

CMarcelltis a godly man, being caft into a ftinking place, he did make that his Temple to God, and perfumed it with his prayers, and after the Chrifti-ans built a Temple in that place 5 and fo we may make a filthy dungeon a Temple*, but if it be comfortable to be exercifed in holy duties in the moft filthy and vile places, much more comfortable fliall it be when we come to Heaven,in our Fathers houfe.In Rev.i'^.vi^ read of thofe that fung the fong oiMofes^ they ftood upon the fea of glafs mingled with fire-, to fing the fong'of Mofes^ though it be upon the fea of glafs, this uncertain life of ours full of trouble, it is comfortable, but to fine it in our Fathers houfe, will be comfortable indeed-,tIiough we do meet with troubles here, yet if wc can enjoy the Sabbath^ we com-) fort our felves, but we fliall have a better Sabbath then thefe, even a perpetual Sabbath in our Fathers houfe 5 put thefe together, and you fliall fee what this perpetualSabbath is that Gods people fliall have in heaven. Now put all together that we have faid negatively, comparatively and pofitively, the per-feftion ot their natures, their bodies, and fouls,and whole perfons •, their glory at the day of judgement, their poflcflion of heaven, their having God to be their portion, their communion with Chrift, their communion with the Angels and Saints, and this perpetual Sabbath that they fliall keep, and do but apprehend what infinite joy muft flow from all thefe ; thefe arc as the feveral ft reams of this Paradife of God. In G€n.2.\\-Q read of Farddife that God made for Adam^ and tiicre were four ftreams that were to water it-, this Paradife of Heaven have thefe feven ftreams 10 v/atcrit, to make the Saints happy-, do Oil 3 but

^7_ Cap. 5 2.

0 giudium

fupergju-

iium,gfu-

Hum vih'"

canomvc

gAuiiuMy

extra quod

flOIICJtgiU

Sol eg5.

59S_

Cap. 5 2.

The cx-jcllcncy

lifthc

Moses his Choice.

Saintsjcy I m heaven.

I.

Ufqucsdcd niillA cfl fmccTA vo^

iliquid U 'ii imcr\x lit.

2.

Softgujld

'JUht,fid

fitUbuvtur Cr imfle-bimtur.

I

but conlider what infinite joy muft flow from all thefc put together •, every one docs caufc )oy, bat put j them all together,and the joy that comes from hence: is a mo^fure]oy, and zmoStJ^irifual joy^andz/Mi joy, and a ^/i;/;?^ joy-

VivA^pure 5 that is^not Gnely free from any mixrarc of forroWj but without any tning that fhould fully it,! without any fin: Here all our plcaQircs arc mixed. 1

And jpiritual: If it were to rejoycc in the good! that our bodies (ball have, it were admirable joy,l){at' the joy (hall not be fo much in rcjgard of the happi-! nefe of our bodies, but in regard that God is our por-1 tion, it fliall be fpiritual •, yea, the happinefs of our j bodies fhall be fpiritual and fupernatural.

And it fliall he full: How full muft it needs be, they ilioll enter into their joy, becaufc the joy cannot enter into them: We rejojce in Relieving mth joy unfpeakahle and glorioiis : If the feed time be f§ glorious^ hotp glorious will the harvefi ^^.^fays C^fri-an^ They fhall not tafie^ (fut they fljallbe. abundantlj[d-tiffed with the fatncfs of thy honfe : The fatncls of Gods houfe in the world docs abundantly fatisiic the fouls of Gods people, but the fatnefs of Gods houfe hereafter, how will that fatisfie them < The people of God ihall have fuch objcds to rejoycc in, as is the cflTcntialglory of God, and all theglory that is put upon him by all his creatures, and all the good they have by Gods communication of himfelf to them, and all the glory of one another: Look how many Saints ihall be in heaven, they ihall rejoycc in every ones happinefs as in their own •, their own hap-pinels will caufc joy, but fo many Saints as iliallbe happy, fo many times flnll their joy be double, and

therefore

M o s £ s his Choice.

therefore it muft be full joy: Comfort proceeds from the fuitablenefs between the faculty and the objcft •, now here is the greateft fuitablenels between the faculty and the objcd that can be^bccaufe here is not onely good in the Concreat^ but goodnefs in the Abftrad •, and union with goodnefs it felf, is more then union with a good thing. Surely the joys of heaven muft needs be great^ becaufe a little taftc of them here that the Martyrs have had, hath made ex-quifite tonures, grievous and dreadful pains, not onely tolerable, but comfortable.

And it is Divine joy: It may be faid to be Divine in three refpefts: Firft, it comes from God: Secondly, it is in God: Thirdly, it is tvith God. Firft, it comes from God, being caufed l^y the Spirit of God, and that is another maner of joy then the men of the world have. Secondly, it is in God, rcjoycing in God, and that is other maner of joy then rejoycing in meat and drink: Look what difference there is between the excellency that is in God, and the excellency that there is in meat,and drink,and idle fports, fo much difference is between the joy that Gods people have in God, and the joy that wicked men have in the creaturcrAnd it is divine,in regard that it is joy ivith God, it is the fame joy that God himfelf hath -, carnal hearts rejoyce one with another in fenfual things, but God does not rejoyce in thofe things you rejoyce in, but the Saints in heaven fiiviU be cxerciled in the (amc joy that God himfelf hath,and rejoyce in the fame things that God lliall rejoyce in-, to have the beams of our joy mingle with the beams of Gods joy, and fo to have Gods joy and ours put into one, that muft needs be admirable joy. Notwithftanding this

599^

Cap. 5 2.

2.

•I

Moses lis Choice.

^P-5--! joy of the Saints lliall be thus glorious, yet the ut* ' mofl: happincfs of man confiib not in it ^ tooi^h joy be a necdfary concomitant to mans bldlcdncts, yer mans blcfTednefs coniifts not in it. Wc do not fcck

aliquif cli-ciiui yi' hntitU ;c-tcjl f/TI ;</-

Hit -J9lU7l'

nuy ficut obyMum jifsu c^l

abrjti lit mpfiibilc fil» q 10.1 primum jijibile fit 'ffum wi-krey qtiijL oiinc viic-Uc!i^lic:i\h\Q.

i'ij bj/:s,

\bi/c c) {uoi ^r/-«« 71 j/re •

iilulc uiio

fffum -idIt Tlio. 1.1 1-1. -^ rr. I, id llcund.

ihc enjoyment of Gody that we might delight in this enjoyment, but we feek delight in the enjoymcnt,bc-caiife the enjoyment is the grcaccft good.

And befides all this, there arc fomc circuinihnces that ferveto fetoutall that I have fa id yet further, and to make the happinefs of Gods people yet more glorious.

Firft, it is a prepared happinefs, that happine/s that God hath had his thoughts upon from all eternity, and laid the ground of it from all eternity, God hath been working from all eternity ro provide this.

Secondly, in that it comes to the peopk of God, by fuch a glorious way, as the purchafe of Jcfus Chrift,that I have it, and that I have it by fuch a glorious way, that* will be exceeding comforta-

Thirdly, that wc who are fo vile, and fo wretched, and fo abominable as we are in our felvcs, thatwc who by nature arc but firebrands of hell and fuel for eternal vyrath, that we lliould be raifed to fuch a height of happinefs.

Fourthly,that we are fo fcwiNot Many wife^nor rich, nor noble^ but the mean ones of the xvorld^ that there fliould be fo many of the world,and the great ones of

'HI. i,i.v] ^. At;. ad» a. kc\xT\v\.

^l3.e

k

MosEshis Choice.

I

the world caft out, and a handful of poor contemptible people fliould be raifcd to this glory, this is a mighty aggravation of the happinefs of Gods people.

Fifthly,that this fliould be a reward for that which we owe in a way of obedience; we owe all our fer-vices in a way of obedience to God,and we may fay, Whe/3 rve have done ally tve are unprofitable Servants-^ and that we do, we arc bound to do as creatures^ and et that God iliould reward that which we owe to lim in a way of ob£dience,this aggravates the happinefs of the Saints: as if a Mafter Ihould ^ive his Servant all his eftate for doing that which he is bound to do: We have more then wages here, then how much more is that we fliall have ncrcafter i

Again, that which God ispleafcd to feward, it is but poor mixt fervice: take our duties at the beft,thcy are luch as dcfci-ve Hell •, there is no one aft, but if God fliould ohferve what is ami&, you defervc to be caft from God for ever for it ^ now when we rather deferve that God fliould caft us down to Hell, yet that God fliould reward us with all this glory, wnat a glorious thing is this i

Again, that the Lord is pleafed to make thisfure to us: if God had left it to uncertainty, and bidden us work, it might be well with us, and may be he will think of us, this might have been a comfort to us ; but that God is pleafed to bindc himfelf thus, and to make all fure : As if a King fliould make his Crown & Kingdom fure to a poor wretch,in the way of reward for a poor fen^ice ^ fo does Cod,he makes this glory ours by reward, in a way of Covenant and Teftament-, by Covenant,fwch a Covenant as he does not only caufe to be written in his word, but in our I hearts,

Cap. 5 3.

6.

^M

\ 6oi

ap.y:

Moses h'ts Choice.

bc3tTS^& wc have witncfe of this in heaven and cani three bear witncfe in heaven, and three in earth ;ai he gives usfeals to confirm this Covenant, andl confirms it by an Oath, he fwcars byhimfelf^b caufc there is no greater to fwear by -, and he nidf itluic by way ot Teftamcnt: Covenant we thir wc may break, but that which is given by Tcftamcr and confirmed by the death of the Teltator, ihx furc, and thus hath God made it fuie unco us.

Again, all things that do bcfal us inthisworl and all the ways of Gods providence, do but rend the funherancc of us to our reward, andtothco creafc of our reward, and that is the wonderfiti ha] pincfsof Gods people, this Ihould fwcetenaycM ditions: If 1 be in a meaner condition then anotba yet this is in order to my reward,and thists nwwclhc if 1 had a Kingdom in the world, if it whcwk '

M o s £ s his Choice.

the end, and then all this glory fliall appear 5 the frame of Heaven and earth does but ftandtill that time, and if that time were come, the frame of Heaven and earth fliould prefently be diflblved, and the ways ofGods providence in this world (houldbc at an end, the Heavens and earth groan for this time. It is faid of Dodtor Taylor, when he was near at the ftake, he fetch'd a leap, and faid, / have but wo ftilestomy Fathers hMje. We in our way here arc as Travellers, fome ride it may be a little fafter, and get to the Inn fir ft, and then another comes a quarter or half an hour after, but it is but a fliort time in comparifon • he hath promifed, and he will come quickly, with the glory of his Father, and all the glory of Heaven with him.

And then this fliall be after all our troubles : As Painters firft draw all black, and then the other beautiful colours *, fo all our troubles here are but as the black ground-work, to make our glory the more beautiful hereafter: To ice land after a long and dangerous voyage, how joyful is it ? As the Trejitm^ after they had been wandring a long time in the Mediterranean and zyEgean Seas, as foon as they cfp-cd Italy^ they cryed out with exulting joys,//^/y, Italy . how much more the Saints after tliey have pafled this troublcfom world, and come to Heaven, what acclamations of joy will the heavens ring of :* Heaven^ Heaven.

Laftly, all thefe things are eternal -, this puts an in-finitcncfs of worth upon every particular: How was Ham an puifed up by £y?A^rj inviting of him to one Banquet < How fliall the hearts of the Saints be

taken with that eternal Supper of the Lamb < obed^

Edcm

60^

Cap. 52.

10.

Ttdliam, TtjUiSprt* *n*ii cofscU. rditeAcha^

Itilum fo" . ii Ixio cUmorefor

II.

runiyqudd funt Aur* ':<s gJLuiiA ■Ac f, Gd.ide7ui

itf: VtVAy Ircfpti- in Tpi^tani.

Moses his Choice.

Cap.52.j EJom was blcffed in having the Ark but three moncths in his houfc, how blelfcd they vvhofliall have Gods not onely gracious but glorious prefence eternally i And fo I come to the fourth particular^ which was propounded in the handling ofthis pointj

namely, 4. WheninUes the fower of the confideratipM of

the recifmpence of reward to help a nuin through fnf ferings. Much hath been faid, but more may be faid, to (hew that there is a mighty power in it to enable the heart to fuffer any thing tor God 5 it is that which hath mightily wrought upon the Saints of God heretofore: That is an obfervable place that we have concerning Chrifts Transfiguration, and Chrifts Agony : when he was transfigured ivpn the Mount, and his glory was fhewed, even a glimpfe of the glory of Heaven ^ Chrift took with him oncly three Difciples, Peter^^ames andlohn-^ afterward when Chrift was to come to his Agony, when his foul was heavy to death, and he fwear clods of blood, he onely took thofe three Difciples that had feen him in his glory, to fee him in his fufferings; to ihew, that thofe that know what the glory of Chrift means, thofe are the fitteft to joyn with Chrift in his Agony, and to endure the greateft fufferings that they can meet withal. See in Dart. 7. there is mention made of a cruel Tyrant that fliould make War with the Saints, and ftiould perfecutc Gods people, that devoured and brake in pieces, yet tJiere were fome that fliould bear out all, that fliould have the Kingdom given them, and God fliould reward them grorioufly^ Who arc they^ at the 22 verfe. The Saints of the moft high: fo you read it, or, Ihe j / SAints

{

Moses his Choice.

L

Saints 0/ the hi^heft 5 not ondy of the highejl God^ but of the highefi pUces^of the higheft things^ they arc thofc to whom the Kingdom Ihall be given^tholc Saints that did fee the mon glorious things of the Kingdom of God, they had the reward, for they held out in fufferings, but others, whofe heans were low in the earth, they did riot hold out*

So thofe that (hould hold out in the time of jiffti^ chrifi^znd (hould not worfhip the iw/, J?^1/. 13.6,7, 8. were fuch as dwelt in Heaven. He opened his mouth in blafphemy againft God ^ to blafpheme his Name, and his Tabernacle, and them that dwelt in Heaven: in many places of the Kevelathns^ Heaven is taken for the Church of God, and the People of God, and fo Interpreters take it here: And it was given to him to war with the Saints,and to overcome them: but though he prevailed againft the Saints to kill them> yet he coula not prevau againft them that dwelt in Heaven to worfhip him : but all that dweU upon the Earth ihall worfhip bim ^ all that know no higher good then the Eanh, they (hall follow Anti-chrifI and >vorfhip him. Here we fee'the reafon why people win not endure the fufferings inflided by the Beafl,but follow the Beafl,& have his mark either up-0n their foreheads openly, or in their hands fecretly, bccaufe they do not apprehend the glory of Heaven ^ but if they can come to fee thofc glorious things of Heaven, tnough Antichrifi do perlecute them, they would not worfhip him: in thefc latter times of thre world Antichrift will prevail to get many to worfhip him,but the fight of thefe glorious things will keep us we fhall not worfliip him.In Rev. 1 2.thc Church who is coHipared to a Wcman that was cloathed with the

■ glory

Cap.;2.

Moses his Qjoice.

Op.S3-

^Ty <^the Sm, jhtkadtbt Ma«»^AMei AilfuHiujrj things amier her feet: When the foid is Tceking after chc glory of Hcavcn,and that is always in its e)rc,iiiis caulcs it to hive the OW*»», by which is {igniticd J f Aijfg-j if/off that arc fubjcft to changes, unda its feet. I read of a L^Urtyr tliat w.as whipped,andil-mod fcoiirgcd to death, and then being kdtotbc execution, he met with his Mother, who beiagi godly gracious woman, did not fall of tcatin«QCi nair^and rending [itrcloatlics as other womcoufai todo^ butcryed,5o», RemembereterfutUft-ilni mftoHeive»^*ndfcehmtbat reigns there: Hcna we fee that iMvi/tg *» eye t$ the retormfttHce tfrtatri, docs make the heart to choofc the Choice tf Hefts, 7ef»jfer sf^Bten with the petple »f Ctd^ ad tt efteemtierepreaeh of Chrift greater riehts then the

■ ■ of

I

Moses his Choice.

Cap •53-

k

pear td be nothing, that muft needs have a great deal of power to enable the heart to part with any thing in tne world in the caufc of God: thofe who by the eye of faith are able to behold the reality and certainty of thofe glorious things, they look upon all tfcingsbelow as poor, mean, flight, contemptible things: As we knoAV the glory of the light c* the Sun^ darkens the glory of the light of a candle ^ the lighted a candle is comfortable in the night, in the dark, but wheii the light of the Suf^ rifcth, that is nothing : So long as the men of the world are in dark-iiefs, the light and comfort of the creature is a great matter to them •, but when God lets the glory of die things of his Kingdom appear to them, then the comfort of the creature is nothing. A Glow-worm rliftcrs in the dark^ but when the day comes, the prightncfi and the gliftering of the Glow-worm is not feen: fo all the brightnefs and gliftering of the creature that takes the hearts of men, is gcMic when God lifts up hislight upon them, and (hews them the greatnefs of his ffingdoffl.

And the reafon why people are fo hardly brought tofuffcr any thins for God, is becaufe they have fuch high efteem of thefc things ^ that which a man hath high cftecm of, he is loth to part withal ^ but when a mans heart is taken (rdm them,as there is no longer born^quii a high cftecm of them^ he is willing to part with ^v*'"^ | them. As Saint fWfaid, I am ready 9$ot to tc iound "J^^^^lj^^; onclj, but alfo to dye for the name of the Lord ^tfm ^ ral. f. lo. his life was not dear to him, he accounted it not ^•"* Avorth the leaft degrcfe of gkny to God: A gracious heart, as it accounts nothing low in any duty that tends to this glorious reward, fo it accounts nothing

^

MaU vita

mfcHtU

tanto iurU

isMnimus

fanihquA*

Gap.5j,

Moses his Choite.

highio^2nw'n\ifoT the recvmpence of wttnut is a DOiabic paflagc \vc have of ^oftfh to his F; ^■•uob. Gen. 45 . 20. Regard not your fluffs /« good of all the Ltl/td of Bgtft is yours : It be ^-ojefh thought his Father ^aceh might tl 1 have many Goods here, and what, ihall i Iw that I have here to go to £gypt, into a ftrangcc trey ^ he might think this might be fomcint Father-, hwx. hfe^h calls k aW fluff' .■ you have 1 of fluff and lumber, but let it not grieve yo leave your ftuff and lumber, all the good ol Land of Egypt is yours : So G od fays to 3 gat heart, when it looks upon any thing itlbouW wiilial, and it is loth to part with it, lays God, garjKoty«urllMff\ and lumber you hzvebex; not tbegeodof all the Lapdcf -E^ypt uywi^ b$\ thegec^thdt is in Heaven is yours^ and tfcl jf id I

M o s E s ^iJ Choice.

greater glory diminiflicth that which is Icfs. So that Cap.jj. we may apply that the Apoftlc fpcaks concerning the comparilbn of the Gfijpcl wkk the Latp^ to this we arc Ipeaking of, 2 Cor. 3.10. That which was made glorious^ had no glory in this refpeft, by rca- j fonof the glory that excellcth*, though there was fome glory in tne adminiftration of the Law, yet it is no glory in comparifon of that which excelleth: So though there may be glory in the outward comforts of the world, yej t nere is no glory in comparifon of that glory which excelleth, in comparilbn ( of that glory which hath been opened 5 and that is the firft thing.

Secondly, as the glory of the world is darkned by having refpe(5l to this glorious recomfence of reward^ fo all the evils of the world are wonderfully leflfened: j You know what the Apoftle fays, mRom. 8.18. That thifufferings ofthisfrefcnt time are not worthy to be compared with the glory that pyallbe revealed in us : As we ufe to fay,It is not to oe named the fame day, not to be reckoned with the glory that (hall be revealed in us: A Father upon that place hath a notable glofs,fays hQ^Stifferings are not to be compared^ lookedufon^inrefpectj fir si- of the funifhment that ,„„,^^ we have dejervea^ which is faffedby^ andfardoned'^ fmurm and then not to he comfared and reckoned with the frefent grace and cornfort that Gods feofle have here: but then much lefs is to be compared and reckoned with the weight of glory that is to come, that is promiUbd to us- And fo in 2 Cor. 4.17,18. While we look at things that are eternal^ not tentfo-raly this light affliSlion^^ all is butl^ht, and nothing in comparifon: What is it for one to have a rainy

Rr dny,^

Hon funt iondignx pijfidnes ad pratcritam culpgm qujt nmiuitur ddprefcatk covfoUtiO' lis gntiim

titiiTy ad I

futurJM

glorijm

^itatrO'

miititiir,

Bern.

Moses his Chwe.

day, will) is going to take pollcflfion of a Crown ^ tlxvcisnoman would be much fentiblc of alicrle cold in Ins licaJ, it it were uncovered a while to have a Crown of gold put on. I have read of a toolilli woman that was afraid her Son flmuld get cold by putting off lus night-cap to have a Crown fetiipon his head-, but no wile man would much confide: the cold he ihould get in his head upon that ground: Great things fwallow up fmall thing?, and great joys will fwallow. up fmall evils -, there is no comparifon between the evil wc fuffer here, and the glory that is to come • What is a drop ot vinegar put into an Ocean of fwect wine? it is no: lb much as taken notice of ^ here when a manre-ceivcs a great good, he is not affedcd with kilh evils; As for example in Saul, when ^^i*/Aadtht

ifchim, 1 Samittl lo,^-]

trouUcA :

M o s £ s his Choice.

6x1

in themfclvcs, and no marvel though thefc men be fo much troubled at other mens defpifing of them. If a Merchant have a Ship come home laden with many thoufand pounds worth of rich Commodities, though his Servant fliould do fome-thing amifs that day, he would not be froward at it 3 but pafs it by, bccaufe he hath fuch great profit and good coming in 5 fo the evils of the world are nothing in cotflparifon to that foul that knows the great things of the Kingdom of God to belts own.

Thirdly, there is a mighty deal of power iii itj becaufc this refpcft unto the recompence of reward, does fo much take up the faculties of the foul, the intention of the minde being taken up about fo great an objeS:, other things are not minded in comparifon ^ and this is the reafcfn why thofe that are in a phrenfic, are infenfible of what you do unto them-, becaufc their mindes are taken up about that which they apprehend fo ftrongly, as nothing elfe is minded by thrtn •, and if there was any objeft made known to take up the minde of man, it muft be fuch great things as thefc, made certain and real to tne foul by faith. It is a property peculiar to God, that though he hath many glorious things that he cxercilcs his wif-dom about, yet he does minde the lead thing, the leaft creature in the world, as much as if there were nothing elfe to minde ^ but no creature can do fo,no creature can minde great things with intention of minde, and yet minde inferior things with any ftrength of intention too, but if he mindes great things with intention, other things muft be lightly

Rr 2 minded.

Cap.53.

L

Moses hU Chtuce.

mi rcfi'icit MxrtyfyCQ'

(071M TC» IM UGH

borrct fr^^-mhun >iU'

Met Itcfo-res in fine

'uzcn.e if-•Umimcf,

Mar-yr.

minded. An Ecclefial^ical Hiftorian tcUs us of the Chriftians they did fo mindc the glory of God, and the glory of Heaven, as that the pains they fuiftrcd were as in the bodies of other men, and not in their own bodies. It is reported of Archimides^ who was a great t^MdthematicUn^ that when the City was taken wherein he was^ and the Warlike inftrumenis of death clattering about his ears, and all was in a tumult, yet he was fo bufie abouf drawing his lines, that he did not know there was any danger, and heard no noife: It fuch objcifls as thefe can take up the intention of the minde, fo as not to minde other things, then much more fuch anobjed as eternal life, and eternal gloiy and hapjMnefs, And therefojr that place is very obfervablc, in 2 C^r.4. i6.lVc€ufft not in oi^r fufferingsJ becaufe we look not at tmngs thAtarcfeen^hutat things that are not feen\ We arc fo intenfe about Heaven, and the glory of God, that we do not give a look at things tliat arc fcen. So in Hci. II. 15,16. They were not fo much as mindc-ful of that Countrey from whence they came, Se-caufe they fought a Conntrej that wm better^ a?.d heavenly. It is a notable expreffion that ^^j?/ hath concerning the Martyrs, fays he, 7hey do not look at the danger they are in^ but at the croton : And again he fays, They do not look at the officers^ and Executioners that are tvhipping of them^ hut they look to the f^ngels that are giving acclamations^ and that are encouraging of them. As* a carnal heart, a man that mindes earthly things, his minde is fo taken up about them, becaufc they arc an objeft fuitable to him. as when all the glory of God,and of Chriffc,and of Heaven is fcL before him, he. lets it pa(s without

Moses his Chmce,

6n

any minding 5 fo a gracious heart that by faith can Cap-J 3-fee into the reality of the glory of Heaven, and eternal life fo taken up with them, as not to mindc e^j^-ly things *, and that is the third particular.

Fourthly, the rcfpeft unto the recompence of the reward hath a mighty power to carry on the foul in a way of fuffering, becaufe the foul by this comes to fee how infinitely well pleafed God is with it, and with that it undertakes for his names fake, in fufier-ing any thing in his caufe -, and this does mightily prevail with a gracious heart. If God docs but give nis command to do a thing, this might be enougn to fliewGods good pleafure in that adion^butwhen with command God reveals fuch infinite glorious things that he will reward that aftion withaL this difcovers more of the infinite good pleafure or God ^ fo that the foulinthis does not onely fee its own happinefs, but fees the infinite good pleafure of God in it ^ and reafons thus, How hath God fet his heart upon me < And what infinite good pleafure is it that ne takes, in that I poor worm fhall fuifer for his names fake, when he does not onely tell me it is according to his will, but he hath fuch infinite glorious things to reward that I do,except his heart were much upon it,& taken with it,there would never fuch great and glorious things have been for the rewarding of it 5 but in that thefe things are fo revealed, and I in fome mea-fure fee them, I cannot but think God takes infinite delight in thefe fufferings,for his names fake,& God forbid that any tiling in the world (hould take off my heart from that which I fee God takes fuch infinite

Eleafure in: when a gracious heart fhall fee God olding forth a crown to fet on his head in fuflfering, Rrj it

Moses his Qxuce.

it fets the foul on fire in fuffirring for God; if thou hadft onely given forth thy command, it had been enic ^h to make all creatures obedient to thee; hot J that thou iliouldeft manifeft thy felf thus to croivn f them with this glory, and to lay up thefe trcafures of| the riches of thy glory for them. Who would not do and fuffer any thing in thy caufe^ O bleflfed God !

The fifth particuiar^wherein the power of this argument confifls, is the abundance of fweec that there is in the hpe of this remard^xo fill the heart with joy and peace^the more joy and peace the heart is filled withal, the more certainly it is able to do great things.So NehemUh tells thejpeople when he would have rhem rejoyce. The joy of the Lord (6 your firength^ Neb. 8. lo. When as the heart is ftrengthned withjoVjit is able to do mighty things; now the hope of thefe glorious things do mightily fill the heart with')oy, and fo ftrengthens the heart: A man that hath m \ body ftrong, he can endure cold, and bear ercat burthens that a weak body cannot bear^ and nothing ftrengthens the heart more then this joy of the Lora, where the heart is filled with it. Veflcls that are empty will foon be broke with the heat of the firc,which they will not be if they be full: this hope of the glorious reward fills the heart with precious liquor, that you may fet it by the fire, and put it into troubles, it will not break. As a Gyant rcfreflied wth wine^hath great ftrength to undertake any thing, fo the foul mat is filled with this comfort of the nope of Heaven and gIory,can go forth as a Gyant refrcflicd with wine, and make nothing of thofe things that others make great matters of. When the heart is filled with joy & nope of believing,and fo filled with hghc wth-

itaM^ia^

Moses his Chwce. 6\k

Hie [At In-cU :

Clapping his hand upon his bceafi.

in^whatfocvcr darkncfs is abroad it cares not. As Oe- Cap.53. coUmfaditis when he was to dye, and thev fpoke of the light without,fays hc^hat is the ligit 'mthout ? 7 have light enough within ^ And fo a gracious heart fays, there is enough within to ftrengthen me, let there be without what there will. When Alexander gave away great things, almoft all he had> one of his Officers aked him what he would have left for him-felf,{ays ht^Hofe: fo fays a gracious heart,though all things be gone, yet it is enough to fill my heart with joy,tnat 1 have hofe of the glory that is to be reveald. A natural chearful fpirit can be able to undergo great things, that one that is naturally timorous cannot 5 the Wife man faith, The Sfir it of a mdnJhaUfn-fiain his infirmitiesih man that hath a natural chearful fpirit, is able to fuflain many infirmities that o« thers cannot ^ As for melancholy fpirits, every thing that comes crofs to them is ready to fink them, and they cannot undergo thofe troubles which a chearful fpirit can, becaufethey want thefweetneS within . What ftrength is there then in the filling the heart with joy in believing of thefe things ? As a man that hath his bones filled with marrow, and hath abundance of good blood, and frefh fpirits in his body, he can endure to eo with lefs cloathes then another, becaufe he is well lined within ^ fo it is with a heart that hath a great deal of fat and marrow, joy and peace within, though fuch a one hath not many cloathes , and outward comforts to ftrengthen him, he will go through troubles well enough $ Proverbs 14.14. Agooa man is fatisfi^d fr§mhimfilf: And it is enough for good men to know within thcmfclves that they have an enduring { Rr 4 fubftancc^

ap.53

6.

Moses his (Jbmce.

fubftancc, Hcb. lo. 34. A tree that hath a great dci\ of fap within, can bear great weights and burthens that others cannot -, and that is the fifth ground, be-caufe the hope of thefe things does fill the heart with joy, and fo ftrengthens the heart. |

A fixth thing wnerein the power of having refpcd to the recompence of reward appears, is in that it hath a great deal of power to rehft any temptation' of Satan, and to quench the fiery darts of Sann. In Ephef. 6. where the fpiritual armor is (pokenof, the helmety the armor that is for the headj and keeps that from being hurt with any ftroke, is the Aopc of falvation, and the hope of glory ^ fo that wbr-foever temptations of the Devil comes, by this helmet they are kept off, that they do not /b much as take the judgement: As we might itiftancc in the feveral temptations that the Devil hath to keep one! from fufferings 5 as when he comes and fays, Wh) j will yoH undo jour (elves mfuch a tvay as this? Prc-j fently the hofe of Jalvatien is held up, and the foul! anfwers , It is fo far from undoing of me, thatic is the onely way to provide for my felf 5 He that tviH fave his life P)alllojeft^ and he that mil lofe his lift for my fake,lhall Jave it. If the Devil comes with this temptation, Surely God does not require fuch I things af his people^ tote brought into fuch firaits^\ andJujf'er fuch hard things: The foul that harh the'; hope of his clory, holds it up, and makes this an- j fwer ^ Why ^feeing the Lord hath laid uf fuch glorious . things hereafter^ why jhould I not think that God mj require hard things for the Prefent? If he comes witn this temptation, Why mil you go on in afingular way from others ? A gracious heart upon this argument,

anfwcrs, I expeSf cheice dnd fingular mercies from Cap.jj. Cod^ arid iphy jhould I thirtk much to go on in a way that is finguUr ? though others do otherwife, it may he theyjhal never be partakers offuchfingular things. If the Devil comes and fay. Surely God does not love you, if he did^ he would not fufferfuch great calami-ties^ andfore troubles to befalfou^ andtf ittpere his eaufey he would affift you in it: the foul anfwers. Hath the Lord laid up fuch glorious things for me hereafter^ and jhall I call Gods love in queHion^ be-caufe lam deprived of thefe mean thingsy and undergo fuch affliaions as thefe ? certainly thofc things that Goa hath l^d up for me (hall fo uphold my heart, as that I ihall never call in queftion Gods love, though I fuifer never fo much here % and that is the fixth particular.

Seventhly^ there is a great deal of power in this argument to help on the foul in a way of fuffcrinjg, becaufo by looking at this recompence of reward^ the foul comes to fee what glorious things fuf&rings do prepare for, haften unto, and work to the encreafe of. Firft, what glorious things fuffcrings prepare for: As it is a notable expreffion Mr* Hawks hach in a Letter he writ to encourage Mr. Philpotj being call into the Bifrops Cole-houje^ fays he, This Rifl)0Ps Cole-honfe is but to fcour you^ and make you bright^ and to ft you to befet up upon the highjhelf^ meaning Heavenly as when you would fct up veffclsof brafs, or iron^you firft take cinders or afhes and fcour them, and by rubbing them with fuch things, they are fit to be fct up 'y fo all fuflferings are but the means that God ufes to fcour his people to make them bright, to fet them up on high 5 God will not fet up his fcrvants

Cap. J 3-

I

on the high (hclf, till firft he hath made them bright, and he ufes this way to do it> and then chey bmcn to great things •, the more one fufitrs, the nearer he comes to glory, and to Heaven: Let the woriddo the v/Qxd it can, it can but take away your eftates, and meat, and drink, and put you in tne cold, and haften death, and the haftening of death is die haftening of glory: The grcateft fuflferings of Gods people, are but as the fiery Chariots to cariy Gods people home in. This was the aiifwer of Bajil to the Emperors LicHtenam^ when he threatned death to him I Dtdth is a benejit to me, it will fend me feetuf t0 Cod, to whom I live, to whom I aefire to tdficM. And then they do encreafe glory, it is but a trade (^ lefs things to encreafe greater 3 all fuflfirrings arc the feeds of glory.

Eighthly, there is a great deal of power m this to carry on the foul in a way of fuflfering, bccaufc it docs mightily enflame the foul with love to God, and Jefus Chrift 5 it feeing that the bottom and ground of all this glorious recompencc of reward is in the free and eternal love of God in Je£us Chrift, that did work about this before the foundation of the world was laid 5 this docs mightily erifiame the heart with love to God, and therefore it wilhes as that Martyr didfi that I had as many lives as I have hairs on my head to lay down for Chri/t. And it is forry that it harh no other opportunity to. tcftific its love ro God, the foul fays, / have bm this little time to teftifie my love to Cod^ and lean but teftife little in dhing: O what a happinefs is it, that that which I want of tcftifying my love in doing, I have it in teftifying my love in fuffcring J Shall a dog that hath

but

Moses his Choice.

but a few crums or bones from his Mafter, be willing to venture his life in defence of his Mafter^ and fli^l not a gracious heart, that expeiSs not crums and bones, but Crowns, and unconceiveable glory I in Heaven, be willing to venture life for God in the caufe of God <

Ninthly, there is a great deal of power in having refped to the recompence of reward to carry on a foul in fuflfering: becauft according to the things that arc apprehended, there is the like impreflion left upon the fpirit: As a gracious heart apprehending holy things is made holy, and apprehending foi-ritual things, is made fpirltual, and apprehending great things, is made great, there is a holy jgracious magnanimity put into the heart: A man that is lift up on high upon a high Tower, or a high Mountain, he looks upon tnings below as little things : The apprehenfion of this glory lifts the foul on high, andputsanimpreffion or greatnefs and glory upon the heart, and fo caufeth an hcroical fpirit in the heart, to look upon all things below as fmall: as the Martyrs, though, they were weak fpirits by nature, even women and children, yet apprehending fuch great things, they had heroical magnanimious fpirits, and looked upon their fufferifigs as fmall tnings, bccaufe they had an impreifion ot the objeft they beheld left upon their fpirits, and in fome mea-' fure were made like it.

Laftly, there is a mighty deal of power in looking to the recompence of reward to help in futferings, bccaufe it hath much power to clcanfc the heart : every one that hath this hope purgethhimfclf, i lohn 3. AndhcncetheChriftians in the Primitive times

were

619

Cap.53.

10.

\6io

Cap. 5!

I

Moses his Choice.

I.

2.

were fo able to fufFcr, beciufe they had their hearts (o ftirgedby faithy C/fcfs 1 5. p. Take a man tlut was ftrong^ if he have many ill humors in his bodyi' all his (Irength is gone, but if the Phifitian gives him fomething to purge out his ill humors, thougli hee have no Cordials given him to flrcngthen faioi, yet he is (Iron^, and he is able to endure, and to do more then berore: Sothofe fpirits that are full ofi diflempcred humors^that are unfound, they can bear | nothing, undergo no difficulty, but when there is | any thing to purge the heart and make it dean, then J it is able to do or fuffer more : fin lies rotting at the j heart, and by rotting does weaken 5 a rotten rag hath \ no flrength to bear any thing, fo thofe that bzvc old fins lie rotting, they can bear nothing: Theffi-rit of fower^ anicf afcundminde is put together, 2 Tim. 1.7. now the hope of this glorious tcwatd purges the heart, and makes it found, and fo catties; it on in power. Now put all thefe together, and no marvel ihziMofes by having an eye to the recomfence of rcrvdrd co\ndi fuffer fo much: many arc afraid of fuffering hard things in the caufe of Chrift - but you fee what will enable you to endure all. Now I fliould apply this in many particulars.

Firft, If there be fuch power in this to help to fuffering, then furely there is power in this to nelp to fervice :• you that know what thefe things mean, be afliamed to complain of any difficulty in any fervice.

Secondly, hence we fee caufe much to blefs God that reveals fuch things to us, to carry us through fufferings 3 though godlincfs brings much fuffering, yet it brings th&t which will ftrengthen againft fut- ftring.

Moses his Choice.

619

fcring. Thofc that \vritc the ftorics of Egypt, re- .Cap-jj port that there is no country in which there are more vcnemous Creatures thenin-E^m^ and alfo they write, there is no Country hath fo many Antidotes to help againft poyfon : fo godlinels brings with it many troubles and fuf&rings, but then god* linefs hath much in it to help againft troubles and tlifferings.

Thirdly, hence we come to fee the rcafon why fo many are overcome in a way of fuflering, and do yield9 and fobafely Apoftatize, rather then they will go on in a way of fufltring for God: they have not an eye to look up to Heaven, and to fee all the elory that is revealed: they do not know within them-felves that there are fuch things, as it is faid of thofe in Heb. 10.34. They knew within themfelves what they had in Heaven ^ they look upon thefe things as I conceits and imaginations. In Phil. 3.18. the A-! poftle fpeaks of fome that were enemies to the Crofs of Chrifi^ but what were they i They were men that minded earthly things: but fays the Apoftle, Ottr converfation is in Heaven. What was the rcafon thatD^w^;^ forfook Paul ? It was for this frefent world-^ he was not acquainted with the powers of the world to come, and therefore he forfook Paul^ rather then he would fuffcr in the caufc of God with Paul. Certainly, thole that fall off in the time of fuflfcring^arc fuch as nevcrhad a tafte of the powers to come, or have loft it: this dew of Heaven bath not fain upon their hearts to moiften them, and therefore every fufftring does fcorch up the root: If the root be kept moift, though fcorching heat come, it does not cliy up the plant, but it is green and flou- rifliin g\

^

Cap.53.

bcaihtii.

Moses his Choker

rifiitngftill: It is the dew of Heaven, the hope of the glory ot" Heaven that keeps our root moift, and lo.wefliiUholdont in the time of fuf^ring: It is given as the caufe of the feed in the ftony ground not come to perfcftion, Luke%,6. Beaufe it wMtJ moifture- many froward people in Religion prove like the ftony ground, they have not moifture, this dew of Heaven lies not at their hearts : Andthcrca-fon why many do not hold outjis becaufe thw wane the Anchor of hope: In a tcmpcft if there be not an Anchor well faftened, the (hip will be carried upon the rocks or the fands: Now Hope is the Ancmi that muft hold the (bul in all aflliftion, if tha: Itold, let ftorms and winds be never fo loud, yet rfec/icart will be kept from being fplit upon the rocJcs, and fivallowedup in the fands : but many have but apa-| per Anchor, a conceited hope, not a ftrong hopci faftncd upon the infallibility of God in his \\-ord and! promifes, and therefore they cannot hold out tnthc I time of danger. To conclude all, wc fee what will do j ' it, what will carry us tlirougli fuffcrings. 1

Let us make ufc of this argument, and not look up-1 on the grcatnefs of our fuffcrings, to think my fiit-[ ferings are greater then othci-s, but ratiier let us look I upon high toour God, and the greater thingsrhi: are prepared for us. As St. ^^ugufiine fpcaking 10' a Chriftian that was to fuffcr. Do not [o much .ttund \ tvfjai pittjipsment thou hj{r,rvhatjhare thort haji inthc'. «^hip^or in correction, butwk;itthouLt{t in the TC'\ (lament^ in Gods Word, rvhttt is revealcii there far thu fWCOKra^e merit. And labor to have the light wir/iin' VOU,Otc\\ca\\\\''^TvQNa. ^-a-, "^>ciM!^■TCviM^ tJliiiiffsi

Moses hia Choice.

I

light outwardly 5 yet if you have not the /WW Cap.53. light, thisoutAvard light will never ftrengthcn you to hold out: And labor for faith to put life in all thcfc arguments that have been fpokcn of 5 unlefs faith come and breathe the breath of life upon them, they will all lie dead. Labor that nothing be between your eye and Heaven, and if any thing of the world, or vain reafonings (hall come between your eye and Heaven, labor to remove it, keep all clear, that upon the turning of your eye you may fee beyond the vail • and be not onely thinking of thcfc things, and make them lively by faith, but Ictyoarconverfation be muchin heaveny fending up yourfpirits to heaven, and opening your hearts to receive the influence of heaven, and then you will be able to endure what God calls you to: Who knows what God will call us to < God is flirring in the world, as if he intended to do fome great things in the world, and therefore we had need of flrong arguments to keep our hearts clofe to him, when manythoufand hypocrites fliallfall. And thus we have finiflied four things in the opening of this poiht: Firft, that there is a reward for Gods people. Secondly, how far they may have refpcft to this reward. Thirdly^what the reward is. Fourthly,whcre-in the power of having rcfpeft to. this reward lay to undergo any fuffcring. Now the fifth thinp that remains, is, the Application of all that hath been faid.

And if there be fuch a glorious reward for the people of God, then in the firft place the offence of the crofs ts taken away -, let us be afhamcd ever to be hindredin rhe way of God, bcca\jfeot\!bR cto^s\

^^^

Cap 53

Moses his Chaice^

1

If

bccaufe of any thing we (hall fuffirr in the way of God, when as there is fuch a glorious reward here-' af;cr. No (term of the raging SesfhonU terrift «f, confidering that tvcrU^ing calm that is a comiMgy. fays Jerome: Lee no man (peak hardly of Godsj ways any more. I remember I read of St. ABguftine \ before his converfion, he.faid he was convinced of thewaj^of God, but fays he, / did not liket§ g§\ through thofe ftraits: He found the ways of God [ difficult, and that he \\*as like to fuffer much, and. that hindred him; and (b it docs many, thev fee; (Iraits, they muft deny themfelves, and fufier \mi thills, and upon this they are hindred-, bur let us never be hindred more by tnis, (eeing there are fach reat things revealed of the reward of Gods people creaftcr: Why fhould we be (b (hy of the way, affliiflions that lead thither«, is not here enough k> pay for all ^ Cod will not^ fays Lacfantias, have xht path that leads to this immortal hleffed^efs, he a delicate path. Ccnainly, if any of you fliould be hindred from the ways of God by any hardlbip you arc like to meet withal, how will this confound you, when God fliall come and fay, Did not I fliew unto you thofe glorious things I intended for my people i and was not all thatfufficient to draw your hearts over thcfe difficulties <

In the Primitive times^ the offence of the crofs was taken away, after once they came to be enlightned in fuch glorious things as thefe 5 \nHeb. 10.52. Call to ^^.^.,„^ remembrance the former days ^ in which after jou rpere ^Mnmindted^ yon endured a great fight of affliefions -, lefore thev were not able to indure that fight of af-fdions, but after they were illuminated they wre •,

H

its ViluT" j

rerreri

cvm 1 w-riiri itojiu ft i:uvqua (tnierM tr^nquiiii-

adVirg. in cx ilium

miii'am. Sow fcr iQm trsn fire i»gu fius.

SoluhVc' MA h^^i'tm id immoT" ukm ill-UK huthudi^ mm icU' cito itir.en fervcvire, LaAmt. • dc Oificfo Dci.c.i^.

Moses his Choice.

fo hovvfocvcr you might have fomc hard thoughts of the ways of God before, yet now being illuminated, having the light of this bleffed truth of the reward that is to come.revcaled to you> be willing to endure any fight of afflidions ^ do not look at this (tumbling blockjlook up to Heaven^and that wil keep you from ftumbling. When men walk upon the eann, if they

I look upward,they may (tumble upon (lenes&blocks^ but it is otherwife in our walking in Religion, our. looking upwards to heaven does keep us from (tumbling : Wifdom is on hich -, the way of the righteous is a high way, he is lifted above all ftumbling blocks by looking at this recompenceof reward. SuPaul when he had his thoughts about this/ays hc,Neither life^nofdtathyfrincifAlitics^orfoxpers^ nor any thing jhouldbe able tofefardte him from the love of Cod.

Secondly, if tnere be fuch a glorious reward, con-(ider,that this is a mighty aggravation of the evil of (in,that whenGod hath revealed himfelf fo gracious, as to lay up fuch glorious things for thofe tnat walk in the way of obedience,for any after this yet to embrace the waysoffin,muft needs aggravate the horrid and defperate wickednefs of mans heart: There is evil enough in fin, though we Ihould lofe nothing by it, that it is a difobediciicc to God, a breach of the Law,and going againft the minde of God •, but for men to venture upon the ways offinj although they know they (hall lofe fuch an infinite good as this is, here is not onely defperate wickedncfs^ut de-fi)crate foUy^it is a fign that mans heart is defperately (ct upon fin,that he wil go on in fin,though it be with the Io(s of all this glory, and thefe bleffed things. I remember x^mbrofe reports of one Iheotimus^

S f that

6x^

Cap.53-

K/era.

6i6 C3P.5;

Moses his Choke.

that having a difealc upon his Ixxly^and the Phyfit tola him, Excq>r he did d^ftain from inrcmpcan drupikenntfs oxunclcmmefsy he was like to idk eyes • his heart was deiperately ice upon his fin, rj he laid, Farewelfwcet light then . as if he lliouldla I rauft have my pleafure in that fin, if I muft lofcn eyes, then farewcl eyes, fdretveI the light. I fuppc there is none ot you dare rcafon thus delpenwcJ when we come to you in the name of God, andfpc; ot fome particular fin that your confciencestellyi you are giiilt)^ of,and profels unto you as in the nar of God, that that way you take cannot ftand m eternal life,that you muft eternally pcriih>and Met that happinefs tliat God hath prepared for the Saint perhaps none dare (^Ly^FarewelCod^andC/^riBiMd 1 terffdlliff.dndall^ImMJl have iw^j^^sr .-Though you d not fay lb direftly ,yet if after you have heard all tht you go on in a finful way,you do in effcdt fay fo -, fc the Scripture fays. Know you not that nodrunkdri^ whoremongerynor covetous^nor unclean f erfon^nor tx tortioner^andthe like^Jl).tll enter into the Kingdom i I God: You know this,it is not poffible that any ihoul ' befo ignorant, but he knows fuch fhaU never enn into the Kingdom of God^ you gt)in£? on then infiK a way,you do as it were (zy^FaremlGod^andhcAve, and far ewe I all that Chrift hath f urchafed by hisUoo. rather then I will lofe myJ!n:Ho\v will this confour you another dav 'f how will conference accufeyou when it fhall tell you what you have heard, and wh: you might have had, and you have loft all for yoi luft; Godfliallfay, I revealed to yon what mjwa\ and comfeh were concerning man , that this wa the great work and defign^ that I intended to mak

-^arttcht

Mos£S his Choice.

617

wretchednuH haffj, to bring vile duft intoglory-^ And Capi Jj. wds tbdt my great mafier-fiece^ that I intended nothing in your eyes^ but mufi it be de/pijedfor thefatif-fying of your h(ts^Chtiii (hall plead ai;ainft you,Wii<f I content to leave the bofom of my Father, and to be in the form of a fervant^and to he made a curfe^ ^ to lofe my precious blood,^ my life^to^furchafe glory for man^ anamu/t this be flighted for your bafe la^s? How will the Spirit of God plead againft you i What^was not I in the mouth of my Mini fiery to reveal t hefe glorious things^ and deef things ofGod^ that now in the Go/pel are made knorvn,and mufi all that work of mine be neg-leifed and flighted for your bafe lufls ? Yea,how may all the creatures in the earth come to plead againft y ou ^ X ord^ thou didft not make us capable of any fuch haffinefs as thou didfi the children ofmen^artdyet we did honor and ferve thee in our order, but thou madefi this creature cafoble of eternal hafpinefs^ and yet all is defpifedfor the fatisfying of their baje lufts. Yea, how may the Devils come and plead againft thee i Lord^ when we were once fallen^ thou wouldft never enter into covenant with us, to give us any hope of any mercy at all^ much lefs hope to receive any fuch great things • there Was hope for thefe wretched creatures to be eternally happy^ and yet they neglelted all for their lufts ^(^ therefore fijal their puniflyment bt no more then ours? fliall their fire be no hotter then ours? Thefe things that I have dclivered,though they be comfonable to the people of God, they will be terrible things to the wicked^ and will be a dreadful aggravation to fin, as Heb. 10. 29. Of how much forer pnnijhment do you think thofe worthy of that in neg-I leB of thefe things do even tread under foot the blood ' Sfi ^^

Cap. 5 J

/

Moses his Choice.

of the Son of God^ as cdf.i^^. Howjbdllpn efiafe^f rve negleSt fo great falvation? If the (alvation that wc (peak of were noi great falvationjx would not defenre uich great puniflimcnt for the neglcft of it: See hoiv I great the mercy of God is in revealing fuch great falvation, fo great fliall the puniflimcnt be of tnofc that negleft fuch great; falvation: Wc ufe to fay to; fome that will be bold to venture upon fuch ways as; others will not^ They may fay and do what they wM,' they have nothing to lofe^but if a man have any thing; to lofe he is more wary-it is true/if wc had notningto; lofe, it were not fo much for us to go on boldly and i carelcfly in our way, but know wc arc capable of a-' bundancc of glory, that we are in danger to lofc if wc; go on careledy : Confider what you are like to lofe,' and let that raife your heart againft the ways of fin,; nothing can make it up. For one to do any thing t\ut; (hall prejudice the right to a Crown,this is counted a great offence, and is not paft by without blood: Sin fceks to deprive us of a Crown, of Heaven,of immor- \ tality 5 O the mifchief that is in fin ! let our hearts rife'. againft it with hatred to death: when any temptation comes, let us ufe this argument as a help to anfwcr temptation, O in this temptatiori there is that will deprive me of all my hope of heaven,& of glory ,and of my crown, and of all my good,if I take not heed-, and therefore now flial I fin:* will any fin do you that good as will countervail the cutting you off the hope of all this glory i will it make you amends for this evil i If^a man might have a whole world given him for to lofe his eyes, no wife man would lofc the benefit of his fight for the whole world •, wilt thou venture thclofsof the fight of God, and of Chrift, and of

^

/

all communion to be had with them for a luft, and Cap.53. for a bafe pleafure < what worth is in it to make thee fo venturous i When a temptation to fin comes, makeufe of this argument, as Saul did to his men, What^ CM the [on of ^ejfe give you vineyards^ and oliveytrds f So you may fay to every temptation, to the ways of fin. What, can my fin give me Heaven, and glory, and immortality < can my fin reward me as God will reward me if I walk in his way i If a Chapman (hould come to you who are Merchants, and offer you for a commodity twenty times lefs then it is worth, your hearts will rife againft him, in difdain and contempt of him: Now when fin comes to offer any pleafure or content to the flefh, let your hearts rife in difdain againft it, it offers you infinitely to your lofs, bafe momentary pleafure for Heaven, and all the glory that hath been opened to you. As one faid when a Harlot askt a great price tor pleafure with hcroneni^ht, / will not buy re fen-tance atfuch a rate : And fo when fin comes, fay, / mil not buy pleafure at fuch a rate. It was an aggravation of the fin of//r4f/,that they would return into ^SJfU hccaufe the Land of Canaan was fo good a Land-, So it argues bafe hearts in people to delpife all that is in Heaven, and the glory of it for to turn to

^Slf^^ ^o fomc bafe luft.

Tniidly, if there be fuch a glorious re\vard for the nr^ ^^ Saints, this rebukes all bafe worldly drolfie fpirits, that feck for no higher good then meerly to enjoy the ufc and comforts of the creature , and content to their flcfh for a while: How many arc there in the world that would blefs thcmfelvcs in thefethingsf Might I have but fuch an eftate^and {juch content in the I

Six %»«tU^

Non titvti enum Px-niterc*

\

Cap.

5

« m

}

Moses his Choice.

fworld^ it rvcrc enough^ they (houU think themfchis happy. As that Dttke of Burbone in FtmcCj if he might have his Palace in Paris, he would not chawe I it for Pdradfje. A company of bafc droffie bints that could be content to have the things or diis world for their ponion, it argues you have low thoughts of an immortal foul -, you know nor what an immonal foul is capable of, who can think your fclves fatisficd in any creature. You have but low thoughts of God •, are there no richer treafures in God then onely a few outirard delights, meaty and drink^ and fjferts here i Hath God notfainff eift to communicate to the creature < what mean tnoughts | haft thou of Chtift, and of all the purchafe of r^e ; blood of Chrift C What, hath Chrift come and \ laid down his blood to purchafe nothing but tHs,; to have content in the creature i Ccnainly tht G%i of this wifld hath blinded thine eyes , that thofl fhouldft not fee into the glorious things of eternal life that are in the Gofpcl, and in the Word: How j many would frame to themfelves a kindc of Heaven here, an imaginary Kcaven ^ As I have read of a King of ferfia^ that he would have an imaginary Heaven, and therefore he made a brave Palace, and in the top he made the heavens, and painted Sun, Moon and Stars^ and underneath Clouds^ that with Art moved up and dowji, and diftilled rain, and made thunder, and he had a brave Throne gliftcr-ing above thofe clouds, this might be fufficient fw a Heathen ^ and yet how many ehriftians arc guilty of this, to iniagine Heaven to themfelves ^ IFticy had but this and this, that were Heaven. Certainly thou wit finAc tVft V^fecit \\\^fc\ttf«N^«^ a hell^if tliett

«M o s £ s his Choice.

were no pain •, but know, thou canft not lofc Heaven, but thou muft of neceffity be plunged into hell ^ you cannot lofc all this glory, but you muft of neceffity be under that mifeiy which is contrary to this glory 5 whofoever lofcs the one, though that be ill enough, he muft be under the mtfery of the other.

And know, whatlbevcr tny heart is fet upon in this \vorld, if it be not in order to this reward, it is curfed to thee, for the blcffing of all comfort does confift in order to this laft end- O that men were throughly principled in this one principle, namely, That the good of all things in tM world, confifts in the fubor-dination they have unto the higheft and laft end for which they were made: Now whatfoevcr a man hath, if there be not a fubordination of it unto the laft end, it is all curfed: O know thy folly, that haft fought to fatisfie thy felf in the things of the world 1 Know thy folly, that thou haft in this, like a Swine fought to take contentment in fwill and husks, when as you hear there is bread enough in your Fathers houfc. Mark what the Pfalmift fays in Pfal.A.j. Hew long will y$H turn my glory into fhdmc ? how long will yon love vanity andfeek after lyes ? By your loving vanity, and fceking after lyes, you turn the glory of God into ftiamc-, lb all carnal hearts that feck for their portion in this world, put a ftiamc upon all that glory that God hath opened to you in this recompence of reward : O be not guilty of this, when as you have heard of thcfe glorious things in the recomfence of reward , do not you caft ftame and filth upon' them, as if they were all imagiaiti-ons. Know thofe tntngs that you efteem to be real and fubftantiai, arc vanities and imaginations, and all

Cap.yj-

The good of all chxngs ^CTC con-!t(Is in Tubor-dination CO the fu" preme goodfrcr^

Cap. J 3 life ^,

fubftanccs and realities are in this recompencc of reward.

Fourthljr, if there be fuch a glorious recompencc of reward for the Saints j thofe w6 are to be rebuked who feem to go on in thofe ways that might bring this reward, and yet through the wickednefs of their hearts do deprive thenifelves of this reward» andthefeare hypocrites. There are three forrsof 1 thefe:

Firft 3 fucli as though they go on in the hearts fame ways that Gods people go in, yet there arc fo bafe and vile therein, as they feek no greater things in them then their own bafe ends, and fo lofe all.

Secondly, fuch as go on in the wzm ihzi tend to this reward, and yet perilh at laft tot fome one bafe luft.

Thirdly, fuch as go on in thofe ways, and are in a

ood forwardnefs, and yet prove to be Apo-

ates, and fo lofe all their labor, and all their reward.

Firft, fuch as go on in the ways that lead to this rtward, the ways of Religion and godlincfs, they do the fame things that Gods people do for this reward, but onely. this, their ends are different -, they pray as much, hear as much, and receive Sacraments, make a great profcffion in Religion , and their hearts feem to be mightily up in duty; yea, pcr-hajps they fuffer much in the ways of God, and arc refolute in the ways of godlinefe, and yet lofe all in the conclufion upon this MOund, becaufc though they, be in the ways that lead to this reward, yet their ends are fo bafe and low, they do not look at 1 the

A gracious heart follows Chrift,/w Cbrift.

/

the glorious reward in thefc adions,but look at fome Cap. 5 3. under thing; as to give content to men, and ap-plaufe of men -, and to be accounted fome body in the place where they live, and to gain fome outward refpe A from fuch and fuch, and this is the higheft pitch their hearts rife unto in the duties of Religion : If ever there were any fottifli defpcrate dclufion of heart, this is it, to undertake to do that which o-thcrs dOjthat come to enjoy all this glorious reward-, and though you do as much as they, and take as much pains as they, yet you in the conclufion mifs of all, and lofe all upon your bafe ends: you follow Chrift as others do, but a gracious heart follows Chrift for Chrift, but you follow him only jhat vour own mindes and wills may be fatisfied, it may be you know not how to live: and this is that you aym at in followii^ Chrift, and in prayer, and in fpeaklng of good things, all that you aym at, is that you may be accounted thofe that have farts and ^ifts •, and in giving of alms, you onely look.upon Ibme low and bafe ends which you fhallattainj and this is like to be all your reward, fo fays Chrift, Wa to jou hypocritesy you have your rervard: And wo indeed when this mail be faid, You are forward in Religion, to gain to your felvcs fuch bafe things, you mall have them, fays God, and this is all the reward you (hall have. O bc'alliamcd and confounded in your own hearts, that you ftiould perform the duties of Religion^ and take fuch pains in the ways of God, that do lead to fuch glorious things^ and yet your ends are fo low 5 by havin fuch low ends in religious duties, you make Eari your throne, and Heaven your footftool, whereas

M 6 s E s ^» Choke*

\

m

Natural co&ifcitna

fpur to duty.

I.

2.

;

Cap.53.1 God fays, ticdven is my Throney and Earib if mj footstool -, Why (hould you be fo crofs to God in tfcic fooUfti ways of your vile hearts i Some there arc that perform thefc duties to (atbfic mturalconfcience^ and fo they may be unround, and their confcicnccs not accufe them ^ but thefc hypocrites are the bafeft that can be, their confcienccs cannot but accufe them^that they undertake the ways of Religion ^ to employ them for no more then tor the attaining'fuch 1q wends. Yea, many that arc now in Heaven^ and have this glorious reward, did not finde fo much ditiHcuIty in the ways of Religion as many Hypocrites do. There are three Reafons

Firft, that they do is by their own ftrength, and when one comes to perform the duties of Religion by his own ftrength, they arc hard to him •, a gracious heart hath ftrcngth from Heaven, ajjdfrom Chrift 5 now when a man hath received ftrcn^h, he can do that with cafe that was difficult before: A man that hath a bafe unclean hearty the ways of Religion muft be tedious to fuch a one -, as a mars body being corrupted^whatfoever he does is tedious to him, if he were found it would not be fo tedious^ and fo the ways of Religion are tedious to an hypocrite, bccaufe he does all in his own ftrcngth, and his ford is corrupted.

Befides, the ways of Religion arc not fuitablcto his principles,but he is fain to force himfdf to them, and all forced things are tedious •, but a gracious heart goes on in the ways of Religion as fuitable to hispnnciplcs.

Bcfidcs^ atvHYipoctiittl\^tl\t\otthofe comforts as

Moses his Choice. j 6^5

thofc that are gracious have in their ways, they have ' Cap.jg. the aflurance of Gods acceptance, and the light of God i])ining upon them, which Hypocrites have not •, fo that the ways of God are more difficult I to Hypocrites, then to the godly ^ and yet they] get nothing by them but fome bafc ends, and the godly that do not endure fo much difficulty, get jfteaven, and immortality, and a Crown of glory, and all bccaufe their ends arc ditfcrcnt: O be fure your ends be right^you fee what vaft difference mens ends may make 1

As if two iliould goto fea, it may be they go out both togcthcr^and one endures as much temped and ftorm as the other, and they are at the like charge •, perhaps yet the one comes home richly laden, and the other brings nothing but Cockle (hells, and a little gravel^when he that brought home the Cockle fliells and the gravel, fliall fee the difference between him and the otner, when as they were at like charge, and endured the fame difficulty, how will he be a-fliamed :: This is the difference between a gracious heart and an hypocrite, both go out in Religion, the one makes as much ftir as the other, and fuffers as much diferace and contempt as the other-, the one enjoys alithcriches of t!ie Kingdom of God -, the other,what docs all his profelfion come to < he gains alirrle rcfptftfromjhme^ that this body or that body fays. He is a man of good parts ^ and here is all. O miferable voyage that fuch as thcfe are have made, when all their profelfion comes but to this ! Yea, it may be they clo not fo much as gain refpeft from thofc that are wife and judicious, but onely from a company of pratlcrs, that will fpcak well of you

Moses his Choice.

whcnyouplcifcthcm, and when you do notploTi them, they will (peak as ill of you : like a grcit blazctlut a little fire will make in ftraw for thcpnr-Icnt, and when it is paft, you fee nothing butaftw black artics ■, lb maiw Profeftbrs make a great bli::, and a great noife and lhew,and all that it comes nys, that ihcy get a little eftccm in the world-^orjlilfKirs ihey will flutter up alittlc, but thcii eye is upon the carrion ; fo many fccm to be above in the ayr in ilie profcOion of Religion, and yet their eyes arc upon the carrion, they make things below their aym.

What dillionor is this unto the ways of godlincfi; thofc ways that are the mod precious things in tie worid, allihc world is nothing to zhzprok&onof godLncIs i and rhofc ways that God hatftappfflotcd to lead to ftich glorious things as thefeirc, how uc

hey vilified and abaCed < you do not oncly vilvfr

M o s fi s his Choice.

confider how you do take the name of God in vain; the name of God is in the ways of Religion, and for you to have no higher ends in Religion, but fuch bafe ones, you cake Gods name in vain, and God will not hold you guiltlefs.

Thefe two men, a gr act ens hearty and a hypocrite^ may be compared to two men that follow the King-, one that follows the King for fome Dukedom, and place of Office, to obtain fome great thing from the King •, and a bcgger that knows not the King, but runs after him for an alms, and if he may have fix pence or a fhilling, he goes away quieted : So in the ways of Religion, both fcem to follow God, a gracious heart follows God, and knows what God is, he knows that God is a bleifed God, a glorious God, and that there are wonderful great and glorious things to be communicated from God to the fouls of his people, and therefore he follows God for great things, for heaven, and eternity,and glory, and immortality ^ an hypocrijte, ^ he knows little of •God, and he follows God that he may have a little credit and content for a while,and he looks no higher: O bafe ignoble fpirits, that have no higher thoughts in the ways of God! though we mufl take heed of high thoughts ofourfelves, yet in the ways of God wc mufl lift up our fclves, and have high thoughts,and highayms. O what difference is there between an hypocrite and a true gracious hean ! A gracious heart hath high ends forGod in the meanefl a6:ions>in eating,and drinking,and an hypocrite hath low ends in his highefl aAions, in the mofl folemn duties of divine worfhip.

Secondly, thofe hypocrites arc to be rebuked

that

637

ap,53.

Ca^53

.hat go on fairly in the profef&on of Religion, and make confcience of fccret fins, and not ondy in (hews, but really arc efcaped many pollutions of the world^and yet at laft lofe all for cleaving to fome one (in : but there is a great deal of difference be-1 tween a real efcaping, and true fan^lifying efcaping-,! many may really forfake many pollutions, and ma-! ny fins, and yet at laft lo(t all this reward for do&ig ' with fome fecret fin. O take heed left this be any of your portions, you have been vile, and you have reformed your ways in many things, and are not guilty of fuch and fuch fins as you were before ^ but ook to your felves that you do not lofe all this reward for fome one fin at laft: let them do what tbcy j will in profeffion, if their hearts do not come on \ from every fin, it is all nothing -, not but that there 1 may be fome remainders of fin, and yet theVycaitl be taken off from every fin • but if there be any fccret clofing with any iin, aU your profeflion, and the leaving of all the other is to no purpofir, it will never bring you to this reward: As fiippofe a wife ihould be very ferviccable to her husband in many things, and forfake many lovers, yet if fbe entertain but any one lover befides her husband, her husband docs not care for all her fervice and refpedt-, and lb it is withthofe that make profeflion: Look that there be no one fecret fin lodge in your heans,if there be you will lofe all. It was a vexation to LyjimA' chtt4 A King^ that his flaying to drink ant draught of fvdur ^ lofi him his Kingdom: And fo it will be a vexation to any that have gone on in the ways of godlinefs, that he hach loft Heaven for one fin.

Moses his Choice.

It was a grievous afflidion upon UHofes^ that he came towards Canaan within the fight of it^ and yet for one fin, not fandifying Gods name at the water of OUeribah^ he was deprived of it, it went to his heart; and fo it will be a grievous thing when you *(hall come towards Heaven, and for one fin, not fanftifying Gods name as you ought, you (hall be deprived of heavenly Canaan. Many Prodigals have an inheritance, and at one caft of the Dice lofe it^ to lofe this Inheritance at one caft, is a grievous thing, A man may fcape many wounds, and ftiots in the Wars, and yet may be killed at laft with the wound of a Pen-knife, or the wound of a pin or needle: fo many that have efcaped many grofs fins, may by fome little fecret luft be deprived of the glory of heaven. You that are going on in this way, that tend to the reward, take heed you do not lo(e all for fome one fin.

Thirdly, thofe that apoftatizc are to be rebuked ^ K^pofiates go far, and lofe all this reward, becaufe they do not endure to the end, but go back and decline : You were once in a blefifed way, and had a blcfied gale, and you were going on apace to heaven, and now you arc turned back again ^ O what have you done ! it may be you were near your end, as Chrift faidtothc yongman. He ismt far frsm^ the Kingdom cf Heaven : asthclfraelites were within a few days journey of Canaan ^ and yet loft it • fo many, thoughthey be near in their profeffion^ and Juve had as it were the taflsc of heaven, yet.turning eback again, they lofe all. As if a man were going a rich Voyage, and juftas hcwas entr'mg into the tiaven, tliere fbodd come a guft of wind aad blow

him

Cap^jj.

r

640

Cip-sj-

Moses b'u Choice.

him home again, how does it grieve him ? I wa jiift at the Haven, and if I had enttcd I had been enriched tor ever: So auny have gone on in rht profcfltonot KcUgton, if incy bad conciniKdjii^ knows but that they might have had all this rcmrdr but for want of continuance they have loft all, mj thcyarccomc ihortof the glory of God. Wcm^ fay 10 them, as the Angel faid to HAgiw-, H^gujim tvhefKtcemefhhfu, jm whither^gc/} thtu? So\t may be laid to an i^ptfi^^y Poor creature, trom whence comcft thou,and whither eocft thou 1 TlwM comcft from heaven and eternal life, and thou an going to hell and eternal death. You know how earncft the Apvfilc was with the GaUiidus, when they had once received the faith, and drew fwda-gain, (tyihc^Whtbtthkemuhed y0tt? Was there ever fuchwickednefs like this-r to rcceivt tim ^aitli that brings fuch happincfs, and after

Moses his Choice.

641

deal of the reward you might have: Therefore you little ones, asfoon you come to know any thing of the ways of God, embrace them, for youihallbe rewarded abundantly for every minute of an hour: Therefore the lofing the time of youth, yea, the j lofing of any opportunity of doing any gracious adlion, is an eternal lofs : for if God reward every one according to his works, then the lofs of an opportunity to do a good work, is an eternal lofs 5 they that have neglc<fted opportunities, let them confider what they have loft, and you that have your time before you, begin betimes; if a man were working, and knew not when he lliould be paid, or how lie (hould get his wages,he would come late to work,and would be negligent, but God would not have you come into his vineyard upon thofe terms,butpromi-fes he will reward you, and therefore begin betimes. Secondly, here is an incouragement to Gods people to be ftrid, if we look for fuch a glorious reward , we had need be accurate 5 many cry out. What need men be fo ftri(Jl i Indeed if tney had no higher ends then your bafe ends, you might fay fo 5 a bafe hypocrite what need he be fo ftrift < but for a gracious heart, that bath fuch high, and noble, and glorious ends as thefe are in his work, as a crown, andgloiy, and the like, he had need be ftrift and prccife. Inordinary pieces of work, by which workmen do not cxpe(5l much, they are not fo ftrift and cxaft-, but if a man be about fome curious work, that he expcds fome great matter for, then he will be very ftrift: and fo becaufe Gods people do expeik fuch great matters for Religion,no wonder that they are fo ftridt and precife.

Tt ThirdW,

Cap.53.

2.

1

Cap.53-3-

Moses Us Choice,

I

Thirdly, if there be fuch a glorious reward, here is an encouraccment to be very fervent and zealous in the ways o? God, becaufc they fervc fuch a God, and (hall have fuch reward, fays the Apoftlc, in Rom. 12.11. Be fervent inj^irit^ferving the Liti^ \ as if he (hould fay. Do you know whom you fervc i Ta^ferve the Lord, the high, and mighty, andglo-i rious, and infinite God •, and therefore you had need be fervent in Jpirit • do that you do with all your might and power, for it is for that God that will do fuch great things for you. As David when he danced before the Ark, he did it with all his might: UUi-chol not knowing his meaning, fcorned him in her heart 5 but fays he, // ipos before the Lord that chofe me before jour Fathers houfe, that hath bcftowed fuch mercies upon me,and will beftowmore mercies, ^nA if this be to be vile ^ Irvill bemorevilt. Carnal hearts cannot endure earneftnefs, and fervency in Gods fcrvice •, as the wilde bcafts cannot enaurc fire, fo beaftly carnal fpirits cannot endure fire, fervency , and zeal in Gods ways •, but fuppofc they fliould oppofc you for fervency in Gods ways, you might aniwer them. If this be to be vile^ I mil be more vile • It is for that God that hath done great things for mCjand that I hope to receive great things from hereafter eternally.

Fourthly, ifthercbefnch a glorious reward, be encouraged to be abundant in Gods fcrvice •, this is the Argument of the Apoftle, in i Or. 13. 5 8. Be ye fiedfast^ unmoveable ^ always abounding in the work of the Lord J for afmuch as you know your labor is not in vain in the Lord. By that which hath been 'aid^ you may know your labor is not in vain

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with the Lord 5 be abundant in fcrvicc, there fliall not be one tear, nor one figh, nor one prayer loft 5 many fay. Why do you lb much, will not Icfs fcrvc < The godly do not onely aym at the reward, that will require abundance, but they would have the heigth of the reward, and therefore they think they never have done enough. It is an ex-preffion of i^uftin , If a man lliould ferve the Lord a thoufand years, it would not deferve an hour of the reward in Heaven, much lefs an eternity : Though it is true, the grace of the Lord is glorious, and he does accept of his grace, as the moft glorious thing in the world, yet confidering what our actions arc, how much corruption is mingled with them, it would not deferve a moment in HeaveiT, and therefore we had need do as much as we can. 2 Peter^. ii. Seeing thenthatdll thefe things flutll be dtjfolved y what muner §f ferfins ought ye t^ he in all maner of holy converfation and godlinefs ? We fliould be afliamcd and confounded in our thoughts that we can do no more and if there (hould be Ihame in Heaven, when the Saints (hall fee and enjoy fo much there, would they not be alhamcd that they havcdone no morefor thatGod fo glorious in his bounty & goodnefs here? Fifthly, if there be fuch a glorious recompence of reward^x\\ct\ let us labor to be faithful with God,be-caufe we have fuch a good Mafter, tiiat is fo good and gracious to us. Princes make account they engage the hearts of their fubjeds that are about them, to oe faithful with them by their great rewards, and by keeping of them in expectation of great things : The great things that God hath prepared for us,.

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m ilic ways ot Ooo, . "T^ j^ i-* i

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lCap.53-

Moses his (Jheice.

do lay more engagements upon pur hearts to be faithful with him: Let us not be falfc to fuch a God as this is^God experts wefhould be faithful upon this ground, IfdUh 6}. 7,8. There are large cxpreffions of the goodncfs of the Lord unto his people-, and what follows, S»rclj they arc mj peofle ^ chiUrtn | that mil not Ijt: As if he (hould fay, Thefcarca people that I expeft (hould be fatisficd with me. Jn' PfaL ^6. 5. there God joyns his mercy and his faith-' fulnefs both together: As Gods mercies andfaith-fulncfs are joyned together, fo let the hope of Gods mercies to us, and our faithfulne(s unto God, be joyned together. It was an argument of God unto Abraham^ lamGod All-fufficient, andlamj^ur exceeding great rerpard, walk before me, anibeuf-right: As if he fliould fay. You need nor go and fhaik unto any other creature, you have icward enough in me, therefore walk before me, and be upright : So by all that which God hath revealed unto you concerning this glorious reward of his pco-; pie, God fays. You need not go and feek any thin^ elfe, you need not be (harking up and down after thccrcature,Is there not enough in me to fatisficany creature living < The ground why any depart from God in a way of unfaithfulnefs, is becaufe they have \ diftruftful thoughts, and think there is not enough | to be had in God, but they had need fhifr for them- • felves another way: If we underftand this glorious I reward, and our hearrts clofe with it, this temptation could not have power to draw our hearts from it: Therefore God is fo plentiful in the manifcfta- f tion of his goodnefs, becaufe his people flx>uld not I have any fliifting thoughts •, there is enough in God,!

and

Moses his Choice.

and in the trcafures of his grace to make up all. Cap.j3.

Now by that which hath been faid, be encouraged to go on in thofe ways in which yon have no prcfcnt encouragement •, there are many ways in which you have no encouragement from God or men-^ou pray, and hear, and perform duties, and do not nnde God come in that way, let the reward that is to come be enough to encourage you. You do many good things, and men are ungrateful, and will not requite them J well, let this quiet you,There is a glorious reward to come. I remember a fpeech of Luther^ That fervitude to men, though it oe to ungrateful men, does pleafe God,andGod,fays he,wil abundantly reward you for it,and that mould be more fweet to us then all the treafures in the world. In Ifa. 49.4. fays the Prophet, / have labored in vain, I have (pent my firength f§r nought and in vain ^ jet truly nfyjudge-ment is with the Lcrd^ and my work mth my God. It is a fpeech of Latimer^ fpeaking of Minifters that would leave their flock becaufe they did no good 3 "fays he, // is "very naughtily done^ we mufi look to that which God commands us^ and leave the iffue to God : Chrift faith. Follow me. me^ i»r, (three times he hath it) and not your own lu&s ^ let us do our own work, and leave the re^vard with God: Though it be a fweet encouragement for the Minifters of God co fee fomethingof their labor, yet if they do not, it is enough to make them go on in a way of obedience fbrthe prefent, becauie C od commands it though there were no reward, but when we do obey God, and pleafe God for the prefent, and it ftiall be rewarded fo glorioufly hereafter^ let not this be any ezcufc^Wc can do no good:if you be convinced of a \ Tt I ^^2^

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Cap. 5 J.

Moses his Chsice,

6.

I

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duty, whether there be good or no good come of it, whether there be prefent encouragement or not, it is enough that it (hall be glorioufly rewarcM hereafter.

Sixthly, if t here be fuch a glorious reward, fuch blcflfed things as thcfe referved for the people rf God; hence then let us dwell a little in aomiringar the goodnefe of God , at the infinite treafui^ of the riches of the glory of the grace of God towards the children of men; Cenainly, Brethren, great are the thoughts of God towards mankinde, wonderful are his ways to this poor creature of his : what is nun^ fays the Pfalmifi^ nay^ what is m40 $0-deed f when as we confider what God hafli doitt for him. In R$m. 8.31. after the ApoftJe )\zA fooke of glorification, and of the blcflcd cftate of dods people hereafter, fays the Apoftle, What jhaU we Uy ti thefe things ? So feeing thefe things are fo that are rcvcdlcd^WhatJhaUmfay to thefe things ? O the heighth, and length, and depth, and breadth of the loving kindcnefs of the Lord ! bow unfearchable arc his judgements I iballwefay, How unfearchable arc his mercies < and his mercies paft finding out. O hw great is thygoednefs which thou hafi laid up for them that fear thee, rvhich thou hall wrought before the fons of men I Pfal. 31. ip. If ever God wroreht a-bout any thing, it was about the communicatK)n of his goodnefs to mankinde-, yea,how great is it before the fons of men, before us that have but a little made known to us < How great is it before Angels then> and before God himfclf ^ In Pfal. 113. ^. it is faid, God humbleth himfelf to behold things that arc done irv h«,vttv; It \s m.\icLtliat God ihould vouclh

N.

Cap.

fafe to behold any thing in heaven-,but noiv that God fhould vouchfafe to behold fuch a poor wretchfcd creature as man is here upon earth^and not to behold him onely, but to work thus glorioufly for him, and that from all eternity, to make it his great work to communicate him fell to man ^ O how does God humble himfelf here^and how is his mercy and good^ nefs to be admired and adored by the fons of men ! God is to be praifed for the lead of his mercies here, but he is to be admired in the glory of his rich grace in heaven. We read Pfrl. ijtf.God is praifed twenty five times for his mercies, but the conclufion of all is, Prdifc the Cod of Heaven^ for his mercies endure for ever 5 hismercies, as he is the God of heaven, they arc the glorious mercies indeed. When the Scripture would fet forth the excellency of a thing,it exprefTeth it hj heaven, as the excellency of Chrift, He is the Lorafrom heaven^ i Cor. 15. 47. The excellency of God> the God of heaven, ^onah i .p. It is made the top of Chrifts glory, that he is made higher then the heavens, Heb. 7. 26. When Ghrift would fhew the excellency of the bread of life, he fays ^ It is bread from heaven 5 the excellency of {piritual bleffings is fet out in this, that they are blef-(ings in heavenly places, Efh. i. Becaufe gold is the moft precious mettal, therefore we lay it over other things, not onely wood and cloth, but (ilver it felf: fo becaufe heaven is fo excellent, the Lord gilds as it were his choiceit bleffings with this adjunft, and all to fhew the wonderful excellency there is in heaven itfclf.

Brethren, God hath therefore revealed thefe tlmigs tous^ to that end that the glory of his grace

Tt 4 ^^s^^^V

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lCap.53

lAosEshis Choice,

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might be great in the world: God would Have us have high^ and honorable, and glorious thoughts of his goodnefs •, God would have the high piaiics of his grace to be in the hearts and in the moutbcs I of his Saints -, it is a great evil to have low and mean apprehenfions of the glorious grace of God toman-kinde ^ you do not know what difhonor you bhng to God in it: If your hearts be not raifed on highy and enlarged in tne thoughts of the free and g\on-ous grace of God to mankinde, it is an exceeding difhonor to hhn. To fee the riches of Gods glorious grace to the children of men> it is amighiy work of faith, and fuch a work as the foul is enabled to do onely by a mighty and glorious work of the holy Ghoft in it ^ indeed there is in tfac world a bafe, and poor, and mean apprehenfionof the grace of God in Chrift, fuch as does not work at al\ to raife, and enlarge, and glorifie the heart of a man, but the true fight of the riches of Gods glorious grace, it hath a mighty power to raifc, and enlarge, and glorifie the hearts of the children of men wMc they are here ^ as mark the expreflions of the Apoftlc in his Prayer for the Ef he flans ^ i Efhef. 17. 18. That the Cod of our Lord ^ejus Chri/t^ the Father 0/ glory, may give unto you the Sprit of wifdorv and revelation in the knowledge of him -, The eyes ofjonr underftanding being enlightned^ that je may knoio fohatisthe hofe of his calling, and what the riches of the glory of his inheritance in the Saints: not the inheritance of the Saints, but the inheritance in the Saints, and the glory of the inheritance , and the riches of the glory, and they muft not oncly have underftanding to know this, but the eyes of their nr^.

Moses his Choice,

649

S

I Cor.x*

10.

derftanding muftbe enlightened^ and this muft come Cap.53. from the knorvledge of Chrifi , from the Spirit of wifdom and Revelation, and from the Father of glo-, the God of onr Lord ^ejus Christ. The fight of e excellency and riches of Gods grace here, it is that that is the work of God fliining into the heart, 2 Cor.±.6. For Cod rvho commanded the light tojhine out ofaarknefsy hathjhinedin our hearts, to give the light of the knowledge of the glory of Cod in the face of ^efm Chrifl: The unfearchablc truths of the Gofpel are in that which hath been revealed fo far as we are able to wade into them.The fight of Gods rich glory, is that wliich the Princes ot the world have not known, it is that which requires a work of the Spirit of God, of that Spirit which Jearcheth the deep things of God.

O brethren, if you had a true fpiritual fight of the richnefs of the goodnefs of God in the way of his communication of happinefs and glory to the chil-

Idrenofmen, then you fee into the great defign of God,into the deep counfels of his wi(aom,then God hath laid open his hean untoyou,God hath brought you into the treafures of his riches, and ^iven you a view of them 5 the very fccretsof Gods foul arc imparted to you, and bleffed are your eyes that have fecn thefe things: if the fight of Gods glory in his grace towards mankinde be feen in true beauty and neight, and glory indeed, there is no fear that they fliould do hun to any foul ^ it is true, the apprehenu-on of the grace of God in a natural way, is the caufe of fecurity or prefumption in many, but there was never any in tne world that was furthered in a way of fecurity and prefumption upon the fpiritual

mfiUi-i

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CMci,

iight and view they hare had of;, the hdgkch « depth of the riches of the glorr of the graceof God in the (ace of Jefus Chrift: That Igh o( Gods grace ttiat is the cau(e of ieciiti^ in people; is that which is grounded tneerfy upon anannd light, which hath no efficacy to raife, and enlarge, and to purge the heart: But this true ipititual %iu of Gods grace, it hath a m^hty efficacy, ami nothing more, vo raife, ^ enlarge, and purge the heart. In t Cmmh. 5.18. (ays the Apo^e, Wt beh§ldmg the gUrj if the Lerd m im a mmr: Whtt then, are we feciire and prefumptuoos moa thisiT WOyWedtrechangedimetbefame imagenm gUrf t«^rj . What was that gloiy that the kpo-flle did heboid i the glory of God m tfae minor of

ory of God in the ricltts of his : &unts: Now fays he, yfUU we beheld, as in a mirrer, tbu gUfj ef Ged, tins is the fruit of it , We are changed frem glerj ti gierj. People talk of Gods mercy, but how few ever had a. fbiritual fight of Gods mercy <f they would have Minifters preach much of Gods mercy, but if people hadcyeis to behold it in the glory of it, how would it change their liearts f wherefore then, I befeech you, labor to have more then 3 natural fight of Gods mercy and goodnefe towards nunkindc. A man by a low afmKhenfibn <^ Gods OKrcy andgoodnefsmaychif^thus; So long as I ferve God, it fiiall be well with me, God wm blefs me, and be mercifiil to me ^ but that (piritual and fupematuial fight of the riches of the glof^r of Gods mercy, is this, for a foul thoilghic Ses it (elf a bafe vile t»n«cched woiafi^ a llim|^o^-filth>

•"" ' -

Moses hU Choice.

and fees it Iclf (landing guilty before tbc Lord, and God feems to look with an angry face upon it, and confciencc within it accufes it, and the threats of the fiery Law come out againft it •, yet for a foul to be able to look into the deep bowels of Gods infinite compaffion that are in Chrift, and in them to look upon it feU for all this as an heir of glory and eternal life, fo as to have the foul raifcd, and enlarged, and devoted to the magnifying, praifing and adoring the riches of Gods grace, and to venture all upon this, this is more then a natural fight of Gods grace, and of his mercy towards mankinde.

You will (ay. We could admire Gods grace and mercy towards mankinde, and praife him, and blefs him ror it, and our hearts woidd be enlarged, Ifwc wcrefurethefe thimgs didbeUng um^ And that we had any intercfi in them ^ there is enoqgh in them to enlarge and raife our hearts, but this is that which hinders. We do not know that ive have an interefi therein.

To that I anfwer, That this very work of God it felf, that gives this fight of his grace to raife up the heart to clofc with it, and to make the foul venture all upon it, that does bring the foul to devote it felf to the praife and honor of it •, this very work of it felt does intereft your fouls in it, tncrcfore Ao not fay, if I ipere interefied in thefe things, then I could f raife and magnife God for them: If you can do this, you are ifitcreftcd in them, for this is an immediate work of faith, and it is from a divine principle to be able to do this, and therefore though you know no good at all in your

_£5J_

Cap.; J.

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Anf.

ap.53.

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your rdves before, and yoa had no argiimems to encourage you before^ and you tad no prqiaxation in your own apprehenfions before , yet if you liait but thisi/vork of jgrace, it does intcreft vour foob in all that which hath been revealed concerning the recompence of reward of the Saints of God.

But may we notprefume to think that fuchgirat things belong to us f

TothatI anfwer. Where ever prefumpdon is, it is built upon a natural fight of Gods grace, and that is a poor low ffiit dead thing> that hachnofiich efficacy to raife the hean»to fuch a glorious wodc as this is, |uid thetefore if the heart be laiied to fuch a gloridus work as this, by the mppitbenfion of the riches of the grace and goodneis of God towards mankinde, that is not prefumption: And d^ isthefixthUfc*

CHAP.

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M Q s E s his Qmce,

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Chap. L IV.

Cods feofle r$ be highly honored.

SEventhly, if there be fuch bleflTed things referred for the people of God: Hence let ns look upon all tne fervants of God as honorable in our eyes, and let them be honored in our thoughts, for great are the thoughts of God upon them and towards them, and therefore great and honorable fliould be our thoughts of them, though they be never fo poor and mean in the world. We , ufe to look upon great heirs with admiring thoughts, and blcffing of them every time we look upon them-Do you fee one walking in the ways of God < what-foever he be for his outwards, let your hearts blefs him, and fay, Here is one indeed born to great things^ other maner of things then any the world affords. Did we know what were the things that the people of God iliould be poflcfTed of within a while,we would fay in our hearts, O blejfed that evtr they were born, blejfed is the womb that bare them^ and blejfedare the faps that gave them fuck : Did we with a fpiritual believing eye behold what things they iliould have, and faw them as now polTeflcd of them, we would fee caufe to fall down and kifs the ground upon which they tread : The blcffcd Angels look upon them as great ones, as the glory of the world, and tlicreforc do joyfully miniller unto them, bccaufe they know they are the great heirs of Heaven, for whom fuch great things arc prepared : Great things are jpokcn of thee ^ 0 tho» City of Cod ^ fays the Pfahnlft 3 Great things are/poken ofyou^ Oye Saints

ofl

Cap. 54.

Cap.54-

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Moses his Chuce.

of God. If Heaven muft be fo glorious to entertain the Sajnts, how glorious arc thofc for whom heaven is prepared < Says Ahdfaents, What JhsHe done to the m.tn tphom the King mil hdn§r ? O wfcrt ihall be done to thofe whom an infinite God hach fet his heart upon to raife to honor, and to manifeft to Angels, and to all the world, what his inliniic power is able to do in raifing of a creature togbty : In the Saints there is a meeting, as it were of tht beams of Gods grace and goodncfs as in a center, and that muft needs be very warm and hot indeed. I The beams of the Sun in the circumference fcattcr-I ed in the ayr, arc warm •, but in a glafs, where they arc united together as it were in a center, there they warm after another maner, there they bum; (ball the works of Gods grace abroad in the worid, they are as the beams of the Sun in the circumference, i that are fcattcred abroad -, but in his people there is the center where they are united together, and there they burn, and are glorious indeed, and therefore high and honorable thoughts you ought to have of i the Saints. It is a great argument to fliew Gods grcatnefs, that all the creatures in the worJd arc his, and for him. What an argument then is it to fet forth the grcatncfs of a Chriftian, that Heaven, and God, and Chrift, and all arc his and for him ^ and this hath been flicwn in this glorious recomfe/ice $f reward: How great and honorable then ihould they be in our eyes <

Eighthly, if there be fuch a glorious reward, and great things prepared for Gods people, then what love is due to Chrift, and to the Gofpel, and to the

t

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Flrft,

Moses his Choice.

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Firft, love to the Lord Chrift^ who is the caufc of all this.

Secondly, to the Gofpcl that reveals thefe things to us.

Thirdly, to the waj's of godlinefs that leads to all this: great and blcflcd are the things of the Kingdom of Heaven •, from whence is all this < It is the Lord Jefus Chrift, from whom all this comes, another reward was due to us, we were wretched guilty creatures, fire-brands of hell, children of perdition, caft out unto an eternal curfe •, but the Lord Chrift, who was the wifdom of the Father,fet his heart upon us, and fpake for us from all eternity, and would not fatisfie nimfelf in delivering of mankinde from that miferable and loft condition in which they were, but fo fet his heart upon them, as he intended to make it his great work for the manifeftation of the riches of his grace, toraife this poor wretched creature to a height of happinefs and glory, that it might appear to Angels, to the world , yea to the blcfled Trinity it felt, what the Son of God is able to do, to . raife a creature from milcry unto glory; and fo his heart was fct upon mankinde,that though it muft coft him the cclipfing of his own glory, though he muft come to be made a prey to the Nvorld, and if a man, a nrKin of forrows, yea, made a curfe it felf in the ab-ftra<5l, that man might have this glory and happinefs, and yet he was content with all -, and at laft tnis is all he prays for as a fruit of his fufferings and merits. Fat her ^I wi/ithat they alfo whom thou haft given me^ be rvhere I am^ that they may behold my glory which thou hajt given me x, as if he (hould fay. If I can but have this, I am well, 1 have enough for all the fuf-

Cap. 54. I.

2.

3-

Wfeat love is due CO ChriO.

.Cap-54-

I

Moses his Chuce.

fcrings that I did endure. This indeed is called d re-rvsrdy but it is the re\^'ard of another maner of r^h-tcoirfhefs then onr own V were it that there were no other rightcoufnefs but our own, though our oiwi (hould be true righteoufnefs, the reward w-oidd never come to this height 5 but this is firft the reward of the merit, of the death, of the blood, and of the perfed rightcoufnefs of the Son of God, and lb in him it comes to be our reward, therefore it is Cbnft that is our life, and happinefs, and glory. O Ictus joyn with thofc blcflcci Elders in H^i/.j .8,9. thatfd down before the Lamb ^ having aU harps in their bands , and golden vials full of odours , and fnng^ Worthy art thon who wajl jlain^ and ha(l redeemedns unto God by thy blood, to receive honory andblefsing^ and glory . and that we might joyn in that blcflcd melody that St. ^ohn heard in that Chaptei, in Vcrfc Y^.He heard all creatures in heaven , avj on earthy and under the earthy and in the Sca^ f^J^^S' Blejsing^ honory glory andpower^ he unto htm that fitteth upon the Throne y and unto the Lamb for ever and ever • that we might fay K^men to this. If any manwifli good to us, we count it worthy of love •, but the Lord Chrift having wrought fuch infiniie good for us as this, how fliould o\ir hearts be en-flamed to him, and that none ihouldbedear tous, and prized of us in comparifon of Chrift : Let us cry out with that bleflcd Martyr, None but ChriL none but Chrifi. -^ '

Again, how fliould our fouls love the Gofpcl, and prize the Gofpel.that hath revealed all this to us^ In 2 7im. I. I o. it is faid. Life and immortality is brought to light by the Go/pel: Thefe are the things that

in

Moses his Choice.

in comparifon were kept hid from the beginning of the world 5 before the manifeftation of the Go-(pel, but now they arc revealed: O bleflfed be God that we had the preaching of the Gofpcl a-mongft us^ to open the treafures of grace to us in this maner. What, poor low thoughts fliould we have had of the happinefs of mankindc , had not God made known thcfe glorious things in the Mini-' ftery of the Gofpel i Many wife men by the light of nature have rifen high in the contemplations of happinefs> that mans nature is capable of^ but how far beneath thefe things have their higheft thoughts been i It is a great part of the glory of the Gofpel, that it fets out unto us thefe high and glorious things.

And then the ways of godlinefs, thofe we fliould love, becaufe thofe are the ways that lead and tend

657

Cap.55.

3-

How wc fliould

to all this ^ godlinefs hath the promife of the life to liove the come, as well as the promife of this life annexed to ^^^y, o^ it: Were the ways of godlinefs never fo hard and BoJli**«^'-rough, never fo difficult, yet they are glprious ways, and to be loved, becaufe of the glorious end thev tend unto: Great is the gain of godlinefs, if thefe things be believed. You that are Merchants love and prize trading and merchandizing that brings in great gain ^ as fomc in a way of trading and merchandizing, by a bargain in a morning will bring in a hundred pounds, when as many other poor people are fain to work hard to get a (hilling or eighteen pence a day •, now you prize that trade that with a few words can get in fo much: O prize the trade of godlinefs then , there is gain to be had, I may compare all the works of morality^ and

U u common

Moses his Choice.

•»

eanmongrdce^10 the poor mean trade of the laboring man, that is fain to work hard for a Shilling or eight pence a day, they work, and get but (bme fenr outward blcffings from God, but gpdlspefs is the trade of merchandiiing, that brines in hundreds to-. gcther, and that our hearts fliouTd be upon; God I would have our hearts to be after great and glorioos things. It is an cxpreffion of Cleofatrs to MJrcm K^mtnius^It is Hotforjtft U he ffhingfor Gudgans, butf^rTtvuts^AndFtrts^AndCAJiles : And fothole that are acquainted with the ways of codlinefs, it is not for them to be trading for poor things, bur for eternal life, glory and immortality.

The ninth Ufe, is an Ufe of Examination, to Vmw who thofc arc that have intereft in ihcCe g/ooous thingSjto the anfwcring of that queftion in Pfalm i y. Who jhdll abide in thy Taber»Me ? »fe»jl>»U innW in thy holy hill ? I confefs that Pfalm does principally aim at communion with the Church of God; fuch as are fit for communion with a Church, arc fit for heaven, and therefore the queftion may be true, Who fhall dwell in thy holy hill? who {hail be partakers of thefc things i Bleffedare they that Ml eat bread in the Kingdom of Cod; But who are they ". It is ncceflary you fhould labor to make this fure, bc-caufe it is a matter fo great, and fo glorious, and not to lay the weight of that which is of infinite con-fcquencc, upon poor, weak, flight, and (andy foundations; certainly we do not know what the grace of God towards mankinde is , if we content our fclves with flight hopes ; but if God hath enlightned your fouls to know tlic reality and glory orthcm they wil never be at rcft,till you have got certain and

^fallible

\

Mos£S his Choice.

infallible grounds for them. In things of fmall con-fequence we arc content with flight evidences, but if a man have to deal in any buflnefs upon which his whole cftatc depends^ he would not nave any man think it ill if he does make fure, if be will have bonds and feals: fo we iliould make fure of heaven, and of glory, becaufe it is fuch a great matter.

Some I fwpofe, that meerly upon the hearbg of the greatnels of thefe things, cannot but have fome mifeiving thoughts ^ If thcfe things be fo great, furely they concern not me, they belong not to me •, Can I think in my confcience that I am that man or woman that God fliould have fuch great thoughts upon, and ihould look upon me, fo as to make ic the reatefl defign that he hath to glorifie the riches of is mercy upon me i What work of Gods grace have I ever had upon me e I would not have thofe that are affeAed with the greatnefe of Gods grace to mankinde, think that thefe things do not belong to them becaufe they are great. But thofe that never had their hearts affeded with the excellency and glory of Gods grace toward man, when they hear of the greatnefs and glory of thofe things that are referred for the Saints, they may juftly have their confciences mifgivc them, and think furely they do not belong to them. Canft thou that art a bafe drunkard, that prized nothing but a little drink,and fome outward things, think that God Ihould make it the grcateft work that he hath in the world, for to communicate the riches of his grace and goodnefsunto thee i The greatnefe of thefe things may be enough tocaft thee off) As it is with a Beggar, a Beggar comes and asks an alms, if a man put his hand in

Uu 2 his

ap.54.

Cap. 54"

I

Moses hu Choice.

his pocket, and take out apeny or two pence, he hatnhopeto have that 5 but if he take out a piece of gold, he hath no hope of that> becaufc it is To much: So when men have but natural thoughts oi heaven and happinefs hereafter,you think you migbt have that, but when you come to have heaven opened to you, and you fee it is fuch a great and glorious thing, your hearts may juftly think ft is nor for us. Cail a bone to a Dog, he fulls to it prefendy, but fet a joynt of meat before him vtreli oreft, in a large difh, and he goes away, he dares not venture upon that: So for thefe things in the world, the ordinary favors of God, thefe bones that God calls to Dogs, you may fall upon them, and think thefe are for you •, but when you come to the dainties, and infinite trcafurcs of God, can fuch a fwinifh heart, fuch a bafe, filthy^ unclean fpirit asyowtsis, that never minded nothing but the Satisfying of your bafc lufls, think that thefe are for you < you cannot but have mifgiving thoughts, and think either thefe things are but notions, or elfe I have no part in them.

Chap. L V.

to rvhom the Recompence of reward appertains.

BUt how may any know that they fhali have this glorious reward < Carnal and fenfual hearts, becaufe they have no principles of Gods grace, to fliew them the great things of God, and the minde of God, they think no man can know -^ we muft have hopes, and hope

Moses his Choice.

\vdl,butwho can know what God hath inhearcn for us i Thofcthat are acquainted with the myfte-ries of God in the GoTpel, they know what Gods mindc hath been from all eternity concerning them^ and what God will do for them to all eternity. How do they know i

Firft, would you know whether you fliall have this Recompence or reward i Have you made tMsfes Choke f Certainly, thofc that have made UHofes Choice^ fliall have Mofes Rewsrd: What' fiMofes Choice vfzsyow have beard, Mofes chofe rather to Jftffer Afflimon mth tjke people of God, then to enjoy thefUdfures of fin for djedfon : Mofes might have had honor and efleem enough in ^gjft^ but he accounted aiHiAions with the people ot God, in Gods ways a great deal better; ffi efi^eemed the ref roach of Chri^greater riches then aff.^ fo I may have Chrift and comnninion with his people, let me be reproached, and contemned, and de&ifed, I care not. Now doyoufinde this^ Though there was a time my hean was taken with the glittering fliews of things here, and I faw no excellency in the ways of God, they were but notiokis t^me^At length Qod wrought mightily, upon my foul, and (hewed me the vanity of all tilings that I accounted:for glorious things, and fliewea me a beauty in Gpds pepplp, and began toknitmyjieartlto.themy fp as I was wiU^g^tppart with any thing to have Cocamunion with them, and to venture all upon the bare word and promife of God, for thofe glorious things that are. revealed in hytodtbischoietl haVt macfe^aiid my foul is fetled m it, whatfoevte befoljs me in thi^ world v ha;h thcrie beeti:ruch <;WQik.u)ion.your fQul$,,.that you liave \ ^ Uu I ^^^^\

6i

ap.55.

2.

made Mofes Chmct f then you finll htve M^fts U

Secondly, arc you begotten unto the hope of thife glorious things^ WnpToevcr (hall be panafcer of this glorious reward j muft be one that is bom to it. There are fome dignities in the woiLd that are

ot no way, except they be born to them ^ fo if you ..ave this reward, you muft be bom to it, i ftt.i.y staffed b€ the Cod and Fsiber $f but L$rd ^ifm Chrifiy who 4C€ordmg U his MbunMnt mercy hsih ht-gotten m unto 4 lively hofe: Whofoever hath tix traehopeof Heaven, it is one that is tegstttn to it, that is. There muft be t mighty work of God upon your heartSt a new birth y a regeneration in yoa , othenvife there is nothing you have dcme or can do that can get this reward.in OltAt. 19.28. fays Chrift unto his Difciples, after Feter had fpoken wbat they had left for him, Te thst have followed me in the Re-generation^ when the Son offnAmfhsUfit im the tbrout of his glory^ ye Jhall dlfo fit upon twelve thrones^ judging the twelve tribes of Ijruel: As if Chri/1 ihould fay, Peter^ you have fbrfakcn ail and fbUow-ed me, but know, the bare-forfaking is nor enoisgfa, but you who have felt the work of God regeneretiug your fouls ^ upon which you have folio wed me, yon (hall fit upon twelve thrones: Some do interprcc this phct lUgenerdPi&n, theeftaoe of the Go&el, and fo make it not to be the work of God vpon the foul, but the work of God upon the world, to make a new world 5 as the glorious eftate of the Church under theGof^l is called 4 newJ^uveni/ueda mewurtk^

w§rlij yt JhiiU fit u^m tiMWtt\iT««M ^^.

M o IB s his Choke,

663

thcr take it the Other way> not wholly excluding this, Cap.5y. they are onely thofe that follow Chrift in the Regeneration, that (hall have this reward.

It is called the new tirth^ becaufe there is fuch a ftrange change; there is znewfiirit^ and amm/i/e put into a man : Suppofe a rational foul were.put in* to a beaft, what a change would be in that creature i Suppofe an Angelical nature were put uoon us, what a change would there be f By the cnange that is wroi^ht in regenerathn there is a greater (ufference; the higheft degree of glory in heaven is not fo different from the loweft degree of grace here^ as the lowed degree of grace nere is different from the higheft excellency of nature, becaufe the difference between the higheft degree of the glory of heaven from the loweft degree of grace, is but a gradual difference, but the di£&rencc tmt is between the loweft degree of grace, and the higheft excellency of nature^ is a fpecifical difference. Therefore you that hope for glory, know there muft be d TtgtmrA-tion^ that work of God upon your foub that muft caofe a greater difference in you from that you were by nature, then there is in the glorified Saints, that have the higheft degree of glory, from the meancft Saint in the world) as the reward is a mighty glorious things (b the work of God in preparing a foul for this reward is a mighty glorious work. Aiid therefore do not content yourfelvesin every poor flight thought of heaven, know heaven lies upon that which is a mighty work of God in you.

Thirdly, if you e^r come to Heaven^ there is a principfe of heaven put into your (buls 4iere, that is, a heavenly princij^e that carries you heavenward, |

Uu 4 I mean \

— ^* - * *

- * ■■ J

i664_| Cap.55.

MosBS bis

1

FfxAfts and Mo-jnumcnts,

diEdvAr-do frimo.

/

I mean the work of God, caufing you to have heavenly mindcs, and hcavcrdy hearts ^ Omt c^mverfs-tion is in heaven^ fays the Apoftle. In Cdnt.^.S. the Church is compared to pillars 0f fm§ke sAss dfcemi ufward U heaven*^ Thoush the Church be black and dark in regard of her infirmities, yet it hath a principle to carry it upward to heaven. The Saints are compared to Edghs that fly aloft towards heaven, though their bodies are not there, their hearts and fouls arc ih^xti^ifaur treafrres be in hcAvcn^ur hum are there already. I read oiEdward xht firft^whohad a mightydefire to go to the holy Land^to lerufalem^ and becaufe he was hindred, and could net get thi-ther,hc gave his 5^10 a charge upon his death-bed to cany his heart thither; and he prepared Tvio and tliirty thou(and pound to carry his heart thither: So the Saints, though they have not their bodies in hca-ven^their hearts are there, and they take much pains, and arc at great charges to get their hearts thither.

All tilings in nature have a principle to carry them to their proper place; becaute the place of fire is on high> therefore fire hath a principle to carry it on high 5 and becaufe the place of eanh is below,thetc-fore earth hath a principle to carry it downward: So if the place and center of the heart be in Heaven, then certainly it hath a principle to-move naturally thither, to move upward to heaven •, and therefore that foul that hath nothing butaprinci-

fJc to carry it downward to the earth, and to the ufts of it to thefe things below> heaven ]s not the proper place for (iich a foul > and when the foul goes out of the ;body,it wil not go to HcavcnrTakc earth, and clofeitiaavcflcl, and take fire, and putinto

1

a vcflfel, open the veflfels, and let them out, and they go both to their places; fo the fouls of men when they arc gone out of the body, they go to the place whither they had a principle to carry them, tnere-fore do not think the principle (hail be put into them when you dye, but vou muft have a principle before: if your hearts oe preft down by earthly things, when you dye they will fall down •, and therefore obferve which way your fouls work: Can you fay, as in the prefence of God, My foul works heavenward, though I have weights or corruption that would weigh me down> yet I have a principle that does work to Heaven i But the confciences of many tell them their fouls work downward, to vanity and fenfuality, and you have no other principle, and

therefore when your fouls departs they fall downward.

Fourthly, what foul foever hath an intereft in heaven, heaven is in that foul already: The kingdem of Goiisinthtm^ and they have taken hold of eternal life, now eternal life abides in them ^ Whom he hath ]nfiifedJoe hath glorified air eady^thcy have the glory of heaven begun ^ you heard what that was. In heaven there is the perredtion of our natures, the image of God (hall be renewed •, now is the image of God begun < hath God marked you, and fet the (lamp of his image upon you i There is no foul that God does intend to put glory upon,but he marks that foul, and (lamps his image upon it in the work of converfion, and lays. Here is a foul I fet the (lamp of my image upon, becaufe I mark it out to glory : if ever you come to Heaven, God muft fee his own Image and Superfcription upon you. As the Beaft fet his

mark

Cap.J5-

M o s fi s his Choice.

you delighted in the communion of the Saints i Are the Sabbaths your delight, as a beginning of the eternal Sabbath you fliall keep in Heaven i There* fore now do you ask, Wh0 fbdil h^ve Heaven ? and, Whjhall dfceml$f$t$tb€ McMMt ? Thofe whom the Mount now comes down unto. Many hope they Aiall have God when they dye, but furely if God oe not fo merciful as to give you fpiritual mercies for the pcefenty he will not be fo merciful as to give you eternal mercies hereafter; if he do not give you mercies of grace here, he will not give you mercies of glory hereafter.

Fitthly, what are the apprehenfions that you have of this reward i there may be a fpccial note drawn from thence^ whereby you may (ee whether this reward (hall be yours or no. What is it that you apprehend to be the heightfa and excellency of that reward and glory that you expeft ^ Is it chat fpiritual and fupematUFCil good that is in Heaven ^ Do you nor apprehend Heaven after a carnal and natural way, when you hear fpeaking of Crowns, and dignity, and happinefs, and glory, and the like ^ but hath God (hewed you that the heighth and top of all confifts in thofe fpiritual and fupernatural things, in the image of God, and in communion with God, and thofe things that have been opened i are your heans more after thefe then after any thing dfe i then it is like that Heaven is for you, for tlKfc things are kept hid from thofe that Heaven is not for.

Sixthly, confider what your hopes are for this re-cmfCfUi pf nwsrd.

Firft, where hopes arc true, they are fach as

are

667

Cip.55.

5

6.

How to d ifccrn tbt irutb 0/ ourbifa for heaven

I

<S68

lC»^s5

M o s E s !>» Choice,

I

are wrought by the power of the Holy Ghoft. Secondly, they are purging hopes, rirft, they are fuch hopes as are wrought by the

Eower of tne holy Ghoft, Rfm, 15.13. Certainly, opesof fuch great things as thefe, muft be raifed by 'a great power, they are hopes that could never be raiCed by any natural apprehenfions, by any work of ReaCon: you have hopes of Heaven, and of the glorious reward •, How came you by them i What almighty power of the holy Ghoft have you felt that hath railed thefe hopes i If you have no other hopes but thoTe that may ipring out of nature, natural conceits and apprehenfions, yqo«e farftiort of this rt-eempetfce tf rtvttri: but tk$f recompence of reward being glorious, it hath a glorious principle ro nu& hopes, fuch hopes as can bear down Arong difficulties that (hall oppofe them: the holy Ghoft does ftrctch out the hopes of the foul beyond that which nature can do. In the ^r^rir that word that figm-fies hfe^ fignifies a U»e, bccaikc by hope the heart is ftretched out as in'a line to the thing it hopes for; I now the hopes that nature raifes is but in a ftion line, and they ftrctch out the heart but a little way, but the hopes that are wrought by the power of the holy Ghoft, are fuch hopes as the heart is ftretched out very far by them-,and there muft be a mighty ftretch-ing out of the heart, and that by a mighty power, to make it hope for fuch great things as thefe, that God fbould bring fuch a poor worm to fuch high things as thefe arc; Ordinary bafc droffic hopes that have nothing in them, they arc not ftretched out to I thefe things,they have fome confufed apprehenfions, j and flight opinions about heaven, & they arc loth to ' ^ think

Moses his Choice.

think they Ihould be damned for ever, and caft from

God, and therefore they will have fome conceits it

(hall be well with them, and they hope well ^ but to

have their hearts ftretched out to expe A thefe hleffed

things as the happinefs of their fouls, and as the real,

fubftantialj and onely good, this is by the mighty

power of the holy Gnoft.

Secondly, they are purging hopes ; i ^ohn 3.5.

K^ndevery mdn that hath this hope in him, purifeth

himfelf even its he is pure: It is a lively working

hope, I Pet. 1.3. Blejfedhe God who hath begotten

us again to a lively hope. As a fountain that hath dirt

caft into it, it being a living fountain, it works, and

works, and never leaves till it hath eot the dirt out 5

caft dirt into a puddle, and it lies there, and putri-

fies: And this is the difference between the fin of one that is natural^ and one that hath hope oi eternal

life -r When fin comes into a carnal natural heart, it lies there and putrifies •, but where fin comes into a gracious heart, that hath hope of eternal life, fuch a heart by thefe hopes are as a living fountain, that will never leave working till it bepure asain: Such a foul as apprehends it ftlf a veflel of .uich rich and glorious mercies as thefe, do labor to cleanfe it felf to the utmoft: if you have a veffcl that you put ordinary water into,you care not though there be fome duft in the bottom, but if you will put in fome precious liquor, you will cleanfe it again^and again, and will not fuffer any duft to be there: So carnal hearts that do not know what great things God hath laid up for his people, that are not velfels of mercy, but onely look for fome common things, they can fuffer their hearts to filled with noyfom lufts, but where

the

6%^

Cap.5y.

Moses his Choice.

claim to heaven^ and all the reft comes but as a con-fequcnt of this. Now the laying our claim right in the point of Juftification confifts in this, When a foul comes to apprehend the infinite need it hath of a pcrfe^ ri^hteoufnefs of a C^f idiot or, and looks upon that nghteoiifnefe crf'the Mediator as well plca-fingtoGod, as fufficient to abfolve it from former fins, and to difchargc it from former guiltinefs, whereby another reward was due to it, and by faith applies this righteoufnefs, whereby it comes to be p«rfeA before God, and lays the weight of all its confidence of Heaven, and of glory upon this •, then you may hope to have intcreft m this recom-fence of revpord: but if your claim come in any o-ther way then this, it docs not give you any intereft to heaven ^ and therefore look much to the point of ^uffijicdti§my and be furc that your hearts have laid the claim and intcreft it hath to he^en and eternal life right there^ and then there may be great hope of the recompence of reward,though afterward there be many failings in your works and fervices: And if you will look at any work whereby you (hould have the reward, efpecially look at the work of believing, clofingwith the rightcoufnefs of Chrift in the apprehenlion of your own unworthinefe •, This is the greatcft work that any man is able to do, that fliall have the grcateft reward in heaven. You think if you were able to perform duries,anddo fuch and fuch things,to keep your hearts up for God, you fliould have tms reward 5 but the grcateft work of God that ever any creature did, is when it apprehends its own umvortbinefs, to venture upon tne rightcoufnefs of Chrift t if you were able to perform

full

Cap. 55.

Firft, the principles are fupernatural 5 fir ft, they arc above nature 5 and fccondly, they arc fetched from a fountain that nature hath no skill of. For the firft) there is fomcthing above nature> that puts you upon duties; you do not onely go on in the ways of godUne&^ecaufe you know you are bound to tnem^ you cannot be faved elfe, but becaufe you finde a new light let out by God from heaven^ that fliews an infinite excellency and beauty that is in the way of godlinefs. And you finde a principle of Divine nature put into you, that makes the ways of godli* nefs agreeable to you ^ and the more Spiritual and Divine they are, the more fuitableneCs you tinde between your fouls and thofe ways.

And fecondly I do you finde that you draw your principles that enables you to any good work from a MeHator ? The natural principles come at higheft but from reafon, it fees reafon for fuch and fuch things to be done ^ but a fupernatural principle is drawn from a Mediator^ from God-Man^from God in Chrift, and by vertue of the promife, and fo it comes to be an Evangelical obedience.

And it hath fupernatural tnds^ beyond felf, and all felf, and creature refpedts: That work that is natural rifcs no higher then nature in its ends ^ as the water afcends no higher then from the place it defcends: fo all natural works have fome fclf or creature re-fpe^s, but when you finde your hcans areraifcda-bove felf and creature refpefts in your obedience to God, there is a fupernatural end.

And then they are performed in a fupernatural ttuner. Senecd hath this expreilion of delires •, T0i^ may knotp it is not a natural defire when it rifcs beyond

X X bo'tnds :

^9i

Cap. J 5.

Whati/k-pertisturd

Moses his Choice.

tounds : He applies it to evil dcfiics, when a nan defires things without boundsj that is no natural d^ (ire : Now that which he applyes to the corruptioni of nature, we may rather apply to theperfeAum of nature. All the defires of nature are fuchasarcli-mited in a narrow compafe; no natwal man in the . world does goon in the ways of obedience ivirhao I infinite defire to dilate himfelf infinitely as far asiic is capable, but is always limited in a little nanow compafsjfo far he will go,and no further ^ but ^^hcn the loiil comes to walk with God in a way of fupcr-natural obedience, it comes to be without bounds, all thofe bounds that did limit the foul ate taken a-way, and there is a letting out of* the heart to Cod in the ways of godlinefe in an infinite maner -, and this is a moft clear evidence of a fupernatural work, that will go for currant in HeaverL and fbal\ber^ warded there; there is the impreffion of Gods in-finitenefs upon the heart in every work that is performed 5 examine whether your works be not Jikc thofe that the Apoftle fpeaks of, in i Cor. 3.15. where he fpeaks of the works that fbdUkurn •, therefore let us confider. whether our works be fuch as when they come to the tryal, (hall be found to be itubble, and burn.

There are a great many whofe works are like to burn, and themfelves too: Many of the works of j Gods people are like to burn, but look too your icives for your main and principal works, whether' they will hold when they are examined by the rule of heaven, and (hall be rewarded: It is nothing what your works are before men, the people of God may highly eftccmof ^out viotks, but when they come

NSi*

mmmm

Moses hkChokt^

I to be examined in heaven, they (hall be examined ftridily, and unlefs God fee a fupematural ftamp upon them, they will burn^ and therefore look to your ^vorks, fee whether they be fupematural in the principles, in the ends, ana in the maner of doing of them: and examine by thefe rules the affurancc of this reward. Mr. Latimer fays, the affurance oiF heaven, is the fweet meats of^thc fcaft of a good confcience: In great feafts there are good meats and banquets: There are other dainty drflbes in this feaft, and the affurance of heaven is the fweet meats and the banquet. Now that we may have the feaft of a good confcience made full, let us take pains in examining whether this recompence of reward be ours: if we did but apprehend this reward to be ours,it would make us go on with power in our way, whereas now every little thing is ready to turn us afide.

Again, if upon examining by thefe arguments you finde fome comfortable hope that the recem-fence of reward is yours, what concerns you, but

J)atiencc to wait for it ^ and in the mean time to ive as thofe that (hall have thefe things,and labor to dye fo <

Firft,patiently to wait; St. lames fays. The Huf handman rvaits for the free sous feed till the harueH come: Though it he frecioi^s feed, the Husbandman cafts it into the earth, he is not difcontcnt becaufe he hath not har\'eft next Week, but he is content to let the winter, the froft and fnow go over it ^ and fo we muft be content to have many troubles between the hope of the reward, and the poffeffion of it- We muft work in the vineyard of tne Lord, and endure

Xx 2 the

Ctp.S5.

10.

I.

-. ^

Moses UsChmce,

'

the heat of the day, and not expcft our pcny till night. Mark how the Apoftlc would havcthofeto walk who have the hope of heaven, Horn, z.j.Te them, who by fAtient continuance in ipell-doingifcek for glory, and honor ^ and immortdUty, and eterml life. Great things arc to be expecftcd and waited for • If a man have a great venture at Sea, thar he expefts fome mighty profit by, he is content to wait two or three years, bccaufc he thinks it will make amends for all: So in your way of merchandizing, if a man go and buy a commodity of five or ten lliil-1 lings, he lays down prcfent money, but if thecom-1 modity come to a great fum of many hundred pounds, he does but give fomcthing in carne/?^ the great pay is to come many moncths after: fo when men will bargain with Gfod for their obcdieivct to have credit and efieem in the world, yea, thofc men that afpirc after the greateft things in the world,thcfc are poor trifling matters, and God gives them prc-fently: but becaufe the Covenant that is between God and Chrift,& fo between Chrift and us,is about great matters, and God intends to reward his people with glorious things eternally in the Heavens, they have but xhtjirft^fruits of them for the prcfent, and they muft not expeft the f nlnefs of them fuddcnly. Great men have two kinde of Servants ufua]ly,romc fervants that they hire by the day, or the moneth, or the year^ that they (hall have fo much wages, and fo their wages is paid them, it may be every night, or every week •, other fervants have not their wages prefendy, but that which they ferve for, is the ex-peftation of fome great office or living that t/icir LordfoouILd^Nj^toxJcvfcvxv^^^t vm5\^ years fervicc, I ^^ -sJ^

and therefore they go on in their fcrvicc, though Cap.5y, nothing come prcfently. Here is the difference between the men of the world and others, I {jpczk of thofc who live the beft lives who are not truly gracious 5 they in fome meafurc are the fcrvants of God, they do God fome fervice, onely fuch fervice as poor laboring men do that are hired in a great mans Houfc, that have their pay every week, or day 5 fo you have your pay every day, you have meat and drink, and the comfort of the creatures 9 but God hath other greater Servants, godly people, Chriftians, and though they have not fi> much pay prefently, as wicked men have, yet there are reverhons, and fome glorious things that they expeif): hereafter, and therefore they go on patiently, though for the prefcnt they have not {o much as others. And you have no caufe to envy others: If there be two Servants in a great mans Houfe, the one fees the poor laboring man have his Ihilling given him, fliall he envy him, and fay, I have ferved many years, and have not had a fliilling i No, he docs not envy him, becaufe he expe<5ts fome great things: And fo when you fee the men of the world have the great things of the world, do not envy them, becaufe you ferve God for greater things.

Queen EliZateth^ (he envyed the milk-maid fvhe^ fhe was m frifrn, but if (he had known what a glorious Reign flie fhould have had for four and forty I years, Ine would not have envyed her. Wait therefore patiently^ becaufe the things are great, and the longer you wait, the greater they will be: as it was thefpeech of the Son of znEmPcr§r^ fays he,

Xx 3 The

<98

CapscS.

I The t.ii>ii.

M o s E s dit Qmce.

Til Imarr the Cuh «■( frifmnr the melt, lim ml It ihi hmer chttr, mtaning. The lender ht fiid /»r >t(Empire, til grattr it ifnld 6e^ rogoonin your way, wait patiemly, the longer you wait, tfte bum itiriUbcat thelattt udiit h flxe OMMk ChiiltB gooebtfoie to take poficffion, and ^ never fomoiKht to make any tmag fiirc, as he faitli nroaghtfer die affixingof thegoodiniheCme-nantof grace. Yetloff after icanddcfinit. la Itmt. 8. II. it b raid, Tii erutmt gntutk u ti JeUviriifrtm tU im'I'X' <^ cfrniftum UameKh it tkt gl^im lUertj if til ihiUrm if Ctd, and therefeie we our felve would much more deSieit, and pant ^r that dme, wc dioidd ciy out irith ZX-vU, thoimh with fxonct,Wtm]ittl'ffarkfm Gid, til Bvi»g 6iJt

CHip. LVI.

ChriltUiu jhiM live umldyeM tumuhasiif fuel) AglmiiK i0t$e.

SEcondly, leant, if thenbefacttrlmimrt-»w4 to WvixaAthi as becoraestuch gkni-ous iein: this is the Exhortatioo of the holy Ghoft unto us by St. TMil, in his Epiftle unto the TheffthniMs, <^s jmkim) hAitMtxkcrled,aU "''firtfditiiichtrredtvmiMif jmthofyttmU vulk ninhitf Cidthit lulh uleijn mntt hi kiiu-imudglirj.- here is an exhortation, andinde naoKof God a charge upon eveiy foul that does txpefttohaivcchefoniQiiof itiittbeie great tbiig;,

.. ■ ' . ,. • — : -^^

MM

Moses hisChoice.

699

that thq^ would wdlk wmhj p/ Gody wh hath called them untp his kintdom andgUrj /it is a great charge t§ walk tvprthy $f Cod^ but to walk worthy of God wb$ hath called us to his kingdom and ghry^ this is great, but the life of a Chriilian mud be thus. Now | conflder^what life have I ^ Is my life fuch as may be (aid to be worthy of God, ana that God chat oath called me unto his kingdom and glory^fSurely great things muft be in the Sves of Gods people: people talk much of flridnefe^and precifenefs^that they may be too precife ^ what do you think muft this life be that muft be wonhy of God who hath called us to his kingdom and glory i

It muft nor be a dead-hearted life, go on with a holy and heavenly chearfulnefs and courage inGods ways: It becomes the children of the Bride-chamber to be joyful: fee that in any cafe you rejoyce before the Lord; comfort your (elves and one another by thefe fayings. Wc belye the truth of God> if we do not walk ]oyi\A\yiRcJ9jce in this, thatj§ttr names are written in the Book of life ; fays Chrift, they re-joyced that the Devils fell down before them: If there were any thing in the world to be rejoyced in, one would think they niight rejoyce in that^ but Chrift would not have them rejoyce in that, in companion of this.Ci(/4r when he was fad,he (aid to him-(tiSyThink thou art Cafar^ that that might take away his (adnefs ^ and fo fay I to a Chriftian, Think ofjoisr Crown and glory ^ let your lives be fuch as may make it appear you have your portion in thefe things. I may (ay to fome, as ^onaaab faid to Amnon^ Why art thon lean from day to day, being the Kings Son ? So I may I(ay to every childc of God, Why is thy hean I Xx4 fo

Cip.56,

Cogiutt cjfe.

Moses his Choice.

condition here, and take heed they do not entangle thcmfelves too much in the things below.

Belides, thofe that have hopes of Heaven, they fliould labor to have their lives like to Heaven: It is chat we pray for, that the mil of God may be done in cdrth as it is done in heaven : How is it done in heaven < The Saints and Angels there do it fervently^ univerfally, readily^ constantly^ and therefore the Angels are called by the name of Serafhims , it notes burning^ becaufe they burn with zeal for God 3 labor to conform your life to the life of Hea-

701

ven.

Cap.56.

Again, labor to be much trading for heaven in this worlds let there be much intercourfe between you and Heaven, let your converfation be in heaven^ Phil. 3. 20. If a man intend to live in another Countrey,hc will have much traffiquc in that Coun-

trpy before he goes ^ and if we believe ^ve fhall come to Heaven, let there be much trading that way. Our convcrfations fliould be/i^ in Heaven, as all tne mercies we enjoy here fliould raife our hearts to heaven. We read Exod.z^. that t^pon the Table of Shew-breadihcxc wsisfet a crown 0/ gold. In thofe provi-fions that we have here for fouls and bodies, our hearts muft be raifcu to that Crown of glory .re-fcrved for us 1 for the Shew-bread fet before the Lord was to (ienifie Gods provifion for tu, and the dedication of our bread of all our provifion to God.

Ajgain,let us labor to encreafe heaven in our hearts, andto bring as much of helveo into them as poffi-blywecan. And keep your felves in a continual readinefs

when-

J

6.

\

Moses hlsChtke.

whenfocver God (hall call you to Cuch a glorioas, recomfence $f nwsfi as this is. It is faid of 2>«/^/, -though he was in Batjlon, he opened his windows' towards ^ermfdUm^ he kept his heart in a readinds' togo: So you (hoidd do, keep your hearts in a ba-1 venly firame ready j^or heaven, waiting upon the i firidcgroom with your lamps burning, that when he comq you may open immediately to him. Ti!rcre is a difference between a wife that hath been faithful to her husband, and waits for his coming home, and another that hath been unfaithful to her huf-band, and hath other lovers in the houfe when her husband knocks ^ if her husband knocks, flic doth not go immediately, but there is fhufHing up and down> and flie delays the time, till (he have got the other out of the houfe 5 but a faithful wife, flic immediately opens ^ it is true, though the wifcbe not unfaithful, yet if the houfe be not handfom, and thin^ be not prepared, flie is loth to open: So Chriftians they have been dallying with their liifts, and their hearts are out of frame> and they are loth to open to Chrift 5 but we fliould keep our hearts in fuch a rcadineft, as immediately to open to Chrift, and to be willing to dye.

And when we dye, to dye as i&w/of fuch things, nottorefpcft things below, houfe or lands, or any thing heir. We read of Pope jiJridn, when he w^s to dye, he laments his condition, becaufe he was to leave allhis delights and pompous vanities, and cryes out, O my foul, whither goefi th$n ? thoMfhalt never ke merry m$re^ he was loth to leave thefc I things, btcax&^Vv^^v^xv^xVsNsy^ Ni^i^tx^ ^cat \ . ibut a Co\A l^tVxiDV)% Nn\^a8L \\^T«aaM:x. >x^e^^v^

Moses his Qwce.

i»md

7OJ

hereafter, it is not loch to go hence: Manv are loth to 4ve> bccaufe they have treafures in the world, as thofe un mem faid. in {/^-^i* 8. Slay us not, f^r HQt have treafures in thejieU^ $jwbeMy and eftarley^ and of 0yl-y but a godl^ man is willing^to dye, be-cau(e he hath trealures in Heaven. Keep open the eye of faith, exercife faith to fee God that is now {em^inp for his childe home : And look upon Chrift ashavmg that prayer granted, Father, I mUthat th$fe wh$m th$n hajt given me be where I am : by faith you fhall fee Heaven opened > and the crown pnrpared, and (ee God in his glory, that you may exprefs chearf ulnels of heart in goin^ to take pof-feflionof that glorious recompence ot reward ^ behold the Angek of God coming to take you up into Heaven. It was an expreffion of the honor of one

Hngh Bijbop #/ Lincoln, that King John and his Nmes would carry him to the grave ^ more honor fhall the Saints have, for God to fend his i^ngels to convey them to that place of glory.

And further, let you fpirits work mightily after Heaven; now when they draw near to it, as the nearer any thing is to the center, the more ftrongly and fwiftly it moves -, As a (lone that falls down from a high place, it moves more fwiftlv when it is nearer the ground, then when it was nigher^ fo at death, the foul is nearer its center, grace is chaqging to glory> and when grace and glory is to m^et, there muft need be a mighty working of heart, and mighty fhouts: As it is reponed of the Dnke of BnBoin and his company, when they went to ^emjalem^ as foon as his company faw tHc high Turrets, they gave ^ mighty Jbont, that the earth

rant A

Cap*jtf.

an^

ip. 16-1 M/ij.and fo when the foul fees the tuncts of ihis bea venly ^crufjlem, znd when you fee your fclvcs retd; lo go and polVcls K,what mighty workings and Ibout ings of your Ucait will tbca be i

Andvvhcnyouaietoilyc,rpeak well of God, anc of the ways of godUncfs to all that arc about you Chriftians fliould now labor fo tolivc, as there mJi appear a mighty diflPcrencc between their deatbsi uu the death of others ^ whereas ordinarily fuchisibt vanity and dvoflincfe of the hearts of Chnftiansii ilicir lives, as when they come to dye, they arcl'c heavy and fad, as if nofu<:h things wcic prepared for them. In a Prr.i.ii.thcApofUc havingcxW-cd them before to adde one grace to another, aodw give iU MUgeiKe to nuke their calling W eltHun /»r?, fays he, S$ an entrance fluIJ be muahedinttt J9U ihundantly, tato the everUfitmg JkingMmtf nr

their anchor of hope was even eone, and they had little or no comfort at all ^ but thofe that have added one vertiic to another, and have been diligent t$ make their calling and eleifion fure^ they come to Heaven with much glory and joy, and that fhould be our care fo to live in adding one grace to another^ that when we dye our deaths may be glorious.

Yet further, from the confideration of this glory revcaled^wnich God hath prepared for his Saiius, we arc to draw this meditation, If Heaven be fo glorious, then we had need fill up the comfort of our lives by doing and getting as much good as we can while we live here, that we may as much as poillbly we can recompence that which we fuffer in the flaying from the poAeffion of fuch glorious things re-fcrved for us ^ when we hear of luch things as thcfe arc, we cannot but think in our feivcs, it were better for us many ways to be in Heaven, this life is but a bondage to us while we are abfent from fuch things, and therefore we had need have fomething to recompence this bondage ^ we had need do much good, and get much good, while we live, to pay the charges of our lives ^ what a tedious thine is it to us to live fo much to fenfe as wc muft neceflarily do here, when we arc heirs of fuch glorious things i if we do not do much good,and get much geod here, what have we to fweetcn and recompence this tedi-oufnefs ^ If a man be from home, and by his ab-fence fuffers much lofs of what he might nave had at home^ he is the more diligent and careful in his journey to get fomething tnat may recompence this lots ^ fo itihould be with us.: It coftsusdear (as I may fofpeak) to live in the worlds for it cofts / us

Ufeii.

Cap.$5.

violence: Surely there is ftrcngth enough m that which hath been faid to draw forth the heart with violence after it. I remember Plutarch reports in the hfe of Camillus of the Gauls^ that after tney had once a tafte of the fwcct wine of the grapes that grew in Italy^ they inquired in what Countrey fuch fweet wine was, and after they underftood where the grape of that wine grew, they would never be at reft till they got to that Countrey where fuch fweet and pleafant things grew. I have endeavored in the opening of this point, to bring unto you fome of the Clutters of Canaan^ and fome of that wine which is to be drunk in the Kingdom of Heaven •, now if you account it to be fweet and good, let not your hearts be at reft till you come at that Countrey, till you come to enjoy the fweet and good of that Countrey.

Itis reported of one KAdrianm^ who feeing the ijHdrtyrs fuifer fuch grievous things in the caufc of Chrift> he asked what was that which caufed them to fuffer fuch things; and one of them named that Text, Eye hath not fee n^ nor ear hath not heard^ neither hofh it entred into the heart of man to conceive Tphat is laid uf for thofe that love C^^^and the naming of that Text tonverted him, and had fuch an cffeA asmadehimtpprofels Religion, and fo toprofe(sj it, as to be a Martyr for it: You have not onely oM Text named, but many have been ufed about this argument, let not all be in vain. We read in Mark lo. 17. ofayong man that came running, and kneeled before Chnft, and asked him, CooaMafier^ tpbat (ball, I Jo that' I may inherit eternal life? O that God would move the hearts now of fome yong ones,

that

Cap. 57.

Fugicndu eft ad cIa^ rifsimm vjtrum ibi fiicfy ibi omnii I'lotinus. jpud All-giift.lib. Je Civic. 9.C 16.

Moses his Choice.

about this argument, the glory of the Kingdom of God, Doefi thou fetk great things for thy felff We cannot fay, Seek them not: God would have his people feek glorious things for themfelves/eek them CO tne utmoft that poffibly you can: So follow thefe things as not to be fatisfied with any thing under thefe.

God would have his fervants to be of fuch fpirits, as though content with the lead mercies they do enjoy, to acknowledge themfelves unworthy of them, yet not to be fatisned with thcgreaceft things in the world for their ponion. What, will a reprobates portion ferve you 1 Certainly,the glory of the world, if you had it all,it were but the portion of a reprobate. What, will a Dogs portion fatisfie you? All the things of the world are but Dogs meat, fo the Apoftle calls them in PhiL^, I account aU things in the world ds drofs and dnng^ or dogs meat*^ and will this fatisfie you? Is there nothing elfe for you to feek after? Firfifeek the Kingdom of Cod (fzys Chrift) and the righteoufnefs of it^ let that be yowx firjt endeavor: Strive to enter into the firait gate^ though it be never fo ftrait, yet if it be the way unto life, and unto thefe things, ftrive to enter: We have not I fpoken more then that is real. It is a faying of one. Neither Chrift^ nor Heaven can be hyferboli\ed^^ that is, there cannot be more faid of the excellency of Chrift, and of Heaven, then it is in its felf, and therefore do not think any thing that hath been fpoken is an hyperbole, but a real expreffion of fome little glimpfe of the glory of the recommence of rt-tpard. It may be fome of your hearts when you hear

Y y much

Cap. 57.

Godspco* pic arc fa-listed with no worldly goud/ar their for^ tion.

0'Xt//3tfAA.

/}», nee Qglumti^ tituT by* fcrbolcm'

^j.

Moses hu Choice.

711

capable of no other happinc(s but meat, and drinb and clothesj and fuch kinde of things, as if there were no higher things that concerned the {^uls of men. Heathens were mighty inouifitive whai! (hould be the true happinefs ofman, tney did think furely man was made for higher things then thofe that are here> and there were mighty difputes about it what it (hould be, there were fouricore Opinions that were amongft them about the happinefs of man; they did but beat the buih, God hatn given us Chriftians the bird, and we have the Gofpel that reveals glory,and immortality, and happinefs unto us.

The Heathens would have counted it a great good to have known wherein the true happinefs of man did ccnjift: And thofe who had mod wifdom did come near that wherein we feek happinefs, and yet wavered in their thoughts> but we are auiired of it. we have God himfclf revealing from Heaven, wherein our true and utmofl mgh good confifts, and therefore if we Aiould not leek after that happinefs which God tells us is happinefs, but (hould follow our own ways fiill^ how ju(t vn\l our condemnation be.

Again, this is not the time that God ^vill communicate much of himfelf in, and therefore we muft look beyond this life. It is a witty elegant fpcech Bernard haxhy Codreferves his new and beft wine until afterward. Amongft the Latins they call profpe-rous x\im^fecond things^ becaufe they are to be had hereafter jincy arc not die frfi things.So true profpc-rity is not to be expedcd here in the fir jt way of Gods fommunication of himfelf to the creature, but in the fecMd waj^m the life that is to come: If a man have ^_ Yy^ good

Cap.S7.

ResfccuK^

i^mmmmtta^

Moses his Chinee.

fo they may be a little regarded, but now to have the higheft reward that ever God will communicate to any creature, and that for doing thofe things which are the h^heft honor for the prefent^ this would encourage any living to come into this way. Alexdndcr inviting many to afupper, he provided a Crown of a hundred and eighty pound to be given to thofe that did drink moft, and in that he di3 like a Hcdthen •, but though it was fuch a bafe work^ and (b dangerous to themfelves> yet there was one and forty that killed themfelves with drinking to get that Crown: Thus we may fee the bafene(s of mens hearts, that to get a little nonor in the world, will not onely do fomewhat that is bafe, but the bafeft things of all, and that although they be dangerous too. What fliame and confuuon will this be, that any fhould do more for the things of the world, yea more for a luft, then we (hall do for Heaven < How (hall we ever think to get Heaven> when this may be I faid,TM dp Mtfo much fpr ffesven dnd Glory ^ many will doUr their lufis^ f$r their filthy fins. I have read of the Pdnther^ that it does love the dung of man fo much, as if it be hanged a height from it, it will skip and leap up,and never leave till it have burft it (elfin pieces for to get it^ and that is the way they get that creature: we may apply it to the (ilchy bale lufts of mens hearts whicn are like dung, & yet (b are many men fet upon them,that they wll venture all for them,and labor after them, though they burft them-felves,and damn themfelves eternally for them:what an infinite (hame is this,that men ihould be content to labor, and fuf&r fo much for their lufts, and that we (hould do no more for glory i If men do fo much Yy3 for

IlL Capy7,

Moses his Choice.

)

Chap. I-VHI.

Haw thi Rceompence of Reward may In tained.

BUtwhat is to be done that we may attain to this glorious jrecompencc of reward i I anfwer. Are your hearts ferious in asking this queftion i Do your fouls ask this queftion in^ deed in the eameftne(s of them i as they did^ LMen 4nd bretbrem, wha$Jh4ll we do to tejdved f fo as to be willing to yield to whatfoerer God iball reveal: If you have fuch a refolution ^ know this comes from Heaven, and if it be followed to purpofe, it willJbring you to Heaven: But for diredion^ if you would make your fehresi partakers of this reward,

Firfb, connder the infinite diftance that is between you and Heaven naturally. That blefled M^rty Mr. //tf^^rr, though he was a gracious man, yet he cryedout, Lord^ thoi$4rt Heaven, and I am bell-^ If hecryedoutfo, how much niore may many of you. whoie confciences may accufe you, Lord, tha» art heaven^ but / am one notonely that dcCbrve hell, hwuhatamhell it felff What wcr wickednefs is in hell, is in every mans heart, naturally^ when as any are cad into hell, certunly heU puts no new fin into them, there is but the venting or that (in wjiich was there before, and all tlic wickednefs of mens heans that was reftrained, is now let open: Now look what infinite diftance is between hclU and all this glocy, and the.glorious thoughts of God for tlic falvationof a poor\drcature,^ the fame difetlwie is between this glory and that condition a i^ap is

Yy 4 "1

7\7

Qip.;S.

K^nf'

< t ..■

MM

I

mm^^se

Moses his (Jhoict.

body of his, wherein corruption did ftir, and his giving way to fome bodily flefhly content that he found ftirring in him (hou^d difappoint him, and therefore fays he, / keep dcvm mj bcdj^ in the Ori-inal it iSylbeapmy body black andhlei9jclub iP down: is confcience was convinced of Gods ways, but he felt the flejh and body of his working in fome fin-ful way, and his confcience began fo far to refledt upon himfelf, as to think if I do not look to this body of mine, I jhAltlofe this incorruptible crorvn^ and I fliall but beat the ayr^ therefore fays he, / ktef under my body. What Ihall St. FmI, fuch a glorious Apoflle, fo filled with the grace of God as he was, have fuch thoughts J for fear hefliould labor after Heaven and the incorruptible crown, as one that beateth the ayr; what fhall become of a company of wretched creatures, that do nothing but fatisfie the flcfli,& minde nothing but to give full fatisfadlion to the defires of the flcfh every way, their thoughts are after nothing elfe but to make provifion for tne flefh. If you will not labor after heaven as one that beats the ayr, beat down your bodies ^ ifyoudonotbeat down your bodies, there is little hope of the fal* vation of your fouls: it was St. FauIs care, let it be yours.

Again further, if you would have this recompence ofreipard^hbox to umnarl your felvcs from the crea-turc, labor to get your hearts loofc and untangled from whatfoever is in the world, from all earthly engagements. It is a fpeech that I have read of one Demadesy when the JBmperor fent to his Countrey-men of i^thens, to give him Divine honor, and I they were loth to yield unto it, but confultcd about I it.

717

Cap.f8.

vs-^rctf^^

JM

f

1

them/ome prefent content and plcafure-^d though fomething be caft to deliver them, they let that go: Wc in the G ofpel caft forth a line to you to help you from drowning, (for every man naturally is finking in perdition) but becaufe your heans are fet upon the creature^ and engaged there, you falling down to the ground, catCkhold upon that which is next'jw^ fome contentment in the creature, and that drowns you in perdition, and all our preaching is not available to iuch a foul that hath fattened it felf upon any creature contentment here>you take not hole on our line that we throw out to you, and fo you drown in eternal perdition, take heed therefore of all creature earthly ei^agemenrs.

Again, it you will obtain this rccomfence t^f re-wdrd^ follow that Scripture, and make much ufe of it, in P/i/;w. 73.24. Gnidemetpiththycounfcl^dnd dfttrtPArd restive me to gUrj: Would you be brought to glory i Be willing to te guided iy the cwnjek^f G$d: What do you think in your con-fciences are the counfels of God concerning you < Take heed it be hot faid of you, as it was of the Fharifees ihej rejtSiedthecouHjelsff G$d: Never calk of hoping and trufldng in Gods mercy, if you negleA tlic counfels of God revealed in liis word: thofe counfels of his which were in his heart from all eternity, that (hould be the way of bringing men to happinefs. It is all one with that of the rjdlmifi^^ in Pjklm. 17.15. ^s for me^ I mHhe-hold thy face in righteoufnefs^ Ijhdll be fat is fed when 1 dwdie with thy likenej^s ; as it he (hould fa^, I look to receive fatisfa&ion from the likeneis of ood, by beholding his face in rtghteoufncls. Now I appeal

to

Cap. 5 8.

5

Moses his €hoice.

■

fhewed, and he coiild not give it him ^ it was but the Devil that offered it, and it was by worihiping of the Devil to get it 5 but it is the God of glory that hath all glory at his difpofe, that calls to you this day to worfliip him, that is fo infinitely worthy of all worfliip 3 fall down dnd tporjhif we, and not oncly the glory of this iporld^ but the^/^r>' of hea-'ven^ and of an incorruptible crown, mil I give unto you, I mil make it fur e to you. God does outbid all the world: when Jin and temptation comes to oflFerany thing to you^know thatGod out-bids them, they cannot give that which will reach this. If a chapman come and bids fo»a commodity, and another man comes and out-bids him, he carries it a-^vay: Hath any temptation come to draw away your hearts from God^r God comes and out-bids all temptations in the world, to that end you may come and fall down and worfliip the Lord.O do not flick in the drofs and mire of your filthinefs flill.I have met with a Text in i Chron. 4.23. which one interprets to be meant of the bafcnefs of people, that regard bafc things, rather then joyning in Church-communion withGods people,God fpeaks of them in away of dif-grace, Thefe roere the f otters,^ tbofe that dwelt^&c. When the people of God fhould return to Jentfalem^ they would ftill dwell with the King ofBatjlon^ and live amongfl their/^^r^, fo they might have mainte-nance,rarher then return to lerujalem^whcvc the true worfhip of God was,thcir own country,and a type of heavcn,thefe are rhofe bafe fpirits.lt may be applyed to roany,if they live in places where they may follow their callings, make pots fo as to get a livelihood for themfelves,and their families,rather then they would

venture

C

Kdoi ES hisCboke,

>p.j8.|v(mtuieany tUingto joyn with the people of God, they would (by ihcrc. But how miicfa more baTc s it.tor people ftiU to fticlc in the mire and dro(s,ni5er then to fcek at^tcr thcic glorious chiles i

Wherefore forconclulionof the Exhortatioft; 3S St.^obn frt.t:hcd^ amifo Chrift himfclf, Stpeiu, reftat^ tie Kt»giUm»f Nuvem u AthunJ; So fay I -y Repent, repent, break off tin, rctbtm , for tk kirasdomot heaven, not oncly»*r kitf^d»m$f tht Cp^ely and of 5««, but the kingdom ofghrj is at hand. And ilicreforc what remains, but aswcread in Rem. i. iS.tbc Apoftlc fpcaking of the glory oi heaven, foys, ThtrtUgltry to b< reveiUdin m. Wc ■ havchadiniheopcningofthis Pomt, ihcehryof^ iKJVcn revealed to us ; the I,ord grant that toe g\ory oi heaven may be revealed in us. AndtKv&wc bavc finirticd ilic AppUcation of the glorious recompcncc